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Root Search
mis has 3 results
        Root Word (Pāṇini Dhātupāṭha:)Full Root MarkerSenseClassSutra
√miśmiśaaśabde roṣakṛte ca1464
√miṣmiṣaaspardhāyām659
√miṣmiṣuusecane1450
 
 
mis has 3 results
Root WordIAST MeaningMonier Williams PageClass
√मिश्miśmaking a sound or noise / śabda1052/2Cl.1
√मिश्miśbeing angry / roṣa-kṛta885/1, 301/3Cl.1
√मिष्miṣsprinkling / secana1246/1Cl.1
Amarakosha Search
Monier-Williams Search
72 results for mis
Devanagari
BrahmiEXPERIMENTAL
mis cl.4 P. m/isyati- to go View this entry on the original dictionary page scan.
misaram. or n. (perhaps = $ misr-, Egypt?) Name of a place (see miśara-.) View this entry on the original dictionary page scan.
misaruName of a place View this entry on the original dictionary page scan.
misarumiśram. Name of an author (14th cent.) View this entry on the original dictionary page scan.
misif. (only ) Anethum Sowa and Panmori View this entry on the original dictionary page scan.
misif. Nardostachys Jatamansi View this entry on the original dictionary page scan.
misiajamodāf. equals uśīrī- (see miśi-). View this entry on the original dictionary page scan.
misrSee miśr-, . View this entry on the original dictionary page scan.
abhūmisāhvayam. "named a-bhūmi- (bhūmi-dharā-,earth) id est adhara- ", lip View this entry on the original dictionary page scan.
āmisn. raw flesh, meat View this entry on the original dictionary page scan.
āmisn. a dead body ([ /āmiṣi-]). View this entry on the original dictionary page scan.
andhatāmisram. complete darkness of the soul View this entry on the original dictionary page scan.
andhatāmisran. the second or eighteenth of the twenty-one hells View this entry on the original dictionary page scan.
andhatāmisran. doctrine of annihilation after death. View this entry on the original dictionary page scan.
andhatāmisran. darkness, View this entry on the original dictionary page scan.
aprāmisatya( -with prā- equals pra- see a-pr/amaya-),"of imperishable truthfulness", unalterably true View this entry on the original dictionary page scan.
arthasamisayam. danger in regard to one's fortune View this entry on the original dictionary page scan.
atamisramfn. not dark, not benighted. View this entry on the original dictionary page scan.
bhūmisambhavamfn. produced on or from the earth View this entry on the original dictionary page scan.
bhūmisambhavāf. Name of sītā- View this entry on the original dictionary page scan.
bhūmisaṃniveśam. the general appearance or configuration of a country View this entry on the original dictionary page scan.
bhūmisāmrājyan. sovereignty over the earth View this entry on the original dictionary page scan.
bhūmisattran. an offering consisting of a donation of land View this entry on the original dictionary page scan.
bhūmisavam. one of the 9 vrātya-stoma-s View this entry on the original dictionary page scan.
bhūmisenam. Name of one of the sons of the 10th manu- View this entry on the original dictionary page scan.
bhūmisenam. of a scholar View this entry on the original dictionary page scan.
bhūmisnum. an earthworm View this entry on the original dictionary page scan.
bhūmispṛśmfn. touching the ground View this entry on the original dictionary page scan.
bhūmispṛśmfn. blind View this entry on the original dictionary page scan.
bhūmispṛśmfn. cripple, lame View this entry on the original dictionary page scan.
bhūmispṛśm. a man View this entry on the original dictionary page scan.
bhūmispṛśm. a vaiśya- View this entry on the original dictionary page scan.
bhūmispṛśm. a thief who creeps along the ground View this entry on the original dictionary page scan.
bhūmistomam. Name of an ekāha- View this entry on the original dictionary page scan.
bhūmisutam. "earth-son", the planet Mars View this entry on the original dictionary page scan.
bhūmisvāminm. "landlord", a king, prince View this entry on the original dictionary page scan.
buddhabhūmisūtran. buddhabhūmi
gosvāmisthānan. Name of a mountain peak in the middle of the himālaya- View this entry on the original dictionary page scan.
kṛmisarārīf. a kind of venomous insect
kṛmisenam. Name of a yakṣa- View this entry on the original dictionary page scan.
kṛmisūf. equals -śukti- View this entry on the original dictionary page scan.
kṛmisūtran. Name of a particular disease. View this entry on the original dictionary page scan.
lakṣmisampannamfn. possessed of good fortune View this entry on the original dictionary page scan.
māṇikyamisram. Name of a man View this entry on the original dictionary page scan.
nemisvanam. equals -ghoṣa- View this entry on the original dictionary page scan.
nistamisramfn. idem or 'mfn. free from darkness, not gloomy, light ' , Prasann. View this entry on the original dictionary page scan.
raśmisam. Name of a dānava- (varia lectio rabhasa-and nabhasa-). View this entry on the original dictionary page scan.
rukmisāsanam. "chastiser of rukmin-", Name of viṣṇu-kṛṣṇa- View this entry on the original dictionary page scan.
śaktivijayasvāmistotran. Name of work View this entry on the original dictionary page scan.
misaṃsthita(sām/i--) mfn. half-finished View this entry on the original dictionary page scan.
sarpirmisramfn. mixed with clarified butter, ibidem or 'in the same place or book or text' as the preceding View this entry on the original dictionary page scan.
simisimāya A1. yate-, to quiver (with irritability, itch etc.) View this entry on the original dictionary page scan.
sutamis(s/u--) f. dense darkness View this entry on the original dictionary page scan.
svāmisadbhāvam. existence of a master or owner View this entry on the original dictionary page scan.
svāmisadbhāvam. amiability of a master or lord View this entry on the original dictionary page scan.
svāmisevāf. the service of a master, respect or reverence for a master or husband View this entry on the original dictionary page scan.
svasvāmisambandham. idem or 'm. the relation of possession and possessor ' View this entry on the original dictionary page scan.
tamisram. equals -pakṣa- View this entry on the original dictionary page scan.
tamisran. darkness, dark night (also plural) View this entry on the original dictionary page scan.
tamisran. a dark hell, hell (in general) View this entry on the original dictionary page scan.
tamisran. anger View this entry on the original dictionary page scan.
tamisf. () a dark night View this entry on the original dictionary page scan.
tamisran. see su-- View this entry on the original dictionary page scan.
tamisran. tāmisra- View this entry on the original dictionary page scan.
misramfn. (fr. tam-and t/amisrā- gaRa jyotsnādi-) (with pakṣa-) or m. the dark half of the month View this entry on the original dictionary page scan.
misram. "nightwalker", a rākṣasa- View this entry on the original dictionary page scan.
