Select your preferred input and type any Sanskrit or English word. Enclose the word in “” for an EXACT match e.g. “yoga”. Grammar Search "sma" has 1 results.
Amarakosha Search 13 results
Word Reference Gender Number Synonyms Definition ārāt 3.3.250 Masculine Singular khedaḥ, anukampā, santoṣaḥ, vi, smayaḥ āmantraṇam bhakṣakaḥ 3.1.19 Masculine Singular gha, smaraḥ admaraḥ bhūtiḥ 1.1.59-60 Ubhaya-linga Singular bha, sma kṣāraḥ, rakṣā, bhasitam ash darpaḥ Masculine Singular avaṣṭambhaḥ, cittodrekaḥ, , smayaḥ madaḥ, avalepaḥ arrogance dvijā Feminine Singular kauntī, kapilā, bha, smagandhinī hareṇū, reṇukā kapilā 2.2.63 Feminine Singular bha smagarbhā mā 2.4.11 Masculine Singular mā, sma alam madanaḥ 1.1.25-26 Masculine Singular brahmasūḥ, māraḥ, kandarpaḥ, kāmaḥ, sambarāriḥ, ananyajaḥ, makaradhvajaḥ, viśvaketuḥ, pradyumnaḥ, darpakaḥ, pañcaśaraḥ, manasijaḥ, puṣpadhanvā, ātmabhūḥ, manmathaḥ, mīnaketanaḥ, anaṅgaḥ, , smaraḥ kusumeṣuḥ, ratipatiḥ kamadeva rītiḥ 3.3.75 Feminine Singular bha, sma sampat śaṃbhuḥ Masculine Singular kapardī, kapālabhṛt, virūpākṣaḥ, sarvajñaḥ, haraḥ, tryambakaḥ, andhakaripuḥ, vyomakeśaḥ, sthāṇuḥ, ahirbudhnyaḥ, paśupatiḥ, mahānaṭaḥ, maheśvaraḥ, īśānaḥ, bhūteśaḥ, giriśaḥ, kṛttivāsāḥ, ugraḥ, śitikaṇṭhaḥ, mahādevaḥ, kṛśānuretāḥ, nīlalohitaḥ, bhargaḥ, gaṅgādharaḥ, vṛṣadhvajaḥ, bhīmaḥ, umāpatiḥ, īśaḥ, gajāriḥ, śūlī, śarvaḥ, candraśekharaḥ, girīśaḥ, mṛtyuñjayaḥ, prathamādhipaḥ, śrīkaṇṭhaḥ, vāmadevaḥ, trilocanaḥ, dhūrjaṭiḥ, , smaraharaḥ tripurāntakaḥ, kratudhvaṃsī, bhavaḥ, rudraḥ, aṣṭamūrtiḥ, śivaḥ, īśvaraḥ, śaṅkaraḥ, khaṇḍaparaśuḥ, mṛḍaḥ, pinākī(51) shiva, god tu 2.4.5 Masculine Singular ca, , sma ha, vai, hi vilakṣaḥ 3.1.25 Masculine Singular vi smayānvitaḥ vi smayaḥ Masculine Singular adbhutam, āścaryam, citram surprise
Monier-Williams Search 341 results for sma
sma ind. , (or smā- , ṣma- ) a particle perhaps originally equivalent to"ever","always" ṣmā- sma and later to"indeed","certainly","verily","surely"(it is often used pleonastically, and in earlier language generally follows a similar particle [ ind. especially , ha- ],or relative, or na- preposition or verb, while in later language it frequently follows , iti- and na- [ n/ā- see 1. ];it is also joined with a m/ā- present tense tense or present tense participle to give them a past sense[ exempli gratia, 'for example' ,"they entered"];this use of praviśanti sma- is also found in the sma- s and is extended to brāhmaṇa- and veda- āha- see ) smad in compound for . smat- smadabhīśu ( ) sm/ad- - having (beautiful) reins mfn. smaddiṣṭi ( ) sm/ad- - well trained or practised mfn. smadibha ( ) sm/ad- - "having followers (?)", n. Name of a man (the enemy of ) kutsa- smadiṣṭa ( ) sm/ad- - having an errand mfn. smadrātiṣac ( ;strong form sm/ad- - ) ṣāc- attended by givers or liberal men mfn. smadūdhnī ( ) sm/ad- - ( f. See ) having a full udder, always giving milk (said of a cow) ūdhas- sman (meaning unknown) m. smara remembering, recollecting ( mf( )n. ā- See ) jāti- smara- smara ( m. in fine compositi or 'at the end of a compound' ) memory, remembrance, recollection f( ). ā- smara loving recollection love, ( m. especially) sexual love etc. smara m. (god of love) kāma- deva- etc. smara an interpreter or explainer of the m. (and"the god of love") veda- smara the 7th m. astrology mansion smarabāṇapaṅkti the five arrows of f. (collectively) kāma- smarabhāsita inflamed by love mfn. smarabhū arisen from love, mfn. smaracakra a kind of sexual union m. smaracandra a kind of sexual union m. smaracchattra the clitoris n. smaradahana "burner of m. ", kāma- Name of ( śiva- see under ) an- aṅga- smaradaśā state of the body produced by love (ten states are named: joy of the eyes, pensive reflection, desire, sleeplessness, emaciation, indifference to external objects, abandonment of shame, infatuation, fainting away, death) f. smaradāyin arousing love mfn. smarādhivāsa "love's abode", the m. tree aśoka- smaradhvaja "love-sign", a m. particular musical instrument smaradhvaja the male organ m. smaradhvaja a fabulous fish (regarded as m. 's emblem) kāma- smaradhvajā a bright moonlight night f. smaradhvaja the female organ n. smaradīpana mfn. idem or ' arousing love mfn. ' smaradīpana m. Name of an author smaradīpikā f. Name of an erotic work smaradurmada intoxicated or infatuated by love mfn. smarāgāra n. equals smara- gṛha- smaragṛha "abode of love", the female organ n. smaraguru "love-preceptor", m. Name of viṣṇu- smarahara "love-destroyer", m. Name of ( śiva- see ) - śatru- smarajīvanī f. Name of a surā- ṅganā smarajvara "love-fever", ardent love m. smarakāra exciting love mf( )n. ī- smarakarman any amorous act, wanton behaviour n. smarakathā love-talk, lover's prattle f. smarākṛṣṭa attracted or overcome by love mfn. smarākula agitated by love, love-sick mfn. smarākulita agitated by love, love-sick mfn. smarakūpaka "well of love", the female organ m. smarakūpikā "well of love", the female organ f. smaralekha a love-letter m. smaralekhanī the f. bird śārikā- smaramandira n. equals - gṛha- smaramaya produced by love mf( )n. ī- smaramoha infatuation of love m. smaramohita infatuated by love mfn. smarāmra a species of m. āmra- smaramuṣ destroyer of m. , kāma- Name of śiva- smaraṇa the act of remembering or calling to mind, remembrance, reminiscence, recollection of ( n. genitive case or compound) etc. smaraṇa memory n. smaraṇa a kind of n. rhetoric figure ( see ) smṛti- smaraṇa handing down by memory, tradition, traditional teaching or record or precept ( n. ,"from its being so mentioned in the iti smaraṇāt- " smṛti- q.v) : smaraṇa mental recitation (of the name of a deity), calling upon the name of a god n. smaraṇabhū "memory-born", m. Name of kāma- deva- smaraṇakramamālā f. Name of work (treating of meditation on , caitanya- , and kṛṣṇa- ). vṛndā- vana- smaraṇamaṅgala (prob.) Name of work smaraṇamaṅgalaikādaśaka (prob.) Name of work smaraṇānugraha the favour of remembrance, kind remembrance m. smaraṇapadavī "road of (mere) memory", death ( f. = "dead, killed") vīṃ gamitaḥ- smaraṇāpatyatarpaka "satisfying memory's offspring", a turtle, tortoise m. smaraṇāyaugapadya the non-simultaneousness of recollection n. smarāndha love-blinded infatuated by love mfn. smaraṇī a rosary of beads (held in the hand, not worn as a necklace) f. smaranipuṇa skilled in (the art of) love mfn. smaraṇīya to be remembered, memorable ( mfn. ,"to remind of yaṃ smaraṃ- - kṛ "; kāma- ,"to lead to the path of (mere) memory", yāṃ gatiṃ- - nī id est"put to death") smarāṅkuśa "love-hook", a finger-nail m. smarāṅkuśa a lascivious person m. smarapīḍita tormented by love mfn. smarapriyā "dear to f. ", kāma- Name of ( rati- q.v) smarāri m. equals smara- śatru- smarārta love-sick mfn. smararuj love-sickness f. smaraśabara "love-barbarian"cruel love m. smarasaha capable of exciting love mfn. smarasakha "love's friend", the spring m. smarasakha the moon m. smaraśaramaya abounding in mf( )n. ī- 's arrows ( kāma- id est particular flowers) smaraśāsana "chastiser of m. ", kāma- Name of ( śiva- see ) - śatru- smaraśāstra a manual of erotics n. smaraśatru "enemy of m. ", kāma- Name of ( śiva- see ) an- aṅga- smarāsava "love-liquid", saliva m. smarasāyakalakṣya the aim of n. 's arrows ( kāma- smarasāyakalakṣyatā - tā- ) f. smarasāyakalakṣyatā f. smarasāyakalakṣya smara smarya "to be remembered by m. ", a donkey (noted for sexual power) kāma- smarastambha "love-column", the male organ m. smaratā state of recollection ( f. See ). jāti- sm- smaratāpamaya consisting of the fire of love (with mf( )n. ī- = "love-fever") gada- smaratattvaprakāśikā f. Name of an erotic work smarātura love-sick, pining with love mfn. smaratva n. equals ( - tā- See ). jāti- sm- smaravadhūya Nom. P. , to resemble yati- 's wife kāma- smaravallabha "love's favourite", m. Name of a- niruddha- smaravatī a woman in love f. smaravīthikā "love-market", a prostitute, harlot f. smaravṛddhi "love-increase", f. Name of a particular plant (whose seed is an aphrodisiac) smaravṛddhisaṃjña m. idem or ' "love-increase", f. Name of a particular plant (whose seed is an aphrodisiac) ' smareṣudhīkṛ P. , to turn into - karoti- 's quiver kāma- smaroddīpana "love-kindler", a sort of hair-oil m. smarodgītha "love-song", m. Name of a son of devakī- smaronmāda amorous intoxication or folly m. smaropakaraṇa implement of love (as perfumes etc.) n. smarotsuka pining with love, love-sick mfn. smartavya to be remembered, memorable mfn. etc. smartavya living only in the memory (of men) mfn. smartṛ one who remembers or recollects ( mfn. genitive case or compound) smartṛ a teacher, preceptor mfn. smartṛtva remembrance, recollection n. smarya to be remembered, memorable ( mfn. see ). smara- smarya- smat (prob. connected with prec.; ind. according to to equals sum/at- q.v) together, at the same time, at once (is a preposition with instrumental case ="together or along with";often in compound = "having","possessing","provided with") smatpuraṃdhi ( ) sm/at- - having abundance, munificent (said of mfn. ) indra- smaya ( m. in fine compositi or 'at the end of a compound' ) smiling at anything, wonder, surprise, astonishment f( ). ā- ( varia lectio) smaya arrogance, conceit, pride in or at ( m. compound) smaya Pride (personified as the son of m. and dharma- ) puṣṭi- smayadāna an ostentatious donation n. smayādika beginning with ( mfn. id est based chiefly on) arrogance smayāka Panicum Miliaceum m. smayana a smile, gentle laughter n. smayanīya to be smiled ( mfn. n. impersonal or used impersonally) smayanutti the driving away or pulling down of pride f. smayin smiling, laughing (in mfn. ,"laughing inwardly") antaḥ- sm- abhrakabha sman calx of talc n. adhva sman unveiled mfn. āgatavi smaya filled with wonder, mfn. antaḥ smayin see , smayin- parasmE-pada 1271 anu smaraṇa remembering, repeated recollection. n. apa smaya free from arrogance or pride, mfn. a sma (fr. ), a a- sma- pronominal base from which some forms ( dative case ,or /asmai- asm/ai- ablative asim/āt- locative case ) of asmin- ( id/am- q.v) are formed a sma also the base of the first person plural accusative ([= ]), asm/ān- instrumental case asm/ābhis- dative case asm/abhyam- ablative , in later, language also asm/at- ([ asmat- tas- etc.]) genitive case ([exceptionally asm/ākam- asm/āka- ]) locative case asm/āsu- a sma dative case locative case (only asm/e- ) a smad base of the first person plural , as used in compound a smad also by native grammarians considered to be the base of the cases etc. ( asm/ān- See above) . a smaddevatya having us as deities mfn. a smadīya ( mfn. ) our, ours a smadrāta ( ) asm/ad- - given by us mfn. a smadrāta given by us, mfn. a smadruh ( Nominal verb ), ( - dhr/uh- Nominal verb ), - dhr/uk- (fur mfn. by defective spelling) , forming a plot against us, inimical to us asmad- dr/uh- a smadryak ( ind. ) towards us dry/ak- a smadryañc (4) turned towards us mfn. a smadvat like us ind. a smadvidha one similar to or like us, one of us mfn. a smaraṇa not remembering (with n. genitive case) a smarat not remembering. mfn. a smartavya not to be recollected. mfn. a smat (in compound for below) . asmad- a smatpreṣita ( ) asm/at- - sent or driven towards us mfn. a smatrā (for ind. by defective spelling) , to us, with us, among us asmat- tr/ā- a smatrāñc turned towards us mfn. a smatsakhi ( ) asm/at- - having us as friends m( Nominal verb )fn. khā- a smaya Nom. P. , to desire us yati- a smayu endeavouring to attain us, desiring us, liking us mfn. aya smaya Ved. made of iron or of metal mf( )n. ī- aya smaya m. Name of a son of manu- svārociṣa- aya smayī f. Name of one of the three residences of the s asura- aya smayī f. , a ayasmayā- di gaRa of bhagavannāma smaraṇastuti f. Name of work bha sma in compound for . bhasman- bha smabāṇa "having ashes for arrows", fever m. bha smabhūta become ashes, dead mfn. bha smacaya a heap of ashes m. bha smacchanna covered with ashes mfn. bha smadhāraṇa application of ashes (on the head and other parts of the body) n. bha smadhāraṇavidhi m. Name of work bha smagandhā "having the smell of ashes", a kind of perfume f. bha smagandhikā "having the smell of ashes", a kind of perfume f. bha smagandhinī "having the smell of ashes", a kind of perfume f. bha smagarbha Dalbergia Ougeinensis m. bha smagarbhā a species of plant f. bha smagarbhā a kind of perfume f. bha smagātra "whose limbs are (reduced to) ashes", m. Name of the god of love, bha smagraha "taking ashes", a m. particular part of a Brahman's education bha smaguṇṭhana covering with ashes n. bha smajābālopaniṣad f. Name of an bha smaka (with mfn. ) agnī- equals , bhasmā- gni bha smaka a n. particular disease of the eyes or morbid appetite from over-digestion ( see ) bhasmā- gni bha smaka gold n. bha smaka the fruit of Embelia Ribes n. bha smakāra "making m. id est using ashes ", a washerman bha smakaumudī f. Name of work bha smakṛt ( mfn. in fine compositi or 'at the end of a compound') reducing to ashes bha smakṛta reduced to ashes mfn. bha smakūṭa a heap of ashes m. bha smakūṭa m. Name of a mountain in kāmarūpa- ( see ). bhasmā- cala bha smalalāṭikā a mark made with ashes on the forehead f. bha smalepana smearing with ashes n. bha smamāhātmya n. Name of chapter of bha smameha a sort of gravel m. bha sman chewing, devouring, consuming, pulverizing mfn. bha sman (also n. plural) "what is pulverized a or calcined by fire", ashes etc. ( ,"you shall have ashes to eat" yuṣmābhir bhasma bhakṣayitavyam- id est"you shall get nothing" ; bhasmanihuta . mani- huta- "sacrificed in ashes" mfn. id est"useless" ) bha sman sacred ashes (smeared on the body; n. see ). bhasma- dhāraṇa- bha sman etc. See above. bhā smana (fr. mf( )n. ī- ) made or consisting of ashes, ashy bhasman- bha smanihuta mfn. bhasman bha smapraharaṇa having ashes for a weapon (said of a fever) mfn. ( see ). - bāṇa- bha smapriya "friend of ashes", m. Name of śiva- bha smapuñja a heap or quantity of ashes m. bha smarājī a row or stripe of ashes f. bha smarāśi a heap of ashes m. bha smarāśīkṛta turned or changed into a heap of ashes mfn. bha smareṇu the dust of ashes m. bha smaroga a kind of disease ( m. equals ) bhasmā- gni bha smarogin suffering from it mfn. bha smarohā a species of plant f. bha smarudrākṣadhāraṇavidhi m. Name of work bha smarudrākṣamāhātmya n. Name of work bha smasā to ashes ind. equals (?) , prob. bhasma- sāt- wrong reading for . masmas/ā- bha smasamīpa nearness of ashes n. bha smaśarkarā (prob.) potash f. bha smasāt to or into ashes (with ind. or kṛ- ,to reduce to ashes;( - s/ād- - nī ),with - sād- , as- , bhū- and gam- ,to be reduced to ashes, become ashes) yā- bha smasāt with etc. kri- See column 2. bha smasaya Nom. P. , to burn to ashes yati- bha smaśāyin lying on ashes mfn. bha smaśāyin m. Name of śiva- bha smaśayyāśayāna "lying on a couch of ashes", m. Name of śiva- bha smasnāna purification by ashes n. bha smasnānavidhi m. Name of work bha smaśuddhikara "performing purification with ashes", m. Name of śiva- bha smasūtakaraṇa the calcining of quicksilver n. bha smatā the state or condition of ashes ( f. accusative with ,to become ashes) yā- bha smatas out of the ashes ind. id est from death bha smatūla frost, snow n. bha smatūla a shower of dust n. bha smatūla a number of villages n. bha smavādāvalī f. Name of work bha smavedhaka camphor m. bha smavidhi any rite or ceremony performed with ashes m. bhavagha smara a forest conflagration m. chi smaka m. Name of a prince, ( varia lectio for ). śiśuka- da sma ( mfn. ) accomplishing wonderful deeds, wonderful, extraordinary daṃs- da sma a sacrificer m. da sma fire m. da sma a thief, rogue ( m. see ) syu- da smatama ( ) sm/a- - most wonderful, mfn. . da smatkṛ to make wonderful, da smavarcas ( ) sm/a- - of wonderful appearance mfn. dhva sman polluting, darkening m. (destroying ) dhva smanvat covered, obscured mfn. dhva smanvat water n. duḥ smara unpleasant to be remembered mfn. durmana smanas mfn. gha smara ( mf( )n. ā- ) voracious (said of fire) gha smara mfn. in fine compositi or 'at the end of a compound' desirous of, eager for gha smara in the habit to forget (with mf( )n. ā- genitive case) gha smara m. Name of (a Brahman changed into) an antelope himaśucibha smabhūṣita adorned with ashes white as snow mfn. himpativa sman or himmativarman- m. Name of a man homabha sman the ashes of a burnt-offering n. jāti smara recollecting a former existence mf( )n. ā- jāti smara n. Name of a tīrtha- jāti smarahrada m. Name of a pond jāti smaraṇa n. equals ra- tā- jāti smaratā recollection of a former existence f. jāti smaratva n. idem or ' recollection of a former existence f. ' ka smala for kaśmala- q.v kṛṣṇabha sman sulphate of mercury n. kṛta smara m. Name of a mountain kṛta smaracarita n. Name of work kṛta smaya awakening admiration, mfn. kṛtavi smaya astonished mfn. kṛtavi smaya astonishing. mfn. ku smaya Nom. A1. , to smile improperly yate- ; to see mentally, guess ; to perceive, imagine ku smayana smiling improperly n. mana smaya spiritual (as mf( )n. ī- opp. to,"material") ma smasā varia lectio for maṣmaṣ/ā- q.v mṛtitattvānu smaraṇa n. Name of work nabha smaya vaporous, misty, hazy mf( )n. ī- para smai dat, of in para- compound ( see and ātmane- ) . para smaibhāṣa mfn. idem or ' taking those terminations mfn. ' para smaibhāṣā f. equals - pada- para smaipada "word for another", the transitive or active verb and its terminations n. para smaipada ( n. plural) para smaipadin taking those terminations mfn. pītabha sman a m. particular preparation of quicksilver pra smartavya to be forgotten mfn. prātaḥ smaraṇa "early remembrance or tradition", n. Name of work prātaḥ smaraṇaśloka m. plural Name of work prataḥ smaraṇāṣṭaka n. Name of work prataḥ smaraṇastotra n. Name of work prataḥ smaraṇīya n. Name of work pravālabha sman calx of coral n. puruda sma mfn. equals - daṃsa- rasabha sman calx or oxide of mercury n. rasabha smavidhi m. Name of work sabha smadvija m. plural Name of or pāśupata- mendicants śaiva- sabha smaka together with ashes mfn. sabha sman mixed or smeared with ashes mfn. sahabha sman with the ashes mfn. saṃ smaraṇa the act of remembering, calling to mind, recollecting ( n. genitive case), Kuu. saṃ smaraṇīya to be remembered, living in remembrance only, past, gone ( mfn. saṃsmaraṇīyaśabha - śabha- "no more beautiful") mfn. saṃ smaraṇīyaśabha mfn. saṃsmaraṇīya saṃ smartavya to be remembered or thought upon by ( mfn. genitive case) śaṅkhabha sman the ashes of a burnt shell n. śa sman invocation, praise n. sa smaya haughty, arrogant ( mf( )n. ā- sasmayam am- ) ind. sa smayam ind. sasmaya śavabha sman the ashes of a corpses n. savi smaya having astonishment, surprised, perplexed, doubtful ( mf( )n. ā- savismayam am- ) ind. savi smayam ind. savismaya śrī smaraṇadarpaṇa m. Name of work suvi smaya very astonished or surprised mf( )n. ā- śvetabha sman a n. particular preparation of quicksilver tara smat for - vat- q.v ut smaya a smile m. ut smaya open, blooming (as a flower) mfn. ut smaya wide open mfn. ut smayitvā ( irregular) ind.p. having smiled at, deriding va sman (for 2. n. See) a cover, garment va sman (for 1. n. See) a nest va sman 1. 2. . vasman- See pp. 932 and 933. vibha sman free from ashes or dust mfn. vi smaraṇa the act of forgetting, oblivion n. vi smaraṇīya to be forgotten mfn. vi smartavya to be forgotten mfn. vi smarya to be forgotten mfn. vi smaya (for 2. mfn. See ) free from pride or arrogance vi- - smi vi smaya (for 2. m. See) wonder, surprise, amazement, bewilderment, perplexity (in rhetoric one of the s sthāyi- bhāva- q.v) vi smaya pride, arrogance m. vi smaya doubt, uncertainty m. vi smayaharṣamūla caused by astonishment and Joy mfn. vi smayakara causing astonishment or admiration, astonishing, wonderful mfn. vi smayakārin causing astonishment or admiration, astonishing, wonderful mfn. vi smayākula filled with astonishment or wonder mfn. vi smayaṃgama causing astonishment or admiration, astonishing, wonderful mfn. vi smayaṃkara causing astonishment or admiration, astonishing, wonderful mfn. vi smayana astonishment, wonder n. vi smayanīya astonishing, wonderful mfn. vi smayānvita filled with astonishment or wonder mfn. vi smayavat manifesting pride or arrogance mfn. vi smayaviṣādavat filled with astonishment and perplexity mfn. vi smayāviṣṭa filled with astonishment or wonder mfn. vi smayin amazed, surprised mfn. vi smayotphullanayana (or mfn. ) having eyes wide open or staring with astonishment - locana- vivṛta smayana an open smile ( n. id est one in which the mouth is sufficiently open to show the teeth)
Apte Search 29 results
sma स्म ind. 1 A particle added to the present tense of verbs (or to present participles) and giving them the sense of the past tense; भासुरको नाम सिंहः प्रतिवसति स्म Pt.1; क्रीणन्ति स्म प्राणमूल्यैर्यशांसि Śi.18.15. -2 A pleonastic particle (generally added to the prohibitive particle मा q. v.); भर्तुर्विप्रकृतापि रोषणतया मास्म प्रतीपं गमः Ś.4.18; मास्म सीमन्तिनी काचिज्जनयेत् पुत्रमीदृशम् H.2.7. -3 A particle giving a sense of 'ever', 'always' or 'indeed', 'verily' and like; उवाच विप्राः प्रतिनन्द्य पार्थिवं मुदा मुनीनां सदसि स्म शृण्वताम् Bhāg.8.1.33. smaraḥ स्मरः [स्मृ-भावे अप्] 1 Recollection, remembrance; स्मरो वावाकाशाद्भूयः Ch. Up.7.13.1,2. -2 Love; स्मर
एव तापहेतुर्निर्वापयिता स एव मे जातः Ś.3.11. -3 Cupid, the god of love; स्मर पर्युसुक एष माधवः Ku.4.28,42,43. -4 The 7th astrological mansion. -Comp. -अङ्कुशः 1 a finger-nail. -2 a lover, lascivious person. -अगारम्, -कूपकः, -गृहम्, -मन्दिरम् the female organ. -अधिवोसः the Aśoka tree. -अन्धः a. blinded by love, infatuated with passion. -आकुल, -आतुर, -आर्त, -उत्सुक a. pining with love, love-sick, smit with love. -आसवः saliva. -उद्दीपनः a sort of hair-oil. -उन्मादः amorous folly. -उपकरणम् implement of love (as perfumes &c.). -कथा lovers' prattle. -कर्मन् n. any amorous action, a wanton act. -कार a. exciting love. -गुरुः an epithet of Viṣṇu. -चक्रः, -चन्द्रः a kind of sexual union. -छत्रम् the clitoris. -दशा a state of love, state of the body produced by being in love (these are ten). -दुर्मद a. infatuated by love. -ध्वजः 1 the male organ. -2 a fabulous fish. -3 N. of a musical instrument. (-जम्) the female organ. (-जा) a bright moon-light night. -प्रिया an epithet of Rati. -भासित a. inflamed by love. -मोहः infatuation of love, passion. -लेखः a loveletter. -लेखनी the Sārikā bird. -वल्लभः 1 an epithet of Spring. -2 of Aniruddha. -वीथिका a prostitute, harlot. -शासनः an epithet of Śiva. -शास्त्रम् a manual of erotics. -सखः 1 the moon. -2 the spring. -स्तम्भः the male organ. -स्मर्यः a donkey, an ass. -हरः an epithet of Śiva; श्मशानेष्वाक्रीडा स्मरहर पिशाचाः सहचराः Śiva-mahimna 24. smaramaya स्मरमय a. Produced by love; प्रकटयन्त्यनुरागमकृत्रिमं स्मरमयं रमयन्ति विलासिनः Śi.6.61. smaraṇam स्मरणम् [स्मृ-ल्युट्] 1 Remembering, remembrance, recollection; केवलं स्मरणेनैव पुनासि पुरुषं यतः R.1.29. -2 Thinking of or about; यदि हरिस्मरणे सरसं मनः Gīt.1. -3 Memory. -4 Tradition, traditional precept; इति भृगुस्मरणात् (opp. श्रुति). -5 Mental recitation of the name of a deity. -6 Remembering with regret, regretting. -7 Rhetorical recollection, regarded as a figure of speech; thus defined:-- यथानुभवमर्थस्य दृष्टे तत्सदृशे स्मृतिः स्मरणम् K. P.1. -णी A rosary of beads (for counting). -Comp. -अनुग्रहः 1 a kind remembrance. -2 the favour of remembrance; अद्य तूच्चैस्तरं ताभ्यां स्मरणानुग्रहात्तव Ku. 6.19. -अपत्यतर्पकः a turtle, tortoise. -अयौगपद्यम् the non-simultaneousness of recollections. -पदवी death.
