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     Grammar Search "mati" has 5 results.
     
mati: neuter nominative singular stem: mati
mati: neuter accusative singular stem: mati
mati: masculine locative singular stem: ṅāṃai
mati: neuter locative singular stem: ṅāṃai
mati: feminine locative singular stem: ṅāṃai
     Amarakosha Search  
5 results
     
WordReferenceGenderNumberSynonymsDefinition
ajñānamNeuterSingularavidyā, ahammatiignorance
bhrāntiḥ1.5.4FeminineSingularmithyāmati, bhramaḥmistake
buddhiḥ1.5.1FeminineSingularpratipat, upalabdhiḥ, śemuṣī, dhiṣaṇā, cetanā, saṃvit, prekṣā, prajñā, manīṣā, jñaptiḥ, cit, mati, dhīḥunderstanding or intellect
havaḥ3.3.215MasculineSingularsatāṃmatiniścayaḥ, prabhāvaḥ
anumati1.4.8FeminineSingularmoon,a little gibbous
     Monier-Williams
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344 results for mati
     
Devanagari
BrahmiEXPERIMENTAL
matif. (in also m/ati-) devotion, prayer, worship, hymn, sacred utterance View this entry on the original dictionary page scan.
matif. thought, design, intention, resolution, determination, inclination, wish, desire (with locative case dative case or infinitive mood) etc. ( matyā matyā- ind.wittingly, knowingly, purposely; matiṃ- kṛ-or dhā-or dhṛ-or ā-dhā-or samā-dhā-or ā-sthā-or sam-ā-sthā-,with locative case dative case accusative with prati-,or artham- in fine compositi or 'at the end of a compound',to set the heart on, make up one's mind, resolve, determine; matim-with Causal of ni-vṛt-and ablative of a verbal noun, to give up the idea of; āhita-mati- in fine compositi or 'at the end of a compound' -having resolved upon; vinivṛtta-mati-with ablative = having desisted from) View this entry on the original dictionary page scan.
matif. opinion, notion, idea, belief, conviction, view, creed etc. ( matyā matyā- ind.at will; in fine compositi or 'at the end of a compound',"under the idea of" exempli gratia, 'for example' vyāghra-m-,"under the idea of its being a tiger") View this entry on the original dictionary page scan.
matif. the mind, perception, understanding, intelligence, sense, judgement etc. etc. (in also "that which is sensible", intelligent, mindful, applied to aditi-, indra- and agni-) View this entry on the original dictionary page scan.
matif. esteem, respect, regard View this entry on the original dictionary page scan.
matif. memory, remembrance View this entry on the original dictionary page scan.
matif. Opinion personified (and identified with subalātmajā- as one of the mothers of the five sons of pāṇḍu-, or regarded as a daughter of dakṣa- and wife of soma-, or as the wife of viveka-) View this entry on the original dictionary page scan.
matif. a kind of vegetable or pot-herb View this entry on the original dictionary page scan.
matim. Name of a king [ confer, compare Latin mens; Anglo-Saxon ge-mynd; English mind.] View this entry on the original dictionary page scan.
matibhadragaṇim. Name of a scholar View this entry on the original dictionary page scan.
matibhedam. change of opinion View this entry on the original dictionary page scan.
matibhramam. () confusion of mind, perplexity, error, misapprehension, hallucination . View this entry on the original dictionary page scan.
matibhrāntif. () confusion of mind, perplexity, error, misapprehension, hallucination . View this entry on the original dictionary page scan.
maticitram. Name of aśva-ghoṣa- View this entry on the original dictionary page scan.
matif. Cardiospermum Halicacabum or equals śimṛḍī- View this entry on the original dictionary page scan.
matidarśanan. the act or faculty of seeing into the thoughts or intentions (of others) View this entry on the original dictionary page scan.
matidattam. Name of a man View this entry on the original dictionary page scan.
matidhvajam. Name of a nephew of śaskyapaṇḍita- View this entry on the original dictionary page scan.
matidvaidhan. difference of opinion View this entry on the original dictionary page scan.
matigarbhamfn. "filled with intelligence", clever, intelligent View this entry on the original dictionary page scan.
matigatif. "mental course", mode of thought View this entry on the original dictionary page scan.
matihīnamfn. deprived of sense, stupid View this entry on the original dictionary page scan.
matikarmann. a matter of the intellect View this entry on the original dictionary page scan.
matilam. Name of a king View this entry on the original dictionary page scan.
matimānuṣa(?) m. Name of work View this entry on the original dictionary page scan.
matimatmfn. clever, intelligent, wise etc. View this entry on the original dictionary page scan.
matimatm. Name of a son of janam-ejaya- View this entry on the original dictionary page scan.
matimukuram. Name of work View this entry on the original dictionary page scan.
matināram. Name of a king View this entry on the original dictionary page scan.
matināram. Name of a king View this entry on the original dictionary page scan.
matinirṇayam. Name of work View this entry on the original dictionary page scan.
matiniścayam. a firm opinion View this entry on the original dictionary page scan.
matipatham. the path of reflection View this entry on the original dictionary page scan.
matipathaṃnīto think over View this entry on the original dictionary page scan.
matiprakarṣam. superiority of mind, cleverness, talent View this entry on the original dictionary page scan.
matipuran. Name of a town View this entry on the original dictionary page scan.
matipūrva mfn. purposed, intended View this entry on the original dictionary page scan.
matipūrvakamfn. purposed, intended View this entry on the original dictionary page scan.
matipūrvakamind. purposingly, wittingly View this entry on the original dictionary page scan.
matipūrvakamind. purposingly, wittingly View this entry on the original dictionary page scan.
matipūrvamind. purposingly, wittingly View this entry on the original dictionary page scan.
matipūrveind. purposingly, wittingly View this entry on the original dictionary page scan.
matirājam. Name of a poet View this entry on the original dictionary page scan.
matiratnamunim. Name of an author View this entry on the original dictionary page scan.
matisacivam. a wise counsellor, View this entry on the original dictionary page scan.
matiśālinmfn. "possessing intelligence", clever, wise View this entry on the original dictionary page scan.
mativardhanam. Name of an author (also na-gaṇi-) View this entry on the original dictionary page scan.
mativat wrong reading for -mat-. View this entry on the original dictionary page scan.
mativibhramam. equals -bhrama- View this entry on the original dictionary page scan.
mativibhraṃśam. failure or infatuation of mind View this entry on the original dictionary page scan.
mativibhrāntif. idem or 'm. equals -bhrama- ' View this entry on the original dictionary page scan.
matividmfn. knowing (one's) devotion or mind View this entry on the original dictionary page scan.
mativiparyayam. an erroneous opinion, illusion View this entry on the original dictionary page scan.
abhimatif. self reference, referring all objects to self (as the act of ahaṃkāra- or personality) View this entry on the original dictionary page scan.
acalamatim. Name of a māraputra-. View this entry on the original dictionary page scan.
adabdhavratapramati(/adabdha--) mfn. of unbroken observances and superior mind (or"of superior mind from having unbroken observances") View this entry on the original dictionary page scan.
ahammatif. idem or 'm. equals -buddhi- before ' View this entry on the original dictionary page scan.
ahammatimfn. egoistic, arrogant, View this entry on the original dictionary page scan.
ākrāntamatimfn. mentally overcome, having the mind engrossed or deeply impressed. View this entry on the original dictionary page scan.
akṣayamatim. Name of a Buddhist. View this entry on the original dictionary page scan.
alpamatimfn. equals -buddhi- above , View this entry on the original dictionary page scan.
amatif. want, indigence View this entry on the original dictionary page scan.
amatif. "unconsciousness", generally View this entry on the original dictionary page scan.
amatif. form, shape, splendour, lustre View this entry on the original dictionary page scan.
amatif. time View this entry on the original dictionary page scan.
amatif. moon View this entry on the original dictionary page scan.
amatipūrva mfn. unconscious, unintentional. View this entry on the original dictionary page scan.
amatipūrvakamfn. unconscious, unintentional. View this entry on the original dictionary page scan.
amatismfn. poor, indigent View this entry on the original dictionary page scan.
amitamatimfn. of unbounded wisdom, View this entry on the original dictionary page scan.
amṛtamatif. (equals -gati- q.v) Name of a metre. View this entry on the original dictionary page scan.
anantamatim. Name of a bodhisattva-. View this entry on the original dictionary page scan.
anumatif. assent, permission, approbation View this entry on the original dictionary page scan.
anumatif. personified as a goddess etc. View this entry on the original dictionary page scan.
anumatif. the fifteenth day of the moon's age (on which it rises one digit less than full, when the gods or manes receive oblations with favour) View this entry on the original dictionary page scan.
anumatif. also personified as a goddess , oblation made to this goddess. View this entry on the original dictionary page scan.
anumatipattran. (in law) a deed expressing assent. View this entry on the original dictionary page scan.
anupamamatim. Name of a contemporary of śākya-muni-. View this entry on the original dictionary page scan.
anyāyamatimfn. having improper thoughts, View this entry on the original dictionary page scan.
aramatimfn. without relaxation or repose View this entry on the original dictionary page scan.
aramatif. "readiness to serve, obedience, devotion"(generally personified as) a goddess protecting the worshippers of the gods and pious works in general View this entry on the original dictionary page scan.
aramati(mfn.) patient [ ] View this entry on the original dictionary page scan.
asaṃmatif. dishonour View this entry on the original dictionary page scan.
asanmatif. a wrong opinion View this entry on the original dictionary page scan.
asanmatif. "no intention" accusative tim- with 1. kṛ-, not to care for (locative case) View this entry on the original dictionary page scan.
asanmatiand -mantr/a- See /a-sat-. View this entry on the original dictionary page scan.
atimatif. (/ati--) haughtiness View this entry on the original dictionary page scan.
atimatimfn. exceedingly wise View this entry on the original dictionary page scan.
avamatif. version, dislike , disregard, contempt View this entry on the original dictionary page scan.
avamatim. a master, owner View this entry on the original dictionary page scan.
aviplutamatimfn. whose mind is not deviating View this entry on the original dictionary page scan.
bahumatif. high opinion or esteem View this entry on the original dictionary page scan.
bālamatimfn. of childish intellect View this entry on the original dictionary page scan.
balavipulahetumatin. Name of an asura- View this entry on the original dictionary page scan.
bāliśamatimfn. childish-minded, foolish View this entry on the original dictionary page scan.
bhānumatinm. (fr. bhānumat-or -matī-) Name of a man View this entry on the original dictionary page scan.
bhīmatithif. equals bhīmaikādaśī-
bījamatif. (in algebra) a mind capable of analysis or of comprehending causes View this entry on the original dictionary page scan.
brahmamatim. Name of a demon View this entry on the original dictionary page scan.
bṛhadasṛnmatim. "having a great inclination for blood", a particular demon View this entry on the original dictionary page scan.
bṛhanmatimfn. high-minded View this entry on the original dictionary page scan.
bṛhanmatim. Name of the author of , , View this entry on the original dictionary page scan.
buddhimatif. Name of a woman View this entry on the original dictionary page scan.
carmatilamfn. having the skin covered with pimples resembling the seeds of sesamum Va1rtt. 1 View this entry on the original dictionary page scan.
cārumatim. Name of a parrot View this entry on the original dictionary page scan.
codayanmatimfn. (fr. d/ayat-, parasmE-pada cud-, Causal) promoting devotion View this entry on the original dictionary page scan.
daivamati m. patronymic fr. deva-mata- and -mitra gaRa taulvay-ādi-. View this entry on the original dictionary page scan.
daśapramati(d/as-) mfn. (agni-) taken care of by the 10 (fingers) View this entry on the original dictionary page scan.
devamatim. Name of a man View this entry on the original dictionary page scan.
devamatif. of a woman View this entry on the original dictionary page scan.
devasumatif. favour of the gods View this entry on the original dictionary page scan.
dhāraṇīmatim. (?) Name of a samādhi- View this entry on the original dictionary page scan.
dharmamatim. "pious-minded", Name of a prince and of a god of the bodhi- tree. View this entry on the original dictionary page scan.
dharmamativinanditarāgam. Name (also title or epithet) of a tathāgata-, View this entry on the original dictionary page scan.
dolāyāmānamatimfn. doubtful in mind View this entry on the original dictionary page scan.
dṛḍhamatimfn. firm-minded, strong-willed, resolute View this entry on the original dictionary page scan.
duḥsamatikramamfn. difficult to be surmounted View this entry on the original dictionary page scan.
durmatif. bad disposition of mind, envy, hatred View this entry on the original dictionary page scan.
durmatif. false opinion or notions View this entry on the original dictionary page scan.
durmatimfn. weak-minded, silly, ignorant (rarely"malicious","wicked") View this entry on the original dictionary page scan.
durmatim. fool, blockhead (rarely"scoundrel","villain") etc. View this entry on the original dictionary page scan.
durmatim. Name of the 55th year of the cycle of Jupiter (lasting 60 years) View this entry on the original dictionary page scan.
durmatim. of a demon View this entry on the original dictionary page scan.
durmatim. of a blockhead, bharat-. View this entry on the original dictionary page scan.
duṣṭamatimfn. equals -cetas- View this entry on the original dictionary page scan.
dyutimatimfn. of brilliant understanding, clear-minded View this entry on the original dictionary page scan.
ekāgramatimfn. idem or 'mfn. fixing one's mind on one object, closely attentive ' View this entry on the original dictionary page scan.
ekāgramatim. Name of a man View this entry on the original dictionary page scan.
ekamatif. concentration of mind View this entry on the original dictionary page scan.
ekamatimfn. unanimous View this entry on the original dictionary page scan.
ekāntamatimfn. having the mind fixed on one object View this entry on the original dictionary page scan.
ghoṣamatim. Name of a man View this entry on the original dictionary page scan.
gomatifor - See sub voce, i.e. the word in the Sanskrit order -mat-. View this entry on the original dictionary page scan.
gṛtsamatim. "clever-minded", Name of a son of su-hotra- View this entry on the original dictionary page scan.
guṇamatim. Name of a teacher View this entry on the original dictionary page scan.