misram. (in sāṃkhya- philosophy) indignation, anger (one of the 5 forms of a-vidyā-) (also n.) View this entry on the original dictionary page scan.
misram. Name of a hell View this entry on the original dictionary page scan.
misram. see andha--. View this entry on the original dictionary page scan.
tamisrapakṣam. the dark half of the month View this entry on the original dictionary page scan.
tamisrapakṣam. View this entry on the original dictionary page scan.
vibhinnatamisramfn. having darkness expelled or destroyed View this entry on the original dictionary page scan.
Apte Search
5 results
āmis आमिस् m. Ved. 1 Raw flesh or meat; Rv.6.46.14. -2 A dead body.
tamisra तमिस्र a. Dark. -स्रम् 1 Darkness; एतत्तमालदलनीलतमं तमिस्रम् Gīt 11; करचरणोरसि मणिगणभूषणकिरणविभिन्नतमिस्रम् 2; Ki.5.2. -2 Mental darkness, illusion. -3 Anger, wrath. -स्रः The dark half of the month. -Comp. -पक्षः the dark fortnight (of a lunar month); R.6. 34; तमिस्रपक्षत्रुटिकूटभक्षितम् N.
tamis तमिस्रा 1 A dark night; सूर्ये तपत्यावरणाय दृष्टेः कल्पेत लोकस्य कथं तमिस्रा R.5.13; Śi.6.7; Ki.9.18; Ku. 6.43. -2 Extensive darkness.
misraḥ तामिस्रः 1 A division of hell; Ms.4.88; Bhāg.3. 12.2. -2 The dark fortnight of a month. -3 Hatred. -4 Anger; तमिस्रं क्रोध उच्यते Mb.12.313.25. -5 A demon, Rākṣasa (going about in the dark). -6 (Phil.) Dislike; तामिस्रोष्टादशधा Sāṅ K.48.
simisimāyate सिमिसिमायते Den. Ā. To be convulsed, feel a chilling sensation.
Macdonell Vedic Search
7 results
animiṣam á-nimiṣ-am, (acc.) adv. unwinkingly, vii. 61, 3 [ni-míṣ, f. wink].
animiṣā á-nimiṣ-ā, (inst.) adv. with unwinking eye, iii. 59, 1 [ni-mís, f wink].
anṛta án-ṛta, n. (K.) falsehood, ii. 35, 6; vii. 61, 5; misdeed, wrong, 86, 6 [ṛtá right].
avadya a-vadyá, n. blemish, x. 14, 8 [gdv. not to be praised, blameworthy].
tamiṣīcī támiṣ-īc-ī, f. power of darkness, viii. 48, 11 [tamis = támas + īc = i-añc].
drugdha drug-dhá, n. misdeed, vii. 86, 5 [pp. of druh be hostile].
senā sé-nā, f. missile, ii. 33, 11 [si discharge].
Macdonell Search
5 results
atamisra a. not dark.
āmis m. raw flesh, carrion.
āmiśra â-misra, āmiśla a. mixed.
tamisra n. darkness, dark night; â, f. id.; -paksha, m. dark fortnight (full moon till new moon).
misra a. (with paksha) or m. dark fortnight (from full till new moon); m. Râ kshasa; N. of a hell; wrath (one of the five forms of Avidyâ).
Bloomfield Vedic
Concordance
5 results0 results2 results
aprāmisatya maghavan tathed asat # RV.8.61.4a.
bhūmis tvopastha ādhita # TS.1.4.40.1b.
Dictionary of Sanskrit Search
"mis" has 50 results
svasvāmisaṃbangharelationship of the possessor and the possessed; one of the general meanings of the type of relation, expressed by the genitive case;cf अधिरीश्वरे। ईश्वरः स्वामी। स च स्वमपेक्षते तदर्थं स्वस्वामिसंबन्धः क्रमेप्रवचनीयसंञो भवति | Kāśikā of Jayāditya and Vāmana. on P. I.4.97.
agnaukaravāṇinyāyaanalogy conveyed by the expression अग्नौ करवाणि implying permission to the agent to do certain other things in a sacrificial session when, as a matter of fact, he is only permitted to work as an agent at the sacrificial action ( अग्नौकरण ), by virtue of the reply ' कुरु ' to his request made in the sentence अग्नौ करवाणि. confer, compare अग्नौकरवाणिन्यायेन भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on. II.2.24.
anudāttanon-udatta, absence of the acute accent;one of the Bāhyaprayatnas or external efforts to produce sound. This sense possibly refers to a stage or a time when only one accent, the acute or उदात्त was recognized just as in English and other languages at present, This udatta was given to only one vowel in a single word (simple or compound) and all the other vowels were uttered accentless.id est, that is 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 confer, compare 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.29,30. Cfeminine. also उदात्तश्चानुदात्तश्च स्वरितश्च त्रयः स्वराः । अायामविश्रम्भोक्षपैस्त उच्यन्तेSक्षराश्रयाः ॥ Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) 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, ).
anupradānaan effort outside the mouth in the production of sound at the different vocal organs such as कण्ठ, तालु et cetera, and others which is looked upon as an external effort or bāhyaprayatna. अनुप्रदान is one of the three main factors in the production of sound which are ( 1 ) स्थान, ( 2 ) करण or आभ्यन्तरप्रयत्न and ( 3 ) अनुप्रदान or बाह्यप्रयत्न; confer, compare स्थाकरणप्रयत्नेभ्यो वर्णा जायन्ते Cān. The commentator on Taittirīya Prātiśākhya.describes अनुप्रदान as the मूलकारण or उपादानकारण, the main cause in the production of articulate sound confer, compare अनुप्रदीयते अनेन वर्णः इति अनुप्रदानम्: cf also अनुप्रदीयते इत्यनुप्रदानं प्रयत्न इत्यर्थः; Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. I. Generally two main varieties of बाह्यप्रयत्न are termed अनुप्रदान which are mentioned as (i) श्वासानुप्रदान (emission of breath) and नादानुप्रदान (resonance), the other varieties of it such as विवार, संवार, घोष, अघोष, अल्पप्राण, मह्मप्राण, उदात्त, अनुदात्त and स्वरित being called merely as बाह्यप्रयत्न.
abhyāhataomission of any sound; a fault of utterance. अम् (1)a technical brief term in Panini's grammar including vowels, semivowels, the letter ह् and nasals; (2) a significant term for the accusative case showing change or substitution or modification: confer, compare अं विकारस्य Taittirīya Prātiśākhya.I.28 explained as अमिति शब्दे विकारस्याख्या भवति । अमिति द्वितीय विभक्तेरुपलक्षणम् । (3) augment अ applied to the penultimate vowel of सृज् & दृश् (P. VI.1.58, 59 and VII.1.99) (4) substitute tor Ist person. singular. affix मिप्, by P.III.4.101 (5) Acc. singular. case affix अम् .
alukabsence of elision or omission.
allopaelision or omission of a single phonetic element or letter; confer, compare अल्लोपोsनः P. VI.4.134.
avagraha(1)separation of a compound word into its component elements as shown in the Pada-Pāṭha of the Vedic Saṁhitās. In the Padapāṭha, individual words are shown separately if they are combined by Saṁdhi rules or by the formation of a compound in the Saṁhitāpāṭha; exempli gratia, for example पुरोहितम् in the Saṁhitāpāṭha is read as पुरःsहितम्. In writing, there is observed the practice of placing the sign (ऽ) between the two parts, about which nothing can be said as to when and how it originatedition The AtharvaPrātiśākhya defines अवग्रह as the separation of two padas joined in Saṁhitā. (Atharvaveda Prātiśākhya. II.3.25; II.4.5). In the recital of the pada-pāṭha, when the word-elements are uttered separately, there is a momentary pause measuring one matra or the time required for the utterance of a short vowel. (See for details Vāj. Prāt. Adhāya 5). (2) The word अवग्रह is also used in the sense of the first out of the two words or members that are compounded together. See Kāśikā on P.VIII.4.26; confer, compare also तस्य ( इङ्ग्यस्य ) पूर्वपदमवग्रहः यथा देवायत इति देव-यत. Tai. Pr. I. 49. The term अवग्रह is explained in the Mahābhāṣya as 'separation, or splitting up of a compound word into its constitutent parts; confer, compare छन्दस्यानङोवग्रहो दृश्येत पितामह इति ।(Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.36); also confer, compare यद्येवमवग्रहः प्राप्नोति । न लक्षणेन पदकारा अनुवर्त्याः। पदकारैर्नाम लक्षणमनुवर्त्यम् । यथालक्षणं पदं कर्तव्यम् (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.109) where the Bhāṣyakāra has definitely stated that the writers of the Padapāṭha have to split up a word according to the rules of Grammar. (3) In recent times, however, the word अवग्रह is used in the sense of the sign (ऽ) showing the coalescence of अ (short or long) with the preceding अ (short or long ) or with the preceding ए or ओ exempli gratia, for example शिवोऽ र्च्यः, अत्राऽऽगच्छ. (4) The word is also used in the sense of a pause, or an interval of time when the constituent elements of a compound word are shown separately; confer, compare समासेवग्रहो ह्रस्वसमकालः (Vājasaneyi Prātiśākhya.V.1). (5) The word is also used in the sense of the absence of Sandhi when the Sandhi is admissible.
asamarthasamāsaa compound of two words, which ordinarily is inadmissible, one of the two words being more closely connected with a third word, but which takes place on the authority of usage, there being no obstacle in the way of understanding the sense to be conveyed; e. g. देवदत्तस्य गुरुकुलम् । देवदत्तस्य दासभार्या । असूर्यंपश्यानि मुखानि, अश्राद्धभोजी ब्राह्मणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.1.
ārdhadhātukaa term used in contrast to the term सार्वधातुक for such verbal and kṛt affixes, as are not personal endings of verbs nor marked with the mute letter श् confer, compare तिङ्शित् सार्वधातुकम् । आर्धधातुकं शेषः। P.III.4.113 and 114. The personal endings of verbs in the perfect tense and the benedictive mood are termed ārdhadhātuka, confer, compare P. III. 4.115, 116; while both the terms are promiscuously found utilised in the Vedic Literature; confer, compare P. III. 4. 117. The main utility of the ārdhadhātuka term is the augment इ ( इट् ) to be prefixed to the ārdhadhātuka affixes. The term आर्धधातुका was in use in works of the old Vaiyākaraṇas; confer, compare अथवा आर्धधातुकासु इति वक्ष्यामि कासु आर्धधातुकासु । उक्तिषु युक्तिषु रूढिषु प्रतीतिषु श्रुतिषु संज्ञासु M.Bh. on II. 4.35. It cannot be said how the term ārdhadhātuka originatedition Probably such affixes or pratyayas, like the kṛt affixes generally, as could be placed after certain roots only were called ārdhadhātuka, as contrasted with the verbal and the present participle affixes which were termed sārvadhātuka on account of their being found in use after every root.
īṣacchvāsaan external effort ( बाह्य-प्रयत्न) in the production of sound charactorized by the emission of breath, when the cavity made by the cords of the throat is kept wide apart, as found in the utterance of the consonants श्, ष् and स.
ekadeśānumaticonsent to a part of the whole, admission of one part as correct.
ekaśeṣanirdeśastatement by subsistence of one word out of many. The phrase is very often used in the Mahābhāṣya where the omission of an individual thing is explained by saying that the expression used is a composite one including the omitted thing along with the thing already expressed; confer, compare एकशेषनिर्देशोयम् । सर्वादीनि च सर्वादीनि च सर्वादीनि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.I.27, on I.1.59, I.2.39, as also on I.3.1 Vārttika (on the Sūtra of Pāṇini). 5,I.4. 101 Vārttika (on the Sūtra of Pāṇini). 3, II.1.1. Vārttika (on the Sūtra of Pāṇini). 19 et cetera, and others
ekādeśaa single substitute in the place of two original units; exempli gratia, for example ए in the place of अ and इ,or ओ in the place of अ and उ. The ādeśas or substitutes named पूर्वरूप and पररूप are looked upon as ekadeśas in Pāṇini's grammar although instead of them, the omission of the latter and former vowels respectively, is prescribed in some Prātiśākhya works. गुण and वृद्धि are sometimes single substitutes for single originals, while they are sometimes ekadeśas for two original vowels exempli gratia, for example तवेदम्, ब्रह्मौदनः, उपैति, प्रार्च्छति, गाम्, सीमन्तः et cetera, and others; see P.VI.1.87 to ll l, confer, compare also A.Pr.II 3.6.
kacchādia class of words headed by कच्छ to which the taddhita affix अण् is added in the miscellaneous (शैषिक) senses, provided the word, to which the affix अण् is to be added, is the name of a country; exempli gratia, for example ऋषिकेषु जातः आर्षिकः similarly माहिषिकः, ऐक्ष्वाकः; confer, compare Kāś. on P.IV.2.133.
kaṇvādia class of words forming a portion of the class of words called गर्गादि, and headed by the word कण्व, to the derivatives of which, formed by the afix यञ् by the rule गर्गादिभ्यो यञ् (P.IV.1.105) the affix अण् is added in the miscellaneous senses; exempli gratia, for example काण्वाः छात्राः; similarly गौकक्षाः, शाकलाः , अगस्तयः, कुण्डिनाः etc: confer, compare P.IV.2.111 and II. 4.70.
katryādia class of words headed by the word कत्रि to which the taddhita affix. affix एयक (ढकञ्) is applied in the miscellaneous senses; exempli gratia, for example कात्रेयकः, ग्रामेयकः, कौलेयकः (from कुल्या); confer, compare P. IV.2.75.
kāmacāraoption; permission to do as desired liberty of applying any of the rules of grammar that present themselves; confer, compare तत्र कामचारो गृह्यमाणेन वा विभक्तिं विशेषयितुं अङ्गेन वा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.27 Vārttika (on the Sūtra of Pāṇini). 6.
kāśyādia class of words headed by the words काशि, चेदि and others to which the taddhita affixes ठञ् and ञिठ are added in the miscellaneous senses; exempli gratia, for example काशिकी, काशिका; वैदिकी, वैदिका et cetera, and others; confer, compare Kāś. on P. IV. 2.116. The feminine. afix ई is applied when the affix ठञ् is added to the word काशि; confer, compare P. IV. 1.15.
kṣubhnādia class of wordings such as क्षुभ्ना, तृप्नु and the like in which the consonant न् is not changed into ण् although the consonant न् is preceded by ऋ, ॠ, र् or ष् and intervened by letters which are admissible; e. g. क्षुभ्नाति, तृप्नोति, नृनमनः et cetera, and others cf Kāś. on P. VIII. 4.39. This class ( क्षुभ्नादिगण ) is styled as आकृतिगण.
gahādia class of words headed by the word गह to which the taddhita affix ईय (छ) is added in the Saisika or miscellaneous senses; e. g. गहीयम् , अन्तस्थीयम्; this class called 'gahiya' is looked upon as अाकृतिगण, and hence the words वैणुकीयम् वैत्रकीयम् and the like could be explained as correct; cf Kāśikā of Jayāditya and Vāmana. on P. IV. 2.138.
candrakalācalled also कला, a wellknown commentary on Nagesa's Laghusabdendusekhara by Bhairavamisra who lived in the latter half of the 18th century and the first half of the nineteenth century.
ṭyutaddhita affix. affix अन to which the augment त्, is prefixed, making the affix तन, applicable to the words सायं, चिरं, प्राह्वे, प्रगे ,and indeclinable words in the Saisika or miscellaneous senses; e. g. सायंतन:, चिरंतनः दिवातनम् et cetera, and others; confer, compare P. IV. 3.23, 24.
ṇicaffix इ causing Vrddhi (1) applied to roots of the tenth conjugation ( चुरादिगण ) such as चुर् , चित् et cetera, and others e. g. चोरयति, चोरयते; confer, compare P. III. 1.25: (2) applied to any root to form a causal base from it, e. g. भावयति from भू, गमयति from गम्: confer, compare हेतुमति च P. III. 1.26: (3) applied to the words मुण्ड, मिश्र etc, in the sense of making, doing, practising et cetera, and others ( करण ); e. g. मुण्डं करोति मुण्डयति, व्रतयति (eats something or avoids it as an observance), हलं गृह्नाति हलयति et cetera, and others; cf P. III. 1.21; (4) applied to the words सत्य, पाश, रूप, वीणा, तूल, श्लोक, सेना, लोमन, त्वच्, वर्मन्, वर्ण and चूर्ण in the various senses given by the Varttikakara to form denominative roots ending in इ: e. g. सत्यापयति, पाशयति etc; confer, compare P. III.1.25: (5) applied to suitable words in the sense of composing, exempli gratia, for example सूत्रं करोति सूत्रयति, et cetera, and others: (6)applied to a verbal noun ( कृदन्त ) in the sense of 'narrating' with the omission of the krt affix and the karaka of the verbal activity put in a suitable case; e. g. कंसं घातयति for the sentence कंसवधमाचष्टे or बलिं बन्धयति for बलिबन्धमाचष्टे,or रात्रिं विवासयति, सूर्यमुद्गमयति, पुष्येण योजयति et cetera, and others: confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 1.26. Roots ending in णिच् (णिजन्त) take the conjugational endings of both the Parasmaipada and the, Atmanepada: confer, compare णिचश्च P. I. 3.74. They have perfect forms by the addition of अाम् with a suitable form of the perfect tense of the root कृ, भू or अस् placed after अाम्, the word ending with अाम् and the verbal form after it being looked upon as separate words e. g. कारयां चकार कारयां चक्रे et cetera, and others; cf P. III.1.35, 40. They have the aorist form, with the substitution of the Vikarana चङ् ( अ ) for च्लि before which the root is reduplicated; e. g. अचीकरत्, अबीभवत् et cetera, and others: confer, compare P.III.1.48, VI.1.11 as also VII.4.93-97.
daivaname of a system of grammar or a work on grammar the peculiarity of which is the omission of the एकशेष topic; confer, compare अनेकशेषं दैवं स्यात्
dvikhaṇḍaa compound expression or word separated into two by avagraha in the Padapatha; the word is misstated as दुखण्ड by some vedic reciters.
dhātua root; the basic word of a verbal form,defined by the Bhasyakara as क्रियावचनो धातुः or even as भाववचने धातु:, a word denoting a verbal activity. Panini has not defined the term as such, but he has given a long list of roots under ten groups, named dasagani, which includes about 2200 roots which can be called primary roots as contrasted with secondary roots. The secondary roots can be divided into two main groups ( l ) roots derived from roots ( धातुजधातवः ) and (2) roots derived from nouns ( नामधातवः ). The roots derived from roots can further be classified into three main subdivisions : (a) causative roots or णिजन्त, (b) desiderative roots or सन्नन्त, (c) intensive roots or यङन्त and यङ्लुगन्त: while roots derived from nouns or denominative roots can further be divided into क्यजन्त, काम्यजन्त, क्यङन्त, क्यषन्त, णिङन्त, क्विबन्त and the miscellaneous ones ( प्रकीर्ण ) as derived from nouns like कण्डू( कण्ड्वादि ) by the application of the affix यक् or from nouns like सत्य,वेद, पाश, मुण्ड,मिश्र, et cetera, and others by the application of the affix णिच्. Besides these, there are a few roots formed by the application of the affix अाय and ईय (ईयङ्). All these roots can further be classified into Parasmaipadin or Parasmaibhasa, Atmanepadin or Atmanebhasa and Ubhayapadin. Roots possessed of a mute grave ( अनुदात्त ) vowel or of the mute consonant ङ् added to the root in the Dhatupatha or ending in the affixes यड्, क्यङ् et cetera, and others as also roots in the passive voice are termed Atmanepadin: while roots ending with the affix णिच् as also roots possessed of a mute circumflex vowel or a mute consonant ञ़़् applied to them are termed Ubhayapadin. All the rest are termed Parasmaipadin. There are some other mute letters or syllables applied by Panini to the roots in his Dhatupatha for specific purposes; exempli gratia, for example ए at the end to signify prohibition of vrddhi to the penultimate अ in the aorist, exempli gratia, for example अकखीत् confer, compare P. VII.2.5; इर् to signify the optional substitution of अ or अङ् for the affix च्लि of the aorist, exempli gratia, for example अभिदत्, अभैत्सीत् ; confer, compare P.III. 1.57; उ to signify the optional application of the augment इ ( इट् ) before क्त्वा exempli gratia, for example शमित्वा, शान्त्वा; confer, compare P.VII. 2. 56; ऊ to signify the optional application of the augment इ ( इट् ) exempli gratia, for example गोप्ता, गेीपिता, confer, compare P.VII.2.44; अा to signify the prohibition of the augment इट् in the case of the past passive voice. participle. exempli gratia, for example क्ष्विण्णः, स्विन्नः, confer, compare P. VII.2.16; इ to signify the addition of a nasal after the last vowel e. g. निन्दति from निदि, confer, compare P. VII.1.58: ऋ to signify the prohibition of ह्रस्व to the penultimate long vowel before णिच्, e. g. अशशासत्, confer, compare P.VII. 4.2;लृ to signify the substitution of अङ् for च्लि in the aorist, exempli gratia, for example अगमत् confer, compare P. III.1.55: ओ to signify the substitution of न् for त् of the past passive voice.participle. exempli gratia, for example लग्नः, अापीनः, सूनः, दून: et cetera, and others; confer, compare P. VIII. 2.45. Besides these,the mute syllables ञि, टु and डु are prefixed for specific purposes; confer, compare P. III.2.187, III.3.89 and III. 3.88. The term धातु is a sufficiently old one which is taken by Panini from ancient grammarians and which is found used in the Nirukta and the Pratisakhya works, signifying the 'elemental (radical)base' for nouns which are all derivable from roots according to the writers of the Nirukta works and the grammarian Siktaayana; confer, compare नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.3.1. Some scholars have divided roots into six categories; confer, compare तत्र धातवः षोढा (a) परिपठिताः भूवादयः, (b) अपरिपठता अान्दोलयत्यादयः, (c) परिपठितापरिपठिताः ( सूत्रपठिताः ) स्कुस्कम्भस्तम्भेत्यादयः, (d) प्रत्ययधातवः सनाद्यन्ताः, (e) नामघातवः कण्ड्वादयः, (f) प्रत्ययनामधातवः होडगल्भक्ली. बप्रभृतयः; cf Sringara Prak. I. For details see M.Bh. on P.I.3.I as also pp 255, 256 Vol. VII Vyakarana-Mahabhasya published by the D.E. Society, Poona.
