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"mind" has 1 results.
        Root WordIAST MeaningMonier Williams PageClass
√मिन्द्mindloving, being unctous, greasy / snehane1267/3Cl.10
     Amarakosha Search  
1 result
nāgāḥMasculinePluralkādraveyāḥgreat darkness or dulusion of the mind
Results for mind16 results for mind
mindāf. a bodily defect, fault, blemish View this entry on the original dictionary page scan.
mindāf. Name of particular verses View this entry on the original dictionary page scan.
mindāhuti(h-) f. a particular sacrifice, View this entry on the original dictionary page scan.
abhisamindhto set on fire, kindle View this entry on the original dictionary page scan.
agnimindha(agnim-indh/a-) m. the priest who kindles the fire View this entry on the original dictionary page scan.
ahamindram. Name (also title or epithet) of a divine being, View this entry on the original dictionary page scan.
bhrāṣṭramindhamfn. heating the frying-pan, one who fries or cook Va1rtt. 6 View this entry on the original dictionary page scan.
pratisamindhA1. -inddhe-, to kindle again, rekindle View this entry on the original dictionary page scan.
samindhA1. -inddhe-, or -indhe- (once in plural imperfect tense -aindhan-; see ; Vedic or Veda infinitive mood -/idham-and -/idhe-), to set fire to, set alight, light up, kindle, ignite, inflame (literally and figuratively) ; to take fire ; to swell, increase, exhibit, show, betray. (skill) : Passive voice -idhyate-, to be kindled, take fire, break out into flame View this entry on the original dictionary page scan.
samindhanam. Name of a man View this entry on the original dictionary page scan.
samindhanan. the act of kindling View this entry on the original dictionary page scan.
samindhanan. fuel, firewood View this entry on the original dictionary page scan.
samindhanan. a means of swelling or increasing of (genitive case) View this entry on the original dictionary page scan.
svayamindriyamocanan. spontaneous emission of semen View this entry on the original dictionary page scan.
upasamindhA1. -inddhe-, to kindle View this entry on the original dictionary page scan.
upasamindhanan. the act of kindling on View this entry on the original dictionary page scan.
     Apte Search  
Results for mind4 results
mind मिन्द् 1, 1 U. (मिन्दति, मिन्दयति-ते). See मिद् II.
bhrāṣṭramindha भ्राष्ट्रमिन्ध a. One who fries or roasts.
samindh समिन्ध् 7 Ā. 1 To kindle, light up, ignite. -2 To excite, inflame, kindle (anger &c.) -3 To glorify. -4 To exhibit (skill). -Pass. To catch or take fire.
samindhanam समिन्धनम् 1 Kindling. -2 Fuel; संधुक्ष्यतां नो$रि- समिन्धनेषु Bk.2.28. -3 A means of swelling; Mb.12.
     Macdonell Vedic Search  
2 results
manas mán-as, n. mind, x. 90, 13; 129, 4; 135, 3 [Av. manō, Gk. μένος].
manojū mano-jú̄, a. swift as thought, i. 85, 4 [mánas mind + jù to speed].
     Macdonell Search  
Results for mind2 results
mindā f. bodily defect (V.1).
agnimindha m. fire-kindler, kind of priest, later agnídh.
     Dictionary of Sanskrit
     KV Abhyankar
"mind" has 12 results.
antaraṅgaa highly technical term in Pāṇini's grammar applied in a variety of ways to rules which thereby can supersede other rules. The term is not used by Pāṇini himselfeminine. The Vārtikakāra has used the term thrice ( Sec I. 4. 2 Vārttika (on the Sūtra of Pāṇini). 8, VI.1.106 Vart.10 and VIII.2.6 Vārttika (on the Sūtra of Pāṇini). I) evidently in the sense of immediate', 'urgent', 'of earlier occurrence' or the like. The word is usually explained as a Bahuvrīhi compound meaning 'अन्त: अङ्गानि निमित्तानि यस्य' (a rule or operation which has got the causes of its application within those of another rule or operation which consequently is termed बहिरङ्ग). अन्तरङ्ग, in short, is a rule whose causes of operation occur earlier in the wording of the form, or in the process of formation. As an अन्तरङ्ग rule occurs to the mind earlier, as seen a reference to some preceding word, not necessarily on the same page., it is looked upon as stronger than any other rule, barring of course अपवाद rules or exceptions, if the other rule presents itself simultaneously. The Vārtikakāra, hence, in giving preference to अन्तरङ्ग rules, uses generally the wording अन्तरङ्गबलीयस्त्वात् which is paraphrased by अन्तरङ्गं बहिरङ्गाद् बलीयः which is looked upon as a paribhāṣā. Grammarians, succeeding the Vārtikakāra, not only looked upon the बहिरङ्ग operation as weaker than अन्तरङ्ग, but they looked upon it as invalid or invisible before the अन्तरङ्ग operation had taken placcusative case. They laid down the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे which has been thoroughly discussed by Nāgeśa in his Paribhāṣendusekhara. The अन्तरङ्गत्व is taken in a variety of ways by Grammarians : (l) having causes of application within or before those of another e. g. स्येनः from the root सिव् (सि + उ+ न) where the यण् substitute for इ is अन्तरङ्ग being caused by उ as compared to guṇa for उ which is caused by न, (2) having causes of application occurring before those of another in the wording of the form, (3) having a smaller number of causes, (4) occurring earlier in the order of several operations which take place in arriving at the complete form of a word, (5) not having संज्ञा (technical term) as a cause of its application, ( 6 ) not depending upon two words or padas, (7) depending upon a cause or causes of a general nature (सामान्यापेक्ष) as opposed to one which depends on causes of a specific nature ( विशेषापेक्ष).
gauṇamukhyanyāyathe maxim that the primary sense occurs to the mind earlier than the secondary sense, and hence words used in the primary sense should be always taken for grammatical operations in preference to words in a secondary sense. See the word गेोण.
