m. "Attacker", Name ofkārttikeya- (q.v,son of śiva- or of agni-;he is called god of war as leader of śiva-'s hosts against the enemies of the gods;he is also leader of the demons of illness that attack children[ see-graha-],also god of burglars and thieves; see-putra-and ) etc.
n.Name of a purāṇa- (consisting of several saṃhitā-s, each of which contains a number of khaṇḍa-s, the most celebrated being the kāśī-khaṇḍa-, chiefly intended to glorify kāśī- or, Benares and exalt the sanctity of its shrines)
स्कन्दः [स्कन्द्-अच्] 1 Leaping. -2 Quicksilver. -3 N. of Kārtikeya; सेनानीनामहं स्कन्दः Bg.1.24; R.2. 36;7.1; Me.45. -4 N. of Śiva. -5 The body. -6 A king. -7 The bank of a river. -8 A clever man. -9 A kind of disease common to children. -1 Effusion, spilling. -11 Perishing, destruction. -Comp. -अंशकः quicksilver. -जननी N. of Parvatī. -जित् N. of Viṣṇu. -पुत्रः a son of Skanda (euphemistic term for a thief); प्रथममेतत् स्कन्दपुत्राणां सिद्धिलक्षणम् Mk.3.12/13. -पुराणम् one of the 18 Purāṇas. -मातृ f. N. of Durgā. -षष्ठी 1 a festival in honour of Kārtikeya on the sixth day of Chaitra. -2 The 6th day of the light half of the कार्तिक month.
अपरिस्कन्द a. Motionless.
अपरिहरणीय apariharaṇīya अपरिहार्य aparihārya
अपरिहरणीय अपरिहार्य a. 1 Inevitable. -2 Not to be abandoned. -3 Not to be degraded.
अभ्यवस्कन्द 1 P. To jump up or upon, attack.
अभ्यवस्कन्दः abhyavaskandḥ न्दनम् ndanam
अभ्यवस्कन्दः न्दनम् 1 Vigorously encountering an enemy, impetuous attack, marching against an enemy.
-2 Striking so as to disable an enemy. -3 A blow in general. -4 Overtaking, reaching up to. -5 A fall.
m. hopper (in trina-skandá, grasshopper, N.); effusion, dropping (of, g., --°ree;); destruction; Assailer, god of war, leader of the divine hosts and chief of the demons of disease which attack children, possessed of eternal youth (hence Kumâra), son of Siva or Agni, brought up by Krittikâ (hence Kârtti keya): -ka, n. (?) a metre: -grâma, m. N. of a village; -gupta, m. N. of a prince and of an elephant-keeper;-gananî, f. Skanda's mother, Pârvatî; -tâ, f., -tva, n. condition of Skanda; -dâsa, m. N. of a merchant.
m. servant, esp. one running beside a carriage; -skhalita, (pp.) n. staggering; -stara, m. layer of sacrificial grass; -stárana, n. strewing about; -stoma, m. cover, bolster; -spanda, m.motion; -spand ita, (pp.) n. quivering; flaming up; manifes tation; -spardhin, a. vying with (--°ree;); -sphu- ta, a. quite evident; -m, ad.; -syanda, m. flow, stream (fig.); -srava, m. flow, effusion; overflow; river; birth (of a child); -srút, a. overflowing, foaming; f. kind of intoxicant.