स्मरणीय smaraṇīya स्मर्तव्य smartavya स्मर्य smarya
स्मरणीय स्मर्तव्य स्मर्य a. To be remembered, memorable. smaravatī स्मरवती A woman in love. smartṛ स्मर्तृ A teacher, preceptor. smayaḥ स्मयः [स्मि-अच्] 1 Astonishment, wonder, surprise. -2 Arrogance, pride, haughtiness, conceit; तस्मै स्मयावेश- विवर्जिताय R.5.19; प्रभवः स्मयदूषिताः Bh.3.2,69; Mu. 2.22; विधृतायोधनस्मयां (सेनाम्) Śiva B.25.29. -Comp. -दानम् an ostentatious donation. -नुत्तिः the pulling down of pride. smayamāna स्मयमान a. One who wonders; तमगस्त्यं मुहुर्दृष्ट्वा स्मय- मनो$भ्यभाषत Rām.7.4.2. smayanam स्मयनम् A smile. adhva sman अध्वस्मन् a. [ध्वंस् मनिन् किच्च न. त.] Imperishable; bright.(?). anu smaraṇam अनुस्मरणम् 1 Recollection, remembering. -2 Repeated recollection. apa smaraṇam अपस्मरणम् Reminding (?); सकृद्वचनेन ज्ञातस्य पुनर्वचनेन प्रयोजनमस्तीति । उच्यते । भवति अपस्मरणमपि प्रयोजनमित्युक्तम् । ŚB. on MS.5.1 1. (If the word is अप्रस्मरण it would mean 'absence of forgetting' प्र + स्मृ is used by Śabara in the sense 'to forget'. It is, therefore, likely that the reading here is अप्रस्मरण instead of अपस्मरण which does not appear in शबर's भाष्य elsewhere.) aya smaya अयस्मय (अयोमय) a. (-यी f.) Ved. Made of iron or of any metal. -यी N. of one of the three habitations of Asuras. ut smayaḥ उत्स्मयः Smile. -a. Open, blooming. ka smala कस्मल = कश्मल q. v. ku smayate कुस्मयते Den. Ā. 1 To smile improperly. -2 To guess, perceive, imagine. gha smara घस्मर a. [घस्-क्मरच्] 1 Voracious, gluttonous; घस्मरा नष्टशौचाश्च प्राय इत्यनुशुश्रुम Mb.8.4.41; दावानलो घस्मरः Bv. 1.34. -2 Devourer, destroyer; द्रुपदसुतचमूघस्मरो द्रौणिरस्मि Ve.5.36. da sma दस्म a. [दस्-मक्] Ved. 1 Destroying, destructive. -2 Beautiful. -3 Wonderful, extraordinary. -स्मः 1 A sacrificer. -2 A thief, rogue. -3 Fire. da smat दस्मत् a. Ved. 1 Desirable, acceptable. -2 Wonderful. bha sman भस्मन् n. [भस्-मनिन्] 1 Ashes; (कल्पते) ध्रुवं चिताभस्म- रजो विशुद्धये Ku.5.79. -2 Sacred ashes (smeared on the body); महादेवो$थ तद्भस्म मनोभवशरीरजम् । आदाय सर्व- गात्रेषु भूतिलेपं तदाकरोत् ॥ Kālikā P. (भस्मनि हु 'to sacrifice in ashes', i. e. to do a useless work). -Comp. -अग्निः morbid appetite from rapid digestion of food. -अवशेष a. remaining in the form of ashes; भस्मावशेषं मदनं चकार Ku.3.72; Ś.3.3. -अङ्गः a kind of pigeon. (-ङ्गम्) a kind of gem (Mar. पेरोज). -आह्वयः camphor. -उद्धूलनम्, -गुण्ठनम् smearing the body with ashes; भस्मोद्धूलन भद्रमस्तु भवते K. P.1. -कारः a washerman. -कूटः a heap of ashes. -गर्भः Dalbergia Ongeinensis (Mar. तिवस). -गन्धा, -गन्धिका, -गन्धिनी a kind of perfume. -गात्रः N. of the god of love. -चयः a heap of ashes. -तूलम् 1 frost, snow. -2 a shower of dust. -3 a number of villages. -प्रियः an epithet of Śiva. -भूत a. dead. -मेहः a sort of gravel. -रोगः a kind of disease; cf. भस्माग्नि. -लेपनम् smearing the body with ashes. -विधिः any rite performed with ashes. -वेधकः camphor. -शर्करः (probably) potash. -शायिन् m. N. of Śiva. -सूत-करणम् calcining of quicksilver. -स्नानम् purification by ashes. bha smatā भस्मता The state of ashes. bha smasāt भस्मसात् ind. 1 To the state of ashes; ˚कृ 'to reduce to ashes.' ˚भू to be reduced to ashes. bhā smana भास्मन a. (-नी f.) [भस्मनो विकारो$णु] Consisting or made of ashes, ashy; अहिपरिकरभाजो भास्मनैरङ्गरागैः Śi.4.65. va sman वस्मन् n. Ved. 1 A garment. -2 An abode. vi smayaḥ विस्मयः 1 Wonder, surprise, astonishment, amazement; पुरुषः प्रबभूवाग्नेर्विस्मयेन सहर्त्विजाम् R.1.5. -2 Astonishment or wonder, being the feeling which produces the adbhuta sentiment; S. D. thus defines it :- विविधेषु पदार्थेषु लोकसीमातिवर्तिषु । विस्फारश्चेतसो यस्तु स विस्मय उदाहृतः ॥ 27. -3 Pride, arrogance; तपः क्षरति विस्मयात् Ms.4.237. -4 Uncertainty, doubt. -Comp. -आकुल, -आविष्ट a. astonished, struck with wonder. -पदम् a matter of astonishment; मधुस्फीता वाचः परमममृतं निर्मितवतस्तव ब्रह्मन् किं वागपि सुरगुरोर्विस्मयपदम् Śiva mahimna 3.
विस्मयंकर vismayaṅkara विस्मयंगम vismayaṅgama
विस्मयंकर विस्मयंगम a. Astonishing, producing wonder. vi smayanam विस्मयनम् Astonishment, wonder. vi smaraṇam विस्मरणम् Forgetting, forgetfulness, oblivion; मष्येव विस्मरणदारुणचित्तवृत्तौ Ś.5.23. saṃ smaraṇam संस्मरणम् Remembering, calling to mind. savi smaya सविस्मय a. 1 Surprised, astonished. -2 Doubtful. -यम् ind. With surprise.
Macdonell Vedic Search 4 results
sma sma, enc. pcl. just, indeed, ii. 12, 5 . adhva sman a-dhvasmán, a. (Bv.) undimmed, ii. 35, 14 [having no darkening]. a sma asmá, prn. stem of 1. prs. pl.; A. asmá̄n us, viii. 48, 3. 11; x. 15, 5; D. asmábhyàm to us, i. 85, 12; x. 14, 12; asmé to us, i. 160, 5; ii. 33, 12; Ab. asmád from us, ii. 33, 2; vii. 71, 1. 2; than us, ii. 33, 11; G. asmá̄kam of us, vi. 54, 6; L. asmé in or on us, ii. 35, 4; iv. 50, 10. 11; viii. 48, 10; asmá̄su on us,iv. 51, 10. a smai a-smái, D. of prn. root a, to him, ii. 35, 5. 12; for him, x. 14, 9; unaccented, asmai to or for him, ii. 12, 5. 13; 35, 2. 10; vi. 54, 4; vii. 63, 5; x. 14, 9. 11.
Macdonell Search 30 results
sma encl. pcl. (V. also smâ, shma) orig. prob.=ever, later also certainly, indeed: often, esp. in C., attenuated to a mere exple tive; in V. used after other pcls. (esp. ha), relatives, prps., and vbs.; in C. gnly. after the pcls. iti and mâ; in C. turns a present into a past tense (though the present sense is in some cases retained). smadiṣṭa a. provided with an er rand (watchers; RV.1). smara a. [√ smri] remembering (--°ree;, rare); m. recollection, memory; love; god of love; expounder of the Veda (rare); -ana, n. remembering, recollection, of (g., --°ree;); memory (rare); teaching (rare): -padavî, f. path of memory: -m gamitah, caused to go the way of memory=dead. smaradaśā f. stage of love (there are ten: delight of the eye, pensiveness, long ing, sleeplessness, emaciation, indifference to worldly objects, abandonment of shame, in fatuation, swoon, death; see Mallinâtha on Meghadûta 90); -dahana, m. burner of Kâma, Siva; -dâyin, a. arousing love; -dîpana, a. kindling love; -maya, a. produced by love; -lekha, m. love-letter; -sara-maya, a. (î) abounding in Kâma's arrows (certain flowers); -sâsana, m. chastiser of Kâma, Siva; -sâstra, n. treatise on erotics; -sakha, m. friend of Kâma, ep. of spring; -saha, a. capable of arousing love; -sâyaka-lakshya, n. target of the arrows of Kâma: -tâ, f. abst. n.; -½ari, m. foe of Kâma, Siva; -½ishudhî-kri, turn into the quiver of Kâma. smaraṇīya fp. to be remembered: -m smaram kri, make Kâma remembered= remind of the god of love; â-m gatim nî, lead any one (ac.) into the path of memory=bring about the death of. smaratāpamaya a. consist ing of the ardour of love: w. gada, m.=fever of love. smartavya fp. to be remembered; -ya, fp. id.; -tri, m. one who remembers (g., --°ree;); teacher. smat ad. (RV.) together; at the same time; w. in. (together) with [cp. sumat]: °ree; of several cpds. in RV., having with one= provided with. smaya m. [√ smi] astonishment, wonder (rare); arrogance, pride, regarding (--°ree;); -in, a. (--°ree;) laughing, smiling. aga smahi V. 1 pl. aor. Â. of √ gam. a smayu a. attached to us. a smadvat ad. like us; -vidha, a. like us. a smadīya poss. prn. our. a smadarthe lc. ad. for my sake. a smatrā ad. among or with us. a smatkūlīna a. belonging to our family; -samîpa-tas, ad. near us. a sma a. unconnected with the par ticle sma (gr.). a sma prn. stem of 3 prs. sg. a sma prn. stem of 1 prs. pl. gha smara a. voracious; eager for (--°ree;); -vara, a. voracious. da sma a. working wonders, marvellous. para smaipada n. (word for an other), transitive form, personal endings of the active (gr.). pra smartavya fp. to be forgotten. bha smasāt ad. w. as, bhû, gam, or yâ, be reduced to ashes; with kri or nî, reduce to ashes. bha smapuñja m. heap of ashes; -priya, a. fond of ashes (Siva); -bhûta, pp. reduced to ashes; -râsî-kri, reduce to a heap of ashes; -renu, m. ash-dust; -lalâtikâ, f. forehead mark made with ashes; -sâyin, a. resting on ashes; -suddhi-kara, a. purifying himself with ashes (Siva). bha sman a. eating, devouring (RV.); n. [that which is devoured by fire], ashes. bha smakūṭa m. heap of ashes; -krit, a. reducing to ashes (--°ree;); -krita, pp. reduced to ashes; -kaya, m. heap of ashes; -tâ, f. condition of ashes. bhā smana a. consisting of ashes, ashy. va sman n. 1. cover (RV.1); 2. nest (RV.1). śa sman n. [√ sams] invocation, praise (RV.1); (sas)-ya, fp. [√ sams] to be recited or treated as a Sastra (Br.); to be praised (C.).
Vedic Index of Names and Subjects 1 result
smadibha Is found once in the Rigveda, where Roth takes the word as perhaps the name of an enemy of Kutsa. Cf. Ibha. Dictionary of Sanskrit Grammar KV Abhyankar
"sma" has 110 results.