nitya(1)eternal, as applied to word or Sabda in contrast with sound or dhvani which is evanescent (कार्य ). The sound with meaning or without meaning,made by men and animals is impermanent; but the sense or idea awakened in the mind by the evanescent audible words on reaching the mind is of a permanent or eternal nature; confer, compare स्फोटः शब्दो ध्वनिस्तस्य व्यायामादुपजायते; confer, compare also व्याप्तिमत्त्वा्त्तु शब्दस्य Nir.I.1 ; (2) constant; not liable to be set aside by another; confer, compare उपबन्धस्तु देशाय नित्यम्, न रुन्धे नित्यम्। नित्यशब्दः प्राप्त्यन्तरानिषेधार्थः T.Pr.I.59, IV.14; (3) original as constrasted with one introduced anew such as an augment; confer, compare Taittirīya Prātiśākhya.VI.14; (4) permanently functioning, as opposed to tentatively doing so; confer, compare नित्यविरते द्विमात्रम् Ṛktantra Prātiśākhya.37; (5) unchangeable, permanent, imperishable; confer, compare अयं नित्यशब्दोस्त्येव कूटस्थेष्वविचालिषु भावेषु वर्तते M.Bh. on P. VIII. 1.4; (6) always or invariably applying, as opposed to optional; the word in this sense is used in connection with rules or operations that do not optionally apply; confer, compare उपपदसमासो नित्यसमासः, षष्ठीसमासः पुनार्वेभाषा; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.19; (7) constant,as applied to a rule which applies if another simultaneously applying rule were to have taken effect, as well as when that other rule does not take effect; confer, compare क्वचित्कृताकृतप्रसङ्गमात्रेणापि नित्यता Par. Sek. Pari 46. The operations which are nitya according to this Paribhasa take effect in preference to others which are not 'nitya', although they may even be 'para'; confer, compare परान्नित्यं बलवत् Par. Sek. Pari. 42.
padasaṃskārapakṣaan alternative view with वाक्यसंस्कारपक्ष regarding the formation of words by the application of affixes to crude bases. According to the Padasamskāra alternative, every word is formed independently, and after formation the words are syntactically connected and used in a sentence. The sense of the sentence too, is understood after the sense of every word has been understood; confer, compare सुविचार्य पदस्यार्थं वाक्यं गृह्णन्ति सूरयः Sira. on Pari. 22. According to the other alternative viz. वाक्यसंस्कारपक्ष, a whole sentence is brought before the mind and then the constituent individual words are formed exempli gratia, for example राम +सु, गम् + अ + ति । Both the views have got some advantages and some defects; confer, compare Par. Sek. Pari. 56.
punarvacanause of the same word or expression, which, if noticed in the writing of the Sūtrakāra, is indicative of something in the mind of the Sūtrakāra; confer, compare अणः पुनर्वचनमपवादविषये अनिवृत्त्यर्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). of P III. 3. 12 Vārttika (on the Sūtra of Pāṇini).1; cf also पुनर्वचनमनित्यत्वज्ञापनार्थम् । Kāś. on P. I. 41"
pṛthagyogakaraṇaframing a separate rule for a thing instead of mentioning it along with other things in the same context, which implies some purpose in the mind of the author such as anuvrtti in subsequent rules, option, and so on; confer, compare पृथग्योगकरणमस्य विधेरनित्यत्वज्ञापनार्थम् Kāśikā of Jayāditya and Vāmana. on P. I.3.7; confer, compare also Kāśikā of Jayāditya and Vāmana. on I.3.33, I. 3. 84, I.4.58, III.1.56, IV.1.16, VII. 4.33, VIII.1.52, VIII.1.74.
bahiraṅgāsiddhatvainvalidity i. e. nonoccurrence or non-application of a bahiranga rule or operation before the antaranga operation which is looked upon as stronger occurring earlier to the mind, or in the wording, as it does.
buddhikarmanactivity of the mind of the type of understanding as contrasted with the activity of the sense organs; confer, compare इन्द्रियकर्म समासादनं बुद्धिकर्म व्यवसायः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.III. 3. 133 Vart. 8.
bhāṣyaa learned commentary on an original work, of recognised merit and scholarship, for which people have got a sense of sanctity in their mind; generally every Sūtra work of a branch of technical learning (or Śāstra) in Sanskrit has got a Bhāṣya written on it by a scholar of recognised merit. Out of the various Bhāṣya works of the kind given a reference to some preceding word, not necessarily on the same page., the Bhāṣya on the Vyākaraṇa sūtras of Pāṇini is called the Mahābhāṣya, on the nature of which possibly the following definition is based "सूत्रार्थो वर्ण्यते यत्र पदैः सूत्रानुकारिभिः| स्वपदानि च वर्ण्यन्ते भाष्यं भाष्यविदो विदुः ।" In books on Sanskrit Grammar the word भाष्य is used always for the Mahābhāṣya. The word भाष्य is sometimes used in the Mahābhāṣya of Patanjali (confer, compare उक्तो भावभेदो भाष्ये III.3.19, IV.4.67) where the word may refer to a work like लघुभाष्य which Patañjali may have written, or may have got available to him as written by somebody else, before he wrote the Mahābhāṣya.
vākyārthathe meaning of a sentence, which comes as a whole composite idea when all the constituent words of it are heard: confer, compare पदानां सामान्ये वर्तमानानां यद्विशेषेSवस्थानं स वाक्यार्थ:, M.Bh. on P.I.2.45 Vart. 4. According to later grammarians the import or meaning of a sentence ( वाक्यार्थ ) flashes out suddenly in the mind of the hearer immediately after the sentence is completely uttered, The import is named प्रतिभा by Bhartrhari, confer, compare Vakyapadiya II.45; confer, compare also वाक्यार्थश्च प्रतिभामात्रविषय: Laghumanjusa. For details and the six kinds of vakyartha, see Vakyapadiya II.154.
vyāptioccupation; presence comprehensive nature; cf व्याप्तिमत्वात्तु शब्दस्य Nir.I.2, where व्याप्ति refers to the permanent presence of the word in the minds of the speaker and the hearer, the word शब्द referring to the नित्यशब्द or स्फोट.
śabdavācyatvaexpression of its sense by a word which occurs to the mind of the hearer as soon as a word is heard.
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unstable, instability; anavasthitacitta unstable mind.