guptamatim. "hidden-minded", Name of a merchant View this entry on the original dictionary page scan.
hatamatimfn. equals -citta- View this entry on the original dictionary page scan.
hematilakasūrim. Name of a man View this entry on the original dictionary page scan.
indrapramatim. a pupil of paila- and author of some verses of the ṛg-- veda- View this entry on the original dictionary page scan.
jaḍamatimfn. equals -dhī- View this entry on the original dictionary page scan.
jaihmatim. patronymic View this entry on the original dictionary page scan.
janmatithimf. () birthday View this entry on the original dictionary page scan.
jayamatim. Name of a bodhi-sattva-, View this entry on the original dictionary page scan.
kaluṣamatimfn. equals -cetas- above. View this entry on the original dictionary page scan.
kamalamatim. Name of a man View this entry on the original dictionary page scan.
kriyāpathamatikrāntamfn. "beyond medical treatment", incurable View this entry on the original dictionary page scan.
kṛtamatimfn. one who has taken a resolution, who has resolved upon anything View this entry on the original dictionary page scan.
kumatif. vile sentiment View this entry on the original dictionary page scan.
kumatif. weak intellect, folly View this entry on the original dictionary page scan.
kumatimfn. of slow intellect, foolish View this entry on the original dictionary page scan.
kuśāgrīyamatimfn. of subtle intellect, possessing mental acumen View this entry on the original dictionary page scan.
kuṭilamatimfn. crooked-minded, deceitful View this entry on the original dictionary page scan.
madhumatim. Mohammed (wrong reading -pati-) View this entry on the original dictionary page scan.
madhumatigaṇeśam. Name of an author View this entry on the original dictionary page scan.
mahāmatimfn. great-minded, having a great understanding, clever etc. View this entry on the original dictionary page scan.
mahāmatim. the planet Jupiter View this entry on the original dictionary page scan.
mahāmatim. Name of a king of the yakṣa-s View this entry on the original dictionary page scan.
mahāmatim. of a bodhi-sattva- View this entry on the original dictionary page scan.
mahāmatim. of a son of su-mati- View this entry on the original dictionary page scan.
mahāmatif. Name of a woman View this entry on the original dictionary page scan.
mahematiSee under 1. mahi-, . View this entry on the original dictionary page scan.
mahimatimfn. (only in vocative case mahe-mate-) high-minded (said of indra-) View this entry on the original dictionary page scan.
mandamatimfn. equals -dhī- View this entry on the original dictionary page scan.
mandamatim. Name of a wheelwright and a lion View this entry on the original dictionary page scan.
maunasammatif. tacit assent View this entry on the original dictionary page scan.
mitamatimfn. narrow-minded View this entry on the original dictionary page scan.
mithyāmatif. a false opinion, error View this entry on the original dictionary page scan.
mūḍhamati() () mfn. equals -dhī- View this entry on the original dictionary page scan.
mugdhamatimfn. equals dhī- View this entry on the original dictionary page scan.
matikamf(ī-)n. (fr. 2. namata-) dressed in woollen cloth View this entry on the original dictionary page scan.
naṣṭamatimfn. one who has lost his senses View this entry on the original dictionary page scan.
nikṛtamatimfn. () depraved in mind. View this entry on the original dictionary page scan.
nirahammatimfn. free from the sentiment of egotism View this entry on the original dictionary page scan.
pañcagatisamatikrāntam. "having passed through the 5 forms of existence", Name of gautama- buddha- (some reckon 6 formsSee ) . View this entry on the original dictionary page scan.
pāpamatimfn. idem or 'mfn. evil-minded ' View this entry on the original dictionary page scan.
parasparānumatif. mutual concurrence or assent View this entry on the original dictionary page scan.
pāriplavamatimfn. fickle-minded View this entry on the original dictionary page scan.
paryavasitamatimfn. thoroughly acquainted or familiar with (locative case) View this entry on the original dictionary page scan.
paṭṭābhirāmatippaṇīf. Name of work View this entry on the original dictionary page scan.
paṭumatimfn. clever-minded View this entry on the original dictionary page scan.
pitāsumatisaṃvādam. Name of chapter of View this entry on the original dictionary page scan.
pramatif. (pr/a--) care, providence, protection View this entry on the original dictionary page scan.
pramatif. provider, protector. View this entry on the original dictionary page scan.
pramatim. Name of a ṛṣi- in the 10th manv-antara- (varia lectio prām-) View this entry on the original dictionary page scan.
pramatim. of a son of cyavana- and father of ruru- View this entry on the original dictionary page scan.
pramatim. of a prince (son of janam-ejaya-) View this entry on the original dictionary page scan.
pramatim. of a son of prāṃśu- View this entry on the original dictionary page scan.
prāmatim. Name of one of the 7 sages in the 10th manv-antara- (varia lectio pra-mati-and prāptati-). View this entry on the original dictionary page scan.
prāmati prāmāṇika- etc. See under 3. prā-, p.702. View this entry on the original dictionary page scan.
praśāntacāritramatim. Name of a bodhi-sattva- View this entry on the original dictionary page scan.
pratihatamatimfn. idem or 'mfn. hostile-minded, having hostile intentions ' View this entry on the original dictionary page scan.
pratyutpannamatimfn. ready-minded, sharp, confident, bold ( pratyutpannamatitva -tva- n.presence of mind varia lectio) View this entry on the original dictionary page scan.
pratyutpannamatim. "Ready-wit", Name of a fish View this entry on the original dictionary page scan.
pratyutpannamatitvan. pratyutpannamati
pṛthagabhimatimfn. regarding the world as separate (from God) View this entry on the original dictionary page scan.
puṣṭimatim. Name of an agni- View this entry on the original dictionary page scan.
pūtamatim. "pure-minded", Name of śiva- View this entry on the original dictionary page scan.
ramatif. a place of pleasant resort View this entry on the original dictionary page scan.
ramatimfn. liking to remain in one place, not straying (said of a cow) View this entry on the original dictionary page scan.
ramatim. (only ) a lover View this entry on the original dictionary page scan.
ramatim. paradise, heaven View this entry on the original dictionary page scan.
ramatim. a crow View this entry on the original dictionary page scan.
ramatim. time View this entry on the original dictionary page scan.
ramatim. kāma-deva-, the god of love. View this entry on the original dictionary page scan.
ratnacandrāmatim. Name of a bhikṣu-
ratnamatim. Name of a grammarian View this entry on the original dictionary page scan.
ratnamatim. of another man View this entry on the original dictionary page scan.
riktamatimfn. empty-minded, thinking of nothing View this entry on the original dictionary page scan.
ṛjumatimfn. of honest mind, sincere View this entry on the original dictionary page scan.
sāgaramatim. Name of a bodhi-sattva- View this entry on the original dictionary page scan.
sāgaramatim. of a serpent-king View this entry on the original dictionary page scan.
sāgaramatim. of a man View this entry on the original dictionary page scan.
śākyamatim. Name of a scholar View this entry on the original dictionary page scan.
samādhimatif. Name of a woman (varia lectio for samāhitikā-in Bombay edition) View this entry on the original dictionary page scan.
samāhitamatimfn. one who has an attentive mind View this entry on the original dictionary page scan.
samamatimfn. even minded, equable View this entry on the original dictionary page scan.
samantacāritramatim. Name of a bodhi-sattva- View this entry on the original dictionary page scan.
samatikramP. A1. -krāmati-, -kramate-, to go or pass by entirely, cross or step over ; to step out of (ablative) ; to transgress, neglect, disregard, lose ; to surpass, excel exceed ; to pass away, elapse (as time) ; to let pass by or elapse (dvau māsau samatikramya-,"after the lapse of two months") View this entry on the original dictionary page scan.
samatikramam. going entirely over or beyond (See duḥ-s-) View this entry on the original dictionary page scan.
samatikramam. deviating from, transgressing, omission View this entry on the original dictionary page scan.
samatikramatikrāntamfn. gone entirely over or beyond, gone through, fulfilled (as a promise) View this entry on the original dictionary page scan.
samatikramatikrāntamfn. passed away, elapsed View this entry on the original dictionary page scan.
samatikramatikrāntamfn. surpassed, exceeded View this entry on the original dictionary page scan.
samatikramatikrāntamfn. transgressed, neglected View this entry on the original dictionary page scan.
samatikramatikrāntan. omission, transgression View this entry on the original dictionary page scan.
samatipraśaṃsP. -śaṃsati-, to praise excessively View this entry on the original dictionary page scan.
samatiriktamfn. ( ric-) excessively redundant or abundant, exceeding, excessive, much View this entry on the original dictionary page scan.
samatisṛṣṭamfn. ( sṛj-) one who has taken leave, allowed to go View this entry on the original dictionary page scan.
samatisrutamfn. ( sru-) entirely flowed asunder, become thoroughly liquid View this entry on the original dictionary page scan.
samativahCaus. -vāhayati-, to cause to be spent, pass, spend (as time) View this entry on the original dictionary page scan.
samativṛtA1. -vartate-, to pass by (accusative) ; to run away, escape from (accusative), avoid View this entry on the original dictionary page scan.
samatiP. -yāti-, to go completely beyond, pass by, elapse View this entry on the original dictionary page scan.
saṃdhimatim. Name of a minister View this entry on the original dictionary page scan.
saṃdigdhamati() mfn. having a doubtful mind, sceptical View this entry on the original dictionary page scan.
sammatif. sameness of opinion, harmony, agreement, approval, approbation View this entry on the original dictionary page scan.
sammatif. opinion, view View this entry on the original dictionary page scan.
sammatif. respect, homage View this entry on the original dictionary page scan.
sammatif. wish, desire View this entry on the original dictionary page scan.
sammatif. self-knowledge View this entry on the original dictionary page scan.
sammatif. regard, affection, love View this entry on the original dictionary page scan.
sammatif. order, command View this entry on the original dictionary page scan.
sammatif. Name of a river View this entry on the original dictionary page scan.
sammatimfn. being of the same opinion, agreeing gaRa driḍhādi- ( sammatiman -man- m. ) View this entry on the original dictionary page scan.
sammatim. Name of a son of harṣa- View this entry on the original dictionary page scan.
sammatimanm. sammati
samyaṅmatif. correct opinion View this entry on the original dictionary page scan.
sanmatif. See a-san-m- View this entry on the original dictionary page scan.
sanmatimfn. well-disposed, noble-minded View this entry on the original dictionary page scan.
śāntamatim. "composed in mind", Name of a deva-putra- View this entry on the original dictionary page scan.
śāntasumatim. Name of a deva-putra- (see śānta-mati-). View this entry on the original dictionary page scan.
sarvānumatif. the consent of all View this entry on the original dictionary page scan.
śāstramatimfn. having a well-informed mind, learned in the śāstra- View this entry on the original dictionary page scan.
śaṭhamati() mfn. wicked -minded, malicious. View this entry on the original dictionary page scan.
siddhārthamatim. Name of a bodhisattva- View this entry on the original dictionary page scan.
siṃhamatim. Name of a māra-putra- View this entry on the original dictionary page scan.
skhalanmatimfn. erring in judgement, weak-minded View this entry on the original dictionary page scan.
somatilakasūrim. Name of a jaina- author View this entry on the original dictionary page scan.
śrīmatif. (for matī-?) Name of rādhā- View this entry on the original dictionary page scan.
stabdhamatimfn. dull-minded View this entry on the original dictionary page scan.
sthiramatif. a firm mind, steadfastness View this entry on the original dictionary page scan.
sthiramatimfn. firm-minded, steady View this entry on the original dictionary page scan.
sthiramatim. Name of a bhikṣu- View this entry on the original dictionary page scan.
sthitamatim. "firm-minded", Name of a teacher View this entry on the original dictionary page scan.
sthūlamatimfn. equals -buddhi- (according to to some "large-minded, intelligent") View this entry on the original dictionary page scan.
śuddhamatimfn. equals -dhī- View this entry on the original dictionary page scan.
śuddhamatim. Name of the 21st arhat- of the past utsarpiṇī- View this entry on the original dictionary page scan.
sudurmatimfn. very foolish or evil-minded View this entry on the original dictionary page scan.
sūkṣmamati mfn. acute-minded View this entry on the original dictionary page scan.
sūkṣmamatimatmfn. acute-minded View this entry on the original dictionary page scan.
sumatif. good mind or disposition, benevolence, kindness, favour (accusative with kṛ-,"to make any one the object of one's favour") View this entry on the original dictionary page scan.
sumatif. devotion, prayer View this entry on the original dictionary page scan.
sumatif. the right taste for, pleasure or delight in (locative case) View this entry on the original dictionary page scan.
sumatimfn. very wise or intelligent View this entry on the original dictionary page scan.
sumatimfn. well versed in (genitive case) View this entry on the original dictionary page scan.
sumatim. Name of a daitya- View this entry on the original dictionary page scan.
sumatim. of a ṛṣi- under manu- sāvarṇa- View this entry on the original dictionary page scan.
sumatim. of a bhārgava- View this entry on the original dictionary page scan.
sumatim. of an ātreya- View this entry on the original dictionary page scan.
sumatim. of a son or disciple of sūta- and teacher of the purāṇa-s View this entry on the original dictionary page scan.
sumatim. of a son of bharata- View this entry on the original dictionary page scan.
sumatim. of a son of soma-datta- View this entry on the original dictionary page scan.
sumatim. of son of su-pārśva-
sumatim. of a son of janamejaya-, View this entry on the original dictionary page scan.
sumatim. of a son of dṛḍha-sena- View this entry on the original dictionary page scan.
sumatim. of a son of nṛga- View this entry on the original dictionary page scan.
sumatim. of a son of ṛteyu- View this entry on the original dictionary page scan.
sumatim. of a son of vidūratha- View this entry on the original dictionary page scan.
sumatim. of the 5th arhat- of the present avasarpiṇī- or the 13th arhat- of the past utsarpiṇī- View this entry on the original dictionary page scan.
sumatim. of various other men View this entry on the original dictionary page scan.
