tum krt affix तुम् of the infinitive (1) added to a root optionally with ण्वुल् when the root refers to an action for the purpose of which another action is mentioned by the principal verb ; exempli gratia, for example भोक्तुं व्रजति or भोजको व्रजति्; confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.3.11; (2) added to a root connected with ' another root in the sense of desire provided both have the same subject; exempli gratia, for example इच्छति भोक्तुम् ; confer, compare P. III. 3.158; (3) added to a root connected with the words काल, समय or वेला; exempli gratia, for example कालो भोक्तुम् et cetera, and others confer, compare P.III.3.167; (4) added to any root which is connected with the roots शक्, धृष्, ज्ञा, ग्लै, घट्, रभ्, लभ्, क्रम्, सह्, अर्ह् and अस् or its synonym, as also with अलम्, or its synonym; exempli gratia, for example शक्नोति भोक्तुम्, भवति भोक्तुम्, वेला भोक्तुम्, अलं भोक्तुम्, पर्याप्तः कर्तुम् : confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.4. 65, 66. ghātum añjarī called also धातुसंग्रहृ attributed to a grammarian namcd Kasinatha. dhātum ālā a work on roots in verseform attributed to a grammarian named Isvarakanta. hetum aṇṇic the affix णिच् added to a root in the sense of the activity of the causal agent; see हेतुमत् a reference to some preceding word, not necessarily on the same page. ; confer, compare तत्र हेतुमण्णिचः प्रतिषेधः .P. I.1. 62, Vart. 7. hetum at the activity of the causal agent to express which a root has the affix णिच् added to it: confer, compare हेतु: स्वतन्त्रस्य कर्तुः प्रयोजकः । तदीयो व्यापार: प्रेषणादिलक्षणो हेतुमान् , तस्मिन्नमिधेये धातोर्णिच् स्यात् | Kāśikā of Jayāditya and Vāmana. on P. III. 1.26. atideśa extended application; transfer or conveyance or application of the character or qualities or attributes of one thing to another. Atideśa in Sanskrit grammar is a very common feature prescribed by Pāṇini generally by affixing the taddhita affix. affix मत् or वत् to the word whose attributes are conveyed to another. e. g. लोटो लङ्वत् P. III. 4.85. In some cases the atideśa is noticed even without the affix मत् or वत्; exempli gratia, for example गाङ्कुटादिभ्योऽञ्णिन् ङित् P. 1.2.1 . Atideśa is generally seen in all grammatical terms which end with 'vadbhāva' e. g. स्थानिवद्भाव (P.I.1.56-59), सन्वद्भाव (P.VII.4.93), अन्तादिवद्भाव (P. VI.1.85), अभूततद्भाव (P.IV.60) and others. Out of these atideśas, the स्थानिवद्भाव is the most important one, by virtue of which sometimes there is a full representation id est, that is substitution of the original form called sthānin in the place of the secondary form called ādeśa. This full representation is called रूपातिदेश as different from the usual one which is called कार्यातिदेश, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). VIII.1.90 Vārttika (on the Sūtra of Pāṇini). 1 and VIII.1.95. Vart.3. Regarding the use of अतिदेश there is laid down a general dictum सामान्यातिदेशे विशेषानतिदेशः when an operation depending on the general properties of a thing could be taken by extended application, an operation depending on special properties should not be taken by virtue of the same : e. g. भूतवत् in P. III.3.132 means as in the case of the general past tense and not in the case of any special past tense like the imperfect ( अनद्यतन ) , or the perfect ( परोक्ष ). See Paribhāṣenduśekhara of Nāgeśa. Pari. 101, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3. 132. There is also a general dictum अतिदेशिकमनित्यम्whatever is transferred by an extended application, need not, be necessarily taken. See Paribhāṣenduśekhara of Nāgeśa. 93.6 as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.123 Vārttika (on the Sūtra of Pāṇini). 4, I.2.1 Vārttika (on the Sūtra of Pāṇini). 3, II.3.69 Vārttika (on the Sūtra of Pāṇini). 2 et cetera, and others , Kaiyaṭa on II. 1.2 and VI.4.22 and Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. I.1.56 and P. I.2.58 Vārttika (on the Sūtra of Pāṇini). 8. The dictum अातिदेशिकमनित्यम् is given as a Paribhāṣā by Nāgeśa confer, compare Pari. Śek. 93. 6. anitya (1) not nitya or obligatory optional; said of a rule or paribhāṣā whose application is voluntary). Regarding the case and con= jugational affixes it can be said that those affixes can, in a way: be looked upon as nitya or obligatory, as they have to be affixed to a crude nominal base or a root; there being a dictum that no crude base without an affix can be used as also, no affix alone without a base can be usedition On the other hand, the taddhita and kṛt affixes as also compounds are voluntary as, instead of them an independent word or a phrase can be used to convey the sense. For a list of such nitya affixes see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 4.7; (2) the word अनित्य is also used in the sense of not-nitya, the word नित्य being taken to mean कृताकृतप्रसङ्गि occurring before as well as after another rule has been applied, the latter being looked upon as अनित्य which does not do so. This 'nityatva' has got a number of exceptions and limitations which are mentioned in Paribhāṣās 43-49 in the Paribhāṣenduśekhara. aprayeāga (1) non-employment of a word in spite of the meaning being available: confer, compare संभावनेलमिति चेत्सिद्धाप्रयोगे P.III.3.154; (2) non-employment confer, compare उक्तार्थानामप्रयोगः a standard dictum of grammar not allowing superfluous words which is given in M.Bh. on P.I.1.4 Vārttika (on the Sūtra of Pāṇini). 