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"mid" has 4 results.
"mid" has 2 results.
Root Word IAST Meaning Monier Williams Page Class √मिद् mid being wise / medhā 833/1 Cl.1 √मिद् mid being unctous, greasy / snehana 1267/3 Cl.1 and 4
Amarakosha Search Results for
Monier-Williams Search Results for mid80 results for mid
mid or , med- = cl.1. P. A1. ("to understand"or"to kill") mith- mid or mind- or cl.1 A1. ( cl.4 P. ) or m/edate- (of the former only 3. m/eiyati- sg. imperative med/atām- ; perfect tense , mimeda- ; mimide- Aorist , amidat- ; amediṣṭa- future , meditā- , mediṣyati- ; te- ind.p. or miditvā- meditvā- grammar; Passive voice, midyate- impersonal or used impersonally ), to grow fat ; ( cl.10 P. ) or mindayati- ( medayati- see ) ; the latter also as mitra- Causal "to make fat" middha sloth, indolence n. (one of the 24 minor evil passions ) . midh or medh- cl.1 P. A1. , medhati- , te- equals - mith anu mid , to become fat after another - medyati- asa midhya ind.p. not having kindled aśi mida not destructive like a mf( )n. ā- śimidā- bhū mida giving landed property mfn. bhū midāna donation of landed property n. bhū midāna the 9th n. bhū mideva "earth-god", a Brahman m. etc. bhū midevī f. Name of various women bhū midhara "earth-supporter", a mountain m. bhū midhara a symbolical expression for the number seven m. bhū midhara a king, prince m. bhū midhara m. Name of a poet bhū midṛṃha firmly fixed on the ground mfn. bhū midundubhi "earth-drum", a pit or hole in the earth covered over with skins m. kṛ midantaka toothache with decay of the teeth m. kṛ midrava cochineal n. laṣ mideva m. Name (also title or epithet) of a chief (= - lakṣmī- ), d- ne midhvani m. equals - ghoṣa- pra mid P. A1. , - medyati- , to begin to become fat - medate- raṇārambhāsvā mideva m. Name of a statue erected by raṇārambhā- raś midhāra a charioteer, m. ruk midāraṇa "destroyer of m. ", rukmin- Name of bala- deva- ruk midārin "destroyer of m. ", rukmin- Name of bala- deva- ruk midarpa m. Name of (so called as proud of having overcome bala- deva- ) rukmin- sa mid in compound for . samidh- sa midādhāna the placing on of wood or fuel (for the oblation to fire) n. sa midāharaṇa fetching fuel n. sa midanta ending with the word mfn. samidh- sa middha (for 2. mfn. See column 3) , Prakrit for , perfect, full, complete sam- ṛddha- sa middha (for 1. mfn. See column 2) set alight or on fire, lighted, kindled, ignited, inflamed sa middhadarpa inflamed with pride mfn. sa middhāgni one who has kindled his fire mfn. sa middhahoma a libation poured out upon lighted wood m. sa middhāra (for ) - hāra- fetching fire ( mfn. Nominal verb with ,"to go to fetch fire") gam- sa middhārcis a blazing flame n. sa middhārin carrying a load of fuel, mfn. sa middhārthaka m. Name of a man sa middhaśarana having (its) habitations set on fire (as a town) mfn. sa middhavat containing the word mfn. samiddha- sa middhoma (for ) - homa- an oblation of fire (to fire) m. sa middṛṣada fire. and a stone n. sa midh igniting, flaming, burning mfn. sa midh firewood, fuel, a log of wood, faggot, grass etc. employed as fuel (7 f. s, or sometimes 3 x 7 are mentioned, as