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"phel" has 1 results.
    
        Root Word (Pāṇini Dhātupāṭha:)Full Root MarkerSenseClassSutra
√phelphelgatau1353
  
"phel" has 1 results.
        Root WordIAST MeaningMonier Williams PageClass
√फेल्phelgoing / gati347/3Cl.6
     Amarakosha Search  
1 result
     
WordReferenceGenderNumberSynonymsDefinition
phelā2.9.57FeminineSingular‍bhuktasamujjhitam
     Monier-Williams
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6 results for phel
     
Devanagari
BrahmiEXPERIMENTAL
phel cl.1 P. phelati-, to go, move View this entry on the original dictionary page scan.
phelan. remnants of food, refuse, orts (also -, li-, likā-, -) View this entry on the original dictionary page scan.
phelan. a particular high number View this entry on the original dictionary page scan.
phelāf. (prob.) wrong reading for pelā- equals peṭā-, a small box View this entry on the original dictionary page scan.
phelukam. the scrotum View this entry on the original dictionary page scan.
kaphelūm. Cardia Latifolia commentator or commentary on View this entry on the original dictionary page scan.
     Apte Search  
4 results
     
phel फेल् 1 P. (फेलति) To go, move. फेलम् phēlam फेला phēlā फेलिका phēlikā फेली phēlī फेलम् फेला फेलिका फेली (alos फेलकः, फेलिः according to L. D. B.) Remnants of food, leavings of a meal, orts.
phelā फेला f. (or छेला) The vault of a foundation pit.
phelukaḥ फेलुकः The scrotum.
kaphelū कफेलू a. Phlegmatic. -m. N. of a plant (Mar. भोंकर).
     Vedic Index of
     Names and Subjects  
2 results
     
takman Is a disease repeatedly mentioned in the Athar­vaveda, but later not known under this name. It is the subject of five hymns of the Atharvaveda, and is often mentioned else­where. Weber first identified it with fever,’ and Grohmann showed that all the symptoms pointed to that ailment. Refer­ence is made to the alternate hot and shivering fits of the patient, to the yellow colour of the jaundice which accompanies the fever, and to its peculiar periodicity. The words used to describe its varieties are aηye-dyuh, ubhaya-dyuh, trtīyaka, vi-trtīya, and sadam-di, the exact sense of most of which terms is somewhat uncertain. It is agreed that the first epithet designates the fever known as quotidiaηus, which recurs each day at the same hour, though the word is curious (lit.‘ on the other—i.e., next, day’). The ubhaya-dyuk (‘ on both days ’) variety appears to mean a disease recurring for two suc¬cessive days, the third being free; this corresponds to the rhythmus quartanus complicatus. But Sāyana considers that it means a fever recurring on the third day, the * tertian.’ The tvtīyaka, however,must be the ‘tertian’ fever, though Zimmer suggests that it may mean a fever which is fatal at the third paroxysm. Grohmann regards the vi-trtīyaka as equivalent to the tertiana duplicata, a common form in southern countries, in which the fever occurs daily, but with a correspondence in point of time or severity of attack on alternate days. Bloomfield suggests that it is identical with the ubhaya-dyuh, variety. The sadam-di type appears to be the kind later known as samtata-jvara (‘ continuous fever ’), in which there are attacks of several days’ duration, with an interval followed by a fresh period of attack. Fever occurred at different seasons, in the autumn (śārada), in the hot weather (graisma), in the rains (vārsika) but was especially prevalent in the first, as is indicated by the epithet viśva-śārada, occurring every autumn.’ The disease is said to arise when Agni enters the waters. From this Weber deduced that it was considered to be the result of a chill supervening on heat, or the influence of heat on marshy land. Grohmann preferred to see in this connexion of the origin of the disease with Agni’s entering the waters an allusion to the fact that fever arises in the rainy season, the time when Agni, as lightning, descends to earth with the rain. Zimmer, who accepts this view, further refers to the prevalence of fever in the Terai, and interprets vanya, an epithet of fever found in the Atharvaveda, as meaning ‘ sprung from the forest,’ pointing out that fever is mentioned as prevalent among the Mūjavants and Mahāvrsas, two mountain tribes of the western Himalaya. There is no trace of fever having been observed to be caused by the bite of the anopheles mosquito, which breeds in stagnant water : this theory has without reason been held to be known to classical Indian medicine. Among the symptoms of Takman, or among complications accompanying it, are mentioned ‘itch’ (Pāman), ‘headache’ (§īrsa-śoka),so ‘cough’ (Kāsikā), and ‘consumption,’ or perhaps some form of itch (Balāsa). It is perhaps significant that the Takman does not appear until the Atharvaveda. It is quite possible that the Vedic Aryans, when first settled in India, did not know the disease, which would take some generations to become endemic and recognized as dangerous. What remedies they used against it is quite uncertain, for the Atharvaveda mentions only spells and the Kustha, which can hardly have been an effective remedy, though still used in later times. Fever must, even in the Atharvan period, have claimed many victims, or it would not be mentioned so prominently.
dāsa Like Dasyu, sometimes denotes enemies of a demoniac character in the Rigveda, but in many passages the word refers to human foes of the Aryans. The Dāsas are described as having forts (purafy), and their clans {viśah) are mentioned. It is possible that the forts, which are called ‘ autumnal ’ (śāradīh), may be mythical, but it is not essential, for the epithet may allude to their being resorted to in the autumn season. The Dāsa colour (Varna)6 is probably an allusion to the black skin of the aborigines, which is also directly mentioned. The aborigines (as Dasyus) are called anās, ‘nose¬less’ (?), and mrdhra-vāc, ‘ of hostile speech/9 and are probably meant by the phallus-worshippers (śiśna-devāh, ‘whose deity is a phallus ’) of the Rigveda. It is significant that constant. reference is made to the differences in religion between Arya and Dāsa or Dasyu. Since the Dāsas were in many cases reduced to slavery, the word Dāsa has the sense of * slave ’ in several passages of the Rigveda. Dāsī, the feminine, always has this sense from the Atharvaveda onwards. Aboriginal women were, no doubt, the usual slaves, for on their husbands being slain in battle they would naturally have been taken as servants. They would sometimes also become concubines; thus Kavasa was taunted with being the son of a female slave (dāsyāh putrah) in the Aitareya Brāhmana. Ludwig considers that in some passages Dāsa is applied, in the sense of enemy,’ to Aryan foes, but this is uncertain. Zimmer and Meyer think that Dāsa originally meant enemy in general, later developing in Iran into the name of the Dahae of the Caspian steppes, and in India into a desig¬nation of the aborigines. On the other hand, Hillebrandt argues that, as the Dāsas and the Panis are mentioned together, they must be deemed to be closely related tribes, identifying the Panis with the Parnians and the Dāsas of the Rigveda with the Dahae. This view, of course, necessitates a transfer of the scenes of the Rigveda, where Dāsas are prominent, and especially those in which Divodāsa—‘ the heavenly Dāsa’—plays an important part, to the far west. Hillebrandt justifies this by regarding the scene of the sixth book of the Rigveda as quite different from that of the seventh and third, in which Sudās, the Bharatas, Vasistha, and Viśvāmitra appear. The Sarasvatī of the sixth book he locates in Arachosia, that of the seventh in the Middle Country.’ It is, however, extremely doubtful whether this theory can be upheld. That Divodāsa should have been a Dāsa, and yet have fought against other Dāsas, is not in itself likely, especially when his son Sudās appears as a protagonist of Aryan civilization. It also seems unreasonable to seek in Arachosia for the river Sarasvatī, which it is natural to locate in the Middle Country. ’The wealth of the Dāsas was no doubt considerable, but in civilization there is no reason to suppose that they were ever equal to the invaders. Leading Dāsas were Ilībiśa, Cumuri and Dhuni, Pipru, Varcin, Sambara. For names of aboriginal tribes, see Kirāta, Kīkata, Candāla, Parnaka, Simyu.
     Dictionary of Sanskrit
     Grammar
     KV Abhyankar
"phel" has 1 results.
     