16 and stated in Cāndra and other grammars as a Paribhāṣā. artha (1) literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya. III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206. asiddha invalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Pāṇini's Aṣṭādhyāyī. invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् is to be substituted for स्, or the letter त् is to be prefixed, confer, compare षत्वतुकोरसिद्धः (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given a reference to some preceding word, not necessarily on the same page. . Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50. aādhārādheyabhāva a non-differential relation (अभेदसंसर्ग) between the personal endings तिप् , तस् et cetera, and others and the noun in the nominative case which is the subject of the verbal activity;relation of a thing and its substratum: confer, compare निपातातिरिक्तनामार्थधात्वर्थयोर्भेदान्वयस्य अव्युत्पन्नत्वात्. āśraya (1) relation of dependence; confer, compare अाश्रयात्सिद्धत्वं भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.12 Vārttika (on the Sūtra of Pāṇini). 4; (2) substratum, place of residence; confer, compare गुणवचनानां शब्दानामाश्रयतो लिङ्गवचनानि भवन्ति । शुद्धं वस्त्रम् । शुक्ला शाटी । शुक्लः कम्बलः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). II.2.29. īśvarakānta author of 'Dhātumāla', a short metrical treatise on roots. ekaśeṣa a kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona. kārakavibhaktibalīyastva the dictum that a Kāraka case is stronger than an Upapada case,e. g. the accusative case as required by the word नमस्कृत्य,which is stronger than the dative case as required by the word नमः. Hence the word मुनित्रयं has to be used in the sentence : मुनित्रयं नमस्कृत्य and not the word मुनित्रयाय confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari. 94. kāla notion of time created by different contacts made by a thing with other things one after another. Time required for the utterance of a short vowel is taken as a unit of time which is called मात्रा or कालमात्रा, literally measurement of time; (2) degree of a vowel, the vowels being looked upon as possessed of three degrees ह्रस्व,दीर्घ,& प्लुत measured respectively by one, two and three mātrās; confer, compare ऊकालोSझ्रस्वदीर्घप्लुतः P.I.2.27; (3) time notion in general, expressed in connection with an activity in three ways past (भूत), present (वर्तमान), and future (भविष्यत्) to show which the terms भूता, वर्तमाना and भविष्यन्ती were used by ancient grammarians; cf the words पूर्वकाल, उत्तरकाल; also confer, compare पाणिन्युपज्ञमकालकं व्याकरणम् Kāś. on P. II. 4.21 ; (4) place of recital ( पाठदेश ) depending on the time of recital, confer, compare न परकालः पूर्वकाले पुनः (V.Pr.III. 3) a dictum similar to Pāṇini's पूर्वत्रासिद्धम् P. VIII.2.1. caritārtha which has got already a scope of application; the term is used by commentators in connection with a rule or a word forming a part of a rule which applies in the case of some instances and hence which cannot be said to be ब्यर्थ (superfluous) or without any utility and as a result cannot be said to be capable of allowing some conclusion to be drawn from it according to the dictum ब्यर्थं सज्ज्ञापयति confer, compare अपवादो यद्यन्यत्र चरितार्थस्तर्ह्यन्तरङ्गेण बाध्यते Par. Sek. Pari. 65. tulyādhikaraṇa having got the same substratum; denoting ultimately the same object; expressed in the same case the same as samanadhikarana in the grammar of Panini, confer, compare Kat. II.5.5. dharmin (1) a thing possessed of properties, द्रव्यः confer, compare धर्मशब्देन धर्मी भण्यते Kāśikā of Jayāditya and Vāmana. on P.III.3.77;cf also the common expression धर्मिग्राहकमानात् Par. Sek. on Pari. 55, 66, 79, 82: (2) the same as dharma in rare cases according to the dictum धर्मघर्मिणोरभेदोपचारः e. g. वर्णैकं देहि, पुराणैकं देहि; confer, compare Durghata Vr. on P. II. 1. 49. dhvanita suggested, as opposed to उक्त expressed; the word is found frequently used in the Paribhasendusekhara and other works in connection with such dictums as are not actually made, but indicated in the Mahabhasya. niyama (1) restriction; regulation; binding; the term is very frequently used by grammarians in connection with a restriction laid down with reference to the application of a grammatical rule generally on the strength of that rule, or a part of it, liable to become superfluous if the restriction has not been laid down; confer, compare M.Bh. on I. 1. 