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Root Word (Pāṇini Dhātupāṭha:) Full Root Marker Sense Class Sutra √pāra pāra karmasamāptau 10 293
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Preverb Word Meaning parā away, forth
Amarakosha Search
Results for para
Word Reference Gender Number Synonyms Definition brahmā 1.1.16-17 Masculine Singular prajāpatiḥ , viścasṛṭ , aṇḍajaḥ , kamalodbhavaḥ , satyakaḥ , ātmabhūḥ , pitāmahaḥ , svayaṃbhūḥ , abjayoniḥ , kamalāsanaḥ , vedhāḥ , vidhiḥ , pūrvaḥ , sadānandaḥ , haṃsavāhanaḥ , surajyeṣṭhaḥ , hiraṇyagarbhaḥ , caturāsanaḥ , druhiṇaḥ , sraṣṭā , vidhātā , nābhijanmā , nidhanaḥ , rajomūrtiḥ , para meṣṭhī , lokeśaḥ , dhātā , virañciḥ bramha kākaḥ 2.5.22 Masculine Singular cirañjīvī , para bhṛt , sakṛtprajaḥ , karaṭaḥ , maukuliḥ , vāyasaḥ , ātmaghoṣaḥ , balipuṣṭaḥ , ekadṛṣṭiḥ , balibhuk , dhvāṅkṣaḥ , ariṣṭaḥ kaphoṇiḥ 2.6.81 Ubhaya-linga Singular kūrpara ḥ kokilaḥ 2.5.21 Masculine Singular para bhṛtaḥ , pikaḥ , vanapriyaḥ makarandaḥ Masculine Singular puṣpara saḥ om 2.4.12 Masculine Singular evam , para mam pakṣma 3.3.128 Neuter Singular dhīḥ , para mātmā para ḥ3.3.199 Masculine Singular svacchandaḥ , mandaḥ para idhitā2.10.17 Masculine Singular parācitaḥ , pariskandaḥ , para jātaḥ para mānnam2.7.26 Neuter Singular pāyasam para mparākam2.7.28 Neuter Singular śamanam , prokṣaṇam parānnaḥ 3.1.19 Masculine Singular para piṇḍādaḥ para tantraḥ3.1.14 Masculine Singular nāthavān , parādhīnaḥ , para vān punaḥ 3.3.261 Masculine Singular svargaḥ , para ḥlokaḥ sādhuḥ 3.3.108 Masculine Singular kṣaudram , madyam , puṣpara saḥ sajjanam 2.8.33 Neuter Singular upara kṣaṇam śaṃbhuḥ Masculine Singular kapardī , kapālabhṛt , virūpākṣaḥ , sarvajñaḥ , haraḥ , tryambakaḥ , andhakaripuḥ , vyomakeśaḥ , sthāṇuḥ , ahirbudhnyaḥ , paśupatiḥ , mahānaṭaḥ , maheśvaraḥ , īśānaḥ , bhūteśaḥ , giriśaḥ , kṛttivāsāḥ , ugraḥ , śitikaṇṭhaḥ , mahādevaḥ , kṛśānuretāḥ , nīlalohitaḥ , bhargaḥ , gaṅgādharaḥ , vṛṣadhvajaḥ , bhīmaḥ , umāpatiḥ , īśaḥ , gajāriḥ , śūlī , śarvaḥ , candraśekharaḥ , girīśaḥ , mṛtyuñjayaḥ , prathamādhipaḥ , śrīkaṇṭhaḥ , vāmadevaḥ , trilocanaḥ , dhūrjaṭiḥ , smaraharaḥ , tripurāntakaḥ , kratudhvaṃsī , bhavaḥ , rudraḥ , aṣṭamūrtiḥ , śivaḥ , īśvaraḥ , śaṅkaraḥ , khaṇḍapara śuḥ , mṛḍaḥ , pinākī(51) shiva, god saṃkulam Masculine Singular kliṣṭam , para spara parāhṛtaminconsistent śatruḥ 2.8.10 Masculine Singular ārātiḥ , śātravaḥ , ahitaḥ , durhṛd , sapatnaḥ , para ḥ , dasyuḥ , vipakṣaḥ , dveṣaṇaḥ , vairī , pratyarthī , abhighātī , amitraḥ , dviṭ , dviṣan , ripuḥ śilājatuḥ 2.9.105 Neuter Singular prāṇaḥ , piṇḍaḥ , gopara saḥ , bolaḥ sopaplavaḥ 1.4.10 Masculine Singular upara ktaḥ eclipsed sun or moon surā 2.10.39 Feminine Singular varuṇātmajā , halipriyā , madyam , parisrutā , prasannā , para srut , kaśyam , kādambarī , gandhokṣamā , hālā , madirā , irā vicikitsā Feminine Singular saṃśayaḥ , sandehaḥ , dvāpara ḥ doubt vraścanaḥ 2.10.33 Feminine Singular patrapara śuḥ vyasanārtaḥ 3.1.42 Masculine Singular upara ktaḥ karpara ḥ 2.6.69 Masculine Singular kapālaḥ puṣpara thaḥ 2.8.52 Masculine Singular tatpara ḥ 3.1.7 Masculine Singular prasitaḥ , āsaktaḥ dvāpara ḥ 3.3.170 Masculine Singular drumaḥ , śailaḥ , arkaḥ
Monier-Williams Search
Results for para
para mf(ā - )n. ( 1. pṛ - ; ablative sg. m. n. p/arasmāt - , rāt - ; locative case p/arasmin - , re - ; Nominal verb plural m. p/are - , rās - , rāsas - ; see ) far, distant, remote (in space), opposite, ulterior, farther than, beyond, on the other or farther side of, extreme para mf(ā - )n. previous (in time), former para mf(ā - )n. ancient, past para mf(ā - )n. later, future, next para mf(ā - )n. following, succeeding, subsequent para mf(ā - )n. final, last para mf(ā - )n. exceeding (in number or degree), more than para mf(ā - )n. better or worse than, superior or inferior to, best or worst, highest, supreme, chief (in the Comparative degree meanings [where also -tara - ],with ablative ,rarely genitive case or in fine compositi or 'at the end of a compound' ;exceptionally paraṃ śatam - ,more than a hundred literally "an excessive hundred, a hundred with a surplus" ; parāḥ koṭayaḥ - ) etc. para mf(ā - )n. strange, foreign, alien, adverse, hostile para mf(ā - )n. other than, different from (ablative ) para mf(ā - )n. left, remaining para mf(ā - )n. concerned or anxious for (locative case ) para m. another (different from one's self), a foreigner, enemy, foe, adversary etc. para m. a following letter or sound (only in fine compositi or 'at the end of a compound' mfn. exempli gratia, 'for example' ta -para - ,having t - as the following letter, followed by t - ) para m. (scilicet graha - ) a subsidiary soma -graha - para m. Name of a king of kosala - with the patronymic āṭṇāra - para m. of another king para m. of a son of samara - para m. (sc. prāsāda - ) of the palace of mitravindā - para m. or n. the Supreme or Absolute Being, the Universal Soul para n. remotest distance para in compound for ras - . para balan. the foe's army para balīyasmfn. each more important than the preceding para bhāgam. superior power or merit, excellence, supremacy ( parabhāgatā -tā - f. ) para bhāgam. good fortune, prosperity para bhāgam. the last part, remainder para bhāgatāf. parabhāga para bhāgyan. another's wealth or prosperity para bhāgyopajīvinmfn. living upon another's fortune para bhāṣāf. a foreign language para bhāvamf(ā - )n. loving another para bhāvam. the being subsequent or second member in a compound (see -bhūta - ). para bhedaka( ) mfn. destroying enemies. para bhedana( ) mfn. destroying enemies. para bhṛtmfn. nourishing another para bhṛtm. a crow (see next) . para bhṛtam. "nourished by another", the Kokila or Indian cuckoo (supposed to leave its eggs to be hatched by the crow) para bhṛtāf. the female Kokila para bhṛtamayamf(ī - )n. consisting entirely of cuckoos para bhṛtikāf. a female cuckoo para bhṛtikāf. Name of a woman para bhṛtyamfn. to be nourished or supported by another ( parabhṛtyatva -tva - n. ) para bhṛtyatvan. parabhṛtya para bhūin para bhūjātinirṇayam. Name of work para bhūmif. a foreign or hostile country para bhūmiṣṭhamfn. being in it para bhūprakaraṇan. Name of work para bhūṣaṇan. another's ornament (wrong reading for pari -bh - and para -dūṣaṇa - ). para bhūtamfn. following or subsequent (said of words) on para brahmann. the Supreme Spirit or brahman - para brahmann. Name of anUp. para brahmānandabodham. Name of work para brahmaprakāśikāf. Name of work para brahmastotran. Name of work para brahmāṣṭottaraśatanāmann. Name of work para brahmopaniṣadf. Name of work para cakran. the army of a foe (Scholiast or Commentator "a hostile prince") para cakrasūdanam. destroyer of it para cchandam. another's will ( paracchandānuvartana dā nuvartana - n. following it ) para cchandamfn. depending on another's will, subservient (also -vat - ) para cchandānuvartanan. paracchanda para cchidran. another's fault or defect para cintāf. thinking of or caring for another para cittajñānan. knowing the thoughts of another para cittajñānan. knowledge of the thoughts of others, para dāram. sg. or plural another's wife or wives etc. para dāram. adultery para dārābhigamanan. approaching or touching or courting another's wife or wives, adultery para dārābhimarśam. approaching or touching or courting another's wife or wives, adultery para dārabhujm. one who takes or approaches or enjoys another's wife or wives, an adulterer ( ) para dāraparigraham. one who takes or approaches or enjoys another's wife or wives, an adulterer ( ) para dārinm. one who takes or approaches or enjoys another's wife or wives, an adulterer para dāropasevanafn. approaching or touching or courting another's wife or wives, adultery para deśam. another or a foreign or a hostile country (opp. to sva -d - ) para deśasevinmfn. living abroad, a traveller para deśinmfn. foreign, exotic para deśinm. a foreigner or a traveller para devatāf. the highest deity para devatāstutif. Name of a hymn. para dhanan. another's wealth para dhanāsvādanasukhan. feeding luxuriously at another's expense para dharmam. another's duty or business, the duties of another caste para dharmam. another's peculiarity ( paradharmatva -tva - n. ) para dharmatvan. paradharma para dhyānan. intent meditation para doṣain -kīrtana - n. the proclaiming of another's faults, censoriousness para doṣajñamfn. knowing another's faults para dravyan. plural another's property para dravyāpahārakamfn. robbing another's property para droham. injuring another para drohakarmadhīmfn. injuring another in deed or thought para drohinmfn. tyrannizing over another para duḥkhan. another's pain or sorrow para dūṣaṇam. (sc. saṃdhi - ) peace purchased by the entire produce of a country (varia lectio para -bhūṣaṇa - and pari -bh - ). para dveṣinmfn. hating another, inimical to another para gāminmfn. idem or 'mfn. being with or relating to another ' para gatamfn. being with or relating to another para gehavāsam. dwelling in another's house para glānif. the subjugation of a foe para granthim. "extreme point of a limb", an articulation, joint para gṛhavāsa m. dwelling in another's house para guṇa(in the beginning of a compound ) the virtues of another ( paraguṇagrāhin -grā hin - mfn. assuming them) para guṇamfn. beneficial to another or to a foe para guṇagrāhinmfn. paraguṇa para ḥin compound for ras - . para haṃsam. equals parama -h - para hanm. "foe-killer", Name of a prince para hitamfn. friendly, benevolent para hitan. another's welfare para hitagrantham. Name of work para hitarakṣitam. Name of an author para hitasaṃhitāf. Name of work para ḥkṛṣṇamfn. more than black, extremely dark para ḥpuṃsāf. (a wife) dissatisfied with her husband para ḥpuruṣamfn. higher than a man para ḥsahasra( ; p/araḥ -sahasra - ) mf(ā - )n. plural more than 1000. para ḥsāmanmfn. (p/a - ) having superfluous or surplus sāman - s para ḥsāmanm. plural Name of particular sacrificial days para ḥṣaṣṭamfn. plural more than 60 para ḥśatamf(/ā - )n. plural more than 100 para ḥśatamf(/ā - )n. containing more than 100 verses para ḥśatarggāthamfn. (r - for ṛ - ) equals para -ṛk -śata -gātha - para ḥśvasind. equals para -śv - para idhitam. "nourished by another", the Indian cuckoo (see para -bhṛta - ) para idhitam. a servant para jamfn. being behind another, inferior para jamfn. coming from a foe para janam. another person, a stranger para janam. (coll.) strangers (opp. to sva -j - ) para janmann. a future birth para janmikamfn. relating to it para jātam. "born of another", a stranger or servant (varia lectio -jita - ,"conquered by another") . para jñānamayamf(ī - )n. consisting in knowledge of the Supreme Being para ka in fine compositi or 'at the end of a compound' equals para - ,"the following sound or word", exempli gratia, 'for example' iti -śabda -p - , followed by the word iti - para kālamfn. relating to a later time, mentioned later (opp. to pūrva - - ) para kalatran. another's wife para kalatrābhigamanan. approaching another's wife, adultery para karagatamfn. being in another's hands para karmann. service for another para karmaniratam. "engaged in service for another"a servant para kāryan. another's business or affair para kathāf. plural talk about another para kāyapraveśanan. entering another's body (a supernatural art) para khātakamfn. dug by another para kīyamf(ā - )n. belonging to another or a stranger, strange, hostile ( parakīyatā -tā - f. ) (nipāna - n. a tank belonging to another ) para kīyāf. another's wife or a woman dependent on others ( parakīyātva -tva - n. ) para kīyatāf. parakīya para kīyātvan. parakīyā para kramam. doubling the other (id est second) letter of a conjunction of consonants para krāntif. the greatest declination, inclination of the ecliptic para krāthinm. Name of a kuru - warrior para kṛtif. the action or history of another, an example or precedent para kṛtyan. another's business or affair para kṛtyamfn. busy for another, hostile para kṛtyapakṣam. the hostile party para kṣetran. another's field or wife (see kṣetra - ) para kṣetran. the body in another life (see kṣetriya - ). para kṣudrāf. plural the very short verses (of veda - ) (see kṣudrasū kta - ). para kulam. an otter, para lokam. the other or future world etc. para lokabādham. loss of the future world para lokagamfn. going or gone to the future world, dying, dead para lokagamam. dying, death para lokagamanan. dying, death para lokagatamfn. going or gone to the future world, dying, dead para lokahastamfn. holding in hand (id est quite certain of) the other world para lokasthānan. the state of (being in) the other world para lokavahamf(ā - )n. (a river) flowing in or toward the other world para lokavidhim. rites for the other world, funeral rites para lokayānan. equals -gama - para mind. afterwards, later para mind. (with ablative ) beyond, after (exempli gratia, 'for example' paraṃ vijñānāt - ,beyond human knowledge; astam -ayāt p - ,after sunset; mattaḥ p - ,after me; ataḥ p - or param ataḥ - ,after this, farther on, hereafter, next; itaḥ p - ,henceforward, from now; tataḥ p - or tataś ca p - ,after that, thereupon; nā smāt p - [for mā smāt p - ],no more of this, enough) etc. para mind. in a high degree, excessively, greatly, completely para mind. rather, most willingly, by all means para mind. I will, so be it para mind. at the most, at the utmost, merely, no more than, nothing but para mind. but, however, otherwise (paraṃ tu - or paraṃ kiṃ tu - idem or 'ind. at the most, at the utmost, merely, no more than, nothing but ' ; yadi p - ,if at all, perhaps, at any rate; na -p - ,not-but; na paraṃ -api - ,not only-but also; paraṃ na -api na - ,not only not-but not even; na paraṃ -yāvat - ,not only-but even) para mamf(ā - )n. (superl. of p/ara - ) most distant, remotest, extreme, last etc. para mamf(ā - )n. chief, highest, primary, most prominent or conspicuous para mamf(ā - )n. best, most excellent, worst (meṇa cetasā - ,with all the heart; ma -kaṇṭhena - ,"with all the throat", roaring, speaking aloud) para mamf(ā - )n. (with ablative ) superior or inferior to, better or worse than para mam. Name of 2 authors para man. highest point, extreme limit (catur -viṃśati -p - ,at the utmost 24) etc. para man. chief part or matter or object (in fine compositi or 'at the end of a compound' f(ā - ). = consisting chiefly of, completely occupied with or devoted to or intent upon) etc. para man. (also parama - - in compound ;See below) very much, excessively, excellently, in the highest degree para mabhāsvaramfn. excessively radiant para mabhaṭṭārakam. a paramount sovereign, ibidem or 'in the same place or book or text' as the preceding para mabrahmacāriṇīf. Name of durgā - para mabrahmann. the Supreme Spirit para mabrahmaṇyamfn. most kind to Brahmans, para macetasn. all the heart para madam. highest degree of intoxication, para madāruṇamfn. very dreadful para madharmātmanmfn. very dutiful or virtuous para mādīśvara(l) m. Name of Scholiast or Commentator on para madrum. Amyris Agallocha para maduḥkhitamfn. deeply afflicted para madurmedhasmfn. exceedingly stupid. para mādvaitam. "the highest being without a second", Name of viṣṇu - para mādvaitan. pure, non-duality para magahanamfn. very mysterious or profound para māgamain para māgamacūḍāmaṇisaṃhitāf. Name of work para māgamasāram. Name of work para magatif. any chief resource or refuge (as a god or protector) para magatif. final beatitude para magavam. an excellent bull para māham. an excellent day para mahaṃsam. an ascetic of the highest order, a religious man who has subdued all his senses by abstract meditation etc. (see ) para mahaṃsadharmanirūpaṇan. Name of work para mahaṃsakavacamn. Name of work para mahaṃsanirṇayam. Name of work para mahaṃsapaddhatif. Name of work para mahaṃsapañcāṅgan. Name of work para mahaṃsaparivrājakācāryam. Name of śaṃkarācārya - para mahaṃsaparivrājakadharmasaṃgraham. Name of work para mahaṃsaparivrājakopaniṣadf. Name of work para mahaṃsapaṭalamn. Name of work para mahaṃsapriyāf. Name of work para mahaṃsasahasranāmann. Name of work para mahaṃsasaṃhitāf. Name of work para mahaṃsastavarājam. Name of work para mahaṃsastotran. Name of work para mahaṃsopaniṣadf. Name of work para mahaṃsopaniṣaddhṛdayan. Name of work para mahaṃsopāsanaprakāram. Name of work para māhlādanamfn. most delightful or agreeable, para maiśvaryan. supremacy para majāf. equals prakṛti - (prob. corrupted) . para majyāmfn. holding supreme power (as indra - ) para makamf(ikā - )n. the most excellent, highest, best, greatest, extreme (wrong reading pār - and paramika - ). para makāṇḍam. or n. a very auspicious moment, para makaṇṭhaonly in ṭhena - kruś - , to try with all one's throat id est might para mākhyamfn. called supreme, considered as the highest para makrāntif. equals para -kr - para makrāntijyāf. the sine of the greatest declination para makrodhinm. idem or 'mfn. extremely angry ' , Name of one of the viśve -devā - s para makruddhamfn. extremely angry para mākṣaran. the sacred syllable"Om"or brahmā - para malaghumañjūṣāf. Name of work para mamind. yes, very well para mamahatmfn. infinitely great para mamanyumatmfn. deeply distressed para mamokṣam. final emancipation para māmṛtan. Name of work para manandam. Name of a teacher (wrong reading for mā n - ?; see parā n - under para - ). para mānandam. supreme felicity para mānandam. the Supreme Spirit, soul of the universe etc. para mānandam. Name of several authors (also -cakravartin - , -dāsa - , -deva - , -nātha - , -pāṭhaka - , -bhaṭṭā cārya - , -yogī ndra - , -sarasvatī - , dā śrama - ) para mānandalaharīstotran. Name of work para mānandamādhavastavam. Name of work para mānandatantran. Name of work para māṅganāf. an excellent or beautiful woman para maṇim. "excellent jewel", Name of a prince para mānnan. "best food", rice boiled in milk with sugar (offered to gods or deceased ancestors) para manthu m. Name of a son of kakṣeyu - (varia lectio markṣa - ). para mantra varia lectio for mātra - . para māṇum. an infinitesimal particle or atom (30 are said to form a mote in a sun-beam) etc. (see bhṛtya -p - ) para māṇum. the passing of a sun-beam past an atom of matter para māṇun. 1/8 of a mātrā - para māṇukāraṇavādam. the atomistic system of the vaiśeṣika - s, para māṇumayamf(ī - )n. consisting merely of atoms para māṇutāf. infinite minuteness, the state of an atom para māṇvaṅgakam. "subtle-bodied", Name of viṣṇu - para manyum. Name of a son of kakṣeyu - (varia lectio markṣa - ). para māpadf. the greatest misfortune para mapadan. the highest state or position, eminence, final beatitude para mapadanirṇāyakam. Name of work para mapadasopānan. Name of work para mapadātmavatmfn. whose essence is the highest of all states (id est brahmā - ) para māpakramam. equals para -krānti - para māpamam. "greatest declination", the inclination of a planet's orbit to the ecliptic para mapara mamfn. highest or most excellent of all para maprabham. Name of a man para maprītamfn. exceedingly rejoiced para māpsarasf. an excellent āpsara - s para mapuṃsm. the Supreme Spirit, Name of viṣṇu - para mapuruṣam. idem or 'm. the Supreme Spirit, Name of viṣṇu - ' para mapūruṣam. equals -pur - para mapuruṣamahotsavaprāyaścittan. Name of work para mapuruṣaprārthanāmañjarīf. Name of work para mapuruṣasaṃhitāf. Name of work para māram. Name of a son of the ṛṣi - śaunaka - and ancestor of bhoja -deva - (see -mṛtyu - ). para mārādhyam. Name of a man para marahasyan. the deepest mystery para marahasyajapasaṃgraham. Name of work para marahasyasaṃhitāf. Name of work para marahasyavādam. Name of work para marahasyopadeśasaṃgraham. Name of work para marahasyopaniṣadf. Name of work para marajam. a supreme monarch para marasam. "most excellent beverage", buttermilk mixed with water para marddhikam. (ma -ṛddhika - ) excessively fortunate para mārhatam. "most excellent arhat - ", Name of kumāra -pāla - para markṣa(equals ma -ṛkṣa - ) m. Name of a king (varia lectio para -manthu - and -manyu - ). para marma(for -marman - ), in -jña - mfn. knowing the secret plans or intentions of another para marmabhāṣaṇan. telling another's secrets para marṣim. (ma -ṛṣi - ) a great or divine sage para mārtamfn. much pained or depressed para mārtavatind. very piteously para mārtham. the highest or whole truth, spiritual knowledge etc. (in the beginning of a compound ; ena - , āt - ,in reality) para mārtham. any excellent or important object para mārtham. the best sense para mārtham. the best kind of wealth para mārthabhājmfn. partaking of the highest truth para mārthabodham. Name of work para mārthadaridramfn. really poor para mārthadarśanam. Name of a samādhi - para mārthamatsyam. a real fish para mārthanirṇayam. Name of work para mārthapradīpikāf. Name of work para mārthaprakāśam. Name of work para mārthaprapāf. Name of work para mārthasaṃdarbham. Name of work para mārthasaṃgraham. Name of work para mārthasaṃvṛtisatyanirdeśam. Name of work para mārthasāram. Name of work para mārthasārasaṃgraham. Name of work para mārthasārasaṃkṣepavivṛtif. Name of work para mārthasaritf. really a river para mārthasatyan. the real or entire truth para mārthastutif. Name of work para mārthasuptamfn. really asleep para mārthatāf. the highest truth, reality para mārthatasind. in reality, really, in the true sense of the word etc. para mārthavidm. one who knows the highest truth, a philosopher para mārthavindamfn. acquiring knowledge of truth, obtaining the best kind of wealth etc. para mārthavivekam. Name of work para maryam. a bodhi -sattva - (q.v ) para masaṃhitāf. Name of work para masaṃhṛṣṭamfn. equals -prīta - para masammatamfn. highly esteemed, much revered para masaṃtuṣṭamfn. highly pleased or satisfied para masamudayamfn. very auspicious or successful para māsanam. (with śākta - s) Name of an author of mantra - s para masarvatraind. everywhere, throughout para maśiva(with ācārya - and ve ndra -sarasvatī - ) m. Name of authors. para maśobhanamfn. exceedingly brilliant or beautiful para masvadharmanmfn. most exact in the observance of the duties of one's own (caste or tribe) para matan. a different opinion or doctrine, heterodoxy para matāf. (m/a - - ) highest position or rank para matāf. highest end or aim para matabhaṅgam. Name of work para matabhañjanan. Name of work para matakālānalam. Name of a pupil of śaṃkara - para matakhaṇḍanasaṃgraham. Name of work para matasind. in the highest degree, excessively para matasind. worst of all para matattvan. the highest truth para matattvaprakāśikāf. Name of work para matattvarahasyopaniṣadf. Name of work para māṭikam. Name of a school of the yajus - (see mā vaṭ - ). para mātmam. a particular personification para mātmain compound equals tman - para mātmagatiprakāśam. Name of work para mātmakamf(ikā - )n. the highest, greatest para mātmamayamf(ī - )n. being entirely the soul of the universe para mātmanm. all the heart (only instrumental case = parameṇa cetasā - , column 1) para mātmanm. the Supreme Spirit etc. (see ) . para mātmaprakāśam. Name of work para mātmasaṃdarbham. Name of work para mātmastavam. Name of work para mātmavinodam. Name of work para mātram. or n. (with Buddhists) a particular high number (varia lectio -mantra - ). para māvadhim. utmost term or limit para māvaṭikam. plural Name of a school of the white yajus - , (see mā ṭika - ). para mavismitamfn. greatly surprised or amazed para mavyomnikamfn. dwelling in the highest heaven para māyusmfn. reaching to a very advanced age para māyuṣam. Terminalia Tomentosa para me locative case of ma - in compound para mekṣum. Name of a son of anu - (varia lectio me ṣu - ). para meśam. the supreme lord, Supreme Being, Name of viṣṇu - para meśastotrāvalīf. Name of work para meṣṭhamfn. standing at the top, supreme, superior para meṣṭham. Name of brahma - or any supreme deity para meṣṭhāf. a kind of metre para meṣṭhim. a superior or a chief god of the jaina - s para meṣṭhinmfn. standing at the head, highest, chief, principal etc. para meṣṭhinm. Name of any supreme being, of agni - para meṣṭhinm. of prajā -pati - etc. para meṣṭhinm. a son of prajā -pati - para meṣṭhinm. of brahmā - para meṣṭhinm. of śiva - para meṣṭhinm. of viṣṇu - para meṣṭhinm. of garuḍa - para meṣṭhinm. of manu - cakṣus - para meṣṭhinm. (with jaina - s) equals -ṣṭhi - para meṣṭhinm. the teacher of the teacher of any one's teacher para meṣṭhinm. a kind of virāj - para meṣṭhinm. a kind of ammonite para meṣṭhinm. Name of a son of aja -mīḍha - para meṣṭhinm. of a son of indradyumna - (Devadyumna) para meṣṭhinm. dual number viṣṇu - and śrī - para meṣṭhina equals -ṣṭh/in - para meṣṭhinīf. Ruta Graveolens para meṣṭhitāf. supremacy, superiority para meśvaram. the supreme lord, Supreme Being, God para meśvaram. Name of śiva - para meśvaram. of viṣṇu - para meśvaram. of indra - para meśvaram. of any eminent prince or illustrious man etc. (see ) para meśvaram. a jaina - para meśvaram. Name of several authors ( parameśvarīya rīya - n. a work of parameśa - ) para meśvaran. (sc. liṅga - ) Name of a liṅga - sacred to śiva - para meśvaradattam. Name of an author para meśvarapañcamukhadhyānan. Name of work para meśvarapañcaratnan. Name of work para meśvarapraṇidhānan. meditation on God para meśvararakṣitam. Name of an author para meśvarasākṣātkāram. intuitive perception of God para meśvarasaṃhitāf. Name of work para meśvarāstitvavādinm. one who asserts the existence of God para meśvarastotran. Name of work para meśvarastutif. Name of work para meśvaratāf. supremacy para meśvaratantran. Name of work para meśvaratvan. supremacy para meśvaravarmanm. Name of a man para meśvarīf. Name of durgā - para meśvarīf. of sītā - ( parameśvarīdāsābdhi rī -dāsā bdhi - m. Name of work ) para meśvarīdāsābdhim. parameśvarī para meśvarīyan. parameśvara para meṣvāsam. an excellent archer, ( parameṣvāsatā -tā - f. ) para meṣvāsatāf. parameṣvāsa para mokṣanirāsakārikāf. plural "memorial rules for preventing another's final beatitude", Name of work para mopāsakam. an excellent"server"or layman para mpara mfn. one following the other, proceeding from one to another (as from father to son), successive, repeated para mpara m. a great great-grandson or great-grandson with his descendants para mpara m. a species of deer para mparāf. an uninterrupted row or series, order, succession, continuation, mediation, tradition ( paramparayā rayā - ind. by tradition, indirectly) etc. para mparāf. lineage, progeny para mparāf. hurting, killing para mpara bhojanan. eating continually para mpara mind. successively. uninterruptedly para mparāprāptamfn. received by tradition ( ) para mparāsambandham. an indirect conjunction para mpara tasind. successively continually, mutually para mparāvāhanan. an indirect means of conveyance (exempli gratia, 'for example' the horse which draws a carriage) para mpara yāind. paramparā para mparāyātamfn. received by tradition ( ) para mṛtyum. a crow (see -māra - ). para ṃtapamfn. destroying foes (said of heroes) etc. para ṃtapam. Name of a son of manu - tāmasa - para ṃtapam. of a prince of magadha - para mukhacapeṭikāf. "slap in the face of another", Name of a controversial work para ṇamfn. ( 1. pṛ - ) crossing (see aritra - - ) para ṇan. wrong reading for pāraṇa - , reading para ṇan. Name of a town para nandapurāṇan. Name of work para nindāf. reviling others para nipātam. the irregular posteriority of a word in a compound (opp. to pūrva -n - ) para nirmitavaśavartinm. "constantly enjoying pleasures provided by others", Name of a class of deities (see ) . para nirvāṇan. the highest nirvāṇa - (with Buddhists) para padan. the highest position, final emancipation para pākam. another's food or meal etc. para pākanivṛttam. one who cooks his own food without observing a particular ceremony para pākaratam. one who lives upon others but observes the due ceremonies para pākarucim. a constant guest at others' tables para pākopabhojinmfn. eating another's or a stranger's food para pakṣam. the other side, hostile party, enemy para pakṣam. Name of a son of anu - (varia lectio parame kṣu - ). para pārabhūtam. Name of viṣṇu - para parākam. immolating an animal at a sacrifice para paribhavam. humiliation or injury suffered from others para parigraham. another's property para parigraham. another's wife para parīṇamf(ā - )n. hereditary, traditional para paritamfn. forming an uninterrupted series, continuous para parivādam. equals -nirvā - para patnīf. the wife of another or of a stranger para pauravatantavam. Name of a son of viśvāmitra - para piṇḍain -puṣṭaka - m. "nourished by another's food", a servant para piṇḍādam. "eating another's food" idem or 'in -puṣṭaka - m. "nourished by another's food", a servant ' para prakāśaka m. Name of 2 poets para praṇavam. Name of 2 poets para pravādinm. a false teacher para prayojanamf(ā - )n. useful or beneficial to others para preṣyatvan. the service of another, slavery para puraṃjayamfn. conquering an enemy's city (said of heroes) etc. para puraṃjayam. Name of a king para purapraveśam. entering an enemy's city (as a supernatural art), sāṃkhya - s. Scholiast or Commentator para puruṣam. the husband of another woman para puruṣam. "the Supreme Spirit", Name of viṣṇu - para pūruṣam. the husband of another woman para pūrvāf. a woman who has had a former husband para pūrvāpatim. her husband para pūrvatvan. the state of preceding that which ought to follow on para puṣṭamfn. nourished by another or a stranger para puṣṭam. the Kokila or Indian cuckoo (see -bhṛt - below and anya -p - ) etc. para puṣṭāf. a female cuckoo para puṣṭam. a harlot para puṣṭam. a parasitical plant para puṣṭam. Name of a daughter of a king of kauśāmbi - para puṣṭamahotsavam. "the cuckoo's great feast", a mango tree para puṣṭamayamf(ī - )n. being a cuckoo para ramaṇam. "a strange lover", a paramour para rāṣṭran. the country of an enemy on para ṛkśatagāthamfn. containing 100 verses of the veda - as well as gāthā - s para rum. a species of pot-herb (varia lectio pavaru - ). para rūpan. the following or subsequent sound ( pararūpatva -tva - n. ) para rūpatvan. pararūpa para śin compound for ras - . para sind. beyond, further, off, away para sind. in future, afterwards para sind. (as preposition with accusative ) on the other side of, beyond, higher or more than para sind. (with instrumental case ) idem or 'ind. (as preposition with accusative ) on the other side of, beyond, higher or more than' (also par/a en/ā - or en/ā par/aḥ - ) para sind. without para sind. (with ablative ) beyond, on the other side of (also en/ā par/aḥ - ) para sind. exclusive of, except, without para sind. (with locative case ) over, more than (only triṃś/ati tr/ayas par/aḥ - ,three more than thirty id est 33) para sind. (often in compound with numerals to express a surplus or superiority; see prec. and under paraḥ - ). para śam. a species of gem para śaktim. Name of an author of mantra - s para sambandham. relation or connection with another para sambandhinmfn. related or belonging to another para saṃcārakam. plural Name of a people para saṃgatamfn. associated or engaged id est fighting with another para saṃjñakam. "called Supreme", the soul para śarīrāveśam. equals -kāya -praveśana - para śāsanan. the order of another para sasthānamfn. equals -savarṇa - para sātkṛto give (a woman) into the hands of another id est in marriage para śava( ) ( ) mfn. fr. paraśu - (see pāraśavya - ). para savarṇamfn. homogeneous with a following letter para savarṇībhūto become homogeneous etc. para śavya( ) mfn. fr. paraśu - (see pāraśavya - ). para ścatvāriṃśamfn. plural more than forty para sevāf. service of another para śivam. Name of an author of mantra - s para śivamahimastotran. Name of a stotra - para śivendrasarasvatīm. Name of an author. para smaidat, of para - in compound (see ātmane - and ) . para smaibhāṣamfn. idem or 'mfn. taking those terminations ' para smaibhāṣāf. equals -pada - para smaipadan. "word for another", the transitive or active verb and its terminations para smaipadan. (plural ) para smaipadinmfn. taking those terminations para spamfn. (r/as - ) protecting para span. ( ) equals -tv/a - n. ( ) protection. para spām. a protector, protecting para spara mf(ā - )n. (fr. Nominal verb sg. m. of para - + para - ; see anyo'nya - ) mutual, each other's para spara mf(ā - )n. plural like one another para spara ind. so also in the beginning of a compound (see below) para spara rarely in fine compositi or 'at the end of a compound' exempli gratia, 'for example' avijñāta -parasparaiḥ - ,"not knowing each other" para sparādinmfn. consuming one another or one's own kind para spara hatamfn. killed by one another para spara hitan. one another's happiness or welfare para spara jñam. "knowing one another", a friend, an intimate para sparākrandinmfn. calling to one another para spara mind. (mostly in the oblique cases of m. sg. am - , eṇa - , āt - , asya - ) one another, each other, with or from one another, one another's, mutually, reciprocally etc. para sparāmiṣatāf. the being one another's prey para sparānumatif. mutual concurrence or assent para spara prītif. mutual delight or content para spara sakhyan. mutual friendship para spara samāgamam. the meeting one another para sparāśrayamfn. mutual, reciprocal para sparāśrayam. mutual dependence (especially as a fault in argument) para spara sthitamfn. standing opposite to one another para spara sukhaiṣinmfn. wishing one another's happiness para spara vibandhanamfn. vibandhana para spara viruddhamfn. opposed to one another para spara vivādam. quarrelling with one another para spara vyāvṛttif. mutual exclusion, para sparopakāram. mutual assistance para sparopakārinm. an ally or associate para sparotpīḍanan. mutual pressing or squeezing, para śrayam. dependence on others para śrayam. a refuge to enemies para śrayamfn. clinging to others, dependent on others para śrayāf. a parasitical plant para śrīf. another's good fortune para staram( ) ind. further away, further para starāmind. ( ) further away, further para starāmind. parastarām par - , further and further away para stātind. (p/ar - ) further away, further on, towards (opp. to avastāt - , arvāk - ;with genitive case ) beyond, above etc. para stātind. from afar off, from before or behind para stātind. aside, apart para stātind. hereafter, afterwards, later (opp. to pūrvam - ) para sthānan. another place, strange place para strīf. the wife of another or an unmarried woman depending on another para śum. a hatchet, axe, the axe of a woodcutter para śum. ( ) a thunderbolt etc. para śum. Name of a king para śum. wrong reading for parśu - q.v ([ confer, compare Greek ,, etc.]) para śucim. Name of a son of manu - auttama - para śudharam. "axe-bearer", Name of gaṇe śa - para śudharam. of paraśu -rāma - para śuhastāf. "axe in hand", Name of a female attendant on devī - para śumatmfn. having an axe para śupalāśam. the blade of an axe para śuphāṇṭam. or n. an infusion warmed by a heated axe para śurāmam. " rama - with the axe", Name of one of the three rāma - s (son of jamad -agni - and sixth avatāra - of viṣṇu - , he was a typical Brahman and his history typifies the contests between the brahman - s and kṣatriya - s) (also -ka - ) para śurāmam. Name of a prince and of several authors (also with garjara - , deva - , miśra - , muni - ) para śurāmajayantīf. the third day in the light half of vaiśākha - para śurāmaprakāśam. Name of work para śurāmapratāpam. Name of work para śurāmasūtran. Name of work para śurāmāvatāram. Name of work para śurāmāvatārakathanan. Name of work para śuvanan. "forest of axes", Name of a hell para śuvanapradurbhāvam. "forest of axes", Name of a hell para śuvanasahasranāmann. "forest of axes", Name of a hell para svan. sg. or plural another's property etc. para svamfn. equals sarvasva -bhūta - para svādāyinmfn. taking or seizing another's property ( ) para śvadham. (in fine compositi or 'at the end of a compound' f(ā - ). ) a hatchet, axe (also written parasv - ). para śvadhāyudhamfn. armed with an axe para śvadhinmfn. furnished with an axe para svagraham. seizing another's property para svaharaṇan. equals -graha - para svahṛtmfn. taking or seizing another's property ( ) para śvanm. a kind of snake (see next) . para śvasind. the day after to-morrow (see paraḥ -śvas - under paras - ). para śvat m. a kind of snake (see next) . para svatm. (prob.) the wild ass (see prec. and pārasvata - ). para svatvan. another's right ( parasvatvatvāpādāna -tvā pā dāna - n. conferring a right upon another as by gift etc. ) para svatvatvāpādānan. parasvatva para svehāf. desire of another's property para svopajīvikamfn. living upon another's property, dependent. ( ) para svopajīvinmfn. living upon another's property, dependent. ( ) para tāf. highest degree, absoluteness, (in fine compositi or 'at the end of a compound' ) the being quite devoted to or intent upon para taḥpoṣamfn. receiving food from another para talpam. plural another's wife para talpagāminm. one who approaches another's wife para tama mfn. superl. and Comparative degree of para - . para taṅgaṇa(?) m. plural Name of a people para tantran. a rule or formula for another rite para tantramf(ā - )n. dependent on or subject to another, obedient (opp. to sva -t - ) etc. para tantra n. (in the beginning of a compound ) dependence on another's will para tantradṛṣṭimfn. one who asserts the dependence of the will para tantrahaṃsopaniṣadf. Name of an para tantratāf. ( ) dependence on another's will para tantrīkṛtamfn. made dependent, brought into another's power para tantrīkṛtamfn. ceded, sold para tāpanam. "paining-foes", Name of a marut - para taramfn. superl. and Comparative degree of para - . para tarkaka m. a beggar para tarkukam. a beggar para tasind. = ablative of para - para tasind. farther, far off, afterwards, behind (itas -paratas - ,here-there; sapta puruṣān itaś ca paraś ca - ,seven ancestors and seven descendants ; sani parataḥ - ,sc. sati - ,when san - follows ) etc. para tasind. high above (in rank) para tasind. (with prec. ablative ) after (in time) etc. para tasind. beyond, above (in rank) para tasind. otherwise, differently para tastvan. (the state of) being from elsewhere or without para tattvain para tattvanirṇayam. Name of work para tattvaprakāśikāf. Name of work para tattvavādam. Name of work para tīrthikam. the adherent of another sect para toṣayitṛmfn. gratifying others para traind. elsewhere, in another place, in a future state or world, hereafter etc. para traind. below id est in the sequel (of a book) para trabhīrum. "one who stands in awe of futurity", a pious or religious man para tvan. distance, remoteness, consequence, posteriority, difference, strangeness, superiority to (genitive case ) etc. para tvan. equals -tā - para tvaratnākaram. Name of work para uru(r/a - - ) mf(vī - )n. broad on the outside or behind (see paro -varīyas - ). para uṣṇihf. a kind of metre (also paro ṣṇih - ) para vācyamfn. blamable by others ( paravācyatā -tā - f. ) para vācyan. another's fault or defect para vācyatāf. paravācya para vādam. the talk of others, popular rumour or report, slander para vādam. objection, controversy para vādinm. an opponent, controversialist para vākyan. words referring to something else, para vallabham. plural Name of a people para vāṇim. ( ) a judge para vāṇim. a year para vāṇim. Name of kārttikeya - 's peacock. para vāraṇam. one who averts or drives away enemies para vargam. the party or side of another para vaśamfn. subject to another's will, subdued or ruled by (compound ), subservient, obedient para vaśākṣepam. an objection to anything under the pretext of being dependent on another para vastum. Name of a poet para vaśyamfn. equals -vaśa - para vaśyatāf. para vatind. like a stranger para vatmfn. subject to or dependent on (instrumental case , genitive case locative case or compound ), subservient, obedient para vatmfn. helpless, destitute para vattāf. subjection, obedience to para veśmann. another's house para veśmann. the dwelling of the Supreme para vīrahanm. killer of hostile heroes para vittan. another's wealth (wrong reading pari - - ). para vratam. Name of dhṛta -rāṣṭra - para vyākṣepinmfn. scattering foes para vyūhavināśanam. the destroyer of an enemy's ranks para yattamf(ā - )n. dependent upon another para yattamf(ā - )n. (in fine compositi or 'at the end of a compound' ) wholly subdued or overwhelmed by para yoṣitf. another's wife para yuvatigam. equals -dārin - adhopara n. the anus. adṛṣṭapara sāmarthya m. one who has not experienced the power of an enemy. āmnāyapara mfn. honouring sacred tradition, anapara mfn. without another anapara mfn. having no follower anapara mfn. single, sole (as Name of brahma - ) andhapara mparānyāya m. the rule of the blind following the blind (applied to people following each other thoughtlessly), ibidem or 'in the same place or book or text' as the preceding anupara ta mfn. uninterrupted, not stopped. anuśāsanapara mfn. obedient. anūṣmapara mfn. (in grammar ) not followed by a sibilant. anyapara mfn. devoted to something else, zealous in something else. apara mfn. having nothing beyond or after, having no rival or superior. apara mf(ā - )n. (fr. /apa - ), posterior, later, latter (opposed to p/ūrva - ;often in compound ) apara mf(ā - )n. following apara mf(ā - )n. western apara mf(ā - )n. inferior, lower (opposed to p/ara - ) apara mf(ā - )n. other, another (opposed to sv/a - ) apara mf(ā - )n. different (with ablative ) apara mf(ā - )n. being in the west of apara mf(ā - )n. distant, opposite. Sometimes apara - is used as a conjunction to connect words or sentences exempli gratia, 'for example' aparaṃ -ca - , moreover apara m. the hind foot of an elephant apara (/am - ) ([ ]) n. the future apara also (e - ), m. plural others (= anye - , used to indicate a various reading), hāla - , Scholiast or Commentator apara bhāva m. after-existence, succession, continuation apara dakṣiṇam ind. south-west, (gaRa tiṣṭhadgv -ādi - q.v ) apara dīkṣin mfn. undergoing the later consecration, apara gandhikā f. Name (also title or epithet) of a country (= ketumāla - ), apara godāna n. (in Buddhist cosmogony) a country west of the mahā -meru - . apara godāni (?), m. Name (also title or epithet) of one of the four dvīpa - s, apara haimana mfn. belonging to the latter half of the winter season apara hemanta m. n. the latter part of winter. apara ja mfn. born later apara jana sg. or plural m. inhabitants of the west apara kāla m. a later period apara kānyakubja m. Name of a village in the western part of kānyakubja - apara kāya m. the hind part of the body. apara kta mfn. having a changed colour, grown pale apara kta mfn. unfavourable apara loka m. another world, paradise. apara m ind. (/aparam - [ ]or apar/am - [ ]) in future, for the future apara m ind. again, moreover apara m ind. in the west of (ablative ) apara nidāgha m. the latter part of the summer. apara ñj -rajyate - , to become unfavourable to apara pakṣa m. the latter half of the month apara pakṣa m. the other or opposing side, the defendant. apara pakṣīya mfn. belonging to the latter half of the month, (gaRa gahā di - q.v ) āpara pakṣīya mfn. (fr. aparapakṣa - ), belonging to the second half (of a month) apara pañcāla m. plural the western pañcāla - s apara para m.(ās - or e - )fn. plural one and the other, various aparāpara m(ās - or e - )fn. plural another and another, various aparāpara ṇa m. not having descendants or offspring apara praṇeya mfn. easily led by others, tractable. apara puruṣa m. a descendant apara rātra m. the latter half of the night, the end of the night, the last watch. apara rātri f. the second half of the night, , Scholiast or Commentator apara sad mfn. being seated behind apara saktha n. the hind thigh apara śarad f. the latter part of the autumn. apara spara mfn. "not reciprocal, not one (by) the other", only in compound with -sambhūta - mfn. not produced one by the other apara spara mfn. plural one after the other apara spara See 1. a -para - . apara spara See 2. /apara - . apara spara sambhūta mfn. not produced one from another or in regular order, apara śuvṛkṇa mfn. not hewn off with an axe, apara śvas ind. the day after to-morrow apara śvas ind. the day after to-morrow, apara svastika n. the western point in the horizon. apara tā f. distance apara tā f. posteriority (in place or time) apara tā f. opposition, contrariety, relativeness apara tā f. nearness. apara ta mfn. ( ram - ), turned off from, unfavourable to (ablative ) apara ta mfn. resting apara tas ind. elsewhere, apara tas on the west side, apara tra ind. in another place apara tra ind. (eka -tra - , aparatra - ,in one place, in the other place ) apara tva n. equals -tā - q.v apara va m. contest, dispute apara va m. discord. apara vaktrā f. a kind of metre of four lines (having every two lines the same). apara vallabha m. Name (also title or epithet) of a people, apara varṣā f. plural the latter part of the rains. apara vat mfn. having nothing following apara vat See 1. a -para - . apara vedanīya n. (Karman) manifesting itself at a subsequent period, apara vojjhita mfn. free from dispute, undisturbed, undisputed. apara yoga mfn. without another addition, unmixed, aparipara mfn. not going by a tortuous course aritrapara ṇa mf(ī - )n. crossing over by means of oars arthapara mfn. intent on gaining wealth, niggardly arthapara mfn. greedy, covetous, asparśapara mfn. not followed by a letter called sparśa - q.v asvādhyāyapara mfn. not devoted to the repetition of the veda - s aśvapara śu (?), m. the rib of a horse, ataḥpara m ind. henceforth, further on. atipara mfn. one who has over come his enemies atipara m. a great enemy. ātmaspara ṇa mfn. saving the person aupara m. a descendant of upara - , Name of daṇḍa - aupara va mfn. relating to the hole called upa -rava - , q.v commentator or commentary on avarapara mf(ā - )n. preceding and following, avarapara m ind. one upon the other , successively (see avaras -par/a - below) . avaraspara mfn. ([ avara -para - ]) having the last first or the hindermost foremost, inverted bālātapara kta mfn. red with the morning sunbeams bandhūkapuṣpara jas n. bandhūkapuṣpa bhartṛśokapara mfn. absorbed in it bhavānīpara m. or n. Name of a stotra - , bhṛtyapara māṇu m. a very humble (literally "an atom of a") servant (see padāti -lava - ). brahmānandapara mahaṃsa m. brahmānanda cāpara va m. the whizzing of a bow, chalanāpara mfn. deceitful cikitsāpara tantra n. a med. work, 15 cintāpara mfn. lost in thought citpara n. the Supreme Spirit (varia lectio ) daivapara mfn. trusting to fate, fatalist (also rā yaṇa - ) daivapara mfn. fated, willed, predestined daivatapara mfn. worshipper of the gods dakṣiṇāpara mf(ā - )n. southwestern dānapara mfn. devoted to liberality dānapara tā f. liberality devatābhyarcanapara mfn. devoted to it devīpara pūjāvidhi m. Name of work dhanapara mf(ā - )n. fond of money dhanurvedapara mfn. devoted to archery dharmapara mfn. intent on virtue, pious, righteous dhyānapara ( ) mfn. engaged in meditation, thoughtful. dhyānatatpara mfn. lost in meditation, thoughtful diṣṭapara mfn. relying on fate, fatalist drohapara mfn. full of malice, dvāpara m. n. that die or side of a die which is marked with two spots dvāpara m. the Die personified dvāpara m. "the age with the number two", Name of the 3rd of the 4 yuga - s or ages of the world (comprising 2400 years;the yuga - s itself = 2000, and each twilight = 200 years;it is also personified as a god) etc. dvāpara m. Name of a mythology being dvāpara m. doubt, uncertainty dvāpara cchandas n. plural a particular class of metre dvāpara stoma m. plural of stoma - s dvirabhyāsākūpara n. Name of a sāman - ekapara mfn. of singular importance, more important than any other, first of all (said of dice) ekatatpara mfn. solely intent on etatpara mfn. intent on or absorbed in this commentator or commentary on ghaṭakarpara m. Name of the author of a highly artificial poem called after him (also author of the nītisāra - and mentioned as one of the 9 gems of king vikramā ditya - 's court) ghaṭakarpara n. the fragments of a pot ghaṭakarpara n. Name of ghaṭa -karpara - 's poem ghaṭakarpara kulakavṛtti f. Name of a commentator or commentary on the preceding. giripara mfn. following after gir/i - (as a Name of rudra - ) gopara sa m. myrrh grāmyehopara ma m. ceasing from sexual desires gurutalpara ta mfn. idem or 'mfn. idem or 'mfn. one who violates his teacher's bed etc.' ' guruvṛttipara mfn. trying to behave respectfully towards a Guru haṃsapara meśvara m. Name of a tantra - work hatapara mārtha mfn. neglectful of the highest truth (said of the senses) itipara mfn. followed by iti - (as a word) jñānapara mfn. wholly devoted to knowledge of Spirit. kālapara śudhāra m. "bearing the axe of Death", all executioner, karṇapara ṃparā f. the going from one ear to another karpara m. a cup, pot, bowl etc. karpara m. the skull, cranium karpara m. the shell of a tortoise karpara m. a kind of weapon karpara m. Ficus glomerata karpara m. Name of a thief karpara n. a pot, potsherd karpara ka m. Name of a thief karuṇāpara mfn. compassionate, tender kauṇḍopara tha m. plural Name of a warrior-tribe kauṇḍopara thīya a prince of that tribe kaurpara mfn. (fr. kūrp - ), being at the elbow kautūhalapara mfn. curious, inquisitive. kelipara mfn. wanton, sportive khāṇḍapara śava mfn. (fr. khaṇḍa -paraśu - ), belonging to śiva - khaṇḍapara śu m. "cutting (his foes) to pieces with an axe", śiva - khaṇḍapara śu m. viṣṇu - khāpara m. plural Name of a people kharpara m. a thief kharpara m. a rogue, cheat kharpara m. the skull kharpara m. the half of a skull kharpara m. a beggar's bowl or dish kharpara m. an umbrella or parasol kharpara m. Name of a man kharpara n. and f(ī - ). a kind of mineral substance (used as a collyrium) (see karpara - .) kriyāpara mfn. attentive to the performance of one's duties kṣamāpara mfn. very patient, forbearing. kṣutpara mfn. very hungry kulapara mparā f. the series of generations comprising a race. kuṇḍopara tha m. "Name of a man" See kauṇḍo paratha - . kurpara for kūrp - q.v kūrpara m. the elbow commentator or commentary on : the knee kūrpara m. Name of a village labdhapara bhāga mfn. one who has gained preeminence over (ablative ) mānapara mf(ā - )n. , wholly addicted to pride, very proud or arrogant matpara mfn. devoted to me matpara ma mfn. devoted to me māyāchadmapara mfn. only intent upon fraud and deceit munipara mparā f. a tradition handed down from muni - to muni - , uninterrupted tradition napara mn. Name of work niḥśvāsapara ma mf(ā - )n. quite addicted to sighing, melancholy nikṣepara kṣā f. Name of work nipara ṇa See ni - pṝ - . nipara ṇa n. the putting down or offering (of rice etc. to deceased relatives) nirbandhapara mf(ā - )n. intent upon, desirous of (compound ) niyamapara mfn. observing fixed rules niyamapara mfn. relating to or corroborative of a rule nṛsiṃhapara mn. Name of work pānapara mfn. addicted to drinking pāpara hita mfn. free from guilt, harmless pārampara mfn. further, future (world) parāpara mfn. remote and proximate, prior and posterior (as cause and effect), earlier and later, higher and lower, better and worse etc. parāpara m. equals -guru - below parāpara n. (in logic) a community of properties in a small class under the larger or generic, a species or class between the genus and individual parāpara n. Grewia Asiatica parāpara dṛṣṭārtha mfn. knowing the real nature of the remote and proximate etc. parāpara guru m. a Guru of an intermediate class parāpara guru m. Name of the goddess durgā - (see parāt -parag - ) parāpara itṛ (p/arā p - ) mfn. going after another, going in a line (to the next world) parāpara jña mfn. knowing what is remote and proximate etc. parāpara tā f. higher and lower degree, absolute and relative state, priority and posteriority parāpara tā f. the state of being both a genus and a species parāpara tva n. higher and lower degree, absolute and relative state, priority and posteriority parāpara tva n. the state of being both a genus and a species parātpara mfn. superior to the best parātpara mfn. senior to the senior (see next) parātpara guru m. the teacher of the teacher of the teacher of a teacher (see , parā para -g - under para - ). paripara See a -pari -para - . pārpara m. (only ) a handful of rice pārpara m. consumption or some other disease pārpara m. a filament of the Nauclea Cadamba pārpara m. ashes pārpara m. Name of yama - pārpara m. equals jarāṭa - (?) . pattrapara śu m. a fine file or saw pitṛvākpara mfn. obedient to (the voice of) parents prapañcamithyātvānumānakhaṇḍanapara śu m. Name of work prasaṃkhyānapara mfn. engrossed or absorbed in meditation pratyakṣapara mfn. setting the highest value on the visible pratyapara mfn. equals -avara - q.v pravāsapara mfn. addicted to living abroad premapara mfn. intent on love, filled with affection, affectionate, loving, constant pṛthivyupara mfn. higher than the earth, ibidem or 'in the same place or book or text' as the preceding pūrvaghaṭakarpara m. or n. Name of work (prob. the first part of the poem ghaṭa -karpara - ). pūrvāpara mfn. being before and behind pūrvāpara mfn. directed forward and backward, eastern and western etc. ( pūrvāparatva -tva - n. ) pūrvāpara mfn. prior and subsequent, first and last pūrvāpara mfn. preceding and following, following one another, connected with one another etc. pūrvāpara n. that which is before and behind, east and west pūrvāpara n. connection pūrvāpara n. the proof and thing to be proved pūrvāpara dakṣiṇa mf(ā - )n. eastern, western and southern pūrvāpara dina n. forenoon and afternoon pūrvāpara grantha m. Name of work pūrvāpara m ind. one after another pūrvāpara prayoga m. Name of work pūrvāpara rātri f. the former and latter half of the night, pūrvāpara smārtaprayoga m. Name of work pūrvāpara tva n. pūrvāpara pūrvāpara virodha m. opposition of prior and subsequent, inconsistency, incongruity puṣpara cana n. making flower into a garland (one of the 64 arts or kalā - s) puṣpara jas n. "flower-dust", pollen puṣpara jas n. (especially ) saffron puṣpara kta mfn. red as a flower puṣpara kta mfn. dyed red with vegetable colour puṣpara kta m. Hibiscus Phoeniceus puṣpara sa (or sā hvaya - ) m. (having the name) flower-juice, the nectar or honey of flower puṣpara tha m. "flower-chariot", a car for travelling or for pleasure rahasyālocanāpara mfn. addicted to pondering over secret things rāmānujagurupara mparā f. Name of work rāmapara mn. Name of work rasopara sa m. or n. (?) Name of a medical work (also rasoparasaśodhana -śodhana - n. ) rasopara saśodhana n. rasoparasa ratopara tasaṃsupta mfn. sleeping after the cessation of sexual enjoyment rūpara sagandhasparśavat mfn. having colour and taste and smell and palpability rūpara sasparśavat mfn. having colour and taste and palpability rūpara tnākara m. Name of work sahasrapara ma mf(ā - )n. the most excellent among thousand sāmagapūrvāpara mn. Name of work sāmagapūrvāpara mn. śamapara mfn. devoted to quiet, tranquil samayabhedopara canacakra n. Name of work sampara gaRa utkarā di - . sapara n. a particular high number sāpara mf(ā - )n. together with the west saptakṛdbhavapara ma m. a śrāvaka - in a particular stage of progress sarvāpara tva n. "being beyond all things", final emancipation sarvopara ma m. cessation of all things, absolute rest ( sarvoparamatva -tva - n. ) sarvopara matva n. sarvoparama satyabodhapara mahaṃsaparivrājaka m. Name of a man. satyānandapara mahaṃsaparivrājaka m. Name of scholar. satyapara mfn. given up to truth, thoroughly honest saurapara Name of work sepānakapara mparā f. a flight of steps, staircase śiṣyapara mparā f. a series or succession of pupils or disciples sītārāmapara līkara m. (?) Name of an author śivapara n. (prob.) Name of a stotra - . śivāpara mfn. "other than propitious", cruel śliṣṭapara mparitarūpaka n. a continuous series of words having a double meaning (a kind of metaphor) sopānapara mparā f. equals -paṅkti - sopara mfn. with the under part of the sacrificial post spara raṇa - etc. See column 3. spara n. Name of particular sāman - days and the texts and sacrifices connected with them ( sparatva -tv/a - n. ) spara ṇa mf(ī - )n. saving, delivering spara se See under root. spara tva n. spara śrīnivāsabrahmatantrapara kālasvāmyaṣṭottaraśata n. Name of work śrotrapara mparā f. successive oral report or hearsay (rayā - ,"by successive oral communication") śrutitatpara mfn. having ears, hearing śrutitatpara mfn. intent on hearing or studying the veda - strīpara m. "devoted to women", a libertine sukhapara mfn. fond of ease or comfort, intent on enjoyment (varia lectio ) śuklāpara mfn. having a white hinder part (said of the body) supara maturitā f. (with Buddhists) Name of a deity sūpara sa m. the taste or flavour of sauce śuśrūṣāpara mfn. diligent or attentive in service sūtpara (?) n. the distilling of spirituous liquor (= surā -saṃdhāna - ) svapara maṇḍala n. one's own and an enemy's country svapara pratāraka mfn. deceiving one's self and others svargapara mfn. desirous of heaven svārthapara mfn. intent on one's own advantage, self-interested ( svārthaparatā -tā - f. "selfishness" ) svārthapara tā f. svārthapara svārthasādhanatatpara mfn. intent upon it ṭāpara Name of a village, tapara mfn. followed by t - tapara karaṇa n. causing ṭ - to follow, tarpara m. a bell hanging down from the throat of cattle, gaRa kapilakā di - ( ) . tatpara mf(ā - )n. following that or thereupon tatpara mf(ā - )n. having that as one's highest object or aim, totally devoted or addicted to, attending closely to, eagerly engaged in (locative case [ ]or generally in compound ) etc. tatpara m. 1/30 of an eye's twinkle tatpara tā f. scope, design, intention tatpara tā f. entire devotion or addiction to (locative case ) tatpara tva n. idem or 'f. entire devotion or addiction to (locative case ) ' tatpara tva n. aiming at, tending to (a - - negative ) tatpara tva n. "the state of following behind", inferiority ṭopara a small bag tūpara mf(/ā - )n. Ved. hornless, (m.) a hornless goat etc. tūpara mf(/ā - )n. blunt (yūpa - ) upacārapara mfn. intent on service or politeness. upakārapara mfn. intent on doing benefits or good, beneficent. upara mfn. (fr. upa - ), situated below, under upara mfn. posterior, later upara mfn. nearer, approximate upara m. the lower stone on which the soma - is laid (that it may be ground by means of another stone held in the hand) upara m. the lower part of the sacrificial post upara m. a cloud upara m. region upara c Causal P. -racayati - , to construct, form, make, prepare, effect upara cita mfn. constructed, formed, made, prepared upara dh Causal P. -randhayati - , to pain, torment upara jya ind.p. having dyed or coloured upara jya darkening, obscuring upara kṣaṇa n. a guard, outpost upara kta mfn. dyed, coloured, coloured red upara kta mfn. heated, inflamed upara kta mfn. afflicted, distressed (especially by rāhu - ;said of sun and moon), eclipsed etc. upara kta mfn. influenced or affected by upara kta m. Name (also title or epithet) of rāhu - , upara m P. A1. ( ) -ramati - , -te - , to cease from motion, stop ; to cease from action, be inactive or quiet (as a quietist) ; to pause, stop (speaking or doing anything) etc. ; to leave off, desist, give up, renounce (with ablative ) commentator or commentary on ; to await, wait for ; to cause to cease or stop ; to render quiet : Causal -ramayati - , to cause to cease or stop ; to render quiet upara ma m. cessation, stopping, expiration upara ma m. leaving off, desisting, giving up upara ma m. death upara maṇa n. the abstaining from worldly actions or desires upara maṇa n. ceasing, discontinuance. upara matva n. the state of ceasing from (all worldly desires and actions) upara mbh P. -rambhati - , to cause to resound upara ndhra n. a minor hole or cavity upara ndhra n. Name of a particular part of the body of a horse (probably a hollow place or depression on the flanks or ribs; see randhra - ). upara ñj Causal P. -rañjayati - , to influence, affect upara ñjaka mfn. dyeing upara ñjaka mfn. affecting, influencing upara ñjya mfn. to be dyed upara ñjya mfn. to be affected or influenced upara sa m. a secondary mineral (as red chalk, bitumen etc.) upara sa m. a secondary feeling or passion upara sa m. a secondary flavour upara ta mfn. ceased, stopped, quiet, indifferent, patient etc. upara ta mfn. dead etc. upara ta mfn. ceasing to exist, disappeared, non-existing, etc. upara ta mfn. withdrawn or retired from, left off, given up upara tarāsa mfn. ceasing to play or dance. upara tāri mfn. one whose foes are quiet upara tāri mfn. having no foe, being at peace with all. upara taśoṇitā f. (a woman) whose menses have ceased upara taspṛha mfn. one in whom desire has ceased, free from desire. upara tāti ind. (upa -r/a - ) in the proximity upara tāti ind. a circumference upara taviṣayābhilāṣa mfn. one whose desire after worldly things has ceased. upara thyā f. a side-street, upara ti f. cessation, stopping upara ti f. death upara ti f. desisting from sensual enjoyment or any worldly action, quietism, upara tna n. a secondary or inferior gem upara va m. ( ru - ), a hole (over which the soma - is ground;so called from its increasing the sound of the grindstones) upara va ( ) mfn. eclipsed, obscured, ūṣmapara mfn. followed by an ūṣman - sound See above. vaṃśapara mparā f. family succession, lineage, descent vāyupara māṇu m. a primary aerial atom vedipara m. plural Name of a country and people vicārapara m. Name of a king, vidhvastapara guṇa mfn. one who detracts from the merits of another vigrahapara mfn. intent on war, engaged in fighting vindhyapara m. Name of a king of the vidyādhara - s vipathāvapātapara tā f. the inclination to go in wrong ways (or pursue evil courses) viṣayopara ma m. cessation or abandonment of sensual pleasures viśvāsapara ma mfn. wholly possessed of confidence, thoroughly trustful vyupara m A1. -ramate - (Epic also ti - ; ind.p. -ramam - ;in augmented forms not separable from vy -upā - ram - below) , to leave off or pause variously ; to come to an end, cease ; to desist from (ablative ) vyupara ma m. pause, cessation, interruption vyupara ma m. end, close (of day) vyupara mam ind. See vy -upa - ram - above. vyupara ta mfn. rested, stopped, ceased, desisted yathāpara m ind. (prob.) as otherwise
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para पर a. [पॄ-भावे-अप्, कर्तरि अच्-वा] (Declined optionally like a pronoun in nom. voc. pl., and abl. and loc. sing. when it denotes relative position) 1 Other, different, another; see पर m also. -2 Distant, removed, remote; अपरं भवतो जन्म परं जन्म विवस्वतः Bg.4.4. -3 Beyond, further, on the other side of; म्लेच्छदेशस्ततः परः Ms.2.23;7.158. -4 Subsequent, following, next to, future, after (usually with abl.); बाल्यात् परामिव दशां मदनो$ध्युवास R.5.63; Ku.1.31. -5 Higher, superior; सिकतात्वादपि परां प्रपेदे परमाणुताम् R.15.22; इन्द्रियाणि पराण्याहु- रिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ Bg.3.42. -9 Highest, greatest, most distinguished, pre-eminent, chief, best, principal; क्षत्रात् परं नास्ति Bṛi. Up.1.4.11. न त्वया द्रष्टव्यानां परं दृष्टम् Ś.2; Ki.5.18; परतो$पि परः Ku.2.14 'higher than the highest'; 6.19; Ś7.27. -7 Having as a following letter or sound, followed by (in comp.). -8 Alien, estranged, stranger. -9 Hostile, inimical, adverse, -1 Exceeding, having a surplus or remainder, left over; as in परं शतम् 'exceeding or more than a hundred. -11 Final, last. -12 (At the end of comp.) Having anything as the highest object, absorbed or engrossed in, intent on, solely devoted to, wholly engaged or occupied in; परिचर्यापरः R.1.91; so ध्यानपर, शोकपर, दैवपर, चिन्तापर &c. -रः 1 Another person, a stranger, foreigner; oft. in pl. in this sense; यतः परेषां गुणग्रहीतासि Bv.1.9; Śi.2.74; see एक, अन्य also. -2 A foe, an enemy, adversary; उत्तिष्ठमानस्तु परो नोपेक्ष्यः पथ्यभिच्छता Śi.2.1; Pt.2.158; R.3.21. -3 The Almighty; तावदध्यासते लोकं परस्य परचिन्तकाः Bhāg.3.32.8. -रम् 1 The highest point or pitch, culminating point. -2 The Supreme Sprit; तेषामादित्यवज्ज्ञानं प्रकाशयति तत् परम् Bg.5.16. -3 Final beatitude; असक्तो ह्याचरन् कर्म परमाप्नोति पूरुषः Bg.3.19. -4 The secondary meaning of a word. -5 (In logic) One of the two kinds of सामान्य or generality of notion; more extensive kind, (comprehending more objects); e. g. पृथ्वी is पर with respect to a घट). -6 The other or future world; परासक्ते च वस्तस्मिन् कथमासीन्मनस्तदा Mb.6.14.55. Note-The acc., instr. and loc. singulars of पर are used adverbially; e. g. (a) परम् 1 beyond, over, out of (with abl.); वर्त्मनः परम् R.1.17. -2 after (with abl.); अस्मात् परम् Ś.6.24; R.1.66;3.39; Me.12; भाग्यायत्त- मतः परम् Ś.4.17; ततः परम् &c. -3 thereupon, thereafter. -4 but, however. -5 otherwise. -6 in a high degree, excessively, very much, completely, quite; परं दुःखितो$स्मि &c. -7 most willingly. -8 only. -9 at the utmost. (b) परेण 1 farther, beyond, more than; किं वा मृत्योः परेण विधास्यति Māl.2.2. -2 afterwards; मयि तु कृतनिधाने किं विदध्याः परेण Mv.2.49. -3 after (with abl.) स्तन्यत्यागात् परेण U.2.7. (c) परे 1 afterwards, thereupon; अथ तेन दशाहतः परे R.8.73. -2 in future. -Comp. -अङ्गम् the hinder part of the body. -अङ्गदः an epithet of Śiva. -अणुः See परमाणु; Bhāg.1.14.11. -अदनः a horse found in the country of Persia or Arabia. -अधिकारचर्चा officiousness, meddlesomeness. -अधीन a. dependent on another, subject, subservient; अन्नमेषां पराधीनं देयं स्याद्भिन्नभाजने Ms.1.54,83; H.1.119. -अन्तः final death. (-ताः) m. (pl.) N. of a people. -अन्तकः an epithet of Śiva. -2 a frontier. -अन्तकालः the time of death; ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे Muṇḍ.3.2.6. -अन्न a. living or subsisting on another's food. (-न्नम्) the food of another; परगृहललिताः परान्नपुष्टाः Mk.4.28. ˚परिपुष्टता being fed with the food of others; Y.3.241. ˚भोजिन् a. subsisting on the food of others; रोगी चिरप्रवासी परान्नभोजी परावसथशायी । यज्जीवति तन्मरणं यन्मरणं सो$स्य विश्रामः ॥ H.1.12. -अपर a. 1 far and near, remote and proximate. -2 prior and posterior. -3 before and beyond, earlier and later. -4 higher and lower, best and worst. (-रः) a Guru of an intermediate class. (-रम्) (in logic) a property intermediate between the greatest and smallest numbers, a species (as existing between the genus and individual); e. g. पृथ्वी which is पर with _x001F_1respect to a घट is अपर with respect to द्रव्य; द्रव्यत्वादिक- जातिस्तु परापरतयोच्यते Bhāṣā. P.8. -अभिध्यानम् self-conceit; high opinion for self or body (देहाभिमान); स्वयं पराभिध्यानेन विभ्रंशितस्मृतिः Bhāg.5.14.1. -अमृतम् rain. -अयण (अयन) a. 1 attached or devoted to, adhering to. -2 depending on, subject to. -3 intent on, solely devoted to or absorbed in (at the end of comp.); प्रभुर्धनपरायणः Bh.2.56; so मोह˚; अथ मोहपरायणा सती विवशा कामवधूर्विबोधिता Ku.4.1; अग्निहोत्र˚ &c. -4 connected with. -5 being a protector (त्राता); अबर्हाश्चरणैर्हीनाः पूर्वेषां वः परायणाः Mb.1.23.4. -6 leading or conducive to. -(णम्) 1 the principal or highest objest, chief aim, best or last resort; एतत् परायणम् Praśna Up.1.1; तपसश्च परायणम् Rām.1.21.1; Mb.12.179.12. -2 essence, sum. -3 Ved. going away, departure, exit. -4 firm devotion. -5 a universal medicine, panacea. -6 a religious order. -अर्थ a. 1 having another aim or meaning. -2 intended or designed for another, done for another. (-र्थः) 1 the highest interest or advantage. -2 the interest of another (opp. स्वार्थ); स्वार्थो यस्य परार्थ एव स पुमानेकः सतामग्रणीः Subhāṣ.; R.1.29. -3 the chief or highest meaning. -4 the highest object (i.e. sexual intercourse). -5 the supreme good (मोक्ष); ज्ञात्वा प्रजहि कालेन परार्थमनुदृश्य च Mb.12.288.9. -6 Something else. Hence परार्थता or परार्थत्व means 'being subsidiary to something else; परार्थता हि गुणभावः ŚB. on MS.4.3. -7 an object which is meant for another's use (Sāṅ. Phil.); सङ्घातपरार्थत्वात् त्रिगुणादिविपर्ययादधिष्ठानात् Sāṅ. K.17. ˚वादिन् a. speaking for another; mediator, substitute. -अर्थिन् a. striving for the supreme good. (-र्थम् -र्थे)
ind. for the sake of another. -अर्धम् 1 the other part (opp. पूर्वार्ध); the latter half; दिनस्य पूर्वार्धपरार्धभिन्ना छायेव मैत्री खलसज्जनानाम् Bh.2.6. -2 a particular high number; i. e. 1,,,,,; एकत्वादिपरार्धपर्यन्ता संख्या T. S. -अर्धक a. One half of anything. -अर्ध्य a. 1 being on the farther side or half. -2 most distant in number; हेमन्तो वसन्तात् परार्ध्यः Śat. Br. -3 most excellent, best, most exalted, highly esteemed, highest, supreme; R.3.27;8.27;1.64;16;39; आबद्धप्रचुरपरार्ध्यकिंकिणीकः Śi.8.45. -4 most costly; Śi.4.11; श्रियं परार्ध्यां विदधद् विधातृभिः Bu. Ch.1.1. -5 most beautiful or lovely, finest; R.6.4; परस्परस्पर्धिपरार्ध्यरूपाः पौरस्त्रियो यत्र विधाय वेधाः Śi.3.58. -6 Divine: असावाटीत् सङ्ख्ये परार्ध्यवत् Bk.9.64. (-र्ध्यम्) 1 a maximum. -2 an infinite number. -अवर a. 1 far and near; परावराणां स्रष्टारं पुराणं परमव्ययम् Mb.1.1.23. -2 earlier and later. -3 prior and posterior or subsequent. -4 higher and lower. -5 traditional; पुनाति पङ्क्तिं वंश्यांश्च सप्त सप्त परावरान् Ms.1. 15. -6 all-including; परावरज्ञो$सि परावरस्त्वम् Mb.3.232. 18. (-रा) descendants. (-रम्) 1 cause and effect. -2 the whole extent of an idea. -3 the universe. -4 totality. ˚ज्ञ, ˚दृश् a. knowing both the past and the future; परावरज्ञो ब्रह्मर्षिः Mb.1.6.5. -अवसथ- शायिन् a. sleeping in another's house; H.1.12. -अहः the next day. -अह्णः the afternoon, the latter part of the day. -आगमः attack of an enemy. -आचित a. fostered or brought up by another. (-तः) a slave. -आत्मन् m. the Supreme Spirit. -आयत्त a. 1 dependent on another, subject, subservient; परायत्तः प्रीतेः कथमिव रसं वेत्तु पुरुषः Mu.3.4. -2 Wholly subdued or overwhelmed by. -आयुस् m. an epithet of Brahman; नाहं परायुर्ऋषयो न मरीचिमुख्या जानन्ति यद्विरचितं खलु सत्त्वसर्गाः Bhāg.8.1.12. -आविद्धः 1 an epithet of Kubera. -2 of Viṣṇu. -आश्रय a. dependent upon another. (-यः) 1 dependence upon another. -2 the retreat of enemies. (-या) a plant growing on another tree. -आसङ्गः dependence upon another. -आस्कन्दिन् m. a thief, robber. -इतर a. 1 other than inimical; i. e. friendly, kind. -2 one's own; विधाय रक्षान् परितः परेतरान् Ki.1.14. -ईशः 1 an epithet of Brahman. -2 of Viṣṇu. -इष्टिः N. of Brahman. -इष्टुका a cow which has often calved. -उत्कर्षः another's prosperity. -उद्वहः the Indian cuckoo. -उपकारः doing good to others, benevolence, beneficence, charity; परोपकारः पुण्याय पापाय परपीडनम्. -उपकारिन् a. benevolent, kind to others. -उपजापः causing dissension among enemies; परोपजापात् संरक्षेत् प्रधानान् क्षुद्रकान् अपि Kau. A.1.13. -उपदेशः advising others; परोपदेशे पाण्डित्यम्. -उपरुद्ध a. besieged by an enemy. -उपसर्पणम् approaching another; begging. -ऊढा another's wife. -एधित a. fostered or brought up by another. (-तः) 1 a servant. -2 the (Indian) cuckoo. -कर्मन् n. service for another. ˚निरतः a servant. -कलत्रम् another's wife. ˚अभिगमनम् adultery; वरं क्लैब्यं पुसां न च परकलत्राभिगमनम् H.1.116. -कायप्रवेशनम् entering another's body (a supernatural art). -कारः The deeds of the enemy; राज्ञः समीपे परकारमाह प्रज्ञापनैषा विबि- धोपदिष्टा Kau. A.2.1. -कार्यम् another's business or work. ˚निरतः 1 a benevolent man. -2 a slave, servant. -काल a. relating to a later time, mentioned later. -कृतिः an example or precedent, a passage descriptive of the doings of men; MS.6.7.26. -क्रमः doubling the second letter of a conjunction of consonants. -क्रान्तिः f. inclination of the ecliptic. -क्षेत्रम् 1 another's body. -2 another's field; ये$क्षेत्रिणो बीजवन्तः परक्षेत्रप्रवापिणः । ते वै सस्यस्य जातस्य न लभन्ते फलं क्वचित् ॥ Ms.9.49. -3 another's wife; तौ तु जातौ परक्षेत्रे Ms.3.175. -गामिन् a. 1 being with another. -2 relating to another. -3 beneficial to another. -गुण a. beneficial to another. (-णः) the virtue of another; परगुणपरमाणून् पर्वतीकृत्य नित्यम् Bh.2.78. -ग्रन्थिः joint (as of a finger); an articulation. -ग्लानिः f. subjugation of an enemy; आत्मोदयः परग्लानिर्द्वयं नीतिरितीयती Śi.2.3. -चक्रम् 1 the army of an enemy. -2 invasion by an enemy, one of the six itis q. v. -3 a hostile prince. -छन्द a. dependent. (-दः) 1 the will of another. -2 dependence. ˚अनुवर्तनम् following the will of another. -छिद्रम् a weak or vulnerable point of another, a defect in another. -ज a. 1 stranger. -2 coming from a foe. -3 inferior. -जनः a stranger (opp. स्वजन); शक्तः परजने दाता Ms.11.9. -जन्मन् n. a future birth. -जात a. 1 born of another. -2 dependent on another for livelihood. (-तः) a servant. -जित a. 1 conquered by another. -2 maintained by another. (-तः) the (Indian) cuckoo. -तन्त्र a. dependent on another, dependent, subservient. -तन्त्रम् (a common group of) subsidiaries belonging to another; जैमिनेः परतन्त्रापत्तेः स्वतन्त्रप्रतिषेधः स्यात् MS.12.1.8. (see तन्त्रम्). -तर्ककः a suppliant, beggar; Dānasāgara, Bibliotheca Indica, 274, Fascicule 1, p.15; also परतर्कुक. -तल्पगामिन् m. One who approaches another man's wife. -तार्थिकः The adherent of another sect. -दाराः m. (pl.) another's wife; ˚अभिगमनम्, ˚अभिमर्षः Adultery. -दारिन् m. an adulterer. -दुःखम् the sorrow or grief of another; विरलः परदुःखदुःखितो जनः; महदपि परदुःखं शीतलं सम्यगाहुः V.4.13. -देवता the Supreme Being. -देशः a hostile or foreign country. -देशिन् m. a foreigner. -द्रोहिन्, -द्वेषिन् a. hating others, hostile, inimical. -धनम् another's property. -धर्मः 1 the religion of another; स्वधर्मे निधनं श्रेयः परधर्मो भयावहः Bg.3.35. -2 another's duty or business. -3 the duties of another caste; परधर्मेण जीवन् हि सद्यः पतति जातितः Ms.1.97. -ध्यानम् absolute meditation or contemplation; ध्येये मनो निश्चलतां याति ध्येयं विचिन्तयत् । यत् तद् ध्यानं परं प्रोक्तं मुनिभिर्ध्यानचिन्तकैः ॥ Garuḍa P. -निपातः the irregular posteriority of a word in a compound; i. e. भूतपूर्वः where the sense is पूर्वं भूतः; so राजदन्तः, अग्न्याहितः &c. -निर्वाणम् the highest निर्वाण; (Buddh.). -पक्षः the side or party of an enemy. -पदम् 1 the highest position, eminence. -2 final beatitude. -परिग्रह a. see पराधीन; स्ववीर्यविजये युक्ता नैते पर-
परिग्रहाः Mb.7.144.22. -हः another's property (as wife &c); यथा बीजं न वप्तव्यं पुंसा परपरिग्रहे Ms.9.42-3. -परिभवः humiliation or injury suffered from others. -पाकनिवृत्त a. One who does not depend on others for his sustenance and performs the पञ्चयज्ञs faultlessly and takes food in his own house. -पाकरत a. one who depends upon others for his sustenance but performs the usual ceremonies before cooking; पञ्चयज्ञान् स्वयं कृत्वा परान्नमुपजीवति । सततं प्रातरुत्थाय परपाकरतस्तु सः ॥ -पाकरुचिः having a liking for others' food; परपाकरुचिर्न स्यादनिन्द्या- मन्त्रणादृते Y.1.112. -पिण्डः another's food, food given by another. ˚अद् a., ˚भक्षक a. one who eats another's food or one who feeds at the cost of another; यादृशो$हं परपिण्डभक्षको भूतः Mk.8.25/26; (-m.) a servant. ˚रत a. feeding upon another's food; परपिण्डरता मनुष्याः Bh. -पुरञ्जयः a conqueror, hero. -पुरुषः 1 another man, a stranger. -2 the Supreme Spirit, Viṣṇu. -3 the husband of another woman. -पुष्ट a. 1 fed or nourished by another. -2 Stranger. (-ष्टः) the (Indian) cuckoo. ˚महोत्सवः the mango tree. -पुष्टा 1 the (Indian) cuckoo. -2 a parasitical plant. -3 a harlot, prostitute. -पूर्वा a woman who has or had a former husband; Ms.3.166; पतिं हित्वा$पकृष्टं स्वमुत्कृष्टं या निषेवते । निन्द्यैव सा भवेल्लोके परपूर्वेति चोच्यते Ms.5.163. -प्रतिनप्तृ m. son of the great grand son. -प्रपौत्रः (see प्रतिनप्तृ). -प्रेष्यः a servant, menial, slave. -ब्रह्मन् n. the Supreme Spirit; cf. लीने परे ब्रह्मणि Bh. परे ब्रह्मणि को$पि न लग्नः Śaṅkara (चर्पटपञ्जरिका 7). -भागः 1 another's share. -2 superior merit. -3 good fortune, prosperity. -4 (a) excellence, superority, supremacy; दुरधिगमः परभागो यावत् पुरुषेण पौरुषं न कृतम् Pt.1.33;5.34. (b) excess, abundance, height; स्थलकमलगञ्जनं मम हृदय- रञ्जनम् जनितरतिरङ्गपरभागम् Gīt.1; आभाति लब्धपरभागतया- धरोष्ठे R.5.7; Ku.7.17; Ki.5.3;8.42; Śi.7.33; 8.51;1.86;12.15. -5 the last part, remainder. -भाव a. loving another. -भावः the being second member in a compound. -भाषा a foreign tongue. -भुक्त a. enjoyed or used by another; परभुक्तां च कान्तां च यो भुङ्क्ते स नराधमः । स पच्यते कालसूत्रे यावच्चन्द्रदिवाकरौ ॥ Brav. P. -भूत a. following, subsequent (as words). -भृत् m. a crow (said to nourish the cuckoo). -भृत a. nourished by another. -भृतः, -ता the (Indian) cuckoo; (so called because she is nourished by another i. e. by a crow); प्रागन्तरिक्षगमनात्- स्वमपत्यजातमन्यैर्द्विजैः परभृताः खलु पोषयन्ति Ś.5.22; Ku.6.2; R.9.43; Ś.4.1. -भतम् 1 another's opinion. -2 different opinion or doctrine; heterodoxy. -मर्मज्ञ a. knowing the secrets of another. -मृत्युः a crow. -रमणः a married woman's gallant or paramour; स्वाधीने पररमणे धन्यास्तारुण्यफलभाजः Pt.1.18. -लोकः the next (or furture) world; परलोकनवप्रवासिनः प्रतिपत्स्ये पदवीमहं तव Ku. 4.1. ˚गमः, ˚यानम् death. ˚विधि funeral rites; परलोक- विधौ च माधव स्मरमुद्दिश्य (निबपेः सहकारमञ्जरीः) Ku.4.38. -वश, -वश्य a. subject to another, dependent, dependent on others; सर्वं परवशं दुःखं सर्वमात्मवशं सुखम्. -वाच्यम् a fault or a defect of another; प्रकटान्यपि नैपुणं महत् परवाच्यानि चिराय गोपितुम् Śi.16.3. -वाणिः 1 a judge. -2 a year. -3 N. of the peacock of Kārtikeya. -वादः 1 rumour, report. -2 Objection, controversy. -वादिन् m. a disputant, controversialist. -वेश्मन् n. the abode of the Supreme Being. -व्रतः an epithet of Dhṛitarāṣṭra. -शब्दः a word expressive of something else; परशब्दस्य परत्र वृत्तौ तद्वद् भावो गम्यते ŚB. on MS.7.2.1. -श्वस् ind. the day after tomorrow. -संगत a. 1 associated with another. -2 fighting with another. -संज्ञकः the soul. -सवर्ण a. homogeneous with a following letter (in gram.). -सात् ind. into the hands of another. ˚कृता a woman given in marriage. -सेवा service of another. -स्त्री another's wife. -स्वम् another's property; व्यावृता यत् परस्वेभ्यः श्रुतौ तस्करता स्थिता R.1.27; Ms.7.123. ˚हरणम् seizing another's property. -हन् a. killing enemies. -हित a. 1 benevolent. -2 profitable to another. -तम् the welfare of another; सन्तः स्वयं परहिताभिहिताभियोगाः Bh. para kīya परकीय a. 1 Belonging to another; अर्थो हि कन्या परकीय एव Ś.4.22; Ms.4.21. -2 Stranger, hostile. -या Another's wife, a woman not one's own, one of the three main kinds of heroines; see अन्यस्त्री and S. D.18 et seq.; cf. also अप्रकटपरपुरुषानुरागा परकीया । सा च द्विधा । परोढा कन्यका च । कन्यकायाः पित्राद्यधीनतया परकीयता । Rasamañjarī.
परंजनः parañjanḥ परंजयः parañjayḥ
परंजनः परंजयः An epithet of Varuṇa. para ma परम a. [परं परत्वं माति-क Tv.] 1 Most distant, last. -2 Highest, best, most excellent, greatest; प्राप्नोति परमां
गतिम् Ms.4.14;7.1;2.13. -3 Chief, principal, primary, supreme; सर्वथा ब्राह्मणाः पूज्याः परमं दैवतं हि तत् Ms.9.319. -4 Exceeding, extreme. -5 Adequate, sufficient; परमं यत्नमातिष्ठेत् स्तेनानां निग्रहे नृपः Ms.8.32. -6 Worst. -7 Higher than, superior to; न मन्ये वाणि- ज्यात् किमपि परमं वर्तनमिह Pt.1.11. -मम् The utmost or highest; the chief or prominent part; (at the end of comp.) consisting principally of, solely occupied with; कामोपभोगपरमा एतावदिति निश्चिताः Bg.16.11; Ms.6.96. -मम् ind. 1 A particle of assent, acceptance or agreement (well, very well, yes, be it so); ततः परममित्युक्त्वा प्रतस्थे मुनिमण्डलम् Ku.6.35. -2 Exceedingly, very much; परमक्रुद्धः &c. -Comp. -अक्षरम् the sacred syllable 'om' or Brahmā. -अङ्गना an excellent woman. -अणुः an infinitesimal particle, an atom; सिकतात्वादपि परां प्रपेदे पर- माणुताम् R.15.22; परगुणपरमाणून् पर्वतीकृत्य नित्यम् Bh.2.78; पृथ्वी नित्या परमाणुरूपा T. S; (a परमाणु is thus defined:-- जालान्तरस्थसूर्यांशौ यत् सूक्ष्मं दृश्यते रजः । भागस्तस्य च षष्ठो यः परमाणुः स उच्यते ॥ Tarka K., or less accurately:-- जाला- न्तरगते रश्मौ यत् सूक्ष्मं दृश्यते रजः । तस्य त्रिंशत्तमो भागः परमाणुः स उच्यते ॥) ˚अङ्गकः an epithet of Viṣṇu. -अद्वैतम् 1 the Supreme Spirit. -2 pure unitarianism. -अन्नम् rice boiled in milk with sugar. -अपमः the inclination of a planet's orbit to the ecliptic. -अर्थः 1 the highest or most sublime truth, true spiritual knowledge, knowledge about Brahman or the Supreme Spirit; इदं हि तत्त्वं परमार्थभाजाम् Mv.7.2. -2 truth, reality, earnestness; परिहासविजल्पितं सखे परमार्थेन न गृह्यतां वचः Ś.2.19; oft in comp. in the sense of 'true' or 'real'. ˚मत्स्याः R.7.4. Mv.4.3. -3 any excellent or important object. -4 the best sense. -5 the best kind of wealth. ˚दरिद्र really poor; Mk. ˚भाज a. partaking of the highest truth; Mv. ˚विद् a philosopher. -अर्थतः ind. truly, really, exactly, accurately; विकारं खलु परमार्थतो$ज्ञात्वा$नारम्भः प्रतीकारस्य Ś.4; उवाच चैनं परमार्थतो हरं न वेत्सि नूनं यत एवमात्थ माम् Ku.5.75; Pt.1.136. -अहः an excellent day. -आत्मन् m. the Supreme Spirit or Brahman; न च योगविधेर्नवेतरः स्थिरधीरा परमात्मदर्शनात् R.8.22; स्वर्गापवर्गयो- र्मार्गमामनन्ति मनीषिणः । यदुपास्तिमसावत्र परमात्मा निरूप्यते ॥ Kusum. -आनन्दः 'supreme felicity', Supreme Spirit. -आपद् f. the greatest calamity or misfortune. -आयु- धम् the wheel (चक्र); शूलैः प्रमथिताः केचित् केचित्तु परमायुधैः Rām.6.58.12. -आर्यः a Bodhisattva (q. v.). -इष्वासः an excellent archer. -ईशः an epithet of Viṣṇu. -ईश्वरः 1 an epithet of Viṣṇu. -2 of Indra. -3 of Śiva. -4 the Almighty god, the Supreme Being. -5 N. of Brahman. -6 a universal monarch, sovereign of the world; see चक्रवर्तिन्. -ऋषिः a great sage. -ऐश्वर्यम् supremacy. -काण़्डः, -ण्डम् a very auspicious moment. -क्रान्तिः f. the sine of the greatest declination. -गतिः f. 1 any chief object or refuge (as a god). -2 final beatitude, emancipation. -गवः an excellent bull or cow. -गहन a. very myserious, profound. -तत्त्वम् the highest truth. -धर्मात्मन् a. very dutiful, virtuous. -पदम् 1 the best position, highest rank. -2 final beatitude; विष्णोः पदे परमे मध्व उत्सः Rv.1.154.5. -परम a. most excellent of all. -पुंस् the Supreme Spirit; N. of Viṣṇu. -पुरुषः, -पूरुषः the Supreme Spirit. -प्रख्य a. celebrated, renowned. -ब्रह्मन् n. the Supreme Spirit. -मुद्रा f. One of the poses of goddess त्रिपुरा. -रसः butter-milk mixed with water. -राजः a supreme monarch. -समुदय a. very auspicious or successful; परमसमुदयेनाश्वमेधेन चेष्ट्वा Mk.1.4. -सम्मत a. highly esteemed; much revered. -हंसः an ascetic of the highest order, one who has controlled and subdued all his senses by abstract meditation; cf. कुटीचक; कुटीचको बहूदकः हंसश्चैव तृतीयकः । चतुर्थः परमो हंसो यो यः पश्चात् स उत्तमः ॥ Hārītāsmṛiti. ˚परिव्राजकाचार्यः N. of Śaṅkarāchārya. para maka परमक a. Highest, most excellent, best &c.; also परमिक; चतुर्णामात्मजानां हि प्रीतिः परमिका मम Rām.1.2.11. para matā परमता 1 Highest rank, position; यद्यपि राजा परमतां गच्छति ब्रह्मैवान्तत उपनिश्रयति Bṛi. Up.14.11. -2 Highest aim or end. para mataḥ परमतः ind. In the highest degree, exceedingly, very much. para meṣṭha परमेष्ठ a. Superior, supreme. -ष्ठः 1 An epithet of Brahman. -2 A deity. para meṣṭhin परमेष्ठिन् a Standing at the head, highest, chief; परमेष्ठिनां प्रभुः Bhāg.1.89.58. -m. 1 An epithet of Brahman. -2 Of Śiva. -3 Of Viṣṇu. -4 Of Garuḍa. -5 Of Agni. -6 Any spiritual teacher. -7 (with Jainas) An Arhat. para ṃpadam परंपदम् 1 The abode of Viṣṇu. -2 Eternal felicity. -3 A high position. para ṃpara परंपर a. One following the other; परंपराणां भक्षिष्ये वानराणां मृतं मृतम् Rām.4.56.5. -2 Successive, repeated. -रः 1 A great-grandson. -2 A kind of deer. -रा 1 An uninterrupted series, regular series, succession; महतीयं खल्वनर्थपरंपरा K.13; कर्णपरंपरया 'from ear to ear, by hear-say'; परंपरया आगम् 'to be handed down in regular succession'. -2 A row, line, collection, assemblage (of regular things); तोयान्तर्भास्करालीव रेजे मुनिपरंपरा Ku.6.49; R.6.5,35,4;12.1. -3 Method, order, due arrangement; एवं परंपराप्राप्तमिमं राजर्षयो विदुः Bg.1.2. -4 Race, family, lineage. -5 Injury, hurting, killing. -Comp. -यात a. received by tradition. -वाहनम् an indirect means of conveyance (such as horse which draws the carriage). -सम्बन्धः an indirect conjunction; cf. P.VIII.1.24 com. -रम् ind. Successively, one after the other. para ṃparāka परंपराक a. Immolating an animal at a sacrifice. para ṃparīṇa परंपरीण a. 1 Obtained by succession or descent, hereditary; लक्ष्मीं परंपरीणां त्वं पुत्रपौत्रीणतां नय Bk.5.15. -2 Traditional. para ṃparita परंपरित a. Continuous, forming a series. para ṃtapa परंतप a. [cf. P.III.2.39] Annoying or vexing others, subduing one's enemy; Bg.4.2; यः कश्चन रघूणां हि परमेकः परंतपः R.15.7. -पः A hero, conqueror. para ṃtapa परंतप a. Destroying foes (a hero). para ñjaḥ परञ्जः 1 An oil-mill. -2 The blade of a sword. -3 Foam. -4 A scymitar. -जा The sounds of instruments at festivals. -जम् Indra's sword. para s परस् ind. (Rarely used by itself in classical Sanskrit) 1 Beyond, further, more than; परोरजः सवितुर्जातवेदः Bhāg.5.7.14. -2 On the other side of. -3 Far away, at a distance -4 With the exception of. -5 Ved. In future, afterwards. -Comp. -कृष्ण a. very black. -पुंसा Ved. a woman not satisfied with her husband (and therefore seeking for a paramour). -पुरुष a. higher than a man. -शत a. more than a hundred; स जवेन पतन् परःशतानां पततां ब्रात इवारवं वितेने Ki.13.26; Śi. 12.5. -श्वस् ind. the day after tomorrow. -सहस्र a. more than a thousand; परःसहस्राः शरदस्तपांसि तप्त्वा U. 1.15; परःसहस्रैः पिशाचैः Mv.5.17. para śaḥ परशः A kind of stone or gem, the touch of which is said to turn other metals, such as iron, into gold; perhaps the philosopher's stone. para spara परस्पर a. 1 Mutual; परस्परस्य मर्माणि ये न रक्षन्ति जन्तवः । त एव निधनं यान्ति वल्मीकोदरसर्पवत् ॥ Pt.3.186; परस्परां विस्मय- वन्ति लक्ष्मीमालोकयांचक्रुरिवादरेण Bk.2.5. -2 (pl.) Like one another; Mb.12. -pron., a. Each other, one another (used in the sing. only; often in comp.); परस्परस्योपरि पर्यचीयत R.3.24;7.38; अविज्ञातपरस्परैः अपसर्पैः 17.51; परस्पराक्षिसादृक्ष्यम् 1.4;3.24. Note:-The acc. and abl. singulars are often used adverbially in the sense of 'mutually', reciprocally', 'one another', 'by, from' or 'to one another'. 'against one another' &c.; see परस्परं भावयन्तः श्रेयः परमवाप्स्यथ Bg.3.11;1.9; R.4. 79;6.46;7.14,53;12.94. -Comp. -अदिन् a. consuming one another; परस्परादिनस्स्तेनाः (भवन्ति) Ms.12.59. -ज्ञः a friend. -विलक्षण a. mutually opposing; परस्पर- विलक्षणा गुणविशेषाः Sāṅ. K.36. -व्यावृत्तिः f. mutual exclusion. -स्थित a. standing opposite to one another.
परस्मैपदम् parasmaipadam परस्मैभाषा parasmaibhāṣā
परस्मैपदम् परस्मैभाषा 'A voice for another', one of the two voices in which verbs in Sanskrit are conjugated; आत्मनेपदनिमित्तहीनाद् धातोः परस्मैपदं स्यात्. para stāt परस्तात् ind. 1 Beyond, on the other side of, further than (with gen.); आदित्यवर्णं तमसः परस्तात् Bg.8.9. -2 Hereafter, afterwards; परस्तादवगम्यते Ś.1. -3 Higher than. -4 Ved. From above. -5 Aside, apart. para śuḥ परशुः [परं-शृणाति, शॄ-कु डिच्च; cf. Uṇ.1.34.] 1 An axe, a hatchet, a battle-axe; तर्जितः परशुधारया मम R.11.78. -2 A weapon in general. -3 A thunderbolt. -Comp. -धरः 1 an epithet of Paraśurāma. -2 of Gaṇeśa. -3 a soldier armed with an axe. -मुद्रा a kind of pose in Tantraśāstra. -रामः 'Rāma with the axe', N. of a celebrated Brāhmaṇa warrior, son of Jamadagni and the sixth incarnation of Viṣṇu. [While young he cut off with his axe the head of his mother Reṇukā at the command of his father when none of his other brothers was willing to do so; (see जमदग्नि). Some time after this, king Kārtavīrya went to the hermitage of his father, and carried off his cow. But Paraśurāma, when he returned home, fought with the king and killed him. When his sons heard this they became very angry, and repaired to the hermitage, and on finding Jamadagni alone, they shot him dead. When Paraśurāma, who was not then also at home, returned, he became very much exasperated, and made the dreadful vow of exterminating the whole Kṣatriya race. He succeeded in fulfilling this vow, and is said to have 'rid the earth thrice seven times of the royal race'. He was afterwards, destroyer of the Kśatriyas as he was, defeated by Rāma, son of Daśaratha, though quite a boy of sixteen (see R.11.68- 91). He is said to have at one time pierced through the Krauñcha mountain, being jealous of the might of Kārtikeya; cf. Me.57. He is one of the seven chirajivins and is believed to be still practising penance on the Mahendra mountain; cf. Gīt 1. :-- क्षत्रियरुधिरमये जगदपगतपापं स्नपयसि पयसि शामतभवतापम् । केशव धृतभृगुपतिरूप जय जगदीश हरे ।]. -वनम् N. of a certain part of hell. para śva परश्व (स्व) धः A hatchet, a battle-axe; धारां शितां रामपरश्वधस्य संभावयत्युत्पलपत्रसाराम् R.6.42. para tas परतस् ind. 1 From another; सन्तः स्वतः प्रकाशन्ते गुणा न परतो नृणाम् Bv.1.12. -2 From an enemy; यशस्तु रक्ष्यं परतो यशोधनैः R.3.48. -3 Further, more (than), beyond, after, over (often with abl.); यो बुद्धेः परतस्तु सः Bg.3.42. -4 Otherwise. -5 Differently. -6 Further, afterwards. para thā परथा ind. (like अन्यथा) Otherwise; Cholachampūkāvya 5.5; P.4; P.13. para tra परत्र ind. 1 In another world, in a future birth; परत्रेह च शर्मणे R.1.69; Ku.4.37; Ms.3.275;5.166; 8.127. -2 In the sequel, further or later on. -3 Hereafter, in future. -त्रम् Future world. -Comp. -भीरुः one who stands in awe of the future world, a pious or religious man. para tvam परत्वम् 1 The following of another letter, posteriority. -2 Distinction, difference. -3 Remoteness. -4 Consequence, result. -5 Enmity, hostility. -6 Priority of place or time, proximity, one of the 24 guṇas of the Vaiśeṣikas. para vat परवत् a. 1 Dependent upon or subject to another, ready to obey; सा बाला परवतीति मे विदितम् Ś.3.2; भगवन्- परवानयं जनः R.8.81;2.56; oft. with instr. or loc. of person; भ्रात्रा यदित्थं परवानसि त्वम् R.14.59. -2 Deprived of strength, rendered powerless; परवानिव शरीरोपतापेन Māl.3. -3 Completely under the influence of (another), not master of oneself, overpowered or overcome; विस्मयेन परवानस्नि U.5; आनन्देन परवानस्मि U.3; साध्वसेन Māl.6. -4 Devoted to. para vattā परवत्ता Subjection to another, dependence; न हि सुलभवियोगा कर्तुमात्मप्रियाणि प्रभवति परवत्ता V.5.17. atipara अतिपर a. One who has vanquished his enemies. -रः A great or superior enemy. anapara अनपर a. Having no other or second, having no follower, sole; तदेतद् ब्रह्मापूर्वमनपरम् Bṛ. Up.2.5.19. anupara ta अनुपरत a. 1 Not dead. -2 Not stopped, uninterrupted. apara अपर a. (treated as a pronoun in some senses) 1 Having nothing higher or superior, unrivalled. matchless; without rival or second (नास्ति परो यस्मात्); स्त्रीरत्नसृष्टिर- परा प्रतिभाति सा मे Ś.2.1; cf. अनुत्तम, अनुत्तर. -2 [न पृणाति संतोषयति पृ अच्] (a) Another, other (used as adj. or subst.). वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरो$पराणि Bg.2.22. (b) More, additional; कृतदारो$परान् दारान् Ms.11.5. (c) Second, another Pt.4.37; स्वं केशवो$पर इवाक्रमितुं प्रवृत्तः Mk.5.2 like another (rival) Keśava. (d) Different; other; अन्ये कृतयुगे धर्मास्त्रेतायां द्वापरे$परे Ms. 1.85; Ks.26.235; Pt.4.6 (with gen.). (e) Ordinary, of the middle sort (मध्यम); परितप्तो$प्यपरः सुसंवृतिः Śi. 16.23. -3 Belonging to another, not one's own (opp. स्व); यदि स्वाश्चापराश्चैव विन्देरन् योषितो द्विजाः Ms.9.85 of another caste. -4 Hinder, posterior, latter, later, (in time space) (opp. पूर्व); the last; पूर्वां सन्ध्यां जपंस्तिष्ठेत्स्वकाले चापरां चिरम् Ms.4.93; रात्रेरपरः कालः Nir.; oft. used as first member of a genitive Tatpuruṣa comp. meaning 'the hind part,' 'latter part or half'; ˚पक्षः the latter half of a month; ˚हेमन्तः latter half of a winter; ˚कायः hind part of the body &c.; ˚वर्षा, ˚शरद् latter part of the rains, autumn &c. -5 Following, the next. -6 Western; पयसि प्रतित्सुरपराम्बुनिधेः Śi.9.1. पूर्वापरौ तोयनिधी वगाह्य Ku. 1.1; Mu.4.21 -7 Inferior, lower (निकृष्टः); अपरेयमि- तस्त्वन्यां प्रकृतिं विद्धि मे पराम् Bg.7.5. -8 (In Nyāya) Non-extensive, not covering too much, one of the two kinds of सामान्य, see Bhāṣā P.8. (परं = अधिकवृत्ति higher अपरम् = न्यूनवृत्ति lower or अधिकदेशवृत्तित्वं परं, अल्पदेशवृत्तित्वं अपरम् Muktā.) -9 Distant; opposite. When अपर is used in the singular as a correlative to एक the one, former, it means the other, the latter; एको ययौ चैत्ररथप्रदेशान् सौराज्य- रम्यानपरो विदर्भान् R.5.6; when used in pl. it means 'others', 'and others', and the words generally used as its correlatives are एके, केचित्-काश्चित् &c., अपरे, अन्ये; केचिद् रक्तपटीकृताश्च जटिलाः कापालिकाश्चापरे Pt.4.34; एके समूहुर्बलरेणुसंहतिं शिरोभिराज्ञामपरे महीभृतः Śi.12.45 some-others; शाखिनः केचिदध्यष्ठुर्न्यमाङ्क्षुरपरे$म्बुधौ । अन्ये
त्वलङ्घिषुः शैलान् गुहास्त्वन्ये न्यलेषत ॥ केचिदासिषत स्तब्धा भयात्केचिदघूर्णिषुः । उदतारिषुरम्भोधिं वानराः सेतुनापरे Bk. 15.31.33. -रः 1 the hind foot of an elephant; बद्धापराणि परितो निगडान्यलावीत् Śi.5.48 (Malli. चरमपादाग्राणि). -2 An enemy (न पृणाति सन्तोषयति). -रा 1 Western direction, the west अपरां च दिशं प्राप्तो वालिना समभिद्रुतः Rām.4.46.18. -2 The hind part of an elephant. -3 Sacred learning, learning the four Vedas with the 6 Aṅgas. -4 The womb; the outer skin of the embryo. -5 Suppressed menstruation in pregnancy. -री Ved. The future, future times; उतापरीभ्यो मघवा विजिग्ये Rv.1.32.13. -रम् 1 The future, any thing to be done in future (कार्य); तदेतद्ब्रह्मापूर्वमपरमनन्तम् Bṛi. Ār. Up. (नास्ति अपरं कार्यं यस्य). -2 The hind quarter of an elephant. -रम् adv. Again, moreover, in future, for the future; अपरं च moreover; अपरेण behind, west of, to the west of (with gen. or acc.). [cf. Goth. afar; Germ. aber, as in aberglauben]. -Comp. -अग्नि (अग्नी dual) 1 the southern and western fires (दक्षिण and गार्हपत्य). -2 the last fire i. e. used at the funeral ceremony (˚ग्निः). -अङ्गम् one of the 8 divisions of गुणीभूतव्यङ्ग्य (the second kind of काव्य) mentioned in K. P.5. In this the व्यङ्ग्य or suggested sense is subordinate to something else; अगूढमपरस्याङ्गम्; अपरस्य रसादेर्वाच्यस्य वा (वाक्यार्थीभूतस्य) अङ्गं रसादि अनुरणनरूपं वा; e. g. अयं स रसनोत्कर्षी पीनस्तनविमर्दनः । नाभ्यूरुजघनस्पर्शी नीवीविस्रंसनः करः ॥ where शृङ्गार is subordinate to करुण. -अन्त a. living at the western borders. (-न्तः) 1 the western border or extremity, the extreme end or term. the western shore. -2 (pl.) the country or inhabitants of the western borders near the Sahya mountain; अपरान्तजयोद्यतैः (अनीकैः) R.4.53 Western people. दशार्णाश्चापरान्ताश्च द्विपानां मध्यमा मताः Kau.A.1.2. -3 the kings of this country. -4 death, Pātañjala Yogadarśana 3.22. ˚ज्ञानम् anticipation of one's end. -5 the hind foot of an elephant; मृदुचलदपरान्तोदीरितान्दूनिनादम् Śi.11.7;18.32. -6 Islander, inhabitant of an island (द्वीपवासिन्) कोट्यापरान्ताः सामुद्रा रत्नान्युपहरन्तु ते Rām.2.82.8. -अन्तकः 1. = ˚अन्तः pl. -2 N. of a song; अपरान्तकमुल्लोप्यं मद्रकं प्रकरीं तथा । औवेणकं सरोबिन्दुमुत्तरं गीतकानि च ॥ Y3.113; ˚अन्तिका N. of a metre consisting of 64 mātrās. -अपराः, -रे, -राणि another and another, several, various. -अपरम् ind. Further and further (उत्तरोत्तरम्); अहं हि वचनं त्वत्तः शुश्रूषुरपरापरम् Mb.5.136.14. -अर्धम् the latter or second half. -अह्न [fr.अहन् changed to अह्न P.II. 4.29, V.4.88.] the latter part of the day, the afternoon, closing or last watch of the day; Ms.3.278; अपराह्णशीतलतरेण शनैरनिलेन Śi.9.4; ˚तन, ˚ह्णेतन belonging to this time; ˚कृतं P.II.1.45. -इतरा the east. -कान्य- कुब्ज a. situated in or belonging to the western part of Kānyakubja. -कालः later period. -गात्रम् a minor limb (hand, foot etc.); कोपप्रसादापरगात्रहस्तः (सुप्तः क्षितौ) रावणगन्धहस्ती) Rām.6.19.1. -गोदानम् (also गोडनि or गोडानि) N. of a country to the west of Mahāmeru (according to Buddhistic ideas). -ज a. born later or at the end of the world. (-जः) the destroying fire. -जनः an inhaditant of the west, the western people. -दक्षिणम् ind. in the south-west (belonging to the तिष्ठद्गु class). -पक्षः 1 the second or dark half of the month. -2 the other or opposite side; a defendant (in law). -पञ्चालाः the western Pañchālas. -पर a. one and the other, several, various; अपरपराः सार्थाः गच्छन्ति P.VI.1.144. Sk. several caravans go; (अपरे च परे च सकृदेव गच्छन्ति). -पाणिनीयाः the pupils of Pāṇini living in the west. -प्रणेय a. easily led or influenced by others, docile, tractable. -भावः 1 being another or different, difference. -2 succession, continuation. -रात्रः [अपरं रात्रेः] the latter or closing part of night, the last watch of night (P.V.4.87); उत्थायापररात्रान्ते प्रयताः सुसमाहिताः Bhāg.8.4.24. ˚कृतम् P.II.1.45. -लोकः the other world, the next world. Paradise. -वक्त्रा, -क्त्रम् N. of a metre. -वैराग्यम् a kind of Vairāgya mentioned by Patañjali (दुष्टानुश्राविकविषयवितृष्णस्य वशीकारसंज्ञं वैराग्यम्). -सक्थम् the hind thigh. -स्वस्तिकम् the western point in the horizon. -हैमन a. belonging to the latter helf of winter (P.VII.3.11). apara tā अपरता त्वम् 1 Being another or different (one of the 24 Guṇas); difference, opposition, contrariety, relativeness. -2 Nearness. -3 Distance, posteriority (in time or space). apara tra अपरत्र adv. In another place, elsewhere; एकत्र or क्वचित्-अपरत्र in one place-in another place; in the first casein the second case. apara thā अपरथा ind. In another manner; जलदकालमबोधकृतं दिशामपरथाप रथावयवायुधः Śi.6.41. ध्रुवं ज्ञाने दोषः कथमपरथा दुर्व्यवहृतिः Mv.3.36. apara vat अपरवत् a. Like what follows. apara spara अपरस्पर n. [अपर-पर] 1 One after another, uninterrupted, continued (as applied to an action); अपरस्पराः क्रियासातत्ये P.VI.1.144; सुट् निपात्यते; ˚राः सार्था गच्छन्ति, सततमविच्छेदेन गच्छन्तीत्यर्थः Sk. -2 One another (अन्योन्य); अपरस्परसंभूतं किमन्यत्कामहैतुकम् Bg.16.8. apara ñj अपरञ्ज् (Used in pass. only) To be disaffected or discontented (with abl.); नयहीनादपरज्यते जनः Ki.2.49; K.287. apara kta अपरक्त a. 1 Colourless, bloodless, pale; श्वासापरक्ताधरः Ś.6.6. -2 Discontented, dissatisfied, disaffected; चन्द्रगुप्तादपरक्ताः Mu.1. apara tiḥ अपरतिः f. 1 Cessation (= अपरति q. v.); -2 Dissatisfaction. apara vaḥ अपरवः 1 Contest, dispute (about the enjoyment of property); ˚उज्झित uncontested, undisputed (as possession of any thing). -2 Ill-repute. apara spara अपरस्पर a. [अ-परस्पर] Not reciprocal, not mutual; असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् । अपरस्परसंभूतं किमन्यत्कामहैतुकम् ॥ Bg.16.8 (Mr. Telang renders ˚र by 'produced by union of male and female', caused by lust, where अपरस्पर must be supposed to be connected with अपरस्पर under अपर q. v.) aparāpara ṇa अपरापरण a. Destitute of descendants or offspring. aparipara अपरिपर a. Ved. Not going by a tortuous course. Av.18.2.46. āpara pakṣīya आपरपक्षीय a. Belonging to the second half (of a month); कुर्यादापरपक्षीयं मासि प्रौष्ठपदे द्विजः (श्राद्धं पित्रोः) Bhāg.7.14.19. upara उपर a. Ved. 1 Being below, under. -2 Posterior, later. -3 Nearer. -रः 1 The lower stone on which the Soma plant is laid that it may be ground by means of other stones (ग्रावन्); त्वचं पृञ्चन्त्युपरस्य योनौ Rv.1.79.3. -2 The lower part of the sacrificial post. -3 A cloud. -4 A region, direction. upara tāti उपरताति ind. In the proximity, near to; विश्वाँ अर्य उपरताति वन्वन् Rv.7.48.3;1.151.5. upara ñj उपरञ्ज् 4 U. or in pass. To be red; to be eclipsed; उपरज्यते भगवान् चन्द्रः Mu.1. -Caus. 1 To colour, tint, dye. -2 To affect, grieve, distress. upara kta उपरक्त p. p. 1 Afflicted, overtaken by calamity, distressed. -2 Eclipsed; K.314. -3 Tinged, coloured; द्विषद्द्वेषोपरक्ताङ्गसङ्गिनीः Śi.2.18. -क्तः 1 The sun or moon in eclipse. -2 Rāhu. upara jya उपरज्य ind. Darkening, obscuring, तमश्चन्द्रमसीवेदमुपर- ज्यावभासते Bhāg.4.29.7. upara ñjaka उपरञ्जक a. 1 Dyeing. -2 Affecting, influencing. upara kṣaḥ उपरक्षः A body-guard. upara kṣaṇam उपरक्षणम् A guard, an out-post. upara tnam उपरत्नम् [उपमितं रत्नेन उप गौणे वा] A secondary or inferior gem; उपरत्नानि काचश्च कर्पूरोश्मा तथैव च । मुक्ताशुक्ति- स्तथा शङ्ख इत्यादीनि बहून्यपि ॥ गुणा यथैव रत्नानामुपरत्नेषु ते तथा । किं तु किंचित्ततो हीना विशेषो$यमुदाहृतः ॥ upara thyā उपरथ्या A bye-road, minor road; तथा रथ्योपरथ्याश्च Rām.5.53.21. upara m उपरम् 1 P. (Sometimes Ā. also) 1 To cease, end, terminate; संगतावुपरराम च लज्जा Ki.9.44,13.69; इत्युक्त्वो- परराम; युद्धमुपारमत् ceased &c. -2 To cease or desist from, stop (oft. with pres, part.); व्यापादयन्नोपरराम Pt. 1; or with abl.; Bg.2.35; Bk.8.54;9.51; or with inf.; Ki.4.17; or by itself; Bk.8.55. -3 To be quiet or calm; यत्रोपरमते चित्तम् Bg.6.2. -4 To await, wait for; Śat Br.2.2.1-2;3.8.2-29. -5 To make quiet (= Caus). -Caus. To cause to cease, stop, make quiet or still. upara ta उपरत p. p. 1 Stopped, ceased; उपरतान्यस्मिन् कुले व्रतानि Mbh. on P.I.4.11; रजस्युपरते Ms.5.66. -2 Dead; अद्य दशमो मासस्तातस्योपरतस्य Mu.4. -3 Withdrawn or retired from; रणात्, कलहात् &c. भयाद्रणादुपरतम् Bg.2.34. -4 One who is disgusted with the world and has retired from it. -Comp. -अरि a. having no foe. -कर्मन् a. ceasing from works, not relying on worldly acts. -विषयामिलाष a. one who has renounced all desire for worldly things.
-शोणिता (a woman) whose menses have ceased. -स्पृह a. void of desire, indifferent to worldly attachments or possessions. upara tiḥ उपरतिः f. 1 Ceasing, stopping. -2 Death. -3 Abstaining from sexual enjoyment. -4 Indifference. -5 Abstaining from prescribed acts; the conviction that ceremonial acts are futile and ceasing to rely on them. -6 Intellect. upara उपर (रा) मः 1 Ceasing, stopping; ending; भवप्रवाहोप- रमं पदाम्बुजम् Bhāg.1.8.36. -2 Abstaining from, giving up. -3 Death. upara maṇam उपरमणम् 1 Abstaining from sexual pleasures. -2 Refraining from ceremonial acts. -3 Ceasing, stopping. upara mbh उपरम्भ् P. To cause to resound; जातहर्ष उपरम्भति विश्वम् Bhāg.1.35.12. upara vaḥ उपरवः A sort of hole used in the extraction of Soma juice (सोमाभिषबाङ्गो गर्ताकारो देशभेदः); name of certain holes which increase the sound of the stones when Soma juice is being extracted); cf. also पीठपादचतुष्टयाकारो बाहुमात्रो गर्तभेद उपरवः । ŚB. on MS.11.4.52. upara saḥ उपरसः 1 A secondary mineral, (red chalk, bitumen, माक्षिक, शिलाजित &c). -2 A secondary passion or feeling. -3 A subordinate flavour. aupara idhikaḥ औपरैधिकः A staff made of the wood of the Pilu tree. karpara ḥ कर्परः 1 An iron sauce-pan, a frying-pan. -2 A pot or vessel in general (as of a potter). -3 A pot-sherd, piece of a broken jar; as in घटकर्पर; जीयेय येन कविना यमकैः परेण तस्मै वहेयमुदकं घटकर्परेण Ghaṭ.22. -4 The skull. -5 A kind of weapon. -6 A back-bone; न्यञ्चत्कर्परकूर्म Māl.5.22. -रम् A pot, pot-sherd. kūrpara ḥ कूर्परः 1 The elbow; Śi.2.19. -2 The knee. kharpara ḥ खर्परः 1 A thief. -2 A rogue, cheat. -3 A beggar's bowl. -4 The skull. -5 A piece of a broken jar, potsherd. -6 An umbrella. -रम् = खर्परी q. v.
खर्परीका kharparīkā खर्परी kharparī
खर्परीका खर्परी A kind of collyrium. ṭopara ḥ टोपरः A small bag. tūpara ḥ तूपरः Ved. A hornless beast, particularly a goat; तमसा ये च तूपरा अथो बस्ताभिवासिनः Av.11.9.22. dvāpara ḥ द्वापरः रम् [द्वाभ्यां सत्यत्रेतायुगाभ्यां परः पृषो˚ Tv.] 1 N. of the third Yuga of the world; Ms.9.31; अष्टौ शत- सहस्राणि वर्षाणां मानुषाणि तु । चतुःषष्टिः सहस्राणि वर्षाणां द्वापरं युगम् ॥ Matsya P. -2 The side of a die marked with two points. -3 Doubt, suspense, uncertainty. -4 A kind of deity; द्वापरं शकुनिः प्राप धृष्टद्युम्नस्तु पावकम् Mb.18.5.21; N.13.37. parātpara ḥ परात्परः The Supreme Being. -a. Supreme; परात्परं पुरुषमुपैति दिव्यम्. paripara ḥ परिपरः A tortuous or round-about way; see अपरिपर. pāraṃpara पारंपर a. Further, future. -री Regular succession, order. pārpara ḥ पार्परः 1 A handful of rice. -2 Consumption (क्षयरोग). -3 Ashes. -4 A filament of Kadamba. -5 N. of Yama. vyupara maḥ व्युपरमः Cessation, stop, close; खरस्नायुच्छेदक्षणविहितवेग- व्युपरमः (v. l. व्युपशमः) Māl.5.34. vyupara ta व्युपरत p. p. Rested, stopped; अन्तःप्राणावरोधव्युपरतसकल- ज्ञानरुद्धेन्द्रियस्य Mk.1.1. sūtpara m सूत्परम् The distillation of sprituous liquor.
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para pár-a, a. farther, ii. 12, 8; higher, x. 15, 1; remote, x. 15, 10 [pṛ pass]. para ma para-má, spv. a. farthest, iv. 50, 3; x. 14, 8; 129, 7; highest, i. 154, 5. 6; ii. 35, 14; iv. 50, 4. para s par-ás, adv. far away, ii. 35, 6; beyond, x. 129, 1. 2. para ṣtād paráṣ-tād, adv. from afar, vi. 54, 9; above, x. 129, 5. upara úpa-ra, cpv. a. later, x. 15, 2 [Av. upara ‘upper’, Gk. ὕπερο-ς ‘pestle’, Lat. s-uperu-s ‘upper’]. ekapara eka-pará, a. too high by one, x. 34, 2.
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para a. [leading beyond: √ 2. pri], 1. of place: farther, than (ab.); remoter, ulterior; opposite (shore); next (life); 2. of time: past, previous; future, subsequent; following (ab.); latest, extreme (age), high (time); 3. of amount: exceeding, more than (ab., --°ree;); remaining over; 4. of sequence: following, coming next after (ab., --°ree;); repeated: each successive; 5. of degree: superior, higher, better, worse, than (ab.; rarely --°ree;); supreme, pre-eminent, best; utmost, deepest, greatest; 6. of range: transcending (ab.); 7. of relation: other; alien, strange, hostile; different, from (ab.); m. descendant; stranger; adversary, foe, enemy; universal soul, the Absolute; n. remotest distance; height, summit, acme; supreme bliss; extreme limit (--°ree;); further or wider meaning of a word (--°ree;, a. synonymous with); chief aim, main thing: --°ree;, a. having -as the main thing=intent on, absorbed in, deeply affected with, mainly consisting in, chiefly meant for, altogether based on; -m, ad. afterwards, subsequently; beyond, after (ab.); highly, excessively; completely; at the most; nothing but, only; however, but; atah param, beyond that; after that; next; hereafter; still further; itah param, henceforth; tatah or tatas ka --, id.; thereupon; na½asmât param, no more of that, enough; na param - api, not only--but also; na param--yâvat, not only--but even; yadi param, if at all, perhaps; param tu or kim tu, however, but; param na--api na, not only not--but also not. para brahman n. supreme Brahman; -bhâga, m. supreme state, pre-eminence: -tâ, f. high position, pre-eminence; -bhâgya½upagîvin, a. living on another's fortune; -bhûmishtha, a. abiding in a foreign country; -bhûshana, m., v. r. for -dûshana; -bhrita, (pp., nourished by others), m., â, f. Indian cuckoo: -maya, a. consisting altogether of cuckoos; -bhedana, a. foe-piercing. para cintā f. thought for others; -kkhidra, n. another's failings or weak points; -gana, m. stranger; -tantra, a. dependent on another; dependent on (--°ree;): î-kri, make dependent; make over to another, sell. para dāra m. sg. & pl. another man's wife; adultery; -dûshana, m. ruin of the foe, peace in which the enemy seizes the revenue of the country; -desa, m. another place; foreign country; enemy's territory; -dosha-gña, a. knowing the faults of others; -dravya, n. pl. goods of others: -½apahâraka, a. stealing others' property; -droha, m. hostility towards others: -karma-dhî, a. injuring others in deed or thought; -dhana, n. another's property; -dharma, m. law or duties of another or of another caste; another's peculiarity. para hita n. welfare of others. para ḥsahasra a. pl. more than a thousand. para ḥśata a. more than 100; containing more than 100 verses. para karagata pp. passed into the hands of others. para kathā f. pl. talk about others; -kara-gata, pp. being in the hands of another or others; -karman, n. service for others; -kalatra½abhigamana, n. adultery; -kârya, n. another person's business oraffair; -kâla, a. belonging to a later time, subsequent. para kīya a. belonging to another or others; hostile. para kṛta pp. done or committed by another; -kriti, f. act of another; analogous case, precedent; -kritya, n. another person's business or affair; a. belonging to the enemy's party, supporting the enemy's cause: -paksha, m. hostile party; -kshetra, n. another's field; another man's wife; -gata, pp. belonging to another; -gâmin, a. benefiting another; relating to another (adjective); -guna, m. pl. or °ree;--, other people's merits: -grâhin, a. recognising the merits of others; -geha-vâsa, m. sojourn in another's house; -glâni, f. laxity of the enemy. para ma spv. farthest, remotest, extreme, last; highest, chief, primary; su preme, transcendant; most excellent, best, greatest; worst; better, greater, worse, than (ab.); n. extreme limit; chief aim, main thing: only --°ree; a. amounting at the most to; wholly occupied with, doing nothing but, solely intent on, engrossed with: -m, ad. very well, yes (expressing assent); °ree;--, ad. extremely, exceedingly, greatly, very. para maka a. most excellent, supreme, highest, best, greatest; worst. para māṇu m. infinitesimal por tion, atom: -tâ, f. atomic nature, -kârana vâda, m. doctrine of atoms, Vaiseshika system. para manyumat a. deeply dis tressed; -marma-gña, a. knowing the secret designs of others. para mapuṃs m. supreme soul, ep. of Vishnu; -purusha, m. id. para marṣi m. great sage. para maśobhana a. exceedingly beautiful; -samhrishta, pp. exceedingly rejoiced; -hamsa, m. ascetic of the highest order; universal soul; -½akshara, n. syllable om or the Absolute; -½a&ndot;ganâ, f. most excellent woman. para matā f. highest position, supremacy; summit, highest aim; -dâruna, a. very dreadful; -duhkhita, pp. deeply afflicted. para mata n. opinion of others. para mātman m. supreme or universal soul; -½âtma-tâ, f., -tva, n. abst. n.; -½ânanda, m. supreme joy; -½anna, n. (best food), rice boiled in milk; -½âpad, f. greatest misfortune; -½artha, m.highest or whole truth, true state of the case, reality: °ree;--, -tas, in., ab. in reality, -bhâg, a. possessed of the highest truth. para meṣṭhin a. standing at the head or in the highest place, supreme; m. lord, ep. of various gods or divine beings. para meśvara m. mighty or supreme lord, prince; God: -tâ, f., -tva, n. sovereignty, lordship. para meṣvāsa m. excellent bowman; -½upâsaka, m. zealous Buddhist layman. para ṃpara a. one after another, successive: -m, ad. in regular succession; â, f. uninterrupted line, unbroken series, regu lar succession; mediateness: in. indirectly; (â)-prâpta, pp. handed down by tradition, -½âyâta, pp. id. para ṃśakti f.: only in. with all one's might; to the best of one's ability. para ṃtapa a. vexing the foe; N. of a prince of Magadha. para pakṣa m. party of the enemy; -patnî, f. another's wife; -parigraha, m. another's property; another's wife; -pari bhava, m. humiliation of others; -parivâda, m. speaking ill of others; -pâka, m.another's food or table; -pinda, n. another's cake; -puram-gaya, a. conquering the city or cities of the foe; -purusha, m. another man, stranger; -pushta, (pp.) m. Indian cuckoo: â, f.; N. of a princess; -pushta-maya, a.(î) being a perfect cuckoo; -pûrvâ, f. woman having had another husband before, woman previously married: -pati, m. husband of a woman married before; -prayogana, a. useful to or benefiting others. para s (V.) ad. [√ 2. pri: cp. tir-as] further, beyond, away, afar; in future, later; prp. with ac. beyond, more than; with in., id.; without; with ab. beyond, except. para sevā f. service of others. para smaipada n. (word for an other), transitive form, personal endings of the active (gr.). para spara a.: ac. each other; in. by or with each other; g. of each other; °ree;--, -tas, -m, ad. each other, mutually; -gña, a. knowing one another, intimate; -vyâvritti, f. mutual exclusion; -sthita, pp.standing op posite each other; -½âdin, a. devouring one another; -½amisha-tâ, f. condition of being one another's prey; -½âsraya, m. mutual de pendence, petitio principii; a. mutual; -½upa-kâra, m. mutual benefit. para starām ad. further. para stāt ad. prp. with g. afar, fur ther, beyond; above, higher than; from above, before, or behind; afterwards, later: (d) ava gamyata eva, what follows can be guessed. para sthāna n. foreign country; strange place. para śu m. axe, hatchet: (u)-mát, a. provided with an axe; -râma, m. Râma with the axe, ep. of Râma, son of Gamadagni. para sva n. sg. & pl. property of others: -½âdâyin, a. appropriating the property of others. para śvadha m. axe, hatchet. para śvas ad. day after to-morrow. para tā f. absoluteness; highest degree. para tara cpv. greater, more. para tas ad. 1.=ab. of para, a. highest; belonging to another; m. stranger; 2. further; henceforward, afterwards; high up; with ab. high above, over (of power or rank); after (of time); itas--paratas,here--there; before--after. para tra ad. in the other world, here after; below (in a book): -bhîru, a. anxious about the next world. para tva n. remoteness; posteriority; superiority, to (g.); intentness or emphasis on (--°ree;). para yoṣit f. wife of another man; -ramana, m. second lover, paramour; -loka, m. the other or future world: -½arthin, n. seeking heaven; -vat, 1. ad. like a stranger; -vat, 2. a. depending on another; ready to obey (lc.); dependent on (in., g.); devoted to, a prey to (--°ree;): -tâ, f. readiness to gratify or obey, complaisance; -varga, m. party of others; -vasa, a. dependent on the will of another, subservient; overpowered by, a prey to (--°ree;): -m kri, overcome; -vâkya, n. fault of another; -vâda, m. talk of others, rumour; detraction; objection; -vîra-han, a. slayer of the warriors of the enemy; -vyâ kshepin, a. scattering foes; -vyûha-vinâsana, m. destroyer of the ranks of the enemy. atatpara a. not intent on that. apara thā ad. otherwise. apara tva a-para -tva, ˚ka n. not being far (ph.). apara tas apara -tas, ˚tra ad. elsewhere. apara jaladhi m. western ocean. apara kta pp. bleached, pale. apara n. future; -kârya, n. later transaction. apara a. hinder, further; later, fol lowing; western; to the west of (ab.); inferior; other; different from (ab.); opposite; strange, unusual: -m, ad. subsequently, in the future, after; moreover, besides; to the west of (ab.); m. elephant's hind foot. apara spara saṃbhūta pp. not produced one from the other. apara śuvṛkṇa pp. not felled with an axe. apara pakṣa m. second half of the lunar month; -râ⃛rá, m., i, f. second half of the night; -vaktra, n. a metre. upara ti f. cessation; quiescence; death; -rama, m. cessation; relinquishment; decease: -na, n. cessation from (ab.), -tva, n. quiescence. upara cpv. lower; later; nearer; m. the nether stone (on which Soma is pounded). ekatatpara a. solely intent on; -tamá (or é-), spv. one among many; -tara, a. cpv. one of two (sts.=eka-tama); -tas, ad. =ab. of eka; from or on one side; ekatas-ekatas or anyatas, on the one side--on the other; here--there; (á)-tâ, f. unity, union, identity: -m api-yâ, be united with (in.); -tâna, a. intent on one object only (often --°ree;): -tâ, f. abst. n.; -tâla, a. having but one fan-palm; -tîrthin, a. inhabiting the same hermitage; -to-dant, a. having teeth in one jaw only; -tra=lc. of eka, one; in one place, together; -trimsá, a. thirty-first; -trimsat, f. (é-) thirty-one; -tva, n. unity; union; identity; singular (gr.); -m gam, be united with (in.); -d&asharp;, ad. simultaneously; some times; once upon a time, one day; -duhkha, a. having the same pains; -drisya, fp. alone worthy to be seen; -drishti, f. gaze directed to a single object, unaverted gaze; -devatyã, a. sacred to a single deity; -desa, m. some place; part; identical spot; -dhana, 1. n. one part of the property; 2. m. pitcher with which water is drawn for a certain rite; â, f. pl. (sc. âpas) the water drawn with it;3. a. having as the single, i. e. highest treasure, quite filled with (--°ree;); -dharma, a. homogeneous; -dharmin, a. id.; -dh&asharp;, ad. singly, simply; at once, together; continuously; -naksha trá, n. lunar mansion consisting of a single star, whose name occurs simply (without pûrva or uttara); -narâdhipa, m. emperor. karpara m. bowl; pot; n. potsherd. kūrpara m. elbow; sts. knee. tūpara a. unhorned; m. hornless goat. dvāpara m. n. die or side of die marked with two points; also personified; third cosmic age (lasting 2000 years). parāpara n. the further and the nearer; the earlier and the later (cause and effect); the higher and the lower, the better and the worse: -tâ, f. condition of being both genus and species; absoluteness and relativity; -tva, n. id.; priority and posteriority; absoluteness and relativity. pāraṃpara a. relating to the other side: with loka, m. the other world: î-ya, a. traditional, handed down; -ya, n. uninterrupted succession, oral tradition: -krama½â gata, pp. or -½âgata, pp. handed down in regular succession. bhṛtyapara māṇu m. mean est atom of a servant=most humble servant; -bhâva, m. condition of a servant; -vritti, f. maintenance of servants. mānapara a. excessively proud: â, f. N.; -parikhandana, n. loss of honour; -purahsaram, ad. with marks of honour; -prâna, a. valuing honour like one's life; -bha&ndot;ga, m. loss of honour, mortification, indignity; -bhadra-ka, m. kind of pavilion; -bhâg, a. receiving honour from (--°ree;); -bhrit, a. proud; -mahat, a. great in pride, exces sively proud. śliṣṭapara ṃparitarūpaka n. continuous chain of ambiguities (a kind of metaphor); -rûpaka, n. ambiguity as a metaphor; -½âkshepa, m. expression of dissatisfaction by means of equivocation (rh.); -½ukti, f. ambiguous expression. spara ṇa V. a. (î) saving, delivering √ spri]. svapara pratāraka a. de ceiving oneself and others.
Vedic Index of Names and Subjects
Results for para 10 results
para āṭṇāra (‘Descendant of Atnāra ’) appears in the later Samhitās and the Brāhmanas as one of the ancient great kings who won sons by performing a particular sacrifice. In the śatapatha Brāhmana he is styled Hairanyanābha, descendant of Hiranyanābha,’ and in the śāñkhāyana śrauta Sūtra he is called Para Ahlāra Vaideha, a fact testifying to the close connexion of Kosala and Videha. A Yajña-gāthā, or ‘sacrificial verse,’ there cited mentions Hiraçyanābha Kausalya in connexion with Para. para majyā ‘Of supreme power,’ is understood by Ludwig in one passage of the Rigveda as the proper name of a great man among the Yadus. But it is doubtful whether the word is more than an epithet. para śu In the Rigveda and later denotes the axe of the woodcutter. Of its form we know nothing. A red-hot axe was used in a form of ordeal (Divya) applied in accusations of theft. See also Parśu. para śvan See Parasvant. para svant Denotes a large wild animal which Roth conjectures to be the wild ass. It is mentioned in the Vrsākapi hymn of the Rigveda, twice in the Atharvaveda, and in the list of victims at the Aśvamedha (‘horse sacrifice’) in the Yajurveda Samhitās, in all of which passages the sense of ‘ wild ass ’ is satisfactory. More doubtful is the meaning of the word paraśvā{n) in the Kausītaki Upanisad, where the commentary explains it as ‘serpent.’ It is, of course, quite possible that the word has nothing to do with parasvant Buhler suggests connexion with the Pāli palāsāda, ‘ rhinoceros.’ upara Which, according to Pischel, means ‘ stone ’ in general, is the technical name of the stone on which the Soma plant was laid in order to be pounded for the extraction of the juice by other stones (adri, grāvan). The word is rare, occurring only thrice in the Rigveda, and once in the Atharvaveda. aupara ‘Descendant of Upara,’ is the patronymic of Danda in the Taittirīya Samhitā. tūpara ‘Hornless,’ is a frequent description of animals intended for the sacrifice, especially of the goat, in the Atharvaveda and later. daṇḍa aupara (‘Descendant of Upara’) is mentioned in the Taittirīya Samhitā and the Maitrāyanī Samhitā as having performed a certain rite. dvāpara See Aksa and Yuga.
Bloomfield Vedic Concordance
Results for para 88 results
para ṛṇā sāvīr adha matkṛtāni RV.2.28.9a; MS.4.14.9a: 228.15. para ekena durdāśaṃ cid anyat AVP.8.1.6b. See enā para. para ḥ kambūkāṃ apa mṛḍḍhi dūram AVś.11.1.29b. P: paraḥ kambūkān Kauś.63.7. para ḥ kroṣṭāro abhibhāḥ śvānaḥ AVś.11.2.11d. para ḥ so astu tanvā tanā ca RV.7.104.11a; AVś.8.4.11a. para ḥ svapna mukhā kṛdhi Kś.25.11.20d. See parā svapna-. para ḥsahasrā hanyantām AVś.8.8.11c. para ḥsahasrān indrāya śB.13.5.4.13c. para iḥ pūrvaiḥ pitṛbhir (AVś. pūrvair ṛṣibhir) gharmasadbhiḥ RV.10.15.10d; AVś.18.3.48d. para iṇān etc. see parainān. para inān (AVś. -ṇān) devaḥ savitā dadātu RV.10.87.18c; AVś.8.3.16c. para itu mṛtyur amṛtaṃ na aitu (śśṣMB. amṛtaṃ ma ā gāt) AVś.18.3.62b; śś.4.16.5a; SMB.1.1.15a. See apaitu mṛtyur. para ṃ yoner avaraṃ te kṛṇomi AVś.7.35.3a. para ṃ vyoma sahasravṛt TA.1.10.1b. para ṃ nedīyo 'varaṃ davīyaḥ AVś.10.8.8d. para m akṣy utāvaram AVś.1.8.3d; AVP.4.4.9d. para m atra janmāgne tapaso nirmito 'si svāhā SMB.1.1.2. para ṃ mṛtyo anu parehi panthām RV.10.18.1a; AVś.12.2.21a; VS.35.7a; śB.13.8.3.4a; TB.3.7.14.5a; TA.3.15.2a; 6.7.3a; Tā.10.46a; Apś.21.4.1a; AG.4.6.10; SMB.1.1.15c; HG.1.28.1a; MG.2.18.2a; N.10.7a. P: paraṃ mṛtyo Kś.21.4.7; Kauś.71.11,21; 72.13; 86.24; PG.1.5.12; Rvidh.3.7.6. para māc cit sadhasthāt RV.8.11.7b; SV.1.8b; 2.516b; VS.12.115b. para machado vara (KS. paramachad avarāṃ) ā viveśa TS.4.6.2.1d; KS.18.1d. See prathamachad, and prathamachado. para majyā ṛcīṣamaḥ (SV. -ma) RV.8.90.1d; AVś.20.104.3d; SV.1.269d; 2.842d. para maliṅgāya namaḥ Tā.10.16. para mam iva janā viduḥ AVś.10.7.21b. para maṃ padam ava bhāti (VS.śB. bhāri) bhūri (TS. bhūreḥ) RV.1.154.6d; VS.6.3d; TS.1.3.6.2d; MS.1.2.14d: 23.17; KS.3.3d; śB.3.7.1.15d; N.2.7d. para māṃ cit parāvatam AVP.10.1.9e. para māṃ taṃ (TB.Apś. tvā) parāvatam AVś.6.75.2a; TB.3.3.11.3a; Apś.3.14.2a. para māṃ te parāvataṃ manaḥ siṣaktu yātudhāna svāhā AVP.2.82.5. para marṣīṃs tarpayāmi BDh.2.5.9.14. para masyāḥ parāvataḥ RV.5.61.1c; VS.11.72a; TS.4.1.9.3a; MS.2.7.7a: 83.5; 3.1.9: 12.7; KS.16.7a; 19.10; śB.6.6.3.4; Apś.16.9.12; Mś.6.1.3.28 (33). P: paramasyāḥ Kś.16.4.37. para masyāṃ parāvati AVP.1.94.3a; 12.2.6b; śś.8.16.1. para mātmā me śudhyantām Tā.10.66. para mātmā vyavasthitaḥ TA.10.11.2b; MahānU.11.13b. para māya namaḥ Tā.10.16. para māyā diśaḥ parameṣṭhinā rājñādhyakṣeṇa AVP.4.30.8b. para me vṛkṣa āyudhaṃ nidhāya VS.16.51c; TS.4.5.10.4c; KS.17.16c. para mebhiḥ pathibhiḥ AVś.19.47.7c; AVP.6.20.8a. para meṇa dhāmnā dṛṃhasva VS.1.2; śB.1.7.1.11. para meṇa pathā vṛkaḥ AVP.2.8.2a. See pareṇaitu pathā. para meṇa paśunā krīyase (MS. krīyasva) VS.4.26; MS.1.2.5: 14.10; KS.2.6; 24.6; śB.3.3.3.8. See tasyās te sahasrapoṣaṃ. para meṇota taskaraḥ AVś.4.3.2b. Cf. pareṇa steno. para meṣṭhī chandaḥ VS.14.9; TS.4.3.5.1; MS.2.8.2: 107.18; KS.17.2; śB.8.2.3.13. para meṣṭhī te 'dhipatiḥ TS.4.4.6.1. para meṣṭhī tvā sādayatu divas (MS.KS. divaḥ) pṛṣṭhe jyotiṣmatīm (KS. adds vyacasvatīṃ prathasvatīṃ bhāsvatīṃ raśmivatīm) VS.15.58; MS.2.7.16: 99.12; KS.40.5; śB.8.7.1.21. P: parameṣṭhī tvā Kś.17.12.24. See next. para meṣṭhī tvā sādayatu divas (TSṃS. divaḥ) pṛṣṭhe vyacasvatīṃ prathasvatīm (TS. adds vibhūmatīṃ prabhūmatīṃ paribhūmatīm; MS. adds bhāsvatīṃ raśmīvatīm) VS.15.64; TS.4.4.3.3; MS.2.8.14: 118.4; śB.8.7.3.14,18. Ps: parameṣṭhī tvā sādayatu divaḥ pṛṣṭhe Apś.17.3.8; parameṣṭhī tvā sādayatu Mś.6.2.2.8; 6.2.3.13. See prec. para meṣṭhī devatā MS.2.13.14: 163.14; KS.39.4; Apś.16.28.1. para meṣṭhī prajāpatiḥ AVś.9.3.11d; AVP.9.26.8b; ArS.3.1c. See tan mayi. para meṣṭhī prajābhyaḥ TB.1.5.5.6b; Apś.8.21.1b. para meṣṭhī bhavati gachati parameṣṭhitām adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda AVP.11.16.14. para meṣṭhī rakṣitā AVP.10.16.10. para meṣṭhī rakṣohā tigmas tigmaśṛṅgaḥ AVP.4.8.13a. para meṣṭhin saṃ nahyasva AVP.10.14.9. para meṣṭhinā mṛtyum KS.35.15. para meṣṭhinaṃ tarpayāmi BDh.2.5.9.5. para meṣṭhine svāhā śB.12.6.1.3; Tā.10.67.2; MahānU.19.2. para meṣṭhy adhipatir mṛtyur gandharvaḥ TS.3.4.7.2. para meṣṭhy abhidhītaḥ VS.8.54. para meṣṭhy asi paramāṃ mā śriyaṃ gamaya ApMB.2.18.1 (ApG.7.19.7). para ś cit putrakā saty upakūlaṃ pitāyati JB.3.247. para s tarda parastaram AVP.5.20.1b. para s tṛtīyād uta vā caturthāt JB.3.385b. para s tā bhagavo vapa NīlarU.13d. See parā tā. para smai va tvaṃ cara AVP.12.2.6a. para smin dhāmann ṛtasya RV.1.43.9b. para spā no vareṇyaḥ RV.8.61.15b; AVP.3.35.3b. para spā ma edhi MS.1.5.2: 67.15; 1.5.8: 76.14; KS.6.9; Apś.6.16.12. para stād yaśo guhāsu mama MahānU.6.8a. para śuṃ cid vi tapati RV.3.53.22a. para śur na druhaṃtaraḥ RV.1.127.3c; SV.2.1165c. para śur vediḥ paraśur naḥ svasti AVś.7.28.1b. See parśur vediḥ. para svantaṃ hataṃ vidat RV.10.86.18b; AVś.20.126.18b. para śveva ni vṛścasi RV.1.130.4g. para syā adhi saṃvataḥ RV.8.75.15a; VS.11.71a; TS.2.6.11.3a; 4.1.9.2a; MS.2.7.7a: 83.3; 3.1.9: 12.6; KS.7.17; 16.7a; 19.10; JB.1.65a; śB.6.6.3.1; 12.4.4.3a; Apś.16.9.11; Mś.6.1.3.28 (33). P: parasyāḥ Kś.16.4.36. para u-parāv ārpito aṅge-aṅge AVP.1.70.4b. Cf. aṅge-aṅga ārpita. apara ṃ nānuvidyate # AVś.19.50.4b. See pred divā. apara pakṣāḥ purīṣam # TB.3.10.4.1; TA.4.19.1. utāpara ṃ tuvijāta bravāma # RV.2.28.8b. uttarāpara syāṃ etc. # see uttarapūrvasyāṃ etc. upara ṃsyate svāhā # TS.7.1.19.1; KSA.1.10. upara tāya svāhā # TS.7.1.19.1; KSA.1.10; 5.1. upara vāś ca me 'dhiṣavaṇe ca me # TS.4.7.8.1. See under adhiṣavaṇe. dakṣiṇāpara syāṃ diśy avisarpī narakaḥ, tasmān naḥ paripāhi # TA.1.19.1. parāpara itā vasuvid vo astu # AVś.18.4.48c. punarbhuvāpara ḥ patiḥ # AVś.9.5.28b; AVP.8.19.11b. pūrvāpara ṃ carato māyayaitau # RV.10.85.18a; AVś.7.81.1a; 13.2.11a; 14.1.23a; MS.4.12.2a: 181.3; TB.2.7.12.2a; 8.9.3a. P: pūrvāparam Mś.5.1.10.17; Kauś.75.6; 79.28. Cf. Kauś.24.18. pratyādāyāpara iṣvā # AVś.10.1.27b. Read pratyādhāyā-. brahmāpara ṃ yujyatāṃ brahma pūrvam # AVś.14.1.64a. P: brahmāparam Kauś.77.2,20; 79.28,32. mārgaśīrṣapauṣamāghāpara pakṣeṣu tisro 'ṣṭakāḥ # Kauś.141.24cd. yathāpara ṃ na māsātai # AVś.18.2.38b--44b,45c.
Dictionary of Sanskrit Grammar KV Abhyankar
"para" has 132 results. para (l) subsequent,as opposed to पूर्व or prior the word is frequently used in grammar in connection with a rule or an operation prescribed later on in a grammar treatise; confer, compare विप्रतिषेधे परं कार्यम् P. I. 4. 2; ( 2 ) occurring after ( something ); confer, compare प्रत्ययः परश्च P. III. 1.1 and 2; confer, compare also तत् परस्वरम् T.Pr. XXI.2.(3)The word पर is sometimes explained in the sense of इष्ट or desired, possibly on the analogy of the meaning श्रेष्ठ possessed by the word. This sense is given to the word पर in the rule विप्रातिषेधे परं कार्यं with a view to apply it to earlier rules in cases of emergency; confer, compare विप्रतिषेधे परं यदिष्टं तद्भवति M.Bh. on I.1.3.Vārt, 6; परशब्दः इष्टवाची M.Bh. on I. 2.5, I. 4.2. Vārttika (on the Sūtra of Pāṇini). 7; II. 1.69 et cetera, and others kalāpara tna a commentary on the kāraka portion of the Kalāpa grammar ascribed to the famous commentator Durgasiṁha's Kātantra-Sūtravṛtti. . tapara karaṇa addition of the mute letter त् after a vowel to signify the inclusion of only such varieties of the vowel as take the same time for their utterance as the vowel marked with त्; confer, compare P. I. 1.70. See त्. para ṃkāryatva or 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. para krama a term used in the Praatisaakhya works for'doubling' of a consonant; | confer, compare सान्तःस्थादौ धारयन्तः परक्रमम् | Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 23. para grahaṇa the use of the word पर;insertion of the word पर in a rule; confer, compare तेनापि परग्रहणं कर्तव्यम् : M.Bh. on I.4.1; confer, compare also परग्रहृणमनर्थकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.2. para tva posteriority; mention afterwards; the word is frequently used in works on grammar in connection with a rule which is mentioned in the treatise after another rule; the posterior rule is looked upon as stronger than the prior one, and is given priority in application when the two rules come in conflict although technically they are equally strong: confer, compare परत्वादल्लोप: ; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.4 Vaart 7; 'परत्वाच्छीभाव: I. 1.11 et cetera, and others para tvanyāya application of the later rule before the former one, according to the dictum laid down by Paanini in the rule विप्रतिषेधे परं कार्यम् P. I. 4.2 ; confer, compare परत्वन्यायो 'न लङ्कितो भवति Sira. Pari. 84, para nipāta literally placing after; the placing of a word in a compound after another as contrasted with पूर्वनिपात . A subordinate word is generally placed first in a compound, confer, compare उपसर्जनं पूर्वम्; in some exceptional cases however, this general rule is not observed as in the cases of राजदन्त and the like, where the subordinate word is placed after the principal word, and which cases, hence, are taken as cases of परनिपात. The words पूर्व and पर are relative, and hence, the cases of परनिपात with respect to the subordinate word ( उपसर्जन ) such as राजद्न्त, प्राप्तजीविक et cetera, and others can be called cases of पूर्वनिपात with respect to the principal word ( प्रधान ) confer, compare परश्शता: राजदन्तादित्वात्परनिपात: Kaas. on P. II.1.39. para nimittaka caused by something which follows; the term is used in grammar in connection with something caused by what follows; confer, compare परनिमित्तकोजादेश: पूर्वविधिं प्रति न स्थानिवत् S. K, on अचः परस्मिन्पूर्वविधौ P.I.1.57. para maprakṛti the most original base; the original of the original base; the word is used in connection with a base which is not a direct base to which an affix is added, but which is a remote base;confer, compare अापत्यो वा गेात्रम् | परमप्रकृतश्च अापत्यः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.IV.1.89; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). om IV.1.93,98,163. para māṇu a time-unit equal to one-half of the unit called अणु, which forms one-half of the unit called मात्रा which is required for the purpose of the utterance of a consonant; confer, compare परमाणु अर्धाणुमात्रा V. Pr.I.61. परमाणु, in short, is the duration of very infinitesimal time equal to the pause between two individual continuous sounds. The interval between the utterances of two consecutive consonants is given to be equivalent to one Paramanu; confer, compare वर्णान्तरं परमाणु R.T.34. para rūpa the form of the subsequent letter (परस्य रूपम्). The word is used in grammar when the resultant of the two coalescing vowels ( एकादेश ) is the latter vowel itself, as for instance ए in प्रेजते ( प्र+एजते ); confer, compare एङि. पररूपम् P.VI.1.94. para valliṅgatā possession of the gender of the final member of a compound word, which, in tatpurusa compounds, is the second of the two or the 1ast out of many; confer, compare परवल्लिङ्गद्वन्द्वतत्पुरुषयो: (P. II.4 26) इति परवाल्लिङ्गता यथा स्यात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.V.4.68. para vipratiṣedha the conflict between two rules (by occurrence together) when the latter prevails over the former and takes place by. Virtue of the dictum विप्रतिषेधे परं कार्यम् P.I. 4.2; confer, compare कथं ये परविप्रतिषेधाः M.Bh. on I.4.2. para saptamī a locative case in the sense of 'what follows', as contrasted with विषयसप्तमी, अधिकरणसप्तमी and the like; confer, compare लुकीति नैषा परसप्तमी शक्या विज्ञातुं न हि लुका पौर्वापर्यमस्ति । का तर्हि । सत्सप्तमी M.Bh. on P.I.2. 49. para savarṇa cognate of the latter vowel or consonant. The word is frequently used in grammar in connection with a substitute or आदेश which is specified to be cognate ( सवर्ण ) of the succeeding vowel or consonant: confer, compare अनुस्वरस्य यथि परसवर्ण: P.VIII. 4. 58. para spara vyapekṣā mutual expectancy possessed by two words, which is called सामर्थ्र्य in grammar. Such an expectancy is necessary between the two or more words which form a compound: confer, compare परस्परव्यपेक्षां सामर्थ्र्यमेके P.II.1.1, V.4; confer, compare also इह राज्ञ: पुरुष इत्युक्ते राजा पुरुषमपेक्षते ममायमिति पुरुषोपि राजानमपेक्षते अहृमस्य इति | M.Bh. om II.1.1. para smaipada a 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. para smaibhāṣa literally speaking the activity or क्रिया for another; a term of ancient grammarians for roots taking the first nine personal affixes only viz. ति, तः... मसू. The term परस्मैपदिन् was substituted for परस्मैभाष later on,more commonly. See परस्मैपद a reference to some preceding word, not necessarily on the same page. . The term परस्मैभाष along with अात्मनेभाष is found almost invariably used in the Dhaatupaatha attributed to Paanini; confer, compare भू सत्तायाम् | उदात्त: परस्मैभाषः | एघादय उदात्त अनुदात्तेत अात्मनभाषा: Dhatupatha. pūrvāpara pāda name given to the second pada of the second adhyaya of Panini's Asadhyayi which begins with the Sutra पूर्वापराधरोत्तरमेकदेशिनैकाधिकरणे P. II. 2.1. rapara with the letter र inserted after it; the term is used in connection with the guna and vrddhi substitutes for ऋ. These substitutes are respectively अ and अा, which, by the addition of र्, always become अर् and अार्: cf उरण् रपरः P.I. 1. 51, confer, compare ऋकारस्य गुणवृद्वीं रेफाशिखा अरारावेवेति confer, compare also वृद्धिर्भवति गुणो भवतीति रेफशिरा गुणवृद्धिसंज्ञकोभिनिर्वर्तते; M.Bh. on P.VI. 4.121, VIII.2.42. śabdpara vipratiṣedha cl,. comparatively superior strength possessed by a word, which in the text of a particular sutra is later than another word, which is put in earlier in the Sutra. This शब्दपरविप्रतिषेधे is contrasted with the standard शास्त्रपरविप्रतिषेध which is laid down by Panini in his rule विप्रतिषेधे परं कार्यम् and which lays down the superior strength of that rule which is put by Panini later on in his Astadhyayi: e. g. in the rule विभाषा गमहनविदविशाम्,it is not the word हन् although occuring earlier, but the word विश् occuring later in the rule, which helps us to decide which विद् should be taken confer, compare ज्ञानार्तस्य सत्यपि विदरूपत्वे अर्थस्य भेदकत्वेन रूपवदाश्रयणात्प्रतिषेधाभावः | यद्यपि हन्तिना साहचर्ये विदेरस्ति तथापि शब्दपरविप्रतिषेधाद् विशिर्व्यवस्थाहेतुर्न हान्तिः ! Kaiyata on P. VII.2.18:confer, compare also, P.VI.1.158 V.12. akāraka not causing any verbal activity; different from the kārakas or instruments of action such as the agent, the object, the instrument, the recipient (संप्रदान), the separated (अपादान) and the location, (अधिकरण) confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.23, 29 and 5l and on II.3.1. akṣarasamāmnāya alphabet: traditional enumeration of phonetically independent letters generally beginning with the vowel a (अ). Although the number of letters and the order in which they are stated differ in different treatises, still, qualitatively they are much the same. The Śivasūtras, on which Pāṇini's grammar is based, enumerate 9 vowels, 4 semi-vowels, twenty five class-consonants and 4 | sibilants. The nine vowels are five simple vowels or monothongs (समानाक्षर) as they are called in ancient treatises, and the four diphthongs, (सन्ध्यक्षर ). The four semi-vowels y, v, r, l, ( य् व् र् ल् ) or antasthāvarṇa, the twenty five class-consonants or mutes called sparśa, and the four ūṣman letters ś, ṣ, s and h ( श् ष् स् ह् ) are the same in all the Prātiśākhya and grammar works although in the Prātiśākhya works the semi-vowels are mentioned after the class consonants.The difference in numbers, as noticed, for example in the maximum number which reaches 65 in the VājasaneyiPrātiśākhya, is due to the separate mention of the long and protracted vowels as also to the inclusion of the Ayogavāha letters, and their number. The Ayogavāha letters are anusvāra, visarjanīya,jihvāmulīya, upadhmānīya, nāsikya, four yamas and svarabhaktī. The Ṛk Prātiśākhya does not mention l (लृ), but adding long ā (अा) i (ई) ,ū (ऊ) and ṛ (ऋ) to the short vowels, mentions 12 vowels, and mentioning 3 Ayogavāhas (< क्, = प् and अं) lays down 48 letters. The Ṛk Tantra Prātiśākhya adds the vowel l (लृ) (short as also long) and mentions 14 vowels, 4 semivowels, 25 mutes, 4 sibilants and by adding 10 ayogavāhas viz. 4 yamas, nāsikya, visarjanīya, jihvāmulīya, upadhmānīya and two kinds of anusvāra, and thus brings the total number to 57. The Ṛk Tantra makes a separate enumeration by putting diphthongs first, long vowles afterwards and short vowels still afterwards, and puts semi-vowels first before mutes, for purposes of framing brief terms or pratyāhāras. This enumeration is called varṇopadeśa in contrast with the other one which is called varṇoddeśa. The Taittirīya prātiśākhya adds protracted vowels and lays down 60 letters : The Ṣikṣā of Pāṇini lays down 63 or 64 letters, while the Vājasaneyi-prātiśākhya gives 65 letters. confer, compare Vājasaneyi Prātiśākhya. VIII. 1-25. The alphabet of the modern Indian Languages is based on the Varṇasamāmnāya given in the Vājasaneyi-prātiśākhya. The Prātiśākhyas call this enumeration by the name Varṇa-samāmnāya. The Ṛk tantra uses the terms Akṣara samāmnāya and Brahmarāśi which are picked up later on by Patañjali.confer, compare सोयमक्षरसमाम्नायो वाक्समाम्नायः पुष्पितः फलितश्चन्द्रतारकवत् प्रतिमण्डितो वेदितव्यो ब्रह्मराशिः । सर्ववेदपुण्यफलावाप्तिश्चास्य ज्ञाने भवति । मातापितरौ चास्य स्वर्गे लोके महीयेते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika.2-end. agra the original Samhita text as opposed to pratṛṇna ( प्रतृण्ण ) or padapāṭha, (पदपाठ) which is the recital of separate words. atantra implying no specific purpose: not intended to teach anything, अविवक्षित; exempli gratia, for example ह्रस्वग्रहणमतन्त्रम् Kāś and Si. Kau. on तस्यादित उदात्तमर्धह्रस्वम् P.1.2.32: confer, compare also अतन्त्रं तरनिर्देशः ( the use of तरप् does not necessarily convey the sense of the comparative degree in Pāṇini's rules) Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.2.33. This statement has been given as a distinct Paribhāṣa by Vyāḍiparibhāṣāsūcana. and Sākaṭāyana. The author of the Mahābhāṣya appears to have quoted it from the writings of Vyāḍiparibhāṣāsūcana. and the earlier grammarians See also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on अल्पाच्तरम् P. II.2.34. adhikāra governing rule consisting of a word (exempli gratia, for example प्रत्ययः, धातोः, समासान्ताः et cetera, and others ) or words (exempli gratia, for example ङ्याप्प्रातिपदिकात्, सर्वस्य द्वे et cetera, and others ) which follows or is taken as understood in every following rule upto a particular limit. The meaning of the word अधिकार is discussed at length by Patañjali in his Mahābhāṣya on II.1.1, where he has given the difference between अधिकार and परिभाषा; confer, compare अधिकार: प्रतियोगं तस्यानिर्देशार्थ इति योगे योगे उपतिष्ठते। परिभाषा पुनरेकदेशस्था सती सर्वं शास्त्रमभिज्वलयति प्रदीपवत् । See also Mahābhāṣya on I.3.11, I. 4.49 and IV. I.83. The word or wording which is to repeat in.the subsequent rules is believed to be shown by Pāṇini by characterizing it with a peculiarity of utterance known as स्वरितोच्चार or स्वरितत्वेन उच्चारणम्. The word which is repeated in the following Sūtras is stated to be अधिकृत. The Śabda Kaustubha defines adhikāra as एकंत्रोपात्तस्यान्यत्र व्यापार: अधिकारः Śab. Kaus. on P.1.2.65. Sometimes the whole rule is repeated e. g. प्रत्यय: P.III.1.1, अङ्गस्य P.VI.4.1 समासान्ताः P.V.4.68 while on some occasions a part only of it is seen repeatedition The repetition goes on upto a particular limit which is stated as in असिद्धवदत्राभात् P.VI.4.22, प्राग्रीश्वरान्निपाताः P.I.4.56. Many times the limit is not stated by the author of the Sūtras but it is understood by virtue of a counteracting word occurring later on. On still other occasions, the limit is defined by the ancient traditional interpreters by means of a sort of convention which is called स्वरितत्वप्रतिज्ञा. This अधिकार or governance has its influence of three kinds: ( 1 ) by being valid or present in all the rules which come under its sphere of influence, e. g. स्त्रियाम् or अङ्गस्य; (2) by showing additional properties e. g. the word अपादान being applied to cases where there is no actual separation as in सांकाश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः: (3) by showing additional force such as setting aside even subsequent rules if opposingular. These three types of the influence which a word marked with स्वरित and hence termed अधिकार possesses are called respectively अधिकारगति, अधिक क्रार्य and अधिक कार. For details see M.Bh. on I.3.11. This अधिकार or governing rule exerts its influence in three ways: (1) generally by proceeding ahead in subsequent rules like the stream of a river, (2)sometimes by jumps like a frog omitting a rule or more, and (3)rarely by proceeding backward with a lion's glance; confer, compare सिंहावलोकितं चैव मण्डूकप्लुतमेव च ।; गड्गाप्रवाहवच्चापि अधिकारास्त्रिधा मताः ॥ aniṅgya not separable into two padas or words by means of avagraha; confer, compare संध्य ऊष्माप्यनिङ्ग्ये: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) V.41; confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IX.25, XIII.30. See इङ्ग्य below. antaraṅga a highly technical term in Pāṇini's grammar applied in a variety of ways to rules which thereby can supersede other rules. The term is not used by Pāṇini himselfeminine. The Vārtikakāra has used the term thrice ( Sec I. 4. 2 Vārttika (on the Sūtra of Pāṇini). 8, VI.1.106 Vart.10 and VIII.2.6 Vārttika (on the Sūtra of Pāṇini). I) evidently in the sense of immediate', 'urgent', 'of earlier occurrence' or the like. The word is usually explained as a Bahuvrīhi compound meaning 'अन्त: अङ्गानि निमित्तानि यस्य' (a rule or operation which has got the causes of its application within those of another rule or operation which consequently is termed बहिरङ्ग). अन्तरङ्ग, in short, is a rule whose causes of operation occur earlier in the wording of the form, or in the process of formation. As an अन्तरङ्ग rule occurs to the mind earlier, as seen a reference to some preceding word, not necessarily on the same page. , it is looked upon as stronger than any other rule, barring of course अपवाद rules or exceptions, if the other rule presents itself simultaneously. The Vārtikakāra, hence, in giving preference to अन्तरङ्ग rules, uses generally the wording अन्तरङ्गबलीयस्त्वात् which is paraphrased by अन्तरङ्गं बहिरङ्गाद् बलीयः which is looked upon as a paribhāṣā. Grammarians, succeeding the Vārtikakāra, not only looked upon the बहिरङ्ग operation as weaker than अन्तरङ्ग, but they looked upon it as invalid or invisible before the अन्तरङ्ग operation had taken placcusative case. They laid down the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे which has been thoroughly discussed by Nāgeśa in his Paribhāṣendusekhara. The अन्तरङ्गत्व is taken in a variety of ways by Grammarians : (l) having causes of application within or before those of another e. g. स्येनः from the root सिव् (सि + उ+ न) where the यण् substitute for इ is अन्तरङ्ग being caused by उ as compared to guṇa for उ which is caused by न, (2) having causes of application occurring before those of another in the wording of the form, (3) having a smaller number of causes, (4) occurring earlier in the order of several operations which take place in arriving at the complete form of a word, (5) not having संज्ञा (technical term) as a cause of its application, ( 6 ) not depending upon two words or padas, (7) depending upon a cause or causes of a general nature (सामान्यापेक्ष) as opposed to one which depends on causes of a specific nature ( विशेषापेक्ष). antarhita separated by a dissimilar element; confer, compare यूनि चान्तर्हित अप्राप्तिः P.IV. 1.93 Vārttika (on the Sūtra of Pāṇini). 5. व्यञ्जनान्तर्हितोपि उदात्तपरः अनुदात्तः स्वरितमापद्यते T. Pr.XIV.30; confer, compare also Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III.9. apādāna detachment, separation, ablation technical term for अपादानकारक which is defined as ध्रुवमपायेऽपादानम् in P.I.4.24 and subsequent rules 25 to 3l and which is put in the ablative case; confer, compare अपादाने पञ्चमी P. II.3.28. apāya (1) point of departure, separation; confer, compare ध्रुवमपायेपादानम् P.I.4.24; (2) disappearance; confer, compare संनियेागशिष्टानामन्यतरापाये उभयोरप्यपायः । तद्यथा । देवदत्तयज्ञदत्ताभ्यामिदं कर्म कर्तव्यम् । देवदत्तापाये यज्ञदत्तेपि न करोति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.36. abhinidhāna literally that which is placed near or before; the first of the doubled class consonants; a mute or sparṣa consonant arising from doubling and inserted before a mute; confer, compare अघोषादूष्मणः परः प्रथमः अभिनिधानः स्पर्शपरात्तस्य सस्थानः ( Taittirīya Prātiśākhya. XIV. 9. ) explained by त्रिभाष्यरत्न as स्पर्शपरादघोषादूष्मणः परः प्रथम आगमस्तस्य स्पर्शस्य समानस्थानः अभिनिधानो भवति । अभिनिधीयते इत्यभिनिधानः आरोपणीयः इत्यर्थः । यथा यः क्कामयेत अश्मन्नूर्जम् । यः प्पाप्मना । The Ṛk. prātiśākhya explains the term अभिनिधान somewhat differently; confer, compare अभिनिधानं कृतसंहितानां स्पर्शन्ति:स्थानामपवाद्य रेफम् । संघारणं संवरणं श्रुतेश्च स्पर्शोदयानामपि चावसाने Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 5, explained by उव्वट as स्पर्शपराणां स्पर्शानां रेफं वर्जयित्वा अन्तःस्थानां च वर्णानां कृतसंहितानां च सतां संधारणं वर्णश्रुतेश्च संवरणं भवति । तदेतद् अभिनिधानं नाम । यथा उष मा षड् द्वा द्वा । ऋ. सं ८।६८।१४ इह षड् इत्यत्र अभिनिधानम् ॥ अभिनिघान possibly according to उव्वट here means the first of the doubled letter which, although the second letter is attached to it, is separately uttered with a slight pause after it. अभिनिधान means, in short, something like 'suppression.' The Ṛk. Tantra takes a still wider view and explains अभिनिधान as the first of a doubled consonant, cf ; अभिनिधानः । क्रमजं च पूर्वान्ततस्वरं भवति । Ṛktantra Prātiśākhya. 21. 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. avagraha (1) separation of a compound word into its component elements as shown in the Pada-Pāṭha of the Vedic Saṁhitās. In the Padapāṭha, individual words are shown separately if they are combined by Saṁdhi rules or by the formation of a compound in the Saṁhitāpāṭha; exempli gratia, for example पुरोहितम् in the Saṁhitāpāṭha is read as पुरःsहितम्. In writing, there is observed the practice of placing the sign (ऽ) between the two parts, about which nothing can be said as to when and how it originatedition The AtharvaPrātiśākhya defines अवग्रह as the separation of two padas joined in Saṁhitā. (Atharvaveda Prātiśākhya. II.3.25; II.4.5). In the recital of the pada-pāṭha, when the word-elements are uttered separately, there is a momentary pause measuring one matra or the time required for the utterance of a short vowel. (See for details Vāj. Prāt. Adhāya 5). (2) The word अवग्रह is also used in the sense of the first out of the two words or members that are compounded together. See Kāśikā on P.VIII.4.26; confer, compare also तस्य ( इङ्ग्यस्य ) पूर्वपदमवग्रहः यथा देवायत इति देव-यत. Tai. Pr. I. 49. The term अवग्रह is explained in the Mahābhāṣya as 'separation, or splitting up of a compound word into its constitutent parts; confer, compare छन्दस्यानङोवग्रहो दृश्येत पितामह इति ।(Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.36); also confer, compare यद्येवमवग्रहः प्राप्नोति । न लक्षणेन पदकारा अनुवर्त्याः। पदकारैर्नाम लक्षणमनुवर्त्यम् । यथालक्षणं पदं कर्तव्यम् (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.109) where the Bhāṣyakāra has definitely stated that the writers of the Padapāṭha have to split up a word according to the rules of Grammar. (3) In recent times, however, the word अवग्रह is used in the sense of the sign (ऽ) showing the coalescence of अ (short or long) with the preceding अ (short or long ) or with the preceding ए or ओ exempli gratia, for example शिवोऽ र्च्यः, अत्राऽऽगच्छ. (4) The word is also used in the sense of a pause, or an interval of time when the constituent elements of a compound word are shown separately; confer, compare समासेवग्रहो ह्रस्वसमकालः (Vājasaneyi Prātiśākhya. V.1). (5) The word is also used in the sense of the absence of Sandhi when the Sandhi is admissible. avagrahavirāma the interval or pause after the utterance of the first member of a compound word when the members are uttered separately. This interval is equal to two moras according to Tait. Pr. while, it is equal to one mora according to the other Prātiśākhyas. avyapavṛkta unseparated, undivided, inseparable, mixed; confer, compare नाव्यपवृक्तस्य अवयवे तद्विधिः यथा द्रव्येषु Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva-sutra 4.V.9 whereon Kaiyaṭa remarks व्यपवृक्तं भेदः । अव्यपवृक्तं अभिन्नबुद्धिविषयमेकत्वालम्बनज्ञानग्राह्यं समुदायरूपम् । asaṃnikarṣa (1) separatedness as in the case of two distinct words;(2) absence of co-alescence preventing the sandhi; cf R.T. 68,70. asamāsa (1) absence of a compound. उपसर्गादसमासेपि णोपदेशस्य P. VIII.4.14; (2) an expression conveying the sense of a compound word although standing in the form of separate words: चार्थे द्वन्द्ववचने असमासेपि वार्थसंप्रत्ययादनिष्टं प्राप्नोति । अहरहर्नयमानो गामश्वं पुरुषं पशुम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.2.29. iṅgya a separable word as opposed to अनिङ्ग्य; part of a compound word which is separated or may be separated from the remaining part when the word is split up into its constituent parts. Generally the word is applied to the first part of a compound word when it is split up in the recital of the padapāṭha. The 'iṅgya' word is shown by a pause or avagraha after it which is shown in writing by the sign (ऽ): confer, compare इङ्गयेत विभागेन चाल्यते इति इङ्गयम् । इङ्गयमिति विभागपदस्य संशा commentary on Tait. Prāt. 1.48. सावग्रहं पदमिङ्गयम् Com.on T.Pr. I.48. uṇādisūtradaśapādī the text of the Uṇādi Sūtras divided into ten chapters believed to have been written by शाकटायन. It is printed at the end of the Prakriyā Kaumud and separately also, and is also available in manuscripts with a few differences. Patañjali in his Bhāṣya on P.III.3.1, seems to have mentioned Sakaṭāyana as the author of the Uṇādi Sūtras although it cannot be stated definitely whether there was at that time, a version of the Sūtras in five chapters or in ten chapters or one, completely different from these, as scholars believe that there are many interpolations and changes in the versions of Uṇādi Sūtras available at present. A critical study of the various versions is extremely desirable. upamanyu (1) the famous commentator on the grammatical verses attributed to Nandikeśvarakārikā. which are known by the name नन्दिकेश्वरकारिका and which form a kind of a commentary on the sūtras of Maheśvara; (2) a comparatively modern grammarian possibly belonging to the nineteenth century who is also named Nandikeśvarakārikā. kārikābhāṣya by Upamanyu. and who has written a commentory on the famous Kāśikāvṛtti by Jayāditya and Vāmana. Some believe that Upa-manyu was an ancient sage who wrote a nirukta or etymological work and whose pupil came to be known as औपमन्यव. upamita an object which is comparedition The word is found in Pāṇinisūtra उपमितं व्याघ्रादिभिः P.II.1.56, where the Kāśikā paraphrases it by the word उपमेय and illustrates it by the word पुरुष in पुरुषव्याघ्र. upasarga preposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare सोपसर्गेषु नामसु Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 38. The word became technically applied by ancient Sanskrit Gratmmarians to the words प्र, परा, अप, सम् et cetera, and others which are always used along with a verb or a verbal derivative or a noun showing a verbal activity; confer, compare उपसर्गाः क्रियायोगे P. I. 4.59. 'These prefixes are necessariiy compounded with the following word unless the latter is a verbal form; confer, compare कुगतिप्रादयः P.II. 2.18. Although they are not compounded with a verbal form, these prepositions are used in juxtaposition with it; sometimes they are found detached from the verbal form even with the intervention of one word or more. The prefixes are instrumental in changing the meaning of the root. Some scholars like Śākaṭāyana hold the view that separated from the roots, prefixes do not express any specific sense as ordinary words express, while scholars like Gārgya hold the view that prefixes do express a sense e. g. प्र means beginning or प्रारम्भ; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः । नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति । उच्चावचाः पदार्था भवन्तीति गार्ग्यः । तद्य एषु पदार्थः प्राहुरिमं तं नामाख्यातयोरर्थविकरणम् Nirukta of Yāska. I. 8. It is doubtful, however, which view Pāṇini himself held. In his Ātmanepada topic, he has mentioned some specific roots as possessing some specific senses when preceded by some specific prefixes (see P. I. 3.20, 24, 25, 40, 4l, 46, 52, 56, et cetera, and others ), which implies possibly that roots themselves possess various senses, while prefixes are simply instrumental in indicating or showing them. On the other hand, in the topic of the Karmapravacanīyas,the same words प्र, परा et cetera, and others which, however, are not termed Upasargas for the time being, although they are called Nipātas, are actually assigned some specific senses by Pāṇini. The Vārttikakāra has defined उपसर्ग as क्रियाविशेषक उपसर्गः P. I. 3.I. Vārt 7, leaving it doubtful whether the उपसर्ग or prefix possesses an independent sense which modifies the sense of the root, or without possessing any independent sense, it shows only the modified sense of the root which also is possessed by the root. Bhartṛhari, Kaiyaṭa and their followers including Nāgeśa have emphatically given the view that not only prefixes but Nipātas, which include प्र, परा and others as Upasargas as well as Karmapravacanīyas, do not denote any sense, but they indicate it; they are in fact द्योतक and not वाचक. For details see Nirukta of Yāska. I. 3, Vākyapadīya II. 190, Mahābhāṣya on I. 3.1. Vārttika (on the Sūtra of Pāṇini). 7 and Kaiyaṭa's Mahābhāṣyapradīpa. and Mahābhāṣya-Pradīpoddyota by Nāgeśa. thereon. The Ṛk Prātiśākhya has discussed the question in XII. 6-9 where, as explained by the commentator, it is stated that prefixes express a sense along with roots or nouns to which they are attachedition It is not clear whether they convey the sense by denotation or indication, the words वाचक in stanza 6 and विशेषकृत् in stanza 8 being in favour of the former and the latter views respectively; cf उपसर्गा विंशतिरर्थवाचकाः सहेतराभ्यामितरे निपाताः; क्रियावाचकभाख्यातमुपसर्गो विशेषकृत्, सत्त्वाभिधायकं नाम निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. st. 6 and 8. For the list of upasargas see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 6, Taittirīya Prātiśākhya. I. 15, Vājasaneyi Prātiśākhya. VI.24, and S. K. on P. I.4.60. upasthita a word used father technically in the sense of the word इति which is used in the Krama and other recitals when Vedic reciters show separately the two words compounded together by uttering the compound word first, then the word इति and then the two compound words, exempli gratia, for example सुश्लोक ३ इति सु-श्लोक। विभावसो इति विभा-वसो. The Kāśikā defines the word उपस्थित as समुदायादवच्छिद्य पदं येन स्वरूपे अवस्थाप्यते तद् उपस्थितम् । इतिशब्दः । Kāś.on VI.1.129. The Ṛk-Prātiśākhya explains the word rather differently, but in the same context.The word after which इति is placed is called upasthita exempli gratia, for example the word बाहू in बाहू इति or विभावसौ in विभावसो इति as contrasted with स्थित id est, that is the word without इति exempli gratia, for example बाहू or विभावसो, as also contrasted with स्थितोपस्थित id est, that is the whole word विभावसो इति विभाsवसो which is also called संहित or मिलित; (2) occurring, present; cf कार्यकालं संज्ञापरिभाषम् . यत्र कार्यं तत्रोपस्थितं द्रष्टव्यम् । Par.Śek. Pari.3. ekapada made up of one word; consisting of one word; confer, compare अथवा सन्त्येकपदान्यप्यवधारणानि । यथा अब्भक्षो वायुभक्षः । अप एव भक्षयति वायुमव भक्षयति । M.Bh. first Āhnika; (2) a continuous word paraphrased as अखण्डपद and समानपद by commentators; confer, compare तेनानन्तरा षष्ठयेकपदवत् V.Pr.II. 18: (3) every individual word: confer, compare बहुक्रमे क्रमेत तस्यैकपदानि नि:सृजन् R.Pr.XI.18. ekaśeṣa a kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona. ekāntara separated or intervened by one single thing, a letter or a word; e. g. अां पचसि देवदत्त, where देवदत्त follows अाम् with one word पचसि intervening; confer, compare आम एकान्तरमामन्त्रितमनन्तिके P.VIII.1.55. m̐ nāsikya a nasal letter or utterance included among the अयोगवाह letters analogous to anusvāra and yama letters. It is mentioned in the Vājasaneyi Prātiśākhya as हुँ इति नासिक्यः on which Uvvaṭa's Bhāṣya on the Prātiśākhya works. makes the remark अयमृक्शाखायां प्रसिद्धः. The Ṛk-Prātiśākhya mentions नासिक्य, यम and अनुस्वार as नासिक्य or nasal letters, while Uvvaṭa's Bhāṣya on the Prātiśākhya works. defines नासिक्य as a letter produced only by the nose; confer, compare केवलनासिकया उच्चार्यमाणे वर्णॊ नासिक्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works. on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20. The Taittirīya Prātiśākhya calls the letter ह् as nāsikya when it is followed by the consonant न् or ण् or म् and gives अह्नाम् , अपराह्णे and ब्रह्म as instances. The Pāṇinīya Śikṣā does not mention नासिक्य as a letter. The Mahābhāṣya mentions नासिक्य as one of the six ayogavāha letters; confer, compare के पुनरयोगवाहाः । विसर्जनीयजिह्वामूलीयोपध्मानीयानुस्वारानुनासिक्ययमाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5 Vārttika (on the Sūtra of Pāṇini). 5, where some manuscripts read नासिक्य for अानुनासिक्य while in some other manuscripts there is neither the word आनुनासिक्य nor नासिक्य. It is likely that the anunāsika-colouring given to the vowel preceding the consonant सू substituted for the consonants म, न् and others by P. VIII. 3.2. to 12, was looked upon as a separate phonetic unit and called नासिक्य as for instance in सँस्कर्ता, मा हिँसीः, सँशिशाधि et cetera, and others ktvā kṛt (affix). affix त्वा added to roots (1) in the sense of prohibition conveyed by the word अलं or खलु preceding the root, exempli gratia, for example अलं कृत्वा, खलु कृत्वा; confer, compare P. III.4.18; (2) in the sense of exchange in the case of the root मा, e. g. अपमित्य याचते; confer, compare P. III.4.19; (3) to show an activity of the past time along with a verb or noun of action showing comparatively a later time, provided the agent of the former and the latter activities is the same; exempli gratia, for example भुक्त्वा व्रजति, स्नात्वा पीत्वा भुक्त्वा व्रजति; confer, compare P. III.4. 21. This kṛt affix is always added to roots when they are without any prefix; when there is a prefix the indeclinable, ending in त्वा, is always compounded with the prefix and त्वा is changed into य (ल्यप्), exempli gratia, for example प्रकृत्य, प्रहृत्य; confer, compare समासेऽनञ्पूर्वे क्त्वो ल्यप् P. VII. 1.37. The substitution of य is at will in Vedic Literature; exempli gratia, for example कृष्णं वासो यजमानं परिधापयित्वा ( instead of परिधाप्य ), confer, compare P. VII.1.38, while sometimes, य is added after त्वा as an augment e. g. दत्वाय सविता धियः confer, compare P. VII.l.47, as also sometimes त्वी or त्वीनम् is substituted for त्वा e. g. इष्ट्वीनं देवान्, स्नात्वी मलादिव, confer, compare P. VII.1.48, 49. īśeḥ (VII.2.77) अनुकर्षणार्थो विज्ञायते Kāś. on P.IV.2.78; (3) succession of the same consonant brought about; doubling; reduplication; क्रम is used in this way in the Ṛk Prātiśākhya as a synonym of dvitva prescribed by Pāṇini; e. g. अा त्वा रथं becomes अा त्त्वा रथम् ; सोमानं स्वरणम् becomes सोमानं स्स्वरणम् ; confer, compare स्वरानुस्वारोपहितो द्विरुच्यते संयोगादि: स क्रमोSविक्रमे सन् । etc, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. l to 4; confer, compare also स एष द्विर्भावरूपो विधिः क्रमसंज्ञो वेदितव्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works. on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 1. The root क्रम् IA. is several times used in the Prātiśākhya works for द्विर्भवन, confer, compare also T. Pr.XXI.5; XXIV.5; (4) repetition of a word in the recital of Vedic passages, the recital by such a repetition being called क्रमपाठ, which is learnt and taught with a view to understanding the original forms of words combined in the Saṁhitā by euphonic rules, substitution of letters such as that of ण् for न् , or of ष् for स् , as also the separate words of a compound word ( सामासिकशब्द ); e. g. पर्जन्याय प्र । प्र गायत । गायत दिवः । दिवस्पुत्राय । पुत्राय मीळ्हुषे । मीळ्हुषे इति मीळ्हुषे । confer, compare क्रमो द्वाभ्यामतिक्रम्य् प्रत्यादायोत्तरं तयोः उत्तेरेणोपसंदध्यात् तथार्द्धर्चं समापयेत् ॥ Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X. 1. For details and special features, confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) ch. X and XI: confer, compare also Vājasaneyi Prātiśākhya. IV. 182190: T. Pr, XXIII. 20, XXIV. 6. kramapāṭha recital of the Vedic Saṁhitā by means of separate groups of two words, repeating each word except the first of the Vedic verseline; see क्रम a reference to some preceding word, not necessarily on the same page. . The various rules and exceptions are given in detail in Paṭalas ten and eleven of the Ṛk Prātiśākhya. The Vedic Saṁhitā or Saṁhitāpāṭha is supposed to be the original one and the Padapāṭha prepared later on, with a view to preserving the Vedic text without any change or modification of a letter, or accent; confer, compare न लक्षणेन पदकारा अनुवर्त्याः । पदकारैर्नाम लक्षणमनुवर्त्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.109, VI. 1.207 and VIII. 2.16, where Patañjali clearly says that grammar-rules are not to follow the Padapāṭha, but, the writer of the Padapāṭha is to follow the rules already laid down. The Jaṭāpāṭha, the Ghanapāṭha and the other recitals are later developments of the Padapāṭha as they are not mentioned in the Prātiśākhya works. gaṅgādhara [GANGADHARA SHASTRI TELANG] (l) a stalwart grammarian and Sanskrit scholar of repute who was a pupil of Bālasarasvatī of Vārāṇaśī and prepared in the last century a host of Sanskrit scholars in Banaras among whom a special mention could be made of Dr. Thebaut, Dr. Venis and Dr. Gaṅgānātha Jhā. He was given by Government of India the titles Mahāmahopādhyāya and C. I.E. His surname was Mānavallī but he was often known as गङाधरशास्त्री तेलङ्ग. For details, see Mahābhāṣya, D.E. Society Ed.Poona p.p.33, 34; (2)an old scholar of Vyākarana who is believed to have written a commentary on Vikṛtavallī of Vyādi; (3) a comparatively modern scholar who is said to have written a commentary named Induprakāśa on the Śabdenduśekhara; (4) author of the Vyākaraṇadīpaprabhā, a short commentary on the Vyākaraṇa work of Cidrūpāśramin. See चिद्रूपाश्रमिन्. gonardīya literally inhabitant of Gonarda which was the name of a district. in the province of Oudh in the days of the Mahabhasyakara according to some scholars. Others believe that Gonarda was the name of the district named Gonda at present The expression गोनर्दीय अाह occurs four times in the Mahabhasya where it refers to a scholar of grammar in Patafijali's time; cf M.Bh. on I. 1.21 ; I. 1.29; III. I.92; VII. 2.101. As Kaiyata paraphrases the words गेानर्दीयस्त्वाह as भाष्यकारस्त्वाह, scholars say that गेीनर्दीय was the name taken by the Mahabhasyakara himself who was a resident of Gonarda. Hari Diksita, however, holds that गोनर्दीय was the term used for the author of the . Varttikas; confer, compare Brhacchabdaratna. carkarīta a term used by the ancient grammarians in connection with a secondary root in the sense of frequency; the term यङ्लुगन्त is used by comparatively modern grammarians in the same sense. The चर्करीत roots are treated as roots of the adadi class or second conjugation and hence the general Vikarana अ ( शप् ) is omitted after them.The word is based on the 3rd person. sing form चर्करीति from .the root कृ in the sense of frequency; exempli gratia, for example चर्करीति, चर्कर्ति, बोभवीति बोभोति; confer, compare चर्करीतं च a gana-sutra in the gana named ’adadi’ given by Panini in connection with अदिप्रभृतिभ्य; शपः Pāṇini. II.4.72; confer, compare also चर्करीतमिति यङ्लुकः प्राचां संज्ञा Bhasa Vr. on P. II. 4.72, The word चेक्रीयित is similarly used for the frequentative when the sign of the frequentative viz. य ( यङ् ) is not elidedition See चेक्रीयित. carcā (1) splitting up of a word into its component parts, which is generalty shown in the Padaptha by अवग्रहं (S). The word, hence means पदपाठ or recital by showing separately the constitutent words of the Samhita or the running text of the Veda. The word is used almost in the same sense in the Mahabhasya in respect of showing the words of a sutra separately; confer, compare न केवलानि चर्चापदानि व्याख्यानं वृद्धिः आत् ऐजिति । किं तर्हि । उदाहरणं प्रत्युदाहरणं वाक्याध्याहारः इत्येतत्समुदितं व्याख्यानं भवति M.Bh. on Mahesvara Sutra 1 Wart. 6l ; (2) a repeated word; confer, compare इतिकरणात् पुरतो यत् पुनः पदवचनं तत् चर्चाशब्देनोच्यते. Uvvata on Vājasaneyi Prātiśākhya. III.20; (3) a discussion or a debate where consideration is given to each single word; confer, compare प्रर्यायशब्दानां लाघवगौरवचर्चा नाद्रियते Par. Sek. Pari. 115. ṇic affix 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. tatpuruṣa name of an important kind of compound words similar to the compound word तत्पुरुष id est, that is ( तस्य पुरुषः ), and hence chosen as the name of such compounds by ancient grammarians before Panini. Panini has not defined the term with a view to including such compounds as would be covered by the definition. He has mentioned the term तत्पुरुष in II.1.22 as Adhikara and on its strength directed that all compounds mentioned or prescribed thereafter upto Sutra II.2.22 be called तत्पुरुष. No definite number of the sub-divisions of तत्पुरुष is given;but from the nature of compounds included in the तत्पुरुष-अधिकार, the sub-divisions विभक्तितत्पुरुष confer, compare P.II.1.24 to 48, समानाधिकरणतत्पुरुष confer, compare P. II.1.49 to 72 (called by the name कर्मधारय; acc.to P.I. 2. 42), संख्यातत्पुरुष (called द्विगु by P.II.1.52), अवयत्रतत्पुरुष or एकदेशितत्पुरुषं confer, compare P.II.2.1-3, ब्यधिकरणतत्पुरुष confer, compare P. II 2.5, नञ्तत्पुरुष confer, compare P.II.2.6, उपपदतत्पुरुष confer, compare P. II.2.19, प्रादितत्पुरुष confer, compare P.II.2 18 and णमुल्तत्पुरुष confer, compare P.II.2.20 are found mentioned in the commentary literature on standard classical works. Besides these, a peculiar tatpurusa compound mentioned by'Panini in II.1.72, is popularly called मयूरव्यंसकादिसमास. Panini has defined only two out of these varieties viz. द्विगु as संख्यापूर्वो द्विगुः P.II. 1.23, and कर्मधारय as तत्पुरुषः समानाधिकरणः कर्मधारयः P. I.2.42. The Mahabhasyakara has described तत्पुरुष as उत्तरपदार्थप्रधानस्तत्पुरुषः: confer, compare M.Bh. on II.1.6, II.1.20, II.1.49, et cetera, and others , and as a consequence it follows that the gender of the tatpurusa compound word is that of the last member of the compound; confer, compare परवल्लिङ द्वन्द्वतत्पुरुषयोः P. II.4. 26; cf also तत्पुरुषश्चापि कः परवल्लिङं प्रयोजयति । यः पूर्वपदार्थप्रधानः एकदेशिसमासः अर्धपिप्पलीति । यो ह्युत्तरपदार्थप्रधानो दैवकृतं तस्य परवल्लिङ्गम्, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.4.26. Sometimes, the compound gets a gender different from that of the last word; confer, compare P.II.4.19-31, The tatpurusa compound is optional as generally all compounds are, depending as they do upon the desire of the speaker. Some tatpurusa compounds such as the प्रादितत्पुरुष or उपपदतत्पुरुष are called नित्य and hence their constitutent words, with the case affixes applied to them, are not noticed separately; confer, compare P.II.2.18,19, In some cases अ as a compound-ending ( समासान्त ) is added: exempli gratia, for example राजघुरा, नान्दीपुरम् ; confer, compare P. V.4.74; in some cases अच् ( अ ) is added: confer, compare P.V-4 75 o 87: while in some other cases टच् ( अ ) is added, the mute letter ट् signifying the addition of ङीप् ( ई) in the feminine gender; confer, compare P.V.4. 91-1 12. For details See p.p. 270-273 Mahabhasya Vol.VII published by the D. E. Society, Poona. dvikhaṇḍa a compound expression or word separated into two by avagraha in the Padapatha; the word is misstated as दुखण्ड by some vedic reciters. navyamata a 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. nā (1) taddhita affix. affix ना as also नाञ् prescribed respectively after वि and नञ् (negative particle न ) in the sense of separation; e. g. विना, नाना ; (2) case ending ना substituted for the inst. instrumental case. singular. affix टा (called also अाङ् in ancient grammars) in the masculine gender after words called घि i. e. words ending in इ or उ excepting such as are called नदी. nāntarīyaka absolutely necessary; being, in a way, inseparable: confer, compare कश्चिदन्नार्थी शालिकलापं सतुषं सपलालमाहरति नान्तरीयकत्वात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3.18 on which Kaiyata observes अन्तरशब्देा विनार्थे । अन्तरे भवमन्तरीयम् । तत्र नञ्समासे कृते पृषोदरादित्वाद्भाष्यकारवचनप्रामाण्याद्वा नलोपाभावः । nārāyaṇavandya a grammarian of the seventeenth century who wrote a treatise on grammar named Saravali, and a treatise on roots named Dhatuparayana. nitya (1) eternal, as applied to word or Sabda in contrast with sound or dhvani which is evanescent (कार्य ). The sound with meaning or without meaning,made by men and animals is impermanent; but the sense or idea awakened in the mind by the evanescent audible words on reaching the mind is of a permanent or eternal nature; confer, compare स्फोटः शब्दो ध्वनिस्तस्य व्यायामादुपजायते; confer, compare also व्याप्तिमत्त्वा्त्तु शब्दस्य Nir.I.1 ; (2) constant; not liable to be set aside by another; confer, compare उपबन्धस्तु देशाय नित्यम्, न रुन्धे नित्यम्। नित्यशब्दः प्राप्त्यन्तरानिषेधार्थः T.Pr.I.59, IV.14; (3) original as constrasted with one introduced anew such as an augment; confer, compare Taittirīya Prātiśākhya. VI.14; (4) permanently functioning, as opposed to tentatively doing so; confer, compare नित्यविरते द्विमात्रम् Ṛktantra Prātiśākhya. 37; (5) unchangeable, permanent, imperishable; confer, compare अयं नित्यशब्दोस्त्येव कूटस्थेष्वविचालिषु भावेषु वर्तते M.Bh. on P. VIII. 1.4; (6) always or invariably applying, as opposed to optional; the word in this sense is used in connection with rules or operations that do not optionally apply; confer, compare उपपदसमासो नित्यसमासः, षष्ठीसमासः पुनार्वेभाषा; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.19; (7) constant,as applied to a rule which applies if another simultaneously applying rule were to have taken effect, as well as when that other rule does not take effect; confer, compare क्वचित्कृताकृतप्रसङ्गमात्रेणापि नित्यता Par. Sek. Pari 46. The operations which are nitya according to this Paribhasa take effect in preference to others which are not 'nitya', although they may even be 'para'; confer, compare परान्नित्यं बलवत् Par. Sek. Pari. 42. 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. nirbaddha separated,dissociated, disconnected; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः Nirukta of Yāska. I.3. nirvacana interpretation by means of etymology as found in the Nirukta works; the act of fully uttering the meaning hidden in words that are partially or wholly unintelligible in respect of their derivation, by separating a word into its component letters; confer, compare निष्कृष्य विगृह्य निर्वचनम्, Durgavrtti on Nirukta of Yāska. II. 1.For details see Nirukta II.1. niṣedha negation; prohibition; cf निषेधपञ्चसूत्रीयं स्वरार्था Bhasavrtti on P. II. 2.16; confer, compare निषेधाश्च बलीयांसः Par. Sek. Pari. 112. The word प्रतिषेध is used frequently in this sense in old grammar works such as the Mahabhasya, the word निषेध being comparatively a modern one. niṣkṛṣṭa separated; taken out from a thing; existing only in conception or idea; confer, compare इह केचिद्गुणाः शब्देन द्रव्यान्निष्कृष्टा एव प्रत्याय्यन्ते न तु द्रव्यस्योपरञ्जकत्वेन । यथा चन्दनस्य गन्धः इति । Kaiy. on P. II. 2. 8. nihita separated with the intervention of a consonant. The word is used in connection with the detached first part of a compound word not followed immediately by a vowel; confer, compare अनिहतं अव्यवहितम् Uvvata on Vājasaneyi Prātiśākhya. V. 30. pada a word; a unit forming a part of a sentence; a unit made up of a letter or of letters, possessed of sense; confer, compare अक्षरसमुदायः पदम् । अक्षरं वा । V.Pr. VIII. 46, 47. The word originally was applied to the individual words which constituted the Vedic Samhitā; confer, compare पदप्रकृतिः संहिता Nir.I.17. Accordingly, it is defined in the Vājasaneyi Prātiśākhya as ' अर्थः पदम् ' (Vājasaneyi Prātiśākhya. III. 2) as contrasted with ' वर्णानामेकप्राणयोगः संहिता ' (V.Pr.I.158). The definition ' अर्थः पदम् ' is attributed to the ancient grammarian 'Indra', who is believed to have been the first Grammarian of India. Pāņini has defined the term पद as ' सुप्तिङन्तं पदम् ' P.I.4.14. His definition is applicable to complete noun-forms and verb-forms and also to prefixes and indeclinables where a case-affix is placed and elided according to him; confer, compare अव्ययादाप्सुपः P. II. 4. 82. The noun-bases before case affixes and taddhita affix. affixes, mentioned in rules upto the end of the fifth adhyāya, which begin with a consonant excepting य् are also termed पद by Pāņini to include parts of words before the case affixes भ्याम् , भिस्, सु et cetera, and others as also before the taddhita affix. affixes मत्, वत् et cetera, and others which are given as separate padas many times in the pada-pātha of the Vedas; confer, compare स्वादिष्वसर्वनामस्थाने P. I. 4. 17. See for details the word पदपाठ. There are given four kinds of padas or words viz. नाम, अाख्यात, उपसर्ग and निपात in the Nirukta and Prātiśākhya works; confer, compare also पदमर्थे प्रयुज्यते, विभक्त्यन्तं च पदम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 64 Vārttika (on the Sūtra of Pāṇini). 19, वर्णसमुदायः पदम् M.Bh. on I.1.21 Vārttika (on the Sūtra of Pāṇini). 5, पूर्वपरयोरर्थोपलब्धौ पदम् Kātantra vyākaraṇa Sūtra. I.1.20, पदशब्देनार्थ उच्यते Kaiyata on P.I.2.42 Vārttika (on the Sūtra of Pāṇini). 2; confer, compare also पद्यते गम्यते अर्थः अनेनेति पदमित्यन्वर्थसंज्ञा Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P.III. 1.92. The verb endings or affixs ति, तस् and others are also called पद. The word पद in this sense is never used alone, but with the word परस्मै or अात्मने preceding it. The term परस्मैपद stands for the nine affixes तिप्, तस्, ...मस्,while the term आत्मनेपद stands for the nine affixes त, आताम् ... महिङ्. confer, compare ल: परमैपदम्, तङानावात्मनेपदम्. It is possible to say that in the terms परस्मैपद and अात्मनेपद also, the term पद could be taken to mean a word, and it is very likely that the words परस्मैपद and अात्मनेपद were originally used in the sense of 'words referring to something meant for another' and 'referring to something meant for self' respectively. Such words, of course, referred to verbal forms, roughly corresponding to the verbs in the active voice and verbs in the passive voice. There are some modern scholars of grammar, especially linguists, who like to translate परस्मैपद as 'active voice' and आत्मनेपद as ' passive voice'. Pāņini appears, however, to have adapted the sense of the terms परस्मैपद and आत्मनेपद and taken them to mean mere affixes just as he has done in the case of the terms कृत् and तद्धित. Presumably in ancient times, words current in use were grouped into four classes by the authors of the Nirukta works, viz. (a) कृत् (words derived from roots)such as कर्ता, कारकः, भवनम् et cetera, and others , (b) तद्धित (words derived from nouns ) such as गार्ग्यः , काषायम् , et cetera, and others , (c) Parasmaipada words viz. verbs such as भवति, पचति, and (d) Ātmanepada words id est, that is verbs like एधते, वर्धते, et cetera, and others Verbs करोति and कुरुते or हरति and हरते were looked upon as both परस्मैपद words and आत्मनेपद words. The question of simple words, as they are called by the followers of Pāņini, such as नर, तद् , गो, अश्व, and a number of similar underived words, did not occur to the authors of the Nirukta as they believed that every noun was derivable, and hence could be included in the kŗt words. padapāṭha the recital of the Veda text pronouncing or showing each word separately as detached from the adjoining word. It is believed that the Veda texts were recited originally as running texts by the inspired sages, and as such, they were preserved by people by oral tradition. Later on after several centuries, their individually distinct words were shown by grammarians who were called Padakāras. The पदपाठ later on had many modifications or artificial recitations such as क्रम, जटा, घन et cetera, and others in which each word was repeated twice or more times, being uttered connectedly with the preceding or the following word, or with both. These artificial recitations were of eight kinds, which came to be known by the term अष्टविकृतयः. pāṇini the 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. pāṇinisūtravārtika name given to the collection of explanatory pithy notes of the type of SUtras written. mainly by Kaatyaayana. The Varttikas are generally written in the style of the SUtras, but sometimes they are written in Verse also. The total number of Varttikas is well-nigh a reference to some preceding word, not necessarily on the same page. 5000, including Varttikas in Verse.There are three kinds of Varttikas; confer, compare उक्तानुक्तदुरुक्तानां चिन्ता यत्र प्रवर्तते । तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिणः । Naagesa appears to have divided Varttikas into two classes as shown by his definition 'सूत्रेऽ नुक्तदुरुक्तचिन्ताकरत्वं वार्तिकत्वम् '. If this definition be followed, many of the Vaarttikas given in the Maahibhaasya as explaining and commenting upon the Sutras will not strictly be termed as Vaarttikaas, and their total number which is given as exceeding 5000, will be reduced to about 1400 or so. There are some manuscript copies which give this reduced number, and it may be said that only these Vārttikas were written by Kātyāyana while the others were added by learned grammarians after Kātyāyana. In the Mahābhāșya there are seen more than 5000 statements of the type of Vārttikas out of which Dr. Kielhorn has marked about 4200 as Vārttikas. At some places the Mahābhāșyakāra has quoted the names of the authors of some Vārttikas or their schools, in words such as क्रोष्ट्रीयाः पठन्ति, भारद्वाजीयाः पठन्ति, सौनागाः पठन्ति. et cetera, and others Many of the Vārttikas given in the Mahābhāșya are not seen in the Kāśikāvŗtti, while some more are seen in the Kāśikā-vŗtti, which, evidently are composed by scholars who flourished after Patańjali, as they have not been noticed by the Mahābhāșyakāra. It is very difficult to show separately the statements of the Bhāșyakāra popularly named 'ișțis' from the Vārttikas of Kātyāyana and others. For details see Vol. VII Mahābhāșya, D.E. Society's edition pp. 193-224. pāṇinisūtravṛtti a gloss on the grammer rules of Pāņini. Many glosses were written from time to time on the Sûtras of Pāņini, out of which the most important and the oldest one is the one named Kāśikāvŗtti, written by the joint authors Jayāditya and Vāmana in the 7th century A.D. It is believed that the Kāśikāvŗtti was based upon some old Vŗttis said to have been written by कुणि, निर्लूर, चुल्लि, श्वोभूति, वररुचि and others.Besides Kāśikā,the famous Vŗtti, and those of कुणि,निर्लूर and others which are only reported, there are other Vŗttis which are comparatively modern. Some of them have been printed, while others have remained only in manuscript form. Some of these are : the Bhāșāvŗtti by Purusottamadeva, Vyākaranasudhānidhi by Viśveśvara, Gūdhārthadīpinī by Sadāsivamiśra, Sūtravŗtti by Annambhatta, Vaiyākaraņasarvasva by Dharaņīdhara, Śabdabhūșaņa by Nārāyaņa Paņdita, Pāņinisūtravŗtti by Rāmacandrabhațța Tāre and Vyākaranadīpikā by Orambhațța. There are extracts available from a Sūtravŗtti called Bhāgavŗtti which is ascribed to Bhartŗhari, but, which is evidently written by a later writer (विमलमति according to some scholars) as there are found verses from Bhāravi and Māgha quoted in it as noticed by Sīradeva's Paribhāṣāvṛtti in his vŗtti on Pari.76. Glosses based upon Pāņini Sūtras, but having a topical arrangements are also available, the famous ones among these being the Praķriyākaumudī by Rāmacandra Śeșa and the Siddhāntakaumudī by Bhațțojī Dĩkșita. The मध्यमकौमुदी and the लघुकौमुदी can also be noted here although they are the abridgments of the Siddhānta Kaumudī. There are Vŗttis in other languages also, written in modern times, out of which those written by Bōhtlingk, Basu and Renou are well-known. pṛthak separately as far as hearing is concerned; distinctly separate from another; confer, compare सप्त स्वरा ये यमास्ते पृथग्वा Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. 17. pṛthagyogakaraṇa framing a separate rule for a thing instead of mentioning it along with other things in the same context, which implies some purpose in the mind of the author such as anuvrtti in subsequent rules, option, and so on; confer, compare पृथग्योगकरणमस्य विधेरनित्यत्वज्ञापनार्थम् Kāśikā of Jayāditya and Vāmana. on P. I.3.7; confer, compare also Kāśikā of Jayāditya and Vāmana. on I.3.33, I. 3. 84, I.4.58, III.1.56, IV.1.16, VII. 4.33, VIII.1.52, VIII.1.74. pratṛṇṇa literally broken or split up; the separated words of the Samhita of the Vedas i. e. the Padapatha; the recitation of the Padapatha.; confer, compare शौद्धाक्षरोच्चारणं च प्रतृण्णम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 3. pravigraha separate or distinct uterance of several words of a sentence which are joined together by Sandhi rules in a compound ( समास ) or otherwise, with a very short pause ( अवग्रह ) after each word. e. g. उद् उ एति instead of उद्वेति; confer, compare प्रविग्रहेण मृदूवग्रहेण चर्चयेयुः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV.10, where Uvvata remarks प्रविग्रहेषु प्रश्लिष्टं विश्लिष्टं कुर्यात् । कालाधिक्येन कुर्यात्। तथा च उद् उ एति इति पठेन्न तु उद्वेति. pravibhakta made separate with their Component parts shown clearly: Split up into component parts in such a way that their meaning also is fully stated cf तद्धितसमासे ष्वेकपर्वसु चानेकपर्वसु च पूर्वे पूर्वे अपरं अपरं प्रविभज्य निर्घ्रूयात् । दण्डयः पुरुषः। दण्डमर्हतीति वा दण्डेन संपद्यते इति वा । Nir.II.2. praśliṣṭanirdeśa mention of a thing in a coalescence, which when split up, shows a phonetic element or a letter which could not be known before the components were separated; अनुपसर्जनात् । प्रश्लिष्टनिर्देशोयम् । अनुपसर्जन अ अ अत् इति । M.Bh. on I. 1.27 Vart. 6; cf also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.3.69. prātipadika literally available in every word. The term प्रातिपादिक can be explained as प्रतिपदं गृह्णाति तत् प्रातिपदिकम् cf P.IV. 4. 39. The term प्रातिपदिक, although mentioned in the Brahmana works, is not found in the Pratisakhya works probably because those works were concerned with formed words which had been actually in use. The regular division of a word into the base ( प्रकृति ) and the affix ( प्रत्यय ) is available, first in the grammar of Panini, who has given two kinds of bases, the noun-base and the verb-base. The noun-base is named Pratipadika by him while the verb-base is named Dhatu. The definition of Pratipadika is given by him as a word which is possessed of sense, but which is neither a root nor a suffix; confer, compare अर्थवदधातुरप्रत्ययः प्रातिपदिकम् . P.I. 2.45. Although his definition includes, the krdanta words,the taddhitanta words and the compound words, still, Panini has mentioned them separately in the rule कृत्तद्धितसमासाश्च P. I. 2.45 to distinguish them as secondary noun-bases as compared with the primary noun-bases which are mentioned in the rule अर्थवदधातुरप्रत्ययः प्रातिपदिकम्, Thus,Panini implies four kinds of Pratipadikas मूलभूत, कृदन्त, तद्धितान्त and समास, The Varttikakara appears to have given nine kinds-गुणवचन, सर्वनाम, अव्यय, तद्धितान्त, कृदन्त, समास, जाति, संख्या and संज्ञा. See Varttikas 39 to 44 on P. I. 4. 1. Later on, Bhojaraja in his SringaraPrakasa has quoted the definition अर्थवदधातु given by Panini, and has given six subdivisions.: confer, compare नामाव्ययानुकरणकृत्तद्धितसमासाः प्रातिपदिकानि Sr. Prak. I. page 6. For the sense conveyed by a Pratipadika or nounbase, see प्रातिपदिकार्थ. bahiraṅgaparibhāṣā the Paribhasa or the maxim असिद्धं बहिरङ्गमन्तरङ्गे (Par. Sek. Pari. 50) which cites the comparative weakness of the rule or operation which is Bahiranga. bālaṃbhaṭṭa ( बाळंभट्ट ) surnamed Payagunda or Payagunde, who has written a commentary on the commentary Mitaksara on the याज्ञवल्क्यस्मृति. Some scholars say that he was also a great grammarian and identical with वैद्यनाथ पायगुंडे who has written the commentary काशिका or गदा on the Paribhasendusekhara, the Cidasthimala on the Laghusabdendusekhara and commentaries on the Vaiyakaranabhusana,Sabdakaustubha and Bhasyapradipoddyota. Other scholars believe that Balambhatta was the son of Vaidyanatha and that he wrote only the commentary on Mitaksara called Balambhatti after him. (2) There was also a comparatively modern grammarian of Tanjore who has written small grammar works बालबोधिनी and बालरञ्जनी. baॉpa [ BOPP, FRANZ ] a German Sanskrit scholar who has written the famous volumes of "The Comparative Sanskrit Grammar". bhakti (1) name given to two of the five divisions of a Saman which are प्रस्तावभक्ति, उद्गीथ, प्रतिहार, उपद्रव and निधानभाक्ति; (2) the vowel portion surrounding, or placed after, the consonant र् or ल् which (consonant) is believed to be present in the vowel ऋ or ऌ respectively forming its important portion, but never separately noticed in it. The vowels ऋ and ऌ are made up of one matra each. It is contended by the grammarians that the consonants र् and ल् forming respectively the portion of ऋ and ऌ, make up halfa-matra, while the remaining half is made up of the भाक्ति of the vowel surrounding the consonant or situated after the consonant. The word which is generally used for this 'bhakti is 'ajbhakti' instead of which the word स्वरभक्ति is found in the Pratisakhya works; confer, compare यत्तद्रेफात्परं भक्तेस्तेन व्यवहितत्वान्न प्राप्नेति | ...... यच्चात्र रेफात्परं भुक्तेर्न तत् क्वचिदपि व्यपवृक्तं दृश्यते | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VIII. 4.1 Vart 2; confer, compare स्वरभक्तिः पूर्वभागक्षराङ्गं Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 17; also confer, compare रेफात्स्वरोपहिताद् व्यञ्जनोदयाद् ऋकारवर्णी स्वरभक्तिरुत्तरा ) Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 13. mahābhāṣya literally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page. , he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ). yaḍluganta a secondary root formed by adding the affix यङ् to roots specified in P. III. 1.22,23,24, which affix is sometimes dropped: confer, compare यङोचि च ; P. II. 4. 74. The yanluganta roots take the parasmaipada personal endings and not the atmanepada ones which are applied to yananta roots. yāsuṭ augment यास् prefixed to the parasmaipada case-endings of लिङ् (the potential and the benedictive) which is accented acute; exempli gratia, for example कुर्यात्, क्रियात्. rapratyāhāmaṇḍana an anonymous work, comparatively modern, refuting the arguments advanced in the रप्रत्याहारखण्डन by Vaidyanatha Pyagunde. lekhā one of the varieties or developments of the क्रमपाठ or the artificial recitation of the separate words of the Samhitā. vararuci (1) a reputed ancient grammarian who is identified with Katyayana, the prominent author of the Varttikas on the Sutras of Panini. Both the names वररुचि and कात्यायन are mentioned in commentary works in connection with the Varttikas on the Sutras of Panini, and it is very likely that Vararuci was the individual name of the scholar, and Katyayana his family name. The words कात्य and कात्यायन are found used in Slokavarttikas in the Mahabhasya on P.III.2.3 and III.2.118 where references made are actually found in the prose Varttikas (see कविधेो सर्वत्र प्रसारणिभ्यो ड: P.III. 2. 3 Vart and स्मपुरा भूतमात्रे न स्मपुराद्यतने P.III.2.118 Vart. 1)indicating that the Slokavarttikakara believed that the Varttikas were composed by Katyayana. There is no reference at all in the Mahabhasya to Vararuci as a writer of the Varttikas; there is only one reference which shows that there was a scholar by name Vararuci known to Patanjali, but he was a poet; confer, compare वाररुचं काव्यं in the sense of 'composed' ( कृत and not प्रोक्त ) by वररुचि M.Bh. on P. IV. 2.4. ( 2 ) वररुचि is also mentioned as the author of the Prakrta Grammar known by the name प्राकृतप्रकाश or प्राकृतमञ्जरी, This वररुचि, who also was कात्यायन by Gotra name, was a grammarian later than Patanjali, who has been associated with Sarvvarman, (the author of the first three Adhyayas of the Katantra Sutras), as the author of the fourth Adhyaya. Patanjali does not associate वररुचि with Kityayana at alI. His mention of वररुचि as a writer of a Kavya is a sufficient testimony for that. Hence, it appears probable that Katyayana, to whom the authorship of the Vajasaneyi Pratisakhya and many other works allied with Veda has been attributed, was not associated with Vararuci by Patanjali, and it is only the later writers who identified the grammarian Vararuci,who composed the fourth Adhyaya of the Katantra Grammar and wrote a Prakrit Grammar and some other grammar' works, with the ancient revered Katyayana, the author of Varttikas, the Vijasaneyi Pratisakhya and the Puspasutra; (3) There was a comparatively modern grammariannamed वररुचि who wrote a small treatise on genders of words consisting of about 125 stanzas with a commentary named Lingavrtti, possibly written by the author himselfeminine. (4) There was also another modern grammarian by name वररुचि who wrote a work on syntax named प्रयोगमुखमण्डन discuss^ ing the four topics कारक, समास, तद्धित and कृदन्त. varṇānarthavattva the view that letters do not possess the sense, as individually in every letter no separate sense ; is seen: confer, compare अनर्थकास्तु et cetera, and others Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 5, Vart.14 and 15. varṇaukadeśa a part or a portion of a combined letter id est, that is संयुक्तस्वर or संयुक्तव्यञ्जन. The diphthongs or संयुक्तस्वरs are divisible into two Svaras, for instance ऐ into अा and ए, औ into अा and ओ. Similarly double consonants like क्कू, च्च्, क्म्, क्त् et cetera, and others are also divisible. Regarding the point raised whether the individual parts can be looked upon as separate letters for undergoing or causing a grammatical operation,the decision of the grammarians is that they cannot be looked upon as separate, when they are completely mixed as the dipthongs; confer, compare नाक्यपवृक्तस्यावयवस्य तद्वधिर्यथा द्रव्येषु Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 3, 4 Vart. 6. vigṛhīta shown 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. vigraha lit, separation of the two parts of a thing; the term is generally applied to the separation of the constituent words of a compound word: it is described to be of two kinds : ( a ) शास्त्रीयविग्रहृ or technical separation; e. g. राजपुरुष्: into राजन् ङस् पुरुष सु and ( 2 ) लौकिकविग्रहं or common or popular separation ; e. g. राजपुरूष: into राज्ञ: पुरुष:. It is also divided into two kinds according to the nature of the constituent words (a) स्वपदाविग्रह separation by means of the constituent words, exempli gratia, for example राजहितम् into राज्ञे हृितम्;(b) अस्वपदविग्रह, e. g. राजार्थम् into राज्ञे इदम् ;or exempli gratia, for example सुमुखीं into शोभनं मुखं अस्याः confer, compare M.Bh. on P.V.4.7. The compounds whose separation into constituent words cannot be shown by those words (viz. the constituent words) are popularly termed nityasamsa. The term नित्यसमास is explained as नित्यः समासो नित्यसमासः | यस्य विग्रहो नास्ति । M.Bh. on P.II.2.19 Vart. 4. The upapadasamsa is described as नित्यसमास. Sometimes especially in some Dvandva compounds each of the two separated words is capable of giving individually the senses of both the words exempli gratia, for example the words द्यावा and क्षामा of the compound द्यावाक्षामा. The word विग्रह is found used in the Pratisakhya works in the sense of the separate use of a word as contrasted with the use in a compound; cf अच्छेति विग्रहे प्लुतं भवति R.Pr.VII.1. विग्रहृ is defined as वृत्यर्थावबोधकं वाक्यं विग्रहः in the Siddhantakaumudi. viccheda (1) breach or break (in the Samhitapatha); utterance of words separately by breaking their coalescence: confer, compare पदविच्छेद: असंहितः V. Pr.I.156; (2) doubling of a consonant technically called यम ; confer, compare अन्त:पदे अपञ्चमः पञ्चमेषु विच्छेदम् V.Pr. IV.163. viniyoga employment separately of different persons or things for different purposes; confer, compare अहेति विनियोगे च P.VIII. 1.61;confer, compare also अह विनियोगे । विनियेागो नाम द्वयोः पुरुषयोंरेकस्मिन्कर्मणि एकस्य पुरुषस्य संबन्धः अन्यस्मिन्कर्मणि अपरस्य V.Pr.VI.21. vibhakti literally division, separation; separation of the base id est, that is that factor which shows the base separately। The word विभक्ति is generally used in the sense of case affixes; but in Pāṇini's grammar the term विभक्ति is applied also to personal endings applied to roots to form verbs; confer, compare विभक्तिश्च । सुप्तिङौ विभक्तिसंज्ञौ स्तः S.K.on Pāṇ. I.4.104. The term is also applied to taddhita affix. affixes which are applied to pronouns, किम् and बहु, ending in the ablative or in the locative case or in other cases on rare occasions. Such affixes are तस् (तसिल् ), त्र, (त्रल्), ह, अत्, दा, ऋहिल्, दानीम्, था ( थाल् ) and थम् given in P.V.3.1 to V.3.26.The case affixes are further divided into उपपदविभक्ति affixes and कारकविभक्ति affixes. For details see P.II.3.1 to 73. vibhāga (1) lit, division, splitting; the splitting of a sentence into its constituent parts viz. the words; , the splitting of a word into its constituent parts viz. the base, the affix, the augments and the like: (2) understanding or taking a thing separately from a group of two or more; confer, compare अवश्यं खल्वपि विभज्योपपदग्रहणं कर्तव्यं यो हि बहूनां विभागस्तदर्थम् ! सांकाश्यकेभ्यश्च पाटलिपुत्रकेभ्यश्च माथुरा अभिरूपतराः, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.V.3.57: (3) splitting of a Saṁhitā text of the Vedas into the Pada text: confer, compare अथादावुत्तरे विभागे ह्रस्वं व्यञ्जनपरः Taittirīya Prātiśākhya. III.l, where विभाग is explained as पदविभाग by the commentator confer, compare also R.Pr.XVII.15; (4) the capacity of the Kārakas (to show the sense) confer, compare कारकशक्तिः विभागः Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on Kāś.I.2.44. vilambita a kind of tone where the interval between the utterance of two letters as also the time required for the utterance of a letter is comparatively longer than in the other two kinds, viz. द्रुत and मध्य; confer, compare ये हि द्रुतायां वृत्तौ वर्णाः त्रिभागाधिकास्ते मध्यमायाम्,ये मध्यमायां वर्णास्त्रिभागाधिकास्ते विलम्बितायाम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.70: confer, compare also द्रुतविलम्बितयोश्चानुपदेशात् P. I.1.69 Vārttika (on the Sūtra of Pāṇini). 11. vivṛtta separated, 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. vivṛtti (1) separation of the two vowels which were euphonically combined into one; the hiatus or position of two vowels near each other; confer, compare विवृत्तिः स्वरयोरसंधिः; (2) the interval between two vowels placed near each other; confer, compare स्वरयोरनन्तरयोरन्तरं विवृत्तिः Vājasaneyi Prātiśākhya. I.119; confer, compare also संहितायां यत्स्वरयोरन्तरं तद्विवृत्तिसंज्ञं स्यात् Uvvaṭa's Bhāṣya on the Prātiśākhya works. on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit S