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Amarakosha Search
4 results
mānaḥMasculineSingularcittasamunnatianger or indignation excited by jealousy (esp. in women)
mṛduḥ3.3.101MasculineSingularkāyaḥ, unnati
pāṭhāFeminineSingularpāpacelī, śreyasī, ambaṣṭhā, vanatiktikā, ekāṣṭhīlā, sthāpanī, prācīnā, rasā, viddhakarṇī
khanati2.9.65MasculineSingulardhu‍rīṇaḥ, dhūrvahaḥ, dhuryyaḥ, dhaureyaḥ
Monier-Williams Search
86 results for nati
natif. bending, bowing, stooping, modesty, humility etc. View this entry on the original dictionary page scan.
natif. inclination or parallax in latitude View this entry on the original dictionary page scan.
natif. curvature, crookedness View this entry on the original dictionary page scan.
natif. the change of a dental letter to a cerebral View this entry on the original dictionary page scan.
natitatif. excessive humbleness View this entry on the original dictionary page scan.
ānatif. bending, bowing, stooping View this entry on the original dictionary page scan.
ānatif. submission, obedience, inferiority commentator or commentary on etc. View this entry on the original dictionary page scan.
ānatif. contentedness View this entry on the original dictionary page scan.
ānatif. saluting View this entry on the original dictionary page scan.
anatinot very -, not too -, not past -. (Words commencing with an-ati-are so easily analysed by referring to ati-,etc., that few need be enumerated.) View this entry on the original dictionary page scan.
anatidagdhamfn. not burned all over, View this entry on the original dictionary page scan.
anatidāham. not too much burning, ibidem or 'in the same place or book or text' as the preceding View this entry on the original dictionary page scan.
anatidbhutamfn. unsurpassed
anatidṛśrinamfn. = (or wrong reading for) an-- atidṛśy/a-, View this entry on the original dictionary page scan.
anatidṛśyamfn. not transparent : (or = aty-adṛśya-), quite indiscernible. View this entry on the original dictionary page scan.
anatikramam. not transgressing View this entry on the original dictionary page scan.
anatikramam. moderation, propriety. View this entry on the original dictionary page scan.
anatikramaṇīyamfn. not to be avoided, not to be transgressed, inviolable. View this entry on the original dictionary page scan.
anatimāninmfn. not too self-conceited, View this entry on the original dictionary page scan.
anatinedam. not foaming over View this entry on the original dictionary page scan.
anatipraśnyamfn. not to be too much questioned about, View this entry on the original dictionary page scan.
anatirecan. not abundance View this entry on the original dictionary page scan.
anatiriktamfn. not abundant View this entry on the original dictionary page scan.
anatisṛṣṭamfn. not allowed, View this entry on the original dictionary page scan.
anativṛttif. congruity. View this entry on the original dictionary page scan.
anativyādhyamfn. invulnerable View this entry on the original dictionary page scan.
avanatif. setting (of luminaries) View this entry on the original dictionary page scan.
avanatif. bowing down, stooping View this entry on the original dictionary page scan.
avanatif. parallax View this entry on the original dictionary page scan.
caraṇānatif. equals ṇa-patana- () . View this entry on the original dictionary page scan.
cittasamunnatif. pride of heart, haughtiness View this entry on the original dictionary page scan.
dhvajonnatif. erection of the male organ View this entry on the original dictionary page scan.
ghanatimiran. the darkness of clouds View this entry on the original dictionary page scan.
ghanatimiran. great darkness View this entry on the original dictionary page scan.
haridinatilakam. Name of work View this entry on the original dictionary page scan.
khanatim. Name of a man View this entry on the original dictionary page scan.
kṛtānatimfn. one who bends in reverence, bowing, paying homage or respect View this entry on the original dictionary page scan.
kṛtānatimfn. one to whom homage is paid View this entry on the original dictionary page scan.
mahonnatif. great elevation, high rank or position View this entry on the original dictionary page scan.
māṃsonnatif. swelling of the flesh View this entry on the original dictionary page scan.
manaḥsamunnatif. high-mindedness View this entry on the original dictionary page scan.
mānonnatif. high honour, great respect View this entry on the original dictionary page scan.
nānārtharatnatilakamn. Name of dictionary View this entry on the original dictionary page scan.
nātānatikamfn. fr. nata- + anata- View this entry on the original dictionary page scan.
nayasāhasonnatimatmfn. requiring a high degree of prudence and resolution View this entry on the original dictionary page scan.
pakvasasyopamonnatim. a species of Kadamba View this entry on the original dictionary page scan.
payodharonnatif. a high breast (and"rising clouds") View this entry on the original dictionary page scan.
prācīnatilakam. "having a mark towards the east (?)", the moon View this entry on the original dictionary page scan.
praśnatilakan. Name of work View this entry on the original dictionary page scan.
racitanatimfn. one who has made his obeisance View this entry on the original dictionary page scan.
saṃnatif. bending down, depression, lowness View this entry on the original dictionary page scan.
saṃnatif. inclination, leaning towards, favour, complaisance towards (genitive case) View this entry on the original dictionary page scan.
saṃnatif. Name of verses expressing favour or respect (exempli gratia, 'for example' ) View this entry on the original dictionary page scan.
saṃnatif. subjection or submission to, humility towards (locative case) etc. View this entry on the original dictionary page scan.
saṃnatif. Humility personified (as a daughter of devala- and wife of brahma-datta- or as a daughter of dakṣa- and wife of kratu-) View this entry on the original dictionary page scan.
saṃnatif. diminishing, lightening (of a burden) View this entry on the original dictionary page scan.
saṃnatif. sound, noise View this entry on the original dictionary page scan.
saṃnatim. Name of a son of su-mati- View this entry on the original dictionary page scan.
saṃnatim. of a son of alarka- View this entry on the original dictionary page scan.
saṃnatihomam. Name of particular oblations (see saṃtati-h-) View this entry on the original dictionary page scan.
saṃnatimatmfn. humble, modest towards (genitive case) View this entry on the original dictionary page scan.
saṃnatimatm. Name of a son of su-mati- View this entry on the original dictionary page scan.
samunnatif. rising, swelling View this entry on the original dictionary page scan.
samunnatif. exaltation, eminence, high position etc. View this entry on the original dictionary page scan.
samunnatif. elevation, increase, growth (with manasaḥ-,"elevation of mind"; cittaṃ samunatim aśnute-,"the spirit experiences elevation") View this entry on the original dictionary page scan.
śironatif. bowing the head View this entry on the original dictionary page scan.
śṛṅgonnatif. elevation of a horn, rising (see śīrṣodaya-) View this entry on the original dictionary page scan.
sunatim. Name of a daitya- (varia lectio su-mati-) View this entry on the original dictionary page scan.
unnatif. rising, ascending, swelling up View this entry on the original dictionary page scan.
unnatif. elevation, height View this entry on the original dictionary page scan.
unnatif. increase, advancement, prosperity etc. View this entry on the original dictionary page scan.
unnatif. Name of a daughter of dakṣa- and wife of dharma- View this entry on the original dictionary page scan.
unnatif. of the wife of garuḍa- View this entry on the original dictionary page scan.
unnatimatmfn. elevated, projected View this entry on the original dictionary page scan.
unnatimatmfn. high, sublime, of rank, respectable View this entry on the original dictionary page scan.
upanatiSee upa-nam-. View this entry on the original dictionary page scan.
upanatif. inclination, affection View this entry on the original dictionary page scan.
upanatif. the falling to one's share View this entry on the original dictionary page scan.
vanatiktam. Terminalia Chebula View this entry on the original dictionary page scan.
vanatiktāf. a kind of plant (according to to Symplocos Racemosa or śveta-buhnā-) View this entry on the original dictionary page scan.
vanatiktikāf. Clypea Hernandifolia View this entry on the original dictionary page scan.
vidhānatilakan. Name of work View this entry on the original dictionary page scan.
vihīnatilakamf(ā-)n. having no coloured sectarian mark (See tilaka-) on the forehead View this entry on the original dictionary page scan.
vinatif. bowing, obeisance to (locative case) View this entry on the original dictionary page scan.
vinatif. humility, modesty View this entry on the original dictionary page scan.
vipinatilakan. a kind of metre View this entry on the original dictionary page scan.
Apte Search
10 results
nati नतिः [नम्-भावे-क्तिन्] 1 Bending, stooping, bowing. -2 Curvature, crookedness. -3 Bending the body in salutation, a bow, courtesy; त्रिकोणमथ षट्कोणमर्धचन्द्रं प्रदक्षिणम् । दण्डमष्टाङ्गमुग्रं च सप्तधा नतिलक्षणम् ॥ Kālikā P. -4 Parallax in latitude (in astronomy). -5 The change of a dental to a lingual letter.
anati अनति ind. Not very much; compounds beginning with अनति may be analysed by referring to अति; e. g. अनतिक्रमः moderation; अनतिक्रमणीय not to be transgressed, inviolable, अनतिदृश्य opaque; अनातेद्भुत unsurpassed, real, true, proper, ब्रह्मा त इन्द्र गिर्वणः क्रियन्ते अनतिद्भुता Rv.8.9.3. अनतिव्याध्य invulnerable; अनत्यन्तगति P.V. 4.4 sense of diminutive words; अनत्यय imperishable, undecaying &c.; अनतिप्रश्न not to be asked to excess; अनतिविलम्बिता absence of delay; fluency as a speaker's qualification, one of the 35 Vāgguṇas, q. v.
abhyunnati अभ्युन्नतिः f. Great elevation or prosperity.
ānati आनतिः f. 1 Bending, bowing, stooping (fig. also); गुणवन्मित्रमिवानतिं प्रपेदे Ki.13.15; चरणानतिव्यतिकरे Amaru. 49; किं वक्षश्चरणानतिव्यतिकरव्याजेन गोपाय्यते 26. -2 A bow or salutation, obeisance; आत्मजातिसदृशीं किलानतिम् Ki. 13.36; Śi.1.11. -3 Homage, reverence, -4 Delight, satisfaction, pleasure; भृतिश्च कर्मकरेभ्य आनत्यर्थं यद्दीयते । ŚB. on MS.1.2.27. -Comp. -करः A present, a reward.
unnati उन्नतिः f. 1 Elevation, height (fig. also); see अन्नतिमत् below. -2 Exaltation, dignity, rise, prosperity, increase; स्तोकेनोन्नतिमायाति स्तोकेनायात्यधोगतिम् Pt.1.15; ध्वजानामुन्नतिः K.55; Śi.16.22,72; Bv.1.4; महाजनस्य संपर्कः कस्य नोन्नतिकारकः H.3. v. l.; मान˚ Bh.2.23. -3 Raising. -4 The wife of Garuḍa. -5 N. of a daughter of दक्ष and wife of धर्म. -Comp. -ईशः N. of Garuḍa (Lord of उन्नति).
unnatimat उन्नतिमत् a. 1 Elevated, projecting, plump (as breasts); सा पीनोन्नतिमत्पयोधरयुगं धत्ते Amaru 34; Śi.9.72. -2 High, sublime.
upanati उपनतिः f. 1 Approach. -2 Bending, bow, salutation. -3 Inclination, affection; Vāj.2.13. -4 The falling to one's share; Ks.
vinati विनतिः f. 1 Bowing down, bending, stooping. -2 Modesty, humility. -3 A request.
saṃnati संनतिः f. 1 Obeisance, respectful salutation, reverence; ये च दिग्विजये तस्य संनतिं न ययुर्नृपाः Bhāg.1.7.24. -2 Stooping posture, crouching. -3 Humility. -4 A kind of sacrifice. -5 A sound, noise.
samunnati समुन्नतिः f. 1 Lifting up, raising. -2 Height, loftiness, elevation (mental also); मनसः शिखराणां च सदृशी ते समुन्नतिः Ku.6.66; R.3.1. -3 Eminence, high position or dignity, exaltation; उत्तमैः सह संगेन को न याति समुन्नतिम्; स जातो येन जातेन याति वंशः समुन्नतिम् Subhāṣ. -4 Rise, prosperity, increase, success; विनिपातो$पि समः समुन्नतेः Ki.2.34; प्रकृतिः खलु सा महीयसः सहते नान्यसमुन्नतिं यया 2.21. -5 Pride, arrogance.
Macdonell Vedic Search
6 results
jan jan generate, create, I. jánati; pf. jajá̄na, i. 160, 4; ii. 12, 3. 7; 35, 2; jajñiré were born, x. 90, 92. 10; iṣ ao. ájaniṣṭa has been born, iii. 59, 4; v. 11, 1; red. ao. ájījanas hast caused to grow, v. 83, 10; cs. janáya generate, ii. 35, 13; x. 135, 5 [Old Lat. gen-ō ‘generate’; Gk. ao. ἐ-γεν-ό-μην]. prá- be prolific, IV. Ā. jāya, ii. 33, 1; 35, 8.
pathikrt pathi-kṛ́t, m. path-maker, x. 14, 15 [kṛ-t making: kṛ + determinative t]. [239]
ven ven long, I. P. vénati. ánu- seek the friendship of, x. 135, 1.
sarvahut sarva-hút, a. (Tp.) completely offering, x. 90, 8. 9 [hu-t: hu sacrifice + determinative t].
skabhāya skabhāya, den. prop, establish, i. 154, 1 [from skabh, IX. skabhnāti].
havanaśrut havana-śrút, a. (Tp.) listening to invocations, ii. 33, 15 [hávana (from hū call) + śrú-t hearingfrom śru hear with determinative t].
Macdonell Search
30 results
nati f. bow, courtesy; humility.
anatiśayanīya fp. unsur passable.
anativalita pp. not very rounded (belly).
anatilolam ad. not too rapidly.
anatilulita pp. gently touched.
anatilambin a. not hanging down very far.
anatirikta pp. not excessive.
anatibhoga m. moderate use.
anatibhaṅgura a. not very curly.
anatipraux{093c}ḍha pp. not quite de veloped.
anatiprakāśaka a. not highly illuminative; -tva, n. abst. n.
anatipīḍam ad. with gentle pressure.
anatipātya fp. not to be neg lected.
anatipakva a. not very mature.
anatidbhuta a. unsurpassed.
anatidūre lc. ad. not too far.
anatidarśana n. infrequent showing.
anatidagdha pp. not quite burnt up.
anatitrasnu a. not very timo rous.
anatithi m. not a guest.
anatikruddha pp. not exces sively indignant at (g.).
anatikrāmat pr. pt. not trans gressing.
anatikramaṇīya fp. unavoidable; not to be infringed, not to be neglected, inviolable.
anatikrama m. non-transgression: -na, n. id.
anatikṛcchreṇa in. ad. with out great hardship.
avanati f. going down, setting; humiliation; -namra, a. bent, bowed.
ānati f. bowing; submission.
unnati f. rising; heaving; elevation (above, lc.); exalted position; -mat, a. high, prominent; exalted.
khanati m. N.; -ana, n. digging; -í, a. digging; f. mine; -i-trí, m. digger.
payodharonnati f. high bosom and rise of clouds.
Bloomfield Vedic
30 results0 results2 results
anativyādhyaṃ kṛtam # AVP.7.8.9b.
apānati prāṇati # AVś.11.4.14a.
Dictionary of Sanskrit Search
"nati" has 221 results
natiliterallyinclination, bending down; the word is used generally in the technical sense of 'cerebralization' but applied to the change of न् into ण् as also that of स् into ष्; confer, compare दन्त्यस्य मूर्धन्यापत्तिर्नतिः, V. Pr.I. 42. The root नम् is used in the sense of 'cerebralizing ' or 'being cerebralized' very frequently in the Pratisakhya works; exempli gratia, for example the word नम्यते is used in the sense of 'is cerebralized'; नमयति in the sense of 'cerebralizes' and नामिंन् in the sense of 'causing cerebralization'; confer, compare ऋकारादयो दश नामिन: स्वराः, पूर्वो नन्ता नतिषु नम्यमुत्तरम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 27.
anatidiṣṭanot resulting from any extended application or अतिदेश, confer, compare प्रकृत्याश्रयं अनतिदिष्टं भवति M.Bh. on IV. 1.151.
a(1)the first letter of the alphabet in Sanskrit and its derived languages, representing the sound a (अ): (2) the vowel a (अ) representing in grammatical treatises, except when Prescribed as an affix or an augment or a substitute,all its eighteen varieties caused by accentuation or nasalisation or lengthening: (3) personal ending a (अ) of the perfeminine. second.pluraland first and third person.singular.; (4) kṛt affix c (अ) prescribed especially after the denominative and secondary roots in the sense of the verbal activity e. g. बुभुक्षा, चिन्ता, ईक्षा, चर्चा et cetera, and othersconfer, compare अ प्रत्ययात् et cetera, and others (P.III 3.102-106); (5) sign of the aorist mentioned as añ (अङ्) or cañ (चङ्) by Pāṇini in P. III i.48 to 59 exempli gratia, for example अगमत्, अचीकरत्; (6) conjugational sign mentioned as śap (शप्) or śa (श) by Pāṇini in P. III.1.68, 77. exempli gratia, for example भवति, तुदति et cetera, and others; (7) augment am (अम्) as prescribed by P. VI.1.58; exempli gratia, for example द्रष्टा, द्रक्ष्यति; (8) augment aṭ (अट्) prefixed to a root in the imperfeminine. and aorist tenses and in the conditional mood e. g. अभवत्, अभूत्, अभविष्यत् confer, compare P. VI.4.71; (8) kṛt affix a (अ) prescribed as अङ्, अच्, अञ्, अण्, अन्, अप्, क, ख, घ, ञ, ड् , ण, et cetera, and others in the third Adhyāya of Pāṇini's Pāṇini's Aṣṭādhyāyī.; (9) taddhita affix. affix a (अ) mentioned by Pāṇini as अच्, अञ् अण्, अ et cetera, and others in the fourth and the fifth chapters of the Pāṇini's Aṣṭādhyāyī. of Pāṇini; (10) the samāsānta affix a (अ), as also stated in the form of the samāsānta affixes (डच् , अच्, टच्, ष्, अष् and अञ्) by Pāṇini in V.4.73 to 121;(11) substitute a (अश्) accented grave for इदम before case-affixes beginning with the inst. instrumental case. case: (12) remnant (अ) of the negative particle नञ् after the elision of the consonant n (न्) by नलोपो नञः P. vi.3.73.
ak(1)condensed expression (प्रत्याहार ) representing the letters अ, इ, उ, ऋ and लृ in Pāṇini's Grammar confer, compare P. VI.1.12, 101; VII.4.2. (2) sign (विकरण) of the benedictive in Vedic Literature in the case of the root दृश् c. g. पितरं च दृशेयं P.III.l.86 V 2; ( 3 ) remnant of the termnination अकच् P. V. 3. 71 ; ( 4 ) substitute (अादेश) अकङ् for the last vowel of the word मुधातृ ( P.IV.1.97 ) e. g. सोघातकिः.
akathitanot mentioned by any other case-relation such as अपादान, संप्रदान and अधिकरण; stated with respect to the indirect object, governed by roots possessing two objects such as दुह्, याच् and others, which in the passive woice is put in the nominative case. The in-direct object is called akathita because in some cases there exists no other case-relation as, for example, in पौरवं गां याचते or भिक्षते, or माणवकं पन्थानं पृच्छति; while, in the other cases, the other case-relations (with the activity expressed by the verb) are wilfully suppressed or ignored although they exist, as for instance in गां दोग्धि पयः, अन्ववरुणद्धि गां व्रजम्; see अकथितं च P.1.4.51 and the Mahābhāṣya thereon.
akārathe letter a, (अ) inclusive of all its eighteen kinds caused by shortness, length, protraction, accentuation and nasalization in Pānini's grammar, in cases where a(अ) is not actually prescribed as a termination or an augment or a substitute. confer, compare अणुदित्सवर्णस्य चाप्रत्ययः P. I.1.73. The letter is generally given as the first letter of the alphabet ( वर्णसमाम्नाय ) in all Prātiśākhya and grammar works except in the alphabet termed Varṇopadeśa, as mentioned in the Ṛk Tantra confer, compare ए ओ ऐ औ अा ॠ लॄ ई ऊ ऋ लृ इ उ अाः । रयवलाः । ङञणनमाः । अः ೱ क ೱ पाः । हुं कुं खुं गुं घुं अं अां एवमुपदेशे et cetera, and others Ṛktantra Prātiśākhya.I. 4.
akṛtasaṃhitawords ending with a breathing or visarga which are not looked upon as placed immediately before the next word and hence which have no combination with the following vowel e. g. एष देवो अमर्त्यः R. V. 1X.8.1.
agati(1)absence of any other recourse or alternative. confer, compare अगत्या हि खलु परिभाषाश्रीयते. Puruṣottamadeva's Paribhāṣāvṛtti.adevaPari. vṛtti Pari.119;(2) which is not a word termed gati. confer, compare चनचिदिवगोत्रादितद्धिताम्रेडितेष्वगते: P. VII.1.57.
acthe short term or pratyāhāra in Pāṇini's Grammar representing a vowel, exempli gratia, for example अजन्त (ending with a vowel), अच्संधि (vowel coalescence or combination).
adhyavasāyadetermination to begin an activity with a view to get the fruit. confer, compare य एष मनुष्यः प्रेक्षापूर्वकारी स बुद्ध्या कंचिदर्थं संपश्यति, संदृष्टे प्रार्थना, प्रार्थिते अध्यवसायः,म् अध्यवसाये आरम्भः, आरम्भे निर्वृत्तिः, निर्वृत्तौ फलावाप्तिः confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.14 and I.4.32.
anaḍ(1)substitute अन् as Samāsānta at the end of a Bahuvrīhi compound in the feminine for the last letter of the word ऊधस् and for that of धनुस् in all genders exempli gratia, for example कुण्डोघ्नी (by applying ई to कुण्डोधन्), शार्ङ्गधन्वा, अधिज्यधन्वा; confer, compare P V.4.131, 132; (2) substitute अन् for the last letter of the words अस्थि, दधि et cetera, and others before the affixes of the instrumental and the following cases beginning with a vowel e. g. अस्थ्ना, दध्ना, अक्ष्णा et cetera, and others confer, compare P. VII. 1.75; (3) substitute अन् for the last letter of the word सखि, of words ending in ऋ,as also of उशनस् and others before the nominative singular. affix सु. e. g. सखा, कर्ता, उशना confer, compare P. VII.1.93, 94.
anānupūrvyasaṃhitāthat saṁhitā text which has an order of words in it, which is different from what obtains in the Pada-pāṭha, and which appears appropriate according to the sense intended in the passage. There are three places of such combinations of words which are not according to the succcession of words in the Pada-pāṭha, quoted in the R.Pr. शुनश्चिच्छेपं निदितं सहस्रात् Rk. Saṁ. V.2.7, नरा वा शंसं पूषणमगोह्यम् Rk. Saṁ. X. 64.3; नरा च शंसं दैव्यम् Rk. Saṁh. IX. 86. 42. confer, compare एता अनानुपूर्व्यसंहिताः । न ह्येतेषां त्रयाणां पदानुपूर्व्येण संहितास्ति Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.78.
anulomasaṃdhicombination according to the alphabetical order; a kind of euphonic alteration ( संधि ) where the vowel comes first. e.gहव्यवाट् + अग्निः where ट् is changed to द्; एषः देवः= एष देवः confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 8. (Sce अनुलोम ).
anvakṣarasaṃdhia combination of letters according to the order of the letters in the Alphabet; a samdhi or euphonic combination of a vowel and a consonant, called अन्वक्षर-अनुलोमसंधि where a vowel precedes a consonant; and अन्वक्षरप्रतिलोमसंधि where a consonant precedes a vowel, the consonant in that case being changed into the third of its class; एष स्य स च स्वराश्च पूर्वे भवति व्यञ्जनमुत्तरं यदेभ्यः। तेन्वक्षरसेधयेानुलोमाः प्रतिलोमाश्च विपर्यये त एव ।। R Pr. II.8.9 e. g. एष देवः, स देवः and others are instances of अन्वक्षरानुलोमसंधि where विसर्ग after the vowel is dropped; while हलव्यवाड् अग्निः is an instance of अन्वक्षरप्रतिलोमसंधि where the consonant ट् precedes the vowel अ.
abhidhānadesignation, denotation, expression of sense by a word which is looked upon as the very nature of a word. The expression अभिधानं पुनः स्वाभाविकम् ( denotation of sense is only a natural characteristic of a word ) frequently occurs in the Mahābhāṣya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on 1.2.64 Vārt 93, II.1.1, confer, compare नपुसकं यदूष्मान्तं तस्य बह्वभिधानजः ( Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII.7 ) where the word बह्वभिधान means बहुवचन.
abhinihitaused in connection with a सन्धि or euphonic combination in which the vowel अ, as a first or a second member, is absorbed into the other member. e. g. रथेभ्यः + अग्रे = रथेभ्योऽग्रे also दाशुषेऽग्रे, where अ of अग्रे is absorbed or merged in ओ of रथेभ्यः or ए of दाशुषे; confer, compare अथाभिनिहितः संधिरेतैः प्राकृतवैकृतैः । एकीभवति पादादिरकारस्तेत्र संधिजाः; Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 13 to 25; confer, compareएङः पदान्तादति P.VI.1.109.
abhiprāya(1)अभिप्रायसंधि a kind of euphonic combination where the nasal letter न् is dropped and the preceding vowel ( अ ) is nasalised e. g, दधन्याँ यः । स्ववाँ यातु : (2) view, purpose, intention; confer, compare तद् व्यक्तमाचार्यस्याभिप्रायो गम्येत, इदं न भवतीति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.27; confer, compare also स्वरितञितः कर्त्रभिप्राये क्रियाफले P.1.3.72.
abhedasaṃsargaa connection of unity, as noticed between the nominative case affix of the subject and the ending ति of a verb, which produces the sense.
abhyāvṛttiinclination towards an action; tendency to do an act; confer, compare संख्यायाः क्रियाभ्यावृत्तिगणनं कृत्वसुच् । P. V. 4.17 अभिमुखी प्रवृत्तिरभ्यावृत्तिः (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V.4.19) is the explanation in the Mahābhāṣya,while पौनः पुन्यमभ्यावृत्तिः (Kāś. on V.4.17) is the one given in Kāśikā
ayogavāhathe letters or phonetic elements अनुस्वार,विसर्ग,जिह्वामूलीय, उपध्मानीय and यम called so,as they are always uttered only in combination with another phonetic element or letter such as अ or the like, and never independently; confer, compare अकारादिना वर्णसमाम्नायेन संहिताः सन्तः ये वहन्ति आत्मलाभं ते अयेागवाहाः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Vāj.Pr.VIII.18. These अयोगवाह letters possess the characteristics of both, the vowels as well as consonants;confer, compareअयोगवाहानामट्सु उपदेशः कर्तव्यः णत्वं प्रयोजनम् । शर्षु जष्भावत्वे प्रयोजनम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on शिवसूत्र हयवरट्.
artha(1)literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya.III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206.
arthavadgrahaṇaparibhāṣāa well known maxim or Paribha of grammarians fully stated as अर्थवद्ग्रहणे नानर्थकस्य ग्रहणम्, deduced from the phrase अर्थवद्ग्रहणात् frequently used by the Vārttikakāra. The Paribhāṣā lays down that 'when a combination of letters employed in Grammar, is possessed of a sense, it has to be taken as possessed of sense and not such an one as is devoid of sense.'
ardhajaratīyaa queer combination of half the character of one and half of another, which is looked upon as a fault; confer, compare न चेदानीमर्धजरतीयं लभ्यं वृद्धिर्मे भविष्यति स्वरो नेति । तद्यथा । अर्धं जरत्याः कामयते अर्धं नेति; M.Bh. on IV. 1.78; confer, compare also अर्ध जरत्याः पाकाय अर्धं च प्रसवाय ।
avaśiṣṭaliṅga(v.1. अविशिष्टलिङ्ग)a term occurring in the liṅgānuśāsana meaning 'possessed of such genders as have not been mentioned already either singly or by combination' id est, that is possessed of all genders.Under अवशिष्टलिङ्ग are mentioned indeclinables, numerals ending in ष् or न् , adjectives, words ending with kṛtya affixes id est, that is potential passive participles, pronouns, words ending with the affix अन in the sense of an instrument or a location and the words कति and युष्मद् (See पाणिनीय-लिङ्गानुशासन Sūtras 182-188).
avasānapause, cessation, termination; confer, compare विरामोऽवसानम् । वर्णानामभावः अवसानसंज्ञः स्यात् S. K. on P.1.4.110.
avibhaktikawithout the application of a case termination.The term is used frequently in connection with such words as are found used by Pāṇini without any case-affix in his Sūtras; sometimes, such usage is explained by commentators as an archaic usage; confer, compare अविभक्तिको निर्देशः । कृप उः रः लः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I 1. Āhnika of the Pātañjala Mahābhāṣya. 2; also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.3 ; III.1.36, VII.1.3 et cetera, and others