3, Kāśikā of Jayāditya and Vāmana. on I. 3.63, VI. 4.11; confer, compare also the frequently quoted dictum अनियमे नियमकारिणी परिभाषा; (2) limitation as contrasted with विकल्प or कामचार; confer, compare अनेकप्राप्तावेकस्य नियमो भवति शेषेष्वनियम; पटुमृदुशुक्लाः पटुशुक्लमृदव इति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2. 34 Vart. 2; (3) a regulating rule; a restrictive rule, corresponding to the Parisamkhya statement of the Mimamsakas, e. g. the rule अनुदात्तङित आत्मनेपदम् P. I.3.12; the grammarians generally take a rule as a positive injunction avoiding a restrictive sense as far as possible; confer, compare the dictum विधिनियमसंभवे विधिरेव ज्यायान्. Par. Sek. Pari. 100; the commentators have given various kinds of restrictions,. such as प्रयोगनियम,अभिधेयनियम,अर्थनियम, प्रत्ययनियम, प्रकृतिनियम, संज्ञानियम et cetera, and others et cetera, and others ; (4) grave accent or anudatta; confer, compare उदात्तपूर्वं नियतम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 9; see नियत (2). paratvanyāya application of the later rule before the former one, according to the dictum laid down by Paanini in the rule विप्रतिषेधे परं कार्यम् P. I. 4.2 ; confer, compare परत्वन्यायो 'न लङ्कितो भवति Sira. Pari. 84, paravipratiṣedha the conflict between two rules (by occurrence together) when the latter prevails over the former and takes place by. Virtue of the dictum विप्रतिषेधे परं कार्यम् P.I. 4.2; confer, compare कथं ये परविप्रतिषेधाः M.Bh. on I.4.2. paribhāṣā an authoritative statement or dictum, helping (1) the correct interpretation of the rules (sūtras) of grammar, or (2) the removal of conflict between two rules which occur simultaneously in the process of the formation of words, (पदसिद्धि), or (3) the formation of correct words. Various definitions of the word परिभाषा are given by commentators, the prominent ones beingपरितो व्यापृतां भाषां परिभाषां प्रचक्षते(न्यास);or, परितो भाष्यते या सा परिभाषा प्रकीर्तिता. The word is also defined as विधौ नियामकरिणी परिभाषा ( दुर्गसिंहवृत्ति ). परिभाषा can also be briefiy defined as the convention of a standard author. Purusottamadeva applies the word परिभाषा to the maxims of standard writers, confer, compare परिभाषा हिं न पाणिनीयानि वचनानि; Puru. Pari. 119; while Haribhaskara at the end of his treatise परिभाषाभास्कर, states that Vyaadi was the first writer on Paribhaasas. The rules तस्मिन्निति निर्दिष्टे पूर्वस्य, तस्मादित्युत्तरस्य and others are in fact Paribhaasa rules laid down by Panini. For the difference between परिभाषा and अधिकार, see Mahabhasya on II.1.1. Many times the writers of Sutras lay down certain conventions for the proper interpretation of their rules, to which additions are made in course of time according to necessities that arise, by commentators. In the different systems of grammar there are different collections of Paribhasas. In Panini's system, apart from commentaries thereon, there are independent collections of Paribhasas by Vyadi, Bhojadeva, Purusottamadeva, Siradeva, Nilakantha, Haribhaskara, Nagesa and a few others. There are independent collections of Paribhasas in the Katantra, Candra, Sakatayana,Jainendra and Hemacandra systems of grammar. It is a noticeable fact that many Paribhasas are common, with their wordings quite similar or sometimes identical in the different systemanuscript. Generally the collections of Paribhasas have got scholiums or commentaries by recognised grammarians, which in their turn have sometimes other glosses or commentaries upon them. The Paribhaasendusekhara of Nagesa is an authoritative work of an outstanding merit in the system of Paninis Grammar, which is commented upon by more than twenty five scholars during the last two or three centuries. The total number of Paribhasas in the diferent systems of grammar may wellnigh exceed 500. See परिभाषासंग्रह. pūrvatrāsiddhavacana the dictum of Panini about rules in his second, third and fourth quarters (Padas) of the eighth Adhyaya being invalid to (viz. not seen by) all the previous rules in the first seven chapters and the first quarter of the eighth as laid down by him in the rule पूर्वत्रासिद्धम् VIII.2.1. The rule पूर्वत्रासिद्धम् is taken also as a governing rule id est, that is अधिकार laying down that in the last three quarters also of his grammar, a subsequent rule is invalid to the preceding rule. The purpose of this dictum is to prohibit the application of the rules in the last three quarters as also that of a subsequent rule in the last three quarters, before all such preceding rules, as are applicable in the formation of a word, have been given effect to; confer, compare एवमिहापि पर्वेत्रासिद्धवचनं अादेशलक्षणप्रतिषेधार्थमुत्सर्गलक्षणभावार्थं च M.Bh. on P. VIII.2.1 Vart. 8. pūrvavipratiṣedha conflict of two rules where the preceding rule supersedes the latter rule, as the arrival at the correct form requires it. Generally the dictum is that a subsequent rule should supersede the preceding one; cf विप्रतिषेधे परं कार्यम् P. I. 4. 2; but sometimes the previous rule has to supersede the subsequent one in spite of the dictum विप्रतिषेधे परम्. The author of the Mahabhasya has brought these cases of the पूर्वविप्रतिषेध, which are, in fact, numerous, under the rule विप्रतिषेधे परं कार्यम् by taking the word पर in the sense of इष्ट 'what is desired '?; confer, compare इष्टवाची परशब्दः । विप्रतिषेधे परं यदिष्टं तद्भवतीति l Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.3; I.2, 5: I. 4.2: II.1.69, IV.1.85et cetera, and others confer, compare also पूर्वविप्रतिषेधो नाम अयं र्विप्रतिषेधे परमित्यत्र परशब्दस्य इष्टवाचित्वाल्लब्धः सूत्रार्थः परिभाषारुपेण पाठ्यते Puru. Pari 108; for details see page 217 Vol. VII Mahabhasya D. E. Society's edition. pratyāsattinyāya or प्रत्यासतिवचन a dictum that a word should, as fair as possible, be construed with the nearest word; confer, compare अनन्तरस्य विधिः प्रतिषेधो वेत्यर्थः प्रतिपत्तिन्यायलभ्यः Sira. Pari. 48. madhyepavāda a rule forming an exception to other general rules being placed between them, one or many of which are placed before and the others afterwards. Such a rule sets aside the previous rules and not the succeeding ones. The statement laying down this dictum is मध्येपवादाः पूर्वान् विधीन् बाधन्ते नोत्तरान् Paribhāṣenduśekhara of Nāgeśa. Pari. 60, also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VI.4.148 Vārttika (on the Sūtra of Pāṇini). 5. yadāgama ( परिभाषा ) short familiar wording for the dictum or Paribhaasaa यदागमास्तद्गुणीभूतास्तद्ग्रहणेन गृह्यन्ते ' Par. Sek. Pari. 11. yuktārohyādi a class of compound words headed by the word युक्तारोही which have their initial vowel accented acute in spite of the general dictum that a compound word except a Bahuvrihi compound word, has its last vowel accented acute: confer, compare Kāśikā of Jayāditya and Vāmana. on P. V I. 2.81. liṅga (1) sign or characteristic mark; generally the mute letter prefixed or suffixed to roots,affixes, or augments and their substitutes with a specific purpose; confer, compare किंचिल्लिङ्गमासज्य वक्ष्यामि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1 Vārttika (on the Sūtra of Pāṇini). 7, अवयवे कृतं लिङ्ग समुदायस्य विशेषकं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.62 Vārttika (on the Sūtra of Pāṇini). 5; (2) proof, evidence ( प्रमाण ); the word is often used in the Paribhāșendușekhara and other works in connection with a rule or part of a rule quoted as an evidence to deduce some general dictum or Paribhāșā; (3) gender; confer, compare लिङ्ग स्त्रीलिङ्गपुंलिङ्गनपुंसकानि Kāś. on P. II. 3. 46; confer, compare also प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम्. Paribhāṣenduśekhara of Nāgeśa. Pari.71.The gender of a word in Sanskrit language does not depend on any specific properties of a thing; it simply depends on the current usage; confer, compare लोकाश्रयत्वाल्लिङ्गस्य which is often quoted in the Mahābhāsya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.36, II.2.29, II.4.12, IV. 1.3, V.3.66, V.4.68, VIII.1.15. For details see Mahābhāșya on P.IV.1. 3 where after a long enlightening discussīon the definition संस्त्यानप्रसवौ लिङ्गम् is given. liṅgaviśiṣṭagrahaṇa inclusion of the feminine form of a word when a word in the masculine gender is used in a rule, for certain operations such as the application of affixes and the like;confer, compare the usual dictum regarding this practice viz. the Paribhāșā प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 71. as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1. 1 Vārttika (on the Sūtra of Pāṇini). 5 to Vārt, 15 for places of the application of the dictum and those of its rejection. liṅgaviśiṣṭaparibhāṣā the dictum to include the feminine form of a word when in a rule the word is used in the masculine gender : प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 71. See लिङ्गविदिाग्रहण. vāsarūpanyāya the dictum of applying optionally any two or more krt affixes to a root if they become applicable at one and the same time, only provided that those affixes are not in the topic of स्त्रियाम् (P.III.3.94 et cetera, and others ) and are not the same in appearance such as ण, अ, क etc , which are the same viz. अ; confer, compare वासरूपेSस्त्रियाम् P.III.1.94; confer, compare also वासरूपन्यायेन ण्वुलपि भावेष्यति M.Bh. on P.III.2.146 Vart.1;confer, compare also M.Bh. on P.III.2.150 Vart. 1, The word वासरूप and वासरूपविधि are also used in the same sense: confer, compare ताच्छीलिका वासरूपेण न भवन्तीति M.Bh. on P.III. 2.150 Vart. 2, as also ताच्छीलिकेषु वासरूपविधिर्नास्ति Par. Sek. Pari. 67. vipratiṣedha confict, opposition; opposition or conflict between two rules of equal strength, which become applicable simultaneously when Pāṇini's dictum विप्रतिषेधे परं कार्यम् applies and the rule mentioned later on, or subsequently, in the Pāṇini's Aṣṭādhyāyī. is allowed to apply: confer, compare विप्रतिषेधे परं कार्यम् P.I.4.2: confer, compare also यत्र