mind; seat of thought and feeling; inner organ.


tiny, characteristic of mind; atomicity.


exogenous psychosis; abnormal condition of the mind due to external factors.


kind of ālocakapitta located in mind; first described by Bhela.


consciousness; reason; mind; storage of impressions.


attention; concentration; holding in memory; stability of mind.


meditation; mindfulness; attention.


unity; charecterstic of mind.


(indriya.antara.sancāra) shifting of mind from one sensory organ to the other.


having control on the mind; person with self-control.


sheaths inside the body, namely the sheath of knowledge (jnānamaya), the sheath of bliss (ānadamaya), the sheath of vitality (prāṇamaya), the sheath of mind (manomaya) and the sheath of food (annamaya) explained in the Taittareya upaniṣad.


mind; sensory and processing mind.


speed of the mind.


disintegration of mind.


1. purity or pure state of mind; mental strength, one of the psychic humors; 2. extract prepared from a mineral substance. 3. sun-dried paste prepared from a cold infusion which is set in the sun until all the moisture evaporates and the concentrate becomes solid.


purification, purity of mind.


self-control, one of the traits of mind/manas.


mindfulness of reality.


dual organ, mind (manas) that can act as both sensory and motor organ.


a character of mind, thirst, desire, imposition, forgery, fraud.


universe; every; whole; viśvakarma accomplish everything; a quality of mind.

     Wordnet Search "mind" has 7 results.


indhanam, idhmam, samit, samindhanam, edhaḥ   

tad dāhyavastu yasmāt urjā prāpyate।

kānicana khanijāni indhana iti rūpeṇa upayujyante।


prajval, pradīp, samindh, sandhukṣ, saṃdhukṣ, pradah, pratap   

bhasmānukūlaḥ ārambhikaḥ vyāpāraḥ।

cullyām agniḥ prajvalati।


indhanam, edham, idhmam, samindhanam   

havanakuṇḍe agnisandīpanārthe upayuktaṃ kāṣṭham।

havanārthe rāmaḥ indhanam cinoti।


dah, jvalaya, dīpaya, upatāpaya, sandhukṣaya, saṃdhukṣaya, samindh   

bhasmīkaraṇānukūlaḥ vyāpāraḥ।

śatrutvāt maṅgalaḥ pratiniveśinaḥ gṛham adahat।


prajvalaya, dīpaya, uddīpaya, samindhaya, sandhukṣaya, saṃdhukṣaya   

agnisamparkahetukaḥ prajvalanapreraṇānukūlaḥ vyāpāraḥ।

annaṃ paktuṃ mālatī cullīṃ prajvalayati।



ekaḥ puruṣaḥ ।

samindhanasya ullekhaḥ kośe vartate



ekaḥ rājaputraḥ ।

nimindharasya ullekhaḥ koṣe asti

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