avyutpattipakṣathe view held generally by grammarians that all words are not necessarily susceptible to analysis or derivation, an alternative view opposed to the view of the etymologists or Nairuktas that every word is derivable; confer, compare पाणिनेस्त्वव्युत्पत्तिपक्ष एवेति शब्देन्दुशेखरे निरूपितम् Pari. Śekh. Pari. 22; वाचक उपादान: स्वरूपवानिति अव्युत्पत्तिपक्षे Vyāḍi's Saṁgraha.
as(1)case affix of the nominative and accusative plural and the ablative and genitive singular (जस् , शस्, ङसि and ङस् ) (2) taddhita affix अस् ( असि ) added to पूर्व, अधर and अवर, by P.V.3.39: (3) compoundending अस् ( असिच् ) applied to the words प्रजा and मेधा standing at the end of a Bahuvrīhi compound (P.V.4.122): (4) Uṇādi affix अस् prescribed by the rule सर्वधातुभ्योऽसुन् and subsequent rules (628-678) to form words such as मनस्,सरस् et cetera, and others(5) ending syllable अस्, with or without sense, of words in connection with which special operations are given in grammar; confer, compare P.VI.4.14; confer, compare also अनिनस्मन्ग्रहणान्यर्थवता चानर्थकेन च तदन्तविधिं प्रयोजयन्ति Par.Śek. Pari. 16.
ākhyādesignation, conventional name; confer, compare देवदत्तो मुण्ड्यपि जट्यपि त्यामाख्यां न जहाति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1; confer, compare also स्वमज्ञातिघनाख्यायाम् P.I.1.35; confer, compare also वर्णः कारोत्तरो वर्णाख्या Tai. Prāt. I. 16.
aāgantukaliterally adventitious, an additional wording generally at the end of roots to show distinctly their form exempli gratia, for example वदि, एधि, सर्ति et cetera, and others; confer, compare 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 Vārttika (on the Sūtra of Pāṇini). 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; confer, compare ह्वरोरिति ह्वृ कौटिल्ये, आगन्तुकेकारे गुणेन निर्देशः Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. 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.
ācāryapreceptor, teacher; a designation usually given to Pāṇini by Patañjali in the Mahābhāṣya; confer, compare the usual expression तज्ज्ञापयति आचार्यः as also अाचार्यप्रवृत्तिर्ज्ञापयति; also confer, compare नेदानीमाचार्याः सूत्राणि कृत्वा निवर्तयन्ति; confer, compare also the popular definition of अाचार्य given as 'निशम्य यद्गिरं प्राज्ञा अविचार्यैव तत्क्षणम् । संभावयन्ति शिरसा तमाचार्यं प्रचक्षते ।"
aāṭ(1)augment अा prefixed to roots beginning with a vowel in the imperfect, aorist and conditional, which is always accented (उदात्त); confer, compare P.VI.4.72; (2) augment अा prefixed to the imperative first person terminations, exempli gratia, for example करवाणि, करवै et cetera, and others; confer, compare P.III.4.92: (3) augment अा to be prefixed to caseaffixes which are डित् after nouns called nadī: exempli gratia, for example कुमार्यं; cf P.VII. 3.112.
ātmanepadaa technical term for the affixes called तड् (त, आताम् et cetera, and others) and the affix अान ( शानच् , चानश्, कानच् ), called so possibly because, the fruit of the activity is such as generally goes to the agent (आत्मने) when these affixes are usedition Contrast this term (Ātmanepada) with the term Parasmaipada when the fruit is meant for another. For an explanation of the terms see P. VI.3.7 and 8.
ādyantavattvaअाद्यन्तवद्भाव, consideration of a single or solitary letter as the initial or the final one according to requirements for opcrations prescribed for the initial or for the final. Both these notions --the initial and the final-are relative notions, and because they require the presence of an additional letter or letters for the sake of being called initial or final it becomes necessary to prescribe आद्यन्तवद्भाव in the case of a single letter; confer, compareअाद्यन्तवदेकस्मिन् । आदौ इव अन्त इव एकस्मिन्नपि कार्यं भवति । यथा कर्तव्यमित्यत्र प्रत्ययाद्युदात्तत्वं भवति एवमौपगवमित्यत्रापि यथा स्यात् । Kāś. on P.I.1.21 ; confer, compare also अाद्यन्तवच्च । अपृक्तस्य आदिवदन्तवच्च कार्यं भवति । Taittirīya Prātiśākhya.I.55. This अाद्यन्तवद्भाव of Pāṇini is, in fact, a specific application of the general maxim known as vyapadeśivadbhāva by virtue of which "an operation which affects something on account of some special designation, which for certain reasons attaches to the letter, affects likewise that which stands alone;" confer, compare Pari.Śek. Pari. 30.
aādhārādheyabhāvaa non-differential relation (अभेदसंसर्ग) between the personal endings तिप् , तस् et cetera, and others and the noun in the nominative case which is the subject of the verbal activity;relation of a thing and its substratum: confer, compare निपातातिरिक्तनामार्थधात्वर्थयोर्भेदान्वयस्य अव्युत्पन्नत्वात्.
ām(1)augment आ prescribed in connection with the words चतुर् and अनडुह् before the case-affixes called सर्वनामस्थान; confer, compare चतुरनडुहोराम् उदात्तः P.VII.1.98; (2) the affix आम् added before लिट् or a perfect termination by rules कास्प्रत्ययादाम् अमन्त्रे लिटि and the following (P. III 1.35-39), as for instance, in कासांचक्रे, ऊहांचक्रे, दयांचक्रे, जागरांचकार, विभयांचकार et cetera, and others; (3) geni. plural caseaffix आम् as in दृषदाम्, शरदाम्, with न् prefixed in रामाणाम् et cetera, and others, and with स् prefixed in सर्र्वेषाम् et cetera, and others; (4) locative case singular. case-affix अाम् substituted for इ (ङि); confer, compare ङेराम् नद्याम्नीभ्यः P.VI.4.116.
ārthasamājacombination of the meanings (of the base and affix); see the word अार्थ a reference to some preceding word, not necessarily on the same page..
āśvalāyanaprātiśākhyaan authoritative Prātiśākhya work attributed to Śaunaka the teacher of Āśvalāyana, belonging prominently to the Sakala and the Bāṣkala Śakhās of the Ṛgveda. it is widely known by the name Ṛk-Prātiśākhya. It is a metrical composition divided into . 18 chapters called Paṭalas, giving special directions for the proper pronunciation, recitation and preservation of the Ṛksaṁhita by laying down general rules on accents and euphonic combinations and mentioning phonetic and metrical peculiarities. It has got a masterly commentary written by Uvvaṭa.
isnucalternative affix mentioned in the Mahābhāṣya in the place of इष्णुच्; cf Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on III. 2.57. See इष्णुच् .
īdit(a root)possessed of long ई as a mute indicatory ending meant for prohibiting the addition of the augment इ to the past participle. terminations त and तवत् ; exempli gratia, for example लग्नः, दीप्तः et cetera, and others; confer, compare P VII.2.14.
īpsitaa desired object, which, in connection with transitive roots, gets the designation कर्म,when the agent has a keen desire for it; confer, compare कर्तुरीप्सिततमं कर्म P.I.4.49.
udayakīrtiauthor of a treatise giving rules for the determination of the pada or padas of roots; the treatise is named पदव्यवस्थासूत्रकारिकाटीका He was a Jain grammarian, and one of the pupils of Sādhusundara.
udāharaṇaa grammatical example in explanation of an interpretation; confer, compare नैकमुदाहरणमसवर्णग्रहणं प्रयोजयति P.VI. 1.11.
uddeśyareferred to; pointed out, subject, as contrasted with the predicate मानान्तरप्राप्तमुद्देश्यम् ; confer, compare उद्दश्यप्रतिनिर्दिश्यमानयोरैक्यमापद्यत् सर्वनाम पर्यायेण तत्तल्लिङभाक् । तद्यथा | शैत्यं हि यत्सा प्रकृतिर्जलस्य, शैत्यं हि य यत्तत्प्रकृतिर्जलस्य वा । उद्देश्य in grammar refers to the subjectpart of a sentence as opposed to the predicate-participle. In the sentence वृद्धिरादैच् the case is strikingly an opposite one and the explanation given by Patañjali is very interesting;confer, compare तदेतदेकं मङ्गलार्थं आचार्यस्य मृष्यताम् । माङ्गलिक अाचार्यः महतः शास्त्रौघस्य मङ्गलार्थं वृद्धिशब्दमादितः प्रयुङ्कते, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.1.
upapadavibhaktia case termination added to a word on account of the presence of another word requiring the addition;confer, compare the well-known Paribhāṣā,उपपदविभक्तेः कारकविभक्तिर्बलीयसी. Paribhāṣenduśekhara of Nāgeśa. Pari. 94; and M.Bh. on I.4. 96 stating the possession of greater force in the case of a kāra-kavibhakti than in the case of an upapadavibhakti.
upapadasamāsathe compound of a word, technically termed as उपपद by Pāṇini according to his definition of the word in III.1.92., with another word which is a verbal derivative; confer, compare कुम्भकारः, नगरकारः Here technically the compound of the words कुम्भ, नगर et cetera, and others which are upapadas is formed with कार,before a case-termination is added to the nominal base कार; confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Paribhāṣenduśekhara of Nāgeśa. Pari. 75.
upasargayogaconnection with a prefix; joining of the prefix. Some scholars of grammar hold the view that the Upasarga is prefixed to the root and then the verbal form is arrived at by placing the desired terminations after the root, while others hold the opposite view: confer, compare पूर्वं धातुः साधनेनोपयुज्यते पश्चादुपसर्गेण । अन्ये तु पूर्वं धातुरुपसर्गेण युज्यते पश्चात्साधनेनेत्याहुः Sīradeva's Paribhāṣāvṛtti Pari. 131, 132; cf also vol. VII. Mahābhāṣya edited by the D. E. Society, Poona, pages 371-372.
ubhayagatiboth the alternatives; both the senses; double signification; confer, compare उभयगतिरिह भवति P.I.1.23,Vārt 4,Pari. Śek, Par. 9 where the word ubhaya refers to both the senses-the ordinary one ( अकृत्रिम } and the technical one ( कृत्रिम)--exempli gratia, for example the meanings ( i ) numeral, and ( ii ) words बहु, गण et cetera, and others of the word संख्या.
ubhayathāin both the ways (in the case of an option, of course); confer, compare छन्दस्युभयथा P.III.4.117 where the word ubhayathā refers to both the alternative uses exempli gratia, for example Sārvadhātuka and Ārdhadhātuka;so also vidhiliṅ and āśīrliṅ; confer, compare Kāśikā on P.III.4.117. The term ubhayatha is described as synonymous with 'bahulam' or 'anyatarasyām' or 'vā' or ekeśām'; confer, compare बहुलमन्यतरस्यामुभयथा वा एकेषामिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I. 1.44: Vart. 19; confer, compare also अध्यायान्तेषूभयथा स्मरन्ति R.Pr.XV.8.
ubhayapadina root conjugated in both the Padas; a root to which both, the Parasmaipada and the Ātmanepada terminations are affixed; exempli gratia, for example roots वृ, भी, मुच् et cetera, and others
ubhayaprāptia case or a matter in which both the alternatives occur, as for instance, the genitive case for the subject and the object of a verbal derivative noun (कृदन्त); confer, compare उभयप्राप्तौ कर्मणि । उभयोः प्राप्तिः यस्मिन् कृति सोयमुभयप्राप्तिः तत्र कर्मण्येव षष्ठी स्यात् न कर्तरि । आश्चर्यो गवां दोहः अगोपालकेन Kāś. on P. II.3.66.
ūryādia class of words headed by the words ऊरी उररी et cetera, and others ending in the taddhita affix च्वि, which are given the designation गति provided they are related to a verbal activity, and as a result, which can be compounded with kṛdanta words ending in त्वा, तुम्, et cetera, and others cf ऊरीकृत्य, ऊरीकृतम् et cetera, and others: Kāś on P, I.4.61.
ūṣmasaṃdhiname of a combination or संधि where a visarga is changed into a breathing ( ऊष्मन् ). It has got two varieties named व्यापन्न where the visarga is charged into a breathing as for instance in यस्ककुभः, while it is called विक्रान्त (passed over) where it remains unchanged as for instance in यः ककुभः, य: पञ्च; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 1 1.
ekayoga(1)combination of two Sutras into one;confer, compareअथवा एकयोगः करिष्यते वृद्धिरादैजदेड्गुण इति M.Bh.P.I.1.3,I.4.59,V.2. 25; (2) one and the same Sūtra;confer, compare एकयेागनिर्दिष्टानां सह वा प्रवृत्तिःसह वा निवृत्तिः Pari.Śek.Pari.17; confer, comparealso एकयोगानिर्दिष्टानामप्येकदेशानुवृत्तिर्भवति P. IV.1.27, Vārttika (on the Sūtra of Pāṇini). 2, Pari. Śek. Pari. 39.
ekaśrutithat which has got the same accent or tone; utterance in the same tone; monotone. The word is applied to the utterance of the vocative noun or phrase calling a man from a distance, as also to that of the vowels or syllables following a Svarita vowel in the Saṁhitā id est, that is the continuous utterance of Vedic sentences; confer, compare एकश्रुति दूरात्संबुद्वौ and the foll. P.I.2.33-40 and the Mahābhāṣya thereon. In his discussion on I.2.33 Patañjali has given three alternative views about the accent of Ekaśruti syllables : (a) they possess an accent between the उदात्त (acute) and अनुदात्त (grave), (b) they are in the same accent as is possessed by the preceding vowel, (c) Ekaśruti is looked upon as the seventh of the seven accents; confer, compare सैषा ज्ञापकाभ्यामुदात्तानुदात्तयोर्मध्यमेकश्रुतिरन्तरालं ह्रियते। ... सप्त स्वरा भवन्ति | उदात्तः, उदात्ततर:, अनुदात्तः, अनुदात्ततर:, स्वरितः स्वरिते य उदात्तः सोन्येन विशिष्टः, एकश्रुतिः सप्तमः । M.Bh. on P.I.2.33.
ekārathe letter ए; looked upon as a diphthong ( संध्यक्षर ) made up of the letters अ and इ. The combination of the two constituent parts is so complete as cannot allow any of the two parts to be independently working for saṁdhi or any other operation with its adjoining letter; cf नाव्यपवृत्तस्य अवयवे तद्विधिर्यथा द्रव्येषु Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Śivasūtra 3 Vārttika (on the Sūtra of Pāṇini). 9.
ekībhāvafusion, mixture, union, combination (of 2 or more letters); confer, compare उदात्तवति एकीभावे उदात्तं सन्ध्यमक्षरम्, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)III.6.एकीभाव is said to be resulting from the coalescence called अभिनिहितसन्धि, confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.16, 17.
aittvasubstitution of ऐ for ए by the rule एत ऐ prescribing the substitution of the vowel ऐ for ए in the case of the imperative first person terminations; cf P. III.4.93.
kartṛagent of an action, subject; name of a kāraka or instrument in general, of an action, which produces the fruit or result of an action without depending on any other instrument; confer, compare स्वतन्त्रः कर्ता P. I.4.54, explained as अगुणीभूतो यः क्रियाप्रसिद्धौ स्वातन्त्र्येण विवक्ष्यते तत्कारकं कर्तृसंज्ञं भवति in the Kāśikā on P.I. 4.54. This agent, or rather, the word standing for the agent, is put in the nominative case in the active voice (confer, compare P.I.4.54), in the instrumental case in the passive voice (cf P. II.3.18), and in the genitive case when it is connected with a noun of action or verbal derivative noun, (confer, compare P.II.3.65).
kartrabhiprāyameant for the agent of the action. The word is used in connection with the fruit or result of an action; when the result is for the agent, roots having both the Padas get the Ātmanepada terminations; confer, compare स्वरितञ्जितः कर्त्रभिप्राये क्रियाफले P.I.3.72.
karmadhārayaname technically given to a compound-formation of two words in apposition i. e. used in the same case, technically called समानाधिकरण showing the same substratutm; confer, compare तत्पुरुषः समानाधिकरणः कर्मधारयः I 2.42. The karmadhāraya compound is looked upon as a variety of the tatpuruṣa compound. There is no satisfactory explanation of the reason why such a compound is termed कर्मधारय. Śākaṭāyana defines Karmadhāraya as विशेषणं व्यभिचारि एकार्थं कर्मधारयश्च where the word विशेषण is explained as व्यावर्तक or भेदक (distinguishing attribute) showing that the word कर्म may mean भेदकक्रिया. The word कर्मधारय in that case could mean 'कर्म भेदकक्रिया, तां धारयति असौ कर्मधारयः' a compound which gives a specification of the thing in hand.
karman(1)object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ).
karmavadbhāvathe activity of the agent or kartā of an action represented as object or karman of that very action, for the sake of grammatical operations: e. g. भिद्यते काष्ठं स्वयमेव;. करिष्यते कटः स्वयमेव. To show facility of a verbal activity on the object, when the agent or kartā is dispensed with, and the object is looked upon as the agent, and used also as an agent, the verbal terminations ति, त; et cetera, and others are not applied in the sense of an agent, but they are applied in the sense of an object; consequently the sign of the voice is not अ (शप्), but य (यक्) and the verbal terminations are त, आताम् et cetera, and others (तङ्) instead of ति, तस् et cetera, and others In popular language the use of an expression of this type is called Karmakartari-Prayoga. For details see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on कर्मवत्कर्मणा तुल्यक्रियः P.III.1.87. Only such roots as are कर्मस्थक्रियक or कर्मस्थभावक id est, that is roots whose verbal activity is noticed in the object and not in the subject can have this Karmakartari-Prayoga.
karmavyatihāraexchange of verbal activity; reciprocity of action; कर्मव्यतिहार means क्रियाव्यतिहार or क्रियाविनिमय; confer, compare कर्तरि कर्मव्यतिहारे P.I.3.14.; also कर्मव्यतिहारे णच् स्त्रियाम् । व्यावक्रोशी, व्यात्युक्षी Kāś. on P.III.3.43. The roots having their agents characterized by a reciprocity of action take the Ātmanepada terminations; confer, compare P. I. 3.14.
kalāpa(कलाप-व्याकरण)alternative name given to the treatise on grammar written by Sarvavarman who is believed to have lived in the days of the Sātavāhana kings. The treatise is popularly known by the namc Kātantra Vyākaraṇa. The available treatise,viz. Kalpasūtras, is much similar to the Kātantra Sūtras having a few changes and additions only here and there.It is rather risky to say that Kalāpa was an ancient system of grammar which is referred to in the Pāṇini Sūtra कलापिनोण् P. IV.3.108. For details see कातन्त्र.
kāmyacaffix in the sense of 'desiring for oneself' applied to nouns to form denominative roots; exempli gratia, for example पुत्रकाम्यति; confer, compare काम्यच्च् P. III.1. 9.
kārikāa verse or a line or lines in metrical form giving the gist of the explanation of a topic; confer, compare संक्षिप्तसूत्रबह्वर्थसूचकः श्लोकः कारिका Padavyavasthāsūtrakārikā of Udayakīrti.
ki(1)kṛt affix इ prescribed after धु roots with a prefix attached;exempli gratia, for exampleप्रदिः प्रधिः confer, compare P.III.3.92, 93; (2) kṛt affix इ looked upon as a perfect termination and, hence, causing reduplication and accusative case of the noun connected, found in Vedic Literature added to roots ending in अा, the root ऋ, and the roots गम्, हन् and जन्; exempli gratia, for example पपि; सोमं, जगुरिः, जग्मिः et cetera, and others, confer, compare P. III.2.171: (2) a term used in the Jainendra Vyākaraṇa for the term संबुद्वि.
kuṇaravāḍavaname of an ancient granmarian who lived possibly after Pāṇini and before Patañjali and who is referred to in the Mahābhāṣya as giving an alternative forms for the standard form of certain words; confer, compare कुणरवाडवस्त्वाह नैषां शंकरा शंगरैषा M.Bh. on III.2.14; cf also कुणरवस्त्वाह नैष वहीनरः । कस्तर्हि । विहीनर एषः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.3.1.
kṛṣṇakiṃkaraprakriyāan alternative name for the well-known grammar-work क्रियाकौमुदी written by Rāmacandra Śeṣa. See प्रक्रियाकौमुदी.
kṛṣṇamiśraan alternative name of कृष्णमित्र. See कृष्णमित्र.
kaumāra,komāravyākaraṇa(1)an alternative name of the Kātantra Vyākaraṇa given to it on the strength of the traditional belief that the original inspiration for writing it was received by Sarvavarman from Kumara or Kārtikeya; (2) small treatises bearing the name Kaumāravyākaraṇa written by Munipuṅgava and Bhāvasena. The latter has written Kātantrarūpamāla also.
kyaṅaffix य taking Ātmanepada terminations after it, added in the sense of similar behaviour to a substantive. The substantive to which this affix य is added, becomes a denominative root; e. g. काकः श्येनायते, कुमुदं पुष्करायते, confer, compare Kāś. on P. III. 1.11-12, also on P. III, 1.14-18.
kyacdenominative affix ( विकरण ) in the sense of desiring for oneself, added to nouns to form denomitive roots; exempli gratia, for example पुत्रीयति; क्यच् is also added to nouns that are upamānas or standards of comparison in the sense of (similar) behaviour: exempli gratia, for example पुत्रीयति च्छात्रम्: confer, compare Kāś. on P. III.1.8, 10. It is also added in the sense of 'doing' to the words नमस्, वरिवस् and चित्र; e. g. नमस्यति देवान्, वरिवस्यति गुरून् , चित्रीयते ; confer, compare Kāś. on P. III. 1.19.
kyaṣaffix य added to certain nouns like लोहित and others to form denominative roots after which terminations of both the padas are placed exempli gratia, for example लोहितायति, लोहितायते; confer, compare Kāś. on P. III. 1.13.
kriyāvacanameaning or expressing a verbal activity; a term generally applied to dhātus or roots, or even to verbs. The term is also applied to denominative affixes like क्यच् which produce a sort of verbal activity in the noun to which they are added; confer, compare क्रियावचनाः क्यजादय: M.Bh. on III.1.19.
kvip(1)kṛt affix zero, added to the roots सद्, सू, द्विष् and others with a preceding word as upapada or with a prefix or sometimes even without any word, as also to the root हन् preceded by the words ब्रह्मन्, भ्रूण and वृत्र, and to the root कृ preceded by सु, कर्मन् et cetera, and others, and to the roots सु, and चि under certain conditions exempli gratia, for example उपसत्, सूः, प्रसूः, पर्णध्वत्, ब्रह्महा, वृत्रहा, सोमसुत्, अग्निचित्; confer, compareP.III. 2.61, 76, 77, 87-92: 177-179; (2) the denominative affix zero applied to any substantive in the sense of behaviour अश्वति, गर्दभति et cetera, and others; confer, compare M.Bh. and Kāś, on P.III.1.11.
kvibantaa substantive ending with the kṛt affix क्विप् (zero affix) added to a root to form a noun in the sense of the verbal action (भाव). The words ending with this affix having got the sense of verbal activity in them quite suppressed, get the noun terminations सु, औ, जस् et cetera, and others and not ति, तः et cetera, and others placed after them; confer, compare कृदभिहितो भावो द्रव्यवद् भवति. However, at the same time, these words undergo certain operations peculiar to roots simply because the kṛt affix entirely disappears and the word formed, appears like a root; confer, compare क्विबन्ता धातुत्वं न जहति. Kaiyaṭa's Prad. on VII.1.70.
kṣipraliterally rapid, accelerated, a short name given in the a Prātiśākhya works to a Saṁdhi or euphonic combination of the vowels इ, उ, ऋ,; लृ with a following dissimilar vowel; confer, compare Uvvaṭa's Bhāṣya on the Prātiśākhya works.Bhāṣya on R.Pr. III.10; confer, compare also इको यणचि P.VI.1.77. The name Kṣipra is given to this Saṁdhi possibly because the vowel, short or long, which is turned into a consonant by this saṁdhi becomes very short (id est, that is shorter than a short vowel id est, that is a semi-vowel). The word क्षैप्र is also used in this sense referring to the Kṣiprasaṁdhi.
ṅit(l)affixes with the mute letter ङ् attached to them either before or after, with a view to preventing the guna and vrddhi substitutes for the preceding इ, उ, ऋ, or लृ, as for example, the affixes चङ्, अङ् and others (2) affixes conventionally called ङित् after certain bases under certain conditions; confer, compare गाङ्कुटादिम्यो ञ्णिन्ङित् P. I. 2. 1-4; (3) roots marked with the mute letter ङ् signifying the application of the Atmanepada terminations to them: (4) substitutes marked with mute ङ् which are put in the place of the last letter of the word for which they are prescribed as substitutes; (5) case affixes marked with mute letter ङ् which cause the substitution of guna to the last vowel इ or उ of words termed घि.
ṅedative case termination changed into य after bases ending in short अ and into स्मै after pronouns; confer, compare P.IV.1.2, VII, 1.13, 14.
ca(l)the letter च्, the vowel अ being added for facility of utterance, cf Taittirīya Prātiśākhya.I. 21; (2) a Bratyahara or short term standing for the palatal class of consonants च्, छ्, ज्,झ् and ञ्; cf इचशेयास्तालौ Vājasaneyi Prātiśākhya.I. 66; (3) indeclinable च called Nipata by Panini; confer, compare चादयोSसत्त्वे P. I. 4.57, च possesses four senses समुच्चय, अन्वाचय, इतरेतरयोग and समाहार confer, compare Kāśikā of Jayāditya and Vāmana. on II. 2.29. See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2.29 Vart. 15 for a detailed explanation of the four senses. The indeclinable च is sometimes used in the sense of 'a determined mention' or avadharana; confer, compare Kāśikā of Jayāditya and Vāmana. on II. 1.48 and 72. It is also used for the purpose of अनुवृत्ति or अनुकर्षण i. e. drawing a word from the previous rule to the next rule; (confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 1.90) with a convention that a word drawn thus, does not proceed to the next rule; confer, compare चानुकृष्टं नोत्तरत्र Par. Sek Pari. 78; (4) a conventional term for अभ्यास (reduplicative syllable) used in the Jainendra Vyakarana; confer, compare चविकारेषु अपवादा उत्सर्गान्न बाधन्ते Kat. Pari. 75.
candrācāryaa grammarian mentioned by Bhartrhari in his Vakyapadiya as one who took a leading part in restoring the traditional explanation of Panini's Vyakarana which, by the spread of rival easy treatises on grammar, had become almost lost: confer, compare यः पतञ्जलिशिष्येभ्यो भ्रष्टो ब्याकरणागमः । काले स दाक्षिणात्येषु ग्रन्थमात्रे व्यवस्थित: ॥ पर्वतादागमं लब्ध्वा भाष्यबीजानुसारिभि: । स नीतो बहुशाखत्वं चन्द्राचार्यादिभिः पुनः ॥ Vakyapadiya II. 488-489. See चन्द्र and चन्द्रगोमिन्.
chaṇtaddhita affix. affix ईय causing the vrddhi substitute for the first vowel of the word to which it is addedition छण् is added (1) to the words पितृत्वसृ and मातृप्वसृ in the sense of अपत्य; confer, compare P IV. 1.132, 134; (2) to the words कृशाश्व,अरिष्ट and others as a चातुरर्थिक affix: confer, compare P. IV. 2.80; (3) to the words तित्तिरि, वरतन्तु, खण्डिक and उख in the sense of 'instructed by', confer, compare P.IV.3.102; and (4) to the word शलातुर in the sense of 'being a national of' or 'having as a domicile.' e. g. शालातुरीयःconfer, compare P. IV. 3.94.
jaśbhāvathe same as जश्त्व, which see a reference to some preceding word, not necessarily on the same page..जस् case termination अस् of the nominative case. plural: confer, compareP. IV. 1.2.
jasicase termination अस् of the nominative case. plural mentioned as जस् by Panini in IV. 1.2, but referred to as जसि by him; confer, compare P.IV.1.31 and VII.1.50.
jahatsvārthā( वृत्ति )a composite expression where the constituent members give up their individual sense. In compound words such as राजपुरुष in the sentence राजपुरुषमानय the word राजन् gives up its sense in as much as he, the king,is not brought; पुरुष also gives up its sense as every man is not brought. It is of course to be noted that although the sense is given up by cach word, it is not completely given up: cf जहदप्यसेो स्वार्थ नात्यन्ताय जहाति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.1. Vart. 2. For detailed explanation see Mahabhasya on P. II. I. I. Vart. 2.
jusverbal termination उस् substituted for the original झि of the third person. pl, in certain cases mentioned inP.III.4.108,109,110,111, and 112.
ṭhaka very common taddhita affix. affix इक, or क in case it is added to words ending in इस् , उस् , उ, ऋ, ल् and त् according to P. VII. 3. 51, causing the substitution of vrddhi for the first vowel of the word to which it is addedition ठक् is added to (1) रेवती and other words in the sense of descendant ( अपत्य ) e. g. रैवतिकः:, दाण्डग्राहिकः, गार्गिकः, भागवित्तिकः यामुन्दायनिकः, confer, compare P. IV. 1.146-149; (2) to the words लाक्षा,रोचना et cetera, and others in the sense of 'dyed in', e. g. लाक्षिकम्, रौचनिकम् ; confer, compare P. IV. 2.2; (3) to the words दधि and उदश्वित् in the sense of संस्कृत 'made better ', e. g. दाधिकम् , औदश्वित्कम् ( क instead of इक substituted for टक् ), confer, compare P. IV.2. 18, 19; (4) to the words अाग्रहायुणी, अश्वत्थ et cetera, and others; confer, compare P. IV. 2. 22, 23; (5) to words expressive of inanimate objects, to the words हस्ति and धेनु, as also to the words केश and अश्व in the sense of 'multitude '; confer, compare P. IV. 2. 47, 48; (6) to the words क्रतु, उक्थ and words ending in सूत्र, वसन्त et cetera, and others, in the sense of 'students of' ( तदधीते तद्वेद ), confer, compare P. IV. 2.59, 60, 63; (7) to the words कुमुद and others as also to शर्करा as a चातुरर्थिक affix; confer, compare P. IV. 2.80, 84; (8) to the words कन्था, भवत् and वर्षा in the Saisika senses; confer, compare P. IV. 2.102, 115, IV. 3.18; (9) to the words उपजानु and others in the sense 'generally present '; confer, compare P. IV. 3. 40; (10) to the words consisting of two syllables, and the words ऋक्, ब्राह्मण et cetera, and othersin the sense of 'explanatory literary work'; confer, compare P. IV.3.72: ( 11) to words meaning 'sources of income ' in the sense of 'accruing from’; confer, compare P. IV. 3.75; (12) to words denoting inanimate things excepting words showing time or place in the sense of ' भक्ति ', cf P. IV. 8.96; and (13) to the words हल् and सीर in the sense of 'belonging to', confer, compare P. IV. 3.124. The taddhita affix. affix ठक् is added as a general termination, excepting in such cases where other affixes are prescribed, in specified senses like 'तेन दीव्यति, ' 'तेन खनति,' 'तेन संस्कृतम्' et cetera, and others; cf P. IV. 4.1-75, as also to words हल, सीर, कथा, विकथा, वितण्डा et cetera, and others in specified senses, confer, compare P. IV.4. 81, 102 ठक् is also added as a general taddhita affix. affix or अधिकारविहितप्रत्यय, in various specified senses, as prescribed by P. V.1.19-63,and to the words उदर, अयःशूल,दण्ड, अजिन, अङ्गुली, मण्डल, et cetera, and others and to the word एकशाला, in the prescribed senses; confer, compare P. V. 2.67,76, V. 3.108,109; while, without making any change in sense it is added to अनुगादिन् , विनय, समय, उपाय ( औपयिक being the word formed), अकस्मात्, कथंचित्; (confer, compareआकस्मिक काथंचित्क), समूह,विशेष, अत्यय and others, and to the word वाक् in the sense of 'expressed'; confer, compare P. V. 4.13, 34, 35. The feminine. affix ङीप् ( ई ) is added to words ending in the affix टक् to form feminine. bases.
ḍatamactaddhita affix. affix अतम in the sense of determination or selection of one out of many, applied to the pronouns किं, यत् and तत्; e,g. कतमः confer, compare P.V.3.93,as also to एक according to Eastern Grammarians; exempli gratia, for example एकतमो भवतां देवदत्तः; confer, compare P.V.3.94.
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.
takṣaśilādia class of words headed by तक्षशिला to which the taddhita affix अ ( अञ् ) is added in the sense of 'a native place or a domicile'. The word so formed has the acute accent on its first vowel; e. g. ताक्षशिलः वात्सोद्वरणः; confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 3.93.
tya(1)taddhita affix. affix त्य standing for त्यक् and त्यप् which see below; (2) a technical term for प्रत्यय ( a suffix or a termination ) in the Jainendra Vyakarana.
traltaddhita affix. affix termed Vibhakti added to pronouns excepting द्वि and others, and to the words बहु and किम् when they end with the locative case case termination: exempli gratia, for example कुत्र, तत्र, बहुत्र et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P.V. 1.10, 14.
doṣa(1)a fault of pronunciation; cf एताः स्वरदोषभावनाः अतोन्ये व्यञ्जनदोषाः M.Bh. on I. 1.1 Vart.18 (2) defect shown in connection with an expression or explanation.
dharmadefined as ऋषिसंप्रदाय, the traditional practices laid down by the sages for posterity; confer, compareकेवलमृषिसंप्रदायो धर्म इति कृत्वा याज्ञिक्राः शास्त्रेण अनुविदधते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Ahnika I ; cf also धर्मशास्त्रं in एवं च कृत्वा धर्मशास्त्रं प्रवृत्तम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64, as also धर्मसूत्रकाराः in नैवेश्वर आज्ञापयति नापि धर्मसूत्रकाराः पठन्ति अपवादैरुत्सर्गा बाध्यन्तामिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. l.47; (2) religious merit, confer, compare धर्मोपदेशनमिदं शास्त्रमस्मिन्ननवयवेन शास्त्रार्थः संप्रतीयते , Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. I. 84, cf also ज्ञाने घमै इति चेत्तथाSधर्मः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Ahnika l ; ' 3) property possessed by a thing or a letter or a word. e. g. वर्णधर्म; cf Kāśikā of Jayāditya and Vāmana. on P. I. 2.29; cf also Kāśikā of Jayāditya and Vāmana. on P. II. 1, 55, II. 3.33, VIII. 1. 4. confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 8, 13 XIV. 1 et cetera, and others: ( 4 ) the characteristic of being in a substance; in the phrase अयं घटः the dharma viz.घटत्व is predicated of this (इदम्) or, in other words the designation pot ( घटसंज्ञा ) is the predication; the explanation in short, can be given as घटत्ववान् इदंपदार्थः or घटाभिन्नः इदंपदार्थ:
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.
navāhnikīname given to the first nine Ahnikas or lessons of the Mahabhasya which are written in explanation of only the first pada of the first Adhyaya of Panini's Astadhyayi and which contain almost all the important theories, statements and problems newly introduced by Patanjali.
navyamataa term used for the differentiation in views and explanations held by the comparatively new school of Bhattoji Diksita, as contrasted with those held by Kasikakara and Kaiyata; the term is sometimes applied to the differences of opinion expressed by Nagesabhatta in contrast with Bhagttoji Diksita. For details see p.p. 23-24 Vol.VII of the Patanjala Mahabhasya edition D.E. Society, Poona.
nāmadhātua denominative root; the term सुब्धातु is also used for नामधातु; confer, compare सुब्धातुर्नामधातुरभिधीयते Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. VI. 1.3. See the word धातु.
niḥsaṃdhideprived of Samdhi; without any euphoric combination or euphonic change.
nigāraa kind of sound which apparently is made up of a combination of three phonetic elements ह्, म् and नासिक्य. It is a peculiar sound through both the mouth and the nose, although no specific place of production is assigned to it; cf अविशेषस्थानौ संस्वांदनिगारौ। हकारमकारनासिक्या वा निगारे R.T.11.
nipātaa particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206.
nirākṛta(1)set aside; answered; the word is frequently used in connection with faults which are stated to occur or present themselves if a particular explanation is given; (2) prevailed over by another; confer, compare तदा न रूपं लभते निराकृतम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI. 30, where Uvvata paraphrases निराकृत as विस्मृत.
nivṛttisthānaplaces where the substitutes गुण and वृद्धि do not apply ; weak terminations; kit or nit affixes in Panini's grammar; confer, compare अथाप्यस्तेर्निवृत्तिस्थानेष्वादिलेापो भवति । स्तः सन्तीति । Nirukta of Yāska.II. 1. The word संक्रम is also used in this sense by ancient grammarians.
pakṣaalternative view or explanation presented by, or on behalf of, a party ; one of the two or more way of presenting a matter. The usual terms for the two views are पूर्वपक्ष and उत्तरपक्ष, when the views are in conflict. The views, if not in conflict, and if stated as alternative views, can be many in number, e. g. there are seven alternative views or Pakșas re : the interpretation of the rule इको गुणवृद्धी; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.3; confer, compare also सर्वेषु पक्षेषु उपसंख्यानं कर्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64.
pañcapadīa term used in the AtharvaPrātiśākhya for the strong case affixes viz. the nominative case affixes and the accusative singular. and dual affixes; confer, compare चत्वारि क्षैप्रञ्च पञ्चपद्यामन्तोदात्तादीनि यात् Atharvaveda Prātiśākhya. I. 3.14. The term corresponds to the Sarvanāmasthāna of Pāņini, which is also termed सुट् ; confer, compare सुडनपुंसकस्य P. I. 1.43.
pañcālapadavṛttithe usage or the method of the Pañcālas; the eastern method of euphonic combinations, viz. the retention of the vowel अ after the preceding vowel ओ which is substituted for the Visarga; e. g. यो अस्मै; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 12; Taittirīya Prātiśākhya.XI. 19. This vowel अ which is retained, is pronounced like a short ओ or अर्धओकार by the followers of the Sātyamugri and Rāņāyaniya branches of the Sāmavedins; confer, compare commentary on Taittirīya Prātiśākhya.XI. 19 as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Āhnika 1.
paṇḍitawriter of Citprabhā, a commentary on the Paribhāșenduśekhara. A commentary on the Laghuśabdenduśekhara is also ascribed to him. He was a Gauda Brāhmaņa whose native place was Kurukșetra. He lived in the beginning of the nineteenth century.
patañjalithe reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.
padavidhian operation prescribed in connection with words ending with case or verbal affixes and not in connection with noun-bases or root-bases or with single letters or syllables. पदविधि is in this way contrasted with अङ्गविधि ( including प्रातिपदिकविधि and धातुविधि ), वर्णविधि and अक्षरविधि, Such Padavidhis are given in Pāņini's grammar in Adhyāya2, Pādas l and 2 as also in VI.1.158, and in VIII. 1.16 to VIII.3.54 and include rules in connection with compounds, accents and euphonic combinations. When, however, an operation is prescribed for two or more padas, it is necessary that the two padas or words must be syntactically connectible; confer, compare समर्थः पदविधिः P. II.1.1.
padavyavasthāsūtrakārikāa metrical work on the determination of the pada or padas of the roots attributed to Vimalakīrti.
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.
padādhikārathe topic concerning padas id est, that is words which are regularly formed, as contrasted with words in formation. Several grammatical operations, such as accents or euphonic combinations, are specifically prescribed together by Pāņini at places which are said to be in the Padādhikāra formed by sūtras VIII.1.16 to VIII.3.54.
paraṃkāryatvaor परंकार्यत्वपक्ष the view that the subsequent संज्ञा or technical term should be preferred to the prior one, when both happen to apply simultaneously to a word. The word is frequently used in the Mahaabhaasya as referring to the reading आ काडारात् परं कार्यम् which is believed to have been an alternative reading to the reading अा कडारादेका संज्ञा;confer, compare ननु च यस्यापि परंकार्यत्वं तेनापि परग्रहणं कर्तव्यम्; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.1; also भवेदेकसंज्ञाधिकारे सिद्धम् | परंकार्यत्वे तु न सिद्ध्यति: M.Bh. on II. 1.20, II.2.24.
parasmaipadaa term used in grammar with reference to the personal affixs ति, त: et cetera, and others applied to roots. The term परस्मैपद is given to the first nine afixes ति, त:, अन्ति, सि, थ:, थ, मि, व: and म:, while the term आत्मनेपद is used in connection with the next nine त, आताम् et cetera, and others; confer, compare परस्मै परोद्देशार्थफलकं पदम् Vac. Kosa. The term परस्मैपद is explained by some as representing the Active_Voice as contrasted with the Passive Voice which necessarily is characterized by the Aatmanepada affixes. The term परस्मैभाष in the sense of परस्मैपद was used by ancient grammarians and is also found in the Vaarttika अात्मनेभाषपस्मैभाषयोरुपसंख्यानम् P. VI. 3.8 Vart.1 . The term परस्मैभाष as applied to roots, could be explained as परस्मै क्रियां (or क्रियाफलं) भाषन्ते इति परस्मैभाषाः and originally such roots as had their activity meant for another, used to take the परस्मैपद् affixes, while the rest which had the activity meant for self, took the अात्मनेपद affixes. Roots having activity for both, took both the terminations and were termed उभयपदिनः.
parisamāptiapplication of the complete sense; the word is found used in the three alternative views about the application of the full sense of a sentence,collectively, individually or in both the ways, to the individuals concerned ; confer, compareप्रत्येकं वाक्यपरिसमाप्ति:, समुदाये वाक्यपरिसमाप्तिः, उभयथा वाक्यपरिसमाप्तिः ; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.1 Vart12; ( 2 ) completion ; confer, compare वृत्करणं ल्वादीनां प्वादीनां च परिसमाप्त्यर्थमिति Kāśikā of Jayāditya and Vāmana. on VII. 3.80.
parokṣaused as an adjective of the word भूत meaning 'past tense'; literally behind the eyes, unnoticed by the eyes. The word is generally used in the sense of remote or long (past) or 'perfect'. For the alternative explanation of the word परोक्ष, confer, compare कथंजातीयकं पुनः परोक्षं नाम । केचित्तावदाहुः वर्षशतवृत्तं परोक्षमिति । अपर आहुः क्रटान्तरितं परोक्षमिति । अपर आहुर्ह्याहवृत्तं त्र्यहंर्वृत्तं चेति । M.Bh. on परोक्षे लिट् P. III.2.115.
paryāya(l)serial order or succession as opposed to simultaniety ; the word is used in grammar in connection with a rule which, as the objector for the sake of argument, would like to hold and would apply by succession with respect to the rule in conflict, either before it or after it id est, that is alternatively; confer, compare पर्यायः प्रसज्येत often found used in the Mahabhaasya as for example on I.4.1 et cetera, and others: confer, compare also तृजादयः पर्यायेण भवन्ति M.Bh. on P. I. 4.2. Vaart. 3; ( 2 ) alternative word,. synonym; confer, compare अभिज्ञावचने लृट् । वचनग्रहणं पर्यायार्थम् । अभिजानासि स्मरसि बुध्यसे चेतयसे इति । Kaas. on P. III.2.112.
paśyantīname of the second out of the four successive stages in the origination or utterance of a word from the mouth. According to the ancient writers on Phonetics, sound or word ( वाक् ) which is constituted of air ( वायु ) originates at the Mulaadhaaracakra where it is called परा. It then springs up and it is called पश्यन्ती in the second stage. Thence it comes up and is called मध्यमा in the third stage; rising up from the third stage when the air strikes against the vocal chords in the glottis and comes in contact with the different parts of the mouth, it becomes articulate and is heard in the form of different sounds. when it is called वैखरी; confer, compare वैखर्या मध्यमायाश्च पश्यन्त्याश्चैतदद्भुतम् । अनेकतीर्थभेदायास्त्रय्या वाचः परं पदम् Vaakyapadiya I. 144, and also confer, compare पश्यन्ती तु सा चलाचलप्रतिबद्धसमाधाना संनिविष्टज्ञेयाकारा प्रतिलीनाकारा निराकारा च परिच्छिन्नार्थप्रत्ययवभासा संसृष्टार्थप्रत्यवभासा च प्रशान्तसर्वार्थप्रत्यवभासा चेत्यपरिमितभेदा । पश्यन्त्या रूपमनपभ्रंशामसंकीर्ण लोकव्यवह्यरातीतम् । commentary on Vaakyapadiya I. 144. confer, compare also तत्र श्रोत्रविषया वैखरी । मध्यमा हृदयदशेस्था पदप्रत्यक्षानुपपत्त्या व्यवहारकारणम् । पश्यन्ती तु लोकव्यवहारातीता। योगिनां तु तत्रापि प्रकृतिप्रत्ययविभागावगतिरस्ति | परायां तु न इति त्रय्या इत्युक्तम् । Mahābhāṣya-Pradīpoddyota by Nāgeśa.on चत्वारि वाक्परिमिता पदानि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1.
pākṣikaalternative; occurring optionally or alternatively; confer, compare पाक्षिक एष दोषः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.3.46 Vaart. 8; VI. 1.6I Vart. 4, confer, compare also पाक्षिक एक्श्रुत्यविधिर्भवति Kaas. on P. I.2.36.
pāṇinithe illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition.
pāriśeṣyaresidual nature; the law or rule of elimination; the remaining alternative after full consideration of all the other alternatives; confer, compare विभाषा कुरुयुगन्धराभ्याम् । पारिशेष्याद्युगन्धरार्था विभाषा Kāś. on P. IV. 2.130; confer, compare also पारिशेष्यादजन्तादेव यत् सिद्धः Sira. Pari. 37.
pragṛhītapadāa description of the Samhhita text of the Veda in which a pragrhya vowel preceding another vowel is held up ( प्रगृह्य ) id est, that is kept as it is, without any euphonic combination; confer, compare सहोदयास्ताः प्रग्रहीतपदाः सर्वत्रैव त्र्यक्षरान्तास्तु नैव Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 27.
pratilomaliterally regressive; a kind of Sandhi or euphonic combination, in which the consonant precedes and the vowel comes after it; e. g. हव्यवाडग्निः; confer, compare प्रतिलोमसंधिषु व्यञ्जनानि पूर्वाणि स्वरा उत्तरे; Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 4.
pratītārthawhose sense is clear and which hence does not require any further explanation; confer, compare यथा चापि प्रतीतार्थानि स्युस्तथैनान्याचक्षीरन् । Nirukta of Yāska.I.13.
pratyayaaffix, suffix, a termination, as contrasted with प्रकृति the base; confer, compare प्रत्याय्यते अर्थः अनेन इति प्रत्ययः; confer, compare also अर्थे संप्रत्याययति स प्रत्ययः M.Bh. on III. 1.l Vart. 8; The word प्रत्यय is used in the Pratisakhya works in the sense of 'following' or 'that which follows', e. g. स्पर्शे चोषः प्रत्यये पूर्वपद्यः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 30 which is explained by Uvvata as उषः इत्ययं ( शब्दः ) पूर्वपदावयवः सन् स्पर्शे प्रत्यये परभूते इति यावत्; रेफिसंज्ञो भवति; Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.30; confer, compare प्रत्येति पश्चादागच्छति इति प्रत्ययः परः Taittirīya Prātiśākhya.V. 7; cf also V. Pr, III. 8. Pratyaya or the suffix is generally placed after the base; cf, प्रत्ययः, परश्च P. III. I. 1,2; but sometimes it is placed before the base; e. g. बहुपटुः confer, compare विभाषा सुपो बहुच् पुरस्तात्तु P. V. 3.68. The conjugational signs (शप् , श्यन् et cetera, and others), the signs of tenses and moods ( च्लि, सिच् , स्य, ताम् et cetera, and others) and the compound endings(समासान्त) are all called pratyayas according fo Panini's grammar, as they are all given in the jurisdiction(अधिकार) of the rule प्रत्ययः III.1.1, which extends upto the end of the fifth chapter ( अध्याय ). There are six main kinds of affixes given in grammar सुप्प्रत्यय, तिङ्प्रत्यय, कृत्प्रत्यय , तद्धितप्रत्यय, धातुप्रत्यय (exempli gratia, for example in the roots चिकीर्ष, कण्डूय et cetera, and others) and स्त्रीप्रत्यय. The word प्रत्यय is used in the sense of realization, in which case the root इ in the word त्यय means'knowing' according to the maxim सर्वे गत्यर्था ज्ञानार्थाः; confer, compare मन्त्रार्थप्रत्ययाय Nirukta of Yāska.I.15.
pratyākhyānapakṣaan alternative which proposes the rejection of something such as a rule or its part; confer, compare यदि प्रत्याख्यान पक्षः इदमपि प्रत्याख्यायते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 4; cf also अदीवयुरिति पदकारस्च प्रत्याख्यानपक्षे उदाहरणमुपपन्नं भवति Vyadi Pari. 42.
prathamalit, premier, first; the word is used in connection with the personal affixes तिप् , तस्, झि ( अन्ति ) of verbal formanuscript. See the word पुरुष a reference to some preceding word, not necessarily on the same page.; confer, compare अस्तिर्भवन्तीपरः प्रथमपुरुषः अप्रयुज्यमानोप्यस्तीति । वृक्षः प्लक्षः। Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.1 and 4. The word प्रथम is used in the Pratisakhya works in the sense of the first consonants of the five vargas or groups of consonants; confer, compare प्रथमैर्द्वितीयास्तृतीयैश्चतुर्थाः Vājasaneyi Prātiśākhya.IV. 110 confer, compare प्रथमतृतीयादीनामादेशादित्वादेत्वाभावः, M.Bh. on P. VI. 4.120 Vart 3, also confer, compare Katantra I. 4.1 and Hemacandra's Śabdānuśāsana. I. 3.35. The word is also used (in the feminine gender) in the sense of the case affixes सु ( स् ), औ, जस् ( अस् ) of the nominative case. The word is also used in the sense of the premier accent उदात्त (acute); confer, compare प्रथमभाविनः उदात्तभाविनः Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 8.
prathamāthe nominative case; case affixes of the nominative case. confer, compare प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा P.II. 3.46.
prapañcaamplification, further explanation,clarification. The expression पूर्वस्यैवायं प्रपञ्चः or तस्यैवायं प्रपञ्चः is very frequently used in the Kasika vrtti; confer, compare Kāśikā of Jayāditya and Vāmana. on P.II. 1.33,37,41, 58, II.4.28, III.2.6I et cetera, and others
pravādaa grammatical explanation; detailed explanation by citing the gender, number, krt affix, taddhita affix.affix and the like: confer, compare लिङ्गसंख्यातद्धितकृतरूपभेदाः प्रवादाः । पाण्यादिशब्दानां प्रवादेषु प्रथमो (original) नकारो णत्वमाप्नोति स च प्राकृतः । Taittirīya Prātiśākhya.XIII. 9. The word is explained as a change in the form of a word, as for instance, by the substitution of स् for विसर्ग where विसर्ग is, in fact, expected; confer, compare कबन्धं पृथु इत्येतेषां पदानां प्रवादा रूपभेदा उदये परत्रावस्थिताः दिव इत्येतस्य उपचारं जनयन्ति । यथा दिवस्कबन्धम् , दिवस्पृथुः Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 22; confer, compare also प्रवादाः षडितः परे, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IX. 18. In the Nirukta, the word is used in the sense of 'distinct mention'; confer, compare एवमन्यासामपि देवतानामादित्यप्रवादाः स्तुतयो भवन्ति ( deities are mentioned under the name of Aditya) Nir II.13; cf also वैश्वानरीयाः प्रवादाः Nir, VII. 23.
pravādinaḥscholars who explain the changes ( प्रवाद ) mentioned a reference to some preceding word, not necessarily on the same page.; possibly the Padakaras or writers of the पदपाठ;cf प्रवादिनो दूणाशदूढ्यदूलभान् ... महाप्रदेशं स्वधितीव चानयेन्नुदच्च R Pr. XI. 20. Apparently प्रवादिनः ( nominative case. singular.) seems to be the word in the explanation of Uvvata.
praśśliṣṭa(l)an additional letter (vowel or consonant) read on splitting up a euphonic combination; confer, compare प्रश्लिष्टा. वर्णावेतौ M.Bh.on P.I.1.9 Vart. 2; (2) ; contracted combination; name of a Samdhi where two vowels coalesce into one single vowel, confer, compare R.Pr. । II. 15-19.
praśleṣa(l)coalescence of two vowels into one, as given in Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.6, and 7, corresponding to the गुण, वृद्वि and दीर्घ substitutes prescribed by the rules आद्गुणः P.IV 1.87; अकः सवर्णे दीर्घः VI.1.101; and वृद्धिरेचि VI. 1.88 which are stated under the jurisdiction of the rule एकः पूर्वपरयोः VI.1.84; (2) finding out the presence of a letter in addition to the letters already present as coalesced, after splitting the combination into its different constituent 1etters. This Practice of finding out an additional letter is resorted to by the commentators only to remove certain difficulties in arriving at some correct forms which otherwise could not be obtained; e. g. see क्ङिति च where क्ङ् is believed to be a combination of ग्, क् and ङ् See प्रश्लिष्ट and प्रश्लिष्टनिर्देश.
prātipadikārthadenoted sense of a Pratipadika or a noun-base. Standard grammarians state that the denotation of a pratipadika is five-fold viz. स्वार्थ, द्रव्य, लिङ्ग, संख्या and कारक. The word स्वार्थ refers to the causal factor of denotation or प्रवृत्तिनिमित्त which is of four kinds जाति, गुण, क्रिया and संज्ञा as noticed respectively in the words गौः, शुक्लः, चलः and डित्ः. The word द्रव्य refers to the individual object which sometimes is directly denoted as in अश्वमानय, while on some occasions it is indirectly denoted through the genus or the general notion as in ब्राह्मणः पूज्य:, लिङ्ग the gender, संख्या the number and कारक the case-relation are the denotations of the case-terminations, but sometimes as they are conveyed in the absence of a case-affix as in the words पञ्च, दश, and others, they are stated as the denoted senses of the Pratipadika, while the case-affixes are said to indicate them; confer, compare वाचिका द्योतिका वा स्युः शब्दादीनां विभक्तयः Vakyapadiya.
prauḍhamanoramākhaṇḍana(1)a grammatical work written by a grammarian named Cakrapani of the Sesa family of grammarians. The work is meant to refute the arguments of Bhattoji Diksita in his Praudhamanorama; (2) a grammar work written by the famous poet and rhetorician Jagannātha in refutation of the doctrines and explanations given in the Praudhamanorama by the stalwart Grammarian Bhattoji Diksita. The work is not a scholarly one and it has got a tone of banter. It was written by Jagannatha to show that he could also write works on Grammar and the bearded pedant Bhattoji should not be proud of his profound scholarship in Grammar. The work of Jagannatha was named मनोरमाकुचमर्दन possibly by his followers or even by himselfeminine.
barsvya(written as बर्त्स्व्य or बर्त्स्य possibly through mistake in the printed Calcutta Edition)connected with the socket of the teeth. As the utterance of र् proceeds from the socket of the teeth, र् is called बर्स्व्य. confer, compare उपसंहृततरे च जिह्वाग्रमृकारर्कारल्कारेषु बर्स्वेषूपसंहरति T.Pr.II.18.बर्स्व is explained here by the commentator as दन्तपङ्क्तेरुपरिष्टादुच्चप्रदेशेषु ऋकारस्य ॠकारस्य ऌकारस्य च बर्स्वाः स्थानम् । The word उपरिष्टात् in the explanation given a reference to some preceding word, not necessarily on the same page. is questionable;the explanation given by Uvvata in his comment on वर्त्स्यमेकं इच्छन्ति रेफम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20.viz. वर्त्सशब्देन दन्तमूलादुपरिष्टादुच्छूनः प्रदेश उच्यते appears better although apparently वर्त्स is written in the text for बर्स्व or वर्त्स्व.
bahulaliterally variously applicable; the word is used in the rules of Panini in connection with a grammatical rule or affix or the like that is seen necessarily applied in some cases, optionally applied in a few other cases and not at all applied in the other cases still. The word बहुलम् is used by Panini in all such cases. See P. II. 1.32, 57; II. 3.62; II.4.39, 73, 76, 84, III. 1.34 et cetera, and others; confer, compare the usual explanation of बहुलम् given by grammarians in the lines क्वचित्प्रवृत्तिः क्वचिदप्रवृत्तिः क्वचिद्विभाषा क्वचिदन्यदेव । विधेर्विधानं बहुधा समीक्ष्य चतुर्विधं बाहुलकं वदन्ति Com. Vājasaneyi Prātiśākhya.III.18.
buddhinotion, mental understanding; mental inclination; confer, compare बुद्धि: संप्रत्यय इत्यनर्थान्तरम् | Or अस्तेर्भूर्भवतीत्यस्तिबुद्ध्यां भवतिबुद्धिं प्रतिपद्यते M. Bh on P. I.1.56 Vart. 14; (2) mental inclusion; confer, compare यां यां विभक्तिं आश्रयितुं बुद्धिरुपजायते सा साश्रयितव्या M.Bh. on P. I. 1. 57: confer, compare अथ बुद्धिः अविशेषात्स्मपुरा हेतू, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2.118 Vart. 4.