द्वौ प्रसङ्गौ अन्यार्थौ एकस्मिन्युगपत् प्राप्नुतः स तुल्यबलविरोधी विप्रतिषेध: Kāś. on P.I. 4.2: confer, compare also विप्रतिषेध उत्तरं बलवदलोपे Vājasaneyi Prātiśākhya. I.159. The dictum of the application of the subsequent rule is adopted only if the conflicting rules are of equal strength; hence, rules which are either nitya, antaraṅga or apavāda, among which each subsequent one is more powerful than the preceding one and which are all more powerful than the पर or the subsequent rule, set aside the पर rule. There is another dictum that when by the dictum about the subsequent rule being more powerful, an earlier rule is set aside by a later rule, the earlier rule does not apply again in that instance, barring a few exccptional cases; confer, compare सकृद्गतौ विप्रतिषेधे यद् वाधितं तद् बाधितमेव | पुनःप्रसङ्गविज्ञानात् सिद्वम् Paribhāṣenduśekhara of Nāgeśa. Pari. 40, 39. veṣāyika (1) pertaining to the word विषय in the sutra विषयो देशे P. IV.2. 52; the term refers to the taddhita affix. affixes prescribed in the sense of ’country' or ’district' (विषय) in P. IV. 2.52-54 as contrasted with नैवासिक affixes prescribed in the sense of 'inhabited district' by P. IV. 2.69-80 (2) one of the three senses of the locative case, viz. the sense 'substratum' of the locative case, which is not physical but which is a topical one, forming an object or aim of an , action as specified by the word 'about'; confer, compare अधिकरणं नाम त्रिप्रकारं व्यापकमौपश्लेषिकं वैषयिकमिति | vyudāsa setting aside of a rule or operation by means of another more powerful rule, or by means of a conventional dictum. śāstrāsiddhatva the supposed invalidity of a rule or a set of rules by virtue of the dictum laid down by Panini in पूर्वत्रासिद्धम् VIII.2.1: confer, compare शास्त्रासिद्धत्वमनेन क्रियेत | एकादेशशास्त्रं तुक्शास्त्रे असिद्धं भवति | M.Bh. on P.VI.1.86 Vart. 5. śruta literally what is actually heard; the word is used in connection with such statements as are made by the authoritative grammarians, Panini and the Varttikakara by their actual utterance or wording, as contrasted with such dictums as can be deduced only from their writings. confer, compare श्रुतानुभितंयोः श्रौतः संबन्धो बलीयान्. Par. Sek Pari. 104. saṃnipātaparibhāṣā the maxim or canvention that an operation which is based upon, or is caused or occasioned by, a relationship between two things cannot break their relation : in short, such an operation as results in breaking the relationship between two things on which it is based, cannot take placcusative case. This dictum is many times followed in grammar in Preventing the application of such rules as are likely to spoil the formation of the correct word; many times, however, this dictum has to be ignored; For details see Pari. Sek. Pari. 86; also| Mahabhasya on P. I. 1.39. saṃprasāraṇa literally extension; the process of changing a semi-vowel into a simple vowel of the same sthana or place of utterance; the substitution of the vowels इ, उ, ऋ and लृ for the semi-vowels य्, व् , र् and ल् respectively; cf इग्यणः संप्रसारणम् P. 1.1.45. The term संप्रसारण is rendered as a 'resultant vowel' or as 'an emergent vowel'. The ancient term was प्रसारण and possibly it referred to the extension of य् and व्, into their constituent parts इ +अ, उ+अ et cetera, and others the vowel अ being of a weak grade but becoming strong after the merging of the subseguent vowel into it exempli gratia, for example confer, compare सर्वत्र प्रसारणिभ्यो ड: P. III. 2.8 Vart.1. For the words taking this samprasarana change, see P. VI. 1 .13 to .19. According to some grammarians the term संप्रसारण is applied to the substituted vowels while according to others the term refers to the operation of the substitution: confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.15. The substitution of the samprasarana vowel is to be given preference in the formation of a word; , confer, compare संप्रसारणं तदाश्रयं च कार्यं बलवत् Pari. Sek. Pari. 1 19. संप्रसारणबलीयस्त्व the relative superior strength of the samprasarana change in comparison with other operations occurring simultaneotisly. The phrase न वा संप्रसारणबलीयस्त्वात् is often used in the Mahabhasya which is based upon the dictum of the superior strength of the samprasarana substitution, which is announced by the writer of the Varttikas; P. VI. 1.17 Vart, 2. , See संप्रसारण. satiśiṣṭa prescribed subsequently; occurring after the preceding has taken place; confer, compare सति शिष्टोपि विकरणस्वरः सार्वधातुकस्वरं न बाधते; although the words सति and शिष्टः are separate still it is habitual to take them combined in an adjectival sense and make the word सतिशिष्ट an adjective to the word स्वर as in the dictum सतिशिष्टस्वरबलीयस्त्वं च P. VI. 1. 158 Vart. 9. sāmānādhikaraṇya standing in apposition; the word is used many times in its literal sense ' having the same substratum.' For instance, in घटं करोति देवदत्तः, the personal ending ति and देवदत्त are said to be समानाधिकरण. The Samanadhikarana words are put in the same case although, the gender and number sometimes differ. See the word समानाधिकरण. sthāna place of articulation; place of the production of sound, which is one of the chief factors in the production of sound; confer, compare अनुप्रदानात् संसर्गात् स्थानात् करणविन्ययात् | जायते वर्णवैशेष्यं परीमाणाच्च पञ्चमात्, T.Pr. XXIII. 2. Generally there are given five places of the production of sound viz. कण्ठ, तालु, मूर्धन् , दन्त and ओष्ठ, respectively for the articulation of guttural, palatal cerebral, dental and labial letters and नासिका as an additional one for the articulation of the nasal consonants ञू, मू,ङू, णू and नू For the Jihvamuliya sound (क ), जिंह्वामूल is given as a specific one. For details and minor differences of views, see Taittirīya Prātiśākhya. III, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) 1.18 to 20,Ṛktantra Prātiśākhya. 2-10; Vājasaneyi Prātiśākhya. I. 65 to 84 and M. Bh, on P. I. 1. 9. (2) place, substratum, which is generally understood as the sense of the genitive case-affix in rules which prescribe substitutes; confer, compare षष्ठी स्थोनोयागा. P. I. 1. 49. sthānaṣaṣṭhī one of the several kinds of the genitive case when it means a place or substratum, see the word स्थान. smṛti an authoritative dictum of an ancient grammarian before the famous author of the Varttika;confer, compare तथा च स्मृतिः श्तिपा शापानुबन्धेन निर्दिष्ट्ं etc, Siradeva Pari. 68. svaritapratijñā the conventional dictum that a particular rule or part of a rule, is marked with the accent स्वरित which enables the grammarians to decide that that rule or that part of a rule is to occur in each of the subsequent Sutras, the limit of continuation being ascertained from convention. It is possible that Panini in his original recital of the Astadhyayi recited the words in the rules with the necessary accents; probably he recited every word, which was not to proceed further, with one acute or with one circumflex vowel, while, the words which were to proceed to the next rule or rules, were marked with an actual circumflex accent ( स्वरित ), or with a neutralization of the acute and the grave accents (स्वरितत्व), that is, probably without accents or by एकश्रुति or by प्रचय; cf स्वरितेनाधिकार: P. I.3.II and the Mahabhasya thereon. svarūpavidhi an operation prescribed for the verbal form of the word and not for such words as possess the meaning of the word; .cf अस्ति कश्चित्पुरुषारम्भः। क: | स्वरूपविधिर्नाम | हन्तेरात्मनेपदमुच्यमानं हृन्तेरेत्र स्यादूधेर्न स्यात् | M.Bh. on P.I.1.56 Vart. 1. In grammar there is a general dictum that in connection with words of a Sutra, unless they are technical terms, the word-forms are to be understood, and not those shown by the sense of the word: confer, compare स्वं रूपं शब्दस्याशब्दसंज्ञा P. I.1.68. This rule has some exceptions; for example in the rule नदीभिश्च P.II.1.20 the various rivers are to be understood and not the word नदी.
tum
svajanaḥ, jñātiḥ, sva, kuṭumbiyaḥ
ātmīyaḥ janaḥ।
svajanasya kalyāṇasya icchayā kṛtaṃ karma samājahitāya na bhavati। / svajanaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava।
tum
mūṣakaḥ, mūṣikaḥ, mūṣaḥ, ākhuḥ, induraḥ, induruḥ, unduraḥ, unduru, giriḥ, girikā, dīnā, vileśayaḥ, vajradantaḥ, dhānyāriḥ, cikkā, kunduḥ, kuhanaḥ, karvaḥ, kācigha, tuṭuma, daharaḥ, vṛṣaḥ, śaṅkumukhaḥ, suṣiraḥ, steyī, muṣmaḥ
jantuviśeṣaḥ-yaḥ gṛhe kṛṣīkṣetre vā bile vasati tathā ca yaḥ gajānanasya vāhanam।
tena mūṣakāṇāṃ hananārtham auṣadhaṃ krītam।
tum
tum baravādyam
vīṇāsadṛśaṃ bṛhattaraṃ tantuvādyam।
mahyaṃ tumbaravādyasya vādanaṃ bahu rocate।
tum
dhātum ūrtiḥ
dhātoḥ mūrtiḥ।
eṣā dhātumūrtiḥ prācīnā asti।
tum
tuvarī, tuvaraḥ, kaṣāya-yāvānalaḥ, rakta-yāvānalaḥ, lohita-kustum buru-dhānyam
sasya-viśeṣaḥ, yasya bījarūpāḥ kaṣāyāḥ yāvānalāḥ bhojane upayujyante।
asmin saṃvatsare tuvaryaḥ sasyaṃ vipulaṃ dṛśyate।
tum
tuvarī, tuvaraḥ, kaṣāya-yāvānalaḥ, rakta-yāvānalaḥ, lohita-kustum buru-dhānyam
dhānya-viśeṣaḥ, kaṣāyo yāvānalaḥ āyurvede asya vātaśamanatva-virecakāditvādayaḥ guṇāḥ proktāḥ।
adya ahaṃ odanena saha tuvarīṃ pacāmi।
tum
kulam, vaṃśaḥ, anvayaḥ, anvavāyaḥ, kuṭumbaḥ, jātiḥ, gotram, pravaram
ekasmāt puruṣād utpannaḥ janasamuhaḥ।
śreṣṭhe kule jāte api śreṣṭhatvaṃ karmaṇā eva labhyate। /yasmin kule tvamutpannaḥ gajastatra na hanyate।
tum
gṛhasthaḥ, jyeṣṭhāśramī, gṛhamedhī, snātakaḥ, gṛhī, gṛhapatiḥ, satrī, gṛhayāyyaḥ, gṛhādhipaḥ, kuṭumbī, gṛhāyanikaḥ
yaḥ gṛheṣu dāreṣu abhiramate।
saḥ gṛhasthaḥ sukhī bhavati yaḥ kuṭumbena saha jīvati।
tum
dhātum aya, dhātvīya, dhātvika
dhātusambandhī।
lohasya ghanatvaṃ dhātumayaṃ lakṣaṇam।
tum
śabdaḥ, dhvaniḥ, svanaḥ, nisvanaḥ, svānaḥ, nisvānaḥ, nādaḥ, ninādaḥ, ninadaḥ, nāditaḥ, anunādaḥ, nirhrādaḥ, saṃhrādaḥ, nirghoṣaḥ, ghoṣaḥ, nighuṣṭam, ravaḥ, rāvaḥ, ārāvaḥ, virāvaḥ, saṃrāvaḥ, āravaḥ, svaraḥ, dhvānaḥ, dhvanaḥ, nidhvānaḥ, svaniḥ, svanitam, kvaṇaḥ, raṇaḥ, kuṇindaḥ, ghuḥ, pratyayaḥ, tum ulaḥ
yaḥ śrutimpannaḥ।
tīvreṇa śabdena tasya ekāgratā bhagnā।