gārgyaan ancient reputed grammarian and possibly a writer of a Nirukta work, whose views, especially in.connection with accents are given in the Pratisakhya works, the Nirukta and Panini's Astadhyayi. Although belonging to the Nirukta school, he upheld the view of the Vaiyakaranas that all words cannot be derived, but only some of them: cf Nirukta of Yāska.I. 12.3. cf, also Vājasaneyi Prātiśākhya.IV. 167, Nirukta of Yāska.I. 3.5, III. 14.22: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 13; XIII. 12: P. VII. 3.99, VIII. 3.20, VIII. 4.69.
     Vedabase Search  
38 results
     
phelā of the nectar of whose lipsCC Antya 16.119
phelā the remnants of foodCC Antya 16.100
phelā-lava a particle of the remnantsCC Antya 16.96
phelā-lava a particle of the remnantsCC Antya 16.96
phelā-nāma the name is phelāCC Antya 16.98
phelā-nāma the name is phelāCC Antya 16.98
phelāila threw awayCC Adi 17.94
phelāilā lañā picked up and threwCC Antya 16.36
phelāilā lañā picked up and threwCC Antya 16.36
phelāite to throwCC Antya 9.30
phelāñā throwingCC Antya 1.29
phelāñā yāya is thrown awayCC Antya 16.12
phelāñā yāya is thrown awayCC Antya 16.12
phelāpheli throwing back and forthCC Antya 18.85
phelāya throwsCC Madhya 12.88
phele breaks downCC Madhya 15.33
phele distributesCC Adi 9.30
phele throwsCC Antya 6.317
pheli' throwingCC Madhya 15.23
phelila He threw themCC Adi 14.43
phelilā leftCC Antya 16.35
phelilā threwCC Antya 12.119
phelila threwCC Madhya 3.94
CC Madhya 6.253
bāhire phelāya throw outsideCC Madhya 12.89
diyāche phelāiyā have been thrownCC Madhya 1.198
jala-phelāpheli throwing water on each otherCC Madhya 14.79
jala pheli' throwing waterCC Madhya 17.31
kṛṣṇa-phelā the remnants of KṛṣṇaCC Antya 16.130
phala phele throws away the fruitsCC Madhya 15.84
kṛṣṇa-phelā the remnants of KṛṣṇaCC Antya 16.130
diyāche phelāiyā have been thrownCC Madhya 1.198
jala-phelāpheli throwing water on each otherCC Madhya 14.79
se phelāra of those remnantsCC Antya 16.131
bāhire phelāya throw outsideCC Madhya 12.89
phala phele throws away the fruitsCC Madhya 15.84
jala pheli' throwing waterCC Madhya 17.31
se phelāra of those remnantsCC Antya 16.131
     Wordnet Search "phel" has 2 results.
     

phel

spriṅga-phelsa-āmram   

āmrāṇām ekaḥ prakāraḥ।

hyaḥ pitrā paṇavīthyāḥ spriṅga-phelsa-āmrāṇām ekā peṭikā ānītā।

phel

spriṅga-phelsa-āmraḥ   

spriṅga-phelsa iti nāmakānām āmrāṇāṃ vṛkṣaḥ।

spriṅga-phelsa-āmre āhatya daśa phalāni santi।

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