sumatif. (also f(ī-)) Name of the wife of sagara- (mother of 60,000 sons) View this entry on the original dictionary page scan.
sumatif. (also f(ī-)) of a daughter of kratu- View this entry on the original dictionary page scan.
sumatif. (also f(ī-)) of the wife of viṣṇu-yaśas- and mother of kalkin- View this entry on the original dictionary page scan.
sumatibhadram. Name of a man, View this entry on the original dictionary page scan.
sumatibodham. Name of work on music View this entry on the original dictionary page scan.
sumatiharṣam. Name of an author View this entry on the original dictionary page scan.
sumatimerugaṇim. Name of a preceptor View this entry on the original dictionary page scan.
sumatiratnāryam. Name of a preceptor View this entry on the original dictionary page scan.
sumatireṇum. Name of a serpent-demon View this entry on the original dictionary page scan.
sumatiśīlam. Name of a preceptor View this entry on the original dictionary page scan.
sumatisvāminm. Name of a man View this entry on the original dictionary page scan.
sumatitsarumfn. (said of a plough) (see su-matī-kṛ-and 1. matya-; varia lectio somap/itsaru- somas/atsaru- ) View this entry on the original dictionary page scan.
sumativijayam. Name of an author View this entry on the original dictionary page scan.
tiryaggatimatinn. an animal, . View this entry on the original dictionary page scan.
udāramatimfn. noble-minded, highly intelligent, wise View this entry on the original dictionary page scan.
upadraṣṭṛmatiind. locative case before witnesses View this entry on the original dictionary page scan.
uttaramatim. Name of a man. View this entry on the original dictionary page scan.
vaimatikamfn. (fr. vi-mati-) mistaken, in mistake (?) View this entry on the original dictionary page scan.
vajramatim. Name of a bodhi-sattva- View this entry on the original dictionary page scan.
vakramatimfn. equals -buddhi- View this entry on the original dictionary page scan.
vamatim. the act of vomiting View this entry on the original dictionary page scan.
vañcanāmatim. Name of a man View this entry on the original dictionary page scan.
vardhamānamatim. Name of a bodhi-sattva- View this entry on the original dictionary page scan.
varuṇamatim. Name of a bodhi-sattva- View this entry on the original dictionary page scan.
vasumatim. Name of a Brahman View this entry on the original dictionary page scan.
vibhavamatif. Name of a princess View this entry on the original dictionary page scan.
vibudhamatimfn. of wise understanding View this entry on the original dictionary page scan.
vidyamānamatimfn. possessing understanding, wise View this entry on the original dictionary page scan.
vimalamatimfn. pure-minded, pure in heart View this entry on the original dictionary page scan.
vimatimfn. (for 2.See viman-) of different opinion ( vimatiman -man- m.difference of opinion, disagreement) gaRa dṛḍhādi- View this entry on the original dictionary page scan.
vimatimfn. stupid, silly ( vimatitā -- f.stupidity, silliness) View this entry on the original dictionary page scan.
vimati vi-matsara- etc. See . For vi-mati-2 See column 3. View this entry on the original dictionary page scan.
vimatimfn. of different opinion gaRa dṛḍhādi- View this entry on the original dictionary page scan.
vimatif. difference of opinion. dissent, disagreement about (locative case) View this entry on the original dictionary page scan.
vimatif. dislike, aversion View this entry on the original dictionary page scan.
vimatif. doubt, uncertainty, error View this entry on the original dictionary page scan.
vimatimanm. (gaRa dṛḍhādi-) difference of opinion View this entry on the original dictionary page scan.
vimatimanm. vimati
vimatisamudghātinm. Name of a prince View this entry on the original dictionary page scan.
vimatif. () difference of opinion View this entry on the original dictionary page scan.
vimatif. vimati
vimativikīraṇam. a particular samādhi- View this entry on the original dictionary page scan.
vinītamatim. Name of two men View this entry on the original dictionary page scan.
viparītamatimfn. () equals -citta- View this entry on the original dictionary page scan.
vipulamatimfn. idem or 'mfn. () endowed with great understanding' View this entry on the original dictionary page scan.
vipulamatim. Name of a bodhi-sattva- View this entry on the original dictionary page scan.
viruddhamatikārinmfn. suggesting contradictory notions View this entry on the original dictionary page scan.
viruddhamatikāritāf. a figure of speech which (by using ambiguous words) suggests contradictory notions (exempli gratia, 'for example' vidadhāti galagraham-,"she gives an embrace", where the word gala-graha-means also "a disease of the throat") View this entry on the original dictionary page scan.
viruddhamatikṛtmfn. (equals -kārin-) View this entry on the original dictionary page scan.
viruddhamatikṛtn. (equals -kāri--) View this entry on the original dictionary page scan.
viśeṣamatim. Name of a bodhisattva- and of another man View this entry on the original dictionary page scan.
vṛthāmatimfn. foolish-minded, wrong-minded View this entry on the original dictionary page scan.
vyūhamatim. Name of a deva-putra- View this entry on the original dictionary page scan.
yathāmatiind. according to opinion, as seems fit to (genitive case) View this entry on the original dictionary page scan.
yathāmatiind. to the best of one's judgement View this entry on the original dictionary page scan.
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mati मतिः f. [मन् भावे क्तिन्] 1 Intellect, understanding, sense, knowledge, judgment; मतिरेव बलाद्गरीयसी H.2.86; अल्पविषया मतिः R.1.2. -2 Mind, heart; मम तु मतिर्न मनागपैतु धर्मात् Bv.4.26; so दुर्मति, सुमति. -3 Thought idea, belief, opinion, notion, supposition, impression, view; ध्रुवा नीतिर्मतिर्मम Bg.18.78; विधिरहो बलवानिति मे मतिः Bh.2.98; Pt.2.19. -4 Intention, design, purpose; see मत्या. -5 Resolution, determination. -6 Esteem, regard, respect; बहुमतिमधिकां ययावशोकः Ki.1.9. -7 Wish, desire, inclination; तस्य तासु मतिं ज्ञात्वा धर्मात्मा वाक्य- मब्रवीत् Rām.7.25.17; प्रायोपवेशनमतिर्नृपतिर्बभूव R.8.94. -8 Counsel, advice. -9 Remembrance, recollection. -1 Ved. Devotion, prayer. -11 An adviser. -12 = प्राणः q. v.; केन विज्ञानयोगेन मतिश्चित्तं समास्थिता Mb.14.21. 11 (com.). -13 Activity or disposition of the mind; न मतेर्मन्तारं मन्वीथाः Bṛi. Up.3.4.2. -14 Blessing. (मतिं कृ, -धा, -आधा 'to set the heart on', 'resolve upon', 'think of'. मत्या is used adverbially in the sense of 1 knowingly, intentionally, wilfully; मत्या भुक्त्वाचरेत् कृच्छ्रम् Ms.4.222;5.19. -2 under the impression that; व्याघ्रमत्या पलायन्ते). -Comp. -ईश्वरः an epithet of Viṣvakarman. -कर्मन् a matter of the intellect. -गतिः f. mode of thought. -गर्भ a. full of intelligence, intelligent, clever. -दर्शनम् the faculty of seeing into the thoughts (of others). -द्वैधम् difference of opinion. -निश्चयः a settled belief, firm conviction. -पथः the path of reflection. -पूर्व a. intentional, wilful. -पूर्वम्, -पूर्वकम् ind. purposely, intentionally, wilfully, willingly. -प्रकर्षः superiority of intellect, cleverness. -भेदः change of views. -भ्रमः, -भ्रान्तिः, -विपर्यासः 1 delusion, mental illusion, confusion of mind; स्वप्नो नु माया नु मतिभ्रमो नु Ś.6.9. -2 an error, a mistake, misapprehension. -विभ्रमः, -विभ्रंशः confusion or infatuation of mind, madness, frenzy. -शालिन् a. intelligent, clever. -हीन a. stupid, senseless, foolish.
