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     Grammar Search "iyat" has 3 results.
     
iyat: neuter nominative singular stem: iyat
iyat: neuter accusative singular stem: iyat
iyat: neuter vocative singular stem: iyat
     Amarakosha Search  
4 results
     
WordReferenceGenderNumberSynonymsDefinition
daivam1.4.28NeuterSingularniyatiḥ, vidhiḥ, diṣṭam, bhāgadheyam, bhāgyamdestiny or luck
dyauḥ1.2.1FeminineSingularvyoma, nabhaḥ, anntam, viyat, vihāyaḥ, dyuḥ, meghādhvā, dyauḥ, puṣkaram, antarīkṣam, suravartma, viṣṇupadam, vihāyasaḥ, tārāpathaḥ, mahābilam, abhram, ambaram, gaganam, kham, ākāśam, nākaḥ, antarikṣamsky
premāMasculineSingularprema, snehaḥ, priyatā, hārdamafllection or kindness
pratiyatnaḥ3.3.114MasculineSingularcandraḥ, agniḥ, arkaḥ
     Monier-Williams
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144 results for iyat
     
Devanagari
BrahmiEXPERIMENTAL
iyatmfn. (fr. pronominal base 3. i-), so large, only so large View this entry on the original dictionary page scan.
iyatmfn. so much, only so much View this entry on the original dictionary page scan.
iyatmfn. of such extent ; ([ confer, compare the syllableiens,oriesin such Latin words astotiens,toties,quotiens,quoties,and in numeral adverbs asquinquies.]) View this entry on the original dictionary page scan.
iyatf. the state of being, of such extent, quantity, fixed measure or quantity, so much View this entry on the original dictionary page scan.
iyattaka(iyat-) mf(ikā-)n. so small, so little View this entry on the original dictionary page scan.
iyattvan. the state of being, of such extent, quantity, fixed measure or quantity, so much View this entry on the original dictionary page scan.
abhipriyatamamind. in the presence of a beloved person, View this entry on the original dictionary page scan.
adhiviyatCaus. -yātayati-, to subjoin, annex View this entry on the original dictionary page scan.
adhiyatto fasten : Causal A1. -yāt/ayate-, to reach, join View this entry on the original dictionary page scan.
aiyatyan. (fr. iyat-), quantity, number, value. View this entry on the original dictionary page scan.
akṣiyatmfn. not inhabiting, destitute of a dwelling, unsettled ("not decreasing in riches") View this entry on the original dictionary page scan.
aniyatamfn. not regulated, uncontrolled, not fixed, uncertain, unrestricted, irregular, casual View this entry on the original dictionary page scan.
aniyatamfn. not unaccentuated View this entry on the original dictionary page scan.
aniyatāṅkam. (in arithmetic) an indeterminate digit. View this entry on the original dictionary page scan.
aniyatapuṃskāf. "having no fixed husband", a woman unchaste in conduct. View this entry on the original dictionary page scan.
aniyatātmanm. one whose self or spirit is not regulated or under proper control. View this entry on the original dictionary page scan.
aniyatavṛttimfn. having no fixed or regular employment or income. View this entry on the original dictionary page scan.
anniyatmfn. being desirous of food View this entry on the original dictionary page scan.
anupahatakarṇendriyatāf. having the organ of hearing uninjured (one of the 80 minor marks 0f a buddha-), . View this entry on the original dictionary page scan.
apiyatmfn. entering the other world, dying View this entry on the original dictionary page scan.
apiyatmfn. dissolving, disappearing View this entry on the original dictionary page scan.
apratiyatnapūrvamf(ā-)n. not produced ("by force"=) artificially, natural View this entry on the original dictionary page scan.
avikriyatvan. unchangeableness on on View this entry on the original dictionary page scan.
dharmadhātuniyatam. a particular samādhi- View this entry on the original dictionary page scan.
hiṇḍīpriyatamam. "beloved by durgā-", Name of śiva- View this entry on the original dictionary page scan.
indriyatvan. the state or condition of being an organ of sense View this entry on the original dictionary page scan.
itikaraṇiyatāf. any proper or necessary measure, obligation. View this entry on the original dictionary page scan.
jitendriyatvan. subjugation of the senses () View this entry on the original dictionary page scan.
kiyatmfn. (fr. 1. ki- ), how great? how large? how far? how much? of what extent? of what qualities? etc. (Ved. locative case k/iyāti-with following -,how long ago? since what time? ; kiyaty adhvani-,at what distance? how far off? ; kiyad etad-,of what importance is this to(genitive case) ; tena kiyān arthah-,what profit arises from that? ; kiyac ciram- ind.how long? ; kiyac cireṇa-,in how long a time? how soon? ; kiyad dūre-,how far? ; kiyad rodimi-,what is the use of my weeping? ; kiyad asubhis-,what is the use of living? ) View this entry on the original dictionary page scan.
kiyatmfn. little, small, unimportant, of small value (often in compound, exempli gratia, 'for example' kiyad-vakra-,a little bent commentator or commentary on ; kiyad api-,how large or how far soever ; y/āvat k/iyac ca-,how large or how much soever, of what qualities soever ) View this entry on the original dictionary page scan.
kiyatind. how far? how much? how? View this entry on the original dictionary page scan.
kiyatmfn. a little View this entry on the original dictionary page scan.
kiyatkālamind. how long? some little time ago. View this entry on the original dictionary page scan.
kṣatriyatāf. the order or rank of a kṣatriya- View this entry on the original dictionary page scan.
kṣatriyatvam. idem or 'f. the order or rank of a kṣatriya- ' View this entry on the original dictionary page scan.
maṇḍūkayoganiyatamfn. intent upon the frog-meditation View this entry on the original dictionary page scan.
mithyātvaniyatamfn. bent on falsehood, View this entry on the original dictionary page scan.
naiyatyan. the being settled or established, commentator or commentary View this entry on the original dictionary page scan.
naiyatyan. necessity, obligation View this entry on the original dictionary page scan.
naiyatyan. self-command View this entry on the original dictionary page scan.
nāmaniyatapraveśam. Name of a samādhi- View this entry on the original dictionary page scan.
niṣkriyatāf. inactivity, neglect of (compound) View this entry on the original dictionary page scan.
niṣpratikriyataf. View this entry on the original dictionary page scan.
niyatA1. -yatate-, to arrive at, come to (locative case) View this entry on the original dictionary page scan.
niyata ti-, etc. See under ni-yam-. View this entry on the original dictionary page scan.
niyatamfn. (n/i--) held back or in, fastened, tied to (locative case) View this entry on the original dictionary page scan.
niyatamfn. put together (hands) View this entry on the original dictionary page scan.
niyatamfn. restrained, checked, curbed, suppressed, restricted, controlled etc. View this entry on the original dictionary page scan.
niyatamfn. limited in number View this entry on the original dictionary page scan.
niyatamfn. connected with, dependent on (locative case) View this entry on the original dictionary page scan.
niyatamfn. contained or joined in (locative case) View this entry on the original dictionary page scan.
niyatamfn. disciplined, self-governed, abstemious, temperate View this entry on the original dictionary page scan.
niyatamfn. constant, steady, quite concentrated upon or devoted to (locative case) etc. View this entry on the original dictionary page scan.
niyatamfn. fixed, established, settled, sure, regular, invariable, positive, definite etc. View this entry on the original dictionary page scan.
niyatamfn. customary, usual (see a-n- ) View this entry on the original dictionary page scan.
niyatamfn. (in gram.) pronounced with the anudātta- View this entry on the original dictionary page scan.
niyatam. Name of the saṃdhi- of ās- before sonants View this entry on the original dictionary page scan.
niyatan. plural (in sāṃkhya-) the organs of sense View this entry on the original dictionary page scan.
niyatabhojanamfn. abstemious in food, temperate View this entry on the original dictionary page scan.
niyatāhāramfn. idem or 'mfn. equals -ta-bhojana- ' (śva-māṃsa-n-,eating only dog's flesh ) View this entry on the original dictionary page scan.
niyatakālamfn. limited in time, temporary on View this entry on the original dictionary page scan.
niyatamind. (am-) always, constantly, decidedly, inevitably, surely View this entry on the original dictionary page scan.
niyatamaithunamfn. abstaining from cohabitation View this entry on the original dictionary page scan.
niyatamānasamfn. of subdued mind or spirit View this entry on the original dictionary page scan.
niyatāñjalimfn. putting the joined hands to the forehead View this entry on the original dictionary page scan.
niyatānupūrvyamfn. limited as to the order of words View this entry on the original dictionary page scan.
niyatāptif. (in dramatic language) sure expectation of attaining an object by overcoming a particular obstacle View this entry on the original dictionary page scan.
niyatāśinmfn. equals -ta-bhojana- View this entry on the original dictionary page scan.
niyatātmanmfn. self-controlled, self-restrained View this entry on the original dictionary page scan.
niyatavācmfn. limited as to the use of words View this entry on the original dictionary page scan.
niyatavibhaktikamfn. limited as to case, standing always in the same case View this entry on the original dictionary page scan.
niyataviṣayavartinmfn. steadily abiding in one's own sphere View this entry on the original dictionary page scan.
niyatavratamfn. constant in the observance of vows, regular in observances, pious, religious View this entry on the original dictionary page scan.
niyatendriyamfn. having the passions subdued or restrained View this entry on the original dictionary page scan.
niyatif. the fixed order of things, necessity, destiny, fate etc. (sometimes personified as a goddess, niyati- and āyati- being regarded as daughters of meru- and wives of dhātṛ- and vidhātṛ- ) View this entry on the original dictionary page scan.
niyatif. restraint, restriction View this entry on the original dictionary page scan.
niyatif. religious duty or obligation View this entry on the original dictionary page scan.
niyatif. self-command, self-restraint View this entry on the original dictionary page scan.
niyatīf. Name of durgā- View this entry on the original dictionary page scan.
pariyatA1. -yatate-, to surround, beset View this entry on the original dictionary page scan.
pariyattamfn. surrounded, beset, hemmed in View this entry on the original dictionary page scan.
pralīnendriyatvan. pralīnendriya
pratiniyatamfn. ( yam-) fixed or adopted for each single case, particular or different for each case View this entry on the original dictionary page scan.
pratipuṃniyatamfn. settled for every soul singly View this entry on the original dictionary page scan.
pratiyatA1. -yatate-, to guard against, counteract (varia lectio): Causal yātayati-, to retaliate, requite (with vairam-,or raṇi-,"to take revenge") View this entry on the original dictionary page scan.
pratiyatnam. care bestowed upon anything, effort, endeavour, exertion View this entry on the original dictionary page scan.
pratiyatnam. View this entry on the original dictionary page scan.
pratiyatnam. preparation, elaboration, manufacture (see a-prati-pūrva-) View this entry on the original dictionary page scan.
pratiyatnam. imparting a new quality or virtue on View this entry on the original dictionary page scan.
pratiyatnam. retaliation, requital View this entry on the original dictionary page scan.
pratiyatnam. (also equals lipsā-, upagraha-or haṇa-, nigrahādi-, grahaṇādi-, pratigraha- ) View this entry on the original dictionary page scan.
pratiyatnamfn. exerting one's self, taking care or trouble View this entry on the original dictionary page scan.
pratiyatnamfn. cautious, heedful View this entry on the original dictionary page scan.
pratyātmaviniyatamfn. individual View this entry on the original dictionary page scan.
priyatāf. (priy/a--). the being dear etc. View this entry on the original dictionary page scan.
priyatāf. the being fond of (compound), love View this entry on the original dictionary page scan.
priyatamamfn. (priy/a--) most beloved, dearest (once equals -tara- ) View this entry on the original dictionary page scan.
priyatamam. a lover, husband View this entry on the original dictionary page scan.
priyatamam. Celosia Cristata View this entry on the original dictionary page scan.
priyatamāf. a mistress, wife View this entry on the original dictionary page scan.
priyatanayamfn. loving a son View this entry on the original dictionary page scan.
priyatanu(priy/a--) mfn. loving the body, loving life View this entry on the original dictionary page scan.
priyataramfn. dearer etc. View this entry on the original dictionary page scan.
priyataratvan. the being dearer to any one (locative case) than (ablative) View this entry on the original dictionary page scan.
priyatoṣaṇam. a kind of coitus View this entry on the original dictionary page scan.
priyatvan. the being dear, being beloved View this entry on the original dictionary page scan.
priyatvan. the being fond of (compound)
sakriyatvan. sakriya
samakriyatvan. samakriya
saṃniyacchaniyatamfn. restrained, controlled View this entry on the original dictionary page scan.
sampriyatāf. dearness, the being very dear or dearer than (ablative)
satyapriyatīrtham. Name of a man View this entry on the original dictionary page scan.
sendriyatvan. sendriya
śrotriyatāf. () conversancy with the veda-, the being a learned Brahman View this entry on the original dictionary page scan.
śrotriyatvan. () conversancy with the veda-, the being a learned Brahman View this entry on the original dictionary page scan.
suniyatf. equals śobhanā vidhā- () View this entry on the original dictionary page scan.
suniyatamfn. well put together View this entry on the original dictionary page scan.
suniyatamfn. well disciplined or self-governed (with vācā- instrumental case"suppressing speech") View this entry on the original dictionary page scan.
vaiyathitam. (fr. vyathita-?) the 5th cubit (aratni-) from the bottom or the 13th from the top of the sacrificial post View this entry on the original dictionary page scan.
vālapriyatvan. vālapriya
varuṇapariyatamamfn. enclosed by varuṇa-, View this entry on the original dictionary page scan.
vaśendriyatvan. vaśendriya
viniyatamfn. restrained, checked, regulated View this entry on the original dictionary page scan.
viniyatamfn. retrenched, limited (See compound) View this entry on the original dictionary page scan.
viniyatacetasmfn. one who has a controlled or regulated mind View this entry on the original dictionary page scan.
viniyatāhāramfn. moderate in food or diet, abstemious View this entry on the original dictionary page scan.
vipriyatvan. unpleasantness View this entry on the original dictionary page scan.
viṣamakriyatvan. viṣamakriya
viyatA1. -yatate-, to dispose in various rows : Causal -yātayati-, to place in rows, arrange ; to do penance ; to torment, pain, punish View this entry on the original dictionary page scan.
viyatmfn. (pr. p. of vi--5. i-) going apart or asunder View this entry on the original dictionary page scan.
viyatmfn. being dissolved, passing away, vanishing View this entry on the original dictionary page scan.
viyatn. the sky, heaven, air, atmosphere (prob. as"that which parts asunder or forms the intermediate region between heaven and earth") etc. View this entry on the original dictionary page scan.
viyatn. ether (as an element) View this entry on the original dictionary page scan.
viyatn. Name of the 10th mansion View this entry on the original dictionary page scan.
viyatn. a kind of metre View this entry on the original dictionary page scan.
viyatamfn. stretched out, extended, kept apart View this entry on the original dictionary page scan.
viyatamind. separately, at intervals, intermittingly View this entry on the original dictionary page scan.
viyatim. Name of one of the six sons of nahuṣa- View this entry on the original dictionary page scan.
viyatim. a bird View this entry on the original dictionary page scan.
viyatpatākāf. "sky-banner", lightning, . View this entry on the original dictionary page scan.
viyatpatham. "sky-path", the atmosphere View this entry on the original dictionary page scan.
viyatsthamfn. standing or being in the air View this entry on the original dictionary page scan.
yajñiyatmfn. equals adhvary/at- View this entry on the original dictionary page scan.
yāminīpriyatama m. "lover of night", the moon View this entry on the original dictionary page scan.
     Apte Search  
20 results
     
iyat इयत् a. 1 So much, so large, of this extent; इयत्तवायुः Dk.93; इयन्ति वर्षाणि तया सहोग्रम् R.13.67 so many years; द्वयं नीतिरितीयती Śi.2.3 this much; इयतो दिवसानुत्सव आसीत् U.1. इयदिति गुरुजनसविधे विधृतधनिष्ठापयोधरः पायात् Udb.
iyat इयत्ता इयत्त्वम् 1 (a) So much, fixed measure or quantity; ईदृक्तया रूपमियत्तया वा R.13.5; न...यशः परिच्छे- त्तुमियत्तयालम् 6.77; K.129,182. (b) Limited number, limitation; न गुणानामियत्तया R.1.32. -2 Limit, standard.
iyattaka इयत्तक a. So small, very small. इयत्तिका शकुन्तिका सका जघास ते विषम् Rv.1.191.11. -का A bad limit.
aniyata अनियत a. 1 Uncontrolled, unrestricted. -2 Indefinite, uncertain, not fixed; irregular (forms also); ˚वेलं आहारो$श्यते Ś.2 at irregular hours. -3 Causeless, casual, incidental, occasional; ˚रुदितस्मितम् (वदनकमलकम्) U.4.4; Māl.1.2. -Comp. -अङ्कः an indeterminate digit (in Math.) -आत्मन् a. not self-possessed, whose soul is not properly controlled. -पुंस्का a woman loose in conduct, unchaste. -वृत्ति a. 1 having no regular or fixed employment or application (as a word). -2 having no regular income.
apratiyatnaḥ अप्रतियत्नः Natural or spontaneous state.
aiyatyam ऐयत्यम् [इयत्-ष्यञ्] Quantity, number, value.
kiyat कियत् a. [cf. किमिदंभ्यां वो घः P.V.2.4] (Nom. sing. कियान् m., कियती f., कियत् n.) 1 How great, how far, how much, how many, of what extent of qualities (having an interrogative force); कियान्कालस्तवैवं स्थितस्य संजातः Pt.5; N.1.13; अयं भूतावासो विमृश कियतीं याति न दशाम् Śānti.1.25; ज्ञास्यसि कियद्भुजो मे रक्षति Ś.1.13; कियदवशिष्टं रजन्याः Ś.4; गन्तव्यमस्ति कियदित्यसकृद् ब्रुवाणा S. D. -2 Of what consideration, i. e. of no account, worthless; राजेति कियती मात्रा Pt.1.4.; मातः कियन्तो$रयः Ve.5.9. -3 Some, a little; a small number, a few (having an indefinite force); निजहृदि विकसन्तः सन्ति सन्तः कियन्तः Bh.2.78; त्वदभिसरणरभसेन वलन्ती पतति पदानि कियन्ति चलन्ती Gīt.6. -Comp. -एतद् of what importance is this to; कियदेतद्धनं पुंसः Ks.3.49. -एतिका effort, vigorous and persevering exertion. -कालम् ind. 1 how long. -2 some little time. -चिरम् ind. how long; कियच्चिरं श्राम्यसि गौरि Ku.5.5. -दूरम् ind. 1 how far, how distant, how long; कियद्दूरे स जलाशयः Pt.1; N.1.137. -2 for a short time, a little way. -मात्रः a trifle, small matter; कियन्मात्रे कृतो$नेन संरम्भो$यं कियानिति Ks.65.139.
niyata नियत p. p. 1 Curbed, restrained; तं तं नियममास्थाय प्रकृत्या नियताः स्वया Bg.7.2. -2 Subdued, controlled, self-possessed, self-governed. -3 Abstemious, temperate. -4 Attentive, intent. -5 Fixed, permanent, constant, steady; अन्यथासिद्धिशून्यस्य नियता पूर्ववर्तिता Bhāṣā. P. -6 (a) Certain, settled, sure; Pt.1.284. (b) Fixed; प्रकृतिनियतत्वादकृतकः U.6.14; fixed in number, limited; बाणाः पञ्च मनोभवस्य नियतास्तेषामसंख्यो जनः (लक्ष्यः) Ratn.3.3. -7 Inevitable. -8 Positive, definite. -9 Forming the subject of consideration, relevant or irrelevant; see तुल्ययोगिता. -1 Maintained, observed (as a vow &c.); नियतैकपतिव्रतानि पश्चात्तरुमूलानि गृहीभवन्ति तेषाम् Ś.7.2. -11 Held back, fastened, tied; पशूनां त्रिशतं तत्र यूपेषु नियतं तदा Rām.1.14.32. -12 Connected with, dependent on; वाच्यर्था नियताः सर्वे Ms.4.256. -13 (in gram.) Pronounced with अनुदात्त. -तम् (pl.) (in Sāṅkhya) the organs of sense. -तम् ind. 1 Always, constantly. -2 Positively, certainly, invariably, inevitably, surely. -3 Forcibly. -Comp. -काल a. Limited in time, temporary; Kaśi. on P.I.4.44. -मानस a. of subdued mind. -वाच a. limited as to the use of words. -व्रत a. pious, religious.
niyatiḥ नियतिः f. 1 Restraint, restriction. -2 Destiny, fate, luck, fortune (good or bad); (sometimes personified as a goddess, the sister of Āyati, both being daughters of Meru and wives of Dhātṛi and Vidhātṛi); नियति- बलान्नु Dk.; नियतेर्नियोगात् Śi.4.34; Ki.2.12;4.21. -3 A religious duty or obligation; नियतिः कारणं लोके नियतिः कर्मसाधनम् । नियतिः सर्वभूतानां नियोगोष्बिह कारणम् ॥ Rām.4.25. 4. -4 Self-command, self-restraint.
naiyatyam नैयत्यम् 1 Restraint, self-command. -2 Necessity, obligation. -3 The being settled or established.
pratiniyata प्रतिनियत a. 1 Settled, predestined; विधिर्वन्द्यः सो$पि प्रतिनियतकर्मैकफलदः Bh.2.94. -2 Firm, unshakable; विपक्षाणां हेतीः प्रतिनियतधैर्यानुभवतः Mv.6.34.
pratiyat प्रतियत् 1 Ā. To try; वयमप्याश्रमपीडा यथा न भविष्यति तथा प्रतियतिष्यामहे Ś.1.32/33 (v. l.) -Caus. 1 To restore, return. -2 To retaliate, requite.
pratiyatna प्रतियत्न a. 1 Troubling about. -2 Active, vigorous. -त्नः 1 An effort, endeavour, exertion. -2 Preparation, elaboration; 'प्रतियत्नस्तु संस्कारः' Vaijayantī सुगन्धि- तामप्रतियत्नपूर्वां बिभ्रन्ति यत्र प्रमदाय पुंसाम् Śi.3.54. -3 Making complete or perfect. -4 Imparting a new quality or virtue; सतो गुणान्तराधानं प्रतियत्नः Kāṣi. on P.II.3.53. -5 Wish, desire. -6 Opposition, resistance. -7 Retaliation, retribution, revenge. -8 Making captive, taking prisoner. -9 Favour. -1 Acting well or properly. -11 Comprehension.
priyatama प्रियतम a. Most beloved, dearest. -मः A lover, husband; शिप्रावातः प्रियतम इव प्रार्थनाचाटुकारः Me.31,72. -मा A wife, mistress, beloved.
priyatara प्रियतर a. Dearer, more beloved &c.
priyatā प्रियता त्वम् 1 Being dear, dearness. -2 Love, affection. प्रियंभविष्णु priyambhaviṣṇu प्रियंभावुक priyambhāvuka प्रियंभविष्णु प्रियंभावुक a. Become an object of affection, amiable, dearly loved.
viniyata विनियत p. p. Controlled, checked, restrained, regulated; as in विनियताहार, विनियतवाच् &c.
viyat वियत् a. Passing away, vanishing; कुटुम्बपोषाय विय- न्निजायुर्न बुध्यते$र्थं विहतं प्रमत्तः Bhāg.7.6.14;9.21.3. -n. The sky, atmosphere, ether; पश्योदग्रप्लुतत्वाद्वियति बहुतरं स्तोकमुर्व्यां प्रयाति Ś.1.7. R.13.4; हंसपङ्क्तिरपि नाथ संप्रति प्रस्थिता वियति मानसं प्रति Ghaṭakarpara. -Comp. -गङ्गा 1 the heavenly Ganges. -2 the galaxy. -चारिन् (वियच्चारिन्) m. a kite. -पताका lightning; सौदामिनी स्फुरति नाद्य वियत्पताका Ṛs.3.12. -पथः the atmosphere. -भूतिः f. darkness. -मणिः (वियन्मणिः), -मध्यहंसः (वियन्मध्यहंसः) the sun; Dk.1.1.
viyatiḥ वियतिः A bird.
viyatam वियतम् ind. At intervals.
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iyat a. so great, so much; so little: in. in so far; therefore.
iyattaka a. (ikâ) so little; -tâ, f. quantity, number, measure; essence.
atiyatna m. great exertion; -yasa, a. very illustrious; -yâkita, pp. importuned.
aniyatātman a. not having his mind controlled.
aniyata pp. unrestrained, un limited, uncertain; unusual; -vritti, a. hav ing no fixed means of livelihood; -velam, ad. at an uncertain time.
avikriyatva n. unchange ableness; -kriyâ, f. no change: -½âtmaka, a. subject to no change.
kiyat a. how great? how far? how long? how various? of what kind? of what value? kíyat, ad. how far? how much? where fore?=uselessly; indef. prn. a. small, little, some; n. ad. a little, somewhat; with following ka & preceding yâvat, however great; of what ever kind; with api, however great; kíyati½&asharp;, (lc. with prp. &asharp;) since how long?
niyata pp. √ yam: -m, ad. cer tainly, assuredly; n. pl. organs of sense (ph.); -kâla, a. lasting for a limited time, temporary; -vasati, a. having his permament abode any where; -vishaya-vartin, a.steadily abiding in his appointed sphere; -vrata, a. faithful to one's vow; -½âtman, a. self-controlled.
niyatendriya a. having one's senses restrained.
niyati f. fixed order of things, necessity, destiny; Fate.
naiyatya n. fixity, necessity; exigency.
pratipuṃniyata pp. specially meant for every soul; -purusha, m. similar man, representative; companion; doll; °ree;-or -m, ad. man for man, for each man; for every soul; -pustaka, n. copy of an original manuscript, transcript; -pûgaka, a. honour ing (--°ree; or g.); -pûgana, n. doing honour to (g.); -pûgâ, f. id. (with g. or lc.); -pûgya, fp. to be honoured; -pûrana, n. filling, oc cupation of (g.); being filled with (in.); stoppage, obstruction; -prishthâ, f. each side of a leaf.
pratiyatna m. trouble bestowed upon anything, elaboration, preparation, manufacture; -yâtana, n. requital: â, f. image, figure, statue (of a god); -yâna, n. return; -yâmini, ad. every night; -yâyin,a. going against, attacking; -yuddha, n. counter-contest, fight in return; -yuvati, f. female rival, concubine; -yuvam, ad. to wards the youth; -yoga, m. opposition, re sistance: in. pl. by remedies or antidotes; -yogam, ad.rule by rule; -yogika, a. cor relative, contrasting with (--°ree;): -tva, n. corre lativeness; -yog-in, a. correlative, contrast ing; m. opponent, adversary: (-i)-tâ, f., (-i) tva, n. correlation, contrast; -yogayitavya, fp. to be strung or the strings of which are to be tuned (lute); -yoddhavya, fp. to be fought against in return; -yoddhri, m. combatant; well-matched adversary; -yodha, m. combat ant, antagonist; -yodhana, n. combating; combat; -yodhin, m. combatant, equal an tagonist (--°ree;); -yoshit, f. female rival, con cubine.
viyat a. [pr. pt. √ i: going apart, outspread], departing (rare); -yát, n. intermediate region between heaven and earth, sky, atmosphere; ether as an element (rare): (yad)-gata, pp. moving orflying in the air; n-madhya-hamsa, m. sun; n-maya, a. (î) consisting of air.
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iyattakaḥ kuṣumbhakaḥ (AVP. kusu-) RV.1.191.15a; AVP.4.17.5a. Cf. under athaiṣāṃ bhinnakaḥ.
iyattikā śakuntikā RV.1.191.11a; AVP.4.19.1a.
iyattikā śalākakā AVś.20.130.20.
iyaty agra āsīḥ KS.7.12; TA.4.2.3; 5.2.8; Apś.5.9.10; 15.2.1. See next.
iyaty agra āsīt VS.37.5; MS.4.9.1: 121.4; KA.1.10; 2.10; śB.14.1.2.11; Mś.1.5.2.12; --4.1.11. P: iyaty agre Kś.26.1.7. Cf. MS.1.6.3: 90.4. See prec.
ākṣiyati (AVP. ākṣiyeta) pṛthivīm anu # AVś.10.5.45b; AVP.1.63.1b.
kiyatā skambhaḥ pra viveśa tatra (AVś.10.7.9a, bhūtam) # AVś.10.7.8c,9a,9d.
kiyatī yoṣā maryato vadhūyoḥ # RV.10.27.12a.
kiyat pitur janitur yo jajāna # RV.4.17.12b.
kiyat svid indro adhy eti mātuḥ # RV.4.17.12a.
kriyatām # AG.4.7.19.
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"iyat" has 43 results.
     
aniyatanot subject to any limitation confer, compare प्रत्यया नियताः, अर्था अनियताः, अर्था नियताः, प्रत्यया अनियताः M.Bh. on II. 3.50. In the casc of नियमविधि (a restrictive rule or statement ) a limitation is put on one or more of the constituent elements or factors of that rule, the limited element being called नियत, the other one being termed अनियत; also see Kāś. on II.2.30.
aniyatapuṃskawhose sex-especially whether it is a male or a female-is not definitely known from its mere sight; small insects which are so. The term क्षुद्रा in P. IV.1.131 is explained in the Mahābhāṣya as क्षुद्रा नाम अनियतपुंस्का अङ्गहीना वा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.1.131.
niyata(1)regulated in size or number; definitely fixed; the word नियत is used in grammar in connection with the nimitta or nimittin in a grammatical operation prescribed by a rule, which, or a part of which, is shown to be superfluous unless there is laid down a regulation; confer, compare शेषग्रहणं कर्तव्यम् । शेषनियमार्थम् | प्रकृत्यर्थौ नियतौ प्रत्यया अनियतास्ते शेषेपि प्राप्नुवन्ति M.Bh. on I.3.12 Vart. 6; (2) The grave accent; cf उदात्तपूर्वं नियतं... स्वर्यते RPr.III.9.
niyatasvara(1)an affix whose accent is definitely given by an indicatory mute letter applied to it; confer, compare M.Bh. on I.1.3; (2) the grave accent; a syllable with a grave accent; grave vowel; confer, compare नियतस्वरोदये R.Pr.XI.25; (3) name of a Samdhi when a visarga is changed into रेफ and then omitted and the preceding vowel is lengthened; cf ह्रस्वस्याकामनियता उभाविमौ R.Pr. IV.9; confer, compare also P. VIII.3.14 and VI.3.111.
kartṛsthakriya(a root)whose activity is found functioning in the subject;confer, compare यत्र क्रियाकृतविशेषदर्शनं कर्तरि Kaiyata on P.III.1.87 Vārttika (on the Sūtra of Pāṇini). 3. Such roots, although transitive do not have any Karmakartari construction by the rule कर्मवत्कर्मणा तुल्यक्रियः P.III. 1.87. as exempli gratia, for example ग्रामं गच्छति देवदत्तः has no कर्मकर्तरि construction; confer, compare कर्मस्थभावकानां कर्मस्थक्रियाणां वा कर्ता कर्मवद् भवतीति वक्तव्यम् । कर्तृस्थभावकानां कर्तृस्थक्रियाणां वा कर्ता कर्मवन्मा भूदिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.87. Vārt, 3.
kuṇiname of an ancient Vṛttikāra the Sūtras of Pāṇini, mentioned in their works by Kaiyata and Haradatta; confer, compare Kaiyaṭa's Kaiyaṭa's Mahābhāṣyapradīpa.on P. I.1.74, also Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.1.1
gonardīyaliterally inhabitant of Gonarda which was the name of a district. in the province of Oudh in the days of the Mahabhasyakara according to some scholars. Others believe that Gonarda was the name of the district named Gonda at present The expression गोनर्दीय अाह occurs four times in the Mahabhasya where it refers to a scholar of grammar in Patafijali's time; cf M.Bh. on I. 1.21 ; I. 1.29; III. I.92; VII. 2.101. As Kaiyata paraphrases the words गेानर्दीयस्त्वाह as भाष्यकारस्त्वाह, scholars say that गेीनर्दीय was the name taken by the Mahabhasyakara himself who was a resident of Gonarda. Hari Diksita, however, holds that गोनर्दीय was the term used for the author of the . Varttikas; confer, compare Brhacchabdaratna.
cekīyitathe sign य ( यङ् of Panini ) of the frequentative or intensive. The word is mostly used in the Katantra Grammar works confer, compare धातोर्यशब्दश्चेक्रीयितं क्रियासमभिहारे, Kat. III. 2. 14. The word चेक्रीयित is used in the Mahabhasya in the sense of यङन्त where Kaiyata remarks थडः पूर्वाचार्यसंज्ञा चेकीयितमिति confer, compare प्रदीप on M.Bh. on P. IV.1.78 Vartika. The word चेकीयितान्त means यङन्त in Panini’s terminology meaning a secondary root derived from the primary root in the sense of intensity. The word चर्करीतान्त is used for the frequentative bases in which य, the sign of the frequentative, is omittedition See चर्करीत।
deśya(1)taddhita affix. affix in the sense of almost similar; see देशीयर् a reference to some preceding word, not necessarily on the same page.; (2) (words) current in popular use or language, although not sanctioned by rules of grammar; confer, compare देश्याः सूत्रनिबन्धाः क्रियन्ते M.Bh. on P. V. 3.55: confer, compare देश्या देष्टव्याः साधुत्वेन प्रतिपाद्या:, Kaiyata on V. 3.55; probably Kaiyata had a difficulty in explaining the word देश्य in the old way meaning ' current in use', as many words called bad words, introduced from other languages were current at his time which he was reluctant to term देश्य.
dyotakaindicative, suggestive; not directly capable of expressing the sense by denotation; the nipatas and upasargas are said to be 'dyotaka' and not 'vacaka' by standard grammarians headed by the Varttikakara; confer, compare निपातस्यानर्थकस्यापि प्रातिपदिकत्वम् P.I.2.45 Varttika 12; confer, compare Kaiyata also on the a reference to some preceding word, not necessarily on the same page.; cf also निपाता द्योतकाः केचित्पृथगर्थाभिधायिनः Vakyapadiya II.194;, गतिवाचकत्वमपि तस्य ( स्थाधातोः ) व्यवस्थाप्यते, उपसर्गस्तु तद्योतक एव commentary on Vakyapadiya II. 190; confer, compare पश्चाच्छ्रोतुर्बोधाय द्योतकोपसर्गसंबन्ध: Par. Sek. on Pari. 50; cf also इह स्वरादयो वाचकाः चादयो द्योतका इति भेदः Bhasa Vr. om P.I.1.37.The Karmapravacaniyas are definitely laid down as dyotaka, confer, compare क्रियाया द्योतको नायं न संबन्धस्य वाचकः । नापि क्रियापदाक्षेपीं संबन्धस्य तु भेदकः Vakyapadiya II.206; the case affixes are said to be any way, 'vacaka' or 'dyotaka'; confer, compare वाचिका द्योतिका वा स्युर्द्वित्त्वादीनां विभक्तयः Vakyapadiya II. 165.
dhmātaname of a fault in the pronunciation of a vowel when on account of fullness of breath it appears as uttered long (दीर्घ ), although really it is short; confer, compare श्वासभूयिष्ठतया ह्रस्वोपि दीर्घ इव लक्ष्यते, Kaiyata on I. 1. Ahnika 1. Vart. 18.
navyamataa term used for the differentiation in views and explanations held by the comparatively new school of Bhattoji Diksita, as contrasted with those held by Kasikakara and Kaiyata; the term is sometimes applied to the differences of opinion expressed by Nagesabhatta in contrast with Bhagttoji Diksita. For details see p.p. 23-24 Vol.VII of the Patanjala Mahabhasya edition D.E. Society, Poona.
nāgeśathe most reputed modern scholar of Panini's grammar, who was well-versed in other Sastras also, who lived in Benares in the latter half of the seventeenth and the first half of the eighteenth century. He wrote many masterly commentaries known by the words शेखर and उद्द्योत on the authoritative old works in the different Sastras, the total list of his small and big works together well nigh exceeding a hundredition He was a bright pupil of Hari Diksita, the grandson of Bhattoji Diksita. He was a renowned teacher also, and many of the famous scholars of grammar in Benares and outside at present are his spiritual descendants. He was a Maharastriya Brahmana of Tasgaon in Satara District, who received his education in Benares. For some years he stayed under the patronage of Rama, the king of Sringibera at his time. He was very clever in leading debates in the various Sastras and won the title of Sabhapati. Out of his numerous works, the Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Kaiyata's Mahabhasyapradipa, the Laghusabdendusekhara on the Siddhanta Kaumudi and the Paribhasendusekhara are quite wellknown and studied by every one who wishes to get proficiency in Panini's grammar. For details see pp. 21-24 and 401-403, Vol. VII of the Patanjala Mahabhasya edition D. E. Society, Poona.
nāntarīyakaabsolutely necessary; being, in a way, inseparable: confer, compare कश्चिदन्नार्थी शालिकलापं सतुषं सपलालमाहरति नान्तरीयकत्वात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3.18 on which Kaiyata observes अन्तरशब्देा विनार्थे । अन्तरे भवमन्तरीयम् । तत्र नञ्समासे कृते पृषोदरादित्वाद्भाष्यकारवचनप्रामाण्याद्वा नलोपाभावः ।
niyogaan obligatory order or command, such as that of a preceptor, as contrasted with स्वभाव; cf धातोः परः अकारोऽकशब्दो वा नियोगतःकर्तारं ब्रुवन्कृत्संज्ञश्च भवति ......... स्वभावतः कर्तारं ब्रुवन्कृत्संज्ञश्च भवति et cetera, and others Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 4.67 Vart. 8 where Kaiyata explains नियोग as अाचार्यनियोग.
nirhataa fault of pronunciation by which a letter is uttered harsh or rude; confer, compare निर्हतो रूक्षः Kaiyata on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).I.1. Ahnika 1 .
nirhrāsa(1)abridgment, diminution; confer, compareसर्ववचनं प्रकृतिनिह्लासार्थम् । निर्ह्लासः अपचयः अल्पत्वमित्यर्थः । Kaiyata on M.Bh. on IV.3.100; (2) being turned into a short (vowel); confer, compare स्पर्शान्तस्थाप्रत्ययौ निर्ह्रसेते R.Pr.IV.39.
nīlakaṇṭhamakhinnephew of Appaya Diksita who has written a commentary on Kaiyata's Mahabhasyapradipa.
nyāyyaproper; fully justified न्यायादनपेतम् confer, compare P.IV.4.92; correct; regular; confer, compare यञञ्भ्यामुक्तत्वादर्थस्य न्याय्योत्पत्तिर्न भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.3.1 where Kaiyata however, explains the word differently. Kaiyata states that न्याय्य means a general rule; confer, compareउत्सर्गः पूर्वाचार्यप्रसिद्ध्या न्याय्य उच्यते Kaiyata on P. II. 3.1. By Pūrvācārya he possibly refers to the writers of the Prātiśākhyas and other similar works by ancient grammarians, where the word nyāya is used in the sense of 'a general rule '. See the word न्याय a reference to some preceding word, not necessarily on the same page..
padaa word; a unit forming a part of a sentence; a unit made up of a letter or of letters, possessed of sense; confer, compare अक्षरसमुदायः पदम् । अक्षरं वा । V.Pr. VIII. 46, 47. The word originally was applied to the individual words which constituted the Vedic Samhitā; confer, compare पदप्रकृतिः संहिता Nir.I.17. Accordingly, it is defined in the Vājasaneyi Prātiśākhya as ' अर्थः पदम् ' (Vājasaneyi Prātiśākhya.III. 2) as contrasted with ' वर्णानामेकप्राणयोगः संहिता ' (V.Pr.I.158). The definition ' अर्थः पदम् ' is attributed to the ancient grammarian 'Indra', who is believed to have been the first Grammarian of India. Pāņini has defined the term पद as ' सुप्तिङन्तं पदम् ' P.I.4.14. His definition is applicable to complete noun-forms and verb-forms and also to prefixes and indeclinables where a case-affix is placed and elided according to him; confer, compare अव्ययादाप्सुपः P. II. 4. 82. The noun-bases before case affixes and taddhita affix. affixes, mentioned in rules upto the end of the fifth adhyāya, which begin with a consonant excepting य् are also termed पद by Pāņini to include parts of words before the case affixes भ्याम् , भिस्, सु et cetera, and others as also before the taddhita affix. affixes मत्, वत् et cetera, and others which are given as separate padas many times in the pada-pātha of the Vedas; confer, compare स्वादिष्वसर्वनामस्थाने P. I. 4. 17. See for details the word पदपाठ. There are given four kinds of padas or words viz. नाम, अाख्यात, उपसर्ग and निपात in the Nirukta and Prātiśākhya works; confer, compare also पदमर्थे प्रयुज्यते, विभक्त्यन्तं च पदम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 64 Vārttika (on the Sūtra of Pāṇini). 19, वर्णसमुदायः पदम् M.Bh. on I.1.21 Vārttika (on the Sūtra of Pāṇini). 5, पूर्वपरयोरर्थोपलब्धौ पदम् Kātantra vyākaraṇa Sūtra.I.1.20, पदशब्देनार्थ उच्यते Kaiyata on P.I.2.42 Vārttika (on the Sūtra of Pāṇini). 2; confer, compare also पद्यते गम्यते अर्थः अनेनेति पदमित्यन्वर्थसंज्ञा Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P.III. 1.92. The verb endings or affixs ति, तस् and others are also called पद. The word पद in this sense is never used alone, but with the word परस्मै or अात्मने preceding it. The term परस्मैपद stands for the nine affixes तिप्, तस्, ...मस्,while the term आत्मनेपद stands for the nine affixes त, आताम् ... महिङ्. confer, compare ल: परमैपदम्, तङानावात्मनेपदम्. It is possible to say that in the terms परस्मैपद and अात्मनेपद also, the term पद could be taken to mean a word, and it is very likely that the words परस्मैपद and अात्मनेपद were originally used in the sense of 'words referring to something meant for another' and 'referring to something meant for self' respectively. Such words, of course, referred to verbal forms, roughly corresponding to the verbs in the active voice and verbs in the passive voice. There are some modern scholars of grammar, especially linguists, who like to translate परस्मैपद as 'active voice' and आत्मनेपद as ' passive voice'. Pāņini appears, however, to have adapted the sense of the terms परस्मैपद and आत्मनेपद and taken them to mean mere affixes just as he has done in the case of the terms कृत् and तद्धित. Presumably in ancient times, words current in use were grouped into four classes by the authors of the Nirukta works, viz. (a) कृत् (words derived from roots)such as कर्ता, कारकः, भवनम् et cetera, and others, (b) तद्धित (words derived from nouns ) such as गार्ग्यः , काषायम् , et cetera, and others, (c) Parasmaipada words viz. verbs such as भवति, पचति, and (d) Ātmanepada words id est, that is verbs like एधते, वर्धते, et cetera, and othersVerbs करोति and कुरुते or हरति and हरते were looked upon as both परस्मैपद words and आत्मनेपद words. The question of simple words, as they are called by the followers of Pāņini, such as नर, तद् , गो, अश्व, and a number of similar underived words, did not occur to the authors of the Nirukta as they believed that every noun was derivable, and hence could be included in the kŗt words.
pradīpapopular name of the famous commentary on the Mahabhasya of Patanjali written by the reputed grammarian Kaiyata in the eleventh century A. D. The cornmentary is a very scholarly and critical one and really does justice to the well-known compliment given to it, viz. that the Pradipa has kept the Mahabhasya alive which otherwise would have remained unintelligible and consequently become lost. The commentary प्रदीप is based on the commentary महाभाष्यदीपिका,or प्रदीपिका written by Bhartrhari, which is available at present only in a fragmentary form. The Pradipa is to this day looked upon as the single commentary on the Mahabhasya in spite of the presence of a few other commentaries on it which are all thrown into the back-ground by it.
pradīpakāraKaiyatabhatta, the author of the fatmous commentary प्रदीप on the Mahabhasya, which see a reference to some preceding word, not necessarily on the same page..
prabhā(1)name of a commentary on the Sabdakaustubha by Raghavendracarya Gajendragadkar; (2) name of a commentary on Kaiyata's Mahabhasyapradipa.
pravartakopādhyāyaa grammarian who wrote an explanatory gloss named कैयटप्रकाशिका on the महाभाष्यप्रदीप written by Kaiyatabhatta.
bahvapekṣaliterally depending on many; the word is used in the sense of depending on many causal factors ( निमित्तानि ) and given as the definition of a kind of बहिरङ्ग by some grammarians; confer, compare अल्पापेक्षमन्तरङ्गं बह्वपेक्षं बहिरङ्गम् . This kind of अन्तरङ्गबहिरङ्गत्व, cited by Kaiyata is, however, disapproved by Nagesabhatta; confer, compare बहुिरङ्गान्तरङ्गाशब्दाभ्यां बह्वपेक्षत्वाल्पापेक्षत्वयोः शब्दमर्यादया अलाभाच्च । तथा सति असिद्धं बह्वपेक्षमल्पापेक्षे इत्येव वदेत् । Par. Sek. on Pari. 50.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
mahābhāṣyapradīpaa very scholarly commentary on Patanjali's MahabhaSya written by Kaiyatabhatta in the eleventh century, The commentary has so nicely explained every difficult and obscure point in the Mahabhasya, and has so thoroughly explained each sentence that the remark of later grammarians that the torch of the Mahabhasya has been kept burning by the Pradipa appears quite apt and justifiedition Kaiyata's commentary has thrown much additional light on the original arguments and statements in the Mahabhasya. There is a learned commentary on the Pradipa written by Nagesabhatta which is named vivarana by the author but which is well known by the name 'Uddyota' among students and teachers of Vyakarana. For details see pp. 389, 390 Vol VII, Patanjala Mahabhasya, D. E. Society's Edition.
mahābhāṣyapradīpaṭīkaname given to each of the various commentaries on the Pradipa of Kaiyata written by grammarians, out of which the commentaries of चिन्तामणि,रामचन्द्रसरस्वती, नारायण, नित्यानन्दपर्वतीय and one or two more are available in a manuscript form and those too quite incomplete.
mahābhāṣyapradīpaprakāśacalled also कैयटप्रकाश, name of the commentary on the Pradipa of Kaiyata by Nilankanthamakhi a versatile writer of the 17th century.
mahābhāṣyapradīpavivaraṇa(1)original name of the learned commentary on the 'Pradipa' of Kaiyata written by Nagesabhatta, a stalwart and epoch-making grammarian of the 18th century. The commentary is known popularly by the name 'Uddyota' or Pradipoddyota; (2) name of the commentary on Kaiyata's Pradipa by Nityaananda Parvatiya. The commentary is also known by the name दीपप्रभा.
rāmacandrasarasvatīpupil of वासुदेवेन्द्रसरस्वती of the sixteenth century who has written a gloss named विवरण on the Mahabhasyapradipa of Kaiyata.
vārttikaa statement which is as much authoritative as the original statement to which it is given as an addition for purposes of correction, completion or explanation. The word is defined by old writers in an often-guoted verseउक्तानुक्तदुरुक्तनां चिन्ता यत्र प्रवर्तते | तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिण:|This definition fully applies to the varttikas on the Sutras of Panini. The word is explained by Kaiyata as वृत्तौ साधु वार्त्तिकम् which gives strength to the supposition that there were glosses on the Sutras of Panini of which the Varttikas formed a faithful pithy summary of the topics discussedition The word varttika is used in the Mahabhasya at two places only हन्तेः पूर्वविप्रविषेधो वार्तिकेनैव ज्ञापित: M.Bh. on P.III. 4.37 and अपर आह् यद्वार्त्तिक इति M.Bh. on P. II.2.24 Vart. 18. In अपर अहृ यद्वार्त्तिक इति the word is contrasted with the word वृत्तिसूत्र which means the original Sutra (of Panini ) which has been actuaIly quoted, viz. संख्ययाव्ययासन्नाo II.2. 25. Nagesa gives ' सूत्रे अनुक्तदुरुक्तचिन्ताकरत्वं वार्तिक्रत्वम् as the definition of a Varttika which refers only to two out of the three features of the Varttikas stated a reference to some preceding word, not necessarily on the same page.. If the word उक्त has been omitted with a purpose by Nagesa, the definition may well-nigh lead to support the view that the genuine Varttikapatha of Katyayana consisted of a smaller number of Varttikas which along with a large number of Varttikas of other writers are quoted in the Mahabhasya, without specific names of writers, For details see pages 193-223 Vol. VII Patanjala Mahabhasya, D.E, Society's Edition.
vaidikafound in Vedic Literature; the term is used in contrast with लौकिक which means ’found , in commmon use' : confer, compare यथा लोकिकवैदिकेषुMahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. kaiyata explains वैदिक as श्रुत्युपनिबद्ध.
vyañjanaa consonant; that which manifests itself in the presence of a vowel, being incapable of standing alone; confer, compareन पुनरन्तरेणाचं व्यञ्जनस्यॊच्चारणमपि भवति। अन्वर्थे खल्वपि निर्वचनम् । स्वयं राजन्ते स्वराः। अन्वक् भवति व्यञ्जनम् l M.Bh.on I.2.30; confer, compare also अथवा गतिरपि व्यञ्जेरर्थ: । विविधं गच्छत्यजुपरागवशादिति व्यञ्जनम् | उपरागश्च पूर्वपराच्संनिधानेपि परेणाचा भवति न पूर्वेण | Kaiyata on P. I. 2. 30; confer, compare व्यञ्जनं स्वराङ्गम् T.Pr.I.6; confer, compare also व्यञ्जनसमुदायस्तु स्वरसंनिहित एव अक्षरं भवति। Uvvata Bhasya on V. Pr.. III.45.
vyākaraṇamahābhāṣyagūḍhārthadīpinīa brief commentary on the Mahabhasya, written by Sadasiva, son of Nilakantha and pupil of Kamalakara Diksita. The gloss confines itself to the explanations of obscure and difficult passages in the Mahabhasya and criticizes Kaiyata's explanations.
vyākaraṇamahābhāṣyapradīpathe original name of the learned commentary on Patanjali's Mahabhasya by Kaiyatabhatta the well-known grammarian of Kashmir of the eleventh century. See प्रदीप and कैयट.
vyākaraṇamahābhāṣyapradīpavivaraṇa( )a gloss on the Mahabhasyapradipa of Kaiyata, written by ईश्वरानन्द, a pupil of सत्यानन्द; (2) a gloss on the Mahabhasyapradipa of Kaiyata by नारायण.
vyākaraṇamahābhāṣyapradīpoddyotathe wellknown scholarly commentary by the stalwart grammarian Nagesabhatta on the Mahabhasyapradipa of Kaiyata. See उद्द्योत and नागेश.
vyāpakacovering or applying to the whole in entirety, and not in parts; .confer, compare अधिकरणं नाम त्रिप्रकारं व्यापकमौपक्षेपिकं वैषयिकमिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VI.1.72;confer, compare इतरो व्यापकत्वाच्छास्त्रासिद्धत्वं प्रदशान्तर एव स्थापितं मन्यमान आह । Kaiyata on P. VI.4.22.
śabdparavipratiṣedhacl,. comparatively superior strength possessed by a word, which in the text of a particular sutra is later than another word, which is put in earlier in the Sutra. This शब्दपरविप्रतिषेधे is contrasted with the standard शास्त्रपरविप्रतिषेध which is laid down by Panini in his rule विप्रतिषेधे परं कार्यम् and which lays down the superior strength of that rule which is put by Panini later on in his Astadhyayi: e. g. in the rule विभाषा गमहनविदविशाम्,it is not the word हन् although occuring earlier, but the word विश् occuring later in the rule, which helps us to decide which विद् should be taken confer, compareज्ञानार्तस्य सत्यपि विदरूपत्वे अर्थस्य भेदकत्वेन रूपवदाश्रयणात्प्रतिषेधाभावः | यद्यपि हन्तिना साहचर्ये विदेरस्ति तथापि शब्दपरविप्रतिषेधाद् विशिर्व्यवस्थाहेतुर्न हान्तिः ! Kaiyata on P. VII.2.18:confer, compare also, P.VI.1.158 V.12.
saṃdaṣṭaa fault of pronunciation when the constituent letters of a word are uttered with the teeth kept close together. Kaiyata has ex-plained the word as वर्धित.
sphoṭaname given to the radical Sabda which communicates the meaning to the hearers as different from ध्वनि or the sound in ordinary experience.The Vaiyakaranas,who followed Panini and who were headed by Bhartihari entered into discussions regarding the philosophy of Grammar, and introduced by way of deduction from Panini's grammar, an important theory that शब्द which communicates the meaning is different from the sound which is produced and heard and which is merely instrumental in the manifestation of an internal voice which is called Sphota.स्फुटयतेनेन अर्थः: इति स्फोटः or स्फोटः शब्दो ध्वनिस्तस्य व्यायमादुपजायते Vakyapadiya; confer, compare also अभिव्यक्तवादको मध्यमावस्थ आन्तर: शब्द: Kaiyata's Pradipa. For, details see Vakyapadiya I and Sabdakaustubha Ahnika 1. It is doubtful whether this Sphota theory was. advocated before Panini. The word स्फोटायन has been put by Panini in the rule अवङ् स्फोटायनस्य only incidentally and, in fact, nothing can be definitely deduced from it although Haradatta says that स्फोटायन was the originator of the स्फोटवाद. The word स्फोट is not actually found in the Pratisakhya works. However, commentators on the Pratisakhya works have introduced it in their explanations of the texts which describe वर्णोत्पत्ति or production of sound; confer, compare commentary on R.Pr.XIII.4, T.Pr. II.1. Grammarians have given various kinds of sphota; confer, compare स्फोटो द्विधा | व्यक्तिस्फोटो जातिस्फोटश्च। व्यक्तिस्पोटः सखण्ड अखण्डश्च । सखण्ड। वर्णपदवाक्यभेदेन त्रिधा। अखण्ड: पदवाक्यभेदेन द्विधा ! एवं पञ्च व्यक्तिस्फोटाः| जातिस्फोट: वर्णपदवाक्यभेदेन त्रिधा। इत्येवमष्टौ स्फोटः तत्र अखण्डवाक्यस्फोट एव मुख्य इति नव्याः । वाक्य जातिस्फोट इति तु प्राञ्चः॥; confer, compare also पदप्रकृतिः संहिता इति प्रातिशाख्यमत्र मानम् । पदानां प्रकृतिरिति षष्ठीतत्पुरुषे अखण्डवाक्यस्फोटपक्षः । बहुव्रीहौ सखण्डबाक्यस्फोट:||
svara(l)vowel, as contrasted with a consonant which never stands by itself independently. The word स्वर is defined generally :as स्वयं राजन्ते ते स्वराः ( Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on pan. The word स्वर is always used in the sense of a vowel in the Pratisakhya works; Panini however has got the word अच् (short term or Pratyahara formed of अ in 'अइउण्' and च् at the end of एऔच् Mahesvara sutra 4 ) always used for vowels, the term स्वर being relegated by him to denote accents which are also termed स्वर in the ancient Pratisakhyas and grammars. The number of vowels, although shown differently in diferent ancient works, is the same, viz. five simple vowels अ,इ,उ, ऋ, लृ, and four diphthongs ए, ऐ, ओ, and अौ. These nine, by the addition of the long varieties of the first four such as आ, ई, ऊ, and ऋ, are increased to thirteen and further to twentytwo by adding the pluta forms, there being no long variety for लृ and short on for the diphthongs. All these twentytwo varieties have further subdivisions, made on the criterion of each of them being further characterized by the properties उदात्त, अनुदIत्त and स्वरित and निरनुनासिक and सानुनासिक. (2) The word स्वर also means accent, a property possessed exclusively by vowels and not by consonants, as they are entirely dependent on vowels and can at the most be said to possess the same accent as the vowel with which they are uttered together. The accents are mentioned to be three; the acute ( उदात्त ), the grave अनुदात्त and the circumflex (स्वरित) defined respectively as उच्चैरुदात्तः, नीचैरनुदात्तः and समाहारः स्वरितः by Panini (P. I. 2.29, 30,3l). The point whether समाहार means a combination or coming together one after another of the two, or a commixture or blending of the two is critically discussed in the Mahabhasya. (vide Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.31). There are however two kinds of svarita mentioned by Panini and found actually in use : (a) the independent स्वरित as possessed by the word स्वर् (from which possibly the word स्वरित was formed) and a few other words as also many times by the resultant vowel out of two vowels ( उदात्त and अनुदात्त ) combined, and (b) the enclitic or secondary svarita by which name, one or more grave vowels occurring after the udatta, in a chain, are called cf P. VIII. 2.4 VIII. 2.6 and VIII 4.66 and 67. The topic of accents is fully discussed by the authors of the Pratisakhyas as also by Panini. For details, see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 1.19; T.Pr. 38-47 Vājasaneyi Prātiśākhya.I. 108 to 132, II. I.65 Atharvaveda Prātiśākhya. Adhyaya l padas 1, 2, 3 and Rk. Tantra 51-66; see also Kaiyata on P. I. 2.29; (3) The word स्वर is used also in the sense of a musical tone. This meaning arose out of the second meaning ' accent ' which itself arose from the first viz. 'vowel', and it is fully discussed in works explanatory of the chanting of Samas. Patanjali has given Seven subdivisions of accents which may be at the origin of the seven musical notes. See सप्तस्वर a reference to some preceding word, not necessarily on the same page..
     Vedabase Search  
120 results
     
iyat all the five causes of creationSB 3.8.33
iyat this muchSB 3.22.21
iyate appears likeSB 1.4.4
iyat measurementSB 2.8.8
iyat the measureCC Adi 6.117
iyattām durationSB 2.1.13
ādriyat receivedSB 4.4.7
ādriyata appreciated very muchSB 9.15.25
aniyatatvāt because of not being decisiveNBS 75
niyata-ātmā controlling oneselfSB 8.16.59
niyata-ātmabhiḥ by the self-controlledBG 8.2
atyādriyat attachedSB 3.16.21
āvriyate is coveredBG 3.38
dhriyatām may be awardedSB 3.16.25
dhriyate bears her lifeSB 3.1.40
dhriyate is imposedSB 6.1.39
dhriyate is being allottedSB 6.2.2
kaiphiyat diyā sending a confidential accountCC Antya 6.20
hriyate is attractedBG 6.44
hriyate passes awaySB 1.16.9
hriyate wastesSB 2.1.3
hriyate is withdrawnSB 11.28.6-7
kaiphiyat diyā sending a confidential accountCC Antya 6.20
kiyat is unnecessarySB 1.13.24
kiyat what is the value ofSB 5.24.24
kiyat of small valueSB 6.7.37
kiyat how muchSB 6.16.46
kiyat how muchSB 7.7.39
kiyat insignificantSB 7.8.42
kiyat how littleSB 7.14.9
kiyat how muchSB 10.14.12
kiyat how muchSB 11.8.36
kiyat how muchSB 11.26.21
kiyat how muchSB 11.28.4
kiyat how muchSB 12.3.5
kiyat how much valueSB 12.6.62
kiyat to some extentCC Madhya 20.304
kiyat a littleCC Madhya 23.29
kiyat how muchCC Antya 4.175
kiyat to some extentBs 5.49
kriyatām let it be doneSB 7.2.4-5
kriyatām doSB 8.6.21
kriyatām just executeSB 9.3.12
kriyatām please fulfillSB 9.18.27
kriyatām may it be carried outSB 10.24.30
kriyatām you should executeSB 10.27.17
kriyatām please doSB 10.36.28
kriyatām please doSB 10.52.44
kriyate is performedBG 17.18
kriyate is performedBG 17.19
kriyate is performedBG 18.9
kriyate is performedBG 18.24
kriyate does performSB 1.5.35
kriyate caused to be doneSB 2.10.25
kriyate is performedSB 4.29.59
kriyate is renderedSB 7.7.33
kriyate is performedSB 8.9.29
kriyate is acceptedSB 9.9.32
kriyate will becomeSB 10.38.20
kriyate is intended to be doneSB 10.69.20-22
kriyate is doneSB 11.16.39
kriyate is acted uponSB 11.28.30
niyata-mānasaḥ with a regulated mindBG 6.15
mriyatām should dieSB 10.88.21
mriyate diesBG 2.20
mriyate will dieSB 1.16.8
mriyate vanquishesSB 3.9.13
mriyate he diesSB 3.30.18
mriyate diesSB 11.22.46
niyata having controlledBG 4.29
niyata-mānasaḥ with a regulated mindBG 6.15
niyata-ātmabhiḥ by the self-controlledBG 8.2
niyata permanentSB 2.2.6
niyata-ātmā controlling oneselfSB 8.16.59
niyata eternallyBs 5.31
niyatāḥ controlledBG 7.20
niyataḥ alwaysSB 1.17.37
niyatam alwaysBG 1.43
niyatam prescribedBG 3.8
niyatam prescribedBG 18.9
niyatam regulatedBG 18.23
svabhāva-niyatam prescribed according to one's natureBG 18.47
niyatam regulatedSB 4.26.7
niyatasya prescribedBG 18.7
niyatena in this way, regularlySB 4.8.51
niyatiḥ the regulatorBs 5.8
niyatim NiyatiSB 4.1.44
priyatā affectionCC Madhya 17.212
priyatama very dearCC Antya 9.120
priyatamaḥ very dearSB 2.9.41
priyatamasya of the most belovedSB 1.10.17
priyatayā because of being favoredNoI 10
priyatvāt because of being fondNBS 27
saṃbhriyate is assumedSB 10.50.10
svabhāva-niyatam prescribed according to one's natureBG 18.47
vikriyate is agitatedSB 4.29.17
viniyatam particularly disciplinedBG 6.18
viyat-vittasya of Rantideva, who received things sent by providence, just as the cātaka bird receives water from the skySB 9.21.2
viyat the skySB 3.8.32
viyat-vyāpi extensively widespreadSB 3.10.7
viyat the etherSB 3.20.13
viyat etherSB 3.32.9
viyat decliningSB 7.6.14
viyat skySB 7.9.48
viyat-vittasya of Rantideva, who received things sent by providence, just as the cātaka bird receives water from the skySB 9.21.2
viyat the skySB 10.8.37-39
viyat to the skySB 10.11.25
viyat the lightningSB 12.9.8-9
viyataḥ for the ethereal skySB 10.87.29
viyati within the skySB 10.20.18
viyati in the skySB 10.41.3
viyati in the skySB 10.41.4
viyati in the skySB 10.41.5
viyati in outer spaceSB 12.4.37
viyatiḥ ViyatiSB 9.18.1
vriyatām let it be submittedSB 7.3.17
vriyatām asked you to open your mindsSB 10.3.36
vriyatām let it be chosenSB 10.72.27
viyat-vyāpi extensively widespreadSB 3.10.7
vyatikriyate is transformed or affectedSB 11.11.15
     DCS with thanks   
24 results
     
iyat noun (feminine) extent the state of being of such extent (Monier-Williams, Sir M. (1988))

Frequency rank 23429/72933
atiyatna noun (masculine)
Frequency rank 11884/72933
aniyata adjective casual (Monier-Williams, Sir M. (1988))
irregular (Monier-Williams, Sir M. (1988))
not fixed (Monier-Williams, Sir M. (1988))
not regulated (Monier-Williams, Sir M. (1988))
not unaccentuated (Monier-Williams, Sir M. (1988))
uncertain (Monier-Williams, Sir M. (1988))
uncontrolled (Monier-Williams, Sir M. (1988))
unrestricted (Monier-Williams, Sir M. (1988))

Frequency rank 6115/72933
aniyatatā noun (feminine)
Frequency rank 42961/72933
anaiyatya noun (neuter)
Frequency rank 43413/72933
ādiyat noun (feminine)
Frequency rank 46371/72933
kiyatkālam indeclinable how long? some little time ago (Monier-Williams, Sir M. (1988))

Frequency rank 21086/72933
kriyatā noun (feminine)
Frequency rank 50368/72933
kriyatva noun (neuter)
Frequency rank 21148/72933
niyatī noun (feminine) name of Durgā (Monier-Williams, Sir M. (1988))

Frequency rank 56057/72933
niyati noun (feminine) destiny (Monier-Williams, Sir M. (1988))
fate(sometimes personified as a goddess) (Monier-Williams, Sir M. (1988))
necessity (Monier-Williams, Sir M. (1988))
religious duty or obligation (Monier-Williams, Sir M. (1988))
restraint (Monier-Williams, Sir M. (1988))
restriction (Monier-Williams, Sir M. (1988))
self-command (Monier-Williams, Sir M. (1988))
self-restraint (Monier-Williams, Sir M. (1988))
the fixed order of things (Monier-Williams, Sir M. (1988))

Frequency rank 6066/72933
niyata adjective (in gram.) pronounced with the Anudātta (Monier-Williams, Sir M. (1988))
abstemious (Monier-Williams, Sir M. (1988))
checked (Monier-Williams, Sir M. (1988))
connected with (Monier-Williams, Sir M. (1988))
constant (Monier-Williams, Sir M. (1988))
contained or joined in (Monier-Williams, Sir M. (1988))
controlled (Monier-Williams, Sir M. (1988))
curbed (Monier-Williams, Sir M. (1988))
customary (Monier-Williams, Sir M. (1988))
definite (Monier-Williams, Sir M. (1988))
dependent on (Monier-Williams, Sir M. (1988))
disciplined (Monier-Williams, Sir M. (1988))
established (Monier-Williams, Sir M. (1988))
fastened (Monier-Williams, Sir M. (1988))
fixed (Monier-Williams, Sir M. (1988))
held back or in (Monier-Williams, Sir M. (1988))
invariable (Monier-Williams, Sir M. (1988))
limited in number (Monier-Williams, Sir M. (1988))
positive (Monier-Williams, Sir M. (1988))
put together (hands) (Monier-Williams, Sir M. (1988))
quite concentrated upon or devoted to (Monier-Williams, Sir M. (1988))
regular (Monier-Williams, Sir M. (1988))
restrained (Monier-Williams, Sir M. (1988))
restricted (Monier-Williams, Sir M. (1988))
self-governed (Monier-Williams, Sir M. (1988))
settled (Monier-Williams, Sir M. (1988))
steady (Monier-Williams, Sir M. (1988))
suppressed (Monier-Williams, Sir M. (1988))
sure (Monier-Williams, Sir M. (1988))
temperate (Monier-Williams, Sir M. (1988))
tied to (Monier-Williams, Sir M. (1988))
usual (Monier-Williams, Sir M. (1988))

Frequency rank 14981/72933
niyatam indeclinable certainly invariably
Frequency rank 5044/72933
niyatātman adjective konzentriert
Frequency rank 28658/72933
naiyatya noun (neuter) necessity (Monier-Williams, Sir M. (1988))
obligation (Monier-Williams, Sir M. (1988))
self-command (Monier-Williams, Sir M. (1988))
the being settled or established (Monier-Williams, Sir M. (1988))

Frequency rank 28794/72933
pratipuṃniyata adjective settled for every soul singly (Monier-Williams, Sir M. (1988))

Frequency rank 58816/72933
pratiyat verb (class 1 ātmanepada) to counteract (Monier-Williams, Sir M. (1988))
to guard against (Monier-Williams, Sir M. (1988))

Frequency rank 58870/72933
pratiyatna noun (masculine) care be stowed upon anything (Monier-Williams, Sir M. (1988))
effort (Monier-Williams, Sir M. (1988))
elaboration (Monier-Williams, Sir M. (1988))
endeavour (Monier-Williams, Sir M. (1988))
exertion (Monier-Williams, Sir M. (1988))
imparting a new quality or virtue (Monier-Williams, Sir M. (1988))
manufacture (Monier-Williams, Sir M. (1988))
preparation (Monier-Williams, Sir M. (1988))
requital (Monier-Williams, Sir M. (1988))
retaliation (Monier-Williams, Sir M. (1988))
transforming an existing quality
Frequency rank 29165/72933
priyatamā noun (feminine) a mistress (Monier-Williams, Sir M. (1988))
wife (Monier-Williams, Sir M. (1988))

Frequency rank 37488/72933
priyatama adjective dearest (Monier-Williams, Sir M. (1988))
most beloved (Monier-Williams, Sir M. (1988))

Frequency rank 7714/72933
priyatara adjective dearer (Monier-Williams, Sir M. (1988))

Frequency rank 7021/72933
mriyati noun (masculine) [gramm.] the root mṛ
Frequency rank 62705/72933
viyat verb (class 1 ātmanepada) to dispose in various rows
Frequency rank 39445/72933
viyatpatākā noun (feminine) lightning (Monier-Williams, Sir M. (1988))

Frequency rank 65963/72933
     Wordnet Search "iyat" has 41 results.
     

iyat

niyata, nibaddha, parimita, mita, sasīma, parisīmita, sīmita, avyāpaka   

yasya avadhiḥ suniścitaḥ।

bhāratasya sarve api prāntāḥ niyatāḥ santi।

iyat

aniyata, aniścita, anirṇīta, anirdhārita, anirdiṣṭa, avyavasthita, alakṣita, alakṣaṇaँ, aparimita, vaikalpika, sandigdha, avivakṣita   

yad nirdhāritam nāsti।

avakāśāt sarvāṇi yānāni anirdhārite samaye gacchanti।

iyat

daivam, bhāgyam, bhāgaḥ, bhāgadheyam, daivayogaḥ, daivagatiḥ, daivadaśā, daivikam, diṣṭam, niyatiḥ, vidhiḥ   

yadanu manuṣyasya sarvakarmāṇi pūrvaṃ niścitāni bhavanti lalāṭadeśaśca yasya sthānatvena abhimataḥ tat anivāryaṃ tatvam।

karmavādī daive na viśvasiti। / daivaṃ caivātra pañcamam।

iyat

śivaḥ, śambhuḥ, īśaḥ, paśupatiḥ, pinākapāṇiḥ, śūlī, maheśvaraḥ, īśvaraḥ, sarvaḥ, īśānaḥ, śaṅkaraḥ, candraśekharaḥ, phaṇadharadharaḥ, kailāsaniketanaḥ, himādritanayāpatiḥ, bhūteśaḥ, khaṇḍaparaśuḥ, girīśaḥ, giriśaḥ, mṛḍaḥ, mṛtyañjayaḥ, kṛttivāsāḥ, pinākī, prathamādhipaḥ, ugraḥ, kapardī, śrīkaṇṭhaḥ, śitikaṇṭhaḥ, kapālabhṛt, vāmadevaḥ, mahādevaḥ, virūpākṣaḥ, trilocanaḥ, kṛśānuretāḥ, sarvajñaḥ, dhūrjaṭiḥ, nīlalohitaḥ, haraḥ, smaraharaḥ, bhargaḥ, tryambakaḥ, tripurāntakaḥ, gaṅgādharaḥ, andhakaripuḥ, kratudhvaṃsī, vṛṣadhvajaḥ, vyomakeśaḥ, bhavaḥ, bhaumaḥ, sthāṇuḥ, rudraḥ, umāpatiḥ, vṛṣaparvā, rerihāṇaḥ, bhagālī, pāśucandanaḥ, digambaraḥ, aṭṭahāsaḥ, kālañjaraḥ, purahiṭ, vṛṣākapiḥ, mahākālaḥ, varākaḥ, nandivardhanaḥ, hīraḥ, vīraḥ, kharuḥ, bhūriḥ, kaṭaprūḥ, bhairavaḥ, dhruvaḥ, śivipiṣṭaḥ, guḍākeśaḥ, devadevaḥ, mahānaṭaḥ, tīvraḥ, khaṇḍaparśuḥ, pañcānanaḥ, kaṇṭhekālaḥ, bharuḥ, bhīruḥ, bhīṣaṇaḥ, kaṅkālamālī, jaṭādharaḥ, vyomadevaḥ, siddhadevaḥ, dharaṇīśvaraḥ, viśveśaḥ, jayantaḥ, hararūpaḥ, sandhyānāṭī, suprasādaḥ, candrāpīḍaḥ, śūladharaḥ, vṛṣāṅgaḥ, vṛṣabhadhvajaḥ, bhūtanāthaḥ, śipiviṣṭaḥ, vareśvaraḥ, viśveśvaraḥ, viśvanāthaḥ, kāśīnāthaḥ, kuleśvaraḥ, asthimālī, viśālākṣaḥ, hiṇḍī, priyatamaḥ, viṣamākṣaḥ, bhadraḥ, ūrddharetā, yamāntakaḥ, nandīśvaraḥ, aṣṭamūrtiḥ, arghīśaḥ, khecaraḥ, bhṛṅgīśaḥ, ardhanārīśaḥ, rasanāyakaḥ, uḥ, hariḥ, abhīruḥ, amṛtaḥ, aśaniḥ, ānandabhairavaḥ, kaliḥ, pṛṣadaśvaḥ, kālaḥ, kālañjaraḥ, kuśalaḥ, kolaḥ, kauśikaḥ, kṣāntaḥ, gaṇeśaḥ, gopālaḥ, ghoṣaḥ, caṇḍaḥ, jagadīśaḥ, jaṭādharaḥ, jaṭilaḥ, jayantaḥ, raktaḥ, vāraḥ, vilohitaḥ, sudarśanaḥ, vṛṣāṇakaḥ, śarvaḥ, satīrthaḥ, subrahmaṇyaḥ   

devatāviśeṣaḥ- hindūdharmānusāraṃ sṛṣṭeḥ vināśikā devatā।

śivasya arcanā liṅgarūpeṇa pracalitā asti।

iyat

nabhaḥ, gaganam, ākāśaḥ, ambaram, abhram, dyoḥ, dyauḥ, puṣkaram, antarīkṣam, antarikṣam, anantam, yuravartmam, khaṃ, viyat, viṣṇupadam, vihāyaḥ, nākaḥ, anaṅgaḥ, nabhasam, meghaveśma, mabāvilam, marudvartama, meghavartma, triviṣṭapam, abbhaṃ   

pṛthivyāḥ ūrdhvaṃ dṛśyamānaḥ avakāśaḥ।

vidyādharāḥ nabhasi carantiḥ।

iyat

anudyogaḥ, akarma, akriyā, akriyatā, naiṣkarmyam, aceṣṭā, avyavasāyaḥ, nirvyāpāraḥ   

karmasya abhāvaḥ।

nirudyamaḥ kiṃ karaṇīyaṃ kiṃ karaṇīyam iti cintāyām anudyogaḥ eva vṛṇote।

iyat

nirdhārita, niścita, vihita, niyata, avadhārita   

yad vidhīyate।

ahaṃ nirdhāritaṃ sthānam āgamiṣyāmi।

iyat

paryaṭanapriyatā   

paryaṭanarocatāyāḥ avasthā bhāvo vā।

maisūranagarāt ūṭīnagare gatvā śyāmena svasya paryaṭanapriyatā pradarśitā।

iyat

aniyata, aniścita, aniyamita   

yad niyataṃ nāsti।

aniyatā jīvanaśailī svāsthyārthe hānikārakā bhavati।

iyat

kāntā, dayitā, priyatamā, priyasahacarī, ramā, vallabhā   

sā strī yasyām anurāgaḥ asti।

rādhā kṛṣṇasya kāntā āsīt।

iyat

ḍī, praḍī, uḍḍī, khe visṛp, viyati visṛp, pat, utpat, protpat, samutpat, sampat, ākāśena gam, ākāśena yā   

ākāśamārgeṇa ekasthānāt anyasthānam utpatanānukūlavyāpāraḥ।

vimānaḥ samudropari ḍayate adhunā।

iyat

vinodapriyatā, hāsyapriyatā   

vinodapriyasya avasthā।

saḥ tasya vinodapriyatāyāḥ kāraṇāt khyātaḥ asti।

iyat

niyata, sīmita   

yuktāyāḥ sīmnaḥ antare।

niyatena vyayena ārthikasaṃkaṭāt uttarituṃ śakyate।

iyat

vidhiḥ, bhāgyam, bhavitavyatā, niyatiḥ, yathābhāvaḥ, bhāgyavṛttiḥ, daivam, prāktanam   

yā ghaṭanā niścayena bhavati eva।

vidhiṃ kaḥ api parihartuṃ na śaknoti।

iyat

niyatāṃśaḥ   

sampūrṇasya saḥ viśiṣṭaḥ bhāgaḥ yaḥ kasmai api dīyate athavā kasmāt api svīkriyate।

udyoge viśiṣṭajātīnāṃ kṛte niyatāṃśaḥ ārakṣitaḥ bhavati।

iyat

iyat, etāvat   

pramāṇe atitarām।

aham iyantam āhāraṃ bhakṣayituṃ na śaknomi।

iyat

mahāyatnaḥ, atiyatnaḥ, tīvrayatnaḥ, viceṣṭitam   

vipatkālād viniṣkrāntuṃ vikāsārthaṃ kriyamāṇaḥ prayāsaḥ।

bābāsāheba-āmbeḍakaramahodayasya sampūrṇaṃ jīvanaṃ mahāyatnena yuktam āsīt।

iyat

parimāṇam, iyat   

kasyāpi vastunaḥ bhāraḥ mānam ityādayaḥ।

ekā goṇī iti parimitaṃ dhānyasya parimāṇam anumānataḥ śatakilo iti yāvat bhavati।

iyat

ḍāya, praḍāya, uḍḍāya, khe visarpaya, viyati visarpaya, pātaya, utpātaya, protpātaya, samutpātaya, sampātaya, ākāśena gamaya, ākāśena yāpaya   

ākāśamārgeṇa ekasmāt sthānāt anyasthānasaṃyogāya utpatanapreraṇānukūlavyāpāraḥ।

vaimānikaḥ vimānaṃ ḍāyayati।

iyat

khe visarpaya, viyati visarpaya   

vāyugatim anu viyati khe vā vastuviśeṣakarmakaḥ vidhūnanapreraṇānukūlaḥ vyāpāraḥ।

bālakāḥ cillābhāsaṃ viyati visarpayanti।

iyat

nitya, niyata, sthira, nirantara, nidhruvi, satata   

sarvadā yaḥ kenāpi saha asti dīrghakālaṃ yāvat tiṣṭhati iti vā।

saṃsāre kimapi vastu nityam nāsti।

iyat

anivāryatā, anivāryatvam, avaśyaṃbhāvitā, ananyagatitvam, ananyagatitā, āvaśyakatvam, āvaśyakatā, niyatatvaṃ, niyatatā, avaśyakartavyatā, kāryavaśaḥ, kartavyatā, kartavyatvam   

kimapi niścitarūpeṇa kartavyatāyāḥ avasthā।

asya kāryasya anivāryatāyāḥ kadācit bhavantaṃ tarkaṃ na vartate।

iyat

soviyatasaḍa़्ghaḥ   

yuropakhaṇḍasya pūrve tathā eśiyāmahādvīpasya uttare sthitaḥ ekaḥ sāmyavādī deśaḥ।

raśiyādeśena soviyatasaḍa़ghasya nirmitiḥ caturdaśaiḥ anyaiḥ deśaiḥ saha militvā ūnaviṃśe khristābdhe dvāviṃśe varṣe kṛtā।

iyat

viyatanāmadeśaḥ   

eśiyāmahādvīpasya āgneye sthitaḥ ekaḥ deśaḥ।

viyatanāmadeśe pracalitaṃ yuddham atīva bhayaḍa़karam āsīt।

iyat

viyatanāmadeśīyaḥ   

viyatanāmadeśasya nivāsī।

raṇabaddhāḥ viyatanāmadeśīyāḥ pramucyante।

iyat

viyatanāmadeśīya-bhāṣā   

viyatanāmadeśe bhāṣitā bhāṣā।

viyatanāmadeśīyabhāṣāyāḥ śikṣaṇaṃ tasya duṣkaram abhavat।

iyat

viyatanāmadeśīya   

viyatanāmadeśena sambaddhaṃ viyatanāmadeśasya vā।

eṣaḥ viyatanāmadeśīyaḥ dhvajaḥ।

iyat

viyatanāmīya   

viyatanāmadeśasya bhāṣayā sambaddham।

asmin viyatanāmīye pustake raṇabaddhānāṃ janānām anubhavāḥ varṇitāḥ।

iyat

niyamanam, niyatiḥ, yantraṇam, saṅkocaḥ   

kasmin api viśeṣakarmaṇi āgatā vivaśatā।

rugṇasya khādye niyamanaṃ kriyatām।

iyat

niṣputratā, putrahīnatā, aputriyatā   

putrasya abhāvasya avasthā।

jamīlā niṣputratāyāḥ duḥkhaṃ soḍhuṃ na aśaknot।

iyat

sakriyatā, kriyāśīlatā   

sakriyasya avasthā।

rājanītau durjanānāṃ sakriyatā vardhate।

iyat

niṣkriyatā   

kriyāyāḥ abhāvasya avasthā।

jīvane niṣkriyatāyāḥ sthānaṃ na bhavet।

iyat

niyativādī, daivavādī, daivaparaḥ, daivāyattaḥ, daivaparāyaṇaḥ, daivādhīnaḥ, yadbhaviṣyaḥ   

yaḥ niyativādaṃ svīkaroti।

niyativādinaḥ anusāreṇa sarvameva bhagavatkṛpayā bhavati ।

iyat

lokapriyatā, janapriyatā, sarvapriyatā   

janeṣu priyatvam।

hindībhāṣāyāḥ lokapriyatā dine dine vṛddhiṃ gacchati।

iyat

niyatamātrā, sthiramātrā   

anapāyinī nityā mātrā।

oṣadhasya niyatamātrā sevanīyā।

iyat

dṛḍha, pratiṣṭhita, siddha, susthita, supratiṣṭhita, sampratiṣṭhita, sthita, sthāpita, vyavasthita, samavavasthāpita, niyata   

dṛḍhatvam āpannam।

dvayoḥ deśayoḥ dṛḍheṣu sambandheṣu vayaṃ vaimatyaṃ na utpādayāmaḥ।

iyat

avaśyam, niyatam, avaśyam eva, avaśyameva, niścitam, suniścitam, addhā, añjasā, itthā, khalu, maṅkṣu   

niścayena bhavitavyam।

adya etad karma avaśyaṃ karaṇīyam।

iyat

rūḍha, nirūḍha, pracalita, vyāvahārika, ucita, niyata, pracala, sāmayika, niyama, dharmya, vaiyavahārika, sāṃketika, sāmayācārika, pratna, lokya, laukika   

loke lokeṣu vā pracalitaḥ.;

asya śabdasya rūḍhaḥ arthaḥ kaḥ।

iyat

priyatama   

yad adhikaṃ priyam asti।

mama priyatamā krīḍā phuṭabāla iti asti।

iyat

niyatakālikam   

niyate kāle prakāśyamānā māsikā traimāsikā patrikā vā।

asmin vācanālaye vividhaprakārakāṇi niyatakālikāni santi।

iyat

satyapriyatīrthaḥ   

ekaḥ puruṣaḥ ।

satyapriyatīrthasya ullekhaḥ vivaraṇapustikāyām asti









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