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 confer, compare Kāśikā of Jayāditya and Vāmana. exempli gratia, for example confer, compare exempli gratia, for example et cetera, and others confer, compare exempli gratia, for example confer, compare Kāśikā of Jayāditya and Vāmana. 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 hetum at the activity of the causal agent to express which a root has the affix णिच् added to it: confer, compare Kāśikā of Jayāditya and Vāmana. 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. exempli gratia, for example id est, that is confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). Paribhāṣenduśekhara of Nāgeśa. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Paribhāṣenduśekhara of Nāgeśa. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). Vārttika (on the Sūtra of Pāṇini). Vārttika (on the Sūtra of Pāṇini). et cetera, and others Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. Vārttika (on the Sūtra of Pāṇini). confer, compare 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). aprayeāga (1) non-employment of a word in spite of the meaning being available: confer, compare confer, compare Vārttika (on the Sūtra of Pāṇini). artha (1) literally confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) confer, compare confer, compare Vājasaneyi Prātiśākhya. id est, that is confer, compare confer, compare 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's Aṣṭādhyāyī. confer, compare a reference to some preceding word, not necessarily on the same page. aādhārādheyabhāva a non-differential relation (अभेदसंसर्ग) between the personal endings तिप् , तस् et cetera, and others confer, compare āśraya (1) relation of dependence; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 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 confer, compare confer, compare feminine. feminine. masculine gender. Pāṇini's Aṣṭādhyāyī. 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 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 confer, compare confer, compare confer, compare 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 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 dharmin (1) a thing possessed of properties, द्रव्यः confer, compare Kāśikā of Jayāditya and Vāmana. confer, compare 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 Kāśikā of Jayāditya and Vāmana. confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare et cetera, and others et cetera, and others confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) 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 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 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 manuscript. 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 confer, compare 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). et cetera, and others confer, compare pratyāsattinyāya or प्रत्यासतिवचन a dictum that a word should, as fair as possible, be construed with the nearest word; confer, compare 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. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). 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. 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 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). confer, compare confer, compare Paribhāṣenduśekhara of Nāgeśa. confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 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 Paribhāṣenduśekhara of Nāgeśa. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Vārttika (on the Sūtra of Pāṇini). 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. 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 confer, compare confer, compare confer, compare confer, compare 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. confer, compare confer, compare confer, compare Vājasaneyi Prātiśākhya. confer, compare Paribhāṣenduśekhara of Nāgeśa. veṣāyika (1) pertaining to the word विषय in the sutra विषयो देशे P. IV.2. 52; the term refers to the taddhita affix. confer, compare 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 śruta literally confer, compare 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. saṃprasāraṇa literally et cetera, and others exempli gratia, for example confer, compare confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). confer, compare satiśiṣṭa prescribed subsequently; occurring after the preceding has taken place; confer, compare 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 Taittirīya Prātiśākhya. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) Ṛktantra Prātiśākhya. Vājasaneyi Prātiśākhya. confer, compare 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 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
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
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