a smad first person; the term is used in the sense of the first person in the grammars of Hemacandra and Śākaṭāyana. त्रीणि त्रीण्यन्ययुष्मदस्मदि ( confer, compare III.3.17); Hemacandra's Śabdānuśāsana. para smaipada a term used in grammar with reference to the personal affixs ति, त: applied to roots. The term परस्मैपद is given to the first nine afixes ति, त:, अन्ति, सि, थ:, थ, मि, व: and म:, while the term आत्मनेपद is used in connection with the next nine त, आताम् et cetera, and others ; et cetera, and others परस्मै परोद्देशार्थफलकं पदम् Vac. Kosa. The term परस्मैपद is explained by some as representing the Active_Voice as contrasted with the Passive Voice which necessarily is characterized by the Aatmanepada affixes. The term परस्मैभाष in the sense of परस्मैपद was used by ancient grammarians and is also found in the Vaarttika अात्मनेभाषपस्मैभाषयोरुपसंख्यानम् P. VI. 3.8 Vart.1 . The term परस्मैभाष as applied to roots, could be explained as परस्मै क्रियां (or क्रियाफलं) भाषन्ते इति परस्मैभाषाः and originally such roots as had their activity meant for another, used to take the परस्मैपद् affixes, while the rest which had the activity meant for self, took the अात्मनेपद affixes. Roots having activity for both, took both the terminations and were termed उभयपदिनः. confer, compare para smaibhāṣa speaking the activity or क्रिया for another; a term of ancient grammarians for roots taking the first nine personal affixes only viz. ति, तः... मसू. The term परस्मैपदिन् was substituted for परस्मैभाष later on,more commonly. See परस्मैपद literally . The term परस्मैभाष along with अात्मनेभाष is found almost invariably used in the Dhaatupaatha attributed to Paanini; a reference to some preceding word, not necessarily on the same page. भू सत्तायाम् | उदात्त: परस्मैभाषः | एघादय उदात्त अनुदात्तेत अात्मनभाषा: Dhatupatha. confer, compare smai case ending स्मै, substituted for the dative . case-affix ङे after pronouns; singular. सर्मनाम्न स्मै P. VII.1.14. confer, compare at (1) tech. term in Pāṇini's grammar for short अ, cf तपरस्तत्कालस्य P. I. 1. 70; अदेङ् गुणः P.I.1.2; (2) personal ending अ for इ ( इट् ) of the Ist person. singular. in the Potential, P III. 4. 106; (3) caseaffix in the case of युष्मद् and अस्मद् for or Ātmanep. Ātmanepada ablative case. and singular. P.VII. 1.31,32: (4) tad-affix अत् (अ) prescribed after किम् in the sense of the plural case before which किम् is changed to कु, क्व being the locative case formation; taddhita affix. P. V.3.12 and VII.2.105:(5) substitute अत्(शतृ) for लट् forming the present and future participles in the Parasmaipada. active voice confer, compare लटः शतृशानचौ. P.III. 2.124 and लृटः सद्वा P. III.3.14. confer, compare athus conjugational affix of per 2nd feminine. dual person. substituted for the personal ending थस्, Parasmaipada. P. III. 4.82. confer, compare aniyatapuṃska whose sex-especially whether it is a male or a female-is not definitely known from its mere sight; small insects which are so. The term क्षुद्रा in P. IV.1.131 is explained in the Mahābhāṣya as क्षुद्रा नाम अनियतपुंस्का अङ्गहीना वा on P. IV.1.131. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). antaraṅga a highly technical term in Pāṇini's grammar applied in a variety of ways to rules which thereby can supersede other rules. The term is not used by Pāṇini himsel The Vārtikakāra has used the term thrice ( Sec I. 4. 2 feminine. 8, VI.1.106 Vart.10 and VIII.2.6 Vārttika (on the Sūtra of Pāṇini). I) evidently in the sense of immediate', 'urgent', 'of earlier occurrence' or the like. The word is usually explained as a Bahuvrīhi compound meaning 'अन्त: अङ्गानि निमित्तानि यस्य' (a rule or operation which has got the causes of its application within those of another rule or operation which consequently is termed बहिरङ्ग). अन्तरङ्ग, in short, is a rule whose causes of operation occur earlier in the wording of the form, or in the process of formation. As an अन्तरङ्ग rule occurs to the mind earlier, as seen Vārttika (on the Sūtra of Pāṇini). , it is looked upon as stronger than any other rule, barring of course अपवाद rules or exceptions, if the other rule presents itself simultaneously. The Vārtikakāra, hence, in giving preference to अन्तरङ्ग rules, uses generally the wording अन्तरङ्गबलीयस्त्वात् which is paraphrased by अन्तरङ्गं बहिरङ्गाद् बलीयः which is looked upon as a paribhāṣā. Grammarians, succeeding the Vārtikakāra, not only looked upon the बहिरङ्ग operation as weaker than अन्तरङ्ग, but they looked upon it as invalid or invisible before the अन्तरङ्ग operation had taken pl a reference to some preceding word, not necessarily on the same page. They laid down the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे which has been thoroughly discussed by Nāgeśa in his Paribhāṣendusekhara. The अन्तरङ्गत्व is taken in a variety of ways by Grammarians : (l) having causes of application within or before those of another e. g. स्येनः from the root सिव् (सि + उ+ न) where the यण् substitute for इ is अन्तरङ्ग being caused by उ as compared to guṇa for उ which is caused by न, (2) having causes of application occurring before those of another in the wording of the form, (3) having a smaller number of causes, (4) occurring earlier in the order of several operations which take place in arriving at the complete form of a word, (5) not having संज्ञा (technical term) as a cause of its application, ( 6 ) not depending upon two words or padas, (7) depending upon a cause or causes of a general nature (सामान्यापेक्ष) as opposed to one which depends on causes of a specific nature ( विशेषापेक्ष). accusative case. appayadīkṣita अप्पदीक्षित A famous versatile writer of the sixteenth century A. D. (1530-1600 ), son of रङ्गराजाध्वरीन्द्र a Dravid Brāhmaṇa. He wrote more than 60 smaller or greater treatises mainly on Vedānta, Mimāṁsā, Dharma and Alaṁkāra śāstras; many of his works are yet in manuscript form. The Kaumudi-prakāśa and Tiṅantaśeṣasaṁgraha are the two prominent grammatical works written by him. Paṇdit Jagannātha spoke very despisingly of him. alpāctara having a smaller number of vowels in it; such a word is generally placed first in a Dvandva compound; cf अल्पाच्तरम्, P.II.2.34. अल्पाच्तरे पूर्वं भवति प्लक्षन्यग्रोधौ अपाच्तर is the same as अल्पाच्क used in the प्रक्रियाकौमुदी or अल्पस्वरतर in Kātantra (Kāt, II.5.12). alpāpekṣa am operation requiring a smaller number of causes, which merely on that account cannot be looked upon as अन्तरङ्ग. The antaraṅga operation has its causes occurring earlier than those of another operation which is termed बहिरङ्ग बहिरङगान्तरङश्ङ्गशब्दाभ्यां बह्वपेक्षत्वाल्पापेक्षत्वयोः शब्दमर्यादयाsलाभाच्च । तथा सति असिद्धं बह्वपेक्षमल्पापेक्ष इत्येव वदेत् ॥ Par.Śek. Pari. 50. confer, compare ātmanepada a technical term for the affixes called तड् (त, आताम् ) and the affix अान ( शानच् , चानश्, कानच् ), called so possibly because, the fruit of the activity is such as generally goes to the agent (आत्मने) when these affixes are us et cetera, and others Contrast this term (Ātmanepada) with the term Parasmaipada when the fruit is meant for another. For an explanation of the terms see P. VI.3.7 and 8. edition aātmanebhāṣa a technical term used for such roots as speak for the agent himself; the term अात्मनेभाष means the same as the term अात्मनेपदिन्. The term अात्मनेभाष is not mentioned by Pāṇini; but the writer of the Vārtikas explains it, आत्मनेभाषपरस्मैभाषयोरुपसंख्यानम् P. VI.3.7 and 8 confer, compare 1; Vārttika (on the Sūtra of Pāṇini). also आत्मनेपदिनश्च धातवो वैयाकरणैरात्मनेभाषशब्देन व्यवह्रियन्ते,Kaiyaṭa on VI.3.7.The term is found in the Atharva-Prātiśākhya. III. 4.7. It cannot be said whether the term came in use after Pāṇini or, although earlier, it belonged to some school other than that of Pāṇini or, Pāṇini put into use the terms Ātmanepada and Parasmaipada for the affixes as the ancient terms Ātmanebhāṣa and Parasmaibhāṣa were in use for the roots. confer, compare upagraha a term used by the ancient grammarians in the sense of the Parasmaipada and the Ātmanepada affixes. The word is not found in Pāṇini's . The Vārttikakāra has used the word in his Vārttika उपग्रहप्रतिषेधश्च on P. III.2.127 evidently in the sense of Pada affixes referring to the Ātmanepada as explained by Kaiyaṭa in the words उपग्रहस्य आत्मनेपदसंज्ञाया इत्यर्थ: । The word occurs in the Ślokavārttika सुप्तिङुपग्रहलिङ्गनराणां quoted by Patañjali in his Mahābhāṣya on व्यत्ययो बहुलम् P. III. 1.85, where Nāgeśa writes लादेशव्यङ्ग्यं स्वार्थत्वादि । इह तत्प्रतीतिनिमित्ते परस्मै-पदात्मनेपदे उपग्रहशब्देन लक्षणयोच्येते । The word is found in the sense of Pada in the Mahābhāṣya on P. III. 1.40. The commentator on Puṣpasūtra explains the word as उपगृह्यते समीपे पठ्यते इति उपग्रहः. The author of the Kāśikā on P. VI. 2.134 has cited the reading चूर्णादीन्यप्राण्युपग्रहात् instead of चूर्णादीन्यप्राणिषष्ठ्याः and made the remark तत्रेापग्रह इति षष्ठ्यन्तमेव पूर्वाचार्योपचारेण गृह्यते. This remark shows that in ancient times उपग्रह meant षष्ठ्यन्त i. e. a word in the genitive case. This sense gave rise to, or was based upon, an allied sense, viz. the meaning of 'षष्ठी' i. e. possession. Possibly the sense 'possession' further developed into the further sense 'possession of the fruit or result for self or others' referring to the तिङ् affixes which possessed that sense. The old sense 'षष्ठ्यन्त' of the word 'उपग्रह' having gone out of use, and the sense 'पद' having come in vogue, the word षष्ठी' must have been substituted for the word 'उपग्रह' by some grammarians before the time of the Kāśikākāras. As Patañjali has dropped the Sūtra (VI. 2.134), it cannot be said definitely whether the change of reading took place before Patañjali or after him. Pāṇini's Aṣṭādhyāyī. ubhayatobhāṣa speaking or showing both the padas or voices; possessed of both the padas viz. the Parasmaipada and the Ātmanepada. The word is found commonly used in the Dhātupaṭha of Pāṇini. literally ubhayapada (1) double voice--the Parasmaipada as well as the Ātmanepada; (2) both the words or members (in a compound); उभयपदार्थप्रधानो द्वन्द्वः Kāś on P.I.2.57. confer, compare ubhayapadin a root conjugated in both the Padas; a root to which both, the Parasmaipada and the Ātmanepada terminations are affixed; roots वृ, भी, मुच् exempli gratia, for example et cetera, and others kalyāṇasarasvatī author of the Laghusārasvata, a small grammar work. He lived in the 18th century A. D. kavicandra author of a small treatise on grammar called Sārasatvarī. He lived in the seventeenth century A.D. He was a resident of Darbhaṅgā. Jayakṛṣṇa is also given as the name of the author of the Sārasatvarī grammar and it is possible that Jayakṛṣṇa was given the title, or another name, Kavicandra. kātantra name of an important small treatise on grammar which appears like a systematic abridgment of the of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Pāṇini's Aṣṭādhyāyī. . A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375. Kālāpa-vyākaraṇasūtra. kāraka doer of an action. The word is used in the technical sense ; 1 of ’instrument of action'; cf कारकशब्दश्च निमित्तपर्यायः । कारकं हेतुरिति नार्थान्तरम् । कस्य हेतुः । क्रियायाः Kāś. on P.I. 4.23: literally also कारक इति संज्ञानिर्देशः । साधकं निर्वर्तकं कारकसंज्ञं भवति । M.Bh. on P. I. 4.28. The word 'kāraka' in short, means 'the capacity in which a thing becomes instrumental in bringing about an action'. This capacity is looked upon as the sense of the case-affixes which express it. There are six kārakas given in all grammar treatises अपादान, संप्रदान, अधिकरण, करण , कर्मन् and कर्तृ to express which the case affixes or Vibhaktis पञ्चमी, चतुर्थी, सप्तमी, तृतीया, द्वितीया and प्रथमा are respectively used which, hence, are called Kārakavibhaktis as contrasted with Upapadavibhaktis, which show a relation between two substantives and hence are looked upon as weaker than the Kārakavibhaktis; confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari.94. The topic explaining Kārakavibhaktis is looked upon as a very important and difficult chapter in treatises of grammar and there are several small compendiums written by scholars dealing with kārakas only. For the topic of Kārakas see P. I. 4.23 to 55, Kat, II. 4.8-42, Vyākaraṇa confer, compare . pp.262-264 published by the D. E. Society, Poona. The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona. kodṇḍarāma a scholar of Sanskrit Vyākaraṇa who composed शब्दसिद्धान्तमञ्जरी a small treatise dealing with the declension of nouns. kaumāra,komāravyākaraṇa (1) an alternative name of the Kātantra Vyākaraṇa given to it on the strength of the traditional belief that the original inspiration for writing it was received by Sarvavarman from Kumara or Kārtikeya; (2) small treatises bearing the name Kaumāravyākaraṇa written by Munipuṅgava and Bhāvasena. The latter has written Kātantrarūpamāla also. kṣamāmāṇikya a Jain grammarian who wrote a small grammar work known as Aniṭkārikāvivaraṇa. gaurādi a class of words to which the affix ई ( ङीष्) is added to form the feminine base; गौरी, मत्सी, हयी, हरिणी; the class contains a large number of words exceeding 150; for details see Kasika on P.IV.1. 41; (2) a small class of eleven words, headed by the word गौर which do not have the acute accent on the last syllable in a tatpurusa compound when they are placed after the preposition उप; exempli gratia, for example P. VI.2.194. confer, compare cakrakāraka known by the name कारकचक्र also, a small work on syntax attributed to वररुचि. cakrin a grammarian who has written a small disquisition on the correctness of the form जाग्रहीता. See जाग्रहीतेतिवाद. jayadeva a grammarian, ( of course different from well-known poet), to whom a small treatise on grammar by name इष्टतन्त्रव्याकरण is attribut edition jayarāmabhaṭṭācārya (1) a famous Bengalee scholar of Vyakarana and Nyaya who has written a small treatise dealing with syntax. The treatise is named कारकवाद. jhi (1) verb-ending of the 3rd person. Parasmaipada, substituted for the लकार of the ten lakaras, changed to जुस in the potential and the benedictive moods, and optionally so in the imperfect and after the sign स् of the aorist; plural P,III. 4. 82, 83, 84, 108, 109, 110, 111, 112: (2) a conventional term for अव्यय (indeclinable) used in the Jainendra Vyakaraha. confer, compare ñit (1) an afix marked with the mute letter ञ्; causing the substitution of vrddhi for the preceding vowel and acute accent for the first vowel of the word to which it is added, but, causing vrddhi for the first vowel of the word to which it is added in case the affix is a affix: taddhita affix. P.VII.2, 115, 116, 117; (2) a root marked with the consonant ञ् , taking verb-endings of both the Parasmaipada and the Atmanepada kinds; confer, compare करोति, कुरुते, बिभर्ति, बिभृते, क्रीणाति, क्रीणीते elc.; exempli gratia, for example स्वरितञितः कत्राभिप्राये, क्रियाफले P.I.3.72. confer, compare ḍupac tad affix उप added to the word कुतू in the sense of diminutive: कुतुपः a small oil-pot ( कुतू ); exempli gratia, for example V.3. 89. confer, compare ṇic affix इ causing Vrddhi (1) applied to roots of the tenth conjugation ( चुरादिगण ) such as चुर् , चित् e. g. चोरयति, चोरयते; et cetera, and others P. III. 1.25: (2) applied to any root to form a causal base from it, e. g. भावयति from भू, गमयति from गम्: confer, compare हेतुमति च P. III. 1.26: (3) applied to the words मुण्ड, मिश्र etc, in the sense of making, doing, practising confer, compare ( करण ); e. g. मुण्डं करोति मुण्डयति, व्रतयति (eats something or avoids it as an observance), हलं गृह्नाति हलयति et cetera, and others ; cf P. III. 1.21; (4) applied to the words सत्य, पाश, रूप, वीणा, तूल, श्लोक, सेना, लोमन, त्वच्, वर्मन्, वर्ण and चूर्ण in the various senses given by the Varttikakara to form denominative roots ending in इ: e. g. सत्यापयति, पाशयति etc; et cetera, and others P. III.1.25: (5) applied to suitable words in the sense of composing, confer, compare सूत्रं करोति सूत्रयति, exempli gratia, for example : (6)applied to a verbal noun ( कृदन्त ) in the sense of 'narrating' with the omission of the krt affix and the karaka of the verbal activity put in a suitable case; e. g. कंसं घातयति for the sentence कंसवधमाचष्टे or बलिं बन्धयति for बलिबन्धमाचष्टे,or रात्रिं विवासयति, सूर्यमुद्गमयति, पुष्येण योजयति et cetera, and others : et cetera, and others confer, compare on P. III. 1.26. Roots ending in णिच् (णिजन्त) take the conjugational endings of both the Parasmaipada and the, Atmanepada: Kāśikā of Jayāditya and Vāmana. णिचश्च P. I. 3.74. They have perfect forms by the addition of अाम् with a suitable form of the perfect tense of the root कृ, भू or अस् placed after अाम्, the word ending with अाम् and the verbal form after it being looked upon as separate words e. g. कारयां चकार कारयां चक्रे confer, compare ; cf P. III.1.35, 40. They have the aorist form, with the substitution of the Vikarana चङ् ( अ ) for च्लि before which the root is reduplicated; e. g. अचीकरत्, अबीभवत् et cetera, and others : et cetera, and others P.III.1.48, VI.1.11 as also VII.4.93-97. confer, compare tana (1) personal ending for त of the second person. Parasmaipada in the imperative in Vedic Literature e.g जुजुष्टन for जुषत plural confer, compare On P VII. 1.45; (2) Kāśikā of Jayāditya and Vāmana. affixes टयु and टयुल् taddhita affix. अन which, with the augment त्, in effect becomes तन id est, that is सायंतन, चिरंतन, exempli gratia, for example : et cetera, and others P. IV. 3.23. confer, compare tas (1) personal ending of the third dual Parasmaipada substituted technically for ल् (लकार); cf P. III.4.78; (2) person. affix तस् ( तसि or तसिल् ). See तसि and तसिल्. taddhita affix. tāt (1) the same as तातङ् substituted for तु and हि of the imperative and third second. Parasmaipada; singular. P.VII.1.35; (2) substitute तात् for त of the imperative 2nd confer, compare in Vedic Literature; plural गात्रं गात्रमस्यानूनं कृणुतात् exempli gratia, for example Kas on P.VII.1.44. confer, compare tālādi a small class of eight words to which the affix अ ( अण् ) is added in the sense of 'a product' or 'a part' तालं धनुः, बार्हिणम्, exempli gratia, for example ; et cetera, and others Kas, on P.IV.3.152. confer, compare tiṅ (1) a brief term (प्रत्याहार) for the 18 personal endings. Out of these eighteen personal endings, which are common for all tenses and moods, the first nine तिप्, तस् all called Parasmaipada, while the other nine त, अाताम् et cetera, and others are named Atmanepada and तङ् also; et cetera, and others तङानावात्मनेपदम्; (2) a verbal form called also अाख्यातक; confer, compare तिङ् खलु अाख्यातका भवान्ति । पचति पठति । V.Pr.I.27. confer, compare tip the personal ending of the 3rd person. substituted for ल (लकार) in the Parasmaipada. For substitutes for तिप् in special cases, see P. VI.1.68, III.4.82, 83, 84. singular. tu (1) short term ( प्रत्याहार ) for the dental consonants त्, थ्, द्, ध् and न् P. I. 1.69; (2) personal-ending substituted for ति in the 2nd confer, compare imper. person. Parasmaipada singular. P. III, 4.86; (3) confer, compare affix तु in the sense of possession added in Vedic Literature to कम् and शम् e. g. क्रन्तुः, शन्तु: taddhita affix. P. V. 2.138; (4) unadi affix तु ( तुन्) prescribed by the rule सितनिगमिमसिसच्यविधाञ्कुशिभ्यस्तुन् ( Unadi Sitra I.69 ) before which the augment इ is not added confer, compare सेतुः सक्तुः exempli gratia, for example et cetera, and others P. VII. 2.9 confer, compare tundādi a very small class of words headed by the word तुन्द to which the taddhita affix इल ( इलच् ) is added in the sense of possession ( मत्वर्थ ). The affix इल is optional and the other affixes इन् , इक and मत् are also added; तुन्दिल, तुन्दी, तुन्दिकः, तुन्दवान् ; similarly उदरिलः exempli gratia, for example ; et cetera, and others confer, compare on P.V.2.117. Kāśikā of Jayāditya and Vāmana. trilokanātha son of Vaidyanatha who wrote a small treatise on karakas called षट्कारकनिरूपण. trilaॊcana a scholar of grammar who has written a small work named अव्ययशब्दवृत्ति on the uses of indeclinables. th (1) personal-ending of the 2nd person. Parasmaipada,substituted for the ल् of the ten lakara affixes; (2) substitute ( थल् ) for the 2nd pers plural personal ending सिप् in. the perfect tense: (3) unadi affix ( थक् ) added to the roots पा, तॄ, तुद् singular. e. g. पीथः, तीर्थः, et cetera, and others ; cf unadi sutra II. 7; (4) unadi affix ( क्थन् ) | added to the roots हन्, कुष् ，नी et cetera, and others ; e. g, हथः, कुष्टं, नीथः et cetera, and others cf unadi sutra II. 2: (5) unadi affix (थन्) added to the roots उष्, कुष्, गा and ऋ, e. g. ओष्ठः, कोष्ठम् et cetera, and others cf unadi sutra_II. 4; (6) a technical term for the term अभ्यस्त or the reduplicated wording of Panini ( et cetera, and others उभे अभ्यस्तम् ) P. VI. 1. 5, used in the Jainendra Vyakarana. confer, compare thana personal-ending थन substituted for त of the 2nd person. of the imperative Parasmaipada in Vedic ' Literature, e. g. यदिष्ठन for यदिच्छथ: plural confer, compare on P. VII. 1.45. Kāśikā of Jayāditya and Vāmana. thal personal ending थ substituted for सिप् of the 2nd person. Parasmaipada in the perfect tense as also in the present tense in specific cases; singular. P. III. 4.82, 88,84. confer, compare thas personal ending of the 2nd dual Parasmaipada, which is substituted for ल् of the lakara affixes; person. P. III 4.78. confer, compare dānavijaya a Jain grammarian, who wrote a small grammar treatise named शब्दभूषण. dānavijaya a Jain grammarian, who wrote a small grammar treatise named शब्दभूषण. dvyūṣman name of a Samdhi made up of two spirants, or resulting in the presence of two spirants or Usman letters निष्षिध्बरी:, स्वस्साता; exempli gratia, for example confer, compare XI. 22. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) 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, 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; et cetera, and others ए at the end to signify prohibition of vrddhi to the penultimate अ in the aorist, exempli gratia, for example अकखीत् exempli gratia, for example P. VII.2.5; इर् to signify the optional substitution of अ or अङ् for the affix च्लि of the aorist, confer, compare अभिदत्, अभैत्सीत् ; exempli gratia, for example P.III. 1.57; उ to signify the optional application of the augment इ ( इट् ) before क्त्वा confer, compare शमित्वा, शान्त्वा; exempli gratia, for example P.VII. 2. 