matimat मतिमत् a. Clever, intelligent; मतिमतां च विलोक्य दरिद्रताम् Bh.1.91.
atimati अतिमतिः f. -मानः 1 Haughtiness, too great pride; अतिमानश्च बालश्च दुर्विनीतश्च Rām.6.87.27. अतिमाने च कौरवाः Chāṇ.5. -2 extent तरुणगणिकागणजेगीयमानयातिमानया Dk.1.
anumati अनुमतिः f. 1 Permission, consent, approval, assent. -2 The 15th day of the moon's age on which she rises one digit less than full, when the gods and manes receive oblations with favour; personified as a goddess or worshipped in the Rājasūya sacrifice (कलाहीन- चन्द्रवती शुक्लचतुर्दशीयुतपूर्णिमातिथिः); अनुमत्यै हविरष्टाकपालं पुरोडाशं निर्वपति Śat. Br.; Ms.3.86-87. -Comp. -प्रत्रम् a deed expressing assent.
abhimati अभिमतिः f. 1 Desire. -2 Pride; न विक्रिया विश्वसुहृत्- सखस्य साम्येन वीताभिमतेस्तवापि Bhāg.5.1.25. -3 Respect, regard, see अभिमान below.
amati अमतिः [अम्-अति Uṇ.4.59.] 1 Time. -2 The moon. -3 (Ved.) Form, shape (Nir.). -4 Want, poverty. a. poor, indigent; अनापिरज्ञा असजात्यामतिः Rv.1.39.6. -अमतीवत् a. Ved. 1 Evil-minded, wicked (दुष्ट, अप्रशस्त- बुद्धिमत् Sāy.). -2 Poor, indigent; न मे स्तोतामतीवा न दुर्हितः स्यादग्ने न पापया Rv.8.19.26.
amati अमति a. Evil-minded, wicked, depraved. -तिः A rogue, cheat. -तिः f. 1 Ignorance, unconsciousness, absence of knowledge, intention, or fore-thought; अमत्यैतानि षड् जग्ध्वा Ms.5.2;4.222. For some of the other senses see under अम्. -Comp. -पूर्व a. unconscious, unintentional.
aramati अरमति a. 1 Not resting, active, going everywhere. -2 Patient; महीमरमतिं दधन्विरे Rv.1.92.5; अरमतिः सविता देव आगात् Rv. -तिः f. 1 Splendour. -2 Readiness to serve, obedience; devotion to God, hence personified in the Vedas as a Goddess protecting the worshippers of the gods and pious works in general.
ramati रमतिः [रम्-अतिच् Uṇ.4.65] 1 The god of love. -2 A lover. -3 Heaven. -4 Time. -5 A crow.
vimati विमति a. Stupid, devoid of intelligence, foolish. -तिः f. 1 Dissent, disagreement, difference of opinion. -2 Dislike. -3 Stupidity. -4 A dispute; विधिं कलापौ विमते- रगाताम् N.7.22.
samatikram समतिक्रम् 1 U. 1 To go completely beyond, cross or step over. -2 To neglect, disregard, violate. -3 To surpass, excel. -4 To elapse, pass by (as time).
samatikramaḥ समतिक्रमः Transgression, omission.
samatikrānta समतिक्रान्त a. 1 Gone through, fulfilled (as a promise). -2 Passed away, elapsed. -3 Transgressed, neglected. -न्तम् Omission, transgression.
saṃmati संमतिः f. 1 Agreement. -2 Concurrence, assent, approbation, approval. -3 Wish, desire. -4 Knowledge of self, knowledge of the soul, true knowledge. -5 Regard, respect, esteem; कथमिव तव संमतिर्भवित्री सममृतुभिर्मुनिनावधीरितस्य Ki.1.36. -6 Love, affection. -7 Command, order. -8 Honouring (संमानन); लोकानां स्वस्ति चैवं स्याद्भवेदस्य च संमतिः Rām.7.1.4. -Comp. -पत्रकम् the decree of an assembly of arbitration, (सभ्याधिकारि- प्रकृति); तत्पत्रं वाद्यमान्यं चेत् ज्ञेयं संमतिपत्रकम् Śukra.2.34.
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kram kram stride, I. P. krá̄mati, Ā. krámate. *ví- stride out, pf. cakrame, viii. 29, 7. abhí ví- spread asunder, develop into: ipf. ákràmat, x. 90, 4.
dham dham blow, I. P. dhámati, ps. dham-yáte, x. 135, 7. ví- blow asunder, iv, 50, 4.
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matikarman n. matter of the intellect; -gati, f. way of thinking; -garbha, a. (having intellect within), intelligent, clever; -darsana, n. pl. recognition of other's thoughts or intentions; -patha, m.path of reflexion: -m nî, subject to mature consideration; -pûr va, a. intentional: -m, e, ad. intentionally, wilfully, wittingly; -pûrvakam, ad. id.; -prakarsha, m. superior cleverness, stroke of genius; -bheda, m. change of opinion; differ ence of opinion; -bhrama, m. mental confusion.
matimat a. intelligent, wise, sensi ble; -vardhana, m. N. of a commentator; -víd, a. knowing one's devotion or mind; -viparyaya, m. erroneous opinion, illusion; -vibhrama, m. mental confusion; infatua tion; -sâlin, a. possessed of understanding, sensible, wise; -hîna, pp. destitute of under standing, witless, stupid.
atimatimat a. extremely clever.
amati a. poor; f. poverty.
amati f. appearance, brightness.
amati f. ignorance: in. uninten tionally.
aramati f. devotion, piety; god dess of devotion; a. indefatigable.
durmati a. foolish; ill-disposed (rare); m. fool; miscreant; 1. -mada, m. false pride, overweening self-conceit; 2. -máda, a. intoxicated; extravagant, wild, mad; madly devoted to (--°ree;); -manas, n.wrong-mindedness, delusion; a. dispirited, dejected, sad: -tâ, f. -ness.
vasumati m. N. of a Brâhman; -mitra, m. N.; -rakshita, m. N.; -lakshmî, f. N. of Agnimitra's sister-in-law.
vimati f. divergence of opinion, regarding (lc.); aversion; a. dull, stupid: -tâ, f. stupidity; -matsara, a. free from jealousy; -mada, a. free from intoxication, grown sober; free from rut; free from pride; á, m. N. of a protégé of the gods; N. of a composer of Vedic hymns; (ví)-madhya, n. (?) middle; -manas, a. out of one's senses, beside oneself, discomposed, downcast, dis consolate; -manâ-ya, den. Â. be disconsolate or downcast; -manî-kri, make angry; -man yu, a. free from anger; -marda, m. crush ing, bruising, rubbing, friction; trampling; conflict, encounter, scuffle, fight; destruction, devastation; interruption, disturbance of (--°ree;); contact (rare); refusal, rejection (rare); total eclipse (rare); -marda-ka, a. crushing, destroying; m. N.; -mardana, a. pressing, crushing; destroying; m. N. of a fairy; n. crushing; encounter, conflict; destruction, devastation; -mardin, a. (--°ree;) shattering, destroying, devastating; dispelling; -marsa, m. examination, consideration, reflection; discussion; intelligence (rare); crisis in the plot (of a play); -marsana, n. examination, reflection.
samatikrama m. omission or neglect of (g.); -atikrânta, pp. √ kram; n. transgression, error; -atîta, pp. past, gone by etc.
sumati f. V.: benevolence, grace, favour (ord. mg.); devotion, prayer; C.: pleasure (rare; in, lc.); a. (C.) wise; well versed in (g.); m. N.: &ibrevcirc;, f. N. of Sagara's wife; -madhura, a. very tender orlovely; singing very beautifully; -madhya, a. beau tiful waisted; -madhyama, a. 1. very mediocre; 2. fair-waisted: â, f. fair-waisted woman; -mánas, a. V.: (good-hearted), well disposed, favourable, gracious, benevolent; pleasing; V., C.: well-pleased, cheerful, glad, comfortable; C.: wise; m. N.; f. flower (pl. or in cpds.); N.
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mati kavīnām MS.4.9.6: 126.5; TA.4.7.4; 5.6.8.
mati vasiṣṭha mīḍhuṣe bharasva RV.7.88.1b.
mati viprasya vardhayad vivakṣase RV.10.25.10d.
mati kavīnām ṛṣabhaṃ janānām Apś.21.12.3b.
mati tarpayāmi śraddhāmedhe dhāraṇāṃ ca śG.4.9.3.
matir uditayaḥ kutaḥ AVś.10.2.10d.
matir nāmāsi (sc. tasyās te joṣṭrīṃ gameyam) MG.1.4.2; VārG.8.3.
matiś ca me sumatiś ca me (VS. me yajñena kalpantām) VS.18.11; TS.4.7.2.2; MS.2.11.3: 141.8; KS.18.8.
adabdhavratapramatir vasiṣṭhaḥ # RV.2.9.1c; VS.11.36c; TS.3.5.11.2c; 4.1.3.3c; MS.2.7.3c: 77.14; KS.16.3c; AB.1.28.34; śB.6.4.2.7.
anumati prati bhūṣanty āyavaḥ # TS.3.3.11.4b.
anumati sarasvatī # AVP.1.50.3a.
anumati sarvam idaṃ babhūva # AVś.7.20.6a. Referred to as ānumatī (sc. ṛk) Kauś.23.4; 42.11; 45.10; 82.38.
apāmati durmatiṃ bādhamānāḥ # VS.17.54b; 19.84c; TS.4.3.4.2c; 6.3.2b; 5.4.6.2; MS.2.10.5b: 136.14; 3.11.9c: 153.10; KS.18.3b; 38.3c; śB.9.2.3.8; TB.2.6.4.2c.
aramatir anarvaṇaḥ # RV.8.31.12a.
aramati savitā deva āgāt # RV.2.38.4d.
daśapramati janayanta yoṣaṇaḥ # RV.1.141.2d.
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"mati" has 193 results.
     
ekadeśānumaticonsent to a part of the whole, admission of one part as correct.
vimalamatian old grammarian who is believed to have written a gloss named भागवृत्ति on Pāṇini's Sūtras to which the grammarians Purusottamadeva, Sīradeva's Paribhāṣāvṛttiand others of the twelfth century refer. Some scholars say that भागवृत्ति was written by भर्तृहरि; but it is not feasible, as there is a reference to Māghakāvya in भागवृति. In books on grammar,. especially of the Eastern School in the 11th and the 12th century, there are several quotations from the Bhāgavṛtti. See भागवृत्ति.
a(1)the first letter of the alphabet in Sanskrit and its derived languages, representing the sound a (अ): (2) the vowel a (अ) representing in grammatical treatises, except when Prescribed as an affix or an augment or a substitute,all its eighteen varieties caused by accentuation or nasalisation or lengthening: (3) personal ending a (अ) of the perfeminine. second.pluraland first and third person.singular.; (4) kṛt affix c (अ) prescribed especially after the denominative and secondary roots in the sense of the verbal activity e. g. बुभुक्षा, चिन्ता, ईक्षा, चर्चा et cetera, and othersconfer, compare अ प्रत्ययात् et cetera, and others (P.III 3.102-106); (5) sign of the aorist mentioned as añ (अङ्) or cañ (चङ्) by Pāṇini in P. III i.48 to 59 exempli gratia, for example अगमत्, अचीकरत्; (6) conjugational sign mentioned as śap (शप्) or śa (श) by Pāṇini in P. III.1.68, 77. exempli gratia, for example भवति, तुदति et cetera, and others; (7) augment am (अम्) as prescribed by P. VI.1.58; exempli gratia, for example द्रष्टा, द्रक्ष्यति; (8) augment aṭ (अट्) prefixed to a root in the imperfeminine. and aorist tenses and in the conditional mood e. g. अभवत्, अभूत्, अभविष्यत् confer, compare P. VI.4.71; (8) kṛt affix a (अ) prescribed as अङ्, अच्, अञ्, अण्, अन्, अप्, क, ख, घ, ञ, ड् , ण, et cetera, and others in the third Adhyāya of Pāṇini's Pāṇini's Aṣṭādhyāyī.; (9) taddhita affix. affix a (अ) mentioned by Pāṇini as अच्, अञ् अण्, अ et cetera, and others in the fourth and the fifth chapters of the Pāṇini's Aṣṭādhyāyī. of Pāṇini; (10) the samāsānta affix a (अ), as also stated in the form of the samāsānta affixes (डच् , अच्, टच्, ष्, अष् and अञ्) by Pāṇini in V.4.73 to 121;(11) substitute a (अश्) accented grave for इदम before case-affixes beginning with the inst. instrumental case. case: (12) remnant (अ) of the negative particle नञ् after the elision of the consonant n (न्) by नलोपो नञः P. vi.3.73.
akāryanot a grammatical positive operation: e. g. elision (लोप.) confer, compare ननु च लोप एवेत्कार्यं स्यात् । अकार्यं लोपः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.2.
akṛtnot established; said of a grammatical operation which has not taken place e. g. अकृतसंधिकार्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 2.100, W. 3.84, also कृताकृतप्रसङ्गि नित्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI.4.62.
akṛtakāridoing or accomplishing what is not done or accomplished; the expression is used in connection with grammatical operations like ह्रस्वकरण or दीर्घकरण only in cases where it is necessary i, e. where already there is no hrasva or drgha confer, compare अकृतकारि खल्वपि शास्त्रमग्निवत् । तद्यथा । अग्निर्यददग्धं तद्दहति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 1.127. the rules of Grammar, like fire, are applied to places where they produce a change.
akṛtavyūhashort expression for the grammatical maxim अकृतव्यूहाः पाणिनीयाः which means "the followers of Pāṇini do not insist on the taking effect of a rule when its cause or causes disappear." See Par. śek. Par. 56.
akṛtrimanon-technical: not formed or not arrived at by grammatical operations such as the application of affixes to crude bases and so on; natural; assigned only by accident. cf the gram. maxim कृत्रिमाकृतिमयोः कृत्रिमे कार्यसंप्रत्ययः which means "in cases of doubt whether an operation refers to that expressed by the technical sense or to that which is expressed by the ordinary sense of a term, the operation refers to what is expressed by the technical sense." Par. śek. Par.9 also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.28.
at(1)tech. term in Pāṇini's grammar for short अ, cf तपरस्तत्कालस्य P. I. 1. 70; अदेङ् गुणः P.I.1.2; (2) personal ending अ for इ ( इट् ) of the Ist person. singular. or Ātmanep. Ātmanepada in the Potential, P III. 4. 106; (3) caseaffix in the case of युष्मद् and अस्मद् for ablative case. singular. and plural P.VII. 1.31,32: (4) tad-affix अत् (अ) prescribed after किम् in the sense of the locative case case before which किम् is changed to कु, क्व being the taddhita affix. formation; confer, compare P. V.3.12 and VII.2.105:(5) substitute अत्(शतृ) for लट् forming the present and future participles in the Parasmaipada. active voice confer, compare लटः शतृशानचौ. P.III. 2.124 and लृटः सद्वा P. III.3.14.
atideśaextended application; transfer or conveyance or application of the character or qualities or attributes of one thing to another. Atideśa in Sanskrit grammar is a very common feature prescribed by Pāṇini generally by affixing the taddhita affix. affix मत् or वत् to the word whose attributes are conveyed to another. e. g. लोटो लङ्वत् P. III. 4.85. In some cases the atideśa is noticed even without the affix मत् or वत्; exempli gratia, for exampleगाङ्कुटादिभ्योऽञ्णिन् ङित् P. 1.2.1 . Atideśa is generally seen in all grammatical terms which end with 'vadbhāva' e. g. स्थानिवद्भाव (P.I.1.56-59), सन्वद्भाव (P.VII.4.93), अन्तादिवद्भाव (P. VI.1.85), अभूततद्भाव (P.IV.60) and others. Out of these atideśas, the स्थानिवद्भाव is the most important one, by virtue of which sometimes there is a full representation id est, that is substitution of the original form called sthānin in the place of the secondary form called ādeśa. This full representation is called रूपातिदेश as different from the usual one which is called कार्यातिदेश, confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). VIII.1.90 Vārttika (on the Sūtra of Pāṇini). 1 and VIII.1.95. Vart.3. Regarding the use of अतिदेश there is laid down a general dictum सामान्यातिदेशे विशेषानतिदेशः when an operation depending on the general properties of a thing could be taken by extended application, an operation depending on special properties should not be taken by virtue of the same : e. g. भूतवत् in P. III.3.132 means as in the case of the general past tense and not in the case of any special past tense like the imperfect ( अनद्यतन ) , or the perfect ( परोक्ष ). See Paribhāṣenduśekhara of Nāgeśa. Pari. 101, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3. 132. There is also a general dictum अतिदेशिकमनित्यम्whatever is transferred by an extended application, need not, be necessarily taken. See Paribhāṣenduśekhara of Nāgeśa. 93.6 as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.123 Vārttika (on the Sūtra of Pāṇini).4, I.2.1 Vārttika (on the Sūtra of Pāṇini). 3, II.3.69 Vārttika (on the Sūtra of Pāṇini).2 et cetera, and others, Kaiyaṭa on II. 1.2 and VI.4.22 and Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P. I.1.56 and P. I.2.58 Vārttika (on the Sūtra of Pāṇini). 8. The dictum अातिदेशिकमनित्यम् is given as a Paribhāṣā by Nāgeśa confer, compare Pari. Śek. 93. 6.
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.
anavagatasaṃskāra(a word) whose formation and accents have not been ekplained; confer, compare Nirukta of Yāska.IV.1 ; V.2.
anahvatech. term used by the writers; of the Prātiśākhya works for frequentative formations such as रीरिष:, चाक्लृपत् et cetera, and others; cf Atharvaveda Prātiśākhya. 4.86.
anudeśa(1)reference, mention, statement referring to a preceding element. confer, compare यथासंख्यमनुदेशः समानाम् P.I. 3.10; confer, compare आसिद्धवचनात् सिद्धमिति चेद् उत्सर्गलक्षणानामनुदेशः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1.57, Vārttika (on the Sūtra of Pāṇini). 3. (2) declaration, prescription : the same as अतिदेश. confer, compare स्थान्यादेशपृथक्त्वादेशे स्थानिवद् अनुदेशो गुरुवद् गुरुपुत्र इति यथा P. I.1.56 Vārttika (on the Sūtra of Pāṇini). 1; (3) a grammatical operation confer, compare यथासंख्यमनुदेशः समानाम् ! समसंबन्धी विधिर्यथासंख्यं स्यात् Sid. Kau. on P.I. 8.10. See the word अनुद्देश in this sense confer, compare संख्यातानामनूद्देशो यथासंख्यम् V, Pr.I.143.
antaḥkāryaliterally interior operation; an operation inside a word in its formation-stage which naturally becomes antaraṅga as contrasted with an operation depending on two complete words after their formation which is looked upon as bahiraṅga.
antaraṅgaa highly technical term in Pāṇini's grammar applied in a variety of ways to rules which thereby can supersede other rules. The term is not used by Pāṇini himselfeminine. The Vārtikakāra has used the term thrice ( Sec I. 4. 2 Vārttika (on the Sūtra of Pāṇini). 8, VI.1.106 Vart.10 and VIII.2.6 Vārttika (on the Sūtra of Pāṇini). I) evidently in the sense of immediate', 'urgent', 'of earlier occurrence' or the like. The word is usually explained as a Bahuvrīhi compound meaning 'अन्त: अङ्गानि निमित्तानि यस्य' (a rule or operation which has got the causes of its application within those of another rule or operation which consequently is termed बहिरङ्ग). अन्तरङ्ग, in short, is a rule whose causes of operation occur earlier in the wording of the form, or in the process of formation. As an अन्तरङ्ग rule occurs to the mind earlier, as seen a reference to some preceding word, not necessarily on the same page., it is looked upon as stronger than any other rule, barring of course अपवाद rules or exceptions, if the other rule presents itself simultaneously. The Vārtikakāra, hence, in giving preference to अन्तरङ्ग rules, uses generally the wording अन्तरङ्गबलीयस्त्वात् which is paraphrased by अन्तरङ्गं बहिरङ्गाद् बलीयः which is looked upon as a paribhāṣā. Grammarians, succeeding the Vārtikakāra, not only looked upon the बