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WordReferenceGenderNumberSynonymsDefinition
atiriktaḥ3.1.74MasculineSingularsamadhika
javanaḥ2.8.46MasculineSingularjavādhika
kattṛṇamNeuterSingularpauram, saugandhikam, dhyāmam, devajagdhakam, rauhiṣam
kṣīram3.3.190NeuterSingularadhikam, upari, puraḥ
nīvī2.9.81FeminineSingularadhikam, ‍phalam
rasāñjanam2.9.102NeuterSingulargandhika, saugandhika
śastrājīvaḥ2.8.69MasculineSingular‍kāṇḍapṛṣṭhaḥ, āyudhīyaḥ, āyudhika
vārtāvahaḥ2.10.15MasculineSingular‍vaivadhika
saugandhikamNeuterSingularkahlāramwhite water lily
pāraśvadhika2.8.71MasculineSingular
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Devanagari
BrahmiEXPERIMENTAL
ayutamfn. Name of a son of rādhika- View this entry on the original dictionary page scan.
jaṭilam. Name of a woman (with the patronymic gautamī-;mother-in-law of rādhikā- ;said to have had 7 husbands) View this entry on the original dictionary page scan.
kucumāram. Name of the author of the aupaniṣadādhikaraṇa-. View this entry on the original dictionary page scan.
lalitam. of a gopī- (identified with durgā- and rādhikā-) View this entry on the original dictionary page scan.
saṃgatif. (in the pūrva-mīmāṃsā-) one of the 5 members (Avayavas) of an adhikaraṇa- View this entry on the original dictionary page scan.
śauṇḍikam. a distiller and vendor of spirituous liquors (considered as a mixed caste; according to to some"the son of a kaivarta- and a gāndhika- woman"; according to to others "the son of a niṣṭhya- and a śūdra- woman") View this entry on the original dictionary page scan.
uttaran. (in the mīmāṃsā- philosophy) the answer (the fourth member of an adhikaraṇa- or case) View this entry on the original dictionary page scan.
viṣayam. (in philosophy) the subject of an argument, category, general head (one of the 5 members of an adhikaraṇa- [q.v.] , the other 4 being viśaya-or saṃśaya-, pūrva-pakṣa-, uttara-pakṣa-or siddhānta-,and saṃgati-or nirṇaya-) View this entry on the original dictionary page scan.
     Apte Search  
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adhikaraṇam अधिकरणम् [कृ-ल्युदट्] 1 Placing at the head of, appointing &c. -2 Relation, reference, connection; रामाधिकरणाः कथाः Rām. referring to. -3 (In gram.) Agreement, concord, government or grammatical relation (as of subject and predicate &c.); तत्पुरुषः समानाधिकरणः कर्मधारयः P.1.2.42 having the members (of the compound) in the same relation or apposition; समानाधिकरणो or व्यधिकरणो बहुर्व्रीहिः; पीताम्बरः, चक्रपाणिः &c. -4 A receptacle or subject, technically substratum ज्ञानाधिकरणम् आत्मा T. S. the soul is the substratum of knowledge. -5 Location, place, the sense of the locative case; आधारोधिकरणम् P.1.4.45; कर्तृकर्म- व्यवहितामसाक्षाद्धारयत् क्रियाम् । उपकुर्वत् क्रियासिद्धौ शास्त्रेधिकरणं स्मृतम् ॥ Hari; as गेहे स्थाल्यामन्नं पचति. -6 A topic, subject; section, article or paragraph; a complete argument treating of one subject; A chapter in Kauṭilīya Arthaśāstra. e. g. प्रथमाधिकरणम् the Sūtras of Vyāsa and Jaimini are divided into Adhyāyas, the Adhyāyas into Pādas and the Pādas into Adhikara-ṇas or sections. (According to the Mīmāṁsakas a complete Adhikaraṇa consists of five members : विषय the subject or matter to be explained, विशय or संशय the doubt or question arising upon that matter, पूर्वपक्ष the first side or prima facie argument concerning it, उत्तर or उत्तरपक्ष or सिद्धान्त the answer or demonstrated conclusion, and संगति pertinency or relevancy, or (according to others निर्णय the final conclusion); विषयो विशयश्चैव पूर्वपक्षस्तथोत्तरम् । निर्णयश्चैति सिद्धान्तः शास्त्रे$धिकरणं स्मृतम् ॥ The Vedāntins put संगति in th 3 rd place, and सिद्धान्त last; तत्र एकैकमधिकरणं पञ्चावयवम्, विषयः संदेहः संगतिः पूर्वपक्षः सिद्धान्तश्च. Generally speaking, the five members may be विषय, संशय, पूर्वपक्ष, उत्तरपक्ष and सिद्धान्त or राद्धान्त). -7 Court of justice, court, tribunal; स्वान्दोषान् कथयन्ति नाधिकरणे Mk.9.3; ˚रणे च साधनम् Dk.4. -8 Stuff, material; विप्रतिषिद्धं चानधिकरणवाचि P.II.4.13 (अद्रव्यवाचि); अधिकरणै ˚एतावत्त्वे च P.II.4.15 fixed number of things, as दश तन्तोष्ठः Sk. -9 A claim, Bhāg, 5.1.16. -1 Supremacy. -11 A government department; सर्वाधिकरणरक्षणम् Kau. A.4. -12 A gathering place प्रत्यक्षाश्च परोक्षाश्च सर्वाधिकरणेष्वथ । वृत्तेर्भरतशार्दूल नित्यं चैवान्ववेक्षणम् ॥ Mb.12.59.68. -13 A department; अश्वागारान् गजागारान् बलाधिकरणानि च Mb.12. 69.54. -णी One who superintends. -Comp. -भोजकः a court-dignitary, a judge, भीतभीता अधिकरणभोजकाः Mk.9. -मण्डपः court or hall of justice. अधिकरणमण्डपस्य मार्गमादेशय Mk.9. -लेखकः a. official recorder or scribe, who drew up sale-deeds and other documents after getting the land measured in his presence; RT.VI.38. -विचालः [अधिकरणस्य विचालः अन्यथाकरणम्] changing the quantity of any thing, increasing or decreasing it so many times; ˚विचाले च P.V.3.43; द्रव्यस्य संख्यान्तरापादने संख्याया धा स्यात्; एकं राशिं पञ्चधा कुरु Sk. -सिद्धान्तः a conclusion which involves others.
uttara उत्तर a. [उद्-तरप्] 1 Being or produced in the north, northern (declined like a pronoun). -2 Upper, higher P.I.1.34 (opp. अधर); उत्तरे-अधरे दन्ताः Śat. Br.; अवनतोत्तरकायम् R.9.6; P.II.2.1. -3 (a) Later-latter, following, subsequent (opp. पूर्व); पूर्वमेघः, उत्तरमेघः, ˚मीमांसा; उत्तरार्धः &c. ˚रामचरितम् later adventures of Rāma U.1.2; पूर्वः उत्तरः former-latter H.1.9; एतानि मान्यस्थानानि गरीयो यद्यदुत्तरम् Ms.2.136. (b) Future; concluding; ˚कालः subsequent time; ˚फलम्; ˚वचनम् a reply. -4 Left (opp. दक्षिण). -5 Superior, chief, excellent; dominant, power- ful. आनयेङ्गुदिपिण्याकं चीरमाहर चोत्तरम् Rām.2.13.2; वाद्यमानेषु तूर्येषु मल्लतारोत्तरेषु च Bhāg.1.42.36. -6 Exceeding, transgressing, beyond; तर्कोत्तराम् Mv.2.6. -7 More, more than (generally as the last member of a comp. with numerals); षडुत्तरा विंशतिः 26; अष्टोत्तरं शतं 18; दशनागबलाः केचित् केचिद्दशगुणोत्तराः Rām.5.43.22. -8 Accompanied or attended with, full of, consisting chiefly of, followed by (at the end of comp.); राज्ञां तु चरितार्थता दुःखोत्तरैव Ś.5; चषकोत्तरा R.7.49; अस्रोत्तर- मीक्षिताम् Ku.5.61; उत्सवोत्तरो मङ्गलविधिः Dk.39,166; K.311; H.1.15; प्रवाल ˚पुष्पशय्ये R.6.5 over spread with; धर्मोत्तरम् 13.7 rich in; 18.7; कम्प ˚ 13.28;17.12; 19.23. -9 To be crossed over. -रः 1 Future time, futurity. -2 N. of Viṣṇu. -3 N. of Śiva. -रा 1 The north; अस्त्युत्तरस्यां दिशि देवतात्मा Ku.1.1. -2 A lunar mansion. -3 N. of the daughter of Virāṭa and wife of Abhimanyu. -4 N. of a plant (Mar. पिंपरी). -रम् 1 An answer, reply; प्रचक्रमे च प्रतिवक्तुमुत्तरम् R.3.47; उत्तरादुत्तरं वाक्यं वदतां संप्रजायते Pt.1.6; a reply is suggested to a reply वचस्तस्य सपदि क्रिया केवलमुत्तरम् Śi. -2 (In law) Defence, a rejoinder. -3 The last part or following member of a compound. -4 (In Mīm.) The fourth