56; ऊ to signify the optional application of the augment इ ( इट् ) confer, compare गोप्ता, गेीपिता, exempli gratia, for example P.VII.2.44; अा to signify the prohibition of the augment इट् in the case of the past confer, compare passive voice. participle. क्ष्विण्णः, स्विन्नः, exempli gratia, for example 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, confer, compare अगमत् exempli gratia, for example P. III.1.55: ओ to signify the substitution of न् for त् of the past confer, compare passive voice. participle. लग्नः, अापीनः, सूनः, दून: exempli gratia, for example ; et cetera, and others 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 confer, compare on P. III.3.1. Some scholars have divided roots into six categories; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 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. confer, compare dhātupāṭha (1) name given in general to the several collections of roots given generally with their meanings by grammarians belonging to the various different schools of grammar. These collections are given as necessary appendices named खिल to their grammars by the well known grammarians of Sanskrit such as Panini, Sakatayana, and others; (2) a small treatise on roots written by Bhimasena of the 14th century. nāgeśa the most reputed modern scholar of Panini's grammar, who was well-versed in other Sastras also, who lived in Benares in the latter half of the seventeenth and the first half of the eighteenth century. He wrote many masterly commentaries known by the words शेखर and उद्द्योत on the authoritative old works in the different Sastras, the total list of his small and big works together well nigh exceeding a hundr He was a bright pupil of Hari Diksita, the grandson of Bhattoji Diksita. He was a renowned teacher also, and many of the famous scholars of grammar in Benares and outside at present are his spiritual descendants. He was a Maharastriya Brahmana of Tasgaon in Satara District, who received his education in Benares. For some years he stayed under the patronage of Rama, the king of Sringibera at his time. He was very clever in leading debates in the various Sastras and won the title of Sabhapati. Out of his numerous works, the edition on Kaiyata's Mahabhasyapradipa, the Laghusabdendusekhara on the Siddhanta Kaumudi and the Paribhasendusekhara are quite wellknown and studied by every one who wishes to get proficiency in Panini's grammar. For details see pp. 21-24 and 401-403, Vol. VII of the Patanjala Mahabhasya Mahābhāṣya-Pradīpoddyota by Nāgeśa. D. E. Society, Poona. edition pada a word; a unit forming a part of a sentence; a unit made up of a letter or of letters, possessed of sense; अक्षरसमुदायः पदम् । अक्षरं वा । V.Pr. VIII. 46, 47. The word originally was applied to the individual words which constituted the Vedic Samhitā; confer, compare पदप्रकृतिः संहिता Nir.I.17. Accordingly, it is defined in the Vājasaneyi Prātiśākhya as ' अर्थः पदम् ' ( confer, compare III. 2) as contrasted with ' वर्णानामेकप्राणयोगः संहिता ' (V.Pr.I.158). The definition ' अर्थः पदम् ' is attributed to the ancient grammarian 'Indra', who is believed to have been the first Grammarian of India. Pāņini has defined the term पद as ' सुप्तिङन्तं पदम् ' P.I.4.14. His definition is applicable to complete noun-forms and verb-forms and also to prefixes and indeclinables where a case-affix is placed and elided according to him; Vājasaneyi Prātiśākhya. अव्ययादाप्सुपः P. II. 4. 82. The noun-bases before case affixes and confer, compare affixes, mentioned in rules upto the end of the fifth adhyāya, which begin with a consonant excepting य् are also termed पद by Pāņini to include parts of words before the case affixes भ्याम् , भिस्, सु taddhita affix. as also before the et cetera, and others affixes मत्, वत् taddhita affix. which are given as separate padas many times in the pada-pātha of the Vedas; et cetera, and others स्वादिष्वसर्वनामस्थाने P. I. 4. 17. See for details the word पदपाठ. There are given four kinds of padas or words viz. नाम, अाख्यात, उपसर्ग and निपात in the Nirukta and Prātiśākhya works; confer, compare also पदमर्थे प्रयुज्यते, विभक्त्यन्तं च पदम् confer, compare on P. I. 2. 64 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 19, वर्णसमुदायः पदम् M.Bh. on I.1.21 Vārttika (on the Sūtra of Pāṇini). 5, पूर्वपरयोरर्थोपलब्धौ पदम् Vārttika (on the Sūtra of Pāṇini). I.1.20, पदशब्देनार्थ उच्यते Kaiyata on P.I.2.42 Kātantra vyākaraṇa Sūtra. 2; Vārttika (on the Sūtra of Pāṇini). also पद्यते गम्यते अर्थः अनेनेति पदमित्यन्वर्थसंज्ञा confer, compare on P.III. 1.92. The verb endings or affixs ति, तस् and others are also called पद. The word पद in this sense is never used alone, but with the word परस्मै or अात्मने preceding it. The term परस्मैपद stands for the nine affixes तिप्, तस्, ...मस्,while the term आत्मनेपद stands for the nine affixes त, आताम् ... महिङ्. Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. ल: परमैपदम्, तङानावात्मनेपदम्. It is possible to say that in the terms परस्मैपद and अात्मनेपद also, the term पद could be taken to mean a word, and it is very likely that the words परस्मैपद and अात्मनेपद were originally used in the sense of 'words referring to something meant for another' and 'referring to something meant for self' respectively. Such words, of course, referred to verbal forms, roughly corresponding to the verbs in the active voice and verbs in the passive voice. There are some modern scholars of grammar, especially linguists, who like to translate परस्मैपद as 'active voice' and आत्मनेपद as ' passive voice'. Pāņini appears, however, to have adapted the sense of the terms परस्मैपद and आत्मनेपद and taken them to mean mere affixes just as he has done in the case of the terms कृत् and तद्धित. Presumably in ancient times, words current in use were grouped into four classes by the authors of the Nirukta works, viz. (a) कृत् (words derived from roots)such as कर्ता, कारकः, भवनम् confer, compare , (b) तद्धित (words derived from nouns ) such as गार्ग्यः , काषायम् , et cetera, and others , (c) Parasmaipada words viz. verbs such as भवति, पचति, and (d) Ātmanepada words et cetera, and others verbs like एधते, वर्धते, id est, that is Verbs करोति and कुरुते or हरति and हरते were looked upon as both परस्मैपद words and आत्मनेपद words. The question of simple words, as they are called by the followers of Pāņini, such as नर, तद् , गो, अश्व, and a number of similar underived words, did not occur to the authors of the Nirukta as they believed that every noun was derivable, and hence could be included in the kŗt words. et cetera, and others prabheda smaller division, sub-division. prayuktākhyātamañjarī a small treatise on verbal forms by सारङ्गकवि. prayogapallava a small treatise in verses on the conjugation of roots, written by Bhavanatha Misra, son of Ramapati. phala (1) fruit or benefit of an action which goes to the agent; फलव्यापारयोर्धातुः Vaiyakarana-bhusana. A root which is given as Ubhayapadin in Panini's Grammar takes the Atmanepada affixes when the fruit of the activity is meant for the agent, while otherwise it takes the Parasmaipada affixes; (2) The word फल also means the result of a grammatical operation or grammatical injunction. confer, compare phiṭsūtra a small work on accents attributed to Santanava,an ancient Vedic scholar who lived before Patanjali if not before Panini, as the latter has not referred to him. There is an anonymous commentary upon it. bālaṃbhaṭṭa ( बाळंभट्ट ) surnamed Payagunda or Payagunde, who has written a commentary on the commentary Mitaksara on the याज्ञवल्क्यस्मृति. Some scholars say that he was also a great grammarian and identical with वैद्यनाथ पायगुंडे who has written the commentary काशिका or गदा on the Paribhasendusekhara, the Cidasthimala on the Laghusabdendusekhara and commentaries on the Vaiyakaranabhusana,Sabdakaustubha and Bhasyapradipoddyota. Other scholars believe that Balambhatta was the son of Vaidyanatha and that he wrote only the commentary on Mitaksara called Balambhatti after him. (2) There was also a comparatively modern grammarian of Tanjore who has written small grammar works बालबोधिनी and बालरञ्जनी. bhāṣāṃmañjarī a small treatise on grammar written by Vyaṅkaṭa Subbā Shastrī. mahābhāṣya the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the literally of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: Pāṇini's Aṣṭādhyāyī. the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे confer, compare scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplement et cetera, and others Besides the Vaarttikas which are referred to edition , he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. a reference to some preceding word, not necessarily on the same page. अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ). confer, compare mahīdhara a grammarian of the sixteenth century who, besides many small treatises on other subjects, wrote a commentary on the SarasvataPrakriya Vyakarana. mip personal ending मि of the first person ( उत्तमपुरुष ) Parasmaipada: singular. तिप्तस्झि...महिङ् P. III.4.78. confer, compare yaḍluganta a secondary root formed by adding the affix यङ् to roots specified in P. III. 1.22,23,24, which affix is sometimes dropped: यङोचि च ; P. II. 4. 74. The yanluganta roots take the parasmaipada personal endings and not the atmanepada ones which are applied to yananta roots. confer, compare yāsuṭ augment यास् prefixed to the parasmaipada case-endings of लिङ् (the potential and the benedictive) which is accented acute; कुर्यात्, क्रियात्. exempli gratia, for example radhunātha a grammarian of the seventeenth century, who was a pupil of Bhattoji Diksita and who wrote a small gloss ( लधुभाष्य ) on the topic named ' पञ्चसंधि ' of the Siddhantakaumud feminine. rapratyāhārakhaṇḍana a small article showing that the short term र for the consonants र् and ल् need not be advocated as done by the learned old grammarians.The treatise was Written by Vaidyanatha Paya-gunde, the prominent pupil of Nagesabhatta. rāmakiṃkasarasvatī a grammarian who wrote a small grammar treatise named अायुबोधव्याकरण which is different from the well-known अाशुबोध of तारानाथतर्कवाचस्पति. rāmākiśora ( चक्रवर्तीं ) author of (1) अष्टमङ्गला a commentary on the कातन्त्रवृति of Durgasimha, as also of (2) शब्दबोधप्रकाशिका, a small work on the import of words. 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. rāmacandrabhaṭṭa tāre one of the senior pupils of Nagesabhatta who was a teacher of Vaidyanatha Payagunde. He wrote a small gloss on the Astadhyayi which is named पाणिनिसूत्रवृत्ति He lived in the first half of the eighteenth century and taught several pupils at Varnasi. rāmasiṃhṛvarmā possibly the same king of Sringaberapura who patronised Nagesabhatta. He is said to have written some Small comments on " the Ramayana and a small grammar work named धातुरत्नमञ्जरी. rāmeśvara a grammarian who wrote a small compendium on grammar named शुद्धाशुबोध. rūpasiddhi the formation of words; the name रूपासिद्वि is given to a small literary work on the formation of words written by Dayānandasarasvatī. literally laghu (1) a term used in the sense of light or short as contrasted with गुरु meaning heavy or long, which is applied to vowels like अ, इ et cetera, and others ह्रस्वं लघु P.I. 4. 10; (2) brevity; brief expression; confer, compare लघ्वर्थे हि संज्ञाकरणम् M.Bh. on P.I.2,27 confer, compare 6 also संज्ञा हि नाम यतो न लघीय:; (3) small, as qualifying an effort in writing or explaining something as also in utterance; Vārttika (on the Sūtra of Pāṇini). व्यॊर्लघुप्रयत्नतरः शाकटायनस्य P.VIII.3.18. confer, compare laghutā smallness of effort as contrasted with गुरुता; तत्राप्ययं नावश्यं गुरुलघुतामेवोपलक्षयितुमर्हति, M.Bh. on P. I.1.3 confer, compare 7. Vārttika (on the Sūtra of Pāṇini). liṭ an affix of the perfect tense; परोक्षे लिट् P.III.2.115 for which the specific affixes णल्, अतुस् उस् confer, compare are substituted after roots which take Parasmaipada affixes. Before the lit affixes, a monosyllabic root is reduplicated while dissyllabic roots and denominative and other secondary roots, formed by adding an affix to an original root,take the affix अाम् after which all 'liț' personal endings are dropped and the forms of the roots कृ,भू and अस् with the necessary personal-endings, are placed immediately after the word ending in अाम् , but often with the intervention of a word or more in the Vedic language and rarely in the classical language; et cetera, and others तं पातयां प्रथममास पपात पश्चात् ; confer, compare कास्प्रत्ययादाममन्त्रे लिटि P.III.I. 35 to 42. confer, compare 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; 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 himsel confer, compare (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. feminine. vārttika a statement which is as much authoritative as the original statement to which it is given as an addition for purposes of correction, completion or explanation. The word is defined by old writers in an often-guoted verseउक्तानुक्तदुरुक्तनां चिन्ता यत्र प्रवर्तते | तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिण:|This definition fully applies to the varttikas on the Sutras of Panini. The word is explained by Kaiyata as वृत्तौ साधु वार्त्तिकम् which gives strength to the supposition that there were glosses on the Sutras of Panini of which the Varttikas formed a faithful pithy summary of the topics discuss The word varttika is used in the Mahabhasya at two places only हन्तेः पूर्वविप्रविषेधो वार्तिकेनैव ज्ञापित: M.Bh. on P.III. 4.37 and अपर आह् यद्वार्त्तिक इति M.Bh. on P. II.2.24 Vart. 18. In अपर अहृ यद्वार्त्तिक इति the word is contrasted with the word वृत्तिसूत्र which means the original Sutra (of Panini ) which has been actuaIly quoted, viz. संख्ययाव्ययासन्नाo II.2. 25. Nagesa gives ' सूत्रे अनुक्तदुरुक्तचिन्ताकरत्वं वार्तिक्रत्वम् as the definition of a Varttika which refers only to two out of the three features of the Varttikas stated edition . If the word उक्त has been omitted with a purpose by Nagesa, the definition may well-nigh lead to support the view that the genuine Varttikapatha of Katyayana consisted of a smaller number of Varttikas which along with a large number of Varttikas of other writers are quoted in the Mahabhasya, without specific names of writers, For details see pages 193-223 Vol. VII Patanjala Mahabhasya, D.E, Society's Edition. a reference to some preceding word, not necessarily on the same page. vārttikakāra believed to be Katyayana to whom the whole bulk of the Varttikas quoted in the Mahabhasya is attributed by later grammarians. Patafijali gives the word वार्तिककार in four places only (in the Mahabhasya on P.I.1.34, III.1.44: III.2.118 and VII.1.1) out of which his statement स्यादिविधिः पुरान्तः यद्यविशेषणं भवति किं वार्तिककारः प्रातिषेधेनं करोति in explanation of the Slokavarttika स्यादिविधिः...इति हुवता कात्यायनेनेहृ, shows that Patanjali gives कात्यायन as the Varttikakara (of Varttikas in small prose statements) and the Slokavarttika is not composed by Katyayana. As assertions similar to those made by other writers are quoted with the names of their authors ( भारद्वाजीयाः, सौनागाः, कोष्ट्रियाः ) in the Mahabhasya, it is evident that the Varttikas quoted in the Mahabhasya(even excluding the Slokavarttikas) did not all belong to Katyayana. For details see pp. 193-200, Vol. VII, Vyakarana Mahabhasya, D. E. Society's Edition. et cetera, and others vārtikavacana a small pithy statement or assertion in the manner of the original sutras which is held as much authoritative as the Sutra: cf न ब्रुमो वृत्तिसूत्रवचनप्रामाण्यादिति | किं तर्हि | वार्तिकवचनप्रामाण्यादिति [ M.Bh. on P.II..1.1 Varttika 23. viṭhṭhala or विठ्ठलेश grandson of रामचन्द्रशेष the author of the प्राक्रियाकौमुदी. He was aTelagu Brahmana of Andhra who lived in the beginning of the sixteenth century and wrote a commentary named प्रसाद on the Prakriya-Kaumudi and two small works अव्ययार्थनिरूपण and पाणिनिसूत्रवृत्ति. vimalasarasvatī a grammarian who wrote a small grammar work named रूपमाला viśvarūpa a grammarian of the sixteenth century who has written a small grammar treatise called विश्वरूपनिबन्ध. viṣṇupaṇḍita a grammarian belonging to the famous Śeṣa family of grammarians, who has written a small treatise on Paribhāṣā or maxims of interpretation which he has named परिभाषाप्रक्राश. vṛtādi a class of roots headed by the root वृत् which take optionally the Parasmaipada affixes when the vikaraṇa स्य of the future tense and the conditional mood, or the desiderative vikaraṇa सन् is added to them; वर्त्स्यति,वर्तिष्यते; अवर्त्स्यत्, अवर्तिष्यत्,; विवृत्सति, विवर्तिषते exempli gratia, for example Kāś. on P.I.3.92; confer, compare also P.VII.2.59. confer, compare vaiyākaraṇabhūṣaṇa a well-known work on the grammatical interpretation of words written by Kondabhatta as an explanatory work (व्याख्यान) on the small work in verse consisting of only 72 Karikas written by his uncle Bhattoji Diksita. The treatise is also named Brihadvaiyakaranabhusana. A smaller work consisting of the same subjectmatter but omitting discussions, is written by the author for facilitating the understanding of students to which he has given the name Vaiyakarahabhusanasara. This latter work has got three commentary works written on it named Kasika, Kanti and Matonmajja and one more scholarly one Sankari, recently written by Shankar Shastri Marulkar. vaiyākaraṇasarvasva a small treatise on grammar written by a scholar of grammar named Kasinatha who has also written a few more small works वर्णविवेकचन्द्रिका, वृत्तिचन्द्रिका,धातुमञ्जरी etc vyākaraṇadīpa a small treatise on grammar by Cidrupasraya. vyākaraṇaratnāvalī a short work on grammar written by विद्यारत्न गौरमॊदन. व्याकरणसंग्रह a small grammar work written by a grammar scholar Gangadhara which is based upon the Mugdhabodha of Bopadeva. śatṛ krt affix अत् in the sense of ' the agent of the present time ', applied to any root which takes the Parasmaipada personal affixes लट: शतृशानचावप्रथमासमानाधिकरणे P. III. 2.126,8. The words formed with this शतृ (अत्) affix are termed present participles in the declension of which, by virtue of the indicatory vowel ऋ in शतृ, the augment नुम् is inserted after the last vowel of the base, and the root receives such modifications as are caused by a Sarvadhatuka affix, the affix शतृ being looked upon as a Sarvadhatuka affix on account of the indicatory letter श्. The word ending in this affix शतृ governs a noun forming its object, in the accusative case. confer, compare śabdabhedanirūpaṇa name of a small grammatical work written by Ramacandra Diksita śabdavyutpattikaumudī a small treatise on the derivation of words written by a grammarian named RajaramaSastrin. śivasūtra name given to the fourteen small sutras giving the alphabet which Panini took as the basis of his grammar. The Sivasutras have got a well-known explanation in Verse, named नन्दिकेश्वरकारिका on which there is a commentary of the type of Bhasya by उपमन्यु. The origin of the Sivasutra given by the writer of the Karika is summed up in the stanza नृत्तावसाने नटराजराजो ननाद ढक्कां नवपञ्चवारम् । उद्धर्तुकामः सनकादिसिद्धानेतद् विमर्शे शिवसूत्रजालम् | Nand. 1. śeṣakṛṣṇa one of the prominent grammarians belonging to the Sesa family, who was the son of नरससिंहशेत्र. He wrote a gloss on the Prakriyakaumudi and two small works Prakrtacandrika and Padacandrika. Two other minor grammar works viz. the Yanlugantasiromani and Upapadamatinsutravyakhyana are ascribed to शेषकृष्ण who may be the same as शेषकृष्ण the son of नरसिंह, or another, as there were many persons who had the name Krsna in the big family. śeṣacakrapāṇi a grammarian of the Sesa family who wrote a small treatise on case-relations named कारकतत्त्व. śrīkaṇokta a grammarian who has written a small treatise on corrupt words or ungrammatical words, which is named अपशब्दखण्डन. ṣaṭkārakalakṣaṇa a small work in verses on the six case-relations ascribed to Amarasimha, but very likely the author was Amaracandra a Jain grammarian of the fifteenth century. The work is also named षट्कारकविवरण. ṣaṭkārakavicāra an anonymous small treatise on the six case-relations in verse-form with a commentary. ṣaṭkārakavivecana a small treatise on the six case-relations written by a grammarian Bhavananda who held the title Siddhāntavagisa. ṣṭarac affix तर added to the words कासू and गोणी in the sense of smallness; cf ह्रस्वा कासू: कासूतरी, गोणीतरी taddhita affix. on P. V, 3.90. Kāśikā of Jayāditya and Vāmana. saṃvādacintāmaṇi name of a small treatise on roots and their meanings written by : a grammarian named इन्द्रदत्तोपाध्याय who has also written a commentary on the Sabdakaustubha called कौस्तुभगुण and सिद्धान्तकौमुदीगूढफक्किकाप्रकाश, samāsavāda (l) a short treatise on compounds by गोविन्दचक्रवर्तिन् ; (2) a small compendium on compounds written by a grammarian named सार्वभौम. sāṃgrahasūtrika a student of संग्रहसूत्र; the word occurs in the Mahabhasya along with वार्तिकसूत्रिक, and it may therefore mean a student of the stupendous work named the Samgraha of व्याडि which is believed to have consisted of small numerous sutralike assertions, with an exhaustive gloss thereon. See संग्रह. siddhāntakaumudīgūḍhaphakkikāprakāśa a small gloss on Bhattoji's Siddhantakaumudi, explaining its difficult lines and passages, written by a grammarian named इन्द्रदत्तोपाध्याय. suc (l) affix स् applied to fद्व, त्रि, चतुर् and to एक optionally, in the sense of 'repetition of the activity' e. g. द्विः करोति taddhita affix. cf Kas, on P. V. 4. 18, 19; (2) Unadi affix स्, see सु et cetera, and others . सुजनपण्डित a grammarian who wrote a small treatise on genders named लिङार्थचन्द्रिका सुट् (1) short term ( प्रत्याहार ) for the first five case-affixes which are called सर्वनामस्थान also, when they pertain to the masculine or the feminine gender: a reference to some preceding word, not necessarily on the same page. सुडनपुंसकस्य I.1.43; (2)augment स् prefixed to the root कृ and to the root कॄ when preceded by certain prepositions and as seen in the words कुस्तुम्बुरु and others as also in the words अपरस्पर गोष्पद, आस्पद, अाश्चर्य, अपस्कर, विप्किर, हरिश्चन्द्र, प्रस्कण्व्, मल्कर, कास्तीर, अजास्तुन्द, कारस्कर and words in the class of words headed by पारस्कर, under certain conditions; confer, compare P. VI. 1.135-57: (3) augment स् prefixed to the case-affix अाम् after a pronoun; e. g. सर्वेषाम् confer, compare P. VII. I.52;(4) augment स् prefixed to the consonant त् or थ् pertaining to लिङ् affixes, e. g. कृषीष्ट confer, compare P. III. 4.107. confer, compare sphoṭacaṭaka a small treatise on the theory of Sphota by a sound modern scholar of Vyakarana and Nyaya, by name Krisnasastri Arade who lived in Benaras in the earlier part of the nineteenth century. sphoṭacandrikā a small treatise on the theory of Sphota written by Jayakrsna Mauni of the famous Maunin family. The author is known as Krsnabhatta also. svarasaṃdhi euphonic combination of two vowels, a detailed description of which . forms a small topic in the Prtisakhya and grammar works; wide chapters II. 1-26; T Pr. chapters 9 and 10 Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III and अच्सन्धिप्रकणम् in the Siddhantakaumudi. Vājasaneyi Prātiśākhya.
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sma as done in the past SB 4.19.34 sma as in the past SB 1.19.17 sma as it were CC Antya 5.124-125 SB 2.7.36 SB 3.9.4 sma as we have become SB 1.11.8 sma at all times SB 7.15.29 sma certainly CC Adi 17.78 CC Adi 3.81 CC Adi 6.67 CC Adi 8.19 CC Antya 16.140 CC Madhya 17.36 CC Madhya 24.208 CC Madhya 25.38 CC Madhya 7.143 CC Madhya 8.276 SB 1.18.37 SB 10.21.11 SB 10.21.9 SB 10.39.21 SB 10.81.16 SB 11.9.25 SB 2.6.36 SB 2.7.31 SB 3.24.7 SB 3.3.15 SB 4.20.32 SB 4.30.38 SB 5.18.4 SB 7.2.29-31 SB 7.8.46 sma did not SB 4.8.66 sma distinctly SB 2.1.7 sma ever SB 1.16.26-30 SB 11.28.32 sma formerly SB 7.10.59 sma from yore SB 3.1.34 sma have become SB 12.9.3 sma He did so SB 5.5.34 sma in the past SB 1.3.35 SB 1.5.25 SB 10.1.4 SB 10.12.18 SB 10.12.44 SB 11.23.47 SB 2.9.8 SB 3.5.48 SB 3.8.15 SB 4.14.7 SB 4.24.67 SB 4.31.3 SB 9.10.26 SB 9.13.12 SB 9.18.37 SB 9.20.18 SB 9.21.27 SB 9.6.26 SB 9.6.37 sma indeed Bs 5.47 SB 10.21.13 SB 10.29.29 SB 10.31.6 SB 10.45.32 SB 10.47.1-2 SB 10.57.32 SB 10.64.12 SB 10.64.9 SB 10.69.1-6 SB 10.71.33 SB 10.72.30 SB 10.77.19 SB 10.8.23 SB 10.82.38 SB 10.90.10 SB 10.90.8-9 SB 11.3.11 SB 11.31.16-17 SB 11.6.17 SB 12.11.23 SB 12.11.34 SB 5.13.9 SB 5.6.18 SB 6.13.11 SB 6.14.60 SB 6.3.34 SB 7.5.28 SB 8.1.33 SB 8.7.27 SB 8.7.46 SB 9.16.35 SB 9.4.7 sma shall SB 2.7.38 sma shall be SB 1.7.13-14 sma so became SB 10.4.34 SB 8.5.15-16 sma surely SB 10.47.23 sma then SB 10.29.30 sma thus SB 5.5.32 sma used to SB 1.10.27 SB 4.22.58 sma was SB 4.7.14 sma we had done so SB 1.11.6 sma we have become SB 10.90.23 sma with SB 1.16.18 sma āsan occurred SB 3.19.6 sma āsan occurred SB 3.19.6 sma karoti used to perform SB 5.9.5 sma karoti used to perform SB 5.9.5 sma samakalpayan produced SB 3.20.11 sma samakalpayan produced SB 3.20.11 sma śerate were lying SB 9.9.10 sma śerate were lying SB 9.9.10 sma vyādṛśyate could be seen SB 3.17.6 sma vyādṛśyate could be seen SB 3.17.6 smaḥ we are SB 7.8.45 smara by Cupid SB 10.21.12 SB 10.60.11 smara by lust SB 10.65.13 smara by the smiling SB 8.12.25 smara due to the effects of Cupid SB 10.42.14 smara of Cupid SB 10.21.17 smara of feelings of lust SB 10.90.10 smara of lust SB 10.47.19 smara please remember Iso 17 smara please remember Iso 17 smara please remember Iso 17 smara please remember Iso 17 smara think of MM 25 smara-ārta distressed by lusty desires CC Antya 15.78 smara-ārta distressed by lusty desires CC Antya 15.78 smara-dhanuḥ the bow of Cupid CC Antya 1.171 smara-dhanuḥ the bow of Cupid CC Antya 1.171 smara-durmadānām all lusty in thought SB 1.15.7 smara-durmadānām all lusty in thought SB 1.15.7 smara-jvālā the burning effect of lusty desire CC Antya 15.76 smara-jvālā the burning effect of lusty desire CC Antya 15.76 smara-rujām sexual desires SB 2.7.33 smara-rujām sexual desires SB 2.7.33 smara-śara by the arrows of Cupid SB 9.14.14 smara-śara by the arrows of Cupid SB 9.14.14 smara-udayam which gives rise to the influence of Cupid SB 10.21.3 smara-udayam which gives rise to the influence of Cupid SB 10.21.3 smara-udgīthaḥ pariṣvańgaḥ Smara, Udgītha and Pariṣvańga SB 10.85.51 smara-udgīthaḥ pariṣvańgaḥ Smara, Udgītha and Pariṣvańga SB 10.85.51 smara-udgīthaḥ pariṣvańgaḥ Smara, Udgītha and Pariṣvańga SB 10.85.51 smara-vegena by the force of Cupid SB 10.21.4 smara-vegena by the force of Cupid SB 10.21.4 smara-vyāja taking advantage of his thinking of her always SB 6.1.63 smara-vyāja taking advantage of his thinking of her always SB 6.1.63 smaraḥ Cupid SB 10.43.17 SB 12.8.22 SB 12.8.28 smaram Cupid SB 10.31.12 SB 12.8.18-20 smaram Cupid (Kāmadeva) SB 3.1.28 smaram lust SB 10.90.19 smarāma may we remember SB 10.73.12-13 smarāmi I remember CC Adi 1.16 CC Antya 1.6 CC Madhya 1.4 MM 27 smaran constantly remembering SB 1.6.26 smaran recalling SB 3.24.1 smaran remembering BG 8.5 BG 8.6 SB 1.5.19 SB 10.16.62 SB 10.54.51 SB 10.76.8 SB 10.82.33 SB 10.84.65 SB 11.27.42 SB 11.29.9 SB 3.21.49 SB 3.31.9 SB 3.6.10 SB 4.7.11 SB 4.9.29 SB 6.11.13 SB 6.3.11 SB 7.10.14 SB 7.10.63 SB 7.7.1 SB 9.11.16 SB 9.18.32 SB 9.21.7 smaran thinking of BG 3.6 CC Madhya 22.160 SB 7.6.11-13 smaraṇa of the remembrance MM 9 smaraṇa remembering CC Adi 1.20 CC Adi 11.29 CC Antya 16.102 CC Madhya 22.121 CC Madhya 8.252 SB 1.8.35 SB 5.1.27 SB 5.9.3 smaraṇa remembrance CC Adi 12.51 CC Adi 9.3 CC Antya 3.40 CC Antya 6.278 CC Madhya 1.118 CC Madhya 1.92 CC Madhya 2.90 CC Madhya 5.44 CC Madhya 5.57 smaraṇa to remembrance NBS 82 smaraṇa karāiha make to remember CC Antya 3.29 smaraṇa karāiha make to remember CC Antya 3.29 smaraṇa kare remembers CC Antya 7.9 smaraṇa kare remembers CC Antya 7.9 smaraṇa-janita by remembering CC Antya 15.97 smaraṇa-janita by remembering CC Antya 15.97 smaraṇa-patha-gatam entered the path of remembrance CC Antya 3.60 smaraṇa-patha-gatam entered the path of remembrance CC Antya 3.60 smaraṇa-patha-gatam entered the path of remembrance CC Antya 3.60 smaraṇaḥ and memory SB 9.23.26 smaraṇam remembering SB 7.5.23-24 smaraṇam remembering (His words and activities) SB 7.11.8-12 smaraṇam remembering the holy name, form and entourage, and inquiring about them, also only for Viṣṇu CC Madhya 9.259-260 smaraṇam remembrance MM 33 smaraṇam remembrances SB 2.4.15 smaraṇāt by remembering SB 10.87.23 SB 3.33.6 smaraṇāt from remembering CC Madhya 8.224 CC Madhya 9.123 smaraṇāt from simply remembering CC Madhya 16.186 CC Madhya 18.125 smaraṇāya just to remind you SB 10.3.44 smaraṇāya to remember SB 5.3.12 smaraṇe by remembering CC Adi 10.29 CC Adi 12.91 CC Adi 12.92 smaraṇe by remembering CC Adi 12.92 CC Adi 8.5 smaraṇe by remembrance CC Adi 1.21 CC Madhya 13.149 CC Madhya 16.175 smaraṇe in memory CC Madhya 24.8 smaraṇe in remembering CC Antya 20.16 CC Madhya 22.136 smaraṇe remembering CC Madhya 5.91 smaraṇera of remembrance CC Antya 9.137 smaraṇera kāle at the time of remembering (when He was chanting Hare Kṛṣṇa) CC Antya 6.290 smaraṇera kāle at the time of remembering (when He was chanting Hare Kṛṣṇa) CC Antya 6.290 smaraṇīyam that which is worth remembering SB 10.47.5 smarantaḥ always remembering SB 9.16.9 smarantaḥ remembering CC Adi 1.48 CC Madhya 22.48 CC Madhya 23.23 CC Madhya 25.140 SB 11.29.6 SB 11.3.31 SB 11.6.48-49 SB 4.25.8 SB 4.28.26 SB 4.31.1 SB 7.10.54-55 smaranti declare authoritatively SB 10.87.25 smaranti do meditate upon Him SB 2.2.8 smaranti do remember SB 1.14.32-33 smaranti remember SB 1.8.36 SB 4.9.12 SB 8.4.17-24 smarantī remembering SB 10.49.7 SB 10.58.8 SB 10.85.27-28 SB 10.9.1-2 smaranti they remember CC Madhya 24.156 SB 10.49.8 SB 5.26.32 smaranti will remember SB 7.9.14 smarantyāḥ recalling SB 3.19.23 smarantyaḥ remembering SB 10.16.20 SB 10.21.4 SB 10.39.16 SB 10.46.5 SB 10.65.15 SB 6.16.14 smarantyau remembering SB 10.82.36 smarasi are you mindful of SB 5.2.14 smarasi you remember SB 10.80.31 smarasi na you do not remember MM 22 smarasi na you do not remember MM 22 smaratā remembering SB 11.23.5 smaratā who remembered SB 10.58.9 smarataḥ by remembering SB 1.15.27 smarataḥ meditating SB 5.23.9 smarataḥ remembering SB 6.16.56 SB 6.2.24-25 smarataḥ to one who remembers SB 10.80.11 smarataḥ while thinking of SB 3.2.17 smaratām for those who remember SB 12.11.45 smaratām of persons who always think of Him SB 9.11.19 smaratām of those who remember SB 10.58.10 SB 9.7.3 smaratām remembering SB 1.18.4 smaratām who are remembering SB 10.46.21 SB 10.86.31 smaratām upetya recollecting Bs 5.42 smaratām upetya recollecting Bs 5.42 smarate He remembers SB 10.65.10 smaratha remember SB 10.65.7 smaratha you remember SB 1.13.8 SB 10.82.41 smarati He remembers SB 10.47.43 SB 10.90.24 smaratī remember SB 4.8.16 smarati remembers BG 8.14 CC Adi 6.68 CC Antya 15.84 SB 10.46.18 SB 10.47.21 SB 10.47.42 SB 10.49.9 SB 10.63.29 SB 10.65.10 SB 6.3.29 smaratī while thinking of SB 1.16.23 smare Cupid SB 10.55.40 smare one remembers CC Antya 20.140 smare remember CC Madhya 13.144 smare remembers CC Madhya 11.6 smaret one should always remember SB 6.16.53-54 smaret one should focus on SB 11.20.24 smaret one should meditate SB 11.14.36-42 smaret one should remember SB 11.18.27 smaret remembers SB 10.80.3 SB 11.22.39 smaret think of SB 2.1.19 smaret will remember SB 10.81.20 smareta may remember SB 6.11.24 smareta one should remember SB 2.2.14 SB 3.28.28 smartavyaḥ be remembered SB 2.2.36 smartavyaḥ to be remembered CC Madhya 22.110 CC Madhya 22.113 SB 2.1.5 smartavyam that which is remembered SB 1.19.38 smartuḥ by remembering them SB 1.15.18 smaryate are remembered SB 10.80.35-36 smaya pride SB 1.17.24 smaya the arrogance SB 10.60.19 smaya the pride CC Adi 6.67 SB 10.31.6 smayaḥ His smile SB 12.11.6-8 smayaḥ perplexity SB 11.23.18-19 smayaḥ puffed up SB 4.3.2 smayam Smaya SB 4.1.49-52 smayam very proud SB 4.4.10 smayamāna smiling CC Adi 5.214 CC Madhya 8.140 CC Madhya 8.81 SB 10.32.2 smayamānā smiling SB 10.62.18-19 SB 3.23.49 smayamānā smiling (because she was chaste) SB 9.3.22 smayamānaḥ slightly smiling SB 5.10.8 smayamānaḥ smiling SB 10.57.35-36 SB 10.81.1-2 SB 4.22.17 SB 7.10.1 SB 7.13.20 SB 7.7.1 SB 8.11.17 SB 8.7.4 smayamānam the Lord's smiling SB 4.8.51 smayamānān who are laughing SB 11.29.16 smayan being bewildered SB 7.10.63 smayan laughing SB 10.15.4 SB 10.71.27 smayan smiled SB 10.37.5 smayan smiling SB 10.38.23 SB 10.54.26 SB 10.60.9 SB 10.70.45 SB 12.9.7 SB 3.17.27 SB 8.12.3 SB 8.16.18 smayan while smiling SB 10.77.2 smayan wondering SB 3.7.8 smayan iva apparently smiling SB 1.5.1 smayan iva apparently smiling SB 1.5.1 smayantaḥ smiling SB 10.84.15 smayantī mother Yaśodā was also smiling SB 10.9.17 smayantī smiling SB 10.42.9 smayantī smilingly SB 9.23.34 smayatoḥ were smiling SB 6.17.25 smayena by such pride SB 11.5.9 ā sma abhipṛcche I am inquiring SB 3.24.34 ā sma abhipṛcche I am inquiring SB 3.24.34 na abhyanandan sma were not satisfied with SB 9.1.40 a smat-ādayaḥ persons like us SB 2.6.38 a smat-ādayaḥ including ourselves (Nārada and others also glorified Hiraṇyakaśipu) SB 7.4.14 adhyāste sma remained in SB 7.4.8 līlā-ādi- smaraṇa remembrance of the transcendental pastimes of Kṛṣṇa CC Madhya 24.116 a smat-ādibhiḥ such as Ourself SB 10.69.20-22 ut smaya-ādyaiḥ by intimate friendly dealings, laughing and joking SB 3.15.20 agṛṇan sma chanted SB 3.13.25 ānanda-vi smaya transcendental bliss and astonishment CC Antya 1.121 bha sma-anti near the stack of ashes SB 9.8.19 yat- smaraṇa-anubhāvataḥ simply by meditating on whom SB 8.21.2-3 anurauti sma He would call out in imitation of SB 10.15.13 anusaṃ smaraṇa constantly remembering SB 4.23.11 anu smara go on remembering BG 8.7 anu smara think repeatedly and then describe them SB 1.5.13 anu smaran remembering BG 8.13 anu smaran thinking after SB 1.13.36 anu smaran thinking within SB 1.15.2 anu smaran remembering SB 3.2.3 anu smaran remembering SB 3.30.21 anu smaran thinking of SB 7.1.28-29 anu smaran always thinking of SB 7.4.4 anu smaran thinking about SB 8.19.6 anu smaran remembering SB 8.21.18 anu smaran keeping in mind SB 10.44.10 anu smaran remembering SB 10.51.44 anu smaran always remembering SB 10.61.23 anu smaran always remembering SB 10.69.43 anu smaran remembering constantly SB 11.11.23-24 anu smaraṇa constantly remembering SB 5.8.29 anu smaraṇa by constant meditation SB 10.82.47 anu smaraṇam the constant remembrance SB 11.30.36 anu smaraṇāt constantly remembering SB 4.20.29 anu smarantaḥ remembering SB 5.26.22 anu smarantau continuing to remember SB 10.79.28 anu smaranti constantly remembers SB 1.5.36 anu smaranti constantly remembers SB 3.1.23 anu smarantī she was thinking of her son SB 10.7.24 na anu smaranti do not remember SB 10.82.19 anu smarantīḥ constantly remembering SB 10.83.40 anu smarantyaḥ remembering SB 10.47.36 anu smarataḥ of one remembering constantly SB 11.14.27 na anu smaratha all of you do not remember SB 10.82.18 anu smarati always remembers SB 4.30.9 anu smaret always thinks of BG 8.9 anu smaret remembers SB 10.57.42 anu smaret one gains his proper remembrance SB 12.4.33 anu smareta regularly remembers SB 10.79.34 anu smaryate is always remembered SB 4.30.28 anvā sma follow SB 8.5.37 anva smarat immediately remembered SB 4.12.32 apa- smayāḥ free of pride SB 10.27.7 api smarasi do you remember SB 4.28.53 āśā smahe respectfully worship SB 3.14.26 ā sma indicating past tense SB 1.8.24 ā sma have become SB 1.18.18 a smabhyam to each of us SB 10.57.4 a smadīya by our SB 3.16.37 a smadīyaiḥ our BG 11.26-27 ā smahe shall stay SB 1.19.21 ā smahe We remain SB 10.60.20 a smai unto him SB 4.15.11 a smai unto him SB 4.16.21 a smai unto him SB 8.11.38 a smai unto Nala SB 9.9.16-17 a smai to him SB 10.24.37 a smai to him (Akrūra) SB 10.49.5-6 a smarat remembered SB 3.19.5 a smarat he remembered SB 4.12.18 a smarat remembered SB 10.55.30 a smat by us SB 1.18.46 a smat-ādayaḥ persons like us SB 2.6.38 a smat unto us, beginning from Brahmā down to the insignificant ant SB 2.7.23 a smat of me SB 3.8.8 a smat-bhuja from my hand SB 3.18.5 a smat from me SB 3.18.22-23 a smat our SB 4.1.31 a smat-āsthitāḥ possessed by us SB 4.4.21 a smat-vidhaiḥ by persons like us SB 4.8.35 a smat our SB 4.8.37 a smat-kula our family SB 4.11.8 a smat my SB 4.15.23 a smat-vidhaiḥ like me SB 4.17.36 a smat my SB 4.19.34 a smat my SB 4.21.28-29 a smat our SB 4.24.67 a smat-vidhasya of a person like me SB 5.2.12 a smat our SB 5.17.2 a smat our SB 5.24.25 a smat-vidhaḥ like us SB 5.24.26 a smat of us SB 6.9.34 a smat our SB 6.11.23 a smat-vidhānām of persons like us SB 6.17.11 a smat-ādayaḥ including ourselves (Nārada and others also glorified Hiraṇyakaśipu) SB 7.4.14 a smat pituḥ of our father, Hiraṇyakaśipu SB 7.9.23 a smat-karaṇa-gocaram appreciable by our direct senses, especially by our eyes SB 8.5.45 a smat of us SB 8.20.15 a smat our SB 9.5.9 a smat-dhāryam the garment meant for me SB 9.18.5 a smat-dhāryam meant to be worn by us SB 9.18.5 a smat all of us SB 10.12.19 a smat by Us SB 10.23.4 a smat because of Me SB 10.39.6 a smat for Us SB 10.54.37 a smat from Us SB 10.60.56 a smat our SB 10.66.6 a smat of us SB 10.68.3 a smat by us SB 10.68.25 a smat by our SB 10.68.26 a smat our SB 10.68.27 a smat-ādibhiḥ such as Ourself SB 10.69.20-22 a smat our SB 10.80.40 a smat our SB 10.86.32 a smat as our (hearts) SB 10.90.20 a smat-kula in my own family SB 12.8.2-5 a smat-rūpam the form of ourselves (Śiva, Brahmā and Viṣṇu) SB 12.10.24 a smat-prabhuḥ our Lord CC Madhya 17.210 a smat from us Iso 18 a smattaḥ because of Us SB 10.45.3 āste sma stayed SB 3.21.35 jaṭā-bha sma-asthi-dhāriṇaḥ wearing long hair, ashes and bones SB 4.2.29 a smat-āsthitāḥ possessed by us SB 4.4.21 ativi smayam surpassing all wonders SB 3.13.43 avi smaran without being forgotten SB 2.1.17 vi smaya-āviṣṭaḥ being overwhelmed with wonder BG 11.14 baḍa vi smaya a great wonder CC Madhya 2.90 bāhya vi smaraṇa forgetting everything external CC Antya 6.308 mā sma bhaiḥ do not be afraid SB 6.13.6 mā sma bhaiḥ do not be afraid SB 10.54.5 bha sma-sāt ashes BG 4.37 bha sma-sāt to ashes BG 4.37 bha sma ashes SB 3.14.25 bha sma with the ashes SB 4.2.14-15 jaṭā-bha sma-asthi-dhāriṇaḥ wearing long hair, ashes and bones SB 4.2.29 tat-mālya-bha sma-nṛ-kapālī who is garlanded with human skulls and smeared with ashes SB 4.4.16 bha sma ashes SB 4.6.36 bha sma ashes SB 6.18.25 bha sma ashes SB 7.14.13 bha sma-vat or ashes SB 7.15.37 bha sma-anti near the stack of ashes SB 9.8.19 bha sma-saṃjñitam or into ashes SB 10.10.10 bha sma ashes SB 10.22.34 bha sma-sāt to ashes SB 10.51.12 bha sma-sāt into ashes SB 10.51.22 bha sma ashes SB 10.51.50 bha sma-sāt into ashes SB 11.14.19 bha sma and ashes SB 12.2.41 bha sma-sāt to ashes SB 12.6.13 bha sma-sāt into ashes CC Madhya 24.61 deha-bha smabhiḥ by the remaining ashes of their burnt bodies SB 9.9.12 bha sman ashes SB 1.15.21 bha smanā by ashes SB 4.19.14 bha smani into ashes SB 3.29.22 bha smani onto ashes MM 21 bha smasāt into ashes SB 4.14.31 bha smasāt into ashes SB 4.30.46 bha smasāt turned to ashes SB 9.8.11 bha smasāt burnt to ashes SB 9.14.9 bha smasu or a pile of ashes SB 7.13.40 bhavanti sma became manifested SB 3.12.47 bhavanti sma they have become SB 10.78.25-26 bhramati sma (Duryodhana) became deluded SB 10.75.39 a smat-bhuja from my hand SB 3.18.5 bhūyā smaḥ we shall become SB 11.21.33-34 caraṇa- smaraṇa-prabhāve by the power of remembering Your lotus feet CC Antya 9.135 mā sma chindyāḥ please do not cut down SB 10.29.33 karhi sma cit sometimes SB 5.13.10 karhi sma cit sometimes SB 5.14.22 deha-bha smabhiḥ by the remaining ashes of their burnt bodies SB 9.9.12 vigata-nṛpa-deva- smayaḥ giving up the false pride of being the King and therefore being worshipable SB 5.10.15 jaṭā-bha sma-asthi-dhāriṇaḥ wearing long hair, ashes and bones SB 4.2.29 a smat-dhāryam the garment meant for me SB 9.18.5 a smat-dhāryam meant to be worn by us SB 9.18.5 dogdhi sma fulfilled SB 4.19.7 eka-eka smai to each of them SB 12.6.51 eka-eka smai to each of them SB 12.6.51 eta smai unto Him SB 4.14.20 eta smai unto Him SB 8.19.31 mā sma gāḥ please do not come MM 12 gata-vi smayaḥ without doubt SB 3.1.42 gata- smayaḥ without hesitation SB 3.7.8 gata- smayaḥ without pride SB 4.21.5 gata-vi smayaḥ giving up his wonder SB 6.12.18 gata-vi smayaḥ free from pride SB 11.4.8 gāyanti sma they would sing SB 10.15.18 a smat-karaṇa-gocaram appreciable by our direct senses, especially by our eyes SB 8.5.45 gṛṇanti sma offered prayers SB 4.7.24 gṛṇanti sma they were talking SB 4.23.24 guṇera smaraṇa remembrance of the transcendental qualities CC Madhya 24.111 ha sma indeed SB 5.6.16 ha-ila smaraṇa He remembered CC Madhya 9.207 vi smaya ha-ilā there was surprise CC Antya 1.68 vi smaya ha-ilā became surprised CC Antya 2.152 vi smaya ha-ila there was surprise CC Antya 2.161 sabāra ha-ila smaraṇa everyone could remember CC Antya 6.87 sabāra ha-ila smaraṇa everyone remembered CC Antya 11.57 vi smaya ha-ilā there was astonishment CC Antya 14.74 vi smaya haila mana there was astonishment in his mind CC Madhya 7.142 vi smaya haila became astonished CC Madhya 18.6 vi smaya haila there was surprise CC Madhya 19.68 hañā vi smaya becoming astonished CC Madhya 16.174 hañā vi smaya being struck with wonder CC Madhya 17.161 hata-sva-kānta- smaraṇena the asura was thinking of his own dead relatives, who would not be satisfied unless Kṛṣṇa were dead SB 10.12.26 ki ihā vi smaya what is the wonder CC Antya 14.15 ha-ila smaraṇa He remembered CC Madhya 9.207 vi smaya ha-ilā there was surprise CC Antya 1.68 vi smaya ha-ilā became surprised CC Antya 2.152 vi smaya ha-ila there was surprise CC Antya 2.161 sabāra ha-ila smaraṇa everyone could remember CC Antya 6.87 sabāra ha-ila smaraṇa everyone remembered CC Antya 11.57 vi smaya ha-ilā there was astonishment CC Antya 14.74 īyatuḥ sma they went SB 10.50.1 jagāma vi smayam became astonished SB 10.12.35 jaṭā-bha sma-asthi-dhāriṇaḥ wearing long hair, ashes and bones SB 4.2.29 jāti- smaraḥ able to remember his past life SB 9.8.15-16 vi smaya jñāna astonishment CC Madhya 17.83 hata-sva-kānta- smaraṇena the asura was thinking of his own dead relatives, who would not be satisfied unless Kṛṣṇa were dead SB 10.12.26 tat-mālya-bha sma-nṛ-kapālī who is garlanded with human skulls and smeared with ashes SB 4.4.16 nā karaha vi smaya do not become astonished CC Madhya 15.232 karaha smaraṇa you should remember CC Antya 8.21 tumi karaha smaraṇa please remember CC Antya 19.7 a smat-karaṇa-gocaram appreciable by our direct senses, especially by our eyes SB 8.5.45 karāya smaraṇa was reminding CC Antya 8.29 karāya vi smaraṇa causes to forget CC Antya 16.111 karaye smaraṇa remembers CC Madhya 24.60 karhi sma cit sometimes SB 5.13.10 karhi sma cit sometimes SB 5.14.22 kariba smaraṇa I shall remember the lotus feet of the Lord CC Madhya 11.176 ka smai unto Ka (Brahmājī) SB 3.4.18 ka smai whom SB 5.2.8 ka smai at whom SB 11.23.51 ka smai at whom SB 11.23.53 ka smai at whom SB 11.23.54 ka smai at whom SB 11.23.55 ka smai unto Brahmā SB 12.13.19 ka smai to Brahmā SB 12.13.20 ki vi smaya what is the wonder CC Antya 3.266 ki ihā vi smaya what is the wonder CC Antya 14.15 kīrtana- smaraṇe in chanting the Hare Kṛṣṇa mahā-mantra and remembering the lotus feet of Kṛṣṇa CC Antya 6.310 śrī-kṛṣṇa- smaraṇe for remembering Śrī Kṛṣṇa CC Madhya 12.59 kṛṣṇa-vi smaraṇa forgetfulness of Kṛṣṇa CC Antya 17.55 a smat-kula our family SB 4.11.8 a smat-kula in my own family SB 12.8.2-5 līlā-ādi- smaraṇa remembrance of the transcendental pastimes of Kṛṣṇa CC Madhya 24.116 mā sma do not BG 2.3 mā sma bhaiḥ do not be afraid SB 6.13.6 mā sma do not allow it SB 9.14.36 mā sma chindyāḥ please do not cut down SB 10.29.33 mā sma bhaiḥ do not be afraid SB 10.54.5 mā sma gāḥ please do not come MM 12 tat-mālya-bha sma-nṛ-kapālī who is garlanded with human skulls and smeared with ashes SB 4.4.16 vi smaya haila mana there was astonishment in his mind CC Madhya 7.142 na abhyanandan sma were not satisfied with SB 9.1.40 na vi smaranti persons do not forget SB 10.14.44 na smaranti do not remember SB 10.77.30 na anu smaratha all of you do not remember SB 10.82.18 na anu smaranti do not remember SB 10.82.19 na smarati does not remember SB 11.22.41 nā karaha vi smaya do not become astonished CC Madhya 15.232 natāḥ sma (we) have bowed down SB 10.83.4 natāḥ sma we are bowed down SB 11.6.7 nītāḥ sma who were brought SB 10.39.29 tat-mālya-bha sma-nṛ-kapālī who is garlanded with human skulls and smeared with ashes SB 4.4.16 vigata-nṛpa-deva- smayaḥ giving up the false pride of being the King and therefore being worshipable SB 5.10.15 nṛsiṃha- smaraṇe by remembering Nṛsiṃha CC Antya 18.57 nṛtyanti sma danced SB 4.1.54-55 para smai-pada a verb form indicating things done for others CC Madhya 24.25 prāptaḥ param vi smayam had become extremely astonished SB 10.13.15 para smai the Supreme SB 2.4.12 para smai unto the Transcendence SB 3.9.14 para smai the Supreme SB 4.1.56 para smai unto the Supreme SB 4.3.22 para smai unto the Transcendence SB 4.17.29 para smai unto the transcendental SB 4.17.33 para smai to outsiders SB 8.17.20 para smai to the Supreme SB 11.2.36 para smai unto the Supreme SB 11.3.27-28 para smai-pada a verb form indicating things done for others CC Madhya 24.25 a smat pituḥ of our father, Hiraṇyakaśipu SB 7.9.23 caraṇa- smaraṇa-prabhāve by the power of remembering Your lotus feet CC Antya 9.135 a smat-prabhuḥ our Lord CC Madhya 17.210 pradhāna smaraṇa most important remembrance CC Madhya 8.252 prāptaḥ param vi smayam had become extremely astonished SB 10.13.15 praśaṃsanti sma praised, glorified SB 4.15.7 pravartante sma carried on SB 10.75.4-7 pṛcchati sma asked SB 1.14.24 rakṣati sma protects SB 3.22.4 a smat-rūpam the form of ourselves (Śiva, Brahmā and Viṣṇu) SB 12.10.24 ruruduḥ sma they cried SB 10.39.31 sa-vi smaya with amazement CC Adi 13.101 sabāra ha-ila smaraṇa everyone could remember CC Antya 6.87 sabāra ha-ila smaraṇa everyone remembered CC Antya 11.57 samīyuḥ sma they came SB 10.74.13-15 bha sma-saṃjñitam or into ashes SB 10.10.10 saṃ smaran remembering SB 1.14.24 saṃ smaran remembering all these SB 1.15.4 saṃ smaran remembering again and again SB 8.5.19-20 saṃ smaraṇāt by remembrance SB 1.19.33 saṃ smaraṇāt by remembrance CC Antya 7.10 saṃ smaratī remembering SB 3.25.6 saṃ smarayan remembering (constantly thinking of the Lord's lotus feet and His form) SB 10.2.37 saṃ smaret may remember SB 9.4.12 saṃ smaret remembers SB 10.16.61 saṃ smaret remembers SB 10.63.53 saṃ smariṣyasi you will be able to remember SB 4.9.24 santatrasuḥ sma became frightened SB 10.6.14 sarva smai the Supreme Soul SB 4.24.33 sarva smai to Him who is everything SB 10.27.11 sa smaruḥ remembered SB 10.30.43 bha sma-sāt ashes BG 4.37 bha sma-sāt to ashes BG 4.37 bha sma-sāt to ashes SB 10.51.12 bha sma-sāt into ashes SB 10.51.22 bha sma-sāt into ashes SB 11.14.19 bha sma-sāt to ashes SB 12.6.13 bha sma-sāt into ashes CC Madhya 24.61 śete sma You lay down SB 3.33.4 siṣicuḥ sma moisten SB 1.10.4 mā sma do not BG 2.3 siṣicuḥ sma moisten SB 1.10.4 pṛcchati sma asked SB 1.14.24 bhavanti sma became manifested SB 3.12.47 agṛṇan sma chanted SB 3.13.25 sṛjati sma gave birth SB 3.20.23 āste sma stayed SB 3.21.35 rakṣati sma protects SB 3.22.4 ā sma abhipṛcche I am inquiring SB 3.24.34 śete sma You lay down SB 3.33.4 nṛtyanti sma danced SB 4.1.54-55 gṛṇanti sma offered prayers SB 4.7.24 praśaṃsanti sma praised, glorified SB 4.15.7 vasanti sma lived SB 4.18.32 dogdhi sma fulfilled SB 4.19.7 gṛṇanti sma they were talking SB 4.23.24 ha sma indeed SB 5.6.16 karhi sma cit sometimes SB 5.13.10 karhi sma cit sometimes SB 5.14.22 mā sma bhaiḥ do not be afraid SB 6.13.6 adhyāste sma remained in SB 7.4.8 na abhyanandan sma were not satisfied with SB 9.1.40 vyadyotanta sma illuminated SB 9.14.31 mā sma do not allow it SB 9.14.36 tatra sma returning to her home SB 9.18.24 santatrasuḥ sma became frightened SB 10.6.14 ūcatuḥ sma uttered SB 10.10.28 anurauti sma He would call out in imitation of SB 10.15.13 gāyanti sma they would sing SB 10.15.18 mā sma chindyāḥ please do not cut down SB 10.29.33 vavṛṣuḥ sma they have rained down SB 10.35.8-11 sravanti sma are miscarried SB 10.36.3-4 nītāḥ sma who were brought SB 10.39.29 ruruduḥ sma they cried SB 10.39.31 taranti sma transcended SB 10.43.28 īyatuḥ sma they went SB 10.50.1 vadanti sma they spoke SB 10.53.39 mā sma bhaiḥ do not be afraid SB 10.54.5 vidadhuḥ sma they executed SB 10.59.45 vidadhuḥ- sma they executed SB 10.61.6 samīyuḥ sma they came SB 10.74.13-15 pravartante sma carried on SB 10.75.4-7 bhramati sma (Duryodhana) became deluded SB 10.75.39 bhavanti sma they have become SB 10.78.25-26 natāḥ sma (we) have bowed down SB 10.83.4 natāḥ sma we are bowed down SB 11.6.7 mā sma gāḥ please do not come MM 12 jāti- smaraḥ able to remember his past life SB 9.8.15-16 yat- smaraṇa-anubhāvataḥ simply by meditating on whom SB 8.21.2-3 viṣṇu- smaraṇa remembrance of Lord Viṣṇu CC Madhya 4.121 śrī-viṣṇu smaraṇa remembering Lord Viṣṇu CC Madhya 6.57 yamunā smaraṇa remembrance of the river Yamunā CC Madhya 8.11 pradhāna smaraṇa most important remembrance CC Madhya 8.252 ha-ila smaraṇa He remembered CC Madhya 9.207 kariba smaraṇa I shall remember the lotus feet of the Lord CC Madhya 11.176 karaye smaraṇa remembers CC Madhya 24.60 guṇera smaraṇa remembrance of the transcendental qualities CC Madhya 24.111 līlā-ādi- smaraṇa remembrance of the transcendental pastimes of Kṛṣṇa CC Madhya 24.116 sabāra ha-ila smaraṇa everyone could remember CC Antya 6.87 karaha smaraṇa you should remember CC Antya 8.21 karāya smaraṇa was reminding CC Antya 8.29 caraṇa- smaraṇa-prabhāve by the power of remembering Your lotus feet CC Antya 9.135 sabāra ha-ila smaraṇa everyone remembered CC Antya 11.57 tumi karaha smaraṇa please remember CC Antya 19.7 śrī-kṛṣṇa- smaraṇe for remembering Śrī Kṛṣṇa CC Madhya 12.59 kīrtana- smaraṇe in chanting the Hare Kṛṣṇa mahā-mantra and remembering the lotus feet of Kṛṣṇa CC Antya 6.310 nṛsiṃha- smaraṇe by remembering Nṛsiṃha CC Antya 18.57 hata-sva-kānta- smaraṇena the asura was thinking of his own dead relatives, who would not be satisfied unless Kṛṣṇa were dead SB 10.12.26 na smaranti do not remember SB 10.77.30 api smarasi do you remember SB 4.28.53 tāḥ smaratām of those who remembered them SB 11.1.6-7 na smarati does not remember SB 11.22.41 gata- smayaḥ without hesitation SB 3.7.8 gata- smayaḥ without pride SB 4.21.5 vigata- smayaḥ who was relieved from all material pride SB 5.10.8 vigata-nṛpa-deva- smayaḥ giving up the false pride of being the King and therefore being worshipable SB 5.10.15 apa- smayāḥ free of pride SB 10.27.7 su- smayantīnām were all taking pleasure in this funny affair SB 10.9.17 vigata- smayau morose SB 3.16.33 sravanti sma are miscarried SB 10.36.3-4 śrī-viṣṇu smaraṇa remembering Lord Viṣṇu CC Madhya 6.57 śrī-kṛṣṇa- smaraṇe for remembering Śrī Kṛṣṇa CC Madhya 12.59 sṛjati sma gave birth SB 3.20.23 su- smayantīnām were all taking pleasure in this funny affair SB 10.9.17 hata-sva-kānta- smaraṇena the asura was thinking of his own dead relatives, who would not be satisfied unless Kṛṣṇa were dead SB 10.12.26 sva smai unto Himself CC Madhya 18.25 tāḥ smaratām of those who remembered them SB 11.1.6-7 taranti sma transcended SB 10.43.28 ta smai unto Him SB 1.6.25 ta smai unto him SB 1.17.38 ta smai unto him SB 1.19.29 ta smai unto Him SB 2.4.15 ta smai unto Him SB 2.4.16 ta smai unto Him SB 2.4.17 ta smai unto Him SB 2.4.18 ta smai unto Him SB 2.4.24 ta smai unto Him SB 2.5.12 ta smai unto Him SB 2.6.38 ta smai therefore SB 2.7.8 ta smai unto him SB 2.9.9 ta smai thereupon SB 2.9.44 ta smai unto him SB 2.10.49-50 ta smai unto him SB 3.3.2 ta smai unto Him SB 3.6.40 ta smai unto Him SB 3.9.4 ta smai unto Him SB 3.9.16 ta smai unto Him SB 3.9.17 ta smai unto Him SB 3.9.18 ta smai unto Him SB 3.9.19 ta smai unto Him SB 3.9.21 ta smai unto him SB 3.9.44 ta smai unto him SB 3.11.15 ta smai unto Him SB 3.12.32 ta smai unto Him SB 3.13.34 ta smai unto him SB 3.15.8 ta smai unto Him SB 3.15.50 ta smai unto Him SB 3.21.51 ta smai to him SB 3.22.22 ta smai to him SB 4.2.16 ta smai towards him (Lord Śiva) SB 4.4.15 ta smai unto Him SB 4.7.43 ta smai unto You SB 4.7.47 ta smai unto him (Dakṣa) SB 4.7.57 ta smai unto Him SB 4.9.14 ta smai unto him SB 4.9.47 ta smai at him SB 4.14.30 ta smai unto him SB 4.15.14 ta smai unto Him SB 4.17.33 ta smai unto him SB 4.19.14 ta smai for him SB 4.19.17 ta smai to him SB 4.19.18 ta smai for Lord Indra SB 4.19.21 ta smai unto him SB 4.23.36 ta smai unto Him SB 5.6.19 ta smai unto it SB 5.8.14 ta smai unto Him (the Supreme) SB 5.17.24 ta smai unto Him (the form of Hayagrīva) SB 5.18.6 ta smai unto Him SB 5.18.28 ta smai unto Him (the Supreme Lord) SB 5.18.31 ta smai unto Him SB 5.18.33 ta smai unto Him SB 5.19.12 ta smai unto him SB 5.20.33 ta smai unto Him SB 6.4.24 ta smai unto Him SB 6.4.26 ta smai unto Him SB 6.4.31 ta smai unto him SB 6.16.17 ta smai unto Him SB 6.16.22 ta smai unto Him SB 6.16.48 ta smai unto him SB 7.3.34 ta smai unto Him SB 7.5.11 ta smai unto Him (the Supreme Personality of Godhead) SB 7.8.44 ta smai unto him SB 7.8.45 ta smai unto Lord Brahmā SB 7.9.37 ta smai unto Him SB 8.3.2 ta smai unto Him SB 8.3.8-9 ta smai unto Mahārāja Indradyumna SB 8.4.10 ta smai unto Him SB 8.5.44 ta smai unto Him SB 8.6.27 ta smai unto him (Bali Mahārāja) SB 8.11.12 ta smai unto Him (Lord Vāmanadeva) SB 8.18.17 ta smai unto Him SB 8.18.26 ta smai unto Prahlāda Mahārāja SB 8.22.14 ta smai unto Him SB 8.22.17 ta smai unto him (Vasiṣṭha) SB 9.1.22 ta smai unto Vasiṣṭha SB 9.1.38-39 ta smai unto him SB 9.4.4-5 ta smai unto him (Ambarīṣa Mahārāja) SB 9.4.28 ta smai to punish Mahārāja Ambarīṣa SB 9.4.46 ta smai unto him, King Hariścandra SB 9.7.23 ta smai unto Him (Lord Rāmacandra) SB 9.11.5 ta smai unto him SB 9.15.24 ta smai unto him, Rajī SB 9.17.13 ta smai unto him (the brāhmaṇa) SB 9.21.6 ta smai unto him SB 9.21.7 ta smai unto him SB 9.23.6 ta smai unto him (Lord Brahmā) SB 10.1.18 ta smai (because You are not to be understood from the material platform, we simply offer obeisances) unto Him SB 10.10.33 ta smai unto Him SB 10.23.50 ta smai to Him SB 10.24.36 ta smai to him SB 10.38.37-38 ta smai to him SB 10.38.40 ta smai to him SB 10.41.52 ta smai to Him SB 10.49.29 ta smai to Him SB 10.52.36 ta smai to him SB 10.56.3 ta smai to him SB 10.56.38 ta smai to Him SB 10.56.40-42 ta smai to Him SB 10.57.17 ta smai to him, Akrūra SB 10.57.41 ta smai at Him, Lord Kṛṣṇa SB 10.59.9 ta smai at Him SB 10.59.15 ta smai to him SB 10.66.29 ta smai to Him SB 10.70.26 ta smai to Him SB 10.70.38 ta smai to Him SB 10.81.5 ta smai to Him SB 10.84.22 ta smai to Him SB 10.86.22 ta smai to him SB 10.87.8 ta smai to Him SB 10.87.46 ta smai to him SB 10.87.48 ta smai to him SB 10.88.7 ta smai to him SB 10.88.22 ta smai to Him SB 10.88.31 ta smai to him (Brahmā) SB 10.89.3 ta smai at him SB 10.89.3 ta smai unto him (the ācārya) SB 11.17.28 ta smai to Him SB 12.6.35 ta smai to Him SB 12.8.47 ta smai to him SB 12.10.15 ta smai unto Him SB 12.10.31-32 ta smai to Him SB 12.13.1 ta smai to Him SB 12.13.20 ta smai to him SB 12.13.21 ta smai unto Him CC Madhya 6.108 ta smai to him (a pure devotee, even though born in a very low family) CC Madhya 19.50 ta smai to him (a pure devotee, even though born in a very low family) CC Madhya 20.58 ta smai unto that Supreme Personality of Godhead CC Madhya 22.20 ta smai unto him CC Madhya 22.34 ta smai unto Him CC Madhya 24.72 ta smai unto Him, Lord Viṣṇu, because of whom they become purified CC Madhya 24.179 ta smai unto Him, Lord Viṣṇu, because of whom they become purified CC Madhya 24.209 ta smai unto Him CC Madhya 25.38 ta smai unto Him CC Antya 5.124-125 ta smai to him (the pure devotee) CC Antya 16.25 ta smai to him Bs 5.24 ta smai Him MM 43 tat-mālya-bha sma-nṛ-kapālī who is garlanded with human skulls and smeared with ashes SB 4.4.16 tatra sma returning to her home SB 9.18.24 tumi karaha smaraṇa please remember CC Antya 19.7 ūcatuḥ sma uttered SB 10.10.28 vi smaya-utphulla-vilocanaḥ his eyes being struck with wonder at the beautiful appearance of the Supreme Personality of Godhead SB 10.3.11 ut smaya-ādyaiḥ by intimate friendly dealings, laughing and joking SB 3.15.20 ut smaya broadly smiling SB 10.71.34 ut smaya with wide smiles SB 10.90.10 ut smayan by all those remembrances SB 3.2.6 ut smayan smiling broadly SB 10.26.25 ut smayatīm while feeling proud SB 1.16.32-33 vadanti sma they spoke SB 10.53.39 vasanti sma lived SB 4.18.32 bha sma-vat or ashes SB 7.15.37 vavṛṣuḥ sma they have rained down SB 10.35.8-11 vidadhuḥ sma they executed SB 10.59.45 vidadhuḥ- sma they executed SB 10.61.6 a smat-vidhaḥ like us SB 5.24.26 a smat-vidhaiḥ by persons like us SB 4.8.35 a smat-vidhaiḥ like me SB 4.17.36 a smat-vidhānām of persons like us SB 6.17.11 a smat-vidhasya of a person like me SB 5.2.12 vigata- smayau morose SB 3.16.33 vigata- smayaḥ who was relieved from all material pride SB 5.10.8 vigata-nṛpa-deva- smayaḥ giving up the false pride of being the King and therefore being worshipable SB 5.10.15 vigata-vi smayā released from astonishment SB 6.17.36 vi smaya-utphulla-vilocanaḥ his eyes being struck with wonder at the beautiful appearance of the Supreme Personality of Godhead SB 10.3.11 vi smarāma we can forget SB 10.47.51 bāhya vi smaraṇa forgetting everything external CC Antya 6.308 karāya vi smaraṇa causes to forget CC Antya 16.111 kṛṣṇa-vi smaraṇa forgetfulness of Kṛṣṇa CC Antya 17.55 vi smaraṇe in forgetting NBS 19 na vi smaranti persons do not forget SB 10.14.44 vi smarati forgets SB 7.5.46 vi smareta can forget SB 10.82.37 vi smartavyaḥ to be forgotten CC Madhya 22.113 vi smartum to forget SB 3.2.18 vi smartum to forget SB 10.47.50 vi smaryate can be forgotten SB 4.9.8 vi smaya-āviṣṭaḥ being overwhelmed with wonder BG 11.14 vigata-vi smayā released from astonishment SB 6.17.36 vi smaya-utphulla-vilocanaḥ his eyes being struck with wonder at the beautiful appearance of the Supreme Personality of Godhead SB 10.3.11 vi smaya wonderful CC Adi 7.127 sa-vi smaya with amazement CC Adi 13.101 vi smaya wonder CC Adi 14.8 vi smaya astonishing CC Madhya 2.79 baḍa vi smaya a great wonder CC Madhya 2.90 vi smaya astonishment CC Madhya 6.19 vi smaya astonishment CC Madhya 6.184 vi smaya haila mana there was astonishment in his mind CC Madhya 7.142 vi smaya astonished CC Madhya 9.62 vi smaya astonishment CC Madhya 9.66 vi smaya astonishment CC Madhya 12.13 vi smaya astonishment CC Madhya 13.56 vi smaya astonished CC Madhya 13.62 nā karaha vi smaya do not become astonished CC Madhya 15.232 vi smaya astonished CC Madhya 15.297 hañā vi smaya becoming astonished CC Madhya 16.174 vi smaya the wonder CC Madhya 16.185 vi smaya jñāna astonishment CC Madhya 17.83 hañā vi smaya being struck with wonder CC Madhya 17.161 vi smaya wonderful CC Madhya 17.215 vi smaya haila became astonished CC Madhya 18.6 vi smaya haila there was surprise CC Madhya 19.68 vi smaya wonderful CC Madhya 19.132 vi smaya the astonishment CC Madhya 20.169 vi smaya ha-ilā there was surprise CC Antya 1.68 ānanda-vi smaya transcendental bliss and astonishment CC Antya 1.121 vi smaya ha-ilā became surprised CC Antya 2.152 vi smaya ha-ila there was surprise CC Antya 2.161 ki vi smaya what is the wonder CC Antya 3.266 vi smaya astonishment CC Antya 5.129 ki ihā vi smaya what is the wonder CC Antya 14.15 vi smaya ha-ilā there was astonishment CC Antya 14.74 vi smayaḥ wonder BG 18.77 gata-vi smayaḥ without doubt SB 3.1.42 vi smayaḥ wonderful SB 3.13.43 vi smayaḥ rid of pride SB 3.17.31 vi smayaḥ doubt SB 4.1.28 gata-vi smayaḥ giving up his wonder SB 6.12.18 vi smayaḥ wonder SB 6.17.34-35 vi smayaḥ false identification SB 10.25.17 vi smayaḥ surprise SB 10.26.22 vi smayāḥ their perplexity SB 10.26.24 vi smayaḥ astonishment SB 10.29.16 gata-vi smayaḥ free from pride SB 11.4.8 vi smayaḥ wonder CC Antya 3.84 vi smayam bewilderment SB 4.5.23 vi smayam wonder SB 4.6.22 vi smayam wonder SB 4.9.65 jagāma vi smayam became astonished SB 10.12.35 prāptaḥ param vi smayam had become extremely astonished SB 10.13.15 vi smayam amazement SB 10.30.41 vi smayam astonishment SB 12.8.31 vi smayanti becoming too bold SB 10.88.11 vi smaye full of wonders SB 3.13.43 viṣṇu- smaraṇa remembrance of Lord Viṣṇu CC Madhya 4.121 śrī-viṣṇu smaraṇa remembering Lord Viṣṇu CC Madhya 6.57 vyadyotanta sma illuminated SB 9.14.31 yamunā smaraṇa remembrance of the river Yamunā CC Madhya 8.11 ya smai unto whom SB 2.7.24 ya smai ya smai and whom SB 2.8.1 ya smai ya smai and whom SB 2.8.1 ya smai unto whom SB 4.11.27 ya smai unto whom SB 6.3.13 ya smai to whom (everything is offered) SB 6.4.30 ya smai unto whom SB 6.9.21 ya smai unto anyone (without discrimination in regard to place, person or time) SB 7.9.20 ya smai to whom SB 10.60.37 ya smai unto which SB 10.85.4 ya smai unto whom CC Madhya 4.1 yat- smaraṇa-anubhāvataḥ simply by meditating on whom SB 8.21.2-3
DCS with thanks 85 results
sma indeclinable always (Monier-Williams, Sir M. (1988))
certainly (Monier-Williams, Sir M. (1988))
ever (Monier-Williams, Sir M. (1988))
indeed (Monier-Williams, Sir M. (1988)) Frequency rank 323/72933 smai indeclinable [gramm.] ending smai of pronouns Frequency rank 71975/72933 sman noun (masculine) (meaning unknown) (Monier-Williams, Sir M. (1988)) Frequency rank 72929/72933 smara noun (masculine) an interpreter or explainer of the Veda (and "the god of love") (Monier-Williams, Sir M. (1988))
Kāmadeva (god of love) (Monier-Williams, Sir M. (1988))
loving recollection love (Monier-Williams, Sir M. (1988))
memory (Monier-Williams, Sir M. (1988))
recollection (Monier-Williams, Sir M. (1988))
remembrance (Monier-Williams, Sir M. (1988))
sexual love (Monier-Williams, Sir M. (1988))
the 7th astrol. mansion (Monier-Williams, Sir M. (1988)) Frequency rank 4333/72933 smara adjective recollecting (Monier-Williams, Sir M. (1988))
remembering (Monier-Williams, Sir M. (1988)) Frequency rank 10248/72933 smaradā noun (feminine) a form of Devī Frequency rank 71956/72933 smaradīpikā noun (feminine) a harlot
name of an erotic work (Monier-Williams, Sir M. (1988)) Frequency rank 31184/72933 smarahara noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988)) Frequency rank 22720/72933 smaramandira noun (neuter) Frequency rank 22719/72933 smarasakha noun (masculine) the moon (Monier-Williams, Sir M. (1988))
the spring (Monier-Williams, Sir M. (1988)) Frequency rank 71959/72933 smaratā noun (feminine) state of recollection (Monier-Williams, Sir M. (1988)) Frequency rank 71955/72933 smaravalaya noun (masculine) madanavalaya Frequency rank 71957/72933 smaravṛddhi noun (feminine) name of a particular plant (whose seed is an aphrodisiac) (Monier-Williams, Sir M. (1988)) Frequency rank 71958/72933 smaraśāsana noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988)) Frequency rank 41264/72933 smaraṇa noun (neuter) a kind of rhet. figure (Monier-Williams, Sir M. (1988))
handing down by memory (Monier-Williams, Sir M. (1988))
memory (Monier-Williams, Sir M. (1988))
mental recitation (of the name of a deity) (Monier-Williams, Sir M. (1988))
recollection of (gen. or comp.) (Monier-Williams, Sir M. (1988))
remembrance (Monier-Williams, Sir M. (1988))
reminiscence (Monier-Williams, Sir M. (1988))
the act of remembering or calling to mind (Monier-Williams, Sir M. (1988))
tradition (Monier-Williams, Sir M. (1988)) Frequency rank 3454/72933 smaraṇatā noun (feminine) Frequency rank 31183/72933 smartṛ adjective a teacher (Monier-Williams, Sir M. (1988))
one who remembers or recollects (gen. or comp.) (Monier-Williams, Sir M. (1988))
preceptor (Monier-Williams, Sir M. (1988)) Frequency rank 18668/72933 smaryamāṇatā noun (feminine) Frequency rank 71962/72933 smarādhivāsa noun (masculine) the Aśoka tree (Monier-Williams, Sir M. (1988)) Frequency rank 71960/72933 smarāmra noun (masculine) a species of Āmra (Monier-Williams, Sir M. (1988)) Frequency rank 71961/72933 smarāri noun (masculine) Frequency rank 31185/72933 smaya noun (masculine) arrogance (Monier-Williams, Sir M. (1988))
astonishment (Monier-Williams, Sir M. (1988))
conceit (Monier-Williams, Sir M. (1988))
Pride (personified as the son of Dharma and Puṣṭi) (Monier-Williams, Sir M. (1988))
pride in or at (comp.) (Monier-Williams, Sir M. (1988))
smiling at anything (Monier-Williams, Sir M. (1988))
surprise (Monier-Williams, Sir M. (1988))
wonder (Monier-Williams, Sir M. (1988)) Frequency rank 12297/72933 smayati noun (masculine) [gramm.] the root smi Frequency rank 71953/72933 smayavant adjective astonished Frequency rank 71954/72933 smaṃ indeclinable [rel.] a kind of bīja Frequency rank 41265/72933 ativi smaya adjective very surprising Frequency rank 31576/72933 ativi smaya noun (masculine) great surprise Frequency rank 42224/72933 anu smaraṇa noun (neuter) remembering (Monier-Williams, Sir M. (1988))
repeated recollection (Monier-Williams, Sir M. (1988)) Frequency rank 13305/72933 aya smaya adjective made of iron or metal (Monier-Williams, Sir M. (1988)) Frequency rank 10282/72933 avi smaya noun (masculine) no bewilderment
no surprise Frequency rank 26762/72933 avi smayāna adjective Frequency rank 45493/72933 avi smaraṇa noun (neuter) reminiscence Frequency rank 32743/72933 a smad noun (masculine) [gramm.] the pronoun asmad Frequency rank 20833/72933 a smadīya adjective our (Monier-Williams, Sir M. (1988))
ours (Monier-Williams, Sir M. (1988)) Frequency rank 9552/72933 a smadvidha adjective one of us (Monier-Williams, Sir M. (1988))
one similar to or like us (Monier-Williams, Sir M. (1988)) Frequency rank 8229/72933 a smarant adjective not remembering (Monier-Williams, Sir M. (1988)) Frequency rank 46041/72933 a smaraṇa noun (neuter) not remembering (with gen.) (Monier-Williams, Sir M. (1988)) Frequency rank 17643/72933 ut smaya noun (masculine) a smile (Monier-Williams, Sir M. (1988)) Frequency rank 47232/72933 kṛta smara noun (masculine) Frequency rank 49931/72933 gha smara adjective desirous of (Monier-Williams, Sir M. (1988))
eager for (Monier-Williams, Sir M. (1988))
voracious (Monier-Williams, Sir M. (1988)) Frequency rank 14873/72933 jāti smara adjective recollecting a former existence (Monier-Williams, Sir M. (1988)) Frequency rank 13517/72933 talabha sman noun (neuter) a kind of rasabhasman Frequency rank 24081/72933 da sma noun (masculine) a sacrificer (Monier-Williams, Sir M. (1988))
a thief (Monier-Williams, Sir M. (1988))
fire (Monier-Williams, Sir M. (1988)) Frequency rank 54304/72933 para smaipada noun (neuter) the transitive or active verb and its terminations (Monier-Williams, Sir M. (1988)) Frequency rank 14263/72933 pūrvabha smaka noun (masculine) Frequency rank 59811/72933 bha sman noun (neuter) ashes (Monier-Williams, Sir M. (1988))
sacred ashes (smeared on the body) (Monier-Williams, Sir M. (1988))
one of the five effects of fixation of mercury Frequency rank 347/72933 bha smaka noun (neuter) ashes
bhasman Frequency rank 9433/72933 bha smakāṣṭhā noun (feminine) a kind of plant Frequency rank 60619/72933 bha smagandhā noun (feminine) a kind of perfume (Monier-Williams, Sir M. (1988)) Frequency rank 60620/72933 bha smagandhinī noun (feminine) a kind of perfume (Monier-Williams, Sir M. (1988)) Frequency rank 60621/72933 bha smagarta noun (masculine feminine) img/alchemy.bmp Frequency rank 60622/72933 bha smagarbhā noun (feminine) a kind of perfume (Monier-Williams, Sir M. (1988))
a species of plant (Monier-Williams, Sir M. (1988))
a variety of śiṃśapā Frequency rank 24895/72933 bha smagarbha noun (masculine) Dalbergia Ougeinensis (Monier-Williams, Sir M. (1988)) Frequency rank 37785/72933 bha smagātraka noun (neuter) name of a Tīrtha Frequency rank 60623/72933 bha smanirmāṇaka noun (neuter) Frequency rank 60624/72933 bha smapiṅgalā noun (feminine) a kind of plant Frequency rank 60625/72933 bha smapriya noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988)) Frequency rank 60626/72933 bha smamudrā noun (feminine) a kind of sealing Frequency rank 37786/72933 bha smamūṣā noun (feminine) a kind of crucible Frequency rank 18261/72933 bha smay verb (denominative parasmaipada) img/alchemy.bmp Frequency rank 11378/72933 bha smayantra noun (neuter) a kind of alchemical apparatus Frequency rank 37787/72933 bha smarāśīkṛ verb (class 8 ātmanepada) Frequency rank 29457/72933 bha smarohā noun (feminine) a species of plant (Monier-Williams, Sir M. (1988)) Frequency rank 60627/72933 bha smaśarkarā noun (feminine) (prob.) potash (Monier-Williams, Sir M. (1988)) Frequency rank 60628/72933 bha smaśāyin noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988)) Frequency rank 37788/72933 bha smaśuddhikara noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988)) Frequency rank 60629/72933 bha smasāt indeclinable to or into ashes (Monier-Williams, Sir M. (1988)) Frequency rank 6625/72933 bha smasātkṛ verb (class 8 ātmanepada) to burn to ashes Frequency rank 15103/72933 bha smasūta noun (masculine neuter) one of the seven stages of mercury Frequency rank 11379/72933 bha smasūtaka noun (masculine neuter) Frequency rank 13675/72933 bha smasnāna noun (neuter) purification by ashes (Monier-Williams, Sir M. (1988)) Frequency rank 24896/72933 bha smaudana noun (neuter) img/alchemy.bmp Frequency rank 60633/72933 manu smaraṇa noun (neuter) the Manusmṛti Frequency rank 61436/72933 mahāvi smaya noun (masculine) Name eines rel. Stadiums Frequency rank 29622/72933 rasabha sman noun (neuter) calx or oxide of mercury (Monier-Williams, Sir M. (1988)) Frequency rank 19933/72933 ūrdhvabha sma noun (neuter) (alchemy) a kind of rasabhasman Frequency rank 63931/72933 vi smaya noun (masculine) arrogance (Monier-Williams, Sir M. (1988))
bewilderment (Monier-Williams, Sir M. (1988))
doubt (Monier-Williams, Sir M. (1988))
perplexity (in rhet. one of the sthāyibhāvas) (Monier-Williams, Sir M. (1988))
pride (Monier-Williams, Sir M. (1988))
surprise (Monier-Williams, Sir M. (1988))
uncertainty (Monier-Williams, Sir M. (1988))
wonder (Monier-Williams, Sir M. (1988)) Frequency rank 1694/72933 vi smaya adjective free from pride or arrogance (Monier-Williams, Sir M. (1988)) Frequency rank 66313/72933 vi smayana noun (neuter) astonishment (Monier-Williams, Sir M. (1988))
wonder (Monier-Williams, Sir M. (1988)) Frequency rank 39595/72933 vi smaraṇa noun (neuter) oblivion (Monier-Williams, Sir M. (1988))
the act of forgetting (Monier-Williams, Sir M. (1988)) Frequency rank 20092/72933 śvetabha sman noun (neuter) a particular preparation of quicksilver (Monier-Williams, Sir M. (1988)) Frequency rank 68412/72933 sa smaya adjective arrogant (Monier-Williams, Sir M. (1988))
haughty (Monier-Williams, Sir M. (1988)) Frequency rank 69630/72933 saṃ smara adjective remembering Frequency rank 70187/72933 saṃ smaraṇa noun (neuter) calling to mind (Monier-Williams, Sir M. (1988))
recollecting (gen.) (Monier-Williams, Sir M. (1988))
the act of remembering (Monier-Williams, Sir M. (1988)) Frequency rank 17376/72933 subha sman noun (neuter) gute / mächtig viel Asche Frequency rank 40994/72933
Ayurvedic Medical Dr. Potturu with thanks Dictionary
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mica; biotite; sheet silicate mineral used in rasaśāstra;
bhasma ash of mica used as
expectorant. abhraka adhaḥpuṣpi downward looking flower, Indian borage, Trichodesma indicum . Plant amlavalli small honeysuckle plant, Turraea alata. Plant annavahasrotas
the digestive system, channel that carries food from stomach to small intestine.
very small, having suitable size or length.
anuyava small barley, Hordeum irregulare, H. vulgare. Plant aṇvasthi
a condition of cinder or ash (bhasma) from which it cannot be reverted to its metallic form.
1. addition of herbs to smelted metals; 2. ingredients which are added latter to the recipe in small quantities.
calx; cinder; prepared from metals and minerals by a process of calcination, ash preparation, ex: abhraka bhasma.
bisa stalk of lotus; Plant vartma porous condition of sebaceous gland; xanthelasma; a disease of eye. bisa caturbīja aggregate of four kinds of aromatic seeds; methi (funegreek), candrasūra (garden cress), kālājāji (small fennel), yavāni (Bishop’s weed) Plant ḍamaruyantra,ḍamarukayantra
hour-glass apparatus used in medicinal alchemy; two small drums or earthen pots joined at mouths.
a device to collect oils; one small earthen pot kept in another earthern pot and closed with a third earthern pot and heated. The top earthen pot is filled with water and heated water is constantly changed till the inner part yields the product.
small venomous insect
small laceration due to accident.
bhasma ash of gypsum. godanti gojihva leaf and stem of Onosma bracteatum, sedge. Plant granthi
boil; small lump; cyst.
bhasma nanoparticulate diamond powder. hīraka indravriddha
big pustule amid small pustules over the skin.
jackal; small to medium sized wolf; jackal and wolf belong to same genus but to different species.
collar bones and cartilages of breast bone; xiphisternum, a small cartilaginous process (extension) of the lower part of the sternum.
1. small coin; 2. black patches with red edges on the skin, one of the mahākuṣṭas.
a small shell or cowrie; Cypraea moneta.
a small heating device over a pit with container and covered by eight dry dungs.
karkandhu small variety of badari; jackal jujube fruit, Ziziphus oenoplia. Plant karuṭaka small water clover, Marsilea minuta. Plant kṣudra
1. an animal; 2. small brush; 3. eel, a kind of fish.
a small insect that makes its abode with wet soil to lay eggs.
(kukkuṭa.anḍa.tvak.bhasma) ash of the hen’s egg shell, used as medicine in many diseases, ex: svetapradara or leucorrhoea.
small axe used in surgery.
cabin, small hut used for fumigation.
(laghu.panca.mūla) five small roots: śāliparṇi, priśnaparni, brihati, gokṣūra, kanṭakāri. Eranḍa is also taken in the place of gokṣūra.
lymph, watery humor in the body, plasma, saliva et
bhasma ash prepared from iron. loha madgu
diver-bird, small cormorant.
onehundred and eighty smallest particles (paramāṇu).
small pox, measles, eruption of lentil shaped pastules, lentil, mosquito curtain, chicken pox.
crucible, an utensil that can withstand high temparatures, used to remove morbid elements (doṣa) from various metals and minerals, especially to prepare ashes (bhasma).
musali 1. small water fern; 2. musli, Chlorophytum tuberosum, C. borivillianum; 3. Curculigo orchioides. Plant nakula
weasel, small flesh-eating mammal; mongoose; weasel belongs to mongoose family.
absence of brightness; test for improperly processed metal. In this test, the bhasma is observed under bright sunlight to see whether the lustrous particles are present. Presence of lustrous particles indicates the need for further incineration.
smaller parts; visceral organs; yakṛt, plīha, kloma, puppusa, hṛdaya, āntra, unduka guda.
pṛthvikā large or small cardamoms. Plant putraka
1. a little son, boy, child; 2. a small venemous animal enumerated under rats.
raktapāmārga small prickly chaff-flower plant, Cyathula prostrata. Plant rekhapurṇatva
filling lines and wrinkles on palm; a test for improperly processed metal. This test is performed to test the microfineness of bhasma/cinder.
goddess of small pox.
śarīra subtle body. sūkṣma suniṣanna 1. small water clover, Marselia minute, M. quadrifolia; 2. rohida tree, Blepheris persica; 3. plumed cockscomb, Celosia argentea. Plant svarṇa
bhasma ash prepared from gold, svarṇa parpaṭi golden crust, it is a hebo-mineral medicine to treat tuberculosis and used as aphrodisiac; svarṇa vanga mosiac gold, used in sterility. svarṇa upakuñcika small fennel, nigella seed, seeds of Nigella sativa. Plant upalā
upper and smaller mill-stone.
bhasma ash preparation from tin metal. vaṅga vāritara,vāritaratva
float on water; a test for improperly processed metal. This is one of the physical analytical parameters for bhasma, and is applied to study the lightness and fineness of prepared bhasma.
various plants: Calatropis gingantea, Agati grandiflora, Adhatoda vasika, Borreria articularis, Indigofera enneaphylla, Osmanthus fragrans and Chenopodium; Spermacoce hispida; 2. a kind of salt. Plant vatsanābha aconite, Aconitum ferox, A. chasmanthum. Plant visphoṭa
blister, eruptions on the skin; small pox.
localized hyperpigmentation usually on the face; chloasma or melasma.
bhasma ash preparation of zin yasada Century
"sma" has 52 results.
sma smṛtiḥ, smaraṇam, saṃsmṛtiḥ, saṃ smaraṇam, anusmṛtiḥ, avismṛtiḥ, saṃskāraḥ
śaiśavasya smṛtyā manaḥ prasīdati।
sma madīya, māmaka, māmakīna, ātmīya, mama, a smadīya, āsmākīna
etad madīyaṃ gṛham asti।
sma vi smayacihnam.
vismayādīnāṃ bodhakaṃ cihnam।
are! āpa ā gae, asmin vākye are iti śabdāt anantaraṃ vismayacihnaṃ dṛśyate।
sma yonī, varāṅgam, upasthaḥ, smaramandiram, ratigṛham, janmavartma, adharam, avācyadeśaḥ, prakṛtiḥ, apatham, smarakūpakaḥ, apadeśaḥ, prakūtiḥ, puṣpī, saṃsāramārgakaḥ, saṃsāramārgaḥ, guhyam, smarāgāram, smaradhvajam, ratyaṅgam, ratikuharam, kalatram, adhaḥ, ratimandiram, smaragṛham, kandarpakūpaḥ, kandarpasambādhaḥ, kandarpasandhiḥ, strīcihnam
bhūtānāṃ caturvidhā yonirbhavati।
navadhā bhaktilakṣaṇeṣu ekaḥ yasmin upāsakaḥ upāsyaṃ nityaṃ smarati।
kecit bhaktāḥ kāryakāle api īśvarasya smaraṇaṃ kurvanti।
sma savi smayam, sāścaryam
bālakāḥ savismayam indrajālikasya krīḍāṃ paśyanti।
sma vismṛtiḥ, vi smaraṇam, vi smaraṇaśīlatā, asmṛtiḥ, a smaraṇam, apasmāraḥ, prasmṛtiḥ, smṛtibhraṃśaḥ, smṛtināśaḥ, smṛtihāniḥ, bhramaḥ
smṛtihīnasya avasthā bhāvo vā।
mastake kṣatiḥ jātā ataḥ saḥ vismṛtyā grastaḥ।
sma rajakaḥ, mārjaḥ, vastradhāvakaḥ, vastrarajakaḥ, vastranirṇejakaḥ, nirṇejakaḥ, vastranejakaḥ, vastramārjakaḥ, vastraprakṣālakaḥ, bha smakāraḥ, karmakīlakaḥ
vastrādīnāṃ śvetimānam āpādayati।
rajakaḥ vastrān kṣālayati।
sma jalam, vāri, ambu, ambhaḥ, payaḥ, salilam, sarilam, udakam, udam, jaḍam, payas, toyam, pānīyam, āpaḥ, nīram, vāḥ, pāthas, kīlālam, annam, apaḥ, puṣkaram, arṇaḥ, peyam, salam, saṃvaram, śaṃvaram, saṃmbam, saṃvatsaram, saṃvavaraḥ, kṣīram, pāyam, kṣaram, kamalam, komalam, pīvā, amṛtam, jīvanam, jīvanīyam, bhuvanam, vanam, kabandham, kapandham, nāram, abhrapuṣpam, ghṛtam, kaṃ, pīppalam, kuśam, viṣam, kāṇḍam, savaram, saram, kṛpīṭam, candrorasam, sadanam, karvuram, vyoma, sambaḥ, saraḥ, irā, vājam, tāmarasa, kambalam, syandanam, sambalam, jalapītham, ṛtam, ūrjam, komalam, somam, andham, sarvatomukham, meghapuṣpam, ghanarasaḥ, vahnimārakaḥ, dahanārātiḥ, nīcagam, kulīnasam, kṛtsnam, kṛpīṭam, pāvanam, śaralakam, tṛṣāham, kṣodaḥ, kṣadmaḥ, nabhaḥ, madhuḥ, purīṣam, akṣaram, akṣitam, amba, aravindāni, sarṇīkam, sarpiḥ, ahiḥ, sahaḥ, sukṣema, sukham, surā, āyudhāni, āvayāḥ, induḥ, īm, ṛtasyayoniḥ, ojaḥ, kaśaḥ, komalam, komalam, kṣatram, kṣapaḥ, gabhīram, gambhanam, gahanam, janma, jalāṣam, jāmi, tugryā, tūyam, tṛptiḥ, tejaḥ, sadma, srotaḥ, svaḥ, svadhā, svargāḥ, svṛtikam, haviḥ, hema, dharuṇam, dhva smanvatu, nāma, pavitram, pāthaḥ, akṣaram, pūrṇam, satīnam, sat, satyam, śavaḥ, śukram, śubham, śambaram, vūsam, vṛvūkam, vyomaḥ, bhaviṣyat, vapuḥ, varvuram, varhiḥ, bhūtam, bheṣajam, mahaḥ, mahat, mahaḥ, mahat, yaśaḥ, yahaḥ, yāduḥ, yoniḥ, rayiḥ, rasaḥ, rahasaḥ, retam
sindhuhimavarṣādiṣu prāptaḥ dravarupo padārthaḥ yaḥ pāna-khāna-secanādyartham upayujyate।
jalaṃ jīvanasya ādhāram। /ajīrṇe jalam auṣadhaṃ jīrṇe balapradam। āhārakāle āyurjanakaṃ bhuktānnopari rātrau na peyam।
sma 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
kāmadevena śivasya krodhāgniḥ dṛṣṭaḥ।
sma śivaḥ, śambhuḥ, īśaḥ, paśupatiḥ, pinākapāṇiḥ, śūlī, maheśvaraḥ, īśvaraḥ, sarvaḥ, īśānaḥ, śaṅkaraḥ, candraśekharaḥ, phaṇadharadharaḥ, kailāsaniketanaḥ, himādritanayāpatiḥ, bhūteśaḥ, khaṇḍaparaśuḥ, girīśaḥ, giriśaḥ, mṛḍaḥ, mṛtyañjayaḥ, kṛttivāsāḥ, pinākī, prathamādhipaḥ, ugraḥ, kapardī, śrīkaṇṭhaḥ, śitikaṇṭhaḥ, kapālabhṛt, vāmadevaḥ, mahādevaḥ, virūpākṣaḥ, trilocanaḥ, kṛśānuretāḥ, sarvajñaḥ, dhūrjaṭiḥ, nīlalohitaḥ, haraḥ, smaraharaḥ, bhargaḥ, tryambakaḥ, tripurāntakaḥ, gaṅgādharaḥ, andhakaripuḥ, kratudhvaṃsī, vṛṣadhvajaḥ, vyomakeśaḥ, bhavaḥ, bhaumaḥ, sthāṇuḥ, rudraḥ, umāpatiḥ, vṛṣaparvā, rerihāṇaḥ, bhagālī, pāśucandanaḥ, digambaraḥ, aṭṭahāsaḥ, kālañjaraḥ, purahiṭ, vṛṣākapiḥ, mahākālaḥ, varākaḥ, nandivardhanaḥ, hīraḥ, vīraḥ, kharuḥ, bhūriḥ, kaṭaprūḥ, bhairavaḥ, dhruvaḥ, śivipiṣṭaḥ, guḍākeśaḥ, devadevaḥ, mahānaṭaḥ, tīvraḥ, khaṇḍaparśuḥ, pañcānanaḥ, kaṇṭhekālaḥ, bharuḥ, bhīruḥ, bhīṣaṇaḥ, kaṅkālamālī, jaṭādharaḥ, vyomadevaḥ, siddhadevaḥ, dharaṇīśvaraḥ, viśveśaḥ, jayantaḥ, hararūpaḥ, sandhyānāṭī, suprasādaḥ, candrāpīḍaḥ, śūladharaḥ, vṛṣāṅgaḥ, vṛṣabhadhvajaḥ, bhūtanāthaḥ, śipiviṣṭaḥ, vareśvaraḥ, viśveśvaraḥ, viśvanāthaḥ, kāśīnāthaḥ, kuleśvaraḥ, asthimālī, viśālākṣaḥ, hiṇḍī, priyatamaḥ, viṣamākṣaḥ, bhadraḥ, ūrddharetā, yamāntakaḥ, nandīśvaraḥ, aṣṭamūrtiḥ, arghīśaḥ, khecaraḥ, bhṛṅgīśaḥ, ardhanārīśaḥ, rasanāyakaḥ, uḥ, hariḥ, abhīruḥ, amṛtaḥ, aśaniḥ, ānandabhairavaḥ, kaliḥ, pṛṣadaśvaḥ, kālaḥ, kālañjaraḥ, kuśalaḥ, kolaḥ, kauśikaḥ, kṣāntaḥ, gaṇeśaḥ, gopālaḥ, ghoṣaḥ, caṇḍaḥ, jagadīśaḥ, jaṭādharaḥ, jaṭilaḥ, jayantaḥ, raktaḥ, vāraḥ, vilohitaḥ, sudarśanaḥ, vṛṣāṇakaḥ, śarvaḥ, satīrthaḥ, subrahmaṇyaḥ
devatāviśeṣaḥ- hindūdharmānusāraṃ sṛṣṭeḥ vināśikā devatā।
śivasya arcanā liṅgarūpeṇa pracalitā asti।
sma karpuraḥ, karpuram, sitābhraḥ, tārābhraḥ, candraḥ, somaḥ, somasaṃjñam, ghanasāraḥ, himabālukā, śītaḥ, śaśāṅkaḥ, śilā, śītāṃśuḥ, himakaraḥ, śītaprabhaḥ, śāmbhavaḥ, śubhrāṃśuḥ, sphaṭikābhraḥ, kāramihikā, candrārkaḥ, lokatuṣāraḥ, gauraḥ, kumudaḥ, hanuḥ, himāhūyaḥ, candrabha sma, vedhakaḥ, reṇusārakaḥ
arcanārthe saḥ karpuraṃ jvālayati।
sma vi smayaḥ, āścaryam, camatkaraṇam, camatkāraḥ, camatkṛtiḥ, codyam
manasaḥ saḥ bhāvaḥ yaḥ kiñcit abhūtapūrvaṃ dṛṣṭvā śrutvā jñātvā vā jāyate।
mām akasmāt dṛṣṭvā tasya vismayaḥ abhūt।
sma vi smayakāraka, vi smayajanaka, kutuhalajanaka, vilakṣaṇa, adbhuta
yaḥ jijñāsāṃ utpādayati।
adya ekā vismayakārikā ghaṭanā aghaṭata।
sma lobhaḥ, gṛghratā, gṛdhutā, gha smaratā, lolatā, laulyam, lubdhatā, atyāhāraḥ
prāyaḥ atiprāpaṇasya icchā।
lobhaḥ pāpasya kāraṇam।
sma ahaṅkāraḥ, abhimānaḥ, garvaḥ, smayaḥ, avalepaḥ, darpaḥ, avaśyāyaḥ, ṭaṅkaḥ
manasi prādurbhūtā ahaṃ sarvotkṛṣṭaḥ iti abhimānātmikā antaḥkaraṇavṛttiḥ।
ahaṅkārāt sarvaṃ vinaśyati।
sma kūrmaḥ, kacchapaḥ, kamaṭhaḥ, kāmaṭhaḥ, gūḍhāṅgaḥ, pañcāgaguptaḥ, pañcaguptaḥ, kaṭhinapṛṣṭham, caturgatiḥ, kroḍapādaḥ, udbhaṭaḥ, smaraṇāpatyatarpakaḥ
jantuviśeṣaḥ saḥ jantuḥ kiñcid dṛṣṭvā śarīre eva mukhasampuṭaṃ praveśayati।
adhunā kacchapasya saṅkhyā nyūnā jātā।
sma nakhaḥ, kararuhaḥ, karajaḥ, pāṇijaḥ, nakharaḥ, kāmāṅkuśaḥ, aṅgulisambhūtaḥ, punarnavaḥ, karāgrajaḥ, karakaṇṭakaḥ, smarāṅkuśaḥ, ratirathaḥ, karacandraḥ, karāṅkuśaḥ
prāṇināṃ hastasya athavā pādasya aṅguliṣu punaḥ punaḥ ruhyamāṇaḥ tīkṣṇaśikhaḥ avayavaviśeṣaḥ।
nakhaiḥ bhūmiḥ na vilikhyeta। / nakhānāṃ pāṇḍityaṃ prakaṭayatu kasminmṛgapati।
sma gardabhaḥ, rāsabhaḥ, kharaḥ, bāleyaḥ, rāśabhaḥ, śaṅkakarṇaḥ, bhāragaḥ, bhūrigamaḥ, dhūsarāhvayaḥ, veśavaḥ, dhūsaraḥ, smarasūryaḥ, ciramehī, paśucariḥ, cārapuṅkhaḥ, cāraṭaḥ, grāmyāśvaḥ
aśvajātīyaḥ paśuḥ prāyaḥ yaḥ aśvāt laghu asti।
gardabhaḥ utpādaśayānaḥ asti।
sma vismita, paramavismita, vi smayin, kṛtavi smaya, camatkārita, sādbhuta, hṛṣita, hṛṣṭa
tasya kāryaṃ dṛṣṭvā sarve vismitāḥ।
sma vi smayāpannaḥ bhū, vismi, savi smayaḥ bhū, vi smayānvitaḥ bhū, stambh, kuhakuha
bhavataḥ kāryaṃ dṛṣṭvā aham vismayāpannaḥ abhavam ।
sma adhaḥcaraḥ, apahārakaḥ, apahārikā, apahārakam, avahāraḥ, avāvan, avāvarī, ākhanikaḥ, ākhuḥ, āmoṣī, āmoṣi, kapāṭaghnaḥ, kapāṭaghnā, kapāṭaghnam, kambū, kalamaḥ, kavāṭaghnaḥ, kumbhīrakaḥ, kusumālaḥ, kharparaḥ, coraḥ, cauraḥ, corī, corakaḥ, caurī, caurikā, taḥ, takvān, taskaraḥ, tāyu, tṛpuḥ, da smaḥ, dasmā, dasraḥ, drāvakaḥ, dhanaharaḥ, dhanahṛt, dhanahṛd, naktacāriḥ, naktacārī, nāgarakaḥ, parāskandī, parāskandi, parimoṣī, parimoṣiḥ, paṭaccaraḥ, pāṭṭacaraḥ, puraṃdaraḥ, pracuraḥ., pracurapuruṣaḥ, pratirodhakaḥ, pratirodhī, bandīkāraḥ, malimluḥ, malimluc, mallīkara, mācalaḥ, mīḍhuṣtamaḥ, mumuṣiṣuḥ, muṣkaḥ, mūṣakaḥ, moṣaḥ, moṣakaḥ, moṣṭā, rajanīcaraḥ, rātricaraḥ, rātryāṭaḥ, rikvān, ritakvān, ribhvān, rihāyaḥ, rerihāṇaḥ, laṭaḥ, luṇṭākaḥ, vaṭaraḥ, vanarguḥ, viloḍakaḥ, viloptā, stenaḥ, stainyaḥ, stāyuḥ, steyakṛt, steyakṛd, steyī, staunaḥ, styenaḥ, styainaḥ, srotasyaḥ, harikaḥ, hartā, hārakaḥ, hārītaḥ
adatsya paradhanasya apahārakaḥ।
rakṣakaḥ corān daṇḍayati।
sma vi smar
vismaraṇasya kriyā। yad kimapi pāṭhitaḥ tena tad sarvaṃ vismarati saḥ। /
madhukara vismṛtosyenām katham।
sma vismṛtiḥ, vi smaraṇam
vismaraṇāt anveṣaṇādanantaram api vastūni na miliṣyanti।
sma japamālā, karamālā, akṣamālā, akṣasūtram, japasūtram, smaraṇī
japārthe upayujyamānā mālā।
rādheśyāmaḥ sarvatra japamālayā saha gacchati।
sma bhakṣakaḥ, bhakṣakam, bhakṣikā, gha smaraḥ, gha smarā, gha smaram, admaraḥ, admaram, admarā
yaḥ svārthena kasyāpi sarvanāśaṃ karoti।
yadi rakṣakaḥ eva bhakṣakaḥ bhavati tarhi anye kimapi kartuṃ asamarthāḥ santi।
sma smitam, ut smayaḥ, utsmitam, smitiḥ, smeraḥ, smeratā, smayanam
bālakasya smitaṃ sarveṣāṃ manāṃsi haranti।
pratyekasya jīvane kāpi smaraṇīyā ghaṭanā bhavati eva।
sma bha sma
kasyāpi vastunaḥ jvalanānantaram avaśiṣṭaḥ cūrṇarūpaḥ aṃśaḥ।
grāmeṣu kaiścana janaiḥ pātrāṇi mārṣṭuṃ bhasma upayujyate।
sma bha sma
agnihotrasya rakṣā yāṃ śivabhaktāḥ mastake dhārayanti।
sādhujanaḥ bhasma dhārayitvā sādhanāyāṃ līnaḥ asti।
sma vi smar
mama kuñcikā mayā vyasmāri।
sma vi smar
mama kuñcikā mayā vyasmāri।
sma atyāhārī, udarapiśācaḥ, udarambhariḥ, gha smaraḥ, ādyūnaḥ, kukṣimbhariḥ
yaḥ pramāṇāt adhikaṃ khādati।
rāmānandaḥ atyāhārī asti yataḥ saḥ ekasmin eva samaye atimātraṃ bhojanaṃ karoti।
sma smaraṇaśaktiḥ, smṛtiḥ, smaraṇam, cittam, ṛtiḥ, matiḥ
vividhān viṣayān buddhau avadhāraṇasya kṣamatā।
asya adhikāriṇaḥ smaraṇaśaktiḥ durbalā asti।
sma smaraṇam, saṃ smaraṇam, anu smaraṇam
kasyacit dṛṣṭasya śrutasya jātasya vā viṣayasya manasi vidyamānatvasya kriyā।
bhavān mayā kadā dṛṣṭaḥ etasmin viṣaye mama smaraṇaṃ nāsti।
sma vi smayaḥ, adbhutam, āścaryam, citram
alaṅkāraśāstrānusāraṃ navaraseṣu ekaḥ।
kimapi asādhāraṇaṃ vastu dṛṣṭvā paṭhitvā śrutvā vā asmākaṃ hṛdaye jāyamānaṃ vismayabhāvaḥ bhavati adbhutaḥ।
sma anu smaraṇam, paricintanam
vismṛtānāṃ ghaṭanānāṃ punaḥ smāraṇam।
paṭhanasamaye api saḥ anusmaraṇaṃ karoti।
sma tiniśaḥ, syandanaḥ, nemī, rathadruḥ, atimuktakaḥ, vañculaḥ, citrakṛt, cakrī, śatāṅgaḥ, śakaṭaḥ, rathaḥ, rathikaḥ, bha smagarbhaḥ, meṣī, jaladharaḥ
śiṃśapājātīyaḥ vṛkṣaḥ yasya patrāṇi khadiravat bhavanti।
tiniśasya kāṣṭham atīva dṛḍhaṃ bhavati।
sma abhimānī, garvitaḥ, avaliptaḥ, sagarvaḥ, sadarpaḥ, utsiktaḥ, sāṭopaḥ, sāhaṃkāraḥ, ahaṃmānī, mattaḥ, samunnaddhaḥ, dhṛṣṭaḥ, pratibhāvān, garvitacittaḥ, madoddhataḥ, darpādhmātaḥ, smayākulaḥ, ahaṃkṛtaḥ, abhimāninī, garvitā, avaliptā, sagarvā, sadarpā, utsiktā, sāṭopā, sāhaṃkārī, ahaṃmāninī, mattā, samunnaddhā, dhṛṣṭā, pratibhāvatī, garvitacittā, madoddhatā, darpādhmātā, smayākulā, ahaṃkṛtā
yasya abhimānaḥ vartate।
ahaṃ tasya abhimāninaḥ chāyāyāḥ api dūraṃ sthātum icchāmi।
sma bha sma upaniṣad, bha smaḥ
bhasma-upaniṣad atharvavedena sambandhitā।
sma abhijñā, smṛtiḥ, abhijñānam, smṛtam, saṃsmṛtiḥ, smaraṇam
dṛṣṭapūrveṇa manasi utpadyamānaḥ saṃskāraḥ।
sāmānyataḥ abhijñā naiva apayāti।
sma vi smaraṇīya
yad vismartuṃ śakyate।
jīvanasya naikāḥ ghaṭanāḥ vismaraṇīyāḥ bhavanti।
sma adbhutam, āścaryam, camatkāraḥ, vi smayaḥ, kautukam, vismitiḥ
tejomahālayaḥ saptasu adbhuteṣu ekaḥ।
sma sarjikākṣāraḥ, sarjiḥ, bha smaśarkarā
sarjikākṣarasya upayogaḥ prāyaḥ kṛṣikṣetre tathā kāryaśālāyāṃ bhavati।
sma para smaipadam
saṃskṛtabhāṣāyāḥ vyākaraṇaśāstrānusāreṇa dhātoḥ dvayoḥ pratyayasamūhayoḥ ekaḥ yaḥ kartāram abhidhatte।
nam dhātoḥ ti pratyatena namati iti parasmaipadaṃ rūpaṃ prāpyate।
sma prātaḥ smaraṇam
prātaḥkāle kriyamāṇaṃ bhagavataḥ nāmasmaraṇam।
snānāntaraṃ saḥ prātaḥsmaraṇaṃ karoti।
sma kṛta smaraḥ
ekaḥ parvataḥ ।
kṛtasmarasya varṇanaṃ viṣṇupurāṇe vartate
sma kṛta smaraḥ
ekaḥ parvataḥ ।
kṛtasmarasya varṇanaṃ viṣṇupurāṇe vartate
sma bha smajābālopaniṣad
ekā upaniṣad ।
bhasmajābālopaniṣad upaniṣatsu ekā upaniṣat
ekaḥ lekhakaḥ ।
smaradīpanasya ullekhaḥ vivaraṇapustikāyām asti
sma jāti smarahradaḥ
ekaḥ saraḥ ।
jātismarahradasya ullekhaḥ mahābhārate asti
sma dagdharuhā, dagdhikā, sthaleruhā, romaśā, karkaśadalā, bha smarohā, sudagdhikā
ekaḥ kṣupaḥ asya guṇāḥ kaṭutvaṃ kaṣāyatvam uṣṇatvaṃ kaphavātanāśitvaṃ pittaprakopanatvaṃ jaṭharānaladīpanatvaṃ ca ।
dagdharuhāyāḥ ullekhaḥ rājanirghaṇṭave vartate