dhūmādia class of words headed by the word धूम to which the taddhita affix.affix अक ( वुञ् ) is added in the miscellaneous(शैषिक ) senses; e. g. धौमकः खाण्डकः et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.IV.2.127.
nadyādia class of words headed by नदी, मही and other feminine. nouns to which the taddhita affix एय (ढक्) is added in the miscellaneous (शैषिक ) senses; exempli gratia, for example नादेयम्, माहेयम्, वाराणसेयम्, श्रावस्तेयम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.IV.2.97.
naraperson; personal ending; the term is used in connection with (the affixes of) the three persons प्रथम, मध्यम, and उत्तम which are promiscuously seen sometimes in the Vedic Literature confer, compare सुतिङुपग्रहलिङ्गनराणां ... व्यत्ययमिच्छति ... Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.85.
padakāraliterally one who has divided the Samhitā text of the Vedas into the Pada-text. The term is applied to ancient Vedic Scholars शाकल्य, आत्रेय, कात्यायन and others who wrote the Padapātha of the Vedic Samhitās. The term is applied possibly through misunderstanding by some scholars to the Mahābhāsyakāra who has not divided any Vedic Samhitā,but has, in fact, pointed out a few errors of the Padakāras and stated categorically that grammarians need not follow the Padapāțha, but, rather, the writers of the Padapāțha should have followed the rules of grammar. Patañjali, in fact, refers by the term पदकार to Kātyāyana, who wrote the Padapātha and the Prātiśākhya of the Vājasaneyi-Samhitā in the following statement--न लक्षणेन पदकारा अनुवर्त्याः। पदकारैर्नाम लक्षणमनुवर्त्यम्। यथालक्षणं पदं कर्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.1. 109; VI. 1. 207; VIII. 2.16; confer, compare also अदीधयुरिति पदकारस्य प्रत्याख्यानपक्षे उदाहरणमुपपन्नं भवति ( परिभाषासूचन of व्याडि Pari. 42 ) where Vyādi clearly refers to the Vārtika of Kātyāyana ' दीधीवेव्योश्छन्दोविषयत्वात् ' P. I. 1.6 Vārttika (on the Sūtra of Pāṇini). I. The misunderstanding is due to passages in the commentary of स्कन्दस्वामिन् on the Nirukta passage I. 3, उब्वटटीका on ऋक्प्रातिशाख्य XIII. 19 and others where the statements referred to as those of Patañjali are, in fact, quotations from the Prātiśākhya works and it is the writers of the Prātiśākhya works who are referred to as padakāras by Patañ jali in the Mahābhāsya.
paribhāṣāsegraha'a work containing a collection of independent works on Paribhasas in the several systems of Sanskrit Grammar, compiled by M. M. K. V. Abhyankar. The collectlon consists of the following works (i) परिभाषासूचन containing 93 Paribhasas with a commentary by Vyadi, an ancient grammarian who lived before Patanjali; ( ii ) ब्याडीयपरिभाषापाठ, a bare text of 140 Paribhaasaas belonging to the school of Vyadi (iii) शाकटायनपरिभाषासूत्र a text of 98 Paribhasa aphorisms, attributed to the ancient grammarian Saka-tayana, or belonging to that school; [iv) चान्द्रपरिभाषासूत्र a text of 86 Paribhasa aphorisms given at the end of his grammar work by Candragomin; (v) कातन्त्रपरिभाषासूत्रवृत्ति a gloss on 65 Paribhas aphorisms of the Katantra school by Durgasimha; (vi) कातन्त्रपारभाषासूत्रवृत्ति a short gloss on 62 Paribhasa aphorisms of the Katantra school by Bhavamisra; (vii) कातन्त्रपरिभाषासूत्र a text of 96 Paribhasa rules belonging to the Katantra school without any author's name associated with it; (viii) कालापपरिभाषासूत्र a text of 118 Paribhasa rules belonging to the Kalapa school without any author's name associated with it; (ix) जैनेन्द्रपरिभाषावृत्ति a gloss written by M. M. K. V. Abhyankar ( the compiler of the collection), on 108 Paribhasas or maxims noticeable in the Mahavrtti of Abhayanandin on the Jainendra Vyakarana of Pujyapada Devanandin; (x) भोजदेवकृतपरि-भाषासूत्र a text of 118 Paribhasa rules given by Bhoja in the second pada of the first adhyaaya of his grammar work named Sarasvatikanthabharana; (xi) न्यायसंग्रह a bare text of 140 paribhasas(which are called by the name nyaya) given by Hema-hamsagani in his paribhasa.work named न्यायसंग्रह; (xii) लधुपरिभाषावृत्ति a gloss on 120 Paribhasas of the Panini school written by Puruso-ttamadeva; (xiii) वृहत्परिभाषावृत्ति con-taining 130 Paribhasas with a commentary by Siradeva and a very short,gloss on the commentary by Srimanasarman ( xiv ) परिभाषावृत्ति a short gloss on 140 Paribhasas of the Panini school written by Nilakantha; (xv) परिभाषाभास्कर a collection of 132 Paribhasas with a commentary by Haribhaskara Agnihotri; (xvi) bare text of Paribhasa given and explained by Nagesabhatta in his Paribhasendusekhara. The total number of Paribhasas mentioned and treated in the whole collection exceeds five hundredition
paladyādia class of words headed by the word पलदी to which the taddhita affix. affix अण् is applied in the miscellaneous ( शैषिक) senses; e gपालदः, पारिषदः, रौमकः; पाटच्चरः et cetera, and others confer, compare Kaas, on P. IV. 2.110.
prakīrṇakāṇḍaname given to the third Kanda or book of Bhartrhari's Vakyapadiya where miscellaneous topics are treatedition The third Kanda consists of 14 sections called by the name Samuddesa. For details see pp. 381-382 Mahabhasya Vol. VII. D. E. Society's edition.
praiṣādithe senses प्रैष 'order to do', अतिसर्ग 'permission to do' and प्राप्तकालता 'fitness of time', as possessed by the potential passive participles; cf विधीयन्ते प्रैषादिषु लोडादयः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.26.
mahābhāṣyadīpikāa 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.
yugapatprasaṅgasimultaneous possibility of the application of two rules or operations, when in grammar no option re : their application is admissible as it is admissible according to Mimamsa rules re : two operations enjoined by Vedic behests. In Grammar, only one of such rules applies, the priority of application being based upon the criteria of परत्व, नित्यत्व, अन्तरङ्गत्व and अपवादत्व: confer, compare शब्दपरविप्रतिषेधो नाम भवति यत्रोभयोर्युगप्रसङ्ग: | M.Bh. on VI. 1.158 Vart, 12.
rāmabhadra dīkṣitason of यज्ञराम दीक्षित, a grammarian of Tanjore of the seventeenth century who wrote a commentary on the Paribhasavrtti of Siradeva named परिभाषावृत्तिव्याख्या. He has also written the ' life of Patanjali' ( पतञ्जलिचरित ) and many miscellaneous works, such as उणादिमणिदीपिका and others.
lāghavanyāyalaw of minimisation, parsimony in the use of words or parsimony in expression, followed generally by the Sūtra writers.
vākyapadīname of a work on the denotation of words in verse-form with a comentary of his own written by a grammarian named गङ्गादास. The name वाक्यपदी is confounded with वाक्यपदीय of Bhartrhari through mistake.
vighnakṛtimpediment to an operation caused by something preceding on account of its coming in the way: a vyavaya or vyavadhana or intervention which is not admissible just as the interruption of palatals, linguals, dentals and sibilants excepting हू for the change of न् into ण् : confer, compare अव्यवेतं विग्रहे विघ्नकृद्भिः R.Pr. V.25.
virāgaomission of a consonant, sometimes when it is preceded and also followed by another consonant, as if it were squeezed between the two; this is no doubt looked upon as a fault; exempli gratia, for example the omission of the consonant द् in उपमा षट् द्रा द्वा uttered as उपमा षट् वा द्वा; confer, compareअन्योन्येन व्यञ्जनानां विरागः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XIV where Uvvaṭa's Bhāṣya on the Prātiśākhya works.explains विराग as लोप्.
vuñ(ID taddhita affix. affix अक causing vṛddhi to the vowel of the first syllable of that word to which it is added, as prescribed, (a) to the words denoting an offspring as also to the words उक्ष, उष्ट्र et cetera, and othersin the sense of 'a group'; e. g. अोपगवकम् , औष्ट्रकम् , कैदारकम् et cetera, and others: confer, compare P.IV.2.39, 40; (b) to the words राजन्य and others in the sense of 'inhabited country' ; e. g. राजन्यकः देवनायकः et cetera, and others, confer, compare P. IV.2.53, (c) to the words headed by अरीहण such as द्वुघण, खदिर्, मैत्रायण, काशकृत्स्न et cetera, and others in the quadruple senses; exempli gratia, for example अारीहणकम् , द्रौबणकम् , confer, compare P.IV.2.80, (d) to the word धन्व meaning a desert, to words with य् or र for their penultimate, to words ending in प्रस्थ, पुर and वह as also to words headed by धूम, नगर, अरण्य कुरु, युगन्धर et cetera, and others, under certain conditions in the miscellaneous senses; e. g. सांकाश्यकः,पाटलिपुत्रकः, माकन्दकः, आङ्गकः, वाङ्गकः, धौमकः, नागरकः, अारण्यकः et cetera, and others; confer, compare P.IV.2.121-130,134,135, 136; (e) to the words शरद् , आश्वयुजी, ग्रीष्म, वसन्त, संवत्सर,अाग्रहायणी and others in the specific senses given: confer, compare P. IV. 3.27, 45, 46, 49, 50; (f) to words denoting descendence or spiritual relation, words meaning families and warrior clans, words कुलाल and others, words meaning clans, and students learning a specific Vedic branch in specific senses prescribed : e. g. आचार्यक, मातामहक, ग्लौचुकायनक, कालालक, काठक, कालापक et cetera, and others; confer, compare P. IV. 3.77, 99, 118, 126; (g) to the words शाकल, उष्ट्र, उमा and ऊर्णा in the specially given senses; exempli gratia, for example शाकलः, संघः, औप्ट्रकः, औमम् और्णम्, confer, compareP.IV.3.188,157,158; (h) to words with य् as the penultimate, and a long vowel preceding the last one, to words in the dvandva compound, and to the words मनोज्ञ, कल्याण and others in the sense of 'nature' or 'profession';e.g रामणीयकम् गौपालपशुपालिका, गार्गिका, काठिका etc; confer, compare P. V.1.132,133,134: (2) kṛt affix अक added to the roots निन्द् हिंस् and others, and to the roots देव् and कृश् with a prefix before,in the sense of a habituated,professional or skilled agent; exempli gratia, for example. निन्दकः, परिक्षेपकः, असूयकः, परिदेवकः, आक्रोशकः et cetera, and others confer, compare P.III.2. 146, 147.
vyathanaalteration of a phonetic element; change of sound; mispronunciation; confer, compare तदापायव्यथनानि दोषा: R.Pr,XIV, 1.
vyākaraṇaprakāśaname of the commentary written by Mahamisra on Jinendrabuddhi's great work 'Kasikavivaranapanjika' or Nyasa.
śrvasānupradānacaused by the emission of breath; the term is used in contrast with नादानुप्रदान in connection with hard consonants, surds, visarga,the Jihvamuliya and the Upadhmaniya letters: see श्वास a reference to some preceding word, not necessarily on the same page..
ṣphaktaddhita affix. affix आयन, added to the words कापिशी and रङ्कु as also to the words बाह्री, उर्दि in the residual or miscellaneous taddhita affix. senses; e. g. कापिशायनं मधु, कापिशायनी द्राक्षा, राङ्कवायणो गौ;, बाह्रायनी, और्दायनी, पार्दायनी, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 2.99 and 100.
samayathe omission of words which have already occurred before in the recital of the Pada and other Pathas or recitals, with a view to avoiding an unnecessary repetition; confer, compareदृष्टक्रमत्वात्समयान् संदध्यात् सर्वशः क्रमे। पदेन व पदाभ्यां च प्रागवस्येदतीत्य च R.Pr.X.12.
sāpekṣawith an expectancy in sense; although in grammar expectancy is at the root of, and forms a sort of a connecting link for, the various kinds of relations which exist between the different words of a sentence which has to give a composite sense, yet, if a word outside a compound is connected with a word inside a compound, especially with a second or further member, the sense becomes ambiguous; and expectancy in such cases is looked upon as a fault; e. g. अप्रविष्टविषयो हि रक्षसाम् Raghu XI. When, however, in spite of the fault of expectancy the sense is clear, the compound is admissible; confer, compare यदि सविशेषणानां वृत्तिर्न वृत्तस्य वा विशेषणं न प्रयुज्यते इत्युच्यते देवदत्तस्य गुरुकुलम् देवदत्तस्य गुरुपुत्रः,अत्र वृत्तिर्न प्राप्नोति। अगुरुकुलपुत्रादीनामिति वक्तव्यम् I Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P II.1.1 ; confer, compare also the expression सापेक्षत्वेपि गमकत्वात्समास: often used by commentators.
halādibeginning with a consonant; confer, compare हलादयो विभक्तय:, M.Bh. on P. II. 4.32 Vart. 2; धातुर्य एकाज् हलादि: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. l . 22. Vart. 2. et cetera, and others हलादिशेष a term frequently used by commentators for the omission of all consonants except the initial one in the reduplicative syllable as prescribed by the rule of Panini इलादिः शेष: VII. 4. 60. The word 'इलादिःशेषः' as one word, is also found used in the same sense
Vedabase Search
27 results
andha-tāmisram the sense of deathSB 3.12.2
andha-tāmisram andha-tāmisraSB 3.20.18
andha-tāmisrāḥ the name of a hellSB 3.30.28
andha-tāmisram to Andha-tāmisraSB 3.30.33
andha-tāmisraḥ AndhatāmisraSB 5.26.7
andhatāmisram AndhatāmisraSB 5.26.9
andhatāmisre in the hellish planet known as AndhatāmisraSB 5.26.9
misre narake into the hell known as TāmisraSB 5.26.8
misra-prāye in that condition, which is almost entirely darkSB 5.26.8
misra the name of a hellSB 3.30.28
misra-prāye in that condition, which is almost entirely darkSB 5.26.8
tamisra the darknessSB 10.86.21
andha-tāmisrāḥ the name of a hellSB 3.30.28
misraḥ TāmisraSB 5.26.7
andha-tāmisraḥ AndhatāmisraSB 5.26.7
andha-tāmisram the sense of deathSB 3.12.2
misram anger upon frustrationSB 3.12.2
misram tāmisraSB 3.20.18
andha-tāmisram andha-tāmisraSB 3.20.18
andha-tāmisram to Andha-tāmisraSB 3.30.33
tamisram the name of a particular hellSB 4.6.45
tamisram hellish lifeSB 7.5.30
tamisram darknessSB 8.4.10
tamisram the darknessSB 11.28.34
tamisre in a hellish condition of lifeSB 5.13.9
misre narake into the hell known as TāmisraSB 5.26.8
usimisi restlessCC Antya 3.123
16 results
misi noun (feminine) -aja-modā uśīrī (Monier-Williams, Sir M. (1988))
Anethum Panmori (Monier-Williams, Sir M. (1988))
Anethum Sowa (Monier-Williams, Sir M. (1988))
Nardostachys Jatamansi (Monier-Williams, Sir M. (1988))