well as 7 samidh- s, 7 flames etc.) yoni- etc. sa midh kindling, flaming f. sa midh f. equals samid- ādhāna- sa midha ( in fine compositi or 'at the end of a compound') equals , fuel, wood samidh- sa midha fire m. sa midhā an oblation to fuel or firewood f. sa midham See above under verb. sa midhe See above under verb. sā midhena (fr. mfn. ) relating to fuel and the kindling of the sacrificial fire sam- idh- sā midhenī ( f. scilicet ) a verse recited while the sacrificial fire is kindled ṛc- sā midhenī fuel f. sā midheni f. equals sāmidhenī- sā midhenīka ( in fine compositi or 'at the end of a compound') idem or ' f. equals sāmidhenī- ' sā midhenya mfn. equals sāmidhena- vArttika on sa midhya Nom. P. ( yati- future or - idhyitā- ), to wish for fuel - idhitā- sa midhyamāna ( mfn. pr. p. Passive voice) being kindled or ignited sa midhyamānavat containing the word mfn. samidhyamāna- sa mididhmavraścana splitting fire wood of various kinds n. sa midvat ( mfn. ) provided with fire sam/id- - sa midvat containing the word mfn. ( samidh- samid- vatī- a verse containing the word f. ) samidh- saptadaśasā midhenīka having 17 mfn. verses sāmidheni- sasa midgaṇa with a heap of fuel mfn. śi midā ( ) ś/imi- - f. Name of a female demon śi midvat (applied to a mfn. particular wind) suṣa middha ( ) s/u- - mfn. equals ( s/u- samiddha- q.v) susa middha ( ) s/u- - well kindled or lighted mfn. suṣa midh good fuel f. suṣa midh (also written mfn. ) having good fuel, burning or lighting well su- s- susa midh See . - ṣamidh- svā midatta m. Name of a poet ti midhvaja " m. bannered", timi- Name of the asura- ( sambara- ) or of one of his sons ( ) . upasa midham (fr. ind. sam- idh- ), near the fuel. vine midaśana See . vi- nāsa- d- yāvatsā midheni consisting of as many mfn. verses sāmidhenī-
Apte Search Results for
mid मिद् I. 1 Ā., 4, 1 U. (मेदते, मेद्यति-ते, मेदयति-ते) 1 To be unctuous or greasy. -2 To melt. -3 To be fat. -4 To love, feel affection. -II. I U. (मेदति-ते); see मिथ्. middham मिद्धम् 1 Sloth, indolence. -2 Torpor, sleepiness, dulness (of spirits also). pra mid प्रमिद् 1 Ā. 1 To grow fat. -2 To begin to show affection. sa middha समिद्ध p. p. 1 Lighted up, kindled. -2 Set on fire. -3 Inflamed, excited. -4 Full, complete. sa midvat समिद्वत् a. Fed or supplied with fuel; समिद्वन्तः प्रान्तसंस्तीर्णदर्भाः (वह्नयः) Ś.4.7. sa midh समिध् f. (समित् or समिद् in comp.) Wood, fuel; विलापदुःखसमिधो रुदिताश्रुहुताहुतिः Rām.2.24.6; 6; especially fuel or sacrificial sticks for the sacred fire; समिदाहरणाय प्रस्थिता वयम् Ś.1; तत्राग्निमाधाय समित्समिद्धम् Ku.1.57;5. 33. -Comp. -आधानम् the placing on of fuel (as oblation); (कुर्यात्) समिदाधानमेव च Ms.2.176. sa midhaḥ समिधः 1 Fire. -2 Fuel. sā midhenī सामिधेनी [सम् + इन्ध् करणे ल्युट् नि˚) 1 A kind of prayer recited while the sacrificial fire is being kindled or fed with fuel; विधिविहितविरिब्धैः सामिधेनीरधीत्य Śi.11. 41. -2 Fuel.
Macdonell Vedic Search 3 results
madhya mádhya, a. middle, vii. 49, 1. 3; x. 15, 14 [Lat. mediu-s]. madhyama madhya-má, spv. a. middlemost, x. 15, 1. vimadhya ví-madhya, m. middle, iv. 51, 3. Dictionary of Sanskrit Grammar KV Abhyankar
"mid" has 22 results.
anudātta non-udatta, absence of the acute accent;one of the Bāhyaprayatnas or external efforts to produce sound. This sense possibly refers to a stage or a time when only one accent, the acute or उदात्त was recognized just as in English and other languages at present, This udatta was given to only one vowel in a single word (simple or compound) and all the other vowels were uttered accentless. अनुदात्त. Possibly with this idea.in view, the standard rule 'अनुदात्तं पदमेकवर्जम्'* was laid down by Panini. P.VI.1.158. As, however, the syllable, just preceding the accented ( उदात्त ) syllable, was uttered with a very low tone, it was called अनुदात्ततर, while if the syllables succeeding the accented syllable showed a gradual fall in case they happened to be consecutive and more than two, the syllable succeeding the उदात्त was given a mid-way tone, called स्वरितः id est, that is उदात्तादनुदात्तस्य स्वरितः. Thus, in the utterance of Vedic hymns the practice of three tones उदात्त, अनुदात्त and स्वरित came in vogue and accordingly they are found defined in all the Prātiśākhya and grammar works; confer, compare उच्चैरुदात्तः,नीचैरनुदात्तः समाहारः स्वरितः P.I.2.29-31, T.Pr.I.38-40, V.Pr.I.108-110, Anudātta is defined by the author of the Kāśikāvṛtti as यस्मिन्नुच्चार्यमाणे गात्राणामन्ववसर्गो नाम शिथिलीभवनं भवति, स्वरस्य मृदुता, कण्ठविवरस्य उरुता च स: अनुदात्तः confer, compare अन्ववसर्गो मार्दवमुरुता स्वस्येति नीचैःकराणि शब्दस्य confer, compare on I.2.29,30. C Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). also उदात्तश्चानुदात्तश्च स्वरितश्च त्रयः स्वराः । अायामविश्रम्भोक्षपैस्त उच्यन्तेSक्षराश्रयाः ॥ feminine. III.1. The term anudātta is translated by the word 'grave' as opposed to acute' (udātta,) and 'circumflex' (svarita); (2) a term applied to such roots as have their vowel अनुदात्त or grave, the chief characteristic of such roots being the non-admission of the augment इ before an ārdhadhātuka affix placed after them. ( See अनिट्, ). Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) aāgantuka adventitious, an additional wording generally at the end of roots to show distinctly their form literally वदि, एधि, सर्ति exempli gratia, for example ; et cetera, and others इन्धिभवतिभ्यां च P I.2.6: confer, compare also भावलक्षणे स्थेण्कृञ्वदिचरिहृतभिजनिभ्यस्तोमुन्, P.III.4.16, सृपिवृदो. कसुन् P. III.4.17 and a number of other sūtras where इ or तिं is added to the root confer, compare इक्श्तिपौ धातुनिर्देशे, वर्णात्कारः, रादिफः P.III.3.108 confer, compare 2.3. 4, where such appendages to be added to the roots or letters are given. The word अागन्तु is an old word used in the Nirukta, but the term आगन्तुक appears to be used for the first time for such forms by Haradatta; Vārttika (on the Sūtra of Pāṇini). ह्वरोरिति ह्वृ कौटिल्ये, आगन्तुकेकारे गुणेन निर्देशः confer, compare on VII.2.31. In the traditional oral explanations the second part of a reduplicated word is termed अागन्तुक which is placed second i. e. after the original by virtue of the convention आगन्तूनामन्ते निवेशः, although in fact, it is said to possess the sense of the root in contrast with the first which is called abhyāsa.A nice distinction can, however be drawn between the four kinds of adventitious wordings found in grammar viz.आगन्तु, इत्, अभ्यास and आगम which can be briefly stated as follows; The former two do not form a regular part of the word and are not found in the actual use of the word; besides, they do not possess any sense, while the latter two are found in actual use and they are possessed of sense. Again the agantu word is simply used for facility of understanding exactly and correctly the previous word which is really wanted; the इत् wording, besides serving this purpose, is of use in causing some grammatical operations. अभ्यास, is the first part of the wording which is wholly repeated and it possesses no sense by itself, while, āgama which is added to the word either at the beginning or at the end or inserted in the middle, forms a part of the word and possesses the sense of the word. Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. ktvānta gerund; a mid-way derivative of a verbal root which does not leave its verbal nature on the one hand although it takes the form of a substantive on the other hand. garbhavat just like a foetus. The word is used in connection with affixes that are placed like a foetus in the midst of a word in spite of the rule that affixes are to be placed after; literally परश्च P. III. 1. 2. The affixes अकच् , टाप् confer, compare are of this kind; et cetera, and others गर्भवट्टाबादयो भवन्ति । यथा मध्ये गर्भस्तथा टाबादयः स्त्रीप्रत्ययाः प्रातिपदिकस्वाद्योर्मध्ये भवन्ति confer, compare Par. Vṛ. Pari. 91. Sīradeva's Paribhāṣāvṛtti gūḍhabhāvavṛtti a commentary on Ramacandra's Prakriya Kaumudi by Krsnasesa of the famous Sesa family of grammarians. The date of this Krsnasesa is the middle of the sixteenth century. For details about Krsnasesa and the Sesa family see introduction to Prakriyakaumudi B. S. S. No. 78. jayāditya one of the famous joint authors ( जयादित्य and वामन ) of the well-known gloss ( वृत्ति ) on the Sutras of Panini, popularly called काशिकावृत्ति. As the काशिकावृत्ति is mentioned by It-sing, who has also mentioned Bhartrhari's Vakyapadiya, as a grammer treatise Written some 40 years before his visit, the time of काशिकावृत्ति is fixed as the middle of the 7th century A.D. Some scholars believe that जयादित्य was the same as जयापीड a king of Kasmira and बामन was his minister. For details, see pp. 386388 of the Vyakarana Mahabhasya Vol. VII published by the D.E. Society, Poona. See काशिका. tālavya produced from तालु the part below the tongue; the vowel इ, चवर्ग, य and श् are called तालव्य, palatal letters; literally इचशेयास्तालौ V.Pr. I. 66. These letters are formed upon the palate by the middle part of the tongue; confer, compare R.Pr. 1.42, R.Pr. II.36. confer, compare dhātupradīpa a work dealing with verbal forms written by Maitreya Raksita, a Buddhist writer and a famous grammarian belonging to the eastern part of India who lived in the middle of the twelfth century. He is believed to have written many scholarly works in connection with Panini's grammar out of which the Tantrapradipa is the most important one. The work Dhatupradipa is quoted by Saranadeva, who was a contemporary of Maitreya Raksita, in his Durghatavrtti on P. II. 4. 52. paribhāṣāpradīpārcis a scholarly independent treatise on Vyakarana Paribhasas written by Udayamkara Pathaka, called also Nana Pathaka, a Nagara Brahmana, who lived at Benares in the middle of the 18th century A. D. He has also written commentaries on the two Sekharas of Naagesa. pipīlikamadhyā,pipīlikamadhyamā name given to a stanza of त्रिष्टुप् or जगती or बृहती type consisting of three feet, the middle foot consisting of six or seven or eight syllables only; e. g. Ŗgveda X. 105, 2 and 7; IX. 110.l, VIII. 46.14; उष्णिक् पिपीलिकामध्या हरीयस्येति दृश्यते confer, compare XVI. 25, 28, 36. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) maṇḍūkagati the gait of a frog; jump; the continuation of a word from a preceding Sūtra to the following Sūtra or Sūtras in the manner of a frog by omitting one or more Sūtras in the middle; the word मण्डूकप्लुति is also used in the same sense especially by later grammarians; literally अथवा मण्डूकगतयोधिकाराः | यथा मण्डूका उत्प्लुत्योत्प्लुत्य गच्छन्ति तद्वदधिकाराः || confer, compare on P.I.1.3 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 2, II. 3.32, II. 4.34, VI.1.16, VI.3.49,VII. 2.117. Vārttika (on the Sūtra of Pāṇini). madhya middle; middling variety. The word is used in the sense of the middling effort between the open (विवृत) and the close (संवृत) external efforts which technically is called हकार; literally मध्ये हकारः | मध्ये भव: मध्यः | अ सांप्रतिके | तदयमर्थः | सांप्रतिके प्रकृतिस्थे कण्ठे सति हकारो नाम बाह्यः प्रयत्नः क्रियते | तेन च व्यञ्जनेषु घोषो जायते | confer, compare Bhāṣya on II.6. Taittirīya Prātiśākhya. madhyapatita fallen in the middle; the word is used generally in the sense of an augment which is inserted in the middle of a word. Sometimes an affix too, like अकच् or a conjugational sign like श्रम्, is placed in the middle of a word. Such a middling augment is technically ignored and a word together with it is taken as the original word for grammatical operations; literally उच्चकै:, नीचकै: exempli gratia, for example cf तन्मध्यपतितस्तद्ग्रहणेन गृह्यते et cetera, and others Pari. 89. Paribhāṣenduśekhara of Nāgeśa. madhyama (1) the middle person ( मध्यमपुरुष ), युष्मद्युपपदे...मध्यम: P. I. 4.105; confer, compare also confer, compare VII. 7; (2) middling tone or effort Nirukta of Yāska. मध्यमेन स वाक्ययोग: confer, compare XVIII. 4, where the commentator explains the word as उच्चनीचसमाहारविलक्षण: वाक्प्रयोगः | the word मध्यमा is used in this sense as qualifying a mode of utterance. वृत्ति; Taittirīya Prātiśākhya. अभ्यासार्थे द्रुतां वृत्तिं प्रयोगार्थे तु मध्यमाम् ! Ṟ. Pr. XIII. 19; cf also चतुष्कला मध्यमायार्म् confer, compare 32; (3) one of the seven modes of speech or tones. cf सप्त वाचः स्थानानि भवन्ति | उपांशुध्वाननिमदेापव्दिमन्मन्द्रमध्यमताराणि Ṛktantra Prātiśākhya. XXIII.4 and 5 and also कण्ठे मध्यमम् XVIII.11 where the commentatator explains मध्यम as यत्र कण्ठे स्थाने प्रयोग उपलभ्यते तन्मध्यमं नाम षष्ठं वाचस्स्थानम् | (4) one of the seven musical notes originating or proceeding from the Svarita accent Taittirīya Prātiśākhya. , स्वारतप्रभवा ह्येते षड्जमध्यमपञ्चमाः Pāṇ Śikṣā. confer, compare madhyamapadalopa the dropping of the middle word or member ( of a compound generally) as for instance in शाकपार्थिक for शाकप्रियपार्थिव; the word मध्यमपदलोप is also used in the sense of a compound. The compounds which have the middle word dropped are enumerated by the Vārttikakāra under the Vārttika शाकपार्थिवादीनां मध्यमपदलेापश्च Bh. Vṛ. II.1.60 literally ; cf also Vārttika (on the Sūtra of Pāṇini). II.6.30. Kātantra vyākaraṇa Sūtra. madhyepavādanyāya the maxim of the middle rule of exception; see मधेयपवाद. mahābhāṣya 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 literally 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: Pāṇini's Aṣṭādhyāyī. the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे confer, compare 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 supplement et cetera, and others Besides the Vaarttikas which are referred to edition , 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. a reference to some preceding word, not necessarily on the same page. 