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2 results for atyayaḥ
     
Devanagari
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ārdhadhātukamf(ā-)n. (fr. ardha-dhātu-),"applicable to the shorter form of the verbal base", a technical N. given to the terminations of the perfect tense and bened. and to any Pratyaya (q.v) except the personal terminations of the conjugational tenses in P. and A1., and except the pratyaya-s which have the anubandha- ś- View this entry on the original dictionary page scan.
luk(prob. fr. luñc-), and gram. term to express "the dropping out"or,"disappearance"of pratyaya-s or affixes (the symbols luk-, lup-,and ślu-are distinguished from lopa-, q.v,and are called lumat-,as containing the syllable lu-).
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"atyayas" has 7 results.
     
pratyayasvaraan accent caused by virtue of the affix which is added; confer, compare यथैव हि निपातनस्वरः प्रकृतिस्वरं बाधेत एवं प्रत्ययस्वरमपि बाधेत । लतिशिष्टत्वाप्रत्ययस्वरो भविष्यति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.I 56 Vart. 23.
ārdhadhātukaa term used in contrast to the term सार्वधातुक for such verbal and kṛt affixes, as are not personal endings of verbs nor marked with the mute letter श् confer, compare तिङ्शित् सार्वधातुकम् । आर्धधातुकं शेषः। P.III.4.113 and 114. The personal endings of verbs in the perfect tense and the benedictive mood are termed ārdhadhātuka, confer, compare P. III. 4.115, 116; while both the terms are promiscuously found utilised in the Vedic Literature; confer, compare P. III. 4. 117. The main utility of the ārdhadhātuka term is the augment इ ( इट् ) to be prefixed to the ārdhadhātuka affixes. The term आर्धधातुका was in use in works of the old Vaiyākaraṇas; confer, compare अथवा आर्धधातुकासु इति वक्ष्यामि कासु आर्धधातुकासु । उक्तिषु युक्तिषु रूढिषु प्रतीतिषु श्रुतिषु संज्ञासु M.Bh. on II. 4.35. It cannot be said how the term ārdhadhātuka originatedition Probably such affixes or pratyayas, like the kṛt affixes generally, as could be placed after certain roots only were called ārdhadhātuka, as contrasted with the verbal and the present participle affixes which were termed sārvadhātuka on account of their being found in use after every root.
goṣṭhaca taddhita affix.affix applied to words like गो and others in the sense of 'a place'; confer, compare गेष्ठजादयः स्थानादिषु पशुनाम। पशुनामादिभ्य उपसंख्यानम् | गवां स्थानं गोगोष्ठम्, अश्वगोष्ठम्: महिषीगोष्ठम् Kāśikā of Jayāditya and Vāmana.on P.1. varia lectio, another reading,2.29 It is very likely that words like गोष्ठ, दघ्न and others were treated as pratyayas by Panini and katyayana who followed Panini, because they were found always associated with a noun preceding them and never independently.
pūraṇaan ordinal numeral; literally the word means completion of a particular number ( संख्या ); confer, compare येन संख्या संख्यानं पूर्यते संपद्यते स तस्याः पूरणः । एकादंशानां पूरणः एकादशः । Kas, on P.V. 2.48. The word is used also in the sense of an affix by the application of which the particular number ( संख्या ) referring to an object, is shown as complete; confer, compare यस्मिन्नुपसंजाते अन्या संख्या संपद्यते स प्रत्ययार्थः Kāśikā of Jayāditya and Vāmana. on P. V.2.48. These Purana pratyayas are given in P. V. 2. 48-58, confer, compare पूरणं नामार्थः । तमाह Xतीयशव्दः । अतः पूरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.3. The word also means 'an ordinal number'; confer, compare पूरणगुणसुहितार्थसदव्ययतव्यसमानाधिकरणेन P.II.2.11.
pratyayaaffix, suffix, a termination, as contrasted with प्रकृति the base; confer, compare प्रत्याय्यते अर्थः अनेन इति प्रत्ययः; confer, compare also अर्थे संप्रत्याययति स प्रत्ययः M.Bh. on III. 1.l Vart. 8; The word प्रत्यय is used in the Pratisakhya works in the sense of 'following' or 'that which follows', e. g. स्पर्शे चोषः प्रत्यये पूर्वपद्यः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 30 which is explained by Uvvata as उषः इत्ययं ( शब्दः ) पूर्वपदावयवः सन् स्पर्शे प्रत्यये परभूते इति यावत्; रेफिसंज्ञो भवति; Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.30; confer, compare प्रत्येति पश्चादागच्छति इति प्रत्ययः परः Taittirīya Prātiśākhya.V. 7; cf also V. Pr, III. 8. Pratyaya or the suffix is generally placed after the base; cf, प्रत्ययः, परश्च P. III. I. 1,2; but sometimes it is placed before the base; e. g. बहुपटुः confer, compare विभाषा सुपो बहुच् पुरस्तात्तु P. V. 3.68. The conjugational signs (शप् , श्यन् et cetera, and others), the signs of tenses and moods ( च्लि, सिच् , स्य, ताम् et cetera, and others) and the compound endings(समासान्त) are all called pratyayas according fo Panini's grammar, as they are all given in the jurisdiction(अधिकार) of the rule प्रत्ययः III.1.1, which extends upto the end of the fifth chapter ( अध्याय ). There are six main kinds of affixes given in grammar सुप्प्रत्यय, तिङ्प्रत्यय, कृत्प्रत्यय , तद्धितप्रत्यय, धातुप्रत्यय (exempli gratia, for example in the roots चिकीर्ष, कण्डूय et cetera, and others) and स्त्रीप्रत्यय. The word प्रत्यय is used in the sense of realization, in which case the root इ in the word त्यय means'knowing' according to the maxim सर्वे गत्यर्था ज्ञानार्थाः; confer, compare मन्त्रार्थप्रत्ययाय Nirukta of Yāska.I.15.
