mfn. (only in fine compositi or 'at the end of a compound') shining, appearing, having the semblance of (exempli gratia, 'for example'jita-k-,appearing or behaving like a conqueror ; jaya-k-idem or 'f.Name of a commentator or commentary on the kāśikā vṛtti- by jinendrabuddhi- (also called kā-nyāsa-or kā-nyāsa-pañjikā-).')
काशिः शी f. N. of a celebrated city on the Ganges, the modern Benares and one of the seven sacred cities; काशी काशीति काशीति त्रिवारं यः पठेत् नरः । सो$पि देशान्तरे- वासी काशीवासफलं लभेत् ॥ see काञ्ची. -शिः 1 The clenched hand, fist. -2 A handful; आप इव काशिना संगृभीता Rv.7. 14.8. -3 The sun. -4 Light, splendour; -Comp. -पः an epithet of Śiva. -राजः N. of a king, father of अम्बा, अम्बिका and अम्बालिका, q. v.
प्रकाशित p. p. 1 Made clear or manifestd, displayed, manifested. -2 Published; brought out (as a book). -3 Illuminated, irradiated, enlightened. -4 Visible, evident, apparent. -तम् Light, clearness. -Comp. -विरुद्धता, -त्वम् (in Rhet.) a particular awkwardness in expression.
m. closed hand or fist; hand ful: pl. N. of a people; f. i or î, Benares: i-ka, a. coming from Kâsi or Benares: â, f. Benares; T. of a commentary (probably 7th century a. d.) on Pânini by Vâmana and Gayâditya (sc. vritti); -in, a. having the ap pearance of (--°ree;); i-páti, m. lord of the Kâsis; -purî, f. city of Benares.
The name Kāśi denotes (in the plural1) the people of Kāśi (Benares), and Kāśya, the king of Kāśi. The Satapatha Brāhmana tells of Dhrtarāstra, king of Kāśi, who was defeated by Satānīka Sātrājita, with the result that the Kāśis, down to the time of the Brāhmana, gave up the kindling of the sacred fire. Sātrājita was a Bharata. We hear also of Ajātaśatru as a king of Kāśi; and no doubt Bhadrasena Ajātaśatrava, a contemporary of Uddālaka, was also a king of Kāśi. The Kāśis and Videhas were closely connected, as was natural in view of their geographical position. The compound name Kāśi-Videha occurs in the Kausītaki Upanisad; in the Brhadāranyaka Upanisad Gārgī describes Ajātaśatru as either a Kāśi or a Videha king. The Sāñkhāyana Srauta Sūtra mentions one Purohita as acting for the kings of Kāśi, Kosala, and Videha; and the Baudhāyana śrauta Sūtra mentions Kāśi and Videha in close proximity. Weber,8 indeed, throws out the suggestion that the Kāśis and the Videhas together con¬stitute the Uśīnaras, whose name is very rare in Vedic literature. As Kosala and Videha were in close connexion, Kāśi and Kosala are found combined in the compound name Kāśi- Kauśalyas of the Gopatha Brāhmana. Though Kāśi is a late word, it is quite possible that the town is older, as the river Varanāvatī referred to in the Athar¬vaveda may be connected with the later Vārānasī (Benares).It is significant that while the Kāśis, Kosalas, and Videhas were united, any relations which the Kuru-Pañcala peoples may have had with them were hostile. It is a fair conclusion that between these two great groups of peoples there did exist some political conflict as well as probably a difference of culture in some degree. The śatapatha Brāhmana,11 in the story of the advance of Aryan civilization over Kosala and Videha, preserves a clear tradition of this time, and a piece of evidence that in the Kuru-Pañcāla country lay the real centre of the Brāhmana culture (see also Kuru-Pañcāla). That the Kosala-Videhas were originally settlers of older date than the Kuru-Pañcālas is reasonably obvious from their geographical position, but the true Brāhmana culture appears to have been brought to them from the Kuru-Pañcala country. It is very probable that the East was less Aryan than the West, and that it was less completely reduced under Brahmin spiritual supremacy, as the movement of Buddhism was Eastern, and the Buddhist texts reveal a position in which the Ksatriyas rank above Brāhmanas. With this agrees the fact that the later Vedic texts display towards the people of Magadha a marked antipathy, which may be reasonably explained by that people’s lack of orthodoxy, and which may perhaps be traced as far back as the Vājasaneyi Samhitā. It is, of course, possible that the Kosala-Videhas and Kāśis actually were merely offshoots of the tribes later known as the Kuru-Pañcālas, and that they by reason of distance and less complete subjugation of the aborigines lost their Brahminical culture. This hypothesis, however, appears less likely, though it might be supported by a literal inter-pretation of the legend of the Aryan migration in the śatapatha Brāhmana.
noun (masculine) fist (Monier-Williams, Sir M. (1988))
handful (Monier-Williams, Sir M. (1988))
name of a people; the descendants of prince Kāśi (Monier-Williams, Sir M. (1988))
name of a prince (Monier-Williams, Sir M. (1988))
the clenched hand (Monier-Williams, Sir M. (1988))
the sun (Monier-Williams, Sir M. (1988))
adjective bright (Monier-Williams, Sir M. (1988))
clear (Monier-Williams, Sir M. (1988))
making visible or manifest (Monier-Williams, Sir M. (1988))
shining (Monier-Williams, Sir M. (1988))
visible (Monier-Williams, Sir M. (1988))
adjective explaining (Monier-Williams, Sir M. (1988))
illumining (Monier-Williams, Sir M. (1988))
illustrating (Monier-Williams, Sir M. (1988))
radiant (Monier-Williams, Sir M. (1988))
shining (Monier-Williams, Sir M. (1988))
[medic.] Frequency rank 13166/72933
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