tum
kauṭumbika, pārivārika, svakīya, bandhudāyādīya
parivāreṇa saha svājanya-sambandhena sambaddhaḥ।
dvayoḥ kauṭumbike kalahe asya sakalaḥ parivāraḥ naṣṭaḥ।
tum
kolāhalaḥ, kalakalaḥ, tum ularavaḥ, kālakīlaḥ
dūrāt āgataḥ bahuvidhaḥ avyaktaḥ uccadhvaniḥ।
kolāhalaṃ śrutvā mātā kakṣe agacchat।
tum
kuṭumbahīna
yasya kuṭumbaṃ nāsti।
rāma manoharaḥ kuṭumbahīnaḥ vyaktiḥ।
tum
alābuḥ, alābūḥ, ālābuḥ, tum bī
phalaviśeṣaḥ yaḥ pittaśleṣmāpahaḥ vṛṣyaḥ rūcikaraḥ dhātupuṣṭivardhakaḥ ca asti।
ālāboḥ śākaḥ tasmai rocate।
tum
tum bakaḥ, tum bī
alāboḥ kaṭuprakārakaḥ।
mahyaṃ tumbakasya śākaṃ na rocate।
tum
kuṭumbaḥ, parijanaḥ, abhijanaḥ
ekaparivārasamabandhijanaḥ।
mama kuṭumbaḥ ekatra bhojanaṃ karoti।
tum
saṃyuktakuṭumbam
tad kuṭumbaṃ yasmin sarve sahodarāḥ sakuṭumbam ekatraṃ nivasanti। ;
adhunā saṃyuktakuṭumbasya astitvaṃ mandaṃ mandaṃ naśyati।
tum
durgā, umā, kātyāyanī, gaurī, brahmāṇī, kālī, haimavatī, īśvarā, śivā, bhavānī, rudrāṇī, sarvāṇī, sarvamaṅgalā, aparṇā, pārvatī, mṛḍānī, līlāvatī, caṇaḍikā, ambikā, śāradā, caṇḍī, caṇḍā, caṇḍanāyikā, girijā, maṅgalā, nārāyaṇī, mahāmāyā, vaiṣṇavī, maheśvarī, koṭṭavī, ṣaṣṭhī, mādhavī, naganandinī, jayantī, bhārgavī, rambhā, siṃharathā, satī, bhrāmarī, dakṣakanyā, mahiṣamardinī, herambajananī, sāvitrī, kṛṣṇapiṅgalā, vṛṣākapāyī, lambā, himaśailajā, kārttikeyaprasūḥ, ādyā, nityā, vidyā, śubhahkarī, sāttvikī, rājasī, tāmasī, bhīmā, nandanandinī, mahāmāyī, śūladharā, sunandā, śumyabhaghātinī, hrī, parvatarājatanayā, himālayasutā, maheśvaravanitā, satyā, bhagavatī, īśānā, sanātanī, mahākālī, śivānī, haravallabhā, ugracaṇḍā, cāmuṇḍā, vidhātrī, ānandā, mahāmātrā, mahāmudrā, mākarī, bhaumī, kalyāṇī, kṛṣṇā, mānadātrī, madālasā, māninī, cārvaṅgī, vāṇī, īśā, valeśī, bhramarī, bhūṣyā, phālgunī, yatī, brahmamayī, bhāvinī, devī, acintā, trinetrā, triśūlā, carcikā, tīvrā, nandinī, nandā, dharitriṇī, mātṛkā, cidānandasvarūpiṇī, manasvinī, mahādevī, nidrārūpā, bhavānikā, tārā, nīlasarasvatī, kālikā, ugratārā, kāmeśvarī, sundarī, bhairavī, rājarājeśvarī, bhuvaneśī, tvaritā, mahālakṣmī, rājīvalocanī, dhanadā, vāgīśvarī, tripurā, jvālmukhī, vagalāmukhī, siddhavidyā, annapūrṇā, viśālākṣī, subhagā, saguṇā, nirguṇā, dhavalā, gītiḥ, gītavādyapriyā, aṭṭālavāsinī, aṭṭahāsinī, ghorā, premā, vaṭeśvarī, kīrtidā, buddhidā, avīrā, paṇḍitālayavāsinī, maṇḍitā, saṃvatsarā, kṛṣṇarūpā, balipriyā, tum ulā, kāminī, kāmarūpā, puṇyadā, viṣṇucakradharā, pañcamā, vṛndāvanasvarūpiṇī, ayodhyārupiṇī, māyāvatī, jīmūtavasanā, jagannāthasvarūpiṇī, kṛttivasanā, triyāmā, jamalārjunī, yāminī, yaśodā, yādavī, jagatī, kṛṣṇajāyā, satyabhāmā, subhadrikā, lakṣmaṇā, digambarī, pṛthukā, tīkṣṇā, ācārā, akrūrā, jāhnavī, gaṇḍakī, dhyeyā, jṛmbhaṇī, mohinī, vikārā, akṣaravāsinī, aṃśakā, patrikā, pavitrikā, tulasī, atulā, jānakī, vandyā, kāmanā, nārasiṃhī, girīśā, sādhvī, kalyāṇī, kamalā, kāntā, śāntā, kulā, vedamātā, karmadā, sandhyā, tripurasundarī, rāseśī, dakṣayajñavināśinī, anantā, dharmeśvarī, cakreśvarī, khañjanā, vidagdhā, kuñjikā, citrā, sulekhā, caturbhujā, rākā, prajñā, ṛdbhidā, tāpinī, tapā, sumantrā, dūtī, aśanī, karālā, kālakī, kuṣmāṇḍī, kaiṭabhā, kaiṭabhī, kṣatriyā, kṣamā, kṣemā, caṇḍālikā, jayantī, bheruṇḍā
sā devī yayā naike daityāḥ hatāḥ tathā ca yā ādiśaktiḥ asti iti manyate।
navarātrotsave sthāne sthāne durgāyāḥ pratiṣṭhāpanā kriyate।
tum
karkāruḥ, kuṣmāṇḍaḥ, kuṣmāṇḍī, kuṣmāṇḍakaḥ, kūṣmāṇḍaḥ, kūṣmāṇḍī, kūṣmāṇḍakaḥ, alābuḥ, alābūḥ, ātāvuḥ, tum bī
phalaprakāraḥ yasmāt sūpaṃ śākaṃ vā pācayati।
katipayāya janāya karkāroḥ śākaṃ rocate।
tum
karkāruḥ, kuṣmāṇḍaḥ, kuṣmāṇḍī, kuṣmāṇḍakaḥ, kūṣmāṇḍaḥ, kūṣmāṇḍī, kūṣmāṇḍakaḥ, alābuḥ, alābūḥ, ātāvuḥ, tum bī
latāprakāraḥ yasyāḥ phalāt sūpaṃ śākaṃ vā pācayati।
karṣake karkāruḥ pakvaḥ।
tum
chatrā, avārikā, sugandhi, dhānyakam, dhānyabījam, tum buru, tum barī, kustum buruḥ, kustum barī
upaskaraviśeṣaḥ, kustumbarīkṣupasya vṛttākārabījāni।
prasāde api chatrāḥ upayujyante।
tum
catura, caturaka, nipuṇa, niṣṇa, niṣṇāta, viśārada, paṭu, pravīṇa, prājña, vicakṣaṇa, vidagdha, paṭumati, paṭiṣṭha, paṭīyas, peśala, praṇata, pratīta, aṇuka, abhijña, ullāgha, ṛbhu, ṛbhumat, ṛbhuṣṭhira, ṛbhva, ṛbhvan, ṛbhvas, karaṇa, karmaṭha, karmaṇya, kalāpa, kaliṅga, kalya, kārayitavyadakṣa, kuśala, kuśalin, kṛtakarman, kṛtamukha, kṛtin, kṛtnu, kriyāpaṭu, cheka, chekala, chekāla, tūrṇi, tejīyas, dhīvan, dhīvara, dhṛtvan, dhṛṣu, nadīṣṇa, nayaka, nāgara, nāgaraka, nāgarika, nirgranthaka, nirgranthika, proha, prauṇa, bahupaṭa, budha, budhda, matimat, manasvin, marmajña, vijña, viḍaṅga, vidura, vidvala, śikva, sudhī, suvicakṣaṇa, samāpta
yaḥ cāturyeṇa kāryaṃ karoti।
catureṇa ārakṣakeṇa aparāddhānāṃ ekaḥ saṅghaḥ gṛhītaḥ।
tum
viḍam, rasaśodhanam, lohadrāvī, lohaśleṣaṇaḥ, dhātum āriṇī
khanijakṣāraviśeṣaḥ saḥ kṣāraḥ yaḥ uṣṇagandhakasya strotasaḥ prāpsyate।
viḍāt naikāni rāsāyanikadravyāṇi nirmīyante।
tum
tūmbavīṇā
suṣiravādyaviśeṣaḥ।
tūmbavīṇāyāḥ dhvaniṃ śrutvā bālakāḥ saṃghaṭitāḥ।
tum
rajasvalā, ṛtum atī, ṛtum ati, rajavatī, puṣpavatī
yasyā rajaḥ pravahati।
rajasvalā strī garbhaṃ dhāraṇaṃ kartuṃ śakyate।
tum
chatrakaḥ, dilīraḥ, pālaghnaḥ, bhūsphoṭaḥ, vasārohaḥ, bhuvaḥ, ūrvaṅgam, kandalīkusumam, karakam, kavakam, chatrākam, deśakapaṭum, paṭoṭajam, paṭum
chatraviśeṣaḥ।
mahyaṃ chatrakasya śākaṃ rocate।
tum
pippalīmūlam, caṭikāśiraḥ, granthikam, ṣaḍgranthiḥ, mūlam, kolamūlam, kaṭugranthiḥ, kaṭumūlam, kaṭūṣaṇam, sarvagranthiḥ, patrāḍhyam, virūpam, śoṣasambhavam, sugandhiḥ, granthilam, uṣaṇam
pippalīnāmakalatāyāḥ mūlam।
pippalīmūlam auṣadharūpeṇa upayujyate।
tum
jatum aṇiḥ
rogaviśeṣaḥ।
jatumaṇau śarīre cihnāni bhavanti।
tum
tum baruḥ
ekaḥ gandharvaḥ yaḥ saḍa़gītasya jñātā āsīt।
tumbaruḥ nāradasya śiṣyaḥ āsīt।
tum
rajasvalā, ṛtum atī, puṣpitā, ṛtum atī, kusumavatī, udakyā, madhyamikā, puṣpavatī, puṣpahāsā, avi, dṛṣṭapuṣpā, brahmaghātinī, mlānāṅgī
sā strī yasyāḥ rajaṃ pravahati।
garbhasya dhāraṇāya akṣamā rajasvalā janaiḥ pīḍitā।
tum
sārathiḥ, rathakuṭumbaḥ, rathakuṭumbikaḥ, rathakuṭumbī, rathavāhakaḥ, prājakaḥ, yugyavāhaḥ, yuñjānaḥ, dhūrṣad
yaḥ turagarathaṃ cālayati।
sārathiḥ aśvaṃ turagarathe badhnāti।
tum
khārtūmanagaram
sūḍānadeśasya rājadhānī।
khārtūmanagaraṃ śvetā nāīlanadī tathā nīlā nāīlanadī ityetayoḥ saṅgame sthitam।
tum
tum akuranagaram
karnāṭakarājye vartamānam ekaṃ nagaram।
bhavatī kimarthaṃ tumakuranagaraṃ gantum icchati।
tum
tum akuramaṇḍalam
karnāṭakarājye vartamānam ekaṃ maṇḍalam।
tumakuramaṇḍalasya mukhyālayaḥ tumakuranagare asti।
tum
utkrośaḥ, ākrośaḥ, tum ulam, kolāhalaḥ, kalakalaḥ, ravaḥ, rāvaḥ, praṇādaḥ, krośaḥ, udghoṣaḥ, ārtanādaḥ
cītkāreṇa udbhūtaḥ śabdaḥ।
mahilāyāḥ utkrośaṃ śrutvā sarve janāḥ tām adhāvan ।
tum
kuṭumbam
ārambhikaḥ sāmājikaḥ vargaḥ yasmin pitṝṇāṃ tathā teṣāṃ putrāṇāṃ samāveśaḥ bhavati।
udyogaprāpteḥ anantaraṃ saḥ pitarau vismṛtya kuṭumbasya viṣaye eva cintayati।
tum
strīgavī, dhenuḥ, tum bā, nilimpā, rohiṇī, payasvinī
payoyuktā gauḥ।
rāmeṇa strīgavī krītā।
tum
tum buruḥ
gandharvaviśeṣaḥ।
tumburoḥ varṇanaṃ purāṇeṣu prāpyate।
tum
bāndhavyam, kauṭumbam
ekasmin eva kule utpannena sthāpitaḥ sambandhaḥ।
pitāputrayoḥ bāndhavyaṃ bhavati।
tum
kuṭumbaḥ, kuṭumbam
ekasyaiva puruṣasya vaṃśajāḥ।
tasya parivāre ekatā asti।
tum
kuṭumbam
kuṇḍalyā: dvitīyasthānam ।
kuṭumbam jyotiṣagranthe samullikhitam
tum
kuṭumbaka:
bhūtṛṇam ekam ।
varṣākāle sarvatra kuṭumbakāḥ udgacchanti
tum
kuṭumbam
kuṇḍalyā: dvitīyasthānam ।
kuṭumbam jyotiṣagranthe samullikhitam
tum
kuṭumbakaḥ
bhūtṛṇam ekam ।
varṣākāle sarvatra kuṭumbakāḥ udgacchanti
tum
ketum atī
ekaḥ pradeśaḥ ।
ketumatyāḥ varṇanaṃ kośe vartate
tum
ketum atī
sumālinaḥ patnī ।
ketumatyāḥ varṇanaṃ rāmāyaṇe samupalabhyate/sumālino'pi bhāryāsīt pūrṇacadranibhānanā nāmnā ketumatī rāma prāṇebhyo'pi garīyasī॥
tum
ketum ān
ekaḥ parvataḥ ।
ketumataḥ ullekhaḥ bauddhasāhitye samupalabhyate
tum
kuṭumbam
kuṇḍalyā: dvitīyasthānam ।
kuṭumbam jyotiṣagranthe samullikhitam
tum
kuṭumbakaḥ
bhūtṛṇam ekam ।
varṣākāle sarvatra kuṭumbakāḥ udgacchanti
tum
ketum atī
ekaḥ pradeśaḥ ।
ketumatyāḥ varṇanaṃ kośe vartate
tum
ketum atī
sumālinaḥ patnī ।
ketumatyāḥ varṇanaṃ rāmāyaṇe samupalabhyate/sumālino'pi bhāryāsīt pūrṇacadranibhānanā/nāmnā ketumatī rāma prāṇebhyo'pi garīyasī
tum
ketum ān
ekaḥ parvataḥ ।
ketumataḥ ullekhaḥ bauddhasāhitye samupalabhyate
tum
ketum ālāḥ
ekaḥ janasamūhaḥ ।
ketumālāḥ harivaṃśe ullikhitāḥ santi
tum
krūrakarmā, kaṭutum binī
ekaḥ vṛkṣakaḥ ।
krūrakarmaṇaḥ ullekhaḥ kośe vartate
tum
kroṣṭumānaḥ
ekaḥ puruṣaḥ ।
kroṣṭumānasya varṇanaṃ kośe vartate
tum
kroṣṭumāyaḥ
ekaḥ puruṣaḥ ।
kroṣṭumāyasya varṇanaṃ kośe vartate
tum
sarasvatīkuṭumbaḥ
ekaḥ kaviḥ ।
sarasvatīkuṭumbasya ullekhaḥ vivaraṇapustikāyām asti
tum
ketum ān
vāsudevasya patnyāḥ sunandāyāḥ prāsādaḥ ।
ketumataḥ ullekhaḥ harivaṃśe prāpyate
tum
ketum ālāḥ
ekaḥ janasamūhaḥ ।
ketumālāḥ harivaṃśe ullikhitāḥ santi
tum
krūrakarmā, kaṭutum binī
ekaḥ kṣupaḥ ।
krūrakarmaṇaḥ ullekhaḥ kośe vartate
tum
kroṣṭumānaḥ
ekaḥ puruṣaḥ ।
kroṣṭumānasya varṇanaṃ kośe vartate
tum
kroṣṭumāyaḥ
ekaḥ puruṣaḥ ।
kroṣṭumāyasya varṇanaṃ kośe vartate
tum
kumbhatum bī , gandhabahulā , gopālī , gorakṣadugdhā , dīrghadaṇḍī, sarpadaṇḍī , sudaṇḍikā, citralā , dīrgha-daṇḍī, pañca-parṇikā
naikeṣāṃ kṣupānāṃ nāmaviśeṣaḥ ।
gorakṣī nāmnā prasiddhāḥ naike kṣupāḥ santi
tum
kaṭumbharā
ekaḥ kṣupaḥ ।
kaṭumbharāyāḥ ullekhaḥ koṣe asti
tum
tum iñjaḥ
ekaḥ puruṣaḥ ।
tumiñjayasya ullekhaḥ taittariyasaṃhitāyāṃ vartate
tum
tum baraḥ
ekaḥ janasamuhaḥ ।
tumbarasya ullekhaḥ harivaṃśe vartate
tum
tum bavanaḥ
ekaṃ sthānam ।
tumbavanasya ullekhaḥ varāhamihireṇa kṛtaḥ
tum
tum bumaḥ
ekaḥ vaṃśaḥ ।
tumbumasya ullekhaḥ mahābhārate vartate
tum
paṭumān
ekaḥ rājaputraḥ ।
paṭumataḥ ullekhaḥ viṣṇupurāṇe asti
tum
tum iñjaḥ
ekaḥ puruṣaḥ ।
tumiñjayasya ullekhaḥ taittiriyasaṃhitāyāṃ vartate
tum
tum baraḥ
ekaḥ janasamuhaḥ ।
tumbarasya ullekhaḥ harivaṃśe vartate
tum
tum bavanam
ekaṃ sthānam ।
tumbavanasya ullekhaḥ varāhamihireṇa kṛtaḥ
tum
tum bumaḥ
ekaḥ vaṃśaḥ ।
tumbumasya ullekhaḥ mahābhārate vartate
tum
kavāṭavakram, kavāṭa-veṭum, kavāḍa-veṇṭuyā
ekaḥ kṣupaḥ ।
kavāṭavakrasya ullekhaḥ kośe vartate