Frequency rank 15124/72933
misidruma noun (masculine) a kind of plant
Frequency rank 62251/72933
misteya noun (neuter) a kind of plant
Frequency rank 38281/72933
andhatāmisra noun (masculine neuter) complete darkness of the soul doctrine of annihilation after death (Monier-Williams, Sir M. (1988))
the second or eighteenth of the twenty-one hells (Monier-Williams, Sir M. (1988))

Frequency rank 8551/72933
kṛmisarārī noun (feminine) kind of venomous insect (Monier-Williams, Sir M. (1988))

Frequency rank 49980/72933
krimisū noun (feminine) laghuśaṅkha
Frequency rank 50366/72933
krimisusphuṭikā noun (feminine)
Frequency rank 50367/72933
tamisra noun (neuter) a dark hell (Monier-Williams, Sir M. (1988))
anger (Monier-Williams, Sir M. (1988))
dark night (Monier-Williams, Sir M. (1988))
darkness (Monier-Williams, Sir M. (1988))
hell (in general) (Monier-Williams, Sir M. (1988))

Frequency rank 15727/72933
tamis noun (feminine) a dark night (Monier-Williams, Sir M. (1988))

Frequency rank 16802/72933
tamisrahan noun (masculine) the sun [rel.] name of Śiva
Frequency rank 35310/72933
misra noun (masculine neuter) (in Sāṃkhya phil.) indignation (Monier-Williams, Sir M. (1988))
a Rākṣasa (Monier-Williams, Sir M. (1988))
anger (one of the 5 forms of Avidyā) (Monier-Williams, Sir M. (1988))
name of a hell (Monier-Williams, Sir M. (1988))

Frequency rank 7818/72933
misra adjective the dark half of the month (Monier-Williams, Sir M. (1988))

Frequency rank 53421/72933
nemisaṃdhānaka noun (masculine) a kind of bandage for the ear
Frequency rank 36502/72933
bhūmisuta noun (masculine) the planet Mars (Monier-Williams, Sir M. (1988))

Frequency rank 61006/72933
lakṣmisampanna adjective possessed of good fortune (Monier-Williams, Sir M. (1988))

Frequency rank 63986/72933
sūryaraśmisvarūpakathana noun (neuter) name of Liṅgapurāṇa, 1.59
Frequency rank 72039/72933
 

ananta

Plant black variety of Hemidesmis indicus, Indian sarsaparilla.

añjana

eye salves, galena; 1. the act of applying an ointment or pigment; embellishing; black pigment or collyrium applied to the eyelashes or the rim of the eyelid; 2. stibnite (black antimony); 3. fine semisolids of drugs to be applied with an instrument (netra śalāka)

anumiti

conclusion from given premiss.

aśvaśākoṭa

Plant a sort of ebony tree, Glycosmis arborea.

ātaṅka

1. that makes life miserable; 2. disease.

avaleha

a semisolid preparation of drugs, prepared with addition of jaggery, sugar or sugar-candy and boiled with prescribed drug juice or decoction; ex: vāsāvaleha

banda,vanta

Plant honey suckle mistletoe, Dentrophthoe falcata.

cirbhaṭa

Plant melon, Cucumis utilissimus.

damana

1. Plant mugwort, Artemisia vulgaris, A. nilagirica; 2. oppression, overpowering.

davana

Plant highly odoriferous flowers, Artemisia pallens.

ervāru

Plant sweet melon, musk melon; Luffa cylindrica, Cucumis melo, C. utilissimus

gaṇika

courtesan, whore, prostitute or promiscuous woman.

garbha

uterine cavity; pregnancy; garbhadoṣa foetal anomaly; garbhakośa uterine cavity; garbhapancaka limbs and head of the fetus; garbhapāta abortion; garbha sanga retentiion of foetus; garbhaśayya fundus of uterus; garbhasrāva threatened abortion; miscarriage, garbhasthāpana conception; impregnation.

hataprabha

fogged, misted up.

indravāruṇi

Plant colocynth; bitter apple; tellicherry; leaf & dried root of Citrullus colocynthis; Cucumis trigonus.

krupaṇa

miser, mean.

kupīlu

Plant a sort of ebony tree, Glycosmis arborea.

mācapatri

Plant Artemisia vulgaris, mugwort.

madayanti

Plant henna, dried leaves of Lawsonia inermis.

māṃsadhara

seventh and innermost layer of skin, hypodermis.

misi

muskroot plant, Nardostchys jatamamsi.

mithyāyoga

abuse, misunion.

nāgārjuna

alchemist, surgeon, logician and philosopher. Apparently there were more than one Nāgārjuna in the history of ayurveda and Buddhism. Andhra Nāgārjuna was born in Vedali village near Śrīparvatam and famed as ayurveda Nāgārjuna.

pañcatvagrahaṇa

die, demise.

pradeha

unctuous paste, thick and viscid ointment, hot ointment; juices made semisolid by cooking; pradehasveda poultice or cataplasm, soft moist mass, heated and medicated, applied on the skin to treat pain.

preta

ghost, dead body, evil being. pretakāya ghostly body; person with traits like laziness, jealousness, miserable.

reca

emptying of the lungs by exhalation, emission of breath.

rohiṇi

1. sixth layer of skin, dermis; 2. diphtheria, inflammation of throat; 3. women with red face. 4. star Aldebaran in the constellation Taurus.

sampuṭa

space between two bowls, hemisphere.

sāndra

semisolidity, solid; sāndrameha frequent thick urination.

sṛṣṭi

cosmic creation, cosmic emission

sūtikāroga

puerperal fever; Puerperal fever is also known as childbed fever; it is a bacterial sūtikāroga puerperal fever; Puerperal fever is also known as childbed fever; it is a bacterial infection contracted by women during childbirth or miscarriage.

trapuṣa

Plant cucumber, Cucumis sativus, C. trigonus.

udāvarta

upward movement of gases, mis-peristalsis.

urvāru

Plant cucumber, Cucumis sativus, C. utilissimus.

vilepi

semisolid preparation of rice, rice gruel.

vūhya

ellipsis, omission of a word or phrase necessary for a complete syntactical construction but not necessary for understanding; fabrication, fiction.

Wordnet Search
"mis" has 20 results.

mis

tamisrapakṣaḥ, kṛṣṇapakṣaḥ, vadyapakṣaḥ   

cāndramāsasya tāni pañcadaśāni dināni yeṣu tamo vardhate।

tamisrapakṣepi saha priyābhirjyotsnā vato nirvaśati pradoṣāt।

mis

tamis   

kṛṣṇapakṣasya andhakārarātriḥ।

ratnāvalī gṛhe nāsti iti jñātvā tulasīdāsaḥ tamisrāyām eva gṛhāt bahiḥ gataḥ।

mis

andhaḥkāraḥ, tamaḥ, timiram, timisram, tamasam, dhvāntam, nirālokatā, sāndhaḥkāratvam, niṣprabhatā, andham, śārvaram, rātrivāsaḥ, niśācaram, bhūcchāyā, khaluk   

prakāśasya abhāvaḥ।

sūryāstād anantaram andhaḥkāraḥ bhavati।

mis

ajñānam, avidyā, ahammatiḥ, tamaḥ, mohaḥ, mahāmohaḥ, tāmisram, andhatāmisram   

sadasadbhyāmanirvacanīyaṃ triguṇātmakaṃ bhāvarūpaṃ jñānavirodhi yatkiñcit।

guruḥ ajñānaṃ harati jīvanaṃ vidyayā prakāśayati ca।/ ajñānāt vāruṇīṃ pītvā saṃskāreṇaiva śuddhati।

mis

vaiśyaḥ, vaṇikaḥ, paṇikaḥ, vyavahartā, ūravyaḥ, ūrujaḥ, aryaḥ, bhūmisyṛk, viṭ, dvijaḥ, bhūmijīvī, vārtikaḥ   

hindūdharmaśāstrānusāreṇa cāturvarṇyavyavasthāyāṃ tṛtīyasya varṇasya vyaktiḥ yasya pramukhaṃ karma vyāpāraḥ asti।

cārudattaḥ vaiśyaḥ asti।

mis

śatapuṣpā, aticchatrā, madhurā, śatākṣī, miśiḥ, madhurikā, misiḥ, śatāhvā, avākpuṣpī, kāravī, śatapuṣpikā, ghoṣā   

laghuḥ kṣupaḥ yaḥ bheṣajarūpeṇa tathā ca vyañjanarūpeṇa api upayujyate।

tena udyāne śatapuṣpā uptā।

mis

vaiśyaḥ, vaṇikaḥ, paṇikaḥ, vyavahartā, ūravyaḥ, ūrujaḥ, aryaḥ, bhūmisyṛk, viṭ, dvijaḥ, bhūmijīvī, vārtikaḥ   

hindūdharmaśāstrānusāreṇa cāturvarṇyavyavasthāyāṃ tṛtīyaḥ varṇaḥ yasya pramukhaṃ karma vyāpāraḥ asti।

viśatyāśu paśubhyaśca kṛṣyādānaruciḥ śuciḥ। vedādhyayanasampannaḥ sa vaiśya iti saṃjñitaḥ॥ [gāruḍe 46 adhyāyaḥ]

mis

jaṭāmāṃsī, tapasvinī, jaṭā, māṃsī, jaṭilā, lomaśā, misī, naladam, vahninī, peṣī, kṛṣṇajaṭā, jaṭī, kirātinī, jaṭilā, bhṛtajaṭā, peśī, kravyādi, piśitā, piśī, peśinī, jaṭā, hiṃsā, māṃsinī, jaṭālā, naladā, meṣī, tāmasī, cakravartinī, mātā, amṛtajaṭā, jananī, jaṭāvatī, mṛgabhakṣyā, miṃsī, misiḥ, miṣikā, miṣiḥ   

auṣadhīyavanaspateḥ sugandhitaṃ mūlam।

jaṭāmāṃsyāḥ upayogaḥ vibhinneṣu auṣadheṣu bhavati।

mis

misīsipīnadī   

amerikādeśasya ekā mukhyā nadī।

misīsipīnadyāḥ gaṇanā jagataḥ mukhyāsu nadīṣu kriyate।

mis

misīsipīrājyam   

amerikādeśe vartamānaṃ rājyam।

mālavikā misīsipīrājye nivasati।

mis

bhūmisenaḥ   

daśamasya manoḥ putraviśeṣaḥ।

bhūmisenasya varṇanaṃ purāṇeṣu asti।

mis

misraḥ   

narakaviśeṣaḥ।

tāmisrasya varṇanaṃ purāṇeṣu prāpyate।

mis

andhatāmisram   

narakaviśeṣaḥ yasmin viśvāsaghātinaḥ gacchanti।

andhatāmisrasya varṇanaṃ purāṇeṣu prāpyate।

mis

andhatāmisram   

yogaśāstrānusāreṇa pañcaprakārakājñānāntargatājñānaviśeṣaḥ।

andhatāmisre manuṣyaḥ kimapi cintayituṃ na śaknoti।

mis

misarātānagaram   

libiyādeśasya ekam ādhunikaṃ nagaram।

misarātānagarasya adhikārāḥ sarvakārasya virodhikaiḥ gṛhītāḥ।

mis

mināmisomānagaram   

jāpānadeśe vartamānam ekaṃ nagaram।

sunāmī iti naisargikena saṅkaṭena mināmisomānagaraṃ dhvastaṃ jātam।

mis

misraḥ   

ekaḥ narakaḥ ।

tāmisrasya ullekhaḥ manusmṛtyāṃ vartate

mis

misraḥ   

ekaḥ rākṣasaḥ ।

tāmisrasya ullekhaḥ raghuvaṃśe vartate

mis

kṛmisūtraḥ   

rogaviśeṣaḥ ।

kṛmisūtrasya varṇanaṃ kośe vartate

mis

kṛmisūtraḥ   

rogaviśeṣaḥ ।

kṛmisūtrasya varṇanaṃ kośe vartate

Parse Time: 1.666s Search Word: mis Input Encoding: IAST: mis