member of an अधिकरण q. v. the answer. -5 The upper surface or cover. -6 Conclusion. -7 Remainder, rest, what followed or took place next; शान्तमथवा किमिहोत्तरेण U.3.26. -8 Superiority, excellence. -9 Result, the chief or prevalent result or characteristic. -1 Excess, over and above; see above (उत्तर a. 8). -11 Remainder, difference (in arith.). -12 A rectangular moulding (Mānasāra 13.67.) -13 The next step, further action; उत्तरं चिन्तयामास वानरो मरुतात्मजः Rām.5.13.59. -14 A cover (आच्छादन); सूस्करं सोत्तरबन्धुरेषम् Mb.6.6.9. -रम् ind. 1 Above. -2 Afterwards, after; तत उत्तरम्, इत उत्तरम् &c. शापं तं ते$भिविज्ञाय कृतवन्तः किमुत्तरम् Mb.1.36.1. -Comp. -अगारम् An upper room, garet. -अधर a. higher and lower (fig. also). (-रौ du.) the upper and under lip, the two lips; पुनर्विवक्षुःस्फुरितोत्तराधरः Ku.5.83 (स्फुरण- भूयिष्ठो$धरो यस्य Malli.). -अधिकारः, -रिता, -त्वम् right to property, heirship, inheritance. -अधिकारिन् m. an heir or claimant (subsequent to the death of the original owner). -अपरा north-west. -अभिमुख a. Turned towards the north. -अयनम् (˚यणं. न being changed to ण) 1 the progress of the sun to the north (of the equator); अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् Bg.8.24. cf. भानोर्मकरसंक्रान्तेः षण्मासा उत्तरायणम् । कर्कादेस्तु तथैव स्यात् षण्मासा दक्षिणायनम् ॥ -2 the period or time of the summer solstice. -अरणिः, -णी f. the upper अरणि (which by cutting becomes the प्रमन्थ or churner); दारुपात्राणि सर्वाणि अरणिं चोत्तरारणिम् (दत्त्वा) Rām.6.111.116. -अर्थ a. for the sake of what follows. -अर्धम् 1 the upper part of the body. -2 the northern part. -3 the latter half (opp. पूर्वार्ध). -4 the further end. -अर्ध्य a. being on the northern side. -अहः the following day. -आभासः a false reply, an indirect, evasive, or prevaricating reply. ˚ता, -त्वम् the semblance of a reply without reality. -आशा the northern direction. ˚अधिपतिः, -पतिः the regent of the northern direction, an epithet of Kubera. -आषाढा 1 the 21st lunar mansion consisting of three stars. -2 N. of bread-fruit or Jak tree (Mar. फणस). -आसङ्गः 1 an upper garment; कृतोत्तरासङ्गम् K.43; Śi.2.19; Ku.5.16. -2 contact with the north. -इतर a. other than उत्तर i. e. southern. (-रा) the southern direction. -उत्तर a. [उत्तरस्मादुत्तरः] 1 more and more, higher and higher, further and further. -2 successive, ever increasing; ˚स्नेहेन दृष्टः Pt. 1; Y.2.136. (-रम्) 1 a reply to an answer, reply on reply; अलमुत्तरोत्तरेण Mu.3. -2 conversation, a rejoinder. -3 excess, exceeding quantity or degree. -4 succession, gradation, sequence. -5 descending. (-रम्) ind. higher and higher, in constant continuation, more and more. उत्तरोत्तरमुत्कर्षः K. P.1; उत्तरोत्तरं वर्धते H.1. -उत्तरिन् a. 1 ever-increasing. -2 one following the other. -ओष्ठः the upper lip (उत्तरो-रौ-ष्ठः). Vārt. on P.VI.1.94. ओत्वोष्ठयोस्समासे वा -काण्डम् the seventh book of the Rāmāyaṇa. -कायः the upper part of the body; तं वाहनादवनतोत्तरकायमीषत् R.9.6. -कालः 1 future time. -2 time calculated from one full moon to another. -कुरु (m. pl.) one of the nine divisions of the world, the country of the northern Kurus (said to be a country of eternal beatitude). -कोसलाः (m. pl.) the northern Kosalas; पितुरनन्तरमुत्तरकोसलान् R.9.1. -कोशला the city of Ayodhyā; यदुपतेः क्व गता मथुरा पुरी रघुपतेः क्व गतोत्तरकोशला ॥ Udb. -क्रिया funeral rites, obsequies. -खण्डम् the last section of book. -खण्डनम् refutation. -गीता N. of a section of the sixth book of the Mahābhārata. -ग्रन्थः supplement to a work. -च्छदः a bed-covering, covering (in general); शय्योत्तरच्छदविमर्द- कृशाङ्गरागम् R.5.65,17.21; नागचर्मोत्तरच्छदः Mb. -ज a. born subsequently or afterwards; चतुर्दश प्रथमजः पुनात्युत्तरजश्च षट् Y.1.59. -ज्या the versed sine of an arc (Wilson); the second half of the chord halved by the versed sine (B. and R.). -ज्योतिषाः (m. pl.) the northern Jyotiṣas. -ततिः f. Ectype (lit. subequent proceedings) उत्तरस्यां ततौ तत्प्रकृतित्वात् MS.1.4.25. शबर explains उत्तरस्यां ततौ as विकृतौ), -तन्त्रम् N. of a supplementary section in the medical work of Suśruta. -तापनीयम् N. of the second part of the नृसिंहतापनीयो- पनिषद्. -दायक a. replying, disobedient, pert, impertinent; दुष्टा भार्या शठं मित्रं भृत्याश्चोत्तरदायकाः H.2.11. -दिश् f. the north. ˚ईशः, -पालः 1 Kubera, the regent of the north. -2 the planet बुध. ˚बलिन् 1 the planet Venus. -2 the moon. -देशः the country towards the north. -धेय a. to be done subsequently. -नारायणः the second part of the नारायणसूक्त or पुरुषसूक्त (Rv.1.9.). -पक्षः 1 the northern wing or side. -2 the dark half of a lunar month. -3 the second part of an argument, i. e. a reply, the reason pro. (opp. पूर्वपक्ष); प्रापयन् पवनव्याधेर्गिरमुत्तरपक्षताम् Śi.2.15. -4 a demonstrated truth or conclusion. -5 the minor proposition in a syllogism. -6 (in Mīm.) the fifth member of an Adhikaraṇa, q. v. -पटः 1 an upper garment. -2 a bed-covering (उत्तरच्छदः). -पथः the northern way, way leading to the north; the northern country; P.V.1 77. उत्तरपथेनाहृतं च. -पथिक a. travelling in the northern country. -पदम् 1 the last member of a compound. -2 a word that can be compounded with another. -पदिक, -पदकीय a. relating to, studying, or knowing the last word or term. -पर्वतकम् A variety of hides. Kāu. A.2.11. -पश्चार्धः the northwestern half. -पश्चिम a. northwestern. (-मः) the north-western country. (-मा) [उत्तरस्याः पश्चिमायाश्च दिशोन्तरालम्] the north-west; आलोकयन्नुत्तरपश्चिमेन Mb.12.335.8. -पादः the second division of a legal plaint, that part which relates to the reply or defence; पूर्वपक्षः स्मृतः पादो द्वितीयश्चोत्तरः स्मृतः । क्रियापादस्तृतीयः स्याच्चतुर्थो निर्णयः स्मृतः ॥ -पुरस्तात् ind. north-eastward (with gen.). -पुराणम् N. of a Jaina work. -पुरुषः = उत्तमपुरुषः q. v. -पूर्व a. north-eastern. (-र्वा) the north-east. -प्रच्छदः a cover lid, quilt. -प्रत्युत्तरम् 1 a dispute, debate, a rejoinder, retort. -2 the pleadings in a law-suit. -फ (फा) ल्गुनी the twelfth lunar mansion consisting of two stars (having the figure of a bed). -भागः The second part. -भाद्रपद्, -दा 1 the 26 th lunar mansion consisting of two stars (figured by a couch). -2 N. of a plant (Mar. कडुनिंब). -मन्द्रा a loud but slow manner of singing. ˚मन्द्राद्या a. particular मूर्च्छना in music. -मात्रम् a mere reply. -मीमांसा the later Mīmāmsā, the Vedānta Philosophy, an inquiry into the nature of Brahman or Jñāna Kāṇḍa (distinguished from मीमांसा proper which is usually called पूर्वमीमांसा). -युगम् A particular measure (= 13 Aṅgulas). -रहित a. without a reply. -रामचरितम् -त्रम् N. of a celebrated drama by Bhavabhūti, which describes the later life of Rāma. -रूपम् The second of two combined vowels or consonants. -लक्षणम् the indication of an actual reply. -लोमन् a. having the hair turned upwards. -वयसम्, -स् n. old age, the declining period of life. -वरितः a kind of small syringe. -वल्ली f. N. of the second section of the काठकोपनिषद् when divided into two अध्यायs. -वस्त्रम्, -वासस् n. an upper garment, mantle, cloak; जग्राह तामुत्तरवस्त्रदेशे Mb.3.268. 