vikaraṇaan affix placed between a root and the personal ending, for showing the specific tense or mood or voice to convey which, the personal ending is applied; e. g. the conjugational signs शप् , श्यन् , श्रु, श, श्नम्, उ, श्ना and यक्, आम् , as also स्य, तास् , सिप् , अाम् and च्लि with its substitutes. Although the term विकरण is used by ancient grammarians and freely used by the Mahabhsyakara in connection with the affixes, mentioned in the sutras of Panini, such as शप् , श्यन् and others, the term is not found in the Sutras of Panini. The vikaranas are different from the major kinds of the regular affixes तिङ्, कृत्य and other similar ones. The vikaranas can be called कृत्; so also, as they are mentioned in the topic (अधिकार) of affixes or Pratyayas,they hold the designation ' pratyaya '. For the use of the word विकरण see M.Bh. on P. I.3. 12, III, 1.31 and VI. 1.5. The term विकरण is found . in the Yājñavalkya Siksa in the sense of change, ( confer, compare उपधारञ्जनं कुर्यान्मनोर्विकरणे सति ) and possibly the ancient grammarians used it in that very sense as they found the root कृ modified as करु or कुरु, or चि as चिनु, or भू as भव before the regular personal endings तिप् , तस् et cetera, and others
hemacandraa Jain sage and scholar of remarkable erudition in the religious works of the Jainas as also in several Shastras. He was a resident of Dhandhuka in Gujarat, who, like Sankarācārya took संन्यासदीक्षा at a very early age and wrote a very large number of original books and commentaries, the total number of which may well nigh exceed fifty, during his long life of eighty-four years ( 1088 to ll 2 ). He stayed at AnhilavalaPattana in the North Gujarat and was patronised with extreme reverence by King Kumarapala who in fact, became his devoted pupil. Besides the well-known works on the various Shastras like Kavyanusasana, Abhidhanacintamani, Desinamamla, Yogasastra, Dvyasrayakavya, Trisastisalakapurusacarita and others which are well-known, he wrote a big work on grammar called सिद्धहेमचन्द्र by him,but popularly known by the name हेमव्याकरण or हैमशब्दानुशासन The , work consists of eight books or Adhyayas, out of which the eighth book is devoted to prakrit Grammar, and can be styled as a Grammar of all the Prakrit dialects. The Sanskrit Grammar of seven chapters is based practically upon Panini's Astadhyayi, the rules or sutras referring to Vedic words or Vedic affixes or accents being entirely omittedThe wording of the Sutras is much similar to that of Panini; at some places it is even identical. The order of the treatment of the subjects in the सिद्धहैम. शब्दानुशासनमृत्र is not, however, similar to that obtaining in the Astadhyayi of Panini. It is somewhat topicwise as in the Katantra Vyakarana. The first Adhyaya and a quarter of the second are devoted to Samjna, Paribhasa and declension; the second pada of the second Adhyaya is devoted to karaka, while the third pada of it is devoted to cerebralization and the fourth to the Stripratyayas.The first two Padas of the third Adhyaya are devoted to Samasas or compound words, while the last two Padas of the third Adhyaya and the fourth Adhyaya are devoted to conjugation The fifth Adhyaya is devoted to verbal derivatives or krdanta, while the sixth and the seventh Adhyayas are devoted to formations of nouns from nouns, or taddhita words. On this Sabda nusasana, which is just like Panini's Astadhyayi, the eighth adhyaya of Hemacandra being devoted to the grammar of the Arsa language similar to Vedic grammar of Panini, Hemacandra has himself written two glosses which are named लधुवृति and वृहृदवृत्ति and the famous commentary known as the Brhannyasa. Besides these works viz the हैमशब्दानुशासन, the two Vrttis on it and the Brhannyasa, he has given an appendix viz the Lingnusasana. The Grammar of Hemacandra, in short, introduced a new system of grammar different from, yet similar to, that of Panini, which by his followers was made completely similar to the Paniniya system by writing works similar to the Siddhantakaumudi, the Dhatuvrtti, the Manorama and the Paribhasendusekhara. हेमहंसगणि a grammarian belonging to the school of Hemacandra, who lived in the fifteenth century and wrote a work on Paribhasas named न्यायसंग्रह, on which he himself wrote a commentary called न्यायार्थमञ्जूषा and another one called by the name न्यास.
     Wordnet Search "atyayaḥ" has 12 results.
     

atyayaḥ

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, tumulaḥ   

yaḥ śrutimpannaḥ।

tīvreṇa śabdena tasya ekāgratā bhagnā।

atyayaḥ

prasthānam, prayāṇam, gamanam, apagamaḥ, vyapagamaḥ, vigamaḥ, apāyaḥ, apayānam, samprasthānam, apāsaraṇam, apasaraṇam, apakramaḥ, apakramaṇam, utkramaṇam, atyayaḥ, nirgamaḥ, visargaḥ, viyogaḥ   

ekasmāt sthānāt anyasthāne yānasya kriyā।

rāmasya vanāya prasthānam duḥkhakārakam।

atyayaḥ

mṛtyuḥ, maraṇam, nidhanam, pañcattvam, pañcatā, atyayaḥ, antaḥ, antakālaḥ, antakaḥ, apagamaḥ, nāśaḥ, nāśa, vināśaḥ, pralayaḥ, saṃsthānam, saṃsthitiḥ, avasānam, niḥsaraṇam, uparatiḥ, apāyaḥ, prayāṇam, jīvanatyāgaḥ, tanutyāgaḥ, jīvotsargaḥ, dehakṣayaḥ, prāṇaviyogaḥ, mṛtam, mṛtiḥ, marimā, mahānidrā, dīrghanidrā, kālaḥ, kāladharmaḥ, kāladaṇḍaḥ, kālāntakaḥ, narāntakaḥ, diṣṭāntakaḥ, vyāpadaḥ, hāndram, kathāśeṣatā, kīrtiśeṣatā, lokāntaratā   

bhavanasya nāśaḥ- athavā śarīrāt prāṇanirgamanasya kriyā।

dhruvo mṛtyuḥ jīvitasya।

atyayaḥ

kṣayaḥ, vyayaḥ, hāniḥ, apāyaḥ, kṣatiḥ, apacayaḥ, nāśaḥ, apacitiḥ, upakṣayaḥ, parikṣayaḥ, saṃkṣayaḥ, kṣiyā, atyayaḥ   

vyāpāre arthasya apāgamaḥ।

asmin vyāpāre vyayaḥ jātaḥ।

atyayaḥ

vināśaḥ, nāśaḥ, dhvaṃsaḥ, pradhvaṃsaḥ, vidhvaṃsaḥ, kṣayaḥ, lopaḥ, vilopaḥ, vilopanam, praṇāśaḥ, sādanam, sūdanam, pralayaḥ, saṃhāraḥ, apāyaḥ, atyayaḥ, lopaḥ, samucchedaḥ   

kasyāpi vastunaḥ astitvasya samāptiḥ।

vināśe kāle buddhiḥ viparītā bhavati।

atyayaḥ

śapathaḥ, divyam, satyam, samayaḥ, pratyayaḥ, abhīṣaṅgaḥ, abhiṣaṅgaḥ, parigrahaḥ, kriyā, śāpaḥ, śapaḥ, śapanam, abhiśāpaḥ, pariśāpaḥ   

dṛḍhaniścayātmakaṃ vacanam।

bhoḥ śapathaḥ asti na kimapi kathitaṃ mayā।

atyayaḥ

āpad, saṃkaṭam, vipad, kṛcchram, atyayaḥ   

vipattisadṛśā sthitiḥ।

tena svasya prāṇān āpadi kṣiptvā jale patitaḥ bālakaḥ rakṣitaḥ।

atyayaḥ

pratyayaḥ   

vyākaraṇaśāstrānusāreṇa saḥ varṇaḥ yaḥ kasyāpi dhātunaḥ prātipadikasya vā ante saṃyujya tasmin arthaviśeṣatāṃ dyotayati।

sundara iti prātipadikena saha tā iti pratyayasya saṃyogena sundaratā iti śabdaḥ bhavati।

atyayaḥ

śarat, śaratkāla, śāradā, kālaprabhātaḥ, kālaprabhātam, varṣāvasānaḥ, meghāntaḥ, prāvṛḍatyayaḥ   

aśvinakārttikamāsadvayasya ṛtuḥ।

daśaharā tathā ca dīpotsavaḥ śaradi prārcanti।

atyayaḥ

aśraddhā, anāsthā, aviśvāsaḥ, apratyayaḥ, aviśrambhaḥ   

āsthāyāḥ śraddhāyāḥ vā abhāvaḥ।

aśraddhayā kṛtā pūjā saphalā na bhavati।

atyayaḥ

viśvāsaḥ, śraddhā, āśābandhaḥ, pratyayaḥ, viśrambhaḥ, āśvāsaḥ, nyāsaḥ   

anyasya kṛte anyena saha vā kimapi kāryaṃ sahajatayā kartuṃ śaknomi iti manasi vartamānaḥ bhāvaḥ।

bādaśāhasya viśvāsasya saḥ durupayogam akarot।

atyayaḥ

śraddhā, viśvāsaḥ, pratyayaḥ, viśrambhaḥ, āśvāsaḥ   

kasminnapi kriyamāṇaṃ saṃpratyayanam।

rāmanāmni śraddhā eva manuṣyam asmāt jagataḥ mocayati।









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