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 ). confer, compare yavamadhya having the centre bulging out like the Yava grain; name given to a variety of the Gayatri which has 7 letters in the first and third (last) feet and 10 letters in the second literally the middle foot; the name is also given to a Mahabrhati having the first and the last feet consisting of 8 letters and the middle one consisting of 12 syllables: cf R.Pr.XVI.18 and 48. id est, that is r (1) second letter of the यण् class ( semi-vowels ) which has got the properties नादभागित्व, घोषवत्त्व,' संवृतत्व and अल्पप्राणता i. e. it is a sonant, inaspirate consonant. Regarding its स्थान or place of production, there is a difference of opinion : generally the consonant र् is looked upon as a cerebral or lingual letter (मूर्धन्य); cf ऋटुरषाणां मूर्धा， S.K.also Siksa; but it is called by some as दन्त्य or दन्तमूलीय: cf रेफस्तु दस्त्ये दन्तमूले वा RT. 8, by others as दन्तमूलीय and and by still others as वर्स्त्य gingival. In the Vajasaneyi-Pratisakhya it is described as दन्तमूलीय: cf रो दन्तमूल I. 68, while in the Taittiriya Pratisakhya it is said to be produced by the touch of the middle part of the tip of the tongue just Pāṇini. the root of the teeth; a reference to some preceding word, not necessarily on the same page. रेफे जिह्वाग्रमध्येन प्रत्यग्दन्तमूलेभ्यः confer, compare II. 41; (2) substitute र् (रेफ ) for the final letter of the word अहन्, as also for the final of अम्रस्, ऊधस्, अवस् and भुवस् optionally with रु, which ( रु) is dropped before vowels, and changed to ओ before अ and soft consonants, while it is changed into visarga before hard consonants and surds. Taittirīya Prātiśākhya. अम्नरेव, अम्र एवः ऊधरेव, ऊधएव: exempli gratia, for example confer, compare on P. VIII, 2-70: (3) the consonants र् (technically) called र् in Panini's grammar ) which is substituted for the consonant स् and for the consonant न् of the word अहन् when the consonant स् or न् stands at the end of a word. This substitute रु, unlike the substitute र् is liable to be changed into visarga, or the consonant य्, or the vowel उ by P. VIII.3.15, 17, VI.1.113, 114. Kāśikā of Jayāditya and Vāmana. vimokṣa liberation of the last letter (especially a class consonant) of a word from phonetic modifications by coalescence with the initial letter of the following word, or liberation of modification of a consonant or vowel standing at the end of a verse or sometimes even in the middle of a verse: तत् नो मित्रः,सम् यौमि, संमधुमतीर्मधुमतीभिः पृच्यन्ताम् शुक्रं दुदुह्रे अह्नय; exempli gratia, for example V. Pr.I.90,91. confer, compare vivṛta name given to an internal effort (as contrasted with the external effort named विवार ) when the tip, middle, or root of the tongue which is instrumental in producing a sound, is kept apart from the place or sthāna of the Pro duction of the sound; तत्रोत्पत्तेः प्राग्यदा जिह्वाग्रोपाग्रमध्यमूलानि तत्तद्वर्णोत्पत्तिस्थानानां ताल्वादीनां दूरतः वर्तन्ते तदा विवृतता Tattvabodhini on S. K. on P.I.1.9. confer, compare saṃsarge 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; literally संसर्गो वायुस्थानसंसर्गः अभिवातात्मकः स त्रिविधः । अयःपिण्डवद्दारुपिण्डवदूर्णापिण्डवदिति । तदुवतमापिशलशिक्षायाम् । स्पर्शयमवर्णकरो वायुः अय:पिण्डवत्स्थानमापीडयति | अन्तस्थावर्णकरो दांरुपिण्डवत् | ऊष्मस्थस्वरवर्णकर ऊर्णापिण्डवत् confer, compare 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. commentary
DCS with thanks Results for
middha noun (neuter) indolence (Monier-Williams, Sir M. (1988))