24. -वादिन् m. 1 a defendant, respondent; (Opp. पूर्ववादिन्.) साक्षिषूभयतः सत्मु साक्षिणः पूर्ववादिनः । पूर्वपक्षे$धरीभूते भवन्त्युत्तरवादिनः ॥ Y.2.17. -2 one whose claims are of later date than another's. -विद् -वेदन or वेदिन् An elephant sensitive to slight stimuli (Mātaṅga L.1.29; 9.39). -वीथिः f. The northern orbit; Bṛi. S. -वेदिः 1 the northern altar made for the sacred fire. -2 N. of a Tīrtha near the कुरुक्षेत्र. -सक्थम् the left thigh. -संझित a. denoted or named in reply (as a witness). (-तः) hearsay-witness. -साक्षिन् m. 1 a witness for the defence. -2 a witness deposing to facts from the reports of others. -साधक a. 1 finishing what remains or follows, assisting at a ceremony. -2 who or what proves a reply. (-कः) an assistant, helper -हनुः Ved. the upper jaw-bone.
upādānam उपादानम् 1 Taking, receiving, acquisition, obtaining; विश्रब्धं ब्राह्मणः शूद्राद् द्रव्योपादानमाचरेत् Ms.8.417; 12.7; विद्या˚ K.75. -2 Taking away, appropriating to oneself. -3 Employment, using; becoming familiar with. -4 Mention, enumeration; किमास्योपादाने प्रयोजनम् Mbh.I.1.9. -5 Saying, speaking. -6 Including, containing. -7 Withdrawing the organs of sense and perception from the external world and its objects. -8 A cause; motive, natural or immediate cause; पाटवोपादानः भ्रमः U.3. v. l.; प्रकृष्टपुण्य- परिपाकोपादानो महिमा स्यात् U.6. -9 The material out of which anything is made, the material cause; निमित्तमेव ब्रह्म स्यादुपादानं च वेक्षणात् adhikaraṇamālā. -1 A mode of expression in which a word used elliptically, besides retaining its own primary sense, conveys another (in addition to that which is actually expressed); स्वसिद्धये पराक्षेपः ... उपादानम् K. P.2. -11 (With Buddhists) conception; grasping at or clinging to existence (caused by तृष्णा and causing भव). (With Rāmānujas) preparation (of perfumes, flowers &c. as one of the five elements of worship). -12 Effort of body or speech. -13 N. of the four contentments mentioned in सांख्यकारिका as प्रकृत्युपादानकालभागाख्याः Sāṅ. K.5. -Comp. -कारणम् a material cause; प्रकृतिश्चोपादान- कारणं च ब्रह्माभ्युपगन्तव्यम् Ś. B. -लक्षणा = अजहत्स्वार्था q. v.; see K. P.2; S. D.14.
paurvāhṇika पौर्वाह्णिक a. (-की f.) Relating to the forenoon; व्युषितो रजनीं चाहं कृत्वा पौर्वाह्णिकीः क्रियाः Mb.3.168.2. पौर्वार्ध paurvārdha पौर्वार्धक paurvārdhaka पौर्वार्धिक paurvārdhika पौर्वार्ध पौर्वार्धक पौर्वार्धिक a. Belonging to or situated to the east of.
viśayaḥ विशयः 1 Doubt, uncertainty, the second of the five members of an Adhikaraṇa, q. v.; मुञ्चन्ति गुर्वशुचिता- विशयेन किं न चक्राङ्कवैष्णवमनुग्रहणादि सर्वम् Viś. Guṇa.368. -2 Refuge, asylum.
viṣayaḥ विषयः 1 An object of sense; (these are five, corresponding to the five organs of sense; रूप, रस, गन्ध, स्पर्श and शब्द corresponding to the eye, tongue, nose, skin, and ear); श्रुतिविषयगुणा या स्थिता व्याप्य विश्वम् Ś.1.1. -2 A worldly object or concern, an affair, a transaction. -3 The pleasures of sense, worldly or sensual objects (usually in pl.); यौवने विषयैषिणाम् R.1.8; शब्दादीन् विषयान् भोक्तुम् 1.25; विषयव्यावृत्तकौतूहलः V.1.9; निर्विष्टविषयस्नेहः 12.1;3.7;8.1;19.49; विषया विनिवर्तन्ते निराहारस्य देहिनः Bg.2.59. -4 An object, a thing, matter; नार्यो न जग्मुर्विषयान्तराणि R.7.12;8.89. -5 An object or thing aimed at, mark, object; भूयिष्ठ- मन्यविषया न तु दृष्टिरस्याः Ś.1.3; Śi.9.4. -6 Scope, range, reach, compass; सौमित्रेरपि पत्रिणामविषये तत्र प्रिये क्वासि भोः U.3.45; यस्मिन्नीश्वर इत्यनन्यविषयः शब्दो यथार्थाक्षरः V. 1.1; सकलवचनानामविषयः Māl.1.3,36; U.5.19; Ku.6. 17. -7 Department, sphere, province, field, element; सर्वत्रौदरिकस्याभ्यवहार्यमेव विषयः V.3. -8 A subject, subjectmatter, topic; अयि मलयज महिमायं कस्य गिरामस्तु विषयस्ते Bv.1.11; so शृङ्गारविषयको ग्रन्थः 'treating of love'. -9 The topic or subject to be explained, general head; the first of the five members of an Adhikaraṇa q. v. -1 A place spot; परिसरविषयेषु लीढमुक्ताः Ki.5.38. -11 A country, realm, domain, territory, district, kingdom; 'विषयः स्यादिन्द्रियार्थे देशे जनपदे$पि च' इति विश्वः; अप्रविष्ट- विषयस्य सक्षसाम् R.11.18; Pt.2.2. -12 A refuge, an asylum. -13 A collection of villages. -14 A lover, husband. -15 Semen virile. -16 A religious observance. -17 A symbolical expression for the number 'five'. (विषये means 'with regard or reference to', 'in respect of', 'in the case of', 'regarding', 'concerning'; या तत्रास्ते युवतिविषये सृष्टिराद्येव धातुः Me.84; स्त्रीणां विषये; धनविषये &c.) -Comp. -अज्ञानम् sleepiness, exhaustion. -अधिकृतः the governor of a province. -अधिपतिः the king. -अभिरतिः 1 attachment to objects of sense or worldly pleasures; द्विषतां वधेन विषयाभिरतिम् (अभिलष्यति) Ki.6. 44; so अभिलाषः Ki.3.13. -आत्मक a. 1 consisting of worldly objects. -2 carnal, sensual. -आसक्त, -निरत a. addicted to sensual objects, sensualist, worldly-minded. -आसक्तिः, -उपसेवा, -निरतिः f., -प्रसंगः addiction to pleasures of sense, sensuality. -एषिन् a. addicted to worldly objects; यौवने विषयैषिणाम् R.1.8. -कर्मन् worldly business. -ग्रामः the collection of the objects of sense. -ज्ञः a specialist. -निरतिः attachment to sensual objects. -निह्नुतिः negation with regard to an object; शौशिर्यमभ्युपत्यैव परेष्वात्मनि कामिना । औष्ण्यंप्रकाशनात्तस्य सैषा विषयनिह्नुतिः ॥ Kāv.2.36. -पतिः the governor of a province. -पराङ्मुख a. averse from mundane affairs. -प्रवण a. attached to objects of sense; Kull. on Ms. 2.99. -लोलुप a. eager for sensual enjoyment. -संगः addiction to sensual objects; सो$नुभूयासुखोदर्कान् दोषान् विषयसंगजान् Ms.12.18. -सुखम् the pleasures of sense. -स्नेहः, -स्पृहा desire for sensual objects.
śātanam शातनम् 1 Whetting, sharpening. -2 Cutting down, destroyer; as in पर्वतपक्षातनम् R.3.42. -3 Causing to fall or perish. -4 Causing to decay or wither. -5 Becoming thin or small, thinness. -6 Withering, decaying; वसन्ते सर्वशस्यानां जायते पत्रशातनम् Adhikaraṇamālā. -7 Polishing, planing.
sāmājika सामाजिक a. (-की f.) [समाजः सभावेशनं प्रयोजनमस्य ठञ्] Belonging to an assembly; P.IV.4.43. -कः A member of an audience or assembly, a spectator at an assembly or meeting; तेन हि तत्प्रयोगादेवात्रभवतः सामाजिका नुपास्महे Māl.1. सामानग्रामिक sāmānagrāmika सामानदेशिक sāmānadēśika सामानग्रामिक सामानदेशिक Belonging to the same village, coming from the same village. सामानाधिकरण्यम् sāmānādhikaraṇyam सामानाधिकरण्यम् 1 Being in the same predicament or situation. -2 Common office, function or government, common relationship (as of case). -3 The state of relating to the same object.
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"dhika" has 19 results.
     
