मांसम् [मन्-स दीर्घश्च Uṇ.3.64] Flesh, meat; समांसो मधुपर्कः U.4. (The word is thus fancifully derived in Ms.5.55 :-- मां स भक्षयिता$मुत्र यस्य मांसमिहाद्म्यहम् । एतन्मांसस्य मांसत्वं प्रवदन्ति मनीषिणः ॥). -2 The flesh of fish. -3 The fleshy part of a fruit. -सः 1 A worm. -2 N. of a mixed tribe, selling meat. -3 Time. -Comp. -अद्, -अद, -आदिन्, -भक्षक a. flesh-eating, carnivorous (as an animal); अद्य तर्प्स्यन्ति मांसादाः Bk. 16.29; Ms.5.15. -अरिः N. of a plant (Mar. चुका). -अर्गलः, -लम् a piece of flesh hanging down from the mouth. -अर्बुदः, -दम् a kind of disease of the membrum virile. -अशनम् 1 flesh-meat. -2 flesh-eating. -अष्टका N. of the eighth day in the dark half of Māgha. -आहारः animal food. -इष्टा a kind of bird (वल्गुला). -उपजीविन् m. a dealer in flesh. -ओदनः 1 a meal of flesh. -2 rice boiled with flesh. -कच्छपः a fleshy abscess on the palate. -कन्दी a swelling of the flesh. -कामः fond of flesh; P.III.2.1; Vār.7. -कारिन् n. blood. -कीलः a tumour, wart. -क्षयः the body. -ग्रन्थिः a gland. -जम्, -तेजस् n. fat, adeps. -तानः a polypus in the throat. -दृश् a. seeing superficially (चर्मचक्षुस्); मा प्रत्यक्षं मांसदृशां कृषीष्ठाः Bhāg.1.3.28. -द्राविन् m. a kind of sorrel. -निर्यासः the hair of the body. -पः a Piśācha or demon. -पचनम् a vessel for cooking meat. -परिवर्जनम् abstaining from flash; न तत्फलमवाप्नोति यन्मांसपरिवर्जनात् Ms.5.54. -पाकः kind of disease (destroying the membrum virile). -पिटकः, -कम् 1 a basket of flesh. -2 a large quantity of flesh. -पित्तम्, -लिप्तम् a bone. -पेशी 1 a muscle. -2 a piece of flesh. -3 an epithet of the fœtus from the 8th to the 14th
day. -प्ररोहः a fleshy excrescence. -फला the egg plant. -भेत्तृ, -भेदिन् a. cutting the flesh; Ms.8.284. -मासा N. of a plant (Mar. रानउडीद, माषपर्णी). -योनिः a creature of flesh and blood. -रसः 1 soup. -2 blood. -रोहिणी N. of a fragrant medicinal plant. -लता a wrinkle. -विक्रयः sale of meat. -शोणित a. flesh and blood; मांसशोणितभोजने. -सारः, -स्नेहः fat. -हासा skin.
n. sg. & pl. flesh, meat (also of fish, crabs, and fruit); animal food; m. a mixed caste: (a)-tva, n. real meaning or de rivation of &open;flesh&close;; -pinda, m. n. lump of flesh; tumour; -pesî, f.piece of flesh; mus cle; -bhaksha, a. flesh-eating; -bhiksh&asharp;, f. begging for meat; -bhûta, pp. being flesh, forming a bait; combined with meat; -bhet tri, a. making a flesh-wound; -maya, a. (î) consisting of flesh; -yoni, m. creature of flesh and blood; -ruki, a. fond of animal food.
f. wrinkle; -lubdha, pp. desirous of meat; -vikraya, m. sale of flesh; -vikrayin, -vikretri, m. vendor of flesh; -½ad, -½âda, -½âdin, a. flesh-eating; -½asana, n. eating of flesh, flesh-food; -½âsin, a. eating or subsisting on flesh; -½âhâra, m. animal food; -½upagîvin, m. dealer in meat.