sloth (Monier-Williams, Sir M. (1988)) Frequency rank 62235/72933 midi noun (masculine) [gramm.] the root mid Frequency rank 38276/72933 asa middha adjective not kindled (fire) Frequency rank 45787/72933 asa midh adjective without fuel Frequency rank 45788/72933 asa midhya indeclinable not having kindled ... Frequency rank 26821/72933 iri mida noun (masculine) a kind of plant Frequency rank 46970/72933 kṛ midanta noun (masculine) ein kariöser Zahn Frequency rank 49970/72933 kṛ midantaka noun (masculine) toothache with decay of the teeth (Karies) (Monier-Williams, Sir M. (1988)) Frequency rank 19191/72933 kri midantaka noun (masculine) [medic.] a kind of disease of the teeth Frequency rank 50360/72933 ti midhvaja noun (masculine) name of the Asura Sambara (Monier-Williams, Sir M. (1988)) Frequency rank 35386/72933 bhū mideva noun (masculine) a Brāhman (Monier-Williams, Sir M. (1988)) Frequency rank 60993/72933 bhū midūdhelī noun (feminine) a kind of plant Frequency rank 60994/72933 bhū midhara noun (masculine) a king (Monier-Williams, Sir M. (1988))
a mountain (Monier-Williams, Sir M. (1988))
a symbolical expression for the number seven (Monier-Williams, Sir M. (1988))
name of a poet (Monier-Williams, Sir M. (1988))
prince (Monier-Williams, Sir M. (1988)) Frequency rank 19787/72933 sa midvara noun (masculine) a kind of plant Frequency rank 69093/72933 sa midhā noun (feminine) Frequency rank 40438/72933 sa midha noun (masculine) samidh Frequency rank 30762/72933 sa midh noun (feminine) a log of wood (Monier-Williams, Sir M. (1988))
faggot (Monier-Williams, Sir M. (1988))
firewood (Monier-Williams, Sir M. (1988))
flaming (Monier-Williams, Sir M. (1988))
fuel (Monier-Williams, Sir M. (1988))
grass etc. employed as fuel (Monier-Williams, Sir M. (1988))
kindling (Monier-Williams, Sir M. (1988)) Frequency rank 3258/72933 sā midhenī noun (feminine) a verse recited while the sacrificial fire is kindled (Monier-Williams, Sir M. (1988)) Frequency rank 25829/72933 susa middha adjective well kindled or lighted (Monier-Williams, Sir M. (1988)) Frequency rank 18646/72933
Ayurvedic Medical Dr. Potturu with thanks Dictionary
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agnimantha migraine tree; Premna integrifolia; Premna latifolia and Clerodendrum phlomidis too are considered as agnimantha. Plant ananta black variety of Hemidesmis indicus, Indian sarsaparilla. Plant bheka
1. frog; 2. timid person.
wet nurse; foster-mother; midwife;
phala dhātri 1. fruit of phillanthus emblica; 2. Baringtonia tree that grows in mangroves. Plant indravriddha
big pustule amid small pustules over the skin.
a lethal point on the middle of axilla; shoulder joint.
1. brush; brush like structures; 2. upper part of the nose; 3. tip of the thumb and middle finger brought in contact so as to pinch; 4. lethal point on arm.
māṃsarohiṇi Indian redwood, bastard ceder, Soymida febriguga. Plant pāṭha abuta or midwife’s herb, velvet leaf, roots of Cissampelos pareira; syn. C. hernadifolia; Cyclea peltata. Plant praklinna
humid, moist, wet, putrefied;
deha wet body; praklinna vartma moist eyelid or putrefied. praklinna pūtikarṇa
chronic suppurative otitis media; a disease of the middle ear.
one of the five winds, mid-breath; located in stomach and responsible for deglutition and digestion.
śāriba,śariva Indian sarsaparilla, Hemidesmus indicus and Ichnocarpus frutescnes. Plant śvetasāriva Indian sarsaparilla , roots of Hemidesmus indicus. Plant tarkāri agnimantha , Premna spinosa, jayanti, Sesbania aegiptiaca; Clerodendron phlomidis. Plant utpalaśāriva black creeper plant, Ichnocarpus frutenscens, a substitute for Hemidesmus indicus. Plant visarga
second part of the year (seasons incl. varsha ṛtu (monsoon), ṣarad ṛtu (mid Septembermid November) and hemant ṛtu (winter).
"mid" has 8 results.
mid agniḥ, pāvakaḥ, pāvanaḥ, tejaḥ, vahniḥ, jvalanaḥ, analaḥ, kṛśānuḥ, vāyusakhā, vāyusakhaḥ, dahanaḥ, śikhī, śikhāvān, kṛṣṇavartmā, araṇiḥ, ghāsiḥ, dāvaḥ, pacanaḥ, pācanaḥ, pācakaḥ, juhuvān, vāśiḥ, arciṣmān, prabhākaraḥ, chidiraḥ, śundhyuḥ, jaganuḥ, jāgṛviḥ, apāmpitaḥ, jalapittaḥ, apittam, himārātiḥ, phutkaraḥ, śukraḥ, āśaraḥ, sa midhaḥ, citrabhānuḥ, jvālājihvā, kapilaḥ, vibhāvasuḥ, tamonud, śuciḥ, śukraḥ, damunaḥ, damīnaḥ, agiraḥ, hariḥ, kaviḥ
parvate dṛśyamānaḥ dhūmaḥ agneḥ sūcakaḥ।
mid baladevaḥ, balabhadraḥ, saṃkarṣaṇaḥ, haladharaḥ, balaḥ, madhupriyaḥ, balarāmaḥ, tālāṅkaḥ, pralambaghnaḥ, acyutāgrajaḥ, revatīramaṇaḥ, rāmaḥ, kāmapālaḥ, halāyudhaḥ, nīlāmbaraḥ, rauhiṇeyaḥ, tālāṅkaḥ, suṣalī, halī, saṅkarṣaṇaḥ, sīrapāṇiḥ, kālindībhedanaḥ, ruk midarpaḥ, halabhṛt, hālabhṛt, saunandī, guptavaraḥ, saṃvartakaḥ, balī, musalī
kṛṣṇasya jyeṣṭhaḥ bhrātā yaḥ rohiṇyāḥ putraḥ āsīt।
balarāmaḥ śeṣanāgasya avatāraḥ asti iti manyante।
mid mid, sphāy, pyai, nīv
idānīṃ sā atīva medyati।
mid karṣaṇam, utkarṣaṇam, bhū midāraṇam
halena vṛṣabhena ca karṣaṇasya kāryam।
rāmaḥ karṣaṇaṃ karoti।
mid agniḥ, vaiśvānaraḥ, vītahotraḥ, agnihotraḥ, huraṇyaretāḥ, saptārci, vibhāvasuḥ, vṛṣākapiḥ, svāhāpatiḥ, svāhāprayaḥ, svāhābhuk, agnidevaḥ, agnidevatā, dhanañjayaḥ, jātavedaḥ, kṛpīṭayoniḥ, śociṣkeśaḥ, uṣarbudhaḥ, bṛhadbhānuḥ, hutabhuk, haviraśanaḥ, hutāśaḥ, hutāśanaḥ, havirbhuk, havyavāhanaḥ, havyāśanaḥ, kravyavāhanaḥ, tanunapāt, rohitāśvaḥ, āśuśukṣaṇiḥ, āśrayāśaḥ, āśayāśaḥ, āśrayabhuk, āśrayadhvaṃsī, pāvakaḥ, pāvanaḥ, tejaḥ, vahniḥ, jvalanaḥ, analaḥ, kṛśānuḥ, vāyusakhā, vāyusakhaḥ, dahanaḥ, śikhī, śikhāvān, kṛṣṇavartmā, araṇiḥ, ghāsiḥ, dāvaḥ, pacanaḥ, pācanaḥ, pācakaḥ, juhuvān, vāśiḥ, arciṣmān, prabhākaraḥ, chidiraḥ, śundhyuḥ, jaganuḥ, jāgṛviḥ, apāmpitaḥ, jalapittaḥ, apittam, himārātiḥ, phutkaraḥ, śukraḥ, āśaraḥ, sa midhaḥ, citrabhānuḥ, jvālājihvā, kapilaḥ, vibhāvasuḥ, tamonud, śuciḥ, śukraḥ, damunaḥ, damīnaḥ, agiraḥ, hariḥ, bhuvaḥ
devatāviśeṣaḥ-hindudharmānusāram agneḥ devatāsvarūpam।
agneḥ patnī svāhā।
mid śi midā
ekā rākṣasī ।
śimidāyāḥ ullekhaḥ atharvavede śatapathabrāhmaṇe ca asti
mid sa middhārthakaḥ
ekaḥ puruṣaḥ ।
samiddhārthasya ullekhaḥ mudrārākṣase asti
mid svā midattaḥ
ekaḥ kaviḥ ।
svāmidattasya ullekhaḥ vivaraṇapustikāyām asti