This word occurs frequently, from the Rigveda onwards, both in the singular and plural, meaning ‘ die ’ and ‘ dice.’ Dicing, along with horse-racing, was one of the main amusements of the Vedic Indian ; but, despite the frequent mention of the game in the literature, there is considerable difficulty in obtaining any clear picture of the mode in which it was played. (i) The Material.—The dice appear normally to have been made of Vibhīdaka nuts. Such dice are alluded to in both the Rigveda and the Atharvaveda, hence being called ‘brown’ {babhru), and ‘ born on a windy spot.’ In the ritual game of dice at the Agnyādheya and the Rājasūya ceremonies the material of the dice is not specified, but it is possible that occasionally gold imitations of Vibhīdaka nuts were used. There is no clear trace in the Vedic literature of the later use of cowries as dice. (2^ The Number In the Rigveda the dicer is described as leader of a great horde ’ (senānīr mahato gaiiasya), and in another passage the number is given as tri-pañcāśah, an expression which has been variously interpreted. Ludwig, Weber, and Zimmer render it as fifteen, which is grammatically hardly possible. Roth and Grassmann render it as ‘ con¬sisting of fifty-three.’ Liiders takes it as ‘consisting of one hundred and fifty,’ but he points out that this may be merely a vague expression for a large number. For a small number Zimmer cites a reference in the Rigveda to one who fears ‘ him who holds four’ (caturaś cid dadamānāt), but the sense of that passage is dependent on the view taken of the method of playing the game. (3) The Method of Play.—In several passages of the later Samhitās and Brāhmanas lists are given of expressions con¬nected with dicing. The names are Krta, Tretā, Dvāpara, Áskanda, and Abhibhū in the Taittirīya Samhitā.16 In the Vājasaneyi Samhitā, among the victims at the Purusamedha, the kitava is offered to the Aksarāja, the ādinava-darśa to the Krta, the kalpin to the Tretā, the adhi-kalpin to the Dvāpara, the sabhā-sthānu to the Áskanda. The lists in the parallel version of the Taittirīya Brāhmana are kitava, sabhāvin, ādinava- darśa, bahih-sad, and sabhā-sthānu, and Aksarāja, Krta, Tretā, Dvāpara, and Kali. From the Satapatha Brāhmana it appears that another name of Kali was Abhibhū, and the parallel lists in the Taittirīya and Vājasaneyi Samhitās suggest that Abhibhū and Aksarāja are identical, though both appear in the late Taittirīya Brāhmana list. The names of some of these throws go back even to the Rigveda and the Atharvaveda. Kali occurs in the latter, and Luders shows that in a considerable number of passages in the former Krta means a * throw ’ (not ‘ a stake ’ or * what is won ’ ), and this sense is clearly found in the Atharvaveda. Moreover, that there were more throws (ayāh) than one is proved by a passage in the Rigveda, when the gods are compared to throws as giving or destroying wealth. The nature of the throws is obscure. The St. Petersburg Dictionary conjectures that the names given above were applied either to dice marked 4, 3, 2, or 1, or to the sides of the dice so marked, and the latter interpretation is supported by some late commentators. But there is no evidence for the former interpretation, and, as regards the latter, the shape of the Vibhīdaka nuts, used as dice, forbids any side being properly on the top. Light is thrown on the expressions by the descrip- tion of a ritual game at the Agnyādheya and at the Rājasūya ceremonies. The details are not certain, but it is clear that the game consisted in securing even numbers of dice, usually a number divisible by four, the Krta, the other three throws then being the Tretā, when three remained over after division by four; the Dvāpara, when two was the remainder; and the Kali, when one remained. If five were the dividing number, then the throw which showed no remainder was Kali, the Krta was that when four was left, and so on. The dice had no numerals marked on them, the only question being what was the total number of the dice themselves. There is no reason to doubt that the game as played in the Rigveda was based on the same principle, though the details must remain doubtful. The number of dice used was certainly large, and the reference to throwing fours, and losing by one, points to the use of the Krta as the winning throw. The Atharvaveda, on the other hand, possibly knew of the Kali as the winning throw. In one respect the ordinary game must have differed from the ritual game. In the latter the players merely pick out the number of dice required—no doubt to avoid ominous errors, such as must have happened if a real game had been played. In the secular game the dice were thrown, perhaps on the principle suggested by Luders: the one throwing a certain number on the place of playing, and the other then throwing a number to make up with those already thrown a multiple of four or five. This theory, at any rate, accounts for the later stress laid on the power of computation in a player, as in the Nala. No board appears to have been used, but a depression on which the dice were thrown (adhi-devana, devana,dδ irina36), was made in the ground. No dice box was used, but reference is made to a case for keeping dice in (aksā-vapanaZ7). The throw was called graha or earlier grābhaP The stake is called vij. Serious losses could be made at dicing: in the Rigveda a dicer laments the loss of all his property, including his wife. Luders finds a different form of the game Upanisad.
Besides the general sense of ‘ man,’ has also in a few passages the more restricted sense of ‘follower’ or ‘subject.’ The ‘ followers of Svaitreya ’ may be compared with the ‘ subjects (viśah) of Trṇaskanda.
Is an expression of somewhat doubtful significance. In many passages of the Rigveda the sense of ‘settlement’ or ‘dwelling’ is adequate and probable, since the root viś means to enter’ or ‘settle.’ In other passages, where the Viśaḥ stand in relation to a prince, the term must mean ‘subject’; so, for example, when the people of Tṛṇaskanda or of the Trtsus are mentioned. ' Again, in some passages the general sense of ‘ people ’ is adequate; as when the Rigveda speaks of the ‘Aryan people,’ or the ‘divine people,’ or the ‘ Dāsa people,’ and so on. Sometimes, however, the Viś appear in a more special sense as a subdivision of the Jana or whole people. This is, however, not common, for in most passages one or other of the senses given above is quite possible. Moreover, it is very difficult to decide whether the Viś as a subdivision of the Jana is to be considered as being a local subdivision (canton) or a blood kinship equivalent to a clan in the large sense of the word, while the relation of the Viś to the Grāma or to the Gotra is quite uncertain. In one passage of the Atharvaveda the Viśah are mentioned along with the sabandhavah or relatives, but no definite conclusion can be drawn from that fact. Nor does the analogy of the Roman curia or the Greek φpηrpη throw much light, as these institutions are themselves of obscure character, and the parallelism need not be cogent. It is, at any rate, possible that the Viś may in some cases have been no more than a Gotra or clan, or different clans may sometimes have made up a Viś, while Grāma is more definitely, perhaps, a local designation. But the Vedic evidence is quite inconclusive. Cf. Viśpati. In the later period the sense of Viś is definitely restricted in some cases to denote the third of the classes of the Vedic polity, the people or clansmen as opposed to the nobles (Kṣatra, Kṣatriya) and the priests (Brahman, Brāhmaṇa). For the position of this class, see Vaiśya.
te drapsa (KS.śś.Vait. -saḥ) skandati yas te aṃśuḥ # RV.10.17.12a; VS.7.26a; TS.3.1.10.1a; KS.35.8a (bis); GB.2.2.12; śB.4.2.5.2; Vait.16.17a; Mś.2.4.3.29a. Ps: yas te drapsa (śś. -saḥ) skandati śś.8.15.7; yas te drapsaḥ Apś.12.16.15; 14.28.3; yas te Kś.9.6.30. This and the following stanza are designated as drapsavatyau (sc. ṛcau) GB.2.4.7; Vait.23.22; Apś.13.20.8.
noun (masculine) a clever or learned man (Monier-Williams, Sir M. (1988))
a king prince (Monier-Williams, Sir M. (1988))
anything which jumps or hops (Monier-Williams, Sir M. (1988))
destruction (Monier-Williams, Sir M. (1988))
effusing (Monier-Williams, Sir M. (1988))
effusion (Monier-Williams, Sir M. (1988))
name of Kārttikeya (Monier-Williams, Sir M. (1988))
name of Śiva (Monier-Williams, Sir M. (1988))
perishing (Monier-Williams, Sir M. (1988))
quick-silver (Monier-Williams, Sir M. (1988))
shedding (Monier-Williams, Sir M. (1988))
spilling (Monier-Williams, Sir M. (1988))
spurting (Monier-Williams, Sir M. (1988))
the body (Monier-Williams, Sir M. (1988))
noun (neuter) clotting or coagulation of blood (Monier-Williams, Sir M. (1988))
dropping (Monier-Williams, Sir M. (1988))
effusion (Monier-Williams, Sir M. (1988))
emission (Monier-Williams, Sir M. (1988))
evacuation of the bowels (Monier-Williams, Sir M. (1988))
failing to succeed (Monier-Williams, Sir M. (1988))
going (Monier-Williams, Sir M. (1988))
miscarrying (Monier-Williams, Sir M. (1988))
moving (Monier-Williams, Sir M. (1988))
purging (Monier-Williams, Sir M. (1988))
spurting out (Monier-Williams, Sir M. (1988))
noun (neuter) (in law) accusation (Monier-Williams, Sir M. (1988))
bathing (Monier-Williams, Sir M. (1988))
descending (Monier-Williams, Sir M. (1988))
sex
storm (Monier-Williams, Sir M. (1988))
noun (masculine) a die (especially the fourth) (Monier-Williams, Sir M. (1988))
a manner of recitation (Monier-Williams, Sir M. (1988))
ascending (Monier-Williams, Sir M. (1988))
assault (Monier-Williams, Sir M. (1988))
attack (Monier-Williams, Sir M. (1988))
jumping upon (Monier-Williams, Sir M. (1988))
mounting (Monier-Williams, Sir M. (1988))
noun (neuter) a purgative (Monier-Williams, Sir M. (1988))
leaping over or across (comp.) (Monier-Williams, Sir M. (1988))
voiding excrement (Monier-Williams, Sir M. (1988))
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