Sanskrit Dictionary

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Root Search

sakh has 1 results

Root Word (Pāṇini Dhātupāṭha:)	Full Root	Marker	Sense	Class	Sutra
√śākh	śākhṛ	ṛ	vyāptau	1	90

sakh has 1 results

Root Word	IAST	Meaning	Monier Williams Page	Class
√शाख्	śākh	applauding, praising, boasting / vyāpti	1104/1	Cl.1

Amarakosha Search

6 results

Word	Reference	Gender	Number	Synonyms	Definition

agniḥ		Masculine	Singular	jvalanaḥ, barhiḥ, śociṣkeśaḥ, bṛhadbhānuḥ, analaḥ, śikhāvān, hutabhuk, saptārciḥ, citrabhānuḥ, appittam, vaiśvānaraḥ, dhanañjayaḥ, jātavedāḥ, śuṣmā, uṣarbudhaḥ, kṛśānuḥ, rohitāśvaḥ, āśuśukṣaṇiḥ, dahanaḥ, damunāḥ, vibhāvasuḥ, vahniḥ, kṛpīṭayoniḥ, tanūnapāt, kṛṣṇavartmā, āśrayāśaḥ, pāvakaḥ, vāyusakhaḥ, hiraṇyaretāḥ, havyavāhanaḥ, śukraḥ, śuciḥ, vītihotraḥ	fire god

kuberaḥ	1.1.68-69	Masculine	Singular	ekapiṅgaḥ, paulastyaḥ, dhanādhipaḥ, manuṣyadharmā, tryambakasakhaḥ, śrīdaḥ, yakṣaḥ, vaiśravaṇaḥ, rājarājaḥ, guhyakeśvaraḥ, aiḍaviḍaḥ, naravāhanaḥ, kinnareśaḥ, dhanadaḥ, yakṣarāṭ, puṇyajaneśvaraḥ	kuber

malam	3.3.204	Masculine	Singular	sakhī, āvalī

mitram	2.8.10	Neuter	Singular	sakhā, suhṛt

sakhī	2.6.12	Feminine	Singular	āliḥ, vayasyā

sakhyam	2.8.12	Neuter	Singular	sāptapadīnam

Monier-Williams Search

142 results for sakh

sakh

sakhyati- (invented to serve as the source of sakhi- q.v under1. sac-).

sakha

m. (in fine compositi or 'at the end of a compound' for s/akhi- see

) a friend, companion

etc.

sakha

m. attended or accompanied by (compound)

etc.

sakha

m. the tree Mimosa Catechu

sakhaḍga

mfn. armed with a sword, sword in hand

sakhaṇḍa

mfn. (opp. to a-kh-)

sakheda

mfn. having grief ( sakhedam am- ind.sadly)

sakhedam

ind. sakheda

sakhelam

ind. with a gentle motion

sakhi

m. (strong cases Nominal verb s/akhā- plural s/akhāyaḥ-; accusative sg. s/akhāyam-; genitive case ablative s/akhyus-;other cases regularly from sakhi-) a friend, assistant, companion

etc.

sakhi

m. the husband of the wife's sister, brother-in-law

sakhī

f. See below. [ confer, compare Latin socius.]

sakhī

f. a female friend or companion, a woman's confidante

etc.

sakhī

f. a mistress

sakhī

f. (in fine compositi or 'at the end of a compound') a woman who shares in or sympathizes with

sakhibhāva

m. friendship, intimacy

sakhidatta

m. gaRa sakhy-ādi-.

sakhīgaṇa

n. idem or 'n. a number of female friends '

sakhīgaṇasamāvṛta

mfn. surrounded by a company of female friends

sakhīhṛdayābharaṇa

m. Name of a man

sakhījana

m. a female friend or female friends (collectively)

sakhīkadambaka

n. a number of female friends

sakhila

mfn. (for sakh-See) with the supplements

sakhila

mfn. (for sa-khila-See) friendly

sakhipūrva

mfn. one who has been formerly a friend

sakhipūrva

n. equals next

sakhīsahita

mfn. attended by female friends

sakhīsneha

m. the love for a female friends

sakhitā

f. (

) friendship, companionship, intimacy with (instrumental case with and without saha- genitive case,or compound)

sakhitva

n. (

etc.) friendship, companionship, intimacy with (instrumental case with and without saha- genitive case,or compound)

sakhitvana

n. (

) friendship, companionship, intimacy with (instrumental case with and without saha- genitive case,or compound)

sakhivat

(s/akhi--) mfn. having friends or adherents

sakhivat

ind. like a friend, as a friend

sakhivid

mfn. winning friends

sakhivigraha

m. war of friends, civil war

sakhīya

Nom. P. yati- (only p. y/at-), to seek the friendship of (instrumental case), attend or attach one's self as a friend

sakhola

Name of a place

sakhura

mfn. with the claws or having claws

sakhya

n. friendship, intimacy with, relation to (locative case or instrumental case with and without samam-, saha-etc.) , fellowship, community

sakhyavisarjana

n. dissolution of partnership or association (in a ritual observance)

agnisakha

m. "friend of fire", the wind

analasakha

m. "fire's friend", the wind, ibidem or 'in the same place or book or text' as the preceding

anilasakha

([

]) m. "the friend of wind"Name of fire.

arjunasakhi

m. "having arjuna- for his friend", Name of kṛṣṇa-

asakhi

m. an untrustworthy friend commentator or commentary on

asmatsakhi

(asm/at--) m(Nominal verb khā-)fn. having us as friends

balabhitsakhi

m. balabhid

bālasakhi

m. equals -mitra-

bālasakhi

m. the friend of a fool ( bālasakhitva -tva- n.)

bālasakhitva

n. bālasakhi

bhavānīsakha

m. " bhavānī-'s friend", Name of śiva-

bhūrisakha

mfn. "having many friends"or,"dear to many",

bisakhā

mfn. one who digs up fibres of lotus-roots

bisakhādikā

f. "eating lotus-fibres", Name of a play or sport

caitrasakha

m. "friend of month caitra-", the god of love

devasakha

m. friend or companion of the gods

devasakhi

m. "id.", Name of a mountain

(Bombay edition) iv, 43, 17.

dhīsakha

(

) (

) m. wise counsellor, minister.

drāvayatsakha

mfn. (parasmE-pada Causal of2. dru-+ sakhi-) speeding the comrade (id est carrying the rider quickly away, said of a horse)

gosakhi

(g/o--) mfn.(m. accusative khāyam-) "having milk as its friend", mixed with milk (soma-)

(see -ṣakhi-.)

gosakhi

etc. See g/o-, .

gurusakhī

f. the female friend of an elder relation

(varia lectio khi-).

gurvīsakhī

f. the female friend of an elder female relation

(varia lectio khi-).

harasakha

m. "Sam2gi1t's friend", Name of kubera-

harisakha

m. "friend of indra-", a gandharva-

hīnasakhya

n. making friends with low people

indrasakha

(/indra--), m. a friend of indra-,

indrasakhi

(/indra-) mf(ā-)n. one whose ally or companion is indra-

īśasakhi

m. śiva-'s friend, Name of kuvera-.

kāmasakha

m. " kāma-'s friend", spring

kāmasakha

m. the month caitra-

kāmasakha

m. the mango tree

kaṇvasakhi

m. having the kaṇva-s as friends, friendly disposed to them

karṇasakha

m. " sakha-'s friend", Name of jarāsaṃdha-

kavāsakha

mfn. "having a selfish man for companion, being the companion of a selfish man", selfish

khaḍgasakha

mfn. "having a sword for one's friend", armed with a sword

kiṃsakhi

Nominal verb khā- m. (

) a bad friend

kṛṣṇasakha

m. "friend of kṛṣṇa-", Name of arjuna-

kṛṣṇasakhī

f. cummin seed

kumudasakhī

f. "lotus-friend", moonshine,

kusakhī

f. a bad female friend

kusakhī

etc. See 1. ku-.

lakṣmīsakha

m. a friend or favourite of the goddess of fortune

madhusakha

m. "friend of spring", the god of love

madirāsakha

m. "friend of wine", the mango-tree

māṃsakhaṇḍa

n. a bit of flesh

mandayatsakha

mfn. rejoicing friends

manmathasakha

m. friend of love, the spring

marutsakha

mfn. having the wind for a friend (clouds)

marutsakha

m. Name of fire (see vāyu-s-)

marutsakha

m. of indra-

marutsakhi

mf(ā-). (mar/ut--;only Nominal verb mf. -sakhā-), having the marut-s for friends

matsakhi

(m/at-.) m. my companion, my friend

meghasakha

m. "cloud-friend", Name of a mountain

meghasakha

mf(ā-)n. having a cloud for a friend

narasakha

m. " nara-'s friend", Name of nārāyaṇa-

nṛvatsakhi

mfn. (nṛv/at--) (a sacrifice) having many associates who take part in it

nyāsakhaṇḍa

mn. Name of work

nyāsakhaṇḍana

n. Name of work

parasparasakhya

n. mutual friendship

parisakhya

n. perfect or true friendship

pārvatīsakha

m. "friend of pārvatī-", Name of śiva-,

paśusakha

m. "friend of cattle", Name of a śūdra-

paurasakhya

n. fellow-citizenship

prabhāsakhaṇḍa

mn. Name of work

priyasakha

mfn. loving one's friends

priyasakha

m. a dear friend

priyasakha

m. the tree Acacia Catechu (equals khadira-)

priyasakhī

f. a dear female friend

putrasakha

m. fond or a friend of children

rahaḥsakhī

f. a secret female friend

rāmasakha

m. " rāma-s's friend", Name of sugrīva-

rudrasakha

m. " rudra-'s friend", Name of kubera-

sasakhi

ind. similar to a friend

sasakhīgaṇā

f. with all the company of female friends

sasakhīkā

f. together with female friends

śayanasakhī

f. the female bed-fellow (of a woman)

śiṣyasakha

m. having a pupil for a friend

smarasakha

m. "love's friend", the spring

smarasakha

m. the moon

somasakhi

(s/oma--) mfn. having soma- as a companion

śrāvayatsakhi

(y/at--) mfn. making the friend famous

śrīkaṇṭhasakha

m. " śiva-'s friend", Name of kubera-

strīsakha

mfn. accompanied by a women

śunaḥsakha

m. "dog's friend", Name of a man

surasakha

m. "friend of the gods", Name of indra-

surasakha

m. plural Name of the gandharva-s

susakhi

m. (see su-ṣakhi-) a good friend

tryambakasakha

m. " śiva-'s friend", kubera-

vahnisakha

m. "fire-friend", the wind

vahnisakha

m. cumin

vanitāsakha

mfn. united with a wife,

vasantasakha

m. equals -bandhu-

vasantasakha

m. Name of the wind blowing from the Malaya mountains

vātasakha

mfn. (fire) having wind as friend or companion

vāyusakha

m. "having the wind for a friend", fire

vāyusakhi

m. "having the wind for a friend", fire

vibudhasakha

m. a friend of the gods

viśvasakha

m. a universal friend

vyājasakhī

f. a feigned or false (female) friend

yathāsakhyam

ind. according to friendship

yāvayatsakha

m. a protecting friend or companion

Apte Search

5 results


sakhi	सखि m. [सह समानं ख्यायते नि˚ Uṇ.4.136] (nom. सखा, सखायौ, सखायः; acc. सखायम्, सखायौ, सख्युः gen sing.; सख्यौ loc. sing.) A friend, companion, an associate; तस्मात् सखा त्वमसि यन्मम तत्तवैव U.5.1; सखीनिव प्रीतियुजो$नुजीविनः Ki. 1.1. (At the end of comp. सखि is changed to सख; वनितासखानाम् Ku.1.1; सचिवसखः R.4.87;1.48;12.9; Bk.1.1.)

sakhī	सखी A female friend or companion, a lady's maid; नृत्यति युवतिजनेन समं सखि विरहिजनस्य दुरन्ते Gīt.1.

sakhīyati	सखीयति Den. P. To wish for a friend.

sakhyam	सख्यम् [सख्युर्भावः यत्] 1 Friendship, intimacy, alliance; मुमूर्च्छ सख्यं रामस्य समानव्यसने हरौ R.12.57; तस्यैव मे सौहृदसख्यमैत्री Bhāg.1.81.36; समानशीलव्यसनेषु सख्यम् Subhāṣ. -2 Equality. -सख्यः A friend.

parisakhyam	परिसख्यम् True friendship.

Macdonell Vedic Search

2 results


sakhi	sákh-i, m. friend, ii. 35, 12; vii. 86, 4; viii. 48, 42. 10; x. 34, 2. 5; 168, 3.

sakhya	sakh-yá, n. friendship, viii. 48, 2.

Macdonell Search

18 results


sakha	m. comrade, friend (=sakhi), --°ree; w. a. or n. in g. sense; --°ree; a. accom panied by; being a friend of=resembling (the moon).

sakhedam	ad. sadly.

sakhī	f. female companion or friend (of a woman); beloved; sharer of, participator in (--°ree;): -ka, --°ree; a. id.; -gana-samâvrita, pp. surrounded by the company of her female friends; -gana, m.female friend (of a woman): also coll.

sakhi	m. (nm. â) companion, asso ciate, comrade, friend (sts. referring to a f., esp.=î °ree;--, metr.).

sakhitā	f. association, friendship; -tvá, n. id., for (g.), with (in. w. saha, --°ree;); -pûrva, n., -bhâva, m. id.

sakhīya	den. only pr. pt. associat ing oneself with, seeking the friendship of (in.; RV.).

sakhya	n. association, friendship, for (lc.), with (in. ± samam, saha, sâkam, sâr dham; --°ree;): -m vi-dhâ, look kindly (eyes) on (lc.).

atisakhi	m. great friend.

analasakha	m. wind.

kusakhī	f. bad friend; -sakiva, m. bad minister; -sambandha, m. bad relation; -sarit, f. shallow river.

gurvīsakhī	f. female friend of an elderly female relative.

drāvayatsakha	a. speeding his companion, i. e. his rider.

paurasakhya	n. friendship or equality of fellow-citizens.

matsakhi	m. (nm. â) my friend or companion (RV.1).

marutsakha	a. having the wind as a companion (clouds); m. ep. of fire; (út) sakhi, a. (only nm. m. f. â) having the Ma ruts as a companion; -sahâya, a. having the wind as a companion (fire); -suta, m. son of Wind, pat. of Hanumat.

surasakha	m. friend of the gods, ep. of Indra: pl. the Gandharvas; -sattama, spv. best of the gods; -sadana, n. house of god, temple; -sadman, n. abode of the gods, heaven; temple; -sarit, f. river of the gods, Ganges: -suta, m. son of the Ganges, Bhîshma; -sindhu, f. river of the gods, Ganges; -suta½upama, a. resembling the sons of the gods; -sundarî, f. a divine beauty, Apsaras: -gana, m. pl. Apsaras-folk; -senâ,f. host of the gods; N.; -strî, f. celes tial woman, Apsaras; -sthâna, n. temple.

susakhi	m. (nm. â) good friend; -samkruddha, pp. greatly enraged; -sam gatâ, f. N.; -samgama, m. pleasant (place of) meeting; -samgrihîta, pp. well-controlled or governed (kingdom); -sakiva, m.good minister; a. having a good minister; -saggî kri, make perfectly ready; -samkita, pp. well-gathered, carefully accumulated: -m sam-ki, collect carefully; -sattra, n. good hospital; -sattva, a. very resolute; -sadrisa, a.(î) very like (g.); -samtushta, pp. per fectly satisfied; -samtosha, a. easy to satisfy; -samdîpta, pp. flaming brightly; -samdrís, a. fair to see; -samdha, a. true to one's word; -sanna, pp. [√ sad] completely at an end, foiled; -sama, a. perfectly level or smooth; (sú)-samâhita, pp. [√ dhâ] well laden (waggon, Br.); C.: well-adorned; very attentive or intent, thoroughly concentrated; (sú)-samiddha, pp. [√ idh] well-kindled;(sú)-samriddha, pp. [√ ridh] V.: quite per fect; C.: very abundant; very wealthy; -samriddhi, f. great wealth; -sampad, f. affluence, great prosperity; (sú)-sampish- ta, pp. completely shattered (car; RV.1); -sampratapta, pp. thoroughly harassed; -sambaddha, pp. intimately connected; -sambhriti, f. due collection of requisites; -sambhrama, m. great agitation or confu sion, excessive haste; -sambhrânta, pp. completely bewildered; (sú)-sarva, a. quite complete (Br.); -sahâya, a. having a good companion or assistant: -vat, a. id.; -sâdh ana, a. easy to prove; -sâdhita, pp. well trained; -sâdhya, fp. easy to control, amen able; -sâman, n.very conciliatory words; -sârathi, a. having a good charioteer; -sita, a. pure white; -siddha, pp. well-cooked; very efficacious, of great magical power; completely supplied with (in.): -½artha, a. having completely attained one's object; -sî ma, a. having a good parting (woman).

harasakha	m. friend of Siva, ep. of Kubera; -sûnu, m. Siva's son, Skanda; -svâmin, m. N.

Vedic Index of
Names and Subjects

18 results1 result


sakhi	‘Friend,’ is common from the Rigveda onwards, both literally and metaphorically.

Bloomfield Vedic
Concordance

18 results1 result330 results


ā	sakhāyaḥ sabardughām RV.6.48.11a.

agne	sakhyasya bodhi naḥ RV.8.44.22c.

agne	sakhye mā riṣāmā vayaṃ tava RV.1.94.1d--14d; AVś.20.13.3d; AVP.13.5.1d--10d; 13.6.1d--4d; SV.1.66d; 2.414d--416d; MS.2.7.3d: 78.2; JB.3.140 (bis); SMB.2.4.2d--4d; HG.1.9.4d; ApMB.2.7.1d.

agneḥ	sakhyaṃ vṛṇīmahe RV.8.44.20c; KS.40.14c.

anu	sakhā sayūthyaḥ VS.4.20c; 6.9c; TS.1.2.4.2c; KS.2.5c; 3.5c; 16.21c; MS.1.2.4: 13.6; 1.2.15: 24.12; 4.13.4c: 203.9; AB.2.6.12c; śB.3.2.4.20c; 7.4.5; TB.3.6.6.1c; Aś.3.3.1c; SMB.2.2.9c.

apāṃ	sakhā prathamajā ṛtāvā RV.10.168.3c. See apāṃ yoniḥ etc.

arandhayaḥ	sākhyasya tritāya RV.2.11.19d.

atrā	sakhāyaḥ sakhyāni jānate RV.10.71.2c; N.4.10c.

bhrātendrasya	sakhā mama RV.6.55.5c.

bhuvaḥ	sakhāvṛko vājasātau RV.4.16.18b.

bṛhaspatinā	sakhyaṃ juṣāṇaḥ AVś.7.104.1c.

dāt	sakhā nṛbhyaḥ śacīvān RV.8.2.39b.

devaṃ	sakhyāya martyaḥ RV.1.138.2e.

devān	sakhibhya ā varam RV.9.45.2c.

devānāṃ	sakhyam upa sedimā vayam RV.1.89.2c; AVP.2.30.1c; VS.25.15c; MS.4.14.2c: 217.9; N.12.39c.

dhīvato-dhīvataḥ	sakhā RV.6.55.3c.

dūṇāśaṃ	sakhyaṃ tava RV.6.45.26a.

ebhiḥ	sakhāyo etc. see yebhiḥ sakhāyo etc.

gīrbhiḥ	sakhāyam ṛgmiyam RV.6.45.7b.

īḍe	sakhitvaṃ sumatiṃ nikāmaḥ RV.3.1.15b.

indo	sakhāyam ā viśa RV.9.8.7c; SV.2.534c.

indo	sakhitvam uśmasi RV.9.31.6c; 66.14c.

indraḥ	sakhāyaṃ sutasomam ichan RV.5.31.12b.

indraṃ	sakhāyo (KS. -yam) anu saṃ rabhadhvam (KS. vyayadhvam) RV.10.103.6d; AVś.6.97.3b; 19.13.6b; SV.2.1204d; VS.17.38d; TS.4.6.4.2d; MS.2.10.4d: 136.5; KS.18.5d. See indraṃ satvāno.

indrasya	sakhyam amṛtatvam aśyām (RV. ānaśa) RV.10.62.1b; TB.3.7.6.14d; Apś.4.8.4d.

indrasya	sakhyam āviśan RV.9.56.2c.

indrasya	sakhyam ṛbhavaḥ sam ānaśuḥ RV.3.60.3a.

indrasya	sakhyaṃ pavate vivevidat RV.9.86.9c.

indreṇa	sakhyā śiva ā jagamyāt AVś.7.41.1d.

itthā	sakhibhya iṣito yad indra RV.3.32.16c.

mā	sakhyur dakṣaṃ ripor bhujema RV.4.3.13d.

mā	sakhyuḥ śūnam ā vide RV.8.45.36a.

mandasva	sakhyasya ca RV.1.26.5b.

marudbhiḥ	sakhibhiḥ saha śś.8.16.1.

marutvantaṃ	sakhyāya havāmahe (SV. huvemahi) RV.1.101.1d--7d; SV.1.380d.

namaḥ	sakhibhyaḥ pūrvasadbhyaḥ SV.2.1178a; PB.1.5.2. P: namaḥ sakhibhyaḥ Lś.2.3.10. See namaḥ pitṛbhyaḥ pūrva-.

namaḥ	sakhibhyaḥ sannān māvagāta TB.2.4.7.11d; Apś.7.28.2d.

namaḥ	sakhīnāṃ purogāṇāṃ cakṣuṣe TS.3.2.4.4. P: namaḥ sakhīnāṃ purogāṇām Apś.12.20.8.

nāsunvatā	sakhyaṃ vaṣṭi śūraḥ RV.10.42.14d; AVś.20.89.4d.

pakvā	śākhā na dāśuṣe RV.1.8.8c; AVś.20.60.4c; 71.4c.

pṛchyamānā	sakhīyate RV.8.40.3d.

priyā	sakhāyā vi mucopa barhiḥ RV.3.43.1c.

priyaṃ	sakhāyaṃ pariṣasvajānā RV.6.75.3b; AVP.15.10.3b; VS.29.40b; TS.4.6.6.1b; MS.3.16.3b: 185.14; KSA.6.1b; N.9.18b.

purū	sakhibhya āsutiṃ kariṣṭhaḥ RV.7.97.7d; MS.4.14.4d: 220.1; KS.17.18d; TB.2.5.5.5d.

ṛdūdareṇa	sakhyā saceya RV.8.48.10a; TS.2.2.12.3a; MS.4.11.2a: 164.9; KS.9.19a; N.6.4.

taṃ	sakhāyaḥ purorucam (SV. purū-) RV.9.98.12a; SV.2.1030a.

tavedaṃ	sakhyam astṛtam SV.1.229c. See taved dhi.

tvaṃ	sakhā yujyo 'si jātavedaḥ AVP.1.54.1b.

tvaṃ	sakhā suśevaḥ pāsy ādhṛṣaḥ RV.2.1.9d.

udumbarasya	śākhayā cakṣuṣā (AVP.15.23.4c, vicakṣuṣā) AVP.15.23.3c,4c.

ugrasya	sakhye tava RV.8.4.7b; SV.2.955b.

upahūtaḥ	sakhā bhakṣaḥ (TSṭB. upahūto bhakṣaḥ sakhā) TS.2.6.7.3; śB.1.8.1.23; TB.3.5.8.2; 13.2; Aś.1.7.7; śś.1.11.1.

uta	sakhāsy aśvinoḥ RV.4.52.3a; SV.2.1077a.

yadī	sakhāyā sakhyāya somaiḥ RV.4.41.3c.

yat	sakhāyaṃ dudhūrṣati AVś.20.128.2b; śś.12.20.2.3b.

yuṣmākaṃ	sakhye aham asmi śevā AVś.8.9.22b. See ahaṃ vo asmi.

yūyaṃ	sakhāyaḥ saptayaḥ RV.8.20.23c.

aṃśumatīḥ	kāṇḍinīr yā viśākhāḥ # AVś.8.7.4c.

akṣaṇvantaḥ	karṇavantaḥ sakhāyaḥ # RV.10.71.7a; N.1.9a.

agachad	u vipratamaḥ sakhīyan # RV.3.31.7a.

agniṃ	bhrātaraṃ sadam it sakhāyam # RV.10.7.3b.

agnir	iṣāṃ sakhye dadātu naḥ # RV.8.71.13a.

agnir	mṛtyuḥ # śś.16.12.18. Comm. evamādikāḥ śākhāntaroktā āpriyaḥ.

aṅgoṣiṇaṃ	pavamānaṃ sakhāyaḥ # SV.2.467c; JB.3.174. See āṅgūṣyaṃ etc.

acikradañ	chiśumantaḥ sakhāyaḥ # RV.8.100.5d.

ajarāsas	te sakhye syāma # RV.7.54.2c; PG.3.4.7c; ApMB.2.15.20c; HG.1.28.1c; MG.2.11.19c.

atra	vibhajātha vītha # ā.5.1.1.25. According to the commentary these are three variant words occurring in the version of RV.10.11.8, as current in another school (śākhāntare). See yad agna eṣā.

athā	te sakhye andhaso vi vo made # SV.1.422c. See adhā etc.

adhā	te sakhye andhaso vi vo made # RV.10.25.1c. See athā etc.

adhi	stotrasya sakhyasya gātana (RV.10.78.8c, gāta) # RV.5.55.9c; 10.78.8c.

adhīhi	(MDh.AuśDh. adhīṣva) bhoḥ # AG.1.21.4; śG.2.5.10; 4.8.12; 6.3.6; GG.2.10.38; KhG.2.4.20; HG.1.6.10; VārG.5.24; GDh.1.46; ApDh.1.3.10.15; MDh.2.73; AuśDh.3.39; RV.Prātiśākhya 15.2.

adhvaryavaḥ	sādayatā sakhāyaḥ # RV.10.30.14b.

anantaśuṣmā	vṛṣakhādayo naraḥ # RV.1.64.10d.

anu	dyukṣo varuṇa indrasakhā # RV.7.34.24b.

anu	vrātāsas tava sakhyam īyuḥ # RV.1.163.8c; VS.29.19c; TS.4.6.7.3c; KSA.6.3c.

anyatrāsmad	divyāṃ śākhāṃ vi dhūnu # AVś.11.2.19c.

anvādīdhyāthām	iha naḥ sakhāyā # TB.3.7.13.4b; TA.4.20.3b. See next, and manmā dīdhyānā.

anvādīdhyānā	abhi nas sakhāyau # KA.1.198.13b. See under prec.

apāṃ	yoniḥ prathamajā ṛtasya # AVP.1.107.4c; GB.1.2.8c. See apāṃ sakhā etc.

apāṃ	divyānāṃ sakhye carantam # RV.10.124.9b.

apo	rireca sakhibhir nikāmaiḥ # RV.4.16.6b; AVś.20.77.6b.

abhi	tvā pañcaśākhena # HG.1.24.3a.

abhī	ṣu ṇaḥ sakhīnām # RV.4.31.3a; AVś.20.124.3a; SV.2.34a; VS.27.41a; 36.6a; MS.2.13.9a: 159.8; 4.9.27a: 139.15; KS.39.12a; JB.1.140; TA.4.42.3a; KA.1.219Ja; Apś.17.7.8a.

ayam	indro marutsakhā # RV.8.76.2a.

araṇayann	oṣadhīḥ sakhye asya # RV.10.88.2d.

aryaḥ	puṣṭeṣu matsakhā # RV.10.86.1d; AVś.20.126.1d; śś.12.13.2; Vait.32.17d; N.13.4d.

ava	sya harī vi mucā sakhāyā # RV.6.40.1b.

ava	svaḥ sakhā dudhuvīta parvataḥ # RV.8.70.11c.

aviṃ	vṛdhāma śagmiyaṃ sakhāyam # AVś.5.1.9c. See avīvṛdhāma.

avīvṛdhāma	śagmaṃ sakhāyam # AVP.6.2.9a. See aviṃ vṛdhāma.

asan	nireke adrivaḥ sakhā te # RV.7.20.8b.

asaś	ca tvaṃ dakṣiṇataḥ sakhā me # RV.8.100.2c.

asāma	yathā suṣakhāya ena # RV.1.173.9a.

asuraghnam	indrasakhaṃ samatsu # RVKh.5.51.1c; Suparṇ.19.5c.

asmābhir	indra sakhibhir huvānaḥ # RV.10.112.3c.

asme	te santu sakhyā śivāni # RV.7.22.9c; 10.23.7d.

asmai	bahūnām avamāya sakhye # RV.2.35.12a.

asya	te sakhye vayam # RV.9.61.29a; 66.14a. See yasya etc.

asya	priyāsaḥ sakhye syāma # RV.4.17.9d.

ahaṃ	vo asmi sakhyāya śevaḥ # MS.2.13.10b: 160.14. See yuṣmākaṃ sakhye.

āgne	yāhi marutsakhā # RV.8.103.14a; AG.3.5.7; śG.4.5.8. Cf. BṛhD.6.128.

āṅgūṣyaṃ	pavamānaṃ sakhāyaḥ # RV.9.97.8c. See aṅgoṣiṇaṃ etc.

ā	cyāvayantu sakhyāya vipram # AVś.3.3.2b; AVP.2.74.2b.

ā	tiṣṭhati ratham indrasya sakhā # RV.9.96.2c.

ā	tvām ṛjiśvā sakhyāya cakre # RV.5.29.11c.

ā	tvā sakhāyaḥ sakhyā vavṛtyuḥ # SV.1.340a. See o cit.

ād	it sakhibhyaś carathaṃ sam airat # RV.3.31.15b; TB.2.7.13.3b.

ād	id devānām upa sakhyam āyan # RV.4.33.2c.

ānandāya	strīṣakham # VS.30.6; TB.3.4.1.2.

ā	nāsatyā sakhyāya vakṣi # RV.10.73.4b.

ā	no gahi sakhyebhiḥ śivebhiḥ # RV.3.1.19a; 31.18c; MS.4.14.15a: 242.2.

āpir	ūtī śivaḥ sakhā # RV.6.45.17b.

ā	pyāyaya sakhīn etc. # see ā pyāyayāsmān sakhīn.

ā	pyāyayāsmān (TSṃS.KS. pyāyaya) sakhīn sanyā medhayā (GB.Vait. medhayā prajayā dhanena) # VS.5.7; TS.1.2.11.1; 6.2.2.5; MS.1.2.7: 16.18; KS.2.8; AB.1.26.4; GB.2.2.4; śB.3.4.3.18; Aś.4.5.6; śś.5.8.3; Vait.13.23; Lś.5.6.8.

ā	yo vivāya sakhyā sakhibhyaḥ # RV.10.6.2c; MS.4.14.15c: 241.9.

ā	vāṃ patitvaṃ sakhyāya jagmuṣī # RV.1.119.5c.

ā	śekur it sadhamādaṃ sakhāyaḥ # RV.10.88.17c; N.7.30c.

āsmai	yatante sakhyāya pūrvīḥ # RV.10.29.8b; AVś.20.76.8b.

ichanti	tvā somyāsaḥ sakhāyaḥ # RV.3.30.1a; VS.34.18a; AB.6.18.2; 19.4; GB.2.6.1 (bis). P: ichanti tvā Aś.7.5.20; śś.12.5.22; VHDh.6.46. Cf. BṛhD.4.105.

inaḥ	puṣṭīnāṃ sakhā # RV.10.26.7b.

indav	indrasya sakhyaṃ juṣāṇaḥ # RV.8.48.2c.

indur	indrasya sakhyaṃ juṣāṇaḥ # RV.9.97.11c; SV.2.370c.

indur	devānām upa sakhyam āyan # RV.9.97.5a.

indra	ic carataḥ sakhā # AB.7.15.1d; śś.15.19d.

indraḥ	kim asya sakhye cakāra # RV.6.27.1b.

indraṃ	vo naraḥ sakhyāya sepuḥ # RV.6.29.1a.

indraṃ	satvāno anu saṃ rabhadhvam # AVP.7.4.6b. See indraṃ sakhāyo.

indra	tvāyantaḥ sakhāyaḥ # RV.8.2.16b; AVś.20.18.1b; SV.1.157b; 2.69b.

indra	devebhiḥ sakhibhiḥ sutaṃ naḥ # RV.3.47.3b.

indrapatnī	marutsakhā # RV.10.86.9d; AVś.20.126.9d.

indraś	cikāya na sakhāyam īṣe # RV.10.89.3d.

indrasya	tvaṃ tava vayaṃ sakhāyaḥ # RV.9.97.43d.

indrasya	yujyaḥ sakhā # RV.1.22.19c; AVś.6.51.1c; 7.26.6c; SV.2.1021c; VS.6.4c; 10.31c; 13.33c; 19.3c (bis); TS.1.3.6.2c; 8.21.1c; MS.1.2.14c: 23.19; 2.3.8c: 36.2; 3.11.7c (bis): 150.7,9; KS.3.3c; 12.9c; 16.16c; TB.2.6.1.2c,3c; śB.3.7.1.17c; 5.5.4.22c; 7.5.1.25c; 12.7.3.9c,10c.

indrasya	vāyuṃ sakhyāya vardhayan # SV.2.172d. See next but one.

indrasya	vāyoḥ sakhyāya kartave # RV.9.86.20d. See prec. but one.

indrasyāśvo	vāyoḥ sakhā # AVP.5.38.5a. See vātasyāśvo etc.

indrasyendo	śivaḥ sakhā # RV.10.25.9b.

indraḥ	sad asya sakhye cakāra # RV.6.27.2b.

indraḥ	sa no yuvā sakhā # RV.6.45.1c; SV.1.127c.

indra	havante sakhyaṃ juṣāṇāḥ # RV.3.43.2d.

indreṇa	datto varuṇena śiṣṭaḥ (AVP.3.13.4b, -ṇena sakhyā) # AVś.2.29.4a; 3.5.4b; AVP.1.13.1a; 3.13.4b.

indro	marudbhiḥ sakhibhiḥ saha # TB.1.5.5.3e,4e; Apś.8.8.21e; 19.9e.

indro	munīnāṃ sakhā # RV.8.17.14d; SV.1.275d.

indhānā	agneḥ sakhyuḥ śivasya # RV.10.3.4b.

imāṃ	vi minve amṛtasya śākhām # śG.3.2.5a.

imām	aham asya vṛkṣasya śākhām # śG.3.2.8a.

imām	uc chrayāmi bhuvanasya śākhām # śG.3.2.6a; PG.3.4.4a.

iyaṃ	śuṣmebhir bisakhā ivārujat # RV.6.61.2a; MS.4.14.7a: 226.9; KS.4.16a; TB.2.8.2.8a; N.2.24a. Cf. BṛhD.2.137.

ihaiva	prāṇaḥ sakhye no astu # AVś.13.1.17c--19c. Cf. ihaiva staṃ prāṇā-.

uta	tyaṃ bhujyum aśvinā sakhāyaḥ # RV.7.68.7a.

uta	tvaṃ sakhye sthirapītam āhuḥ # RV.10.71.5a; N.1.20a.

uta	bhrātota naḥ sakhā # RV.10.186.2b; SV.2.1191b; JB.3.266b; Kauś.117.4b.

utāparīṣu	kṛṇute sakhāyam # RV.10.117.3d.

ut	tiṣṭhata (AVś.Kauś. tiṣṭhatā) pra taratā sakhāyaḥ # RV.10.53.8b; AVś.12.2.27a; VS.35.10b; śB.13.8.4.3b; TA.6.3.2b; Kauś.71.24; 86.27. See vīrayadhvaṃ pra etc.

ud	budhyadhvaṃ samanasaḥ sakhāyaḥ # RV.10.101.1a. Cf. BṛhD.8.10.

upa	māṃ sakhā bhakṣo hvayatām # Aś.1.7.7; śś.1.11.1. See upa mā bhakṣaḥ.

upa	mā bhakṣaḥ sakhā hvayatām # TB.3.5.8.2; 13.2. See upa māṃ sakhā.

upahūtā	bhūridhanāḥ (HG. bhūrisakhāḥ) # AVś.7.60.4a; AVP.3.26.6a; Apś.6.27.3a; HG.1.29.1a.

upahūto	bhakṣaḥ sakhā # see upahūtaḥ sakhā.

upaitu	māṃ devasakhaḥ # RVKh.5.87.7a; Rvidh.2.18.4. See upa yantu.

uruṣyā	pāyur abhavat sakhibhyaḥ # RV.6.44.7d.

uśann	indrasya sakhyaṃ jujoṣa # RV.4.25.1b.

ūtī	sadāvṛdhaḥ sakhā # RV.4.31.1b; AVś.20.124.1b; SV.1.169b; 2.32b; VS.27.39b; 36.4b; TS.4.2.11.2b; MS.2.13.9b: 159.4; 4.9.27b: 139.11; KS.39.12b; TA.4.42.3b; KA.1.219Hb; Apś.17.7.8b.

ṛbhur	asi jagacchandāḥ # AVś.6.48.2; śB.12.3.4.5; KB.13.1.11. P: ṛbhur asi Vait.17.10. See sakhāsi jagac-, saghāsi, and svaro 'si.

ṛṣvair	agachaḥ sakhibhir nikāmaiḥ # RV.10.73.6c.

ekavṛṣa	indrasakhā jigīvān # AVś.4.22.6c,7c; AVP.3.21.6c; TB.2.4.7.8b.

etā	dhiyaṃ kṛṇavāmā sakhāyaḥ # RV.5.45.6a.

eto	nv indraṃ stavāma (sakhāyaḥ) # RV.8.24.19a; AVś.20.65.1a; SV.1.387a; śś.12.25.7; Vait.42.4. P: eto nv indraṃ stavāma sakhāyaḥ Aś.7.8.2.

evaṃ	mā sakhāyo brahmacāriṇaḥ # SMB.2.6.5c. See under prec. but one.

eṣa	sya vāṃ pūrvagatveva sakhye # RV.7.67.7a.

o	cit sakhāyaṃ sakhyā vavṛtyām # RV.10.10.1a; AVś.18.1.1a. P: o cit sakhāyam SaṃnyāsaU.1. Cf. BṛhD.6.154. See ā tvā sakhāyaḥ.

ka	indrasya yujyaṃ kaḥ sakhitvam # RV.4.25.2c.

kathā	kad asya sakhyaṃ sakhibhyaḥ # RV.4.23.5c.

kathā	rādhāma sakhāyaḥ # RV.1.41.7a. P: kathā rādhāma śś.12.2.14.

kadā	bhavanti sakhyā gṛhe te # RV.4.3.4d.

karat	# MG.1.14.17 (Bhāradvāja-Gṛhyasūtra 1.19, karad dadhac chivena tvā pañcaśākhena hastena etc.); VārG.16.2. See karat svāhā.

kiṃ	te brahmāṇo gṛhate sakhāyaḥ # RV.5.32.12c.

kim	ād amatraṃ sakhyaṃ sakhibhyaḥ # RV.4.23.6a.

kiṃ	me sakhāyam ā tudaḥ # AVP.1.44.2b; 13.3.3b.

kṛṇuta	dhūmaṃ vṛṣaṇaḥ sakhāyaḥ # AVś.11.1.2a. P: kṛṇuta dhūmam Kauś.60.22. See kṛṇota etc.

kṛṇota	dhūmaṃ vṛṣaṇaṃ sakhāyaḥ # RV.3.29.9a. See kṛṇuta etc.

ko	vaḥ sakhitva ohate # RV.8.7.31c.

krandann	ety abhi sakhyur na jāmim # RV.9.96.22d.

kva	tyāni nau sakhyā babhūvuḥ # RV.7.88.5a; MS.4.14.9a: 229.7.

gaman	na indraḥ sakhyā vayaś ca # RV.1.178.2d.

gavām	eṣe sakhyā kṛṇuta dvitā # RV.10.48.9b.

gavyanta	indraṃ sakhyāya viprāḥ # RV.4.17.16a; 10.131.3c; AVś.20.125.3c.

guhā	carantaṃ sakhibhiḥ śivebhiḥ # RV.3.1.9c.

gomāṃ	id (SV. yad) indra te sakhā # RV.8.4.9b; SV.1.277b.

ghṛṣuṃ	vā ye niniduḥ sakhāyam # RV.10.27.6c.

carkṛtyaṃ	dadathur drāvayatsakham # RV.10.39.10c.

juṣanta	vṛdhaṃ sakhyāya devāḥ # RV.1.167.4d.

juṣasva	naḥ sakhyā veśyā ca # RV.6.61.14c; MS.4.11.2c: 166.5; KS.17.18c; 30.3c; TB.2.4.3.1c.

juṣāṇo	asya sakhyam # RV.8.72.2c.

jyog	jīvantas tava sakhye syāma # AVP.1.65.1d.

taṃ	vaḥ sakhāyaḥ saṃ yathā suteṣu # RV.6.23.9a.

taṃ	vaḥ sakhāyo madāya # RV.9.105.1a; SV.1.569a; 2.448a; JB.3.162a; PB.13.11.3.

tad	indrāgnī kṛṇutāṃ tad viśākhe # TB.3.1.1.11b.

tad	uśanti viśva ime sakhāyaḥ # RV.9.96.4c.

tanūśubhraṃ	maghavā yaḥ kavāsakhaḥ # RV.5.34.3d; N.6.19d.

tan	naḥ pratnaṃ sakhyam astu yuṣme # RV.6.18.5a.

tam	it sakhāyaṃ kṛṇute samatsu # RV.4.24.6d.

tam	it sakhitva īmahe # RV.1.10.6a.

tava	tya indra sakhyeṣu vahnayaḥ # RV.10.138.1a. Cf. BṛhD.8.51.

tava	pratnena yujyena sakhyā # RV.6.21.7c.

tavāham	asmi sakhye nyokāḥ # RV.5.44.14d,15d; SV.2.1176d,1177d.

taved	dhi sakhyam astṛtam # RV.1.15.5c. See tavedaṃ sakhyam.

tasmin	sahasraśākhe ni bhagāhaṃ tvayi mṛje svāhā # TA.7.4.3; TU.1.4.3.

tasya	trātā bhavasi tasya sakhā # RV.4.4.10c; TS.1.2.14.4c; MS.4.11.5c: 173.13; KS.6.11c.

tāṃ	no vi dhehi yatidhā sakhibhyaḥ # AVś.8.9.7d.

tām	anvartiṣye sakhibhir navagvaiḥ # AVś.14.1.56c.

tīvraṃ	somaṃ pibati gosakhāyam # RV.5.37.4b.

tebhir	vayaṃ suṣakhāyo bhavema # RV.10.31.1c.

trayo	vai smaḥ sakhāyaḥ # AVP.1.44.4a.

triḥ	sapta sakhyuḥ pade # RV.8.69.7d; AVś.20.92.4d.

tvaṃ	ha tyad indra codīḥ sakhā # RV.1.63.4a.

tvām	āgāṃsi kṛṇavat sakhā te # RV.7.88.6b.

tvā	yujā tava tat soma sakhye # RV.4.28.1a; MS.4.11.2a: 164.7; KS.9.19a. P: tvā yujā tava tat soma Mś.5.1.5.79; 5.1.10.66. Cf. BṛhD.4.136.

dakṣāyyāya	dakṣatā sakhāyaḥ # RV.7.97.8c.

dive-dive	cid aśvinā sakhīyan # RV.5.49.1d.

duhāno	babhra ūdhani # SV.2.273b; JB.3.67. See sakhyāya babhra.

dṛter	iva te 'vṛkam astu sakhyam # RV.6.48.18a.

devatrā	yantam avase sakhāyaḥ (KS. -yam) # VS.6.20c; TS.1.3.10.1c; 6.3.11.2; MS.1.2.17c: 27.10; KS.3.7c; śB.3.8.3.37.

devās	ta indra sakhyāya yemire # RV.8.89.2c; 98.3c; AVś.20.62.7c; SV.2.377c; VS.33.95c.

devo	devānām abhavaḥ śivaḥ sakhā # RV.1.31.1b; VS.34.12b.

devo	martasya sakhyaṃ jujoṣa # RV.4.23.5b.

devau	martaḥ sakhyāya prayasvān # RV.4.41.2b.

dohena	gām upa śikṣā sakhāyam # RV.10.42.2a; AVś.20.89.2a. P: dohena gām śś.5.10.8.

dyāvābhūmī	carathaḥ saṃ sakhāyau # TA.1.10.2b.

dvā	suparṇā sayujā sakhāyā # RV.1.164.20a; AVś.9.9.20a; MuṇḍU.3.1.1a; N.14.30a.

na	ṛte śrāntasya sakhyāya devāḥ # RV.4.33.11b.

nakī	revantaṃ sakhyāya vindase # RV.8.21.14a; AVś.20.114.2a; SV.2.740a.

nakṣatrāṇām	adhipatnī viśākhe # TB.3.1.1.11a.

na	te bhojasya sakhyaṃ mṛṣanta # RV.7.18.21c.

na	te sakhā sakhyaṃ vaṣṭy etat # RV.10.10.2a; AVś.18.1.2a.

na	te sakhyam apahnuve # RV.1.138.4g.

nadīnāṃ	pāre nṛpatiḥ sakhā naḥ # AVP.2.19.1b.

na	ma indreṇa sakhyaṃ vi yoṣat # RV.2.18.8a.

namaḥ	pitṛbhyaḥ pūrvasadbhyo namas sākaṃniṣadbhyaḥ (Mś. pūrvasadbhyo namo aparasadbhyaḥ) # JB.1.74 (bis, once in fragments); Mś.2.3.7.3. See namaḥ sakhibhyaḥ.

na	me pūravaḥ sakhye riṣāthana # RV.10.48.5d.

namyā	yad indra sakhyā parāvati # RV.1.53.7c; AVś.20.21.7c.

na	yasya hanyate sakhā # RV.10.152.1c; AVś.1.20.4c; AVP.2.88.1c.

na	riṣyet tvāvataḥ sakhā # RV.1.91.8c; TS.2.3.14.1c; MS.4.10.1c: 141.13; KS.2.14c.

na	revatā paṇinā sakhyam indraḥ # RV.4.25.7a.

naro	madema śaraṇe sakhāyaḥ # RV.7.19.8b; AVś.20.37.8b.

na	vai straiṇāni sakhyāni santi # RV.10.95.15c; śB.11.5.1.9c.

na	sa sakhā yo na dadāti sakhye # RV.10.117.4a.

nāryamaṇaṃ	puṣyati no sakhāyam # RV.10.117.6c; TB.2.8.8.3c.

nāsuṣver	āpir na sakhā na jāmiḥ # RV.4.25.6c.

nū	cid yathā naḥ sakhyā viyoṣat # RV.4.16.20c.

patayan	mandayatsakham # RV.1.4.7c; AVś.20.68.7c.

parā	pūrveṣāṃ sakhyā vṛṇakti # RV.6.47.17a.

parāyadbhyo	'va hīye sakhibhyaḥ # RV.10.34.5b.

pari	tvāsate nidhibhiḥ sakhāyaḥ # RV.10.179.2c; AVś.7.72.2c.

pari	satyasya dharmaṇā (PG. sakhyasya dharmaṇaḥ) # Aś.6.12.12c; PG.2.11.12c.

pāvakam	ṛṣvaṃ sakhyāya śaṃbhuvam # RV.10.36.7b.

pibed	indra marutsakhā # RV.8.76.9a.

punaḥ	kṛṇvānāḥ sakhyā śivāni # RV.3.58.6c.

puraḥ	purohā sakhibhiḥ sakhīyan # RV.6.32.3c.

purāṇam	okaḥ sakhyaṃ śivaṃ vām # RV.3.58.6a; Aś.9.11.19; śś.15.8.21.

pṛchāmi	tvā citaye (Lś. citayaṃ) devasakha # VS.23.49a; śB.13.5.2.14; Aś.10.9.2a; śś.16.6.1a; Vait.37.1a; Lś.9.10.9a. P: pṛchāmi tvā Kś.20.7.11.

pratnāsa	āsuḥ purukṛt sakhāyaḥ # RV.6.21.5b.

pra	yātana sakhīṃr achā sakhāyaḥ # RV.1.165.13b; MS.4.11.3b: 170.2; KS.9.18b.

pra	vaḥ sakhāyo agnaye # RV.6.16.22a; KS.7.16a. P: pra vaḥ sakhāyaḥ śś.12.10.3.

prāñcaṃ	yajñaṃ pra ṇayatā sakhāyaḥ # RV.10.101.2d.

priyā	devānāṃ subhagā mekhaleyam # ApMB.2.2.9d. See śivā devī, sakhā devī, and svasā devī.

praiṇān	vṛkṣasya śākhayā # AVś.3.6.8c; AVP.3.3.8c.

bṛhaspatir	no maha ā sakhāyaḥ # RV.7.97.2b.

bṛhaspatiḥ	sanyāstu naḥ sakhā # AVP.1.51.2b.

bhago	me agne sakhye na mṛdhyāḥ # RV.3.54.21c; KS.13.15c.

bhadrān	kṛṇvann indrahavān sakhibhyaḥ # RV.9.96.1c; SV.1.533c.

bhavā	naḥ saprathastamaḥ (VS. adds sakhā vṛdhe) # VS.12.114c; TS.1.4.32.1c; TA.3.17.1c; Apś.14.29.1c. See next but one.

bhavā	naḥ sumne antamaḥ sakhā vṛdhe # RV.8.13.3c; SV.2.98c.

bhavā	naḥ suśravastamaḥ (RV.1.91.17c, KS. add sakhā vṛdhe) # RV.1.91.17c; 3.45.5d; 8.45.8c; KS.35.13c. See prec. but one.

bhavā	vṛdhaḥ sakhīnām # RV.7.32.25d.

bhuvat	te kutsaḥ sakhye nikāmaḥ # RV.4.16.10b.

makṣū	kanāyāḥ sakhyaṃ navagvāḥ # RV.10.61.10a.

makṣū	kanāyāḥ sakhyaṃ navīyaḥ # RV.10.61.11a.

mandro	devānāṃ sakhyaṃ juṣāṇaḥ # RV.7.7.2b.

manmā	dīdhyānā utā naḥ sakhāyā # MS.4.9.12b: 133.7. See under anvādīdhyāthām.

marudbhir	indra sakhibhiḥ sutaṃ naḥ (N. sakhibhiḥ sajoṣāḥ) # RV.3.51.8b; N.5.15 (cf. Roth, Erl"auterungen, p. 65).

marudbhir	indra sakhyaṃ te astu # RV.8.96.7c; SV.1.324c; AB.3.20.1c; TB.2.8.3.5c.

marudvṛdho	marutsakhā # śś.8.16.1.

marto	vurīta (TS. vṛṇīta; KS. vareta) sakhyam # RV.5.50.1b; VS.4.8b; 11.67b; 22.21b; TS.1.2.2.1b; 4.1.9.1b; 6.1.2.5; MS.1.2.2b: 10.15; 2.7.7b: 82.10; 3.6.5: 65.9; KS.2.2b; 16.7b; śB.3.1.4.18b; 6.6.1.21b.

mahy	ā te sakhyaṃ vaśmi śaktīḥ # RV.3.31.14a.

mākir	na enā sakhyā vi yauṣuḥ # RV.10.23.7a.

mā	te revataḥ sakhye riṣāma # RV.6.44.11b.

mā	te sakhāyaḥ sadam id riṣāma # RV.4.12.5c; MS.4.11.1c: 162.10; KS.2.15c.

mā	tvāpi sakhā no vidat # AVś.20.130.14.

mā	naḥ sakhyuḥ kāmam api ṣṭhāt # AVP.8.2.5c. See mā me sakhyuḥ.

mā	no agne sakhyā pitryāṇi # RV.1.71.10a.

mā	no vi yauṣṭaṃ sakhyā mumocatam # RV.8.86.1d--5d.

mā	no vi yauḥ sakhyā viddhi tasya naḥ # RV.2.32.2c.

mā	me sakhyuḥ stāmānam api ṣṭhāta # AVś.5.13.5c. See mā naḥ sakhyuḥ.

mā	smaitān sakhīn kuruthāḥ # AVś.5.22.11a.

mitraṃ	gṛhṇānā jaraso yantu sakhyam # AVP.10.4.10d.

mūrāsa	indra sakhye tvāvataḥ # RV.8.21.15b.

ya	indrāgnī asanaṃ sakhāyau # KS.40.9d. See yo agnīṣomāv ajuṣe.

ya	udṛcīndra devagopāḥ sakhāyaḥ # RV.1.53.11a; AVś.20.21.11a. P: ya udṛci Vait.26.7.

ya	ṛṣvaḥ śrāvayatsakhā # RV.8.46.12a.

yajante	asya sakhyaṃ vayaś ca # RV.7.36.5a.

yajñāya	śikṣa gṛṇate sakhibhyaḥ # RV.3.30.15b.

yataḥ	pūrvāṃ iva sakhīṃr anu hvaya # RV.5.53.16c.

yat	stotāraṃ jighāṃsasi sakhāyam # RV.7.86.4b.

yathā	no mīḍhvān stavate sakhā tava # RV.2.24.1c.

yad	agna eṣā samitir bhavāti # RV.10.11.8a; AVś.18.1.26a; MS.4.14.15a: 241.10; ā.5.1.1.24. Cf. ā.5.1.1.25, where variants of this stanza are said to occur in another Vedic school (śākhāntare): see atra vibhajātha.

yadi	dhanvani nṛpatiḥ sakhā naḥ # AVP.2.19.2b.

yadi	me sakhyam āvaraḥ # RV.8.13.21a.

yadi	samityāṃ nṛpatiḥ sakhā naḥ # AVP.2.19.3b.

yad	brāhmaṇāḥ saṃyajante sakhāyaḥ # RV.10.71.8b; N.13.13b.

yayor	asti pra ṇaḥ sakhyam # RV.8.10.3c.

yas	tityāja sacividaṃ sakhāyam # RV.10.71.6a; ā.3.2.4.3a; TA.1.3.1a; 2.15.1a.

yas	te sakhibhya ā varam # RV.1.4.4c; AVś.20.68.4c.

yasya	te pūṣan sakhye vipanyavaḥ # RV.1.138.3a.

yasya	te sakhye vayam # SV.2.129a. See asya etc.

yasya	te svādu sakhyam # RV.8.68.11a.

yasya	tvaṃ sakhyam āvaraḥ (SVṭS. āvitha) # RV.8.19.30c; SV.1.108c; 2.1172c; TS.3.2.11.1c; KS.12.14c.

yasyāḥ	parvāṇi sakhyāya vivye # RV.4.22.2d.

yaḥ	soma sakhye tava # RV.1.91.14a.

yā	agṛhṇan ṛṣayo devasakhye # AVP.14.1.9b.

yā	rāṣṭrāt pannād apayanti śākhāḥ # TA.6.3.2a. P: yā rāṣṭrāt pannāt TA.6.4.2; 9.2.

yā	vāṃ pratnāni sakhyā śivāni # RV.1.108.5c.

yujyas	te saptapadaḥ sakhāsmi # AVś.5.11.10d.

yujyo	naḥ (AVś. me) saptapadaḥ sakhāsi # AVś.5.11.9d; AVP.8.1.9c.

yuvoḥ	krāṇāya sakhyaiḥ # RV.10.132.2c.

yuvo	rarāvā pari sakhyam āsate # RV.10.40.7c.

yuvor	yadi sakhyāyāsme # RV.10.61.25a. P: yuvor yadi śś.12.8.7.

yuvor	hi naḥ sakhyā pitryāṇi # RV.7.72.2c.

yuvor	hi sakhyam uta vā yad āpyam # RV.7.82.8c.

yūpo	virohañ chataśākho adhvaraḥ samāvṛtaḥ # Kauś.125.2a.

Dictionary of Sanskrit Search

"sakh" has 101 results

gārgya	an 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.

guṇa(1)	degree of a vowel; vocalic degree, the second out of the three degrees of a vowel viz. primary degree, guna degree and vrddhi degree exempli gratia, for example इ, ए and ऐ or उ, ओ and औ. अ is given as a guna of अ; but regarding अ also,three degrees can be stated अ, अ and आ. In the Pratisakhya and Nirukta ए is called गुण or even गुणागम but no definiti6n is given ; confer, compare गुणागमादेतनभावि चेतन R.Pr.XI.6;शेवम् इति विभीषितगुणः। शेवमित्यपि भवति Nir.X.17: (2) the properties of phonetic elements or letters such as श्वास,नाद et cetera, and others: confer, compareṚgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ch.XIII : (3) secondary, subordinate;confer, compare शेषः,अङ्गं, गुणः इति समानार्थाः Durgācārya's commentary on the Nirukta.on Nirukta of Yāska.I.12: (4) properties residing in a substance just as whiteness, et cetera, and others in a garment which are different from the substance ( द्रव्य ). The word गुण is explained by quotations from ancient grammarians in the Maha bhasya as सत्वे निविशतेsपैति पृथग्जातिषु दृश्यते । अाघेयश्चाक्रियाजश्च सोSसत्त्वप्रकृतिर्गुणः ॥ अपर आह । उपैत्यन्यज्जहात्यन्यद् दृष्टो द्रव्यान्तरेष्वपि। वाचकः सर्वलिङ्गानां द्रव्यादन्यो गुणः स्मृतः ; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.44;cf also शब्दस्पर्शरूपरसगन्धा गुणास्ततोन्यद् द्रव्यम् ,M.Bh.on V.1.119 (5) properties of letters like उदात्तत्व, अनुदात्तत्व, स्वरितत्व, ह्र्स्वत्व, दीर्घत्व, प्लुतत्व, अानुनासिक्य et cetera, and others; confer, compare भेदकत्वाद् गुणस्य । आनुनासिक्यं नाम गुणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1.. Vart, 13: (6) determinant cf भवति बहुव्रीहौ तद्गुणसंविज्ञानमपि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.27; (7) technical term in Panini's grarnmar standing for the vowels अ, ए and ओ, confer, compare अदेङ्गुणः P.I.1.2. For the various shades of the meaning of the word गुण, see Mahabhasya on V.1.119. " गुणशब्दोयं बह्वर्थः । अस्त्येव समेष्ववयवेषु वर्तते ।...... चर्चागुणांश्च ।

gopāla( देव )	known more by the nickname of मन्नुदेव or मन्तुदेव who lived in the eighteenth century and wrote several commentary works on well-known grammatical treatises such as the Vaiyakaranabhusanasara, Laghusabdendusekhara, Paribhasendusekhara et cetera, and others He is believed to have written a treatise on Ganasutras also; (2) a grammarian different from the a reference to some preceding word, not necessarily on the same page. मन्नुदेव who has written an explanatory work on the Pratisakhyas;.(3) a scholar of grammar, different from the a reference to some preceding word, not necessarily on the same page. who is believed to have written a gloss named Visamarthadipika on the Sarasvata Vyakarana at the end of the sixteenth century.

gautama	an ancient sage referred to in the Pratisakhya works as a Pratisakhyakara; confer, compare T.Pr. V.38.

cavarga	the group of consonants of the palatal class,.wiz.च् , छ् , ज् , झ् , and ञ्. The word च is used in the same sense in the Pratisakhya works.See the word च.

jagannātha(1)	the well-known poet and scholar of Vyakarana and Alam kara who wrote many excellent poetical works. He lived in the sixteenth century. He was a pupil of कृष्णशेष and he severely criticised the views of Appaya Diksita and Bhattoji Diksita. He wrote a sort of refutation of Bhattoji's commentary Praudha-Manorama on the Siddhānta Kaumudi, which he named प्रौढमनेारमाखण्डन but which is popularly termed मनोरमाकुचमर्दन. His famous work is the Rasagangadhara on Alankrasastra; (2) writer of a commentary on the Rk-Pratisakhya by name Varnakramalaksana; (3) writer of Sarapradipika, a commentary on the Sarasvata Vyakarana.

jit(l)	literally affix marked with the mute letter ज्; e. g. जस्, जसि, जुस्. the word जित् is not however found used in this sense; (2) a word supposed to be marked with the mute indicatory letter ज्.The word is used in this sense by the Varttikakara saying that such a word does not denote itself but its synonyms; confer, compare जित् पर्यायवचनस्यैव राजांद्यर्थम् P.I.1.68 Vart. 7. In the Sutra सभा राजामनुष्यपूर्वा P.II. 4. 23, the word राजन् is supposed to be जित् and hence it denotes इन्, ईश्वर et cetera, and others; but not the word राजन् itself; (3) In the Pratisakhya works जित् means the first two consonants of each class (वर्ग); exempli gratia, for example क्, ख्,च्, छ्. et cetera, and others which are the same as खय् letters in Panini's terminology; confer, compare द्वौ द्वौ प्रथमौ जित्, V. Pr.I.50;III.13.

jihvāmūlasthāna(l)	having the root of the tongue as the place of its production;the phonetic element or letter called जिह्वामूलीय; (2) name given to that phonetic element into which a visarga is changed when followed by क् or ख्; cf X क इति जिह्वामूलीयः V.Pr.VIII.19. The जिह्वामूलीय letter is called जिह्व्य also; see Nyasa on I. 1.9. The Rk. Pratisakhya looks upon ऋ, लृ, जिह्वामूलीय, and the guttural letters as जिह्वामूलस्थान.

ṭa(1)	the consonant ट्, the vowel अ being added for facility of utterance; confer, compare अकारो व्यञ्जनानाम्, Taittirīya Prātiśākhya.I. 21; (2) short term, (प्रत्याहार) standing for टवगे or the lingual class of consonants, found used mostly in the Pratisakhya works; confer, compare RT. 13, Vājasaneyi Prātiśākhya.I. 64, Taittirīya Prātiśākhya.I. 27: (3) taddhita affix. affix ( अ ) added to the word फल्गुनी in the sense ' तत्र जातः' e. g. फल्गुनी, confer, compare P. IV. 3.34, Vart. 2; (4) krt affix ( अ ) added to the root चर्, सृ and कृ under certain conditions; e. g. कुरुचर:, अग्रेसुर:, यशस्करी ( विद्या ) दिवाकरः, वेिभकरः कर्मकरः et cetera, and others confer, compare P. III. 2.16-23.

ṇ(1)	fifth consonant of the lingual class of consonants possessed of the properties, नादानुप्रदान, घोष, संवृतकण्ठत्व, अल्पप्राण and अानुनासिक्यः (2) the mute letter ण् indicating the substitution of vrddhi ( confer, compare P. VII. 2. 115-117) when attached to affixes; (3) the consonant ण् at the beginning of roots which is changed into न्; the roots, having ण् at the beginning changeable to न्, being called णोपदेशः (4) ण् as a substitute for न् following the letters ऋ, ॠ, र्, and ष् directly, or with the intervention of consonants of the guttural and labial classes, but occurring in the same word, Such a substitution of ण् for न् is called णत्व; confer, compare P.VIII.4. I-39. For णत्व in Vedic Literature; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)V.20-28, T.Pr.VII.1-12. V.Pr.III.84-88;(5) the consonant ण् added as an augment to a vowel at the beginning of a word when it follows the consonant ण् at the end of the previous word; confer, compare P. VIII. 3. 32. In the Vedic Pratisakhyas this augment ण् is added to the preceding ण् and looked upon as a part of the previous word.

taddhita	a term of the ancient prePaninian grammarians used by Panini just like सर्वनामन् or अव्यय without giving any specific definition of it. The term occurs in the Nirukta of Yaska and the Vajasaneyi-Pratisakhya ; confer, compare अथ तद्वितसमासेषु एकपर्वसु चानेकपर्वसु पूर्वे पूर्वमपरमपरं प्रविभज्य निर्ब्रूयात् । द्ण्डय्ः पुरुषः । दण्डमर्हतीति वा, दण्डेन संपद्यते इति वा Nirukta of Yāska.II.2; also confer, compare तिङ्कृत्तद्धितचतुथ्यसमासाः इाब्दमयम् Vaj Prati.I. 27. It is to be noted that the word तद्वित is used by the ancient grammarians in the sense of a word derived from a substantive ( प्रातिपादक ) by the application of suffixes like अ, यत् et cetera, and others, and not in the sense of words derived from roots by affixes like अन, ति et cetera, and others which were termed नामकरण, as possibly contrasted with the word ताद्धित used by Yaska in II. 5. Panini has used the word तद्धित not for words, but for the suffixes which are added to form such words at all places (e. g. in I. 1.38, IV.1.17, 76, VI.1.61 et cetera, and others). in fact, he has begun the enumeration of taddhita affixes with the rule तद्धिता: (P.IV.1. 76) by putting the term तद्धित for affixes such as ति, ष्यङ्, अण् et cetera, and others which are mentioned thereafter. In his rule कृत्तद्धितसमासाश्च and in the Varttika समासकृत्तद्धिताव्यय(I.4.1Vart. 41) which are similar to V.Pr.1. 27 quoted a reference to some preceding word, not necessarily on the same page. the word तद्धित appears to be actually used for words derived from nouns by secondary affixes, along with the word कृत् which also means words derived from roots, although commentators have explained there the terms कृत् and तद्धित for कृदन्त and तद्धितान्त. The term तद्वित is evidently echoed in the Sutra तस्मै हितम् which, although it is not the first Sutra there were possibly long lists of secondary nouns with the senses of secondary suffixes, and तद्धित was perhaps,the first sense given there. The number of taddhita suffixes mentioned by Panini is quite a large one; there are in fact 1110 rules given in the taddhita section covering almost two Adhyayas viz. from P. IV. 1.76 to the end of the fifth Adhyaya. The main sub-divisions of taddhita affixes mentioned by commentators are, Apatyadyarthaka (IV. 1.92 to 178), Raktadyarthaka (IV.2.1 to 91), Saisika {IV.2. 92 to IV.3.133), Pragdivyatiya (IV. 3 134 to 168), Pragvahatiya (IV.4.1 to IV.4.74), Pragghitiya (IV.4.75 to IV.4.109), Arhiya (V.1.1 to 71),Thanadhikarastha (V. 1.72 to V. 1.1.114), Bhavakarmarthaka (V. 1.115 to V.1.136), Pancamika (V. 2.1 to V. 2.93), Matvarthiya (V. 2.94 to V. 2. 140), Vibhaktisamjaaka (V. 3.1 to V. 3.26) and Svarthika (V. 3.27 to V. 4.160). The samasanta affixes (V.4.68 to V.4.160) can be included in the Svarthika affixes.

taittirīyaprātiśākhya	called also कृष्णयजुःप्रातिशाख्य and hence representing possibly all the different branches or Sakhas of the कृष्णयजुर्वेद, which is not attributed definitely to a particular author but is supposed to have been revised from time to time and taught by various acaryas who were the followers of the Taittiriya Sakha.The work is divided into two main parts, each of which is further divided into twelve sections called adhyayas, and discusses the various topics such as letters and their properties, accents, euphonic changes and the like, just as the other Pratisakhya works. It is believed that Vararuci, Mahiseya and Atreya wrote Bhasyas on the Taittiriya Pratisakhya, but at present, only two important commentary works on it are available(a) the 'Tribhasyaratna', based upon the three Bhasyas mentioned a reference to some preceding word, not necessarily on the same page. as the title shows, written by Somayarya and (b) the 'Vaidikabharana' written by Gopalayajvan. For details see Introduction to 'Taittiriya Pratisakhya' edition Govt Oriental Library Series, Mysore.

tribhāṣyaratna	name of a commentary on the Taittiriya Pratisakhya written by Somayarya. The commentary is said to have been based on the three Bhasya works attributed to the three ancient Vedic scholarsVararuci, Mahiseya and Atreya.

dantamūlīya	the letters त्, थ् द् ध् and न्: confer, compare दन्तमूलीयस्तु तकारवर्गः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 19. The Rk. Pratisakhya calls र् (रेफ ) also as दन्तमूलीय.

dntya	produced at the teeth, dental; formed at the teeth by the tip of the tongue; exempli gratia, for example the letters लृ ल् ,स् and तवर्ग; confer, compare लृलसिता दन्ते V.Pr.I.69. According to Panini's grammar लॄ(long) does not exist. According to Taittirya Prtisakhya र् is partly dental and partly lingual; cf T.Pr.II.41, while व् is partly dental and partly labial; confer, compare T.Pr. II.43; confer, compare दन्त्या जिह्वाग्रकरणाः V. Pr.I. 76; confer, compare लुग्वा दुहदिहलिहगुहामात्मनेपदे दन्त्ये P. VII. 3.73.

dāruṇya	explained by the commentators on the Pratisakhya works as दृढत्व (firmness) or कठिनता (hardness,) and given as a characteristic of the acute or उदात्त tone; confer, compare अायामो दारुण्यमणुता खस्येत्युच्चैःकराणि शब्दस्य, Taittirīya Prātiśākhya.XXII.9, quoted in the Mahabhasya on P.I. 2.29, where दारुण्य is explained as स्वरस्य दारुणता रूक्षता ।

drutā	one of the three Vrttis or styles of utterance mentioned in the Pratisakhya works and quoted in the Mahabhasya; confer, compareतित्रो वृत्तीरुपदिशन्ति वाचो विलम्बितां मध्यमां च दुतां च । अभ्यासार्थे दुतां वृत्तिं प्रयोगार्थे तु मध्यमाम् । शिष्याणामुपदेशार्थे कुर्याद् वृत्ति विलम्बिताम् । Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. 18, 19; confer, compare ये हि द्रुतायां वृत्तौ वर्णास्त्रिभागाधिकास्ते मध्यमायां, ये मध्यमायां वर्णास्त्रिभागाधिकास्ते विलाम्बितायाम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.70, Vart. 4. The utterance of a letter takes ，1/3 rd time more in the मध्यमवृत्ति than in the द्रुतवृत्ति, while in the विलम्बितवृत्ति it takes 1/3 rd more than in the मध्यमवृत्ति. In short, the utterance of the same letter takes in the three vrttis, Druta, Vilambita and Madhyama the quantity of time in the proportion of 9:12:16 respectively.

dvi	a term used for the dual number in the Pratisakhya works; confer, compare नो नौ मे मदर्थे त्रिद्व्येकेषु Vājasaneyi Prātiśākhya.II. 3 where Uvvata has explained the words त्रि, द्वि and एक as बहुवचन, द्विवचन and एक्वचन respectively.

dhātu	a root; the basic word of a verbal form,defined by the Bhasyakara as क्रियावचनो धातुः or even as भाववचने धातु:, a word denoting a verbal activity. Panini has not defined the term as such, but he has given a long list of roots under ten groups, named dasagani, which includes about 2200 roots which can be called primary roots as contrasted with secondary roots. The secondary roots can be divided into two main groups ( l ) roots derived from roots ( धातुजधातवः ) and (2) roots derived from nouns ( नामधातवः ). The roots derived from roots can further be classified into three main subdivisions : (a) causative roots or णिजन्त, (b) desiderative roots or सन्नन्त, (c) intensive roots or यङन्त and यङ्लुगन्त: while roots derived from nouns or denominative roots can further be divided into क्यजन्त, काम्यजन्त, क्यङन्त, क्यषन्त, णिङन्त, क्विबन्त and the miscellaneous ones ( प्रकीर्ण ) as derived from nouns like कण्डू( कण्ड्वादि ) by the application of the affix यक् or from nouns like सत्य,वेद, पाश, मुण्ड,मिश्र, et cetera, and others by the application of the affix णिच्. Besides these, there are a few roots formed by the application of the affix अाय and ईय (ईयङ्). All these roots can further be classified into Parasmaipadin or Parasmaibhasa, Atmanepadin or Atmanebhasa and Ubhayapadin. Roots possessed of a mute grave ( अनुदात्त ) vowel or of the mute consonant ङ् added to the root in the Dhatupatha or ending in the affixes यड्, क्यङ् et cetera, and others as also roots in the passive voice are termed Atmanepadin: while roots ending with the affix णिच् as also roots possessed of a mute circumflex vowel or a mute consonant ञ़़् applied to them are termed Ubhayapadin. All the rest are termed Parasmaipadin. There are some other mute letters or syllables applied by Panini to the roots in his Dhatupatha for specific purposes; exempli gratia, for example ए at the end to signify prohibition of vrddhi to the penultimate अ in the aorist, exempli gratia, for example अकखीत् confer, compare P. VII.2.5; इर् to signify the optional substitution of अ or अङ् for the affix च्लि of the aorist, exempli gratia, for example अभिदत्, अभैत्सीत् ; confer, compare P.III. 1.57; उ to signify the optional application of the augment इ ( इट् ) before क्त्वा exempli gratia, for example शमित्वा, शान्त्वा; confer, compare P.VII. 2. 56; ऊ to signify the optional application of the augment इ ( इट् ) exempli gratia, for example गोप्ता, गेीपिता, confer, compare P.VII.2.44; अा to signify the prohibition of the augment इट् in the case of the past passive voice. participle. exempli gratia, for example क्ष्विण्णः, स्विन्नः, confer, compare P. VII.2.16; इ to signify the addition of a nasal after the last vowel e. g. निन्दति from निदि, confer, compare P. VII.1.58: ऋ to signify the prohibition of ह्रस्व to the penultimate long vowel before णिच्, e. g. अशशासत्, confer, compare P.VII. 4.2;लृ to signify the substitution of अङ् for च्लि in the aorist, exempli gratia, for example अगमत् confer, compare P. III.1.55: ओ to signify the substitution of न् for त् of the past passive voice.participle. exempli gratia, for example लग्नः, अापीनः, सूनः, दून: et cetera, and others; confer, compare P. VIII. 2.45. Besides these,the mute syllables ञि, टु and डु are prefixed for specific purposes; confer, compare P. III.2.187, III.3.89 and III. 3.88. The term धातु is a sufficiently old one which is taken by Panini from ancient grammarians and which is found used in the Nirukta and the Pratisakhya works, signifying the 'elemental (radical)base' for nouns which are all derivable from roots according to the writers of the Nirukta works and the grammarian Siktaayana; confer, compare नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.3.1. Some scholars have divided roots into six categories; confer, compare तत्र धातवः षोढा (a) परिपठिताः भूवादयः, (b) अपरिपठता अान्दोलयत्यादयः, (c) परिपठितापरिपठिताः ( सूत्रपठिताः ) स्कुस्कम्भस्तम्भेत्यादयः, (d) प्रत्ययधातवः सनाद्यन्ताः, (e) नामघातवः कण्ड्वादयः, (f) प्रत्ययनामधातवः होडगल्भक्ली. बप्रभृतयः; cf Sringara Prak. I. For details see M.Bh. on P.I.3.I as also pp 255, 256 Vol. VII Vyakarana-Mahabhasya published by the D.E. Society, Poona.

dhi(1)	a technical term used for sonant consonants in the Pratisakhya and old grammar works; confer, compare धि शेषः V. Pr.I.53, explained by Uvvata as वर्गाणां उत्तरास्त्रय: यरलवहकाराश्च धिः V.Pr. I.53; the term धि corresponds to हश् of Panini; (2) personal ending धि substituted for हि of the imperative 2nd singular. exempli gratia, for example जुहुधि, छिन्द्धि, भिन्द्धि, श्रुधि, रारन्धि et cetera, and others; confer, compareP.V.4.101-103.

dhṛta or dhṛtapracaya	a kind of original grave vowel turned into a circumflex one which is called प्रचय unless followed by another acute or circumflex vowel. The Taittiriya Pratisakhya has mentioned seven varieties of this 'pracaya' out of which धृतप्रचय or धृत is one. For details see Bhasya on धृतः प्रचयः कौण्डिन्यस्य, T.Pr.XVIII.3.

nata	cerebralized; changed into ण्. The change of the consonant न् into ण् is called नति in the old Pratisakhya works; confer, compare स्पर्शे वोष्मणि चानते Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 11.

nati	literallyinclination, bending down; the word is used generally in the technical sense of 'cerebralization' but applied to the change of न् into ण् as also that of स् into ष्; confer, compare दन्त्यस्य मूर्धन्यापत्तिर्नतिः, V. Pr.I. 42. The root नम् is used in the sense of 'cerebralizing ' or 'being cerebralized' very frequently in the Pratisakhya works; exempli gratia, for example the word नम्यते is used in the sense of 'is cerebralized'; नमयति in the sense of 'cerebralizes' and नामिंन् in the sense of 'causing cerebralization'; confer, compare ऋकारादयो दश नामिन: स्वराः, पूर्वो नन्ता नतिषु नम्यमुत्तरम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 27.

nāmin(vowels)	which cause cerebralization; the ten vowels ऋ, ॠ, इ, ई, उ, ऊ, ए, ओ, ऐ, औ; confer, compare ऋकारादयो दश नामिनः स्वराः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 27, confer, compare also R.T. 94. See the word नति. The word भाविन् is used for नामिन् in the Vajasaneyi Pratisakhya; confer, compare अकण्ठ्यो भावी Vājasaneyi Prātiśākhya.I. 46; confer, compare also नामिपरो रम् Kat. I.5.12.

nighāta	toning down; the grave accent; the root निहन् in its various forms is used in the sense of toning down the voice and the word निघात is used in the sense of the grave accent (अनुदात्तस्वर) in the Vyakarana and Pratisakhya works; confer, compare also the words शेषनिघात, सर्वनिघात, et cetera, and others; confer, compare समानवाक्ये निघातयुष्मदस्मदादेशाः P. VIII. I.18 Vart. 5.

nipāta	a particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206.

nipātana	a word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini;confer, compareदाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 et cetera, and others et cetera, and others The phrase निपातनात्सिद्धम् is very frequently used by Patanjali to show that some technical difficulties in the formation of a word are not sometimes to be taken into consideration, the word given by Panini being the correct one; confer, compare M.Bh.on I.1.4, III.1.22 et cetera, and others et cetera, and others; cf also the usual expression बाधकान्येव निपातनानि. The derivation of the word from पत् with नि causal, is suggested in the Rk Pratisakhya where it is stated that Nipatas are laid down or presented as such in manifold senses; cf Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: confer, comparealso Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.27.

nimad	a mode of utterance of words at the performance of a sacrifice. Seven such modes are given in the Taittiriya Pratisakhya; confer, compare उपांशुध्वाननिमदोपव्दिमन्मन्द्रमध्यमताराणि T.Pr.XXIII. 5

nirukta	name of a class of works which were composed to explain the collections of Vedic words by means of proposing derivations of those words from roots as would suit the sense. The Nirukta works are looked upon as supplementary to grammar works and there must have been a good many works of this kind in ancient times as shown by references to the writers of these viz. Upamanyu, Sakatayana,Sakapuni,Sakapurti and others, but, out of them only one work composed by Yaska has survived; the word, hence has been applied by scholars to the Nirukta of Yaska which is believed to have been written in the seventh or the eighth century B. C. i. e. a century or two before Panini. The Nirukta works were looked upon as subsidiary to the study of the Vedas along with works on phonetics ( शिक्षा ), rituals ( कल्प ), grammar (व्याकरण) prosody (छन्दस्) and astronomy(ज्योतिष)and a mention of them is found made in the Chandogyopanisad. As many of the derivations in the Nirukta appear to be forced and fanciful, it is doubtful whether the Nirukta works could be called scientific treatises. The work of Yaska, however, has got its own importance and place among works subsidiary to the Veda, being a very old work of that kind and quoted by later commentators. There were some glosses and commentary works written upon Yaska's Nirukta out of which the one by Durgacarya is a scholarly one.It is doubtful whether Durgacarya is the same as Durgasimha, who wrote a Vrtti or gloss on the Katantra Vyakarana. The word निरुक्त is found in the Pratisakhya works in the sense of 'explained' and not in the sense of derived; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV 6; V.Pr. IV. 19, 195.

parilopa	elision ofa phonetic member: the same as lopa in the Grammar of Panini. The term परिलोप and the verbal forms of the root परिलुप् are found in the Pratisakhya works; confer, compare उष्मा परिलुप्यते त्रयाणाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 4.

pṛkta	literally mixedition The term is used in the Pratisakhya works in connection with the vowel ऋ or ऌ which is looked upon as a पृक्तस्वर being mixed with the consonant र् or ल्; confer, compare पृक्तस्वरो नाम ऋकारः ऌकारश्च रेफलकारसंपृक्तत्वात् commentary on T.Pr.XIII.16.

pauṣkarasādi	an ancient grammarian who belonged to the dynasty of पुष्करसद्, whose views are quoted by the Varttikakara and the writers of the Pratisakhya works: cf चयो द्वितीयाः शारि पौष्करसादेः P. VIII. 4.48 Vart. 3; confer, compare also व्यञ्जनपरः पौष्करसादेर्न पूर्वश्च ञकारम् Taittirīya Prātiśākhya.V: confer, compare also Taittirīya Prātiśākhya.XIII. 16; XIV. 2, XVII. 6.

pragṛhya	a term used in the Pratisakhya works and by Panini, in the sense of a vowel which is not combined with the following vowel by rules of euphony; e. g सुजाते अश्वसूनृते, अमी अत्र etc; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 28 and 29; P. I. 1.11-19 and VI.1.125.

pragraha	absence of euphonic change; the. term is frequently used in the Taittiriya Pratisakhya; confer, compare Taittirīya Prātiśākhya.I.60, IV.1.1-54.

pratyaya	affix, suffix, a termination, as contrasted with प्रकृति the base; confer, compare प्रत्याय्यते अर्थः अनेन इति प्रत्ययः; confer, compare also अर्थे संप्रत्याययति स प्रत्ययः M.Bh. on III. 1.l Vart. 8; The word प्रत्यय is used in the Pratisakhya works in the sense of 'following' or 'that which follows', e. g. स्पर्शे चोषः प्रत्यये पूर्वपद्यः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 30 which is explained by Uvvata as उषः इत्ययं ( शब्दः ) पूर्वपदावयवः सन् स्पर्शे प्रत्यये परभूते इति यावत्; रेफिसंज्ञो भवति; Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.30; confer, compare प्रत्येति पश्चादागच्छति इति प्रत्ययः परः Taittirīya Prātiśākhya.V. 7; cf also V. Pr, III. 8. Pratyaya or the suffix is generally placed after the base; cf, प्रत्ययः, परश्च P. III. I. 1,2; but sometimes it is placed before the base; e. g. बहुपटुः confer, compare विभाषा सुपो बहुच् पुरस्तात्तु P. V. 3.68. The conjugational signs (शप् , श्यन् et cetera, and others), the signs of tenses and moods ( च्लि, सिच् , स्य, ताम् et cetera, and others) and the compound endings(समासान्त) are all called pratyayas according fo Panini's grammar, as they are all given in the jurisdiction(अधिकार) of the rule प्रत्ययः III.1.1, which extends upto the end of the fifth chapter ( अध्याय ). There are six main kinds of affixes given in grammar सुप्प्रत्यय, तिङ्प्रत्यय, कृत्प्रत्यय , तद्धितप्रत्यय, धातुप्रत्यय (exempli gratia, for example in the roots चिकीर्ष, कण्डूय et cetera, and others) and स्त्रीप्रत्यय. The word प्रत्यय is used in the sense of realization, in which case the root इ in the word त्यय means'knowing' according to the maxim सर्वे गत्यर्था ज्ञानार्थाः; confer, compare मन्त्रार्थप्रत्ययाय Nirukta of Yāska.I.15.

pratyāmnāya	literally, repetition in a contrary way; in the Pratisakhya literature, the word refers to the repetition of a Vedic passage; repetition by pupils after hearing from the preceptor ; confer, compare प्रत्याम्नायः पुनर्वचनं Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV. 9.

prathama	lit, premier, first; the word is used in connection with the personal affixes तिप् , तस्, झि ( अन्ति ) of verbal formanuscript. See the word पुरुष a reference to some preceding word, not necessarily on the same page.; confer, compare अस्तिर्भवन्तीपरः प्रथमपुरुषः अप्रयुज्यमानोप्यस्तीति । वृक्षः प्लक्षः। Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.1 and 4. The word प्रथम is used in the Pratisakhya works in the sense of the first consonants of the five vargas or groups of consonants; confer, compare प्रथमैर्द्वितीयास्तृतीयैश्चतुर्थाः Vājasaneyi Prātiśākhya.IV. 110 confer, compare प्रथमतृतीयादीनामादेशादित्वादेत्वाभावः, M.Bh. on P. VI. 4.120 Vart 3, also confer, compare Katantra I. 4.1 and Hemacandra's Śabdānuśāsana. I. 3.35. The word is also used (in the feminine gender) in the sense of the case affixes सु ( स् ), औ, जस् ( अस् ) of the nominative case. The word is also used in the sense of the premier accent उदात्त (acute); confer, compare प्रथमभाविनः उदात्तभाविनः Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 8.

prapāṭhaka	a term used for a division of a work by an ancient writer, as for instance in the case of the Atharvapratisakhya.

prātipadika	literallyavailable 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.

prātiśākhya	a work on Vedic grammar of a specific nature, which is concerned mainly with the changes, euphonic and others, in the Pada text of the Samhita as compared with the running text, the Samhita itselfeminine. The Pratisakhya works are neither concerned with the sense of words, nor with their division into bases and affixes, nor with their etymology. They contain, more or less,Vedic passages arranged from the point of view of Samdhi. In the Rk Pratisakhya, available to-day, topics of metre, recital, phonetics and the like are introduced, but it appears that originally the Rk Pratisakhya, just like the Atharva Pratisakhya, was concerned with euphonic changes, the other subjects being introduced later on. The word प्रातिशाख्य shows that there were such treatises for everyone of the several Sakhas or branches of each Veda many of which later on disappeared as the number of the followers of those branches dwindledition Out of the remaining ones also, many were combined with others of the same Veda. At present, only five or six Pratisakhyas are available which are the surviving representatives of the ancient ones - the Rk Pratisakhya by Saunaka, the Taittiriya Pratisakhya, the Vajasaneyi PratiSakhya by Katyayana, the Atharva Pratisakhya and the Rk Tantra by Sakatayana, which is practically a Pratisakhya of the Sama Veda. The word पार्षद or पारिषद was also used for the Pratisakhyas as they were the outcome of the discussions of learned scholars in Vedic assemblies; cf परिषदि भवं पार्षदम्. Although the Pratisakhya works in nature, are preliminary to works on grammar, it appears that the existing Pratisakhyas, which are the revised and enlarged editions of the old ones, are written after Panini's grammar, each one of the present Prtisakhyas representing, of course, several ancient Pratisakhyas, which were written before Panini. Uvvata, a learned scholar of the twelfth century has written a brief commentary on the Rk Pratisakhya and another one on the Vajasaneyi Pratisakhya. The Taittiriya PratiSakhya has got two commentaries -one by Somayarya, called Tribhasyaratna and the other called Vaidikabharana written by Gopalayajvan. There is a commentary by Ananta bhatta on the Vajasaneyi Pratisakhya. These commentaries are called Bhasyas also.

plākṣāyaṇa	an ancient Vedic scholar who presumably wrote a work on Vedic grammar (of the type of the Pratisakhya works).For a difference of view he is quoted in the Taittiriya Pratisakhya: confer, compareन प्लाक्षिप्लाक्षायणयेाः T.Pr. IX.6.

plākṣi	an ancient writer of a Pratisakhya work quoted in the Taittiriya Pratisakhya.See प्लाक्षायण a reference to some preceding word, not necessarily on the same page.. The words प्लाक्षि and प्लाक्षायण as also प्लाक्षी ( feminine ) occur in the Mahabhasya also, but not in the Ganapatha of Panini.

pluta	protracted, name given to vowels in the protracted grade. The vowels in this grade which are termed protracted vowels are possessed of three matras and in writing they are marked with the figure 3 placed after them. In pronunciation they take a longer time than the long or दीर्घ vowels; confer, compare ऊकालोज्झ्रस्वदीर्घप्लुतः P. I.2.27. The word is derived from प्लु (प्रु also) I Atmane to go, and explained as प्लवते इति, The word प्लवते is often found for प्लुतो भवति in the Pratisakhya works; cf also मात्रा ह्रस्वरतावदवग्रहान्तरं, द्वे दीर्धस्तिस्रः प्लुत उच्यते स्वरः । अधः स्विदासी३दुपरि स्विदासी३द् अर्थे प्लुतिर्भीरिव विन्दती३त्रिः ll Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.16.

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.

mākṣavya	name of an ancient writer of Pratisakhya works mentioned in the Rk Pratisakhya: confer, compare R.Pr.I.2.

mācākīya	an ancient writer of a Pratisakhya work, who is quoted in the Taittiriya Pratisakhya as one, holding the view that य and व् preceded by अ and followed by उ and ओ respectively, are dropped provided they stand at the beginning of a Pada ( word ). माचाकीय, who belonged to the Yajurveda school, is said to have held this view which is generally held by the followers of the Rgveda: confer, compare उकारौकारपरौ लुप्यते माचाकी यस्य(Taittirīya Prātiśākhya.X.29) on which the commentator adds वह्वृचानामयं पक्षः.

māṇḍūkeya	name of an ancient writer of a Pratisakhya work referred to in the Rk Pratisakhya, confer, compare R.Pr.I.2. मातृकावर्ण letters of the alphabet. See अक्षरसमाम्नाय.

mud	a technical term for the sibilants श् , ष् and स् given in the Vajasaneyi-Pratisakhya: confer, compare मुच्च Vājasaneyi Prātiśākhya.I.52, cf also Vājasaneyi Prātiśākhya.III.9,III.13,IV.122.

mṛdu(1)	soft in utterance ; the term is used in the Vajasaneyi Pratisakhya for the क्षैप्र, प्रश्लिष्ट, तैरोव्यञ्जन, and पादवृत्त varieties of the circumflex accent (स्वरित) out of which the पादवृत्त is the softest ( मृदुतम ) and consequently always called मृदु, while the others are called मृदु only with respect to the preceding one in the order given a reference to some preceding word, not necessarily on the same page.; viz.अभिनिहत, क्षैप्र et cetera, and othersconfer, compareसर्वतीक्ष्णोभिनिहत:प्राश्लिष्टस्तदनन्तरम् । ततो मृदुतरौ स्वरौ जात्यक्षेप्रावुभौ स्मृतौ \| ततो मृदुतर: स्वारस्तैरोव्यञ्जन उच्यते \| पादवृत्तो मृदुतमस्त्वेतत्स्वारबलाबलम् Uvvata on V.Pr. I. !25; (2) soft, as opposed to hard; the term is used in connection with the first,third and fifth consonants of the five classes.

r(1)	second letter of the यण् class ( semi-vowels ) which has got the properties नादभागित्व, घोषवत्त्व,' संवृतत्व and अल्पप्राणता i. e. it is a sonant, inaspirate consonant. Regarding its स्थान or place of production, there is a difference of opinion : generally the consonant र् is looked upon as a cerebral or lingual letter (मूर्धन्य); cf ऋटुरषाणां मूर्धा， S.K.also Pāṇini. Siksa; but it is called by some as दन्त्य or दन्तमूलीय: cf रेफस्तु दस्त्ये दन्तमूले वा RT. 8, by others as दन्तमूलीय and and by still others as वर्स्त्य gingival. In the Vajasaneyi-Pratisakhya it is described as दन्तमूलीय: cf रो दन्तमूल I. 68, while in the Taittiriya Pratisakhya it is said to be produced by the touch of the middle part of the tip of the tongue just a reference to some preceding word, not necessarily on the same page. the root of the teeth;confer, compare रेफे जिह्वाग्रमध्येन प्रत्यग्दन्तमूलेभ्यः Taittirīya Prātiśākhya.II. 41; (2) substitute र् (रेफ ) for the final letter of the word अहन्, as also for the final of अम्रस्, ऊधस्, अवस् and भुवस् optionally with रु, which ( रु) is dropped before vowels, and changed to ओ before अ and soft consonants, while it is changed into visarga before hard consonants and surds.exempli gratia, for example अम्नरेव, अम्र एवः ऊधरेव, ऊधएव: confer, compare Kāśikā of Jayāditya and Vāmana. on P. VIII, 2-70: (3) the consonants र् (technically) called र् in Panini's grammar ) which is substituted for the consonant स् and for the consonant न् of the word अहन् when the consonant स् or न् stands at the end of a word. This substitute रु, unlike the substitute र् is liable to be changed into visarga, or the consonant य्, or the vowel उ by P. VIII.3.15, 17, VI.1.113, 114.

rāmacandra(1)	रामन्वन्द्राचार्य (son of कृष्णाचार्य) the well-known author of the Prakriyakaumudi. He belonged to the Sesa family and the latter half of the fifteenth century is assigned as his date. He is believed to have been a resident of Andhra. His work, the Prakriyakaumudi, was a popular grammar treatise for some time before Bhattoji's SiddhantaKaumudi got its hold, and it had a number of commentaries written upon it especially by his descendants and members of his family which became well-known as the Sesa family of grammarians. The Prakriyakaumudi is named कृष्णर्किकरप्राक्रिया also. (2) There was a grammarian named Ramacandra who wrote a small treatise on grammar named विदग्धबोध. (3) There was another grammarian of the same name who was a pupil of Nagesabhatta of the eighteenth century and who wrote a small commentary called वृतिसंग्रह on Panini's Astadhyayi. (4) There was also another Ramacandra who was a scholar of Vedic grammar and who wrote the commentary named ज्योत्स्ना on the Vjasaneyi-Pratisakhya.

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.

varṇapāṭha	serial mention or enumeration of letters in the fourteen Siva Sutras. The word is also used in the sense of the alphabet given in the Pratisakhya and grammar works; confer, compare एवं तर्हि वर्णपाठ एव उपदेश: करिष्यते M.Bh. on P. I. 1.69.

varṇarāśi	the collection of letters as mentioned in works on grammar and Pratisakhyas; confer, compare इति वर्णराशिः क्रमश्च Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 10.

varṇasamāmnāya	a collection of letters or alphabet given traditionally. Although the Sanskrit alphabet has got everywhere the same cardinal letters id est, that is vowels अ, इ et cetera, and others, consonants क्, ख् etc : semivowels य्, र्, ल्, व, sibilants श् ष् स् ह् and a few additional phonetic units such as अनुस्वार, विसर्ग and others, still their number and order differ in the different traditional enumerations. Panini has not mentioned them actually but the fourteen Siva Sutras, on which he has based his work, mention only 9 vowels and 34 consonants, the long vowels being looked upon as varieties of the short ones. The Siksa of Panini mentions 63 or 64 letters, adding the letter ळ ( दुःस्पृष्ट ); confer, compare त्रिषष्टि: चतुःषष्टिर्वा वर्णाः शम्भुमते मताः Panini Siksa. St.3. The Rk Pratisakhya adds four (Visarga, Jihvamuliya, Upadhmaniya and Anusvara ) to the forty three given in the Siva Sutras and mentions 47. The Taittiriya Pratisakhya mentions 52 letters viz. 16 vowels, 25class consonants, 4 semivowels,six sibilants (श्, ष् , स्, ह् , क्, प् , ) and anusvara. The Vajasaneyi Pratisakhya mentions 65 letters 3 varieties of अ, इ, उ, ऋ and लृ, two varieties of ए, ऐ, ओ, औ, 25 class-consonants, four semivowels, four sibilants, and जिह्वामूलीय, उपध्मानीय, अनुस्वार, विसर्जनीय, नासिक्य and four यम letters; confer, compare एते पञ्चषष्टिवर्णा ब्रह्मराशिरात्मवाचः Vājasaneyi Prātiśākhya.VIII. 25. The Rk Tantra gives 57 letters viz. 14 vowels, 25 class consonants, 4 semivowels, 4 sibilants, Visarga,.Jihvamuliya, Upadhmaniya, Anunasika, 4_yamas and two Anusvaras. The Rk Tantra gives two different serial orders, the Uddesa (common) and the Upadesa (traditional). The common order or Uddesa gives the 14 vowels beginning with अ, then the 25 class consonants, then the four semivowels, the four sibilants and lastly the eight ayogavahas, viz. the visarjanya and others. The traditional order gives the diphthongs first, then long vowels ( अा, ऋ, लॄ, ई and ऊ ) then short vowels (ऋ, लृ, इ, उ, and lastly अ ), then semivowels, then the five fifth consonants, the five fourths, the five thirds, the five seconds, the five firsts, then the four sibilants and then the eight ayogavaha letters and two Ausvaras instead of one anuswara. Panini appears to have followed the traditional order with a few changes that are necessary for the technigue of his work.

vaśaṃgama	name given in the Pratisakhya works to letter-combinations where a consonant gets a change suitable to the neighbouring consonants as given in the Rk.Pratisakhya in IV.1 to IV.5 including जश्त्व, अनुनासिकादेश, छत्व, परसवर्ण, अनुस्वार and others, as given in P. VIII.2.39, VIII.3.7, VIII. 3.23, VIII.4.40, 46, 58,59, 62, 63; confer, compare न ह्यत्र अवशंगमसंधाविव अपरिणतानि व्यञ्जनानि संयोगं गच्छन्ति Uvvata on R.Pr.IV.5.

vājasaneyeiprātiśākhya	the Pratisakhya work belonging to the Vajasaneyi branch of the White Yajurveda, which is the only Pratisakhya existing to-day representing all the branches of the Sukla Yajurveda. Its authorship is attributed to Katyayana, and on account of its striking resemblance with Panini's sutras at various places, its author Katyayana is likely to be the same as the Varttikakara Katyayana. It is quite reasonable to expect that the subject matter in this Pratisakhya is based on that in the ancient Prtisakhya works of the same White school of the Yajurveda.The work has a lucid commentary called Bhasya written by Uvvata.

vātsapra	an ancient writer of Pratisakhya works who believed in the very feeble utterance ( लघुप्रयत्नतर ) of the consonants य and व, when preceded by अ and standing at the end of a word. See लघुप्रयत्न.

vāna	the suffix वन् mentior:ed as वान् in the Atharvapratisakhya and illustrated in the word ऋतावानं: cf Atharvaveda Prātiśākhya. III. 24.

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.

vidhāraṇa	mention of a consonant as intact id est, that is without any phonetic coalescence or संधि; the same as अभिनिधान. The term is used in this sense in the Pratisakhya works.

vṛddha(1)	a term used in Paninis grammar for such words or nouns ( प्रातिपदिक ) which have for their first vowel a vrddhi vowel, i. e. either अा or ऐ or अौ: exempli gratia, for example शाला, माला et cetera, and others; confer, compare वृद्धिर्यस्य अचामादिस्तद् वृद्धम् ; (2) a term applied to the eight pronouns headed by त्यत् for purposes of the addition of taddhita affix. affixes prescribed for the Vrddha words, such as छ by वृद्धाच्छ: P. IV.2.114: (3) a term applied to words having ए or ओ as the first vowel in them, provided such words denote districts of Eastern India, e. g. गोनर्द, भोजकट et cetera, and others confer, compare एङ् प्राचां देशे, P.I.1.73, 74 and 75; (4) a term used in the Pratisakhya works for a protracted vowel ( प्लत ) which has three matras; cf तिस्रॊ वृद्धम् Ṛktantra Prātiśākhya.44.

vṛddhi(1)	a technical term used by Panini to denote the vowels अा, ऐ and औ: a vowel belonging to the third grade out of the three grades of vowels which are known as zero, normal and long grades; cf , वृद्धिरादैच् P I. 1.1: (2) lengthening completely of a vowel which is called प्लुति in grammar: the term is used in the Rk Tantra Pratisakhya in this sense.

vedamitra	an ancient writer of a Pratisakhya work mentioned in the Rk Pratisakhya.

vyāghrapād	name of an ancient grammarian who is quoted in the Pratisakhya works and the Mahabhasya His grammar work was called dasaka' possibly on account of its consisting of 10 chapters; confer, compare माध्यन्दिनिर्वष्टि गुणं त्विगन्ते नपुसंके व्याघ्रपदां वरिष्ठ: KaS. on P.VII.194; confer, compare also दशक्रा वैयाघ्रपदीया: Kas, , on P.IV.2.65.

byāḍi	name of an ancient grammarian with a sound scholarship in Vedic phonetics, accentuation,derivation of words and their interpretation. He is believed to have been a relative and contemporary of Panini and to have written a very scholarly vast volume on Sanskrit grammar named Samgraha which is believed to have consisted of a lac of verses; confer, compare* संग्रहो व्याडिकृतो लक्षसंख्ये ग्रन्थ: NageSa's Uddyota; confer, compare also इह पुरा पाणिनीये अस्मिन्व्याकरणे ब्याड्युपरचितं लक्षग्रन्थपरिमाणं निबन्धनमासीत् Vākyapadīya of Bhartṛhari. Tika. The work is not available at present. References to Vyadi or to his work are found in the Pratisakhya works, the Mahabhasya, the Varttikas, the Vakyapadiya and many subsequent treatises. A work on the Vyakarana Paribhasas, believed to have been written by Vyadi, is available by the name परिभाषासूचन which from its style and other peculiarities seems to have been written after the Varttikas, but before the Mahabhasya. Vyadi is well-known to have been the oldest exponent of the doctrine that words denote an individual object and not the genus. For details see pp. 136-8, Vol. 7 Vyakarana Mahabhasya DE. Society's Edition.

vyāpatti	literally loss or disappearance; the word is used in the sense of conversion of one thing into another in the Pratisakhya works; confer, compare अथाप्यन्तव्यापत्तिर्भवति Nirukta of Yāska.II. l ; cf also अन्यैरेकारान्नातिरत्र पूर्वा ततो व्यापत्तिर्भवतीति विद्यात् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)V.1.

vhiṭne[ WHITNEY, WILLIAM DWIGHT, 1827-1894]	a sound scholar of Vedic grammar who has, besides some books on Linguistic studies, written a work on Vedic Grammar and edited the Atharvaveda Pratisakhya.

śabda	literally "sound" in general; confer, compare शब्दं कुरु शब्दं मा कार्षीः \| ध्वनिं कुर्वनेवमुच्यते \| M.Bh. in Ahnika I; confer, compare also शब्दः प्रकृतिः सर्ववर्णानाम् \| वर्णपृक्तः: शब्दो वाच उत्पत्तिः Taittirīya Prātiśākhya.XXIII.1, XXIII.3.In grammar the word शब्द is applied to such words only as possess sense; confer, compare प्रतीतपदार्थको लोके ध्वनि: शब्द: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika 1: confer, comparealso येनोच्चरितेन अर्थः प्रतीयते स शब्दः Sringara Prakasa I; confer, compare also अथ शब्दानुशासनम् M.Bh. Ahnika 1. In the Vajasaneyi-Pratisakhya, शब्द् is said to be constituted of air as far as its nature is concerned, but it is taken to mean in the Pratisakhya and grammar works in a restricted sense as letters possessed of sense, The vajasaneyiPratisakhya gives four kinds of words तिडू, कृत्, तद्धित and समास while नाम, आख्यात, निपात and उपसर्ग are described to be the four kinds in the Nirukta. As शब्द in grammar, is restricted to a phonetic unit possessed of sense, it can be applied to crude bases, affixes, as also to words that are completely formed with case-endings or personal affixes. In fact, taking it to be applicable to all such kinds, some grammarians have given tweive subdivisions of शब्द, vizप्रक्रुति, प्रत्यय,उपत्कार, उपपद, प्रातिपदिक, विभक्ति, उपसर्जन, समास, पद, वाक्य, प्रकरण and प्रबन्ध; confer, compare Sringara Prakasa I.

śākaṭāyana(1)	name of an ancient reputed scholar of Grammar and Pratisakhyas who is quoted by Panini. He is despisingly referred to by Patanjali as a traitor grammarian sympathizing with the Nairuktas or etymologists in holding the view that all substantives are derivable and can be derived from roots; cf तत्र नामान्याख्यातजानीति शाकटायनो नैरुक्तसमयश्च Nir.I.12: cf also नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् M. Bh on P.III.3.1. Sakatayana is believed to have been the author of the Unadisutrapatha as also of the RkTantra Pratisakhya of the Samaveda ; (2) name of a Jain grammarian named पाल्यकीर्ति शाकटायन who lived in the ninth century during the reign of the Rastrakuta king Amoghavarsa and wrote the Sabdanusana which is much similar to the Sutrapatha of Panini and introduced a new System of Grammar. His work named the Sabdanusasana consists of four chapters which are arranged in the form of topics, which are named सिद्धि. The grammar work is called शब्दानुशासन.

śikṣā	general name given to a work on Phonetics. Although there are many such works which are all called शिक्षा, the work, which is often referred to, by the word, is the Siksa named पाणिनीयशिक्षा, about the authorship of which, however, there is a doubt whether it was the work of Panini or of somebody belonging to his school. The Siksa works are helpful, no doubt, for the study of grammar, but no topic belonging to Siksa is given by Panini which apparently means that these works do not come under the subject or province of Grammar. The reason why the Siksa topics are not given by Panini, is worth consideration. These Siksa works are not specifically related to a particular Veda and it cannot be said whether they preceded or succeeded the Pratisakhya works.

śuklayajuḥprātiśākhya	name of the Pratisakhya treatise pertaining to the White Yajurveda which is also called the Vajasaneyi-Pratisakhya. This work appears to be a later one as compared with the other PratiSakhya works and bears much similarity with some of the Sutras of Panini. It is divided into eight chapters by the author and it deals with letters, their origin and their classification, the euphonic and other changes when the Samhita text is rendered into the Pada text, and accents. The work appears to be a common work for all the different branches of the White Yajurveda, being probably based on the individually different Pratisakhya works of the different branches of the Shukla Yajurveda composed in ancient times. Katyayana is traditionally believed to be the author of the work and very likely he was the same Katyayana who wrote the Varttikas on the Sutras of Panini.

śaityāyana	an ancient Grammarian and Vedic scholar who is quoted in the Taittiriya Pratisakhya for recommending a sharp and distinct nasalisation of the anusvara and the fifth class-consonants; confer, compare तत्रितरमानुनासिक्यमनुस्वारोत्तमेषु इति शैत्यायन: Taittirīya Prātiśākhya.XVII. 1.

śaunaka	a great ancient Vedic scholar who is believed to have written the Rk. Pratisakhya, which is said to be common for the two main branches of the Rgveda but which at present represents, in fact, all the different branches of the Rgveda.

śaunakaprātiśākhya	a popular name of the well-known Pratisakhya of the Rgveda, named ऋक्प्रातिशाख्य as well as ऋग्वेदप्रातिशाख्य.

śvāsa	literally breath; the voiceless breath required for uttering some letters; the term is used in the Pratisakhya and Vyakarana books in the sense of breath which is prominently required in the utterance of the hard consonants, sibilants, visarga and the Jihvamuliya and Upadhmaniya letters; the term is used in connection with these letters also; the usual term in use is, of course, श्वासानुप्रदान, the term श्वास showing the property of the breath, with which these letters are characterizedition

ṣatva	change of the consonant स् into ष् in certain conditions in the formation of a word, or after prepositions in the case of verbs beginning with स्. This cerebralization of स् was a peculiar phonetic change which naturally occurred when स् in utterance came after a vowel excepting अ. Some of the Pratisakhya works have exhaustively treated this change and Panini has also mentioned many rules in connection with it.

ṣaṣṭha	a term used in connection with the sixth of the spirants viz. the Jivhamuliya letter confer, compare ऋकारल्कारावथ षष्ठ ऊष्मा Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.18; the term is also used in the sense of the sixth vowel viz. ई. in the Rk. Pratisakhya; confer, compare मुख्ये परे पञ्चमषष्ठयोश्च Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 29.

saṃdhi	euphonic combination; phonetic combination of two vowels or two consonants or one vowel and one consonant resulting from their close utterance; many kinds of such combinations and varieties are given in the Pratisakhya works. In the Siddhantakaumudi, Bhattoji Diksita has given five kinds of such Sandhis at the beginning of his work; confer, compare पदान्तपदाद्योः संधिः । यः कश्चिद्वैदिकशास्त्रसंधिरुच्यते स पदान्तपदाद्योर्वेदितव्यः।ते संधयश्चत्वारो भवन्ति । स्वरयोः व्यञ्जनयो: स्वरव्यञ्जनयोश्च Vājasaneyi Prātiśākhya.III. 3.

saṃhitā	position of words or parts of words in the formation ofa word quite near each other which results into the natural phonetic coalescence of the preceding and the following letters. Originally when the Vedic hymns or the running prose passages of the Yajurveda were split up into their different constituent parts namely the words or padas by the Padakaras, the word संहिता or संहितापाठ came into use as contrasted with the पदपाठ. The writers of of the Pratisakhyas have conseguently defined संहिता as पदप्रकृतिः संहिता, while Panini who further split up the padas into bases ( प्रकृति ) and affixes ( प्रत्यय ) and mentioned several augments and substitutes, the phonetic combinations, which resulted inside the word or pada, had to be explained by reason of the close vicinity of the several phonetic units forming the base, the affix, the augment, the substitute and the like, and he had to define the word संहृिता rather differently which he did in the words परः संनिकर्षः संहिता; cf P.I.4.109: confer, compare also संहितैकपदे नित्या नित्या धातूपसर्गयोः । नित्य समासे वाक्ये तु सा विवक्षामपेक्षते Sabdakaustubha on Maheshvara Sutra 5.1.

saṃhitāpāṭha	the running text or the original text of the four Vedas as originally composedition This text, which was the original one, was split up into its constituent padas or separate words by ancient sages शौनक, अात्रेय and others,with a view to facilitating the understanding of it, and consequently to preserving it in the oral tradition.The original was called मूलप्रकृति of which the पदपाठ and the क्रमपाठ which were comparatively older than the other artificial recitations such as the जटापाठ, घनपाठ and others, are found mentioned in the Pratisakhya works.

saṇ	taddhita affix. affix सण् prescribed after the word पर्शु in the sense of collection; e. g. पार्श्र्वम् : confer, compare पर्श्वा: सण् P,IV,2.43 Vart, 3 for which there is an alfernative reading पर्श्वा णस् वक्तव्यः; for facility of grammatical operations णस् is recommended with preference in the Mahabhasya , cf एवं तर्हि णस् वक्तव्य; M.Bh. on P. IV.2.43 Vart. 3; (2) सण् is given as a technical term for संयोग in the Pratisakhya works: confer, compare सयुक् सण् । संयुक्तं व्यञ्जनं संयोगसंज्ञं भवति R.T.27.

sadāśiva-agnihotrī	name of a modern grammarian of the seventeenth century who has written a gloss on Pratisakhya works called प्रातिशाख्यदीपिका.

sapādasaptādhyāyī	a term used in connection with Panini's first seven books and a quarter of the eighth, as contrasted with the term Tripadi, which is used for the last three quarters of the eighth book. The rules or operations given in the Tripadi, are stated to be asiddha or invalid for purposes of the application of the rules in the previous portion, viz. the Sapadasaptadhyayi, and hence in the formation of' words all the rules given in the first seven chapters and a quarter, are applied first and then a way is prepared for the rules of the last three quarters. It is a striking thing that the rules in the Tripadi mostly concern the padas or formed words, the province, in fact, of the Pratisakhya treatises, and hence they should, as a matter of fact, be applicable to words after their formation and evidently to accomplish this object, Panini has laid down the convention of the invalidity in question by the rule पूर्वत्रासिद्धम् P. VIII. 2,1.

saptasvara	lit, the seven accents; the term refers to the seven accents formed of the subdivisions of the three main Vedic accents उदात्त, अनुदात्त and स्वरित viz उदात्त, उदात्ततर, अनुदात्त, अनुदात्ततर, स्वरित, स्वरितोदात्त,and एकश्रुति: cf त एते तन्त्रे तरनिर्देशे सप्त स्वरा भवन्ति ( उदात: । उदात्ततरः । अनुदात्तः ! अनुदात्ततरः । स्वरित: । स्वरिते य उदात्तः सोन्येन विशिष्टः । एकश्रुतिः सप्तम: ॥ M. Bh on P. I. 2. 33. It is possible that these seven accents which were turned into the seven notes of the chantings of the samans developed into the seven musical notes which have traditionally come down to the present day known as सा रे ग म प ध नी; confer, compare उदात्ते निषादगान्धारौ अनुदात्ते ऋषभधैवतौ । स्वरितप्रभवा ह्येते षड्जमध्यमपञ्चमाः। Pāṇini. Siksa. The Vajasaneyi Pratisakhya mentions the seven accents differently; confer, compare उदात्तादयः परे सप्त । यथा-अभिनिहितक्षैप्र-प्राशश्लिष्ट-तैरोव्यञ्जन-तैरोविराम-पादवृत्तताथाभाव्याः Uvvata on V.Pr.I.l l4.

samānākṣara	simple vowels or monophthongs अ, इ and उ as contrasted with diphthongs ( संध्यक्षर ); cf अष्टौ समानाक्षराण्यादितस्ततश्चत्वारि संध्यक्षराण्युत्तराणि Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 11, confer, compare also अथ नवादितस्समानाक्षराणि Taittirīya Prātiśākhya.1. 2. Some writers of Pratisakhyas held ऋ as संध्यक्षर and not as समानाक्षर; cf अन्यत्तु मतम्-ऋकारादीनां त्रयाणां त्वरद्वयसंधिरूपत्वाभावेपि रूपद्वयसद्भावादेषा संज्ञा न युक्तेति नवानामेवाहेति। gloss on Taittirīya Prātiśākhya.I. 2.

sasaṃkhya	possessed of the same number एकवचन, द्विवचन or बहुवचन: confer, compare कृत्स्न: पदार्थाभिधीयेत सद्रव्यः सलिङ्गः ससंख्य: । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2. 24 Vart. 8. सस्थान having got an identical place of utterance; the word is much used in the Pratisakhya works; confer, compare सस्थानेन घोषिणां घोर्षिणैव Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. 5.

sāmatantravyākaraṇa	an anonymous ancient work of the type of the Pratisakhya works dealing with the euphonic changes and accents in the padapatha of the Samaveda.

sāmavaśa	name of a Samdhi or euphonic change of the type of the vowels अ, इ and उ being lengthened in some specified cases chiefly for the sake of music ( साम ) or metre. This lengthening is given the name प्लुति in the Rk Pratisakhya: confer, compare दीर्ध ह्रस्वो व्यञ्जनेन्यस्त्वृकाराद् यथादिष्टं सामवशः स सन्धिः \| Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)VII.1.

sāmavedprātiśākhya	name of a Pratisakhya work on Samaveda. It is probable that there were some Pratisakhya works written dealing with the different branches or Sakhas of the Samaveda, as could be inferred from indirect references to such works. For instance in the Mahabhasya there is a passage "ननु च भोश्छन्दोगानां सात्यमुग्रिराणायनीयाः अर्धमेकारमर्धमोकारं चाधीयते। ..पार्षदकृतिरेषां तत्रभवताम् " which refers to such works At present, however, one such work common to the several branches of the Samaveda, called Rktantra is available, and it is called Samaveda Pratisakhya. It is believed to have been written by औदव्रजि and revised by शाकटायन.

siddhāntasārasvata	an independent work on grammar believed to have been written by Devanandin. सिद्धान्तिन् a term used in connection with the writer himself of a treatise when he gives a reply to the objections raised by himself or quoted from others,the term पूर्वपाक्षिन् being used for the objector. सिद्धि formation of a word: establishment of the correct view after the removal of the objection; e. g. संज्ञासिद्वि, कार्यसिाद्व, स्वरसिद्धि. सिप् (1) the personal ending ( सि ) of the second person singular (मध्यमपुरुषैकवचन ) substituted for the affix ल्; of the ten tenses and moods लट्, लिट्, लृट् and others; confer, compare P.III.4.78: (2 Vikarana affix स् added to a root before the affixes of लेट् or Vedic Subjunctive. सिम् a technical term used in the Vajasaneyi-Pratisakhya for the first eight vowels of the alphabet, viz. अ, आ, इ, ई, उ, ऊ, ऋ and ऋ: confer, compare सिमादितोष्टौ स्वराणाम् V. Pr.. I.44.

soma,somacārya	name of the writer of a gloss named त्रिभाष्यरत्न on the Taittiriya Pratisakhya.

stha	based upon; the word is peculiarly used in the Pratisakhya works in the sense of ' based on ' ' belonging to ' or ' made up of '; confer, compare अस्थनामिनीं सन्ध्यम्, Ṛktantra Prātiśākhya. 91 , so also confer, compare वं नैगि उस्थे Ṛktantra Prātiśākhya. 162.

sthavirakauṇḍinya	name of an ancient writer of Pratisakhya works who is quoted in the Taittiriya Pratisakhya confer, compare Taittirīya Prātiśākhya.XVII. 4.

sphoṭa	name given to the radical Sabda which communicates the meaning to the hearers as different from ध्वनि or the sound in ordinary experience.The Vaiyakaranas,who followed Panini and who were headed by Bhartihari entered into discussions regarding the philosophy of Grammar, and introduced by way of deduction from Panini's grammar, an important theory that शब्द which communicates the meaning is different from the sound which is produced and heard and which is merely instrumental in the manifestation of an internal voice which is called Sphota.स्फुटयतेनेन अर्थः: इति स्फोटः or स्फोटः शब्दो ध्वनिस्तस्य व्यायमादुपजायते Vakyapadiya; confer, compare also अभिव्यक्तवादको मध्यमावस्थ आन्तर: शब्द: Kaiyata's Pradipa. For, details see Vakyapadiya I and Sabdakaustubha Ahnika 1. It is doubtful whether this Sphota theory was. advocated before Panini. The word स्फोटायन has been put by Panini in the rule अवङ् स्फोटायनस्य only incidentally and, in fact, nothing can be definitely deduced from it although Haradatta says that स्फोटायन was the originator of the स्फोटवाद. The word स्फोट is not actually found in the Pratisakhya works. However, commentators on the Pratisakhya works have introduced it in their explanations of the texts which describe वर्णोत्पत्ति or production of sound; confer, compare commentary on R.Pr.XIII.4, T.Pr. II.1. Grammarians have given various kinds of sphota; confer, compare स्फोटो द्विधा \| व्यक्तिस्फोटो जातिस्फोटश्च। व्यक्तिस्पोटः सखण्ड अखण्डश्च । सखण्ड। वर्णपदवाक्यभेदेन त्रिधा। अखण्ड: पदवाक्यभेदेन द्विधा ! एवं पञ्च व्यक्तिस्फोटाः\| जातिस्फोट: वर्णपदवाक्यभेदेन त्रिधा। इत्येवमष्टौ स्फोटः तत्र अखण्डवाक्यस्फोट एव मुख्य इति नव्याः । वाक्य जातिस्फोट इति तु प्राञ्चः॥; confer, compare also पदप्रकृतिः संहिता इति प्रातिशाख्यमत्र मानम् । पदानां प्रकृतिरिति षष्ठीतत्पुरुषे अखण्डवाक्यस्फोटपक्षः । बहुव्रीहौ सखण्डबाक्यस्फोट:\|\|

sva(1)	personal-ending of the second person singular. Atmanepada in the imperative mood; cf थास: से \| सवाभ्यां वामौ \| P.III.4.80, 91 ; (2) a term used in the sense of स्ववर्गीय (belonging to the same class or category) in the Pratisakhya works; cf स्पर्श: स्वे R.T.25; confer, compare also कान्त् स्वे Ṛktantra Prātiśākhya. 1. 55;confer, comparealso R, Pr.IV.1 ; and VI.1 ;(3) cognate, the same as सवर्ण defined by Panini in तुल्यास्यप्रयत्नं सवर्णम् P. P.I.1.9; the term is found used in the Jain grammar works of Jainendra, Sakatayana and Hemacanda cf ]ain. I.1.2 SikI. 1.2; Hema. I.1.17.

svara(l)	vowel, as contrasted with a consonant which never stands by itself independently. The word स्वर is defined generally :as स्वयं राजन्ते ते स्वराः ( Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on pan. The word स्वर is always used in the sense of a vowel in the Pratisakhya works; Panini however has got the word अच् (short term or Pratyahara formed of अ in 'अइउण्' and च् at the end of एऔच् Mahesvara sutra 4 ) always used for vowels, the term स्वर being relegated by him to denote accents which are also termed स्वर in the ancient Pratisakhyas and grammars. The number of vowels, although shown differently in diferent ancient works, is the same, viz. five simple vowels अ,इ,उ, ऋ, लृ, and four diphthongs ए, ऐ, ओ, and अौ. These nine, by the addition of the long varieties of the first four such as आ, ई, ऊ, and ऋ, are increased to thirteen and further to twentytwo by adding the pluta forms, there being no long variety for लृ and short on for the diphthongs. All these twentytwo varieties have further subdivisions, made on the criterion of each of them being further characterized by the properties उदात्त, अनुदIत्त and स्वरित and निरनुनासिक and सानुनासिक. (2) The word स्वर also means accent, a property possessed exclusively by vowels and not by consonants, as they are entirely dependent on vowels and can at the most be said to possess the same accent as the vowel with which they are uttered together. The accents are mentioned to be three; the acute ( उदात्त ), the grave अनुदात्त and the circumflex (स्वरित) defined respectively as उच्चैरुदात्तः, नीचैरनुदात्तः and समाहारः स्वरितः by Panini (P. I. 2.29, 30,3l). The point whether समाहार means a combination or coming together one after another of the two, or a commixture or blending of the two is critically discussed in the Mahabhasya. (vide Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.31). There are however two kinds of svarita mentioned by Panini and found actually in use : (a) the independent स्वरित as possessed by the word स्वर् (from which possibly the word स्वरित was formed) and a few other words as also many times by the resultant vowel out of two vowels ( उदात्त and अनुदात्त ) combined, and (b) the enclitic or secondary svarita by which name, one or more grave vowels occurring after the udatta, in a chain, are called cf P. VIII. 2.4 VIII. 2.6 and VIII 4.66 and 67. The topic of accents is fully discussed by the authors of the Pratisakhyas as also by Panini. For details, see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 1.19; T.Pr. 38-47 Vājasaneyi Prātiśākhya.I. 108 to 132, II. I.65 Atharvaveda Prātiśākhya. Adhyaya l padas 1, 2, 3 and Rk. Tantra 51-66; see also Kaiyata on P. I. 2.29; (3) The word स्वर is used also in the sense of a musical tone. This meaning arose out of the second meaning ' accent ' which itself arose from the first viz. 'vowel', and it is fully discussed in works explanatory of the chanting of Samas. Patanjali has given Seven subdivisions of accents which may be at the origin of the seven musical notes. See सप्तस्वर a reference to some preceding word, not necessarily on the same page..

svarasaṃdhi	euphonic combination of two vowels, a detailed description of which . forms a small topic in the Prtisakhya and grammar works; wide Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) chapters II. 1-26; T Pr. chapters 9 and 10 Vājasaneyi Prātiśākhya.III and अच्सन्धिप्रकणम् in the Siddhantakaumudi.

svābhāvya	inherence; natural capacity; the word is used many times in connection with the power of denotation: confer, compare शब्दशक्तिस्वाभाव्यात् \| Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. III.1. 112 or अभिधानशक्तिस्वाभाव्यात् Nyasa on P. IV. 4.60. स्वार a term used in the PratiSakhya works for स्वरित or the circumflex accent: स्वारः स्वरितः ( Com. on T.Pr. XVII.6: confer, compare also T.Pr.XX.20; XXIII.24. There are seven varieties of स्वार given in thc Pratisakhya works, viz. क्षैप्र, नित्य, प्रातिहत, अभिनिहत, प्रश्लिष्ट, पादवृत्त and तैरोव्यञ्जन, cf Taittirīya Prātiśākhya.XX.1-7.

hū	the last of the spirant consonants, \| which is a glottal, voiced letter called also ऊष्म or spirant of a partial contact, i. e. possessed of the properties कण्ठय, नादानुप्रदान, ऊष्म and ईषत्स्पृष्टत्व. This letter has been given twice in the Paninian alphabet, viz. the Mahesvara Sutras, and the Bhasyakara has given the purpose of it, viz. the technical utility of being included among soft consonants along with semi-vowels, nasals and the fifth, the fourth, and the third class-consonants (हश् अश् et cetera, and others),as also among the hard consonants along with the fourth and the third class-letters and spirants ( झ्लू, ). The second letter हू in हल् appears, however, to have only a technical utility,as the purpose of its place there among spirants is served by the jihvamuliya and the Upadhmaniya letters which are,in fact, the velar and the labial spirants respectively, besides the other three शू, षू and सू .The Rk Pratisakhya calls ह as a chest sound. For details, see Mahabhasya on the Siva Sutra हयवरट् Varttikas 1, 2 and 3.

hi(1)	personal-ending of the second person. singular. substituted for सि in the imperative mood; confer, compare सेर्ह्यपिच्च P. III. 4.87; (2) a sign-word used in the Vajasaneyi-pratisakhya to mark the termination of the words of the Adhikarasutra V. Pr.III.5, IV.11.

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449 results


sakhā	a friend	SB 3.4.9

sakhā	and friend	SB 11.11.49

sakhā	cowherd boyfriends	CC Madhya 11.233

sakhā	friend	BG 11.41-42

		BG 4.3

		CC Adi 4.21-22

		CC Adi 5.135

		CC Adi 6.82

		CC Antya 7.25

		CC Antya 7.30

		CC Madhya 19.199-200

		CC Madhya 22.162

		SB 10.36.36

		SB 10.46.1

		SB 10.67.2

		SB 10.81.34

		SB 2.9.30

		SB 3.25.38

		SB 3.5.12

		SB 4.25.10

		SB 4.28.51

		SB 9.23.6

		SB 9.24.20

sakhā	friend (named Sudāmā)	SB 10.80.6

sakhā	friends	CC Adi 3.12

		CC Madhya 22.161

		CC Madhya 24.290

sakhā	my friend	SB 10.77.17-18

sakhā	My friend	SB 10.81.6-7

sakha	O friend	SB 10.47.20

sakha	of the friend	SB 10.47.14

sakha	the companions	SB 3.23.39

sakhā	the eternal friend	SB 4.29.3

sakhā	the friend	CC Adi 4.25

		SB 10.15.20

		SB 10.46.16

		SB 10.80.9

		SB 6.4.24

sakhā	well-wishing friend	SB 10.56.3

sakhā guru kāntā-gaṇa	friends, superiors and beloved damsels	CC Madhya 24.289

sakhā guru kāntā-gaṇa	friends, superiors and beloved damsels	CC Madhya 24.289

sakhā guru kāntā-gaṇa	friends, superiors and beloved damsels	CC Madhya 24.289

sakhā guru kāntā-gaṇa	friends, superiors and beloved damsels	CC Madhya 24.289

sakhā iva	just like a friend	SB 1.15.19

sakhā iva	just like a friend	SB 1.15.19

sakhā iva	like a friend	BG 11.44

sakhā iva	like a friend	BG 11.44

sakhā-āvala	friends	CC Adi 4.113

sakhā-āvala	friends	CC Adi 4.113

sakhā-gaṇa	boyfriends	CC Madhya 13.150

sakhā-gaṇa	boyfriends	CC Madhya 13.150

sakhā-gaṇa	the friends	CC Madhya 23.93

sakhā-gaṇa	the friends	CC Madhya 23.93

sakhā-gaṇera	of the friends	CC Madhya 24.33

sakhā-gaṇera	of the friends	CC Madhya 24.33

sakhā-jñāne	by accepting as a friend	CC Madhya 9.129

sakhā-jñāne	by accepting as a friend	CC Madhya 9.129

sakhā-sańge	with the friends	CC Madhya 21.108

sakhā-sańge	with the friends	CC Madhya 21.108

sakhā-vṛnda	hundreds of friends	CC Madhya 15.241

sakhā-vṛnda	hundreds of friends	CC Madhya 15.241

sakhaḍgāḥ	rhinoceroses	SB 8.2.21

sakhaḥ	accompanied by	SB 4.9.14

sakhaḥ	the friend Kṛṣṇa	SB 10.39.30

sakhaḥ	with his friend	SB 4.25.47

		SB 4.25.48

sakhaiḥ	with the friends	SB 10.85.45

sakham	friend	SB 4.28.53

sakham	his friend	SB 10.66.23

sakham	where the friends were present	SB 10.14.42

sakhāra	of the friends	CC Adi 6.62

sakhāra samāna	as good as friends	CC Antya 15.37

sakhāra samāna	as good as friends	CC Antya 15.37

sakhasya	of you, the friend	SB 5.10.25

sakhāyaḥ	male friends	SB 4.25.35

sakhāyaḥ	the male friends	SB 4.29.6

sakhāyam	friend	SB 4.28.52

sakhāyam	his friend	SB 4.28.25

sakhāyam	his intimate friend	SB 8.11.13

sakhāyau	friends	SB 11.11.6

		SB 4.28.54

sakhe	friend	SB 1.15.18

sakhe	My dear friend, Uddhava	SB 11.19.40-45

sakhe	my friend	SB 5.10.6

sakhe	O dear friend	CC Adi 5.224

		CC Adi 6.67

		CC Madhya 20.180

sakhe	O friend	CC Antya 16.87

		SB 10.29.35

		SB 10.30.39

		SB 10.31.4

		SB 10.31.6

		SB 10.81.9

		SB 11.29.29

		SB 4.28.53

sakhe	O my dear friend	CC Antya 4.64

sakhe	O My friend	CC Adi 6.71

sakhe	O my friend	SB 3.1.45

sakhe	unto the friend	SB 1.9.35

sakhī	confidantes	CC Adi 4.210

sakhi	friends	CC Antya 17.53

sakhī	gopīs	CC Madhya 8.177

sakhi	my dear friend	CC Antya 1.143

sakhi	My dear friend	CC Antya 15.16

		CC Antya 15.65

		CC Antya 16.119

		CC Antya 17.40

		CC Antya 17.42

		CC Madhya 2.24

		CC Madhya 8.194

sakhi	My dear friends	CC Madhya 3.114

sakhi	My friend	CC Antya 15.78

sakhi	O dear friend	CC Madhya 23.65

sakhi	O friend	CC Adi 4.224

		CC Antya 1.166

		CC Madhya 8.144

		SB 1.10.28

		SB 10.21.10

		SB 10.30.11

		SB 10.90.15

sakhi	O My dear friend	CC Antya 1.152

		CC Antya 1.162

sakhi	O my dear friend	CC Antya 1.168

		CC Antya 15.44

sakhi	O My dear friend	CC Antya 15.63

		CC Antya 19.35

		CC Antya 19.38

		CC Antya 19.43

sakhi	O My dear friends	CC Antya 19.91

sakhi	O my friend	SB 1.10.24

sakhī	of a friend	CC Madhya 8.177

sakhī	of her maidservant	SB 10.60.7

sakhī	the girlfriend	SB 10.62.12

sakhī	the gopīs	CC Madhya 8.202

		CC Madhya 8.203

sakhī	the gopīs	CC Madhya 8.203

sakhi he	(My dear) friend	CC Madhya 2.20

sakhi he	(My dear) friend	CC Madhya 2.20

sakhi he	My dear friend	CC Antya 20.49

sakhi he	My dear friend	CC Antya 20.49

		CC Madhya 21.114

sakhi he	My dear friend	CC Madhya 21.114

sakhi he	O dear friend	CC Madhya 21.126

sakhi he	O dear friend	CC Madhya 21.126

sakhi he	O My dear friend	CC Antya 19.37

sakhi he	O My dear friend	CC Antya 19.37

		CC Antya 19.93

sakhi he	O My dear friend	CC Antya 19.93

		CC Madhya 2.30

sakhi he	O My dear friend	CC Madhya 2.30

sakhi he	O My dear friends	CC Antya 18.84

sakhi he	O My dear friends	CC Antya 18.84

sakhi murali	O dear friend the flute	CC Antya 1.163

sakhi murali	O dear friend the flute	CC Antya 1.163

sakhī saba kahe	all the friends say	CC Antya 20.42

sakhī saba kahe	all the friends say	CC Antya 20.42

sakhī saba kahe	all the friends say	CC Antya 20.42

sakhī vinā	without the gopīs	CC Madhya 8.203

sakhī vinā	without the gopīs	CC Madhya 8.203

		CC Madhya 8.204-205

sakhī vinā	without the gopīs	CC Madhya 8.204-205

sakhī-āge	in front of the friends of Śrīmatī Rādhārāṇī	CC Madhya 14.172

sakhī-āge	in front of the friends of Śrīmatī Rādhārāṇī	CC Madhya 14.172

sakhī-bhāve	in mood of the gopīs	CC Madhya 8.229

sakhī-bhāve	in mood of the gopīs	CC Madhya 8.229

sakhī-bhāve	in the mood of the gopīs	CC Madhya 8.204-205

sakhī-bhāve	in the mood of the gopīs	CC Madhya 8.204-205

sakhī-caya	friends of the gopīs	CC Antya 18.91

sakhī-caya	friends of the gopīs	CC Antya 18.91

sakhī-gaṇa	all the gopīs	CC Antya 15.30

sakhī-gaṇa	all the gopīs	CC Antya 15.30

		CC Antya 18.100

sakhī-gaṇa	all the gopīs	CC Antya 18.100

		CC Antya 18.107

sakhī-gaṇa	all the gopīs	CC Antya 18.107

		CC Antya 18.108

sakhī-gaṇa	all the gopīs	CC Antya 18.108

sakhī-gaṇa	friends	CC Antya 17.52

sakhī-gaṇa	friends	CC Antya 17.52

sakhī-gaṇa	the gopīs	CC Antya 14.109

sakhī-gaṇa	the gopīs	CC Antya 14.109

		CC Antya 18.94

sakhī-gaṇa	the gopīs	CC Antya 18.94

		CC Madhya 8.209

sakhī-gaṇa	the gopīs	CC Madhya 8.209

sakhī-gaṇa-āge	before the friends, the gopīs	CC Antya 20.45

sakhī-gaṇa-āge	before the friends, the gopīs	CC Antya 20.45

sakhī-gaṇa-āge	before the friends, the gopīs	CC Antya 20.45

sakhī-gaṇa-sańge	accompanied by gopīs	CC Antya 14.108

sakhī-gaṇa-sańge	accompanied by gopīs	CC Antya 14.108

sakhī-gaṇa-sańge	accompanied by gopīs	CC Antya 14.108

sakhī-gaṇa-sańge	with Her personal friends	CC Adi 5.220

sakhī-gaṇa-sańge	with Her personal friends	CC Adi 5.220

sakhī-gaṇa-sańge	with Her personal friends	CC Adi 5.220

sakhī-gaṇa-sańge	with the gopīs	CC Antya 18.82

sakhī-gaṇa-sańge	with the gopīs	CC Antya 18.82

sakhī-gaṇa-sańge	with the gopīs	CC Antya 18.82

sakhī-gaṇe	to other gopīs	CC Antya 18.82

sakhī-gaṇe	to other gopīs	CC Antya 18.82

sakhī-gaṇera	of the gopīs	CC Antya 18.86

sakhī-gaṇera	of the gopīs	CC Antya 18.86

		CC Madhya 8.202

sakhī-gaṇera	of the gopīs	CC Madhya 8.202

sakhī-janaiḥ	and with my female companions	SB 10.83.15-16

sakhī-janaiḥ	and with my female companions	SB 10.83.15-16

sakhī-janaiḥ	together with her female companions	SB 10.60.1

sakhī-janaiḥ	together with her female companions	SB 10.60.1

sakhī-kare	in the hands of their gopī friends	CC Antya 18.83

sakhī-kare	in the hands of their gopī friends	CC Antya 18.83

sakhī-madhye	among the friends	CC Antya 18.93

sakhī-madhye	among the friends	CC Antya 18.93

sakhī-praṇaya	Her love for Her associates	CC Madhya 8.170

sakhī-praṇaya	Her love for Her associates	CC Madhya 8.170

sakhī-praṇayitā-vaśā	controlled by the love of her gopī friends	CC Madhya 23.87-91

sakhī-praṇayitā-vaśā	controlled by the love of her gopī friends	CC Madhya 23.87-91

sakhī-praṇayitā-vaśā	controlled by the love of her gopī friends	CC Madhya 23.87-91

sakhī-prāya	like friends	CC Antya 15.38

sakhī-prāya	like friends	CC Antya 15.38

sakhī-sahasra-saṃyuktā	accompanied by thousands of friends	SB 9.18.5

sakhī-sahasra-saṃyuktā	accompanied by thousands of friends	SB 9.18.5

sakhī-sahasra-saṃyuktā	accompanied by thousands of friends	SB 9.18.5

sakhi-vacaḥ	command of the friend	SB 1.9.35

sakhi-vacaḥ	command of the friend	SB 1.9.35

sakhibhiḥ	and by their friends (such as Bhīma and Arjuna)	SB 10.75.16

sakhībhiḥ	by her female companions	SB 10.53.40-41

sakhībhiḥ	by her friends	SB 9.3.3

sakhibhiḥ	by His friends	SB 10.15.47

sakhībhiḥ	with her female companions	SB 10.48.3

sakhibhiḥ samam	along with Their friends	SB 10.15.1

sakhibhiḥ samam	along with Their friends	SB 10.15.1

sakhīm	her girīfriend	SB 10.62.12

sakhīm	their friend	SB 10.30.40

sakhīn	and dear friends	SB 10.46.18

sakhīn	and His friends, the boys	SB 10.13.61

sakhīn	friends	BG 1.26

sakhīn	their friends	SB 10.75.17

sakhīn	to the friends	SB 10.38.15

sakhīnām	for his friends	SB 10.77.37

sakhīnām	for the friends	SB 10.47.14

sakhīnām	Her friends	CC Adi 4.117

		CC Madhya 8.190

sakhīnām	of her girlfriends	SB 10.62.11

sakhīnām	of the personal associates	CC Madhya 8.206

sakhīra	dear friends	CC Antya 15.41

sakhīra	of the gopīs	CC Antya 18.93

		CC Madhya 8.207

sakhīra	of the gopīs	CC Madhya 8.207

		CC Madhya 8.212

sakhīre	to Her gopī friends	CC Antya 19.90

sakhīre	to the friends	CC Antya 17.56

sakhyā	by his friend, Śrī Kṛṣṇa	SB 10.58.18

sakhyā	by Kuvera	SB 4.6.34

sakhyā	by my friend	SB 1.15.20

sakhya	fraternity	CC Adi 17.296

		CC Adi 17.299

sakhya	friendship	CC Adi 3.11

		CC Adi 4.42

		CC Antya 7.25

		CC Madhya 19.185

		CC Madhya 22.121

		CC Madhya 23.45

		CC Madhya 23.53

		SB 10.81.36

sakhya	in the mellow of friendship	CC Madhya 23.56

sakhya	of fraternity	CC Madhya 8.86

sakhya	to friendship	NBS 82

sakhya	to think of the Lord as a friend	SB 1.16.16

sakhyā	together with His friend (Arjuna)	SB 10.83.11

sakhyā	with His friend Arjuna	CC Adi 6.74

sakhya-bhakta	devotees in fraternity	CC Madhya 19.190

sakhya-bhakta	devotees in fraternity	CC Madhya 19.190

sakhya-bhāva	a friendly relationship	CC Madhya 9.110

sakhya-bhāva	a friendly relationship	CC Madhya 9.110

sakhya-bhāva	by fraternal love	CC Antya 2.85

sakhya-bhāva	by fraternal love	CC Antya 2.85

sakhya-bhāve	as a friend	CC Madhya 19.198

sakhya-bhāve	as a friend	CC Madhya 19.198

sakhya-maya	fraternal affection	CC Adi 6.62

sakhya-maya	fraternal affection	CC Adi 6.62

sakhya-prema	friendship	CC Adi 10.116

sakhya-prema	friendship	CC Adi 10.116

sakhya-prema	transcendental loving service in fraternity	CC Madhya 8.74

sakhya-prema	transcendental loving service in fraternity	CC Madhya 8.74

sakhya-prema-rāśi	full of fraternal love	CC Adi 11.16

sakhya-prema-rāśi	full of fraternal love	CC Adi 11.16

sakhya-prema-rāśi	full of fraternal love	CC Adi 11.16

sakhya-prīti	very intimate friendship	CC Madhya 16.77

sakhya-prīti	very intimate friendship	CC Madhya 16.77

sakhya-rasera	by the mellow of fraternity	CC Madhya 19.225

sakhya-rasera	by the mellow of fraternity	CC Madhya 19.225

sakhya-rasera	of the platform of fraternity	CC Madhya 19.224

sakhya-rasera	of the platform of fraternity	CC Madhya 19.224

sakhya-rati	attachment by friendly appreciation	CC Madhya 19.183-184

sakhya-rati	attachment by friendly appreciation	CC Madhya 19.183-184

sakhya-vyavahāra	dealings just like those of a friend	CC Antya 2.85

sakhya-vyavahāra	dealings just like those of a friend	CC Antya 2.85

sakhyaḥ	female associates	SB 4.25.35

sakhyaḥ	female friends	SB 4.29.6

sakhyaḥ	friends	SB 10.32.17

sakhyaḥ	friends like Lalitā and Viśākhā	CC Madhya 8.211

sakhyaḥ	girlfriends	SB 10.49.8

		SB 10.82.41

sakhyaḥ	O friends	CC Adi 4.155

		CC Madhya 24.207

		SB 10.21.19

		SB 10.21.7

		SB 10.32.20

sakhyāḥ	of her friend	SB 9.18.31

sakhyaiḥ	of all kinds of friendship	SB 10.47.17

sakhyam	attraction to association	SB 10.7.1-2

sakhyam	becoming the best friend	SB 7.5.23-24

sakhyam	fraternity	SB 6.4.24

sakhyam	friendship	SB 10.18.18

		SB 10.8.8-9

		SB 5.13.16

		SB 5.6.3

		SB 6.11.27

		SB 8.13.23

		SB 9.10.12

		SB 9.14.36

sakhyam	making friends with the Supreme Personality of Godhead	CC Madhya 9.259-260

sakhyam	to consider as a friend	SB 7.11.8-12

sakhyam	well-wishing	SB 1.15.4

sakhyāni	friendship	SB 8.9.10

sakhye	in friendship	CC Madhya 22.136

		SB 5.19.7

sakhye	in the transcendental mellow of friendship	CC Madhya 23.93

sakhye	on the platform of fraternity	CC Madhya 19.222

sakhye	on the platform of fraternity	CC Madhya 19.222

sakhye	to his friend, Arjuna	SB 10.58.27

sakhyera	of fraternity	CC Madhya 9.110

sakhyera	of the platform of fraternity	CC Madhya 19.231

sakhyera guṇa	the quality of fraternity	CC Madhya 19.227

sakhyera guṇa	the quality of fraternity	CC Madhya 19.227

sakhyuḥ	a friend	SB 9.24.27

sakhyuḥ	for his friend	SB 10.21.16

sakhyuḥ	for His friend	SB 10.80.20-22

sakhyuḥ	friend	SB 11.31.21

sakhyuḥ	of a friend	SB 10.36.8

sakhyuḥ	of His friend	SB 1.7.52

		SB 10.80.19

sakhyuḥ	of his friend	SB 8.11.13

sakhyuḥ	of his friend (Naraka, whom Lord Kṛṣṇa had killed)	SB 10.67.3

sakhyuḥ	of the friend (Śiśupāla)	SB 10.77.17-18

sakhyuḥ	of the supreme friend	SB 6.4.24

sakhyuḥ	of the well-wishing friend	SB 7.7.38

sakhyuḥ	to his friend	SB 10.84.66

sakhyuḥ	unto a friend	SB 1.15.19

sakhyuḥ	unto the friend	SB 2.9.30

sakhyuḥ	with a friend	BG 11.44

sakhyuḥ	Your friend	SB 4.30.38

lalitā-ādi sakhī	the gopī associates of Śrīmatī Rādhārāṇī	CC Madhya 8.165

dāsya-sakhya-ādi	servants, friends and others	CC Madhya 24.57

ananta-sakhaḥ	in the company of Ananta (Balarāma)	SB 1.14.35-36

bali-sakhaḥ	a very intimate friend of Bali Mahārāja	SB 8.11.13

dāsya-sakhya-ādi	servants, friends and others	CC Madhya 24.57

dvaipāyana-sakhaḥ	friend of Vyāsadeva	SB 3.25.4

eka-sakhī	one gopī	CC Antya 18.82

nija-sakhī-gaṇa	as a gopī friend	CC Antya 19.33

he sakhe	O my dear friend	BG 11.41-42

he sakhā	O my dear friend	CC Madhya 19.199-200

kaṃsa-sakham	who was the friend and associate of Kaṃsa	SB 10.11.51

kānta-sakhāḥ	with their husbands and friends	SB 4.3.12

priya-sakhī-kāya	a dear companion	CC Madhya 14.226

kṛṣṇa-sakha	O friend of Arjuna	SB 1.8.43

kṛṣṇa-sakhaḥ	the celebrated friend of Kṛṣṇa	SB 1.15.1

kṛṣṇa-sakha	O friend of Arjuna	SB 12.11.25

lalitā-ādi sakhī	the gopī associates of Śrīmatī Rādhārāṇī	CC Madhya 8.165

vātsalya-sakhya-madhure	in parenthood, fraternal love and conjugal love	CC Madhya 19.195

mat-sakhaḥ	my friend	SB 11.23.44

miśrera sakhā	friend of Tapana Miśra	CC Madhya 17.92

mora sakhā	my friend	CC Antya 7.31

mora sakhā	My friend	CC Antya 16.83

nala-sakhaḥ	who was a friend of Nala	SB 9.9.16-17

nara-sakhaḥ	the friend of all living entities (especially human beings)	SB 7.6.27

nara-sakhaḥ	the friend of Nara	SB 10.69.16

nara-sakham	the friend of the infinitesimal living entity	SB 11.7.18

nara-sakhaḥ	the friend of Nara	SB 12.9.1

nija-sakhī-gaṇa	as a gopī friend	CC Antya 19.33

viśrambha-pradhāna sakhya	on the platform of fraternity, in which confidence is prominent	CC Madhya 19.224

prāṇa-sakhī	My dear friends	CC Madhya 2.23

prāṇa-priya-sakhi	my dear friend	CC Madhya 3.124

tat-priya-sakhāḥ	His dear friends	SB 10.16.10

priyā-sakhi	O dear friend	CC Adi 4.125

prāṇa-priya-sakhi	my dear friend	CC Madhya 3.124

priya-sakhī-kāya	a dear companion	CC Madhya 14.226

priya-sakhī	constant companion	CC Madhya 14.227

priya-sakhī	very dear friends	CC Antya 15.46

priya-sakhī	constant companion	Bs 5.56

kṛṣṇa-sakha	O friend of Arjuna	SB 1.8.43

kṛṣṇa-sakha	O friend of Arjuna	SB 12.11.25

vraja-sakhā	residents of Vṛndāvana	CC Adi 11.21

miśrera sakhā	friend of Tapana Miśra	CC Madhya 17.92

he sakhā	O my dear friend	CC Madhya 19.199-200

mora sakhā	my friend	CC Antya 7.31

mora sakhā	My friend	CC Antya 16.83

ananta-sakhaḥ	in the company of Ananta (Balarāma)	SB 1.14.35-36

kṛṣṇa-sakhaḥ	the celebrated friend of Kṛṣṇa	SB 1.15.1

dvaipāyana-sakhaḥ	friend of Vyāsadeva	SB 3.25.4

kānta-sakhāḥ	with their husbands and friends	SB 4.3.12

vāta-sakhaḥ	the friend of the wind	SB 6.8.23

nara-sakhaḥ	the friend of all living entities (especially human beings)	SB 7.6.27

satyajit-sakhaḥ	with His friend Satyajit	SB 8.1.26

bali-sakhaḥ	a very intimate friend of Bali Mahārāja	SB 8.11.13

nala-sakhaḥ	who was a friend of Nala	SB 9.9.16-17

tat-priya-sakhāḥ	His dear friends	SB 10.16.10

nara-sakhaḥ	the friend of Nara	SB 10.69.16

śiśupāla-sakhaḥ	a friend of Śiśupāla's	SB 10.76.2

mat-sakhaḥ	my friend	SB 11.23.44

nara-sakhaḥ	the friend of Nara	SB 12.9.1

kaṃsa-sakham	who was the friend and associate of Kaṃsa	SB 10.11.51

nara-sakham	the friend of the infinitesimal living entity	SB 11.7.18

he sakhe	O my dear friend	BG 11.41-42

vijaya-sakhe	unto the friend of Arjuna	SB 1.9.33

priyā-sakhi	O dear friend	CC Adi 4.125

prāṇa-sakhī	My dear friends	CC Madhya 2.23

prāṇa-priya-sakhi	my dear friend	CC Madhya 3.124

lalitā-ādi sakhī	the gopī associates of Śrīmatī Rādhārāṇī	CC Madhya 8.165

priya-sakhī-kāya	a dear companion	CC Madhya 14.226

priya-sakhī	constant companion	CC Madhya 14.227

priya-sakhī	very dear friends	CC Antya 15.46

eka-sakhī	one gopī	CC Antya 18.82

nija-sakhī-gaṇa	as a gopī friend	CC Antya 19.33

priya-sakhī	constant companion	Bs 5.56

sva-sakhībhyaḥ	to their intimate companions	SB 10.21.3

tat-sakhīḥ	her companions	SB 9.14.33

śrī-sakhīm	appearing like a personal associate of the goddess of fortune	SB 8.9.18

śuddha-sakhya	pure friendship	CC Adi 6.76

śuddha-sakhya	pure fraternity	CC Madhya 2.78

vātsalya-sakhya-madhure	in parenthood, fraternal love and conjugal love	CC Madhya 19.195

viśrambha-pradhāna sakhya	on the platform of fraternity, in which confidence is prominent	CC Madhya 19.224

dāsya-sakhya-ādi	servants, friends and others	CC Madhya 24.57

yathā-sakhyam	according to friendship	SB 10.65.4-6

śuddha-sakhye	in pure friendship	CC Adi 4.25

satyajit-sakhaḥ	with His friend Satyajit	SB 8.1.26

śiśupāla-sakhaḥ	a friend of Śiśupāla's	SB 10.76.2

śrī-sakhīm	appearing like a personal associate of the goddess of fortune	SB 8.9.18

śuddha-sakhye	in pure friendship	CC Adi 4.25

śuddha-sakhya	pure friendship	CC Adi 6.76

śuddha-sakhya	pure fraternity	CC Madhya 2.78

sva-sakhībhyaḥ	to their intimate companions	SB 10.21.3

tat-sakhīḥ	her companions	SB 9.14.33

tat-priya-sakhāḥ	His dear friends	SB 10.16.10

vāta-sakhaḥ	the friend of the wind	SB 6.8.23

vātsalya-sakhya-madhure	in parenthood, fraternal love and conjugal love	CC Madhya 19.195

vijaya-sakhe	unto the friend of Arjuna	SB 1.9.33

viśrambha-pradhāna sakhya	on the platform of fraternity, in which confidence is prominent	CC Madhya 19.224

vraja-sakhā	residents of Vṛndāvana	CC Adi 11.21

yathā-sakhyam	according to friendship	SB 10.65.4-6

DCS with thanks

24 results


sakha	noun (masculine) a friend (Monier-Williams, Sir M. (1988)) attended or accompanied by (comp.) (Monier-Williams, Sir M. (1988)) companion (Monier-Williams, Sir M. (1988)) name of Kubera the tree Mimosa Catechu (Monier-Williams, Sir M. (1988)) Frequency rank 6551/72933

sakheda	adjective having grief (Monier-Williams, Sir M. (1988)) Frequency rank 68589/72933

sakhi	noun (masculine) companion friend Frequency rank 1513/72933

sakhibhāva	noun (masculine) friendship (Monier-Williams, Sir M. (1988)) intimacy (Monier-Williams, Sir M. (1988)) Frequency rank 68587/72933

sakhipūrva	adjective one who has been formerly a friend (Monier-Williams, Sir M. (1988)) Frequency rank 18560/72933

sakhitva	noun (neuter) friendship Frequency rank 20198/72933

sakhitā	noun (feminine) Frequency rank 68586/72933

sakhivat	indeclinable as a friend (Monier-Williams, Sir M. (1988)) like a friend (Monier-Williams, Sir M. (1988)) Frequency rank 68588/72933

sakhya	noun (neuter) community (Monier-Williams, Sir M. (1988)) fellowship (Monier-Williams, Sir M. (1988)) friendship (Monier-Williams, Sir M. (1988)) intimacy with (Monier-Williams, Sir M. (1988)) relation to (Monier-Williams, Sir M. (1988)) Frequency rank 3723/72933

sakhī	noun (feminine) a female friend or companion (Monier-Williams, Sir M. (1988)) a mistress (Monier-Williams, Sir M. (1988)) a woman who shares in or sympathizes with (Monier-Williams, Sir M. (1988)) a woman's confidante (Monier-Williams, Sir M. (1988)) Frequency rank 1501/72933

anilasakha	noun (masculine) name of fire (Monier-Williams, Sir M. (1988)) Frequency rank 31865/72933

kiṃsakhan	noun (masculine) a bad friend Frequency rank 49496/72933

kṛṣṇasakha	noun (masculine) name of Arjuna (Monier-Williams, Sir M. (1988)) Frequency rank 34238/72933

tumburusakha	noun (masculine) name of a son of Vilomaka Frequency rank 35436/72933

narasakha	noun (masculine) name of Nārāyaṇa (Monier-Williams, Sir M. (1988)) Frequency rank 55712/72933

bisakhādikā	noun (feminine) name of a play or sport (Monier-Williams, Sir M. (1988)) Frequency rank 60276/72933

madirāsakha	noun (masculine) the mangotree (Monier-Williams, Sir M. (1988)) Frequency rank 61303/72933

rasakhaṇḍa	noun (masculine) the first part of the Rasaratnākara Frequency rank 38683/72933

rasakhoṭa	noun (neuter) kāca (?) Frequency rank 63444/72933

vāyusakha	noun (masculine) fire (Monier-Williams, Sir M. (1988)) Frequency rank 65171/72933

smarasakha	noun (masculine) the moon (Monier-Williams, Sir M. (1988)) the spring (Monier-Williams, Sir M. (1988)) Frequency rank 71959/72933

harasakha	noun (masculine) name of Kubera (Monier-Williams, Sir M. (1988)) Frequency rank 72340/72933

hasakhaphreṃ	indeclinable das mātṛsadbhāva-Mantra (auch: piṇḍanātha; vgl. Vāc 424ff.) Frequency rank 72432/72933

hemasakha	noun (masculine) name of a mountain Frequency rank 72718/72933

Wordnet Search

"sakh" has 24 results.


sakh	sakhī sā strī yā kasyāpi puruṣasya pāścātyapaddhatyā mitram asti। tena sakhyā saha vivāhaḥ kṛtaḥ।
sakh	sakhā saḥ puruṣaḥ yaḥ kasyāḥ api striyāḥ pāścātyapaddhatyā mitram asti। mama mitreṣu rameśaḥ mama sakhā asti।
sakh	mitram, suhṛt, sakhā, bandhuḥ, vayasyaḥ, snigdhaḥ, snehī, bāndhavaḥ, sahāyaḥ, anurāgī, praṇayī, hitaḥ, hitakārī, priyakṛt, sajūḥ, anukūlaḥ, vibhāvaḥ, kelikaraḥ, saṅgī yaḥ sarvadā sahāyakaḥ tathā ca śubhacintakaḥ। mitrasya parīkṣā āpattikāle bhavati।
sakh	sakhyam, maitrī, mitratā, mahāmaitrī, ajaryam, āpitvam, bandhubhāvaḥ, mitram, mitratvam, sauhārdam, jarjyam, maitram, maitrakam, maitryam, hārdikyam, saṃgataḥ mitrayoḥ parasparasambandhaḥ। sakhye svārthaṃ nāsti।
sakh	bālasakhī bālyāt prabhṛti sakhī। gītā mama bālasakhī asti।
sakh	kāmadevaḥ, kāmaḥ, madanaḥ, manmathaḥ, māraḥ, pradyumnaḥ, mīnaketanaḥ, kandarpaḥ, darpakaḥ, anaṅgaḥ, pañcaśaraḥ, smaraḥ, śambarāriḥ, manasijaḥ, kusumeṣuḥ, ananyajaḥ, ratināthaḥ, puṣpadhanvā, ratipatiḥ, makaradhvajaḥ, ātmabhūḥ, brahmasūḥ, viśvaketuḥ, kāmadaḥ, kāntaḥ, kāntimān, kāmagaḥ, kāmācāraḥ, kāmī, kāmukaḥ, kāmavarjanaḥ, rāmaḥ, ramaḥ, ramaṇaḥ, ratināthaḥ, ratipriyaḥ, rātrināthaḥ, ramākāntaḥ, ramamāṇaḥ, niśācaraḥ, nandakaḥ, nandanaḥ, nandī, nandayitā, ratisakhaḥ, mahādhanuḥ, bhrāmaṇaḥ, bhramaṇaḥ, bhramamāṇaḥ, bhrāntaḥ, bhrāmakaḥ, bhṛṅgaḥ, bhrāntacāraḥ, bhramāvahaḥ, mohanaḥ, mohakaḥ, mohaḥ, mātaṅgaḥ, bhṛṅganāyakaḥ, gāyanaḥ, gītijaḥ, nartakaḥ, khelakaḥ, unmattonmattakaḥ, vilāsaḥ, lobhavardhanaḥ, sundaraḥ, vilāsakodaṇḍaḥ kāmasya devatā। kāmadevena śivasya krodhāgniḥ dṛṣṭaḥ।
sakh	agniḥ, pāvakaḥ, pāvanaḥ, tejaḥ, vahniḥ, jvalanaḥ, analaḥ, kṛśānuḥ, vāyusakhā, vāyusakhaḥ, dahanaḥ, śikhī, śikhāvān, kṛṣṇavartmā, araṇiḥ, ghāsiḥ, dāvaḥ, pacanaḥ, pācanaḥ, pācakaḥ, juhuvān, vāśiḥ, arciṣmān, prabhākaraḥ, chidiraḥ, śundhyuḥ, jaganuḥ, jāgṛviḥ, apāmpitaḥ, jalapittaḥ, apittam, himārātiḥ, phutkaraḥ, śukraḥ, āśaraḥ, samidhaḥ, citrabhānuḥ, jvālājihvā, kapilaḥ, vibhāvasuḥ, tamonud, śuciḥ, śukraḥ, damunaḥ, damīnaḥ, agiraḥ, hariḥ, kaviḥ tejaḥpadārthaviśeṣaḥ। parvate dṛśyamānaḥ dhūmaḥ agneḥ sūcakaḥ।
sakh	suhṛt, suhṛd, sakhā, sakhī tad mitraṃ yena saha atīva ghaniṣṭhatā asti। suhṛdaḥ parīkṣā saṅkaṭe bhavati।
sakh	āmram, cūtam, sahakāram, kāmaśaram, kāmavallabham, kāmāṅgam, kīrevṛḥ, mādhavadrumam, bhṛṅgāmīṣṭam, sīdhurasam, madhūlī, kokilotsavam, vasantadūtam, āmraphalam, modākhyam, manmathālayaḥ, madhvāvāsaḥ, sumadanaḥ, pikarāgaḥ, nṛpapriyaḥ, priyāmbuḥkokilāvāsaḥ, mākandaḥ, ṣaṭpadātithiḥ, madhuvrataḥ, vasantadruḥ, pikaprayaḥ, strīpriyaḥ, gandhabandhuḥ, alipriyaḥ, madirāsakhaḥ phalaviśeṣaḥ, āmravṛkṣasya phalam asya guṇāḥ varṇarucimāṃsaśukrabalakāritvam। rāmāya āmraḥ rocate।
sakh	āmraḥ, āmravṛkṣaḥ, cūtaḥ, sahakāraḥ, kāmaśaraḥ, kāmavallabhaḥ, kāmāṅgaḥ, kīrevṛḥ, mādhavadrumaḥ, bhṛṅgāmīṣṭaḥ, sīdhurasaḥ, madhūlī, kokilotsavaḥ, vasantadūtaḥ, amraphalaḥ, modākhyaḥ, manmathālayaḥ, madhvāvāsaḥ, sumadanaḥ, pikarāgaḥ, nṛpapriyaḥ, priyāmbuḥ, kokilāvāsaḥ, mākandaḥ, ṣaṭpadātithiḥ, madhuvrataḥ, vasantadruḥ, pikaprayaḥ, strīpriyaḥ, gandhabandhuḥ, alipriyaḥ, madirāsakhaḥ phalavṛkṣaviśeṣaḥ- dīrghajīvī pādapaḥ yasya pītavarṇīyaṃ phalam atīva madhuram। āmravṛkṣe śukāḥ nivasanti।
sakh	jīrakaḥ, jīraḥ, jīrṇaḥ, dīpyaḥ, jīraṇaḥ, sugandham, sūkṣmapatraḥ, kṛṣṇasakhī, dūtā, suṣavī, ajājī, śvetaḥ, kaṇā, ajājīkā, vahniśikhaḥ, māgadhaḥ, dīpakaḥ vaṇigdravyaviśeṣaḥ asya guṇāḥ gandha-yuktatva-ruci-svara-kāritva-vāta-gulmadhmāna-atīsāragrahaṇī-krimināśitvādayaḥ। mātā jīrakeṇa āmlasūpaṃ bhājayati।
sakh	vasantaḥ, puṣpasamayaḥ, surabhiḥ, madhuḥ, mādhavaḥ, phalgaḥ, ṛturājaḥ, pikānandaḥ, kāntaḥ, kāmasakhaḥ ṛtuviśeṣaḥ yasya kālaḥ māghamāsasya dvitīyapakṣāt ārabhya caitramāsasya prathamapakṣaparyantam asti। vasanto ṛturājaḥ iti kavayaḥ।
sakh	amātyaḥ, āmātyaḥ, sacivaḥ, mantrī, dhīsacivaḥ, dhīsakhaḥ, sāmāvāyikaḥ saḥ pradhānādhikārī yaḥ mantrajātakartavyaniścayaṃ karoti। amātyaḥ asya kāryakramasya śubhārambhaṃ karoti।
sakh	sakhī, sahacarī, āliḥ, vayasyā, sadhrīcī yā saha carati। adya gītā sakhīṃ melituṃ gacchati।
sakh	kuberaḥ, yakṣarāṭ, yakṣendraḥ, yakṣeśvaraḥ, tryambakasakhā, guhyakeśvaraḥ, manuṣyadharmā, dhanadaḥ, dhanādhipaḥ, kinnareśaḥ, vaiśravaṇaḥ, paulastyaḥ, naravāhanaḥ, ekapiṅgaḥ, aiḍaviḍaḥ, śrīdaḥ, puṇyajaneśvaraḥ yakṣānāṃ rājā yaḥ indrasya kośādhyakṣaḥ asti। kuberaḥ rāvaṇasya bhrātā āsīt।
sakh	sakhyam, gāḍhasauhṛdam, atimitratā, sakhibhāvaḥ, sakhitā, ātmīyatā ātmīyasya avasthā bhāvaḥ vā। rāmaśyāmayoḥ atīva sakhyam asti।
sakh	sakhī sāhitye yā strī nāyikayā saha bhavati tathā ca nāyikā adhikatayā yām eva svavicārān kathayati। rājakumārī sakhyā saha udyāne vārtālāpaṃ kurvatī asti।
sakh	khaḍgadhārī, khaḍgagrāhī, sakhaḍgaḥ, khaḍgābhihataḥ, khaḍgādhāraḥ, nistriṃśadhārī, sāsipāṇiḥ yaḥ khaḍgaṃ dhārayati। khaḍgadhāriṇā khaḍgena sarpaḥ dvidhā khaṇḍitaḥ।
sakh	khaḍgadhārin, sakhaḍga, khaḍgagrāhin yaḥ khaḍgaṃ dhārayati। dvau khaḍgadhāriṇau yodhakau parasparaṃ yuddhamānau।
sakh	sakharaḥ ekaḥ rākṣasaḥ। sakharasya varṇanaṃ purāṇeṣu prāpyate।
sakh	agniḥ, vaiśvānaraḥ, vītahotraḥ, agnihotraḥ, huraṇyaretāḥ, saptārci, vibhāvasuḥ, vṛṣākapiḥ, svāhāpatiḥ, svāhāprayaḥ, svāhābhuk, agnidevaḥ, agnidevatā, dhanañjayaḥ, jātavedaḥ, kṛpīṭayoniḥ, śociṣkeśaḥ, uṣarbudhaḥ, bṛhadbhānuḥ, hutabhuk, haviraśanaḥ, hutāśaḥ, hutāśanaḥ, havirbhuk, havyavāhanaḥ, havyāśanaḥ, kravyavāhanaḥ, tanunapāt, rohitāśvaḥ, āśuśukṣaṇiḥ, āśrayāśaḥ, āśayāśaḥ, āśrayabhuk, āśrayadhvaṃsī, pāvakaḥ, pāvanaḥ, tejaḥ, vahniḥ, jvalanaḥ, analaḥ, kṛśānuḥ, vāyusakhā, vāyusakhaḥ, dahanaḥ, śikhī, śikhāvān, kṛṣṇavartmā, araṇiḥ, ghāsiḥ, dāvaḥ, pacanaḥ, pācanaḥ, pācakaḥ, juhuvān, vāśiḥ, arciṣmān, prabhākaraḥ, chidiraḥ, śundhyuḥ, jaganuḥ, jāgṛviḥ, apāmpitaḥ, jalapittaḥ, apittam, himārātiḥ, phutkaraḥ, śukraḥ, āśaraḥ, samidhaḥ, citrabhānuḥ, jvālājihvā, kapilaḥ, vibhāvasuḥ, tamonud, śuciḥ, śukraḥ, damunaḥ, damīnaḥ, agiraḥ, hariḥ, bhuvaḥ devatāviśeṣaḥ-hindudharmānusāram agneḥ devatāsvarūpam। agneḥ patnī svāhā।
sakh	sakhī mātrikaḥ chandoviśeṣaḥ। sakhyāḥ pratyekasmin caraṇe caturdaśa mātrāḥ ante ekaḥ magaṇaḥ yagaṇaḥ vā bhavati।
sakh	marutsakhaḥ, vāyusakhaḥ agneḥ ekaḥ nāmaviśeṣaḥ । saṃskṛta-sāhitye marutsakhaḥ nāmnā agniḥ ullikhitaḥ
sakh	marutsakhaḥ indrasya ekaḥ nāmaviśeṣaḥ । kośeṣu marutsakhaḥ varṇitaḥ

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