adhika(1)additional or surplus activity which a rule in grammar sometimes shows; अधिकः कारः or अधिकं कार्यम्; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.11, Kāś. on III.2.124, Bh. Vṛ. on III.4.72; ( 2 ) surplus subject matter e. g. अथाख्याः समाम्नायाधिकाः प्राग्रिफितात् (V.Pr. I.33.)
adhikaraṇa(1)support: a grammatical relation of the nature of a location : place of verbal activity. confer, compare अाधारोsधिकरणम् P.I.4.45; (2) one of the six or seven Kārakas or functionaries of verbal activity shown by the locative case. cf सप्तम्यधिकरणे च P.II.4.36;(3)substance, 'dravya' confer, compare अनधिकरणवाचि अद्रव्यवाचि इति गम्यते M.Bh. on II.1.1.
anyasadṛśādhikaraṇaan object which is different from what is mentioned, yet similar to it confer, compare नञिवयुक्तमन्यसदृशा धिकरणे तथा ह्यर्थगति; । अब्राह्मणमानयेत्युक्ते ब्राह्मणसदृश आनीयते । नासौ लोष्टमानीय कृती भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.1.12
tulyādhikaraṇahaving 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.
buddhikarmanactivity of the mind of the type of understanding as contrasted with the activity of the sense organs; confer, compare इन्द्रियकर्म समासादनं बुद्धिकर्म व्यवसायः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.III. 3. 133 Vart. 8.
yugapadadhikaraṇavacanatādenotation of two or more things by one single member by virtue of their being put together in a dvandva compound of two or more words; the grammarians advocate this doctrine stating that in a dvandva compound such as घटपटौ or घटपटम् , the word घट has the capacity of expressing the sense of both घट and पट, which in a sentence घटः पटश्च, it does not possess. Similarly पट also has the capacity of conveying the sense of both पट and घट. Possibly this theory is advocated by grarnmarians, on the analogy of words like पितरौ or मातरौ for मातापितरौ, द्यावा for द्यावापृथिवी and so on; confer, compare सिद्धं तु युगपदधिकरणवचने द्वन्द्ववचनात् P. II 2.29 Vart. 2. For details see Vyakaranamahabhasya on चार्थे द्वन्द्वः P. II. 2.29.
yugapadadhikaraṇavivakṣādesire to express two or more senses simultaneously (by one word) ; confer, compare सर्वाणि द्वन्द्व बह्वर्थानि। युगपदधिकरणविवक्षायां द्वन्द्वो भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.4.62. See युगपदधिकरणवचनता.
vaiyādhikaraṇyaIit. possession of separate residences, as contrasted with सामानाधिकरण्य: absence of apposition; use in different cases, non-agreement in case.
vyadhikaraṇacharacterized by different case-relations or case-affixes; possessed of different case-affixes; क: प्रसङ्गो यद् व्यधिकरणानां समासः स्यात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.67.
samānādhikaraṇawords which have got the same individual object ( द्रव्य ) referred to by means of their own sense,and which are put in the same case; co-ordinate words; confer, compare तत्पुरुष: समानाधिकरणः कर्मधारयः P. I. 2.42; confer, compare अधिकरणशब्द: अभिधेयवाची । समानाधिकरण: समानाभिधेयः । Kāśikā of Jayāditya and Vāmana. on P. I, 2.42.
sāmānādhikaraṇyastanding 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.
aṅgavṛttaan operation prescribed in the section named aṅgādhikara, comprising the fourth quarter of the sixth book and the whole of the seventh book of Pāṇini.
karman(1)object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ).
tatpuruṣaname of an important kind of compound words similar to the compound word तत्पुरुष id est, that is ( तस्य पुरुषः ), and hence chosen as the name of such compounds by ancient grammarians before Panini. Panini has not defined the term with a view to including such compounds as would be covered by the definition. He has mentioned the term तत्पुरुष in II.1.22 as Adhikara and on its strength directed that all compounds mentioned or prescribed thereafter upto Sutra II.2.22 be called तत्पुरुष. No definite number of the sub-divisions of तत्पुरुष is given;but from the nature of compounds included in the तत्पुरुष-अधिकार, the sub-divisions विभक्तितत्पुरुष confer, compare P.II.1.24 to 48, समानाधिकरणतत्पुरुष confer, compare P. II.1.49 to 72 (called by the name कर्मधारय; acc.to P.I. 2. 42), संख्यातत्पुरुष (called द्विगु by P.II.1.52), अवयत्रतत्पुरुष or एकदेशितत्पुरुषं confer, compare P.II.2.1-3, ब्यधिकरणतत्पुरुष confer, compare P. II 2.5, नञ्तत्पुरुष confer, compare P.II.2.6, उपपदतत्पुरुष confer, compare P. II.2.19, प्रादितत्पुरुष confer, compare P.II.2 18 and णमुल्तत्पुरुष confer, compareP.II.2.20 are found mentioned in the commentary literature on standard classical works. Besides these, a peculiar tatpurusa compound mentioned by'Panini in II.1.72, is popularly called मयूरव्यंसकादिसमास. Panini has defined only two out of these varieties viz. द्विगु as संख्यापूर्वो द्विगुः P.II. 1.23, and कर्मधारय as तत्पुरुषः समानाधिकरणः कर्मधारयः P. I.2.42. The Mahabhasyakara has described तत्पुरुष as उत्तरपदार्थप्रधानस्तत्पुरुषः: confer, compare M.Bh. on II.1.6, II.1.20, II.1.49, et cetera, and others, and as a consequence it follows that the gender of the tatpurusa compound word is that of the last member of the compound; confer, compare परवल्लिङ द्वन्द्वतत्पुरुषयोः P. II.4. 26; cf also तत्पुरुषश्चापि कः परवल्लिङं प्रयोजयति । यः पूर्वपदार्थप्रधानः एकदेशिसमासः अर्धपिप्पलीति । यो ह्युत्तरपदार्थप्रधानो दैवकृतं तस्य परवल्लिङ्गम्, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.4.26. Sometimes, the compound gets a gender different from that of the last word; confer, compare P.II.4.19-31, The tatpurusa compound is optional as generally all compounds are, depending as they do upon the desire of the speaker. Some tatpurusa compounds such as the प्रादितत्पुरुष or उपपदतत्पुरुष are called नित्य and hence their constitutent words, with the case affixes applied to them, are not noticed separately; confer, compare P.II.2.18,19, In some cases अ as a compound-ending ( समासान्त ) is added: exempli gratia, for example राजघुरा, नान्दीपुरम् ; confer, compare P. V.4.74; in some cases अच् ( अ ) is added: confer, compare P.V-4 75 o 87: while in some other cases टच् ( अ ) is added, the mute letter ट् signifying the addition of ङीप् ( ई) in the feminine gender; confer, compareP.V.4. 91-1 12. For details See p.p. 270-273 Mahabhasya Vol.VII published by the D. E. Society, Poona.
tadantavidhia peculiar feature in the interpretation of the rules of Panini, laid down by the author of the Sutras himself by virtue of which an adjectival word, qualifying its principal word, does not denote itself, but something ending with it also; confer, compare येन विधिस्तदन्तस्य P.I.1.72.This feature is principally noticed in the case of general words or adhikaras which are put in a particular rule, but which Occur in a large number of subsequent rules; for instance, the word प्रातिपदिकात्, put in P.IV.1.1, is valid in every rule upto the end of chapter V and the words अतः, उतः, यञः et cetera, and others mean अदन्ताद् , उदन्तात् , यञन्तात् et cetera, and others Similarly the words धातोः (P.III.1.91) and अङ्गस्य (P.VI. 4.1 ) occurring in a number of subsequent rules have the adjectival words to them, which are mentioned in subsequent rules, denoting not only those words,but words ending with them. In a large number of cases this feature of तदन्तविधि is not desirable, as it, goes against arriving at the desired forms, and exceptions deduced from Panini's rules are laid down by the Varttikakara and later grammarians; confer, compare Par. Sek. Pari. 16,23, 31 : also Mahabhasya on P.I.1.72.
taddhitaa term of the ancient prePaninian grammarians used by Panini just like सर्वनामन् or अव्यय without giving any specific definition of it. The term occurs in the Nirukta of Yaska and the Vajasaneyi-Pratisakhya ; confer, compare अथ तद्वितसमासेषु एकपर्वसु चानेकपर्वसु पूर्वे पूर्वमपरमपरं प्रविभज्य निर्ब्रूयात् । द्ण्डय्ः पुरुषः । दण्डमर्हतीति वा, दण्डेन संपद्यते इति वा Nirukta of Yāska.II.2; also confer, compare तिङ्कृत्तद्धितचतुथ्यसमासाः इाब्दमयम् Vaj Prati.I. 27. It is to be noted that the word तद्वित is used by the ancient grammarians in the sense of a word derived from a substantive ( प्रातिपादक ) by the application of suffixes like अ, यत् et cetera, and others, and not in the sense of words derived from roots by affixes like अन, ति et cetera, and others which were termed नामकरण, as possibly contrasted with the word ताद्धित used by Yaska in II. 5. Panini has used the word तद्धित not for words, but for the suffixes which are added to form such words at all places (e. g. in I. 1.38, IV.1.17, 76, VI.1.61 et cetera, and others). in fact, he has begun the enumeration of taddhita affixes with the rule तद्धिता: (P.IV.1. 76) by putting the term तद्धित for affixes such as ति, ष्यङ्, अण् et cetera, and others which are mentioned thereafter. In his rule कृत्तद्धितसमासाश्च and in the Varttika समासकृत्तद्धिताव्यय(I.4.1Vart. 41) which are similar to V.Pr.1. 27 quoted a reference to some preceding word, not necessarily on the same page. the word तद्धित appears to be actually used for words derived from nouns by secondary affixes, along with the word कृत् which also means words derived from roots, although commentators have explained there the terms कृत् and तद्धित for कृदन्त and तद्धितान्त. The term तद्वित is evidently echoed in the Sutra तस्मै हितम् which, although it is not the first Sutra there were possibly long lists of secondary nouns with the senses of secondary suffixes, and तद्धित was perhaps,the first sense given there. The number of taddhita suffixes mentioned by Panini is quite a large one; there are in fact 1110 rules given in the taddhita section covering almost two Adhyayas viz. from P. IV. 1.76 to the end of the fifth Adhyaya. The main sub-divisions of taddhita affixes mentioned by commentators are, Apatyadyarthaka (IV. 1.92 to 178), Raktadyarthaka (IV.2.1 to 91), Saisika {IV.2. 92 to IV.3.133), Pragdivyatiya (IV. 3 134 to 168), Pragvahatiya (IV.4.1 to IV.4.74), Pragghitiya (IV.4.75 to IV.4.109), Arhiya (V.1.1 to 71),Thanadhikarastha (V. 1.72 to V. 1.1.114), Bhavakarmarthaka (V. 1.115 to V.1.136), Pancamika (V. 2.1 to V. 2.93), Matvarthiya (V. 2.94 to V. 2. 140), Vibhaktisamjaaka (V. 3.1 to V. 3.26) and Svarthika (V. 3.27 to V. 4.160). The samasanta affixes (V.4.68 to V.4.160) can be included in the Svarthika affixes.
śākapārthivādia class of irregular samanadhikarana , Samasas, or Karmadharaya compound formations, where according to the sense conveyed by the compound word, a word after the first word or so, has to be taken as omitted; confer, compare समानाधिकरणाधिकारे शाकपार्थिवादीनामुपसंख्यानमुत्तरपदलेपश्च वक्तव्यः । शाकभेाजी पार्थिवः शाकपार्थिवः । कुतपवासाः सौश्रुतः कुतपसौश्रुतः । यष्टिप्रधानो मौद्गल्य; यष्टिमौद्गल्यः। M.Bh. on P.II.1.69 Vart. 8.
samāsaplacing together of two or more words so as to express a composite sense ; compound composition confer, compare पृथगर्थानामेकार्थीभावः समासः। Although the word समास in its derivative sense is applicable to any wording which has a composite sense (वृत्ति), still it is by convention applied to the समासवृत्ति only by virtue of the Adhikarasutra प्राक् कडारात् समास: which enumerates in its province the compound words only. The Mahabhasyakara has mentioned only four principal kinds of these compounds and defined them; confer, compare पूर्वपदार्थ प्रधानोव्ययीभावः। उत्तरपदार्थप्रधानस्तत्पुरुषः। अन्यपदार्थप्रधानो बहुव्रीहिः । उभयपदार्थप्रधानो द्वन्द्वः । M.Bh. on P.II.1.6; confer, compare also M.Bh. on P.II.1.20, II.1.49,II.2.6, II.4.26, V.1.9. Later grammarians have given many subdivisions of these compounds as for example द्विगु, कर्मधारय and तत्पुरुष (with द्वितीयातत्पुरुष, तृतीयातत्पुरुष et cetera, and othersas also अवयवतत्पुरुष, उपपदतत्पुरुष and so on) समानाधिकरणबहुव्रीहि, व्यधिकरणबहुव्रीहि, संख्याबहुवीहि, समाहारद्वन्द्व, इतरेतरद्वन्द्व and so on. समासचक्र a short anonymous treatise on compounds which is very popular and useful for beginners. The work is attributed to वररुचि and called also as समासपटल. The work is studied and committed to memory by beginners of Sanskrit ] studies in the PathaSalas of the old type.
hi(1)personal-ending of the second person. singular. substituted for सि in the imperative mood; confer, compare सेर्ह्यपिच्च P. III. 4.87; (2) a sign-word used in the Vajasaneyi-pratisakhya to mark the termination of the words of the Adhikarasutra V. Pr.III.5, IV.11.
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candrika

Go to medhika, candrasūra, sarpagandha

pañcasugandhikam

(panca.sugandhikam) kañkola, pūgaphala, lavañgakusuma, jātīphala, karpūra.

payasya

Plant Gynondropsis pentaphylla; kākoli, dugdhika.

     Wordnet Search "dhika" has 57 results.
     

dhika

aneka, vividha, nānā, naika, ekādhika   

ekatvātiriktasaṅkhyānam।

bhārate anekāḥ bhāṣāḥ bhāṣyante।।

dhika

gatāvadhika   

yasya upayuktatāyāḥ avadhiḥ samāptaḥ।

gatāvadhikāni bheṣajāni na upayoktavyāni।

dhika

uśīraḥ, abhayam, naladam, sevyam, amṛṇālam, jalāśayam, lāmajjakam, laghulayam, avadāham, iṣṭakāpatham, uṣīram, mṛṇālam, laghu, layam, avadānam, iṣṭam, kāpatham, avadāheṣṭakāpatham, indraguptam, jalavāsam, haripiriyam, vīram, vīraṇam, samagandhikam, raṇapriyam, vīrataru, śiśiram, śītamūlakam, vitānamūlakam, jalamedas, sugandhikam, sugandhimūlakam, kambhu   

mālādūrvāyāḥ sugandhitaṃ mūlam।

vāyuśītake uśīraṃ prayujyate।

dhika

phenaḥ, maṇḍaḥ, hiṇaḍiraḥ, abdhikaphaḥ, jalahāsaḥ, phenakaḥ, maṇḍam, kārottaraḥ, kārūjaḥ, parañjaḥ   

taraladravyasya uparisamutthitaḥ vudvudākārāḥ।

bālakaḥ phenaiḥ khelati।

dhika

dharmādhyakṣaḥ, dharmādhikārī, nyāyādhīśaḥ, nyāyādhipatiḥ, vicārakartā, vicārakaḥ, daṇḍanāyakaḥ, vyavahartā, akṣadarśakaḥ, ākṣapācikaḥ, stheyaḥ, ādhikaraṇikaḥ, nirṇetā, nirṇayakāraḥ   

dharmādhikaraṇam āśrayavicāryasthānatvenāstyasyeti।

yaḥ sarvaśāstraviśāradaḥ tathā ca samaḥ śatrau mitre ca saḥ kuśalaḥ dharmādhyakṣaḥ bhavati।

dhika

māṇikyam, padmarāgam, lohitakaḥ, śoṇaratnam, śoṇitotpalam, śoṇitotpalaḥ, pāṭalopalam, pāṭalopalaḥ, arūṇopalam, arūṇopalaḥ, arkopalaḥ, bhāskarapriyam, lakṣmīpuṣpaḥ, kuruvillaḥ, padmarāgamaṇiḥ, mahāmūlyaḥ, taruṇam, ratnarāṭ, raviratnakam, śṛṅgārī, raṅgamāṇikyam, rāgayuk, śoṇopalaḥ, saugandhikam, lohitakam, kuruvindam   

ratnaviśeṣaḥ, raktavarṇīyaṃ ratnam।

śaile śaile māṇikyaṃ na vartate।

dhika

sāvadhika   

yasyāṃ yasya vā ko'pi avadhiḥ asti।

śyāmaḥ sāvadhikāyāṃ puñjīyojanāyāṃ dhanaṃ viyojitavān।

dhika

vardhaka, vardhayitā, varddhaka, vṛddhikara, vṛddhikārī, poṣaka, saṃvarddhaka, saṃvardhaka   

yasya kāraṇāt yasya sevanena vā vṛddhiḥ jāyate।

maheśaḥ prātaḥ tathā ca sāyaṅkāle balasya vardhakam atti।

dhika

ardhikaḥ, bhāgī, aṃśabhū, utsaṅgī, bhāgabhāk   

saḥ vyaktiḥ yaḥ kāryādiṣu bhāgaṃ dhārayati।

asya kāryārthe ekasya ardhikasya āvaśyakatā asti।

dhika

atīva, bahu, adhika, atiśaya, ati, analpa   

saṅkhyāmātrādīnāṃ bāhulyam।

tasya durdaśāṃ vīkṣya atīva duḥkhitaḥ aham।

dhika

prācuryam, pracuratā, vipulatā, bāhulyam, atyadhikatā, atiśayatā, ādhikyam   

adhikasya avasthā bhāvo vā।

śarīre śarkarāyāḥ prācuryāt madhumehaḥ udbhavati।

dhika

dharmasabhā, rājadvāram, vyavahāramaṇḍapaḥ, vicārasthānam, dharmādhikaraṇam, sadaḥ   

yogyāyogyaparikṣaṇārthe śāsananirmitaṃ vicārasthānam।

bhrātā dharmasabhām agacchat।

dhika

adhikatā, bahulatā, bāhulya, ādhikya, atyantatā, amitatā, ātyanta   

adhikasya avasthā bhāvo vā।

dhanasya adhikatayā kāraṇāt saḥ garviṣṭhaḥ।

dhika

adhikamāsaḥ   

pratitṛtīyasaṃvatsare āgacchan adhikaḥ cāndramāsaḥ yaḥ dvayoḥ saṅkrāntyoḥ madhye vartate।

atra gaṅgātaṭe pratitṛtīyasaṃvatsare adhikamāsasya utsavaḥ bhavati।

dhika

gandhakaḥ, gandhikaḥ, gandhapāṣāṇaḥ, pāmāghnaḥ, gandhamodanaḥ, pūtigandhaḥ, atigandhaḥ, varaḥ, gandhamodanam, sugandhaḥ, divyagandhaḥ, rasagandhakaḥ, kuṣṭhāri, śulvāriḥ, pānāriḥ, svarṇariḥ, dhātuvairī, śukapucchaḥ, gandhapāṣāṇaḥ, krūragandhaḥ, kīṭaghnaḥ, śarabhūmijaḥ, gandhī   

rāsāyanikadhātuviśeṣaḥ, yasya gandhaḥ atīva ugraḥ asti tathā ca āyurvede asya ativahnikāritvaṃ viṣakuṣṭhakaṇḍūtisvajutvagadoṣanāśitvādayaḥ guṇāḥ proktāḥ।

prayogaśālāyāṃ vaijñānikāḥ gandhakasya sambandhitāḥ prayogāḥ kurvanti। / caturdhā gandhakaḥ prokto raktaḥ pītaḥ sitaḥ asitaḥ।

dhika

utsāhin, utsāhavat, sattvādhika, ojasvat, tavas, tviṣīmat, vājayu, ajaḍadhī   

yasmin ojaḥ asti।

utsāhī vyaktiḥ kim api kāryaṃ śīghraṃ sampūrṇatāṃ nayati।

dhika

sīsam, sīsakam, nāgam, vapram, yogeṣṭam, trapuḥ, vaṅgam, kuvaṅgam, piccaṭam, śirāvṛtam, tamaram, jaḍam, cīnam, bahumalam, yāmuneṣṭhakam, paripiṣṭakam, tāraśuddhikaram   

dhātuviśeṣaḥ -kṛṣṇavarṇīyaḥ dhātuḥ yasya paramāṇusaṅkhyā dvayaśītiḥ asti।

bālakaḥ sīsasya krīḍānakena khelati।

dhika

vṛddhaḥ, jīrṇaḥ, sthaviraḥ, vayovṛddhaḥ, gatāyūḥ, gatavayaskaḥ, vayogataḥ, jarī, jaraṇaḥ, jarāturaḥ, jaraṇḍaḥ, jaran, jīrṇavān, vayaskaḥ, pravayāḥ, vayodhikaḥ, atītavayāḥ, uttaravayāḥ, uttaravayaskaḥ, ativayaskaḥ   

gatayauvanaḥ।

asmān vṛddhāṃ sevitum atra kopi nāsti।

/ vṛddhāste na vicāraṇīyacaritāḥ

dhika

adhikatama   

adhikāt adhikam।

adyatanīyasya dinasya adhikatamaṃ tāpamānaṃ catvāriṃśat ḍigrīselasiasa iti asti।

dhika

adhilābhāṃśaḥ, vetanādhikadānam   

lābhasya saḥ aṃśaḥ yaḥ karmacāriṣu vitīryate।

asmin varṣe āhatya daśasahastrarūpyakāṇāṃ adhilābhāṃśam aprāpnot।

dhika

adhilābhāṃśaḥ, vetanādhikadānam   

vetanāt atiriktaṃ karmacāribhyaḥ dīyamānaṃ dhanam।

dīpāvalyāḥ samaye sarve karmacāriṇaḥ adhilābhāṃśam apekṣyante।

dhika

vyādhaḥ, ākheṭakaḥ, ākheṭikaḥ, kulikaḥ, kṣāntaḥ, khaṭṭikaḥ, gulikaḥ, drohāṭaḥ, nirmanyuḥ, nirvairaḥ, naiṣādaḥ, pāparddhikaḥ, balākaḥ, mārgikaḥ, mṛgadyūḥ, lubdhakaḥ, vyādhakaḥ, śvagaṇikaḥ, saunikaḥ   

yaḥ mṛgayāṃ karoti।

śvāpadaḥ na prāptaḥ ataḥ vyādhaḥ riktahastaḥ eva pratyāgacchat।

dhika

pāṣaṇḍaḥ, aupadhikaḥ, kuyogī, kuhakaḥ, vipratārakaḥ, dharmadhvajī, āryaliṃgī, dhārmikaveśadhārī, kapaṭadharmī   

dharmam āśritya svārthaṃ yaḥ sādhnoti।

pāṣaṇḍasya vacaneṣu viśvasanena mohinī anvatapyata।

dhika

adhikam, adhikataram, bhūyaḥ   

ādhikyena।

etasyāḥ śarkarāyāḥ pramāṇaṃ daśakiloparimāṇāt adhikam asti।

dhika

adhikaraṇam   

vyākaraṇaśāstrānusāreṇa tat kārakaṃ yat karmaṇaḥ kartuḥ vā kriyāniṣpādanāya ādhāraḥ bhavati।

ṅī os sup ityete adhikaraṇasya pratyayāḥ santi।

dhika

adhikāraḥ, adhikāritā, adhikaraṇyam, abhigrahaḥ, abhihitatā, abhihitatvam   

tat sāmarthyaṃ yasya upayogaṃ kṛtvā anyāni kāryāṇi kartuṃ śakyante।

kecana janāḥ svasya adhikārasya durupayogaṃ kurvanti।

dhika

āparādhika   

tat kāryaṃ yasya sambandhaḥ aparādhena saha vartate tathā ca anuṣṭhite ca tasmin nyāyālaye daṇḍaḥ bhavati।

dine dine aparādhikāḥ ghaṭanāḥ pravardhamānāḥ santi।

dhika

adhikaraṇam   

kasminnapi vastuni adhikārasya pradarśanam।

kanyāpi pituḥ sampattau adhikaraṇaṃ kartuṃ śaknoti।

dhika

samudraphenaḥ, hiṇḍīraḥ, abdhikaphaḥ, phenaḥ, arṇavajamalaḥ, samudrakaphaḥ, jalahāsaḥ, phenakaḥ, samudraphenam, phenam, vārddhiphenam, payodhijam, suphenam, abdhihiṇḍīram, sāmudram   