n. bad or forbidden meat; -mâtri, f. step-mother: -ga, m. stepson (of a mother); -mâthin, a. striking down (fig.); -m&asharp;na, a. (î) measuring out, traversing (V., E.); m. n. (C.) celestial chariot of the gods; aerial car; car, hearse (rare); imperial palace with seven stories; tower (rare): -ka, --°ree; a. =-mâna, celestial car, -tâ, f. condition of a celestial car, -tva, n. id.; -mânana, n. dis respect, contempt, humiliation; refusal (rare): â, f. id.; -mânî-kri, turn into an aerial car; -mânya, fp. to be despised or insulted; -mârga, m. wrong road; evil course; -mis ra, a. mingled, mixed, heterogeneous; mixed or combined with (in., --°ree;).
‘Flesh.’ The eating of flesh appears as something quite regular in the Vedic texts, which show no trace of the doctrine of Ahimsā, or abstaining from injury to animals. For example, the ritual offerings of flesh contemplate that the gods will eat it, and again the Brahmins ate the offerings.1 Again, the slaying of a ‘ great ox ’ (mahoksa) or a ‘ great goat ’ (mahāja) for a guest was regularly prescribed ; and the name Atithigva probably means ‘slaying cows for guests.’The great sage Yājñavalkya was wont to eat the meat of milch cows and bullocks (dhenv-anaduha) if only it was amsala (‘ firm ’ or ‘ tender ’).The slaughter of a hundred bulls (uksan) was credited to one sacrificer, Agastya. The marriage ceremony was accompanied by the slaying of oxen, clearly for food. That there was any general objection to the eating of flesh is most improbable. Sometimes it is forbidden, as when a man is performing a vow, or its use is disapproved, as in a passage of the Atharvaveda, where meat is classed with Surā, or intoxicating liquor, as a bad thing. Again, in the Rigveda® the slaying of the cows is said to take place in the Aghās, a deliberate variation for Maghās; but this may be the outcome merely of a natural association of death with gloom, even when cows alone are the victims in question. The Brāhmaṇas also contain the doctrine of the eater in this world being eaten in the next, but this is not to be regarded as a moral or religious disapproval of eating flesh, though it no doubt contains the germ of such a view, which is also in harmony with the persuasion of the unity of existence, which becomes marked in the Brāhmaṇas. But Ahimsā as a developed and articulate doctrine would seem to have arisen from the acceptance of the doctrine of transmigration, which in its fundamentals is later than the Brāhmaṇa period. On the other hand, it is to be noted that the cow was on the road to acquire special sanctity in the Rigveda, as is shown by the name aghnyā, ‘not to be slain,’ applied to it in several passages. But this fact cannot be regarded as showing that meat eating generally was condemned. Apart from mythical considerations, such as the identification of the cow with earth or Aditi (which are, of course, much more than an effort of priestly ingenuity), the value of the cow for other purposes than eating was so great as to account adequately for its sanctity, the beginnings of which can in fact be traced back to Indo-Iranian times. Moreover, the ritual of the cremation of the dead required the slaughter of a cow as an essential part, the flesh being used to envelope the dead body. The usual food of the Vedic Indian, as far as flesh was concerned, can be gathered from the list of sacrificial victims: what man ate he presented to the gods—that is, the sheep, the goat, and the ox. The horse sacrifice was an infrequent exception: it is probably not to be regarded as a trace of the use of horseflesh as food, though the possibility of such being the case cannot be overlooked in view of the widespread use of horseflesh as food in different countries and times. It is, however, more likely that the aim of this sacrifice was to impart magic strength, the speed and vigour of the horse, to the god and his worshippers, as Oldenberg argues.
adjective bulky (Monier-Williams, Sir M. (1988))
fleshy (Monier-Williams, Sir M. (1988))
powerful (Monier-Williams, Sir M. (1988))
pulpy (as fruit) (Monier-Williams, Sir M. (1988))
strong (Monier-Williams, Sir M. (1988))
noun (masculine) an examiner (Monier-Williams, Sir M. (1988))
follower of the Mīmāṃsā system (Monier-Williams, Sir M. (1988))
investigator (Monier-Williams, Sir M. (1988))
prover (Monier-Williams, Sir M. (1988))
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