bha(1)the letter or sound भ् with the vowel अ added for facility of utterance; (2) a technical term in the Grammar of Panini given to a noun base before such case and taddhita affixes as begin with any vowel or with the consonant य्. The utility of this designation of भ to the base is (l) to prevent the substitutes which are enjoined for the final vowel or consonant of a pada (a word ending with a case-affix or a base before case and taddhita affix. affixes beginning with any consonant excepting य् ) just as the substitution of Visarga, anusvara, the first or third consonant, and others given in P. VIII. 4.37 and the following. For the various changes and operations for a base termed भ see P. VI. 4.129 to 175.
bhartṛharia very distinguished Grammarian who lived in the seventh century A. D. He was a senior contemporary of the authors of the Kasika, who have mentioned his famous work viz. The Vakyapadiya in the Kasika. confer, compare शब्दार्थसंबन्धोयं प्रकरणम् | वाक्यपदीयम् Kāśikā of Jayāditya and Vāmana. on P. IV.3.88. His Vyakarana work "the Vakyapadiya" has occupied a very prominent position in Grammatical Literature. The work is divided into three sections known by the name 'Kanda' and it has discussed so thoroughly the problem of the relation of word to its sense that subsequent grammarians have looked upon his view as an authority. The work is well-known for expounding also the Philosophy of Grammar. His another work " the Mahabhasya-Dipika " is a scholarly commentary on Patanjali's Mahabhasya. The Commentary is not published as yet, and its solitary manuscript is very carelessly written. Nothing is known about the birth-place or nationality of Bhartrhari. It is also doubtful whether he was the same person as king Bhartrhari who wrote the 'Satakatraya'.
bhāṣāvṛttia short gloss on the Pāṇini's Aṣṭādhyāyī. of Pāṇini in the l2th century by Puruṣottamadeva's Paribhāṣāvṛtti.adeva, a reputed scholar belonging to the Eastern school of grammarians which flourished in Bengal and Behar in the 10th, 11th and 12th centuries, The gloss is very useful for beginners and it has given a clear explanation of the different sūtras without going into difficult niceties and discussions. The treatise does not comment upon Vedic portions or rules referring to Vedic Language because, as the legend goes, king Lakṣmaṇa Sena, for whom the gloss was written, was not qualified to understand Vedic Language; confer, compare वैदिकभाषानर्हत्वात् Com. on Bhāṣāvṛtti by Sṛṣṭidhara. There is a popular evaluation of the Bhāṣāvṛtti given by the author himself in the stanza "काशिकाभागवृत्त्योश्चेत्सिद्धान्तं बोद्धुमस्ति धीः ! तदा विचिन्त्यतां भ्रातर्भाषावृत्तिरियं मम " at the end of his treatise; for details see पुरुषोत्तमदेव.
bhṛśādia class of nouns headed by भृश to which the denominative affix य is added in the sense of 'being or becoming what they were not before;' exempli gratia, for example अभृशो भृशो भवति भृशायते; similarly ,शीघ्रायते, मन्दायते, उन्मनायते, दुर्मनायते et cetera, and othersconfer, compareKāś.III.1.I3.
bhairavamiśraone of the reputed grammarians of the latter half of the eighteenth century and the first half of the nineteenth century who wrote commentaries on several prominent works on grammar. He was the son of भवदेव and his native place was Prayāga. He has written the commentary called Candrakalā on the Laghuśabdenduśekhara, Parikṣā on the Vaiyākaraṇabhũṣanasāra, Gadā called also Bhairavī or Bhairavīgadā on the Paribhāṣenduśekhara and commentaries (popularly named Bhairavī) on the Śabdaratna and Lingānuśāsana. He is reported to have visited Poona, the capital of the Peśawas and received magnificent gifts for exceptional proficiency in Nyāya and Vyākaraṇa. For details see pp. 24 and 25 Vol. VII . Pātañjala Mahābhāṣya D. E. Society's Edition.
madhyama(1)the middle person ( मध्यमपुरुष ), confer, compare युष्मद्युपपदे...मध्यम: P. I. 4.105; confer, compare also Nirukta of Yāska.VII. 7; (2) middling tone or effort confer, compare मध्यमेन स वाक्ययोग: Taittirīya Prātiśākhya.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; confer, compare अभ्यासार्थे द्रुतां वृत्तिं प्रयोगार्थे तु मध्यमाम् ! Ṟ. Pr. XIII. 19; cf also चतुष्कला मध्यमायार्म् Ṛktantra Prātiśākhya. 32; (3) one of the seven modes of speech or tones. cf सप्त वाचः स्थानानि भवन्ति | उपांशुध्वाननिमदेापव्दिमन्मन्द्रमध्यमताराणि Taittirīya 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 confer, compare, स्वारतप्रभवा ह्येते षड्जमध्यमपञ्चमाः Pāṇ Śikṣā.
mandraone of the three places of the origination of articulate speech which is described as situated in the throat; confer, compare त्रीणि मन्द्रं मध्यममुत्तमं च | तेषु मन्द्रमुरसि वर्तते Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. 17; confer, compare also मन्द्रमध्यमताराणि स्थानानि भवन्ति | T.Pr.XXII.11.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
mit(1)characterized by the mute letter म्; augments So characterized such as नुम् , अम् and the like, are inserted after the last vowel of a word to which they are to be added; confer, compare मिदचोन्त्यात् परः P. I. 1.47; (2) a technical term applied to the fifty-five roots which are headed by the root घट् and which belong to the first corjugation, to the roots ज्वळ et cetera, and others, as also to the roots जन्, जू, क्नूस्, रञ्ज् and roots ending in अम्. These roots are not really characterized by the mute letter म्, but they are given the designation मित्. The use of the designation मित् is (a) the shortening of the penultimate vowel which : has been lengthened by Vrddhi , before the causal sign णि and (b) ; the optional lengthening of the ; penultimate vowel before the affix ) चिण् and णमुल्, For a complete list ] of 'mit' roots see Dhaatupaatha.
y(1)the consonant य् with अ added to it merely for the sake of facility in pronunciation; यकार is also used in the same sense: e. g. लिटि वयो यः: P.VI.1.38 confer, compare T.Pr.I: 17,21;(2) krt affix (यत्) prescribed as कृत्य or potential passive participle; exempli gratia, for exampleचेयम्, गेयम्, शाप्यम् , शक्यम् , गद्यम् , अजर्यम् पण्यम् et cetera, and others: confer, compare अचो यत्...अजर्यं संगतम् P.III. 1.97-105; (3) krt. affix क्यप् which is also an affix called krtya; e. gब्रह्मोद्यम् , भाव्यम्, घात्यम् , स्तुत्यम् , कल्प्यम् , खेयम् , भृत्यः:, भिद्यः, पुष्य:, कृत्यम्,also कार्यम् ; confer, compare P. III. 1.106-128:(4) krt affix ण्यत् ( which is also कृत्य ), e. g कार्यम् , हार्यम् , वाक्यम् , लाव्यम्, कुण्डपाय्यम्. et cetera, and others: cf P. III. 1.124-132: (5) taddhita affix. affix य affixed (a) in the sense of collection to पाश, वात et cetera, and others, as also to खल, गो and रथ, e. g. पाद्या, रथ्या et cetera, and others confer, compare P. IV. 2. 49, 50ः (b) in the चातुरर्थिक senses to बल, कुल, तुल et cetera, and others e. g. वल्यः,.कुल्यम् efeminine. P V.2. 80, (c) as a Saisika taddhita affix. affix to ग्राम्यहः' along with the affix खञ्ज e. g. ग्राम्यः, ग्रामीणः: cf P: IV. 2.94 (d) in the sense of 'good therein' ( तत्र साधुः ) and other stated senses affixed to सभा, सोदर पूर्व, and सोम: e. g. सभ्य:, पूर्व्यः; .et cetera, and others. confer, compare P. IV. 4.105, 109, 133, 137, 138: (e) in the sense of 'deserving it' to दण्ड and other words, e. g. दण्ड्य, अर्ध्र्य, मध्य, मेध्य, et cetera, and others: cf P. V. 1.66: ( f ) in the sense of quality or action to सखि e. g. सख्यम् ; cf P. V. 1.126: (6) taddhita affix. affix यत् applied to (a) राजन् श्वशुर, कुल, मनु in the sense of offspring, (b) शूल्, उखा, वायु, ऋतु and others, under certain conditions; confer, compare P. IV. 2.17, 31, 32, 101, (c) to अर्ध, परार्ध, words in the class headed by दि्श, छन्दस and others in specific senses; cf P. IV. 3-46, 54 et cetera, and others and (d) in specific senses to specific words mentioned here and there in a number of sUtras from IV.4, 75 to V.4.25; (e) to शाखा, मुख, जघन and others in the sense of इव (similar to) exempli gratia, for example शाख्यः, मुख्य:, et cetera, and others: confer, compare P. V. 3. 103; (7) case-ending य substituted for ङे of the dative sing; e. g. रामाय confer, compare P. VII. 3.102: (8) verb-affix यक् applied to the nouns कण्डू and others to make them ( denominative ) roots; e. g. कण्डूय,सन्तूय et cetera, and others confer, compare कण्ड्वादिभ्यो यक् P. III. 1.27 (9) | Vikarana य ( यक् ) applied to any root before the Saarvadhaatuka personal endings to form the base for the passive voice as also the base for the 'Karmakartari' voice e g क्रियते, भूयते, confer, compare सार्वधातुके यक् P. III. 1.67 (10) Unaadi affix य ( यक् ) applied to the root हृन् to form the Vedic word अघ्न्य: cf अघ्न्यादयश्च: ( 11 ) augment य ( यक् ) added to the affix क्त्वा in Vedic Literature: e. g. दत्त्वायः confer, compare क्त्वो यक् P. VII.1.47; (12) verb affix यङ् added to a root to form its Intensive base ( which sometimes is dropped ) and the root is doubledition e. g. चेक्रीयते,चर्करीति;. confer, compare P. III. 1.22,24; (13) short term ( प्रत्याहृार ) supposed to be beginning with य in the affix यइ in the sUtra धातेरेकाचो ... यङ् III. 1.22, and ending with ङ् in the sUtra लिड्याशिष्यङ्क III. 1.86, with a view to include the various verb affixes and conjugational signs.
yajādiroots headed by the root यज् which take the samhprasaarana substitute for their semivowel before terminations marked with the mute letter क्: c.g. इज्यते, इष्टिः confer, compare वचिस्वपियज्ञादीनां क्रिति P.VI.1.15. These roots are nine in number, यज् , वप् , वंद् , वस् and others which are of the first conjugation given by Paaini in his Dhaatupatha at the end of the roots of the first conjugation.
yathāvatas it is in the original Samahitpaatha without any change of accent, et cetera, and others when cited in the यद्वत lifeminine. a word formed from यत्: a Padapaatha: the word अव्ययवत् (not allowing any change or reduction) is given by Uvvata in explanation of यथावत्: confer, compare दृश्यते पदं यथावत् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI.31.
yugma(1)lit, pair; the word is used for the second and fourth consonants ख्, घ्, छ्, झ् et cetera, and others of the five classes which, in a way are combinations of two consonants; confer, compare युग्माः सोष्माण: Ṛktantra Prātiśākhya. 16; cf also युग्मौ सोष्माणौ where the word सोष्मन् is explained as उष्म। वायुस्तेन सह वर्तन्त इति सोष्माण: | खघ छझ टढ थध फभ: confer, comparealso युग्मयोद्वितीयचतुर्थयोः; (2) even, as opposed to odd, referring to the vowels ओ and औ which are even in the enumeration ए ओ ऐ अौ. The consonants called युग्म viz. ख, घ and others which are defined as युग्म are also the even consonants in their classes.
yuṣmaddesignation of the second person, used in the Jainendra Vyakarana.
l(1)a consonant of the dental class which is a semi-vowel ( यण् ) with liquid contact in the mouth, and which is inaspirate ( अल्पप्राण ),voiced ( घोष ) and both nasalised and unnasalised; (2) name in general ( लकार ) given to the personal endings applied to roots in the ten tenses and moods which take different substitutes ति, त:, अन्ति et cetera, and others and have various modifications and augments in the different tenses and moods; (3) substituted as a semi-vowel ( यण् ) for the vowel ऌ followed by any other vowel in the euphonic combinations; (4)applied at the beginning of nontaddhita affixes as a mute letter indicating the acute accent for the vowel preceding the affix; confer, compare लिति; P. VI. 1.193; ( 5 ) substituted for त्, थ्, द्, घ् or न् before ल्, confer, compare P.VIII.4. 60; (6) substituted under certain conditions for the consonant र् (a) of the root कृप्, (b) of prefixes प्र and परा before the root अय्, (c) of the root गॄ in frequentative forms and optionally before affixes beginning with a vowel, and (d ) of the word परि before घ and अङ्क; confer, compare P. VIII. 2. 18 to 22. _ ल (1) consonant ल्; see ल् a reference to some preceding word, not necessarily on the same page.' (2) a general term usually used by ancient grammarians to signifyलोप (elision or disappearance) of a letter or a syllable or a word; confer, compare सर्वसादेर्द्विगोश्च ल: | सवार्तिक:, द्वितन्त्र: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.IV.2.60; (3) taddhita affix. affix ल added to the word क्लिन्न when चिल् and पिल् are substituted for the word क्लिन्न; e.g, चिल्लः, पिल्ल: confer, compare P. V. 2.33 Vārt 2.
liṅgānuśāsanaliterally science of genders; a short comprehensive old treatise on the gender of words attributed to Pāņini as its author. Other works with the same designation are attributed to वामन, दुर्गोत्तम and others.
liṭan affix of the perfect tense; confer, compare परोक्षे लिट् P.III.2.115 for which the specific affixes णल्, अतुस् उस् et cetera, and others are substituted after roots which take Parasmaipada affixes. Before the lit affixes, a monosyllabic root is reduplicated while dissyllabic roots and denominative and other secondary roots, formed by adding an affix to an original root,take the affix अाम् after which all 'liț' personal endings are dropped and the forms of the roots कृ,भू and अस् with the necessary personal-endings, are placed immediately after the word ending in अाम् , but often with the intervention of a word or more in the Vedic language and rarely in the classical language; confer, compare तं पातयां प्रथममास पपात पश्चात् ; confer, compare कास्प्रत्ययादाममन्त्रे लिटि P.III.I. 35 to 42.
lṛṭa general term for the general affix ल् of the second future which is applied in the sense of future time in general, without any specific conditions, the affixes ति, त:, अन्ति being substituted for the ल् and the sign (vikaraņa) स्य being added to the root; confer, compare P.III.3.13 and III. 3. 133. The terminations अत् and अान are substituted for the affix लृट् to form future participles; exempli gratia, for example भविष्यत्, एधिष्यमाण, confer, compare लृट; सद्वा P.III.3.14.
lohitādi(1)a class of words headed by लोहित to which the affix क्यव् ( य ) is added in the sense of 'becoming', to form a denominative root-base which gets the verb-endings of both the padas; e. g. लोहितायति, लोहितायते; निद्रायति, निद्रायते; the class लोहितादि is considered as अाकृतिगण so that similar denominative verb-bases could be explained; confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.1. 13; (2) a class of words headed by लेहित, to which the feminine. affix ष्फ ( अायनी ) is added after they have got the taddhita affix यञ् added to them in the sense of 'a grandchild'; e. g. लौहित्यायनी, कात्यायनी et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P. IV. 1.18.
lyapkrt affix य substituted for the gerund termination क्त्वा when the root,to which त्वा has been applied, is preceded by a prefix with which it (the root with the affix) is comcompounded; confer, compare समासेऽनत्र्पूर्वे क्त्वो ल्यप् P. VII. 1. 37.
vaktavyathat which ought to be stated or prescribed; the word is frequently found used by the Varttikakāra when he suggests any addition to, or modification in Panini's rules. Sometimes,the word is added by the author of the Mahabhasya in the explanation of a Varttika after stating what is lacking in the Varttika.
vaśaṃgamaname given in the Pratisakhya works to letter-combinations where a consonant gets a change suitable to the neighbouring consonants as given in the Rk.Pratisakhya in IV.1 to IV.5 including जश्त्व, अनुनासिकादेश, छत्व, परसवर्ण, अनुस्वार and others, as given in P. VIII.2.39, VIII.3.7, VIII. 3.23, VIII.4.40, 46, 58,59, 62, 63; confer, compare न ह्यत्र अवशंगमसंधाविव अपरिणतानि व्यञ्जनानि संयोगं गच्छन्ति Uvvata on R.Pr.IV.5.
vākyasaṃskārapakṣathe grammarian's theory that as the individual words have practically no existence as far as the interpretation or the expression of sense is concerned, the sentence alone being capable of conveying the sense, the formation of individual words in a sentence' is explained by putting them in a sentence and knowing their mutual relationship. The word गाम् cannot be explained singly by showing the base गो and the case ending अम् unless it is seen in the sentence गाम् अानय; confer, compare यथा वाक्यसंस्कारपक्षे कृष्णादिसंबुद्धयन्त उपपदे ऋधेः क्तिनि कृते कृष्ण ऋध् ति इति स्थिते असिद्धत्वात्पूर्वमाद्गुणे कृते अचो रहाभ्यामिति द्वित्वं .. Pari. Bhaskara Pari. 99The view is put in alternation with the other view, viz. the पदसंस्कारपक्ष which has to be accepted in connection with the गौणमुख्यन्याय; cf पदस्यैव गौणार्थकत्वस्य ग्रहेण अस्य ( गौणमुख्यन्यायस्य) पदकार्यविषयत्वमेवोचितम् | अन्यथा वाक्यसंस्कारपक्षे तेषु तदनापत्तिः Par. Sek. on Pari. 15, The grammarians usually follow the वाक्यसंकारपक्ष.
vācya(1)directly expressed (sense) as contrasted with व्यङ्ग्य or ध्वनित: confer, compare शब्देनार्थान् वाच्यान् दृष्ट्वा बुद्धौ कुर्यात्पौर्वापर्यम् | M.Bh. on P. I.4.109 Vart. 10; (2) which should be stated or which deserves to be stated, The word वाच्य is generally put in connection with the additions or corrections to the sutras by the Varttikakara and the Mahbhasyakara in their explanations: confer, compare तत्रैतावद्वाच्यम्, M.Bh. on P. I.4.1 ; confer, compare also वाच्य ऊर्णोर्णुवद्भावःM.Bh. on P. III.1. 22 Vart. 3; III. I. 36 Vart. 6.
vārttikaa statement which is as much authoritative as the original statement to which it is given as an addition for purposes of correction, completion or explanation. The word is defined by old writers in an often-guoted verseउक्तानुक्तदुरुक्तनां चिन्ता यत्र प्रवर्तते | तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिण:|This definition fully applies to the varttikas on the Sutras of Panini. The word is explained by Kaiyata as वृत्तौ साधु वार्त्तिकम् which gives strength to the supposition that there were glosses on the Sutras of Panini of which the Varttikas formed a faithful pithy summary of the topics discussedition The word varttika is used in the Mahabhasya at two places only हन्तेः पूर्वविप्रविषेधो वार्तिकेनैव ज्ञापित: M.Bh. on P.III. 4.37 and अपर आह् यद्वार्त्तिक इति M.Bh. on P. II.2.24 Vart. 18. In अपर अहृ यद्वार्त्तिक इति the word is contrasted with the word वृत्तिसूत्र which means the original Sutra (of Panini ) which has been actuaIly quoted, viz. संख्ययाव्ययासन्नाo II.2. 25. Nagesa gives ' सूत्रे अनुक्तदुरुक्तचिन्ताकरत्वं वार्तिक्रत्वम् as the definition of a Varttika which refers only to two out of the three features of the Varttikas stated a reference to some preceding word, not necessarily on the same page.. If the word उक्त has been omitted with a purpose by Nagesa, the definition may well-nigh lead to support the view that the genuine Varttikapatha of Katyayana consisted of a smaller number of Varttikas which along with a large number of Varttikas of other writers are quoted in the Mahabhasya, without specific names of writers, For details see pages 193-223 Vol. VII Patanjala Mahabhasya, D.E, Society's Edition.
vārttikakārabelieved to be Katyayana to whom the whole bulk of the Varttikas quoted in the Mahabhasya is attributed by later grammarians. Patafijali gives the word वार्तिककार in four places only (in the Mahabhasya on P.I.1.34, III.1.44: III.2.118 and VII.1.1) out of which his statement स्यादिविधिः पुरान्तः यद्यविशेषणं भवति किं वार्तिककारः प्रातिषेधेनं करोति in explanation of the Slokavarttika स्यादिविधिः...इति हुवता कात्यायनेनेहृ, shows that Patanjali gives कात्यायन as the Varttikakara (of Varttikas in small prose statements) and the Slokavarttika is not composed by Katyayana. As assertions similar to those made by other writers are quoted with the names of their authors ( भारद्वाजीयाः, सौनागाः, कोष्ट्रियाः et cetera, and others) in the Mahabhasya, it is evident that the Varttikas quoted in the Mahabhasya(even excluding the Slokavarttikas) did not all belong to Katyayana. For details see pp. 193-200, Vol. VII, Vyakarana Mahabhasya, D. E. Society's Edition.
vikaraṇaan affix placed between a root and the personal ending, for showing the specific tense or mood or voice to convey which, the personal ending is applied; e. g. the conjugational signs शप् , श्यन् , श्रु, श, श्नम्, उ, श्ना and यक्, आम् , as also स्य, तास् , सिप् , अाम् and च्लि with its substitutes. Although the term विकरण is used by ancient grammarians and freely used by the Mahabhsyakara in connection with the affixes, mentioned in the sutras of Panini, such as शप् , श्यन् and others, the term is not found in the Sutras of Panini. The vikaranas are different from the major kinds of the regular affixes तिङ्, कृत्य and other similar ones. The vikaranas can be called कृत्; so also, as they are mentioned in the topic (अधिकार) of affixes or Pratyayas,they hold the designation ' pratyaya '. For the use of the word विकरण see M.Bh. on P. I.3. 12, III, 1.31 and VI. 1.5. The term विकरण is found . in the Yājñavalkya Siksa in the sense of change, ( confer, compare उपधारञ्जनं कुर्यान्मनोर्विकरणे सति ) and possibly the ancient grammarians used it in that very sense as they found the root कृ modified as करु or कुरु, or चि as चिनु, or भू as भव before the regular personal endings तिप् , तस् et cetera, and others
vigṛhītashown by separating the combined elements, for instance, the two or more words in a compound or, the base or affix from a word which is a combination of the base ( प्रकृति ) and the affix (प्रत्ययः); confer, compare तदेव सूत्रं विगृहीतं व्याख्यानं भवति M.Bh. on I.1. Ahnika 1, Vart. 11, 14; also confer, compare अवारपाराद् विगृहीतादपि P. IV.2. 93 Vart.1.
vicāraविचारणा, examination, question or topic or subject for examination:confer, compare कुतः पुनरियं विचारणा l M.Bh. on P. I. 1.50 Vart. 1. विचाल immolation, destruction: confer, compare वर्णाश्रयः प्रत्ययो बर्णविचालस्यानिमित्तम् । दाक्षिः M.Bh .on, P.I.1.39 Vart. 10; confer, compare also Par. Sek. on Pari. 85.
vidheyakavākyatāforming one single statement or idea with the prescriptive statement: union with the prescriptive rule so as to form one rule with it. The term is used in connection with प्रतिषेध or prohibitive assertions which have to be explained in combination with the prescriptive sentences or vidhivakyas; confer, compare निषेधवाक्यानामपि निषेध्यविशेषाकाङ्क्षत्वाद्विध्येकवाक्यतयैवान्वयः Par. Sek. on Pari. 2, 3.
vibhāṣāoptionally, alternatively; the word is explained by Pāṇini as नवा in the rule न वेति विभाषा (P.I.1.44)in consonance with its derivation from the root भाष् with वि; confer, compare नेति प्रतिषेधे वेति विकल्पस्तयोः प्रतिषेधविकल्पयोर्विभाषेत्ति संज्ञा भवति । विभाषाप्रदेशेषु प्रतिषेधविकल्पावुपतिष्ठते | तत्र प्रतिषेधेन समीकृते विषये प्रश्चाद्विकल्पः प्रवर्तते. The option (विभाषा) is further divided into three kind प्राप्ते विभाषा, अप्राप्ते विभाषा and उभयत्र विभाषा. For details see Mahābhāṣya on P. I.1.44.
vivṛttaseparated, disjoined; the word is used in connection with the separated elements of a euphonic combination; the words विक्लिष्ट, अनेकीभूत and पृथग्भूत are used in thesame sense.
viśeṣaṇasamāsa(1)a tatpuruṣa compo und of the type of Mayūravyartisakādi where both the words which are compounded together are adjectival; (2) a karmadhāraya compound where the second member is an adjective; a determinative compound confer, compare गमनं च यच्चिरं च गमनचिरमिति विशेषणसमासोयम् Kāś. on P.VI.2.6.
vṛtti(1)treatment, practice of pronunciation; (2) conversion of one phonetic element into another; confer, compare R.Pr.I.95;(3) position of the padas or words as they stand in the Saṁhhitā text, the word is often seen used in this way in the compound word पदवृत्ति; आन्पदा: पदवृत्तयः R.Pr. IV.17: (4) modes of recital of the Vedic text which are described to be three द्रुत, मध्य and विलम्बित based upon the time of the interval and the pronunciation which differs in each one; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.4. 109, Vārttika (on the Sūtra of Pāṇini). 4; also I.l.69 Vārttika (on the Sūtra of Pāṇini).ll ; ( 5 ) nature confer, compare गुर्वक्षराणां गुरुवृत्ति सर्वम् R.Pr.XVIII.33; (6) interpretation of a word; (7) verbal or nominal form of a root; confer, compare अर्थनित्यः परीक्षेत केनचिद् वृत्तिसामान्येन Nirukta of Yāska.II.1; (8)mode or treatment followed by a scientific treatise; cf का पुनर्वृत्तिः । वृत्तिः शास्त्रप्रवृत्तिः | M.Bh. in Āhnika l on वृत्तिसमवायार्थ उपदेश: Vārttika 10; (9) manner of interpretation with the literal sense of the constituents present or absent, described usually as two-fold जहत्स्वार्था and अजहत्स्वार्था, | but with a third kind added by some grammarians viz. the जहदजहत्स्वार्था; (10) a compound word giving an aggregate sense different from the exact literal sense of the constituent words; there are mentioned five vṛittis of this kind; confer, compare परार्थाभिधानं वृत्तिः । कृत्तद्धितसमासैकदेशधातुरूपाः पञ्च वृत्तयः | वृत्त्यर्थावबोधकं वाक्यं विग्रहः S. K. at the end of the Ekaśeṣaprakaraṇa; ( 11 ) interpretation of a collection of statements; the word was originally applied to glosses or comments on the ancient works like the Sūtra works, in which the interpretation of the text was given with examples and counterexamples where necessary: confer, compare वृत्तौ भाष्ये तथा नामधातुपारायणादिषु; introductory stanza in the Kāśikā.Later on, when many commentary works were written,the word वृत्ति was diferentiated from भाष्य, वार्तिक, टीका,चूर्णि, निर्युक्ति, टिप्पणी, पञ्जिका and others, and made applicable to commentary works concerned with the explanation of the rules with examples and counter-examples and such statements or arguments as were necessary for the explanation of the rules or the examples and counter examples. In the Vyākaraṇa-Śāstra the word occurs almost exclusively used for the learned Vṛtti on Pāṇini-sūtras by Vāmana and Jayāditya which was given the name Kāśikā Vṛtti; confer, compare तथा च वृत्तिकृत् often occurring in works on Pāṇini's grammar.
vṛttipakṣathe alternative method of speaking by the use of compound words as contrasted with simple words; both the methods are observed in use among the people: cf इह द्वौ पक्षौ वृत्तिपक्षश्चावृत्तिपक्षश्च। स्वभावतश्चैतद् भवति वाक्यं च समासश्च । M.Bh.on P.II.1.l,II.1.51, III.1.7,IV.1. 82.
vekalpika1it. optional, voluntary; the term is used in connection with a rule or operation prescribed alternatively with another, where there is an option to apply any one of the two and arrive at two forms in the same sense;.
vaibhāṣikaoptional, alternative; confer, compare वेति वैभाषिक: T. Pr.XXII. 7; see वैकल्पिक.
vyapadeśa(1)special designation or representation; confer, compare अाकृतिर्व्यपदेशानां प्राय आदित अादित: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII. 4: ( 2 ) main designation; confer, compare निमित्तसद्भावाद्विशिष्टोपदेश: व्यपदेश: मुख्यो व्यवहारः Par. Sek. Pari. 30; confer, compare also यो द्वयेा: षष्ठीनिर्दिष्टयॊ: प्रसङ्गे भवति, लभतेसौ अन्यतरतो व्यपदेशम् । M.Bh.on P.I.1.51 Vart. 7.
vyapekṣāmutual relationship in sense, as obtaining between two different words ( पद ) connected with each other in a sentence, as contrasted with compositeness of sense as seen in two words joined into a compound word ( समास ) ; व्यपेक्षा is given as an alternative definition of the word सामर्थ्य along with एकार्थीभाव as the other one, in the Mahabhasya: e. g. there is व्यपेक्षा between सर्पिः and पिब in the sentence सर्पिष्पिब, but not in तिष्ठतु सर्पिः पिब त्वमुद्कम्: confer, compare तथेदमपरं द्वैतं भवति एकार्थाभावो वा सामर्थ्यं स्याद् व्यपेक्षा वेति ! Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II,1.1 ; cf, also Kāśikā of Jayāditya and Vāmana. on P, VIII.3 44.
vyākaraṇaGrammar the development of the meaning of the term can be seen by the senses given below in a serial order and the examples after those senses; (a) analysis or explanation by analysis; (b) rules of explanation; (c) specific rules explaining the formation of words; d) explanation of the formation of rules; (e) a treatise in which such an explanation is given; (f) a collection of such treatises and (g) a systematic explanation of the formation of words in a language (व्याकरणशास्त्र or शब्दानुशासन); confer, compare(a) व्यक्रियते अनेन इति व्याकरणम् ; M.Bh.on Ahnika 1, Vart. 12: confer, compare (b) लक्ष्यलक्षणे व्याकरणम्: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1, Vart. 14; confer, compare (c) न यथा लोके तथा व्याकरणे Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.1. Vart. 7; d) सर्वत्रैव हि व्याकरणे पूर्वोच्चारित: संज्ञी परोच्चारिता संज्ञा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. I. 1.1. Vart 7: (e) न तथा लोके यथा व्याकरणे M.Bh. on P, I. 1.23 Vart. 4: confer, compare(f)इह च व्याकरणे शब्दे कार्यस्य संभव:, अर्थं असंभवः | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.68. confer, compare (g) व्याकरणं नाम इयमुत्तरा विद्या । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.32. The word व्याकरण is mostly used in the sense of ’the Science of Grammar ' in the Mahabhasya. It is explained by modern scholars as 'the law of the corrections of speech and etymological science' and described both as a science and an art.
vyākaraṇamahābhāṣyagūḍhārthadīpinīa brief commentary on the Mahabhasya, written by Sadasiva, son of Nilakantha and pupil of Kamalakara Diksita. The gloss confines itself to the explanations of obscure and difficult passages in the Mahabhasya and criticizes Kaiyata's explanations.
vyākhyāna(1)explanation of a rule, or a line, or a verse by analysing the rule and giving examples and counter-examples; confer, compare न केवलानि चर्चापदानि व्याख्यानं वृद्धिः आत् ऎजिति | किं तर्हि । उदाहरणं प्रत्युदाहरणं वाक्याध्याहारः इत्येतत्समुदितं व्याख्यानं भवति | M.Bh. Ahnika l Vart.11 ; (2)authoritative decision given in places of doubt by ancient scholars; confer, compare याख्थानतो विशेषप्रतिपत्ति: न हि संदेहादलक्षणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika .1; Par.Sek.Pari.1.
vyāyataseparated; one out of the two | conjoined consonants separated by inserting a vowel in between; confer, compare व्यस्यन्त्यन्तर्महतोs व्यायतं तं दीर्घायु: सूर्यो रुशदीर्त ऊर्जम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 19, where Uvvata gives the explanation-दीर्घात्परं अव्यायतं अपृथग्भूतं रफेण सक्तमित्यर्थः एवंभूतं व्यस्यन्ति पृथक्कुर्वन्ति | यथा | दीरिघायु: ! सूरिय: | रुशदीरिते | ऊरजम्. Rk Samhita I. 85. 39, X. 158. 1, IX. 91.3 and IX. 63. 2. व्यावर्तन reversing the order of words and going back from a subsequent word to the previous one, as in the Krama,.Jata and other artificial recitals of Veda.
vyūha(l)resolution or determination: confer, compare अकृतव्यूहाः पाणिनीयाः । न कृतो विाशीष्ट ऊहो निश्चयः ,शास्त्रप्रवृत्तिविषये यैः इत्यर्थः Par. Sek. Pari. 56; (2) separation of the phonetic elements in a word, done especially for the recital of the Vedic texts according to metre:confer, compare व्यूहैः संपत्समीक्ष्योने क्षेप्रवणैकंभाविनाम् । व्यूहैः पृथक्करणेन Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VIII.22.
śīṇḍakādia class of words headeditionby the word शण्डिक which have the taddhita affix य ( त्र्य ) added to them in the sense of "domicile' or 'native place': exempli gratia, for example शाण्डिक्य:, सार्वसेन्यः, confer, compare Kāśikā of Jayāditya and Vāmana. on P. IV. 3. 92.
śabdārthavyākaraṇaexplanation of the sense of a word as arising from the word by stating the base, the affixes and the modifications to the base and the affixes.
śākalaa word frequently used in the Mahabhasya for a grammatical operation or injunction ( विधि ) which forms a specific feature of the grammar of शाकल्य, viz. that the vowels इ, उ,ऋ, and लृ remain without phonetical combination and a shortening of them, if they are long;confer, compareइकोsसवर्णे शाकल्यस्य ह्रस्वश्च P.VI. 1. 127; शाकल्यस्य इदं शाकल्यम् ।; confer, compare also M.Bh. on P.VI.1.77 VI.1.125,VI. 1.27;VI.2.52, VII.3.3 and VIII. 2.108; (2) pupils of शाकल्य; confer, compare शाकल्यस्य छात्राः शाकलाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.I.18;(3) a village in the Vahika district; confer, compare शाकलं नाम वाहीकग्राम: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.104 Vart. 3.
śivasūtraname given to the fourteen small sutras giving the alphabet which Panini took as the basis of his grammar. The Sivasutras have got a well-known explanation in Verse, named नन्दिकेश्वरकारिका on which there is a commentary of the type of Bhasya by उपमन्यु. The origin of the Sivasutra given by the writer of the Karika is summed up in the stanza नृत्तावसाने नटराजराजो ननाद ढक्कां नवपञ्चवारम् । उद्धर्तुकामः सनकादिसिद्धानेतद् विमर्शे शिवसूत्रजालम् | Nand. 1.
śiṣṭavyākhyānaexplanation (of doubtful things or expressions) given by the learned people.
ślokavārtikaVarttika or supplementary rule to Panini's rules laid down by scholars of grammar immediately after Panini, composed in verse form. These Slokavarttikas are quoted in the Mahabhasya at various places and supposed to have been current in the explanations of Panini's Astadhyayi in the days of Patanjali. The word is often used by later commentators.
ṣīdhvamcombination of the verbal ending ध्वम् with the augment सीयुट् prefixed to it, which is changed into षीढ्वम् after a rootbase ending in a vowel excepting अ: confer, compare इणः षीध्वं लुङूलिटां धोङ्गात् P.VIII. 3.78, 79.
saṃgamacombination of things coming one after another; confer, compare उदात्तपूर्वोप्यनुदात्तसंगमः where the term is used with respect to a combination of grave syllables; confer, compare also व्यञ्जनसंगमं संयोगं विद्यात्, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVIII. 19.
saṃghātārthacollective sense given by a combination of letters called पदार्थ. When the collective sense is given by a combination of words it is called पदार्थ, and when the idea is complete it is called वाक्यार्थ. Sometimes the meaning of a compound word is taken individually and not. collectively; such a meaning is called संघातविगृहीतार्थ confer, compare नामाख्यातग्रहणं संघातविगृहीतार्थं द्रष्टव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV. 3.72 Vart. 1.
saṃdhieuphonic combination; phonetic combination of two vowels or two consonants or one vowel and one consonant resulting from their close utterance; many kinds of such combinations and varieties are given in the Pratisakhya works. In the Siddhantakaumudi, Bhattoji Diksita has given five kinds of such Sandhis at the beginning of his work; confer, compare पदान्तपदाद्योः संधिः । यः कश्चिद्वैदिकशास्त्रसंधिरुच्यते स पदान्तपदाद्योर्वेदितव्यः।ते संधयश्चत्वारो भवन्ति । स्वरयोः व्यञ्जनयो: स्वरव्यञ्जनयोश्च Vājasaneyi Prātiśākhya.III. 3.
saṃdhyaa diphthong: see below the word संधिः cf अत्थनामनी संध्यम् . संध्यक्षर diphthong, a vowel resulting from a combination of two vowels, but which is to be looked upon as one single vowel by reason of only a single effort being required for its pronunciation; the letters ए, ऐ, ओ and औ are termed as संध्यक्षर as contrasted with समानाक्षर, confer, compare अष्टौ समानाक्षराण्यादितस्ततश्चत्वारि संध्यक्षराण्युत्तराणि Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 10; confer, compare also Taittirīya Prātiśākhya.II. 13, Ṛktantra Prātiśākhya. 111 ; confer, compare also संध्यक्षराणामिदुतौ ह्रस्वादेशे Kat. Pari. 43
saṃnamanainterpretation, explanation: cf यथायथं विभक्ती: संनमयेत् Nirukta of Yāska.1.
saṃpradānaa karaka relation or a relation between a noun and the verbal activity with which it is connected, of the type of the donation and the donee; the word is technically used in connection with the bearer of such a relation confer, compare कर्मणा यमभिप्रैति स संप्रदानम् P. I.4.32.
saṃbuddhi(1)a term used in Panini's grammar for the case-affix of the vocative singular; confer, compare एकवचनं संबुद्धिः P. II. 3, 49; the vocative is, however, not looked upon as a separate case, but the designation संबोधन is given to the nominative case, having the sense of संबोधनः (2) the word is also used in the general sense of संबोधन i. e. addressing or calling: confer, compare एकश्रुति दूरात्संबुद्धौः किमिदं पारिभाषिक्याः संबुद्धेर्ग्रहणमेकवचनं संबुद्वि: (II. 3.49) आहोस्विदन्वर्थग्रहणं संबोधनं संबुद्वि: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.33.
saṃbodhanacalling or address which is given as one of the additional senses of the nominative case affixes ( confer, compare संबोधने च P. II. 3, 47 ) in addition to those given in the rule प्रातिपदिकार्थलिङ्गपरिमाणवचनमात्रे प्रथमा P. II. 3.46: confer, compare आभिमुख्यकरणं संबोधनम् Kāśikā of Jayāditya and Vāmana. on P. II. 3.47.
saṃspṛṣṭaliterally formed by combination or compact; the term is used in the PratiSakhyas for diphthongs which are combinations, in fact, of two vowels which are completely mixed being produced with a single effort. The diphthongs and ऋ also, are called संस्पृष्टवर्ण.
saṃsvāraa combination or collection of the Svaras or musical notes for purposes of singing the Sama hymns.
saṃhitāposition of words or parts of words in the formation ofa word quite near each other which results into the natural phonetic coalescence of the preceding and the following letters. Originally when the Vedic hymns or the running prose passages of the Yajurveda were split up into their different constituent parts namely the words or padas by the Padakaras, the word संहिता or संहितापाठ came into use as contrasted with the पदपाठ. The writers of of the Pratisakhyas have conseguently defined संहिता as पदप्रकृतिः संहिता, while Panini who further split up the padas into bases ( प्रकृति ) and affixes ( प्रत्यय ) and mentioned several augments and substitutes, the phonetic combinations, which resulted inside the word or pada, had to be explained by reason of the close vicinity of the several phonetic units forming the base, the affix, the augment, the substitute and the like, and he had to define the word संहृिता rather differently which he did in the words परः संनिकर्षः संहिता; cf P.I.4.109: confer, compare also संहितैकपदे नित्या नित्या धातूपसर्गयोः । नित्य समासे वाक्ये तु सा विवक्षामपेक्षते Sabdakaustubha on Maheshvara Sutra 5.1.
sakarmakaa root which, by virtue of the nature of its meaning id est, that is verbal activity, requires or expects an object which is covered by the activity; a transitive root. In the passive voice of these roots the object is expressed by the verbal termination and hence it is put in the nominative case.
saṇtaddhita affix. affix सण् prescribed after the word पर्शु in the sense of collection; e. g. पार्श्र्वम् : confer, compare पर्श्वा: सण् P,IV,2.43 Vart, 3 for which there is an alfernative reading पर्श्वा णस् वक्तव्यः; for facility of grammatical operations णस् is recommended with preference in the Mahabhasya , cf एवं तर्हि णस् वक्तव्य; M.Bh. on P. IV.2.43 Vart. 3; (2) सण् is given as a technical term for संयोग in the Pratisakhya works: confer, compare सयुक् सण् । संयुक्तं व्यञ्जनं संयोगसंज्ञं भवति R.T.27.
samavāya(I)combination as contrasted with व्यवाय disjunction or separation; (2) the enumeration of the letters of the alphabet in a particular order so as to facilitate their combination, technically termed प्रत्याहार; confer, compare वृतिसमवायार्थ उपदेशः । का पुनर्वृत्तिः l शास्त्रप्रवृत्तिः । अथ कः समवायः । वर्णानामानुपूर्व्येण संनिवेशः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika l Vart. 15. confer, compare also समवायो वर्णगत: क्रमविशेषः । Mahābhāṣya-Pradīpoddyota by Nāgeśa.on the Bhasya mentioned a reference to some preceding word, not necessarily on the same page.; (3) contact; cf रक्तै रागः समवाये स्वराणाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV.24.
sarvaprātipadikaany noun-base irrespective of any discrimination; confer, compare अपर अाह सर्वप्रातिपादेकेभ्य आचारे किब्वक्तव्योश्वति गर्दभतीत्येवमर्थम् M.Bh. on P. III. 1.11 Vart, 3.
sārasvataparibhāṣāa grammar work of the Sarasvata school written by Dayaratna in explanation of the technical rules giving conventions and maximanuscript.
sitan affix marked with the mute letter स् signifying the designation पद for the preceding base to which that affix has been added; for examples where such affixes are noticed, see the words भवदीय:, ऊर्णायु:, ऋत्वियः, पाश्र्वमू: cf सिति च P. I. 4. 16.
su(l)case affix ( सु ) of the nominative singular and ( सु ) of the locative plural; confer, compare P. IV. 1.2: (2) Unadi affix सु ( क्सु ) applied to the roots इष्: e.g, इक्षु: confer, compare इषः क्सुः Unadi 437. सुक् augment सुक् added according to some grammarians to any word optionally with असुक्, which is prescribed in the case of the words अश्व, वृष, क्षीर and लवण before the affix क्यच् ( य ) in the sense of desire. e. g. दधिस्यति, मधुस्यति et cetera, and others confer, compare P. VII. 1 51 Varttika.
saunāganame of a school of ancient grammarians who composed Varttikas in explanation of the sutras of Panini; confer, compare सौनागाः पठन्ति P. III. 2.56 Vart. 1, IV. 1.74 Vart. 1. confer, compare एतदेव सौनागैर्विस्तरतरकेण पठितम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2.18 Vart. 4.
sthānedvirvacanapakṣaone of the two alternative views regarding reduplication according to which two wordings or units of the same form replace the original single wording, confer, compare स्थानेद्विर्वचनपक्षे स्थानिवद्भावात्प्रकृति व्यपदेशः: Siradeva Pari. 68.The other kind of reduplication is called द्वि:प्रयोगाद्विर्वचनपक्ष which looks upon reduplication as the mere placing of an exactly similar unit or wording after the original first unit. This alternative view is accepted in the Kasika: confer, compare Kāśikā of Jayāditya and Vāmana. on P. VI.1.1.
sthāneyogāa variety of the genitive case when it is connected in sense with the Pratipadika by the relationship of स्थान or place, as contrasted with the relationships of the kind of विषयविषयिभाब, अवयवावयविभाव and others. As grammar is a Science of words,in those places where one word is mentioned for another by the use of the genitive case it should be understood that the word mentioned is to be substituted for the other;cf the rule of Panini for that purpose षष्ठी स्थानेयोगा explained by Bhattoji Diksita as अानिर्धारितसंबन्धविशेषा षष्ठी स्थानेयोगा बोध्या; confer, compare S.K. on P.I.1.49. In some grammars the sthanin and adesa are expressed in the same case, Viz. the nominative case.
spaṣṭārthaan expression used often by commentators with reference to a line or a passage of the text the meaning of which is clear and no explanation is necessary.
sphoṭaname given to the radical Sabda which communicates the meaning to the hearers as different from ध्वनि or the sound in ordinary experience.The Vaiyakaranas,who followed Panini and who were headed by Bhartihari entered into discussions regarding the philosophy of Grammar, and introduced by way of deduction from Panini's grammar, an important theory that शब्द which communicates the meaning is different from the sound which is produced and heard and which is merely instrumental in the manifestation of an internal voice which is called Sphota.स्फुटयतेनेन अर्थः: इति स्फोटः or स्फोटः शब्दो ध्वनिस्तस्य व्यायमादुपजायते Vakyapadiya; confer, compare also अभिव्यक्तवादको मध्यमावस्थ आन्तर: शब्द: Kaiyata's Pradipa. For, details see Vakyapadiya I and Sabdakaustubha Ahnika 1. It is doubtful whether this Sphota theory was. advocated before Panini. The word स्फोटायन has been put by Panini in the rule अवङ् स्फोटायनस्य only incidentally and, in fact, nothing can be definitely deduced from it although Haradatta says that स्फोटायन was the originator of the स्फोटवाद. The word स्फोट is not actually found in the Pratisakhya works. However, commentators on the Pratisakhya works have introduced it in their explanations of the texts which describe वर्णोत्पत्ति or production of sound; confer, compare commentary on R.Pr.XIII.4, T.Pr. II.1. Grammarians have given various kinds of sphota; confer, compare स्फोटो द्विधा | व्यक्तिस्फोटो जातिस्फोटश्च। व्यक्तिस्पोटः सखण्ड अखण्डश्च । सखण्ड। वर्णपदवाक्यभेदेन त्रिधा। अखण्ड: पदवाक्यभेदेन द्विधा ! एवं पञ्च व्यक्तिस्फोटाः| जातिस्फोट: वर्णपदवाक्यभेदेन त्रिधा। इत्येवमष्टौ स्फोटः तत्र अखण्डवाक्यस्फोट एव मुख्य इति नव्याः । वाक्य जातिस्फोट इति तु प्राञ्चः॥; confer, compare also पदप्रकृतिः संहिता इति प्रातिशाख्यमत्र मानम् । पदानां प्रकृतिरिति षष्ठीतत्पुरुषे अखण्डवाक्यस्फोटपक्षः । बहुव्रीहौ सखण्डबाक्यस्फोट:||
svatantrapadopasthitipakṣaan alternative view regarding the explanation of the rule 'इको गुणवृद्धी' P. I. 1. 3 by taking an additional word गुणवृद्धी supplied in the sutra. For full explanation see Sabdakaustubha on P. I. 1. 3.
svara(l)vowel, as contrasted with a consonant which never stands by itself independently. The word स्वर is defined generally :as स्वयं राजन्ते ते स्वराः ( Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on pan. The word स्वर is always used in the sense of a vowel in the Pratisakhya works; Panini however has got the word अच् (short term or Pratyahara formed of अ in 'अइउण्' and च् at the end of एऔच् Mahesvara sutra 4 ) always used for vowels, the term स्वर being relegated by him to denote accents which are also termed स्वर in the ancient Pratisakhyas and grammars. The number of vowels, although shown differently in diferent ancient works, is the same, viz. five simple vowels अ,इ,उ, ऋ, लृ, and four diphthongs ए, ऐ, ओ, and अौ. These nine, by the addition of the long varieties of the first four such as आ, ई, ऊ, and ऋ, are increased to thirteen and further to twentytwo by adding the pluta forms, there being no long variety for लृ and short on for the diphthongs. All these twentytwo varieties have further subdivisions, made on the criterion of each of them being further characterized by the properties उदात्त, अनुदIत्त and स्वरित and निरनुनासिक and सानुनासिक. (2) The word स्वर also means accent, a property possessed exclusively by vowels and not by consonants, as they are entirely dependent on vowels and can at the most be said to possess the same accent as the vowel with which they are uttered together. The accents are mentioned to be three; the acute ( उदात्त ), the grave अनुदात्त and the circumflex (स्वरित) defined respectively as उच्चैरुदात्तः, नीचैरनुदात्तः and समाहारः स्वरितः by Panini (P. I. 2.29, 30,3l). The point whether समाहार means a combination or coming together one after another of the two, or a commixture or blending of the two is critically discussed in the Mahabhasya. (vide Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.31). There are however two kinds of svarita mentioned by Panini and found actually in use : (a) the independent स्वरित as possessed by the word स्वर् (from which possibly the word स्वरित was formed) and a few other words as also many times by the resultant vowel out of two vowels ( उदात्त and अनुदात्त ) combined, and (b) the enclitic or secondary svarita by which name, one or more grave vowels occurring after the udatta, in a chain, are called cf P. VIII. 2.4 VIII. 2.6 and VIII 4.66 and 67. The topic of accents is fully discussed by the authors of the Pratisakhyas as also by Panini. For details, see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 1.19; T.Pr. 38-47 Vājasaneyi Prātiśākhya.I. 108 to 132, II. I.65 Atharvaveda Prātiśākhya. Adhyaya l padas 1, 2, 3 and Rk. Tantra 51-66; see also Kaiyata on P. I. 2.29; (3) The word स्वर is used also in the sense of a musical tone. This meaning arose out of the second meaning ' accent ' which itself arose from the first viz. 'vowel', and it is fully discussed in works explanatory of the chanting of Samas. Patanjali has given Seven subdivisions of accents which may be at the origin of the seven musical notes. See सप्तस्वर a reference to some preceding word, not necessarily on the same page..
svarasaṃdhieuphonic combination of two vowels, a detailed description of which . forms a small topic in the Prtisakhya and grammar works; wide Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) chapters II. 1-26; T Pr. chapters 9 and 10 Vājasaneyi Prātiśākhya.III and अच्सन्धिप्रकणम् in the Siddhantakaumudi.
svarasahitoccāraṇarecital of the veda Samhita text with intonation or accents, as contrasted with एकश्रुत्युच्चारण which is specially prescribed in a few cases; tonal system showing distinction between words of different senses although pronounced alike, in the Samhita text. exempli gratia, for example नतेन and न तेन.
svaritakaraṇamarking or characterizing by.a svarita accent, as is supposed to have been done by Panini when he wrote down his sutras of grammar as also the Dhatupatha, the Ganapatha and other subsidiary appendixes. Although the rules of the Astadhyayi are not recited at present with the proper accents possessed by the various vowels as given by the Sutrakara, still, by convention and traditional explanation, certain words are to be believed as possessed of certain accents. In the Dhatupatha, by oral tradition the accents of the several roots are known by the phrases अथ स्वरितेतः, अथाद्युदाताः, अथान्तेादात्ताः, अथानुदात्तेत: put therein at different places. In the sutras, a major purpose is served by the circumflex accent with which such words, as are to continue to the next or next few or next many rules, have been markedition As the oral tradition, according to which the Sutras are recited at present, has preserevd no accents, it is only the authoritative word, described as 'pratijna' of the ancient grammarians, which now is available for knowing the svarita. The same holds good in the case of nasalization ( अानुनासिक्य ) which is used as a factor for determining the indicatory nature of vowels as stated by the rule उपदेशेजनुनासिक इत्; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः S. K. on P. I.3.2.
svādyutpattithe addition of case-affixes which requires the designation प्रातिपदिक for the preceding base by the rule अर्थवदधातुरप्रत्ययः प्रतिपादिकम् or' कृत्तद्धितसमासाश्च ' P.I. 2.45,46. The addition of a case-affix entitles the.word,made up of the base and the case-affix,to be termed a Pada which is fit for use in language;confer, compare अपदं न प्रयुञ्जीत; confer, compare निपातस्य अनर्थकस्य प्रातिपदिकसंज्ञा वक्तव्या। किं पुनरत्र पदसंज्ञया प्रार्थ्यते। प्रातिपदिकादिति स्वाद्युत्पति:, सुबन्तं पदमिति पदसंज्ञा, पदस्य पदादिति निघातो यथा स्यात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.2.45 Virt.12.
hi(1)personal-ending of the second person. singular. substituted for सि in the imperative mood; confer, compare सेर्ह्यपिच्च P. III. 4.87; (2) a sign-word used in the Vajasaneyi-pratisakhya to mark the termination of the words of the Adhikarasutra V. Pr.III.5, IV.11.
Vedabase Search
59 results
nati obeisancesCC Madhya 10.162
CC Madhya 9.235
nati-stuti obeisances and prayersCC Adi 17.287
nati-stuti obeisances and prayersCC Adi 17.287
nati-stuti offering of various prayersCC Madhya 9.17
nati-stuti offering of various prayersCC Madhya 9.17
nati-stuti kari' offering obeisances and prayersCC Madhya 9.166
nati-stuti kari' offering obeisances and prayersCC Madhya 9.166
nati-stuti kari' offering obeisances and prayersCC Madhya 9.166
anati-priyām not very palatableSB 1.16.10
anati-śāyanasya of one who is unexcelledSB 1.18.20
ānati by obeisancesSB 3.15.20
anati-velam without delaySB 4.21.40
anatirikta not muchSB 10.60.46
avanati offering obeisancesSB 7.11.8-12
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
daṇḍavat-nati offering obeisancesCC Madhya 22.122
daṇḍavat nati offering obeisancesCC Antya 8.9
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
vinati kariyā with great humilityCC Madhya 8.235
vinati kariyā with great submissionCC Madhya 15.191
minati kariyā in great humilityCC Antya 3.172
vinati kariyā in great humilityCC Antya 6.24
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
manda-unnatibhiḥ moving softlyCC Antya 1.158
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
minati prayersCC Adi 6.46
minati submissionCC Madhya 3.169
minati humilityCC Madhya 5.74
minati petitionsCC Madhya 7.33
minati submissionCC Madhya 14.210
minati kariyā in great humilityCC Antya 3.172
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
daṇḍavat-nati offering obeisancesCC Madhya 22.122
daṇḍavat nati offering obeisancesCC Antya 8.9
anati-priyām not very palatableSB 1.16.10
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
sannati obedience to the higher classes (the brāhmaṇas, kṣatriyas and vaiśyas)SB 7.11.24
sannatim the offering of obeisancesSB 10.28.10
sannatim complete subservienceSB 10.70.24
sannatimān SannatimānSB 9.21.27
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
anati-śāyanasya of one who is unexcelledSB 1.18.20
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
vinati-stuti very submissive prayersCC Antya 12.88
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
manda-unnatibhiḥ moving softlyCC Antya 1.158
śraddhā, maitrī, dayā, śāntiḥ, tuṣṭiḥ, puṣṭiḥ, kriyā, unnatiḥ, buddhiḥ, medhā, titikṣā, hrīḥ, mūrtiḥ names of thirteen daughters of DakṣaSB 4.1.49-52
unnati UnnatiSB 4.1.49-52
anati-velam without delaySB 4.21.40
vinati kariyā with great humilityCC Madhya 8.235
vinati kariyā with great submissionCC Madhya 15.191
vinati submissionCC Madhya 20.17
vinati bowingCC Madhya 20.98
vinati kariyā in great humilityCC Antya 6.24
vinati-stuti very submissive prayersCC Antya 12.88
63 results
nati noun (feminine) bending (Monier-Williams, Sir M. (1988))
bowing (Monier-Williams, Sir M. (1988))
crookedness (Monier-Williams, Sir M. (1988))
curvature (Monier-Williams, Sir M. (1988))
humility (Monier-Williams, Sir M. (1988))
inclination or parallax in latitude (Monier-Williams, Sir M. (1988))
modesty (Monier-Williams, Sir M. (1988))
stooping (Monier-Williams, Sir M. (1988))
the change of a dental letter to a cerebral (Monier-Williams, Sir M. (1988))

Frequency rank 18036/72933
anatikāla noun (masculine)
Frequency rank 42576/72933
anatikṛśa adjective
Frequency rank 42577/72933
anatikrama noun (masculine) moderation (Monier-Williams, Sir M. (1988))
not transgressing (Monier-Williams, Sir M. (1988))
propriety (Monier-Williams, Sir M. (1988))

Frequency rank 13917/72933
anatikramaṇīya adjective inviolable (Monier-Williams, Sir M. (1988))
not to be avoided (Monier-Williams, Sir M. (1988))
not to be transgressed (Monier-Williams, Sir M. (1988))

Frequency rank 18764/72933
anatikramya indeclinable not transgressing
Frequency rank 18765/72933
anatikrānti noun (feminine)
Frequency rank 42578/72933
anatikrānta adjective not passed (time)
Frequency rank 31711/72933
anatikrāmant adjective not transgressing
Frequency rank 26259/72933
anatiguru adjective
Frequency rank 42579/72933
anatigaurava noun (neuter)
Frequency rank 42580/72933
anaticiram indeclinable not too long (temp.)
Frequency rank 31712/72933
anatitrasnu adjective
Frequency rank 42581/72933
anatithi noun (masculine) not a guest
Frequency rank 42582/72933
anatidarśana noun (neuter)
Frequency rank 42583/72933
anatidāruṇa adjective
Frequency rank 42584/72933
anatidūra noun (neuter) proximity
Frequency rank 31713/72933
anatipīḍam indeclinable without pressing too much
Frequency rank 42585/72933
anatipīna adjective
Frequency rank 42586/72933
anatiprayatna noun (masculine)
Frequency rank 42587/72933
anatiprayojana noun (neuter)
Frequency rank 42588/72933
anatipravṛtta adjective
Frequency rank 42589/72933
anatiprasanna adjective
Frequency rank 42590/72933
anatiprasāda noun (masculine)
Frequency rank 31714/72933
anatiprauḍha adjective
Frequency rank 42591/72933
anatibala noun (neuter) medium strength
Frequency rank 42592/72933
anatibahu adjective not too much
Frequency rank 42593/72933
anatibahutva noun (neuter)
Frequency rank 42594/72933
anatibhoga noun (masculine)
Frequency rank 42595/72933
anatimahant adjective
Frequency rank 22915/72933
anatimātra adjective
Frequency rank 42596/72933
anatimṛdu adjective
Frequency rank 42597/72933
anatirikta adjective not abundant (Monier-Williams, Sir M. (1988))

Frequency rank 22916/72933
anativartita adjective
Frequency rank 42598/72933
anativikṛta adjective
Frequency rank 42599/72933
anativistara noun (masculine)
Frequency rank 42600/72933
anativistīrṇa adjective not to long/expanded
Frequency rank 42601/72933
anativṛtta adjective congruent
Frequency rank 42602/72933
anativṛtti noun (feminine) congruity (Monier-Williams, Sir M. (1988))

Frequency rank 42603/72933
anatiśaṅkā noun (feminine)
Frequency rank 42604/72933
anatiśithila adjective
Frequency rank 42605/72933
anatisaṃkṣepa noun (masculine)
Frequency rank 20514/72933
anatisṛṣṭa adjective
Frequency rank 31715/72933
anatisthūla adjective not very massive
Frequency rank 42606/72933
anatisnigdha adjective
Frequency rank 42607/72933
anatisneha noun (masculine)
Frequency rank 31716/72933
anatihrasva adjective
Frequency rank 42608/72933
avanati noun (feminine) bowing down (Monier-Williams, Sir M. (1988))
parallax (Monier-Williams, Sir M. (1988))
setting (of luminaries) (Monier-Williams, Sir M. (1988))
stooping (Monier-Williams, Sir M. (1988))

Frequency rank 26696/72933
ānati noun (feminine) bending (Monier-Williams, Sir M. (1988))
bowing (Monier-Williams, Sir M. (1988))
contentedness (Monier-Williams, Sir M. (1988))
inferiority (Monier-Williams, Sir M. (1988))
obedience (Monier-Williams, Sir M. (1988))
saluting (Monier-Williams, Sir M. (1988))
stooping (Monier-Williams, Sir M. (1988))
submission (Monier-Williams, Sir M. (1988))

Frequency rank 20852/72933
ānatimant adjective
Frequency rank 46406/72933
unnati noun (feminine) advancement (Monier-Williams, Sir M. (1988))
ascending (Monier-Williams, Sir M. (1988))
elevation (Monier-Williams, Sir M. (1988))
height (Monier-Williams, Sir M. (1988))
increase (Monier-Williams, Sir M. (1988))
name of a daughter of Dakṣa and wife of Dharma (Monier-Williams, Sir M. (1988))
name of the wife of Garuḍa (Monier-Williams, Sir M. (1988))
prosperity (Monier-Williams, Sir M. (1988))
rising (Monier-Williams, Sir M. (1988))
swelling up (Monier-Williams, Sir M. (1988))

Frequency rank 11968/72933
unnatimant adjective elevated (Monier-Williams, Sir M. (1988))
high (Monier-Williams, Sir M. (1988))
of rank (Monier-Williams, Sir M. (1988))
projected (Monier-Williams, Sir M. (1988))
respectable (Monier-Williams, Sir M. (1988))
sublime (Monier-Williams, Sir M. (1988))

Frequency rank 47411/72933
caraṇānati noun (feminine)
Frequency rank 34917/72933
mānonnati noun (feminine) great respect (Monier-Williams, Sir M. (1988))
high honour (Monier-Williams, Sir M. (1988))

Frequency rank 62071/72933
māṃsonnati noun (feminine) swelling of the flesh (Monier-Williams, Sir M. (1988))

Frequency rank 62203/72933
vanati noun (masculine) [gramm.] the verb van
Frequency rank 64558/72933
vanatikta noun (masculine) Terminalia Chebula (Monier-Williams, Sir M. (1988))

Frequency rank 64559/72933
vanatiktaka noun (neuter) a kind of plant
Frequency rank 39035/72933
vanatiktikā noun (feminine) Clypea Hernandifolia (Monier-Williams, Sir M. (1988))

Frequency rank 64560/72933
samunnati noun (feminine) elevation (Monier-Williams, Sir M. (1988))
eminence (Monier-Williams, Sir M. (1988))
exaltation (Monier-Williams, Sir M. (1988))
growth (Monier-Williams, Sir M. (1988))
high position (Monier-Williams, Sir M. (1988))
increase (Monier-Williams, Sir M. (1988))
rising (Monier-Williams, Sir M. (1988))
swelling (Monier-Williams, Sir M. (1988))

Frequency rank 30776/72933
saṃnati noun (masculine) name of a son of Alarka (Monier-Williams, Sir M. (1988))
name of a son of Sumati (Monier-Williams, Sir M. (1988))

Frequency rank 25789/72933
saṃnati noun (feminine) bending down (Monier-Williams, Sir M. (1988))
complaisance towards (gen.) (Monier-Williams, Sir M. (1988))
depression (Monier-Williams, Sir M. (1988))
diminishing (Monier-Williams, Sir M. (1988))
favour (Monier-Williams, Sir M. (1988))
Humility personified (as a daughter of Devala and wife of Brahmadatta or as a daughter of Dakṣa and wife of Kratu) (Monier-Williams, Sir M. (1988))
humility towards (Monier-Williams, Sir M. (1988))
inclination (Monier-Williams, Sir M. (1988))
leaning towards (Monier-Williams, Sir M. (1988))
lightening (of a burden) (Monier-Williams, Sir M. (1988))
lowness (Monier-Williams, Sir M. (1988))
name of verses expressing favour or respect (Monier-Williams, Sir M. (1988))
noise (Monier-Williams, Sir M. (1988))
sound (Monier-Williams, Sir M. (1988))
subjection or submission to (Monier-Williams, Sir M. (1988))

Frequency rank 8533/72933
saṃnatimant noun (masculine) name of a son of Sumati
Frequency rank 30897/72933


absence, null; abhāvapratinidhi alternative; a medicinal herb that is substituted unavailable one.


pista nut , Pistacia vera, native to the Middle East and introduced into India during the period of Indus civilization .


natural urges, which are not be suppressed. ex: urination , sneeze.


author of Jīvanānanda, a play and an allegory of āyurveda (18th Century ), native of T in South India.


1. purging; push excretory products out of the body; 2. carminative, that prevents formation of gas in the digestive system.


1. distraction; taking away; forcing away; abolishing; 2. elimination of waste substances from inside the human body.


auditory hallucinations.


Plant combination of jīvaka (Melaxis mucifera), ṛṣabhaka (Melaxis acuminta), meda, mahāmeda (Polygonum verticillatum), kākoli (Roscoea purpuera), kṣīrakākoli (Fritillaria roylei), riddhi (Hebenaria intermedia), vṛddhi (Hebenaria edegwothi).


eight-fold examination, a diagnostic process; examination of pulse, urine, feces, tongue, voice, appearance, smell, tactile sense.


calx; cinder; prepared from metals and minerals by a process of calcination, ash preparation, ex: abhraka bhasma.


impregnation; a powdered metal macerated with a liquid several times to transfer some traits.


student of Ātreya, native of northwest (Gāndhāra) India and author of Bhela samhita, manuscript found in the Tanjore library.


portion of Veda; explanations of sacred knowledge or doctrine.


rejuvenating and anti-aeging preparation with the main ingredient of myrobalan, invented by sage Cyavana. It contains 48 ingredients and indicated in debility, gout, respir diseases, loss of appetite et Century


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.


author of Āyurvedarasāyana, a commentary on Aṣṭāngahṛdaya, native of Devagiri, Maharashtra region (13th Century ).


gold turned red by the addition of varaloha, a combination of copper, iron and sulphur.


entering an isolated treatment enclosure for rasāyana (rejuvenating) therapy.


authored Lolambarājīyam (Vaidyajīvanam), native of Junnar, Maharashtra, 16th Century AD


crocodile; makaradhvaja cupid mercurial, mercurial preparation using mercury, gold and sulfur in different ratios for rejuvenation.


1. examination, reflection; 2. liturgical hermeneutics, one of the six systems of Indian philosophy.


faint, delirium, delusion, infatuation, hallucination.


dysurea, pain while urinating.


examination of urine.


oligourea, thick non-unctuous urination.


aetiological pentad or five clinical barometers. Mādhavanidāna describes them as prodromal symptoms (pūrvarūpa), manifested symptoms (rūpa), pathogenesis (samprāpti), allaying by suitable remedies or predilection (upaśaya) and eight kinds of physical examination (aṣṭavidhaparīkṣa).


indicanuria or bluish urination. excess indole may be present in the urine in patients suffering from duodenal ulcer, toxic headache et Century leading to indicanuria. It can also be caused by autosomal recessive metabolic disorder that results in decreased tryptophan absorption. This is known as ‘blue diaper syndrome’.


not admitting an alternative, free from change.


elimination of seeds.


combination of pippali (Piper longum), pippalimūla, cavya (Piper chaba), citraka (Plumbago resea), śunṭhi (Zingiber officinale).


distant (para), ulterior (apara), planning (yukti), categories (sankhya), combination (samyoya), disjunction (vibhāga), isolation (pṛthakkarana), measurement (parimāṇa), refining (samskāra), usage (abhyāsa).


1. region, country, 2. one of tantrayuktis, determination of a statement to be made; substantiating by similar past event.


urination with pus; gonorrhoea.


netted custard apple, Annona reticulata; native to Americas and not dealt with in classical ayurvedic texts.


nourishment of the seven dhatus; promotive therapy; a medicine supposed to prevent the ageing process and prolong life, rejuvenating therapy, alchemy, ayurvedic venation therapy, alchemical elixir.


1. conjuction; 2. combination, ratios of ingredients of prepared food, one of the āhāravidhiviśeṣayatana; 3. two humors increased.


semisolidity, solid; sāndrameha frequent thick urination.


Plant custard apple, sugar apple, Annona squasosa; śīta (causing cold) fruit is native to america reached India in medieval times.


palpation and percussion; part of examination of the patient.


chyluria, albuminuria; white urination.


germinating; sprouting; plants.


cluster, heap; a combination of planets.


growing, increasing; vardhamānapippali rejuvenating therapy with long peppers.


incoordination between bladder constriction and sphincter relaxation; cystitis.


occurring in wind and sunshine; a rejuvenating therapy.


one of tantrayuktis, alternative, variation, difference of perception.


1. union; 2. pharmaceutical preparation; 3. union of words, 4. one of tantrayuktis; 5. planetary combination.

Wordnet Search
"nati" has 28 results.


prārthanā, prārthanam, abhyarthanā, vinatiḥ, yācanā, arthaḥ, arthitvam, arthitā, yāñcā   

vinayena nivedanam।

sevakena avasānārthe adhikāriṇaḥ prārthanā kṛtā।


avanatikārin, adhopatanakārin, patanakārin, avarohaka   

yena adhogatiḥ jāyate।

sarvakārasya nūtanā yojanā janānāṃ avanatikāriṇī sañjātā।


viparitagāmin, pratigāmin, vyatikrānta, viparitagatika, parāvṛtta, prātīpika, avanatiśīla, patanaśīla, patanonmukha, pātuka, patayiṣṇu, vinipātaśīla   

yaḥ avanatim uddiśya gacchati।

svasya kukarmabhireva saḥ viparitagāmī bhavati।


unnatikārin, utkarṣakārin, unnāyaka, unnatakārin   

yena unnatiḥ jāyate।

sarvakārasya nūtanā yojanā samājasya kṛte unnatikāriṇī sañjātā।



yasya atikramaṇaṃ na kṛtam।

etad anatikramitaṃ kṣetram।


anatikramaṇam, anutkramaṇam   

sīmādīnām anullaṃghanasya kriyā।

bhāratadeśaḥ sarvadā sīmāyāḥ anatikramaṇasya pakṣaṃ samarthayate।


pragatiśīla, unnataśīla, vikāsaśīla, unnatiśīla, utthānaśīla, abhyutthāyī   

yaḥ unnatiṃ karoti।

bhāratadeśaḥ pragatiśīlaḥ deśaḥ।


unnatiḥ, pragatiḥ, vikāsaḥ, abhyudayaḥ, unnayanam   

vartamānāvasthāyāḥ apekṣayā unnatāvasthāṃ prati gamanam।

bhāratadeśasya unnatiṃ bhāratīyāḥ eva kurvanti।


adhaḥpatanam, avanati   

unnatāvasthāyāḥ adhogamanam।

durguṇaiḥ adhaḥpatanaṃ bhavati।



kasyāpi padāt jātā avanatiḥ।

tasya kāryāt asantuṣṭaḥ ataḥ tasya padāvanatiḥ kṛtā adhikāriṇā।



padāt unnatiḥ।

śyāmena ekasyāḥ anantaram anyā padonnatiḥ prāpsyate eva।


uccatā, tuṅgatā, prāṃśutā, unnati   

ādhārāt śikharaṃ yāvat।

kutubamināra ityasya uccatā adhikā asti।


upanatiḥ, kāṅkṣā, natam   

vinatasya avasthā bhāvo vā।

vṛkṣasya upanatiḥ nadyāṃ prati asti।


namaskāraḥ, namanam, nati   

natvā abhivādanasya kriyā।

tena atithiṃ namaskāraḥ kṛtaḥ।


vṛddhiḥ, sphītiḥ, samṛddhiḥ, upacayaḥ, pracayaḥ, āpyāyanam, bṛṃhaṇam, unnatiḥ, vistāraḥ, ādhikyam, samunnatiḥ, ṛddhiḥ, paribarhaṇā, parivṛddhatā, vardhaḥ, ucchrayaḥ, abhyudayaḥ, abhivṛddhiḥ   

vardhanasya kriyā।

asmin varṣe udyogasaṃsthāyāḥ vikrayaṇe vṛddhiḥ jātā।



unnatasya avasthā।

prastāre kutracit unnatiḥ vartate।


kṣudratā, nīcatā, hīnatā, ūnatā, nyūnatā, adharatā, avaratvam, apakarṣaḥ, aprādhānyam, gauṇatā, ānatiḥ, apakṛṣṭatā, nyūnabhāvaḥ, jaghanyabhāvaḥ, apakṛṣṭatvam, anutkarṣaḥ, apradhānatvam, nyūnatvam   

kṣudrasya avasthā।

asmābhiḥ kasyāpi kṛte kṣudratāyāḥ anubhavaḥ na karaṇīyaḥ।



navavyañjanaiḥ nirmitā tiktikā।

navaratnatiktikā svādiṣṭā asti।



lāosadeśasya rājadhānī।

vīyenatiyenanagarasya bahiḥ visphoṭasya vārtā śrūyate।


unnatiḥ, abhyunnati   

vikāsasya avasthā।

chattīsagaḍharājyasya unnatiḥ dṛśyate eva।




sannateḥ vivāhaḥ kratunā saha jātaḥ।



ekaḥ puruṣaḥ ।

khanatiḥ daśakumāra-carite ullikhitaḥ asti



kṛpāsūcikāyāḥ ādarasūcikāyāḥ vā ṛcaḥ nāma ।

sannatyāḥ ullekhaḥ kauśika-sūtre asti



sumateḥ putraḥ ।

saṃnateḥ ullekhaḥ harivaṃśe asti



alarkasya putraḥ ।

saṃnateḥ ullekhaḥ koṣe asti



ekaḥ puruṣaḥ ।

khanatiḥ daśakumāra-carite ullikhitaḥ asti


cākaciccā, śvetavuhnā, kapītaḥ, vanatiktā, visarpiṇī, śaṅkhinī, girijā, dhūsaracchadā   

ekaḥ kṣupaḥ ।

cākaciccāyāḥ varṇanaṃ kośe vartate



ekaḥ śabdakośaḥ ।

nānārtharatnatilakasya ullekhaḥ koṣe asti

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