samudrasya phenaḥ।

samudrasnānasamaye saḥ vāraṃ vāraṃ samudraphenaṃ svasya añjalau gṛhṇāti।

dhika

adhikarmī   

saḥ adhikārī yaḥ samūhasya kāryam avekṣate।

adhikarmiṇā avasaraḥ gṛhītaḥ।

dhika

adhikaraṇaśulkam   

nyāyālaye kasyacana prārthanāyāḥ kāle aṅkapatrakarūpeṇa dātavyaṃ śulkam।

tena śatarupyakāṇi adhikaraṇaśulkaṃ pradattam।

dhika

adhikaṣṭam, adhikṛcchram   

adhikaṃ kaṣṭaṃ athavā duḥkham।

rājñaḥ daśarathasya kṛte adhikaṣṭam asahanīyam āsīt।

dhika

adhimāṃsaḥ, adhimāṃsakaḥ, adhikamāṃsārma, arbudarogaḥ, karkaṭaḥ, vraṇaḥ   

rogaviśeṣaḥ yasmin śarīre kutrāpi māṃsaṃ vardhate।

sāgaraḥ adhimāṃsena pīḍitaḥ।

dhika

pravṛddha, parivṛddha, samupārūḍa, vardhita, abhivṛddha, abhyuccita, āpī, āpyāna, āpyāyita, ucchrita, udagra, udita, udīrita, udīrṇa, udbhūta, udrikta, unnaddha, unnamita, upasṛṣṭa, ṛddha, edhita, jṛmbhita, paribṛṃhita, paripuṣṭa, parivardhita, pyāyita, bahulīkṛta, bahulita, bṛṃhita, pracurīkṛta, prathita, rūḍha, vejita, vivardhita, vivṛddha, śūna, sādhika, sahaskṛta, samārūḍha, samedhita, sampraviddha, saṃrabdha, samuddhata, samukṣita, samunnīta, saṃvṛddha, sāndrīkṛta, sātirikta, sphītīkṛta, ucchūna   

yaḥ avardhata।

pravṛddhena mūlyena janāḥ pīḍitāḥ।

dhika

anuṣṭhānam, vidhiḥ, vaidhikam, naiyamikam, śāstroktam, kriyāvidhiḥ, kriyāpaddhatiḥ, śāstroktakriyā, vidhyanurūpam   

phalecchayā kṛtā devapūjā।

varṣāyāḥ abhāve janāḥ anuṣṭhānaṃ kurvanti।

dhika

ekādhikaśata   

ekottaraṃ śatam abhidheyā।

tena mañjūṣāyām ekādhikaśatāni rupyakāṇi sthāpitāni।

dhika

bauddhika   

buddhisambandhī।

paṭhanam iti bauddhikaṃ kāryam asti।

dhika

adhikam   

nyāyasiddhānte nigrahasthānaviśeṣaḥ।

ekaḥ upāyaḥ kathayatu yena adhikāt apasartuṃ śakyeta।

dhika

jīvāṇunāśanam, śuddhikaraṇam   

jīvāṇūnāṃ nāśasya kriyā।

cikitsakāḥ upakaraṇānāṃ jīvāṇunāśanaṃ tān jale kvathitvā kurvanti ।

dhika

alakam, ālam, tālakam, tālam, haritālam, godantam, visragandhikam   

ekaḥ pītavarṇīyaḥ khanijapadārthaḥ।

alakasya upayogaḥ bheṣaje bhavati।

dhika

samānādhikaraṇam   

vyākaraṇaśāstrīyaḥ samānārthābhidhāyi-śabdeṣu vidyamānaḥ sambandhaviśeṣaḥ- śabdāt/śabdasaṅghātāt paraḥ śabdaḥ vākyāṃśaḥ vā pūrvokta śabdasya/śabdasaṅghātasyaiva arthaḥ abhidhīyate। [saṃskṛte anena sambandhena sambaddhāḥ śabdāḥ samānavibhaktiṣu upayujyante।];

ācāryavaraḥ samānādhikaraṇasya kānican udāharaṇāni pāṭhayati।

dhika

navatyādhikaikaśata   

śatasya navateḥ ca yogaḥ।

navatyādhikaikaśateṣu rūpyakeṣu katināṃ yojanena dviśataṃ bhavati।

dhika

sadaḥ, dharmasabhā, rājadvāram, vyavahāramaṇḍapaḥ, vicārasthānam, dharmādhikaraṇam   

śāsakaḥ tathā ca amātyavargasya maṇḍalam, yad rājyasya praśāsanaṃ nirvahanti;

sadasi dharmam anusṛtya daṇḍavidhānaṃ kriyate

dhika

adhikatara, adhikāṃśa   

adhikena bhāgena sambaddhaḥ।

asya bhāgasya adhikataraḥ bhāgaḥ vanena vyāptaḥ asti।

dhika

vājīkaraṇaḥ, madanaśalākā, vājīkaram, vīryavṛddhikaram, vṛṣyam   

puruṣasya kāmaśakteḥ vardhakaṃ dravyam।

nāgabalā vājīkaraṇaḥ asti।

dhika

bhāṇḍavāhaḥ, vaivadhika   

yaḥ gṛhe gṛhe gatvā vastūni vikrīṇāti।

bhāṇḍavāhasya dhvaniṃ śrutvā bālakāḥ gṛhāt bahiḥ āgacchanti।

dhika

pañcāśatādhikaikaśata   

śata ityasyāḥ saṅkhyāyāḥ pañcāśat ityasyāḥ saṅkhyāyāḥ ca yojanena prāptā saṅkhyā।

saḥ pitāmahasya śrāddhadine pañcāśatādhikaikaśatān janān abhojayat।

dhika

saptādhikaikaśata   

ekaśatam adhikaṃ sapta।

durgam itaḥ saptādhikaikaśataṃ sahasramānaṃ dūre asti।

dhika

ṣaṣṭyadhikaikaśata   

ekaśatam adhikaṃ ṣaṣṭiḥ।

mama grāmaḥ itaḥ ṣaṣṭyadhikaikaśataṃ sahasramānaṃ yāvat dūre asti।

dhika

pañcāśatādhikadviśata   

dviśatam adhikaṃ pañcāśat।

etad yutakaṃ mayā pañcāśatādhikadviśataiḥ rupyakaiḥ krītam।

dhika

ādhikyam, adhikatā, atiśayaḥ, atirekaḥ, atīrekaḥ, ātiśayyam   

āvaśyakāyāḥ mātrāyāḥ adhikam।

dhānye ādhikye jāte tasya videśavikrayaṇaṃ kartavyam।

dhika

adhika, atirikta   

vartamānāyāḥ mātrāyāḥ adhikataram।

aham adhikāṃ roṭikām icchāmi।

dhika

adhikamūlyam   

sā dhanarāśiḥ yā abhirakṣāyai niyatam aṃśarūpeṇa ṛṇacchedanārthaṃ dīyate।

bhāratīya-jīvana-rakṣā-saṃsthāyāḥ adhikamūlyaṃ dātavyam asti।

dhika

siddhika   

ekā śāmbarī ।

siddhikaryāḥ ullekhaḥ kathāsaritsāgare asti

dhika

saugandhika   

ekaḥ parvataḥ ।

saugandhikasya ullekhaḥ kośe vartate

dhika

stanayodhika   

ekaḥ janasamudāyaḥ ।

stanayodhikānām ullekhaḥ viṣṇupurāṇe mahābhārate ca asti

dhika

dhika   

ekaḥ pārthivavaṃśaḥ ।

dādhikasya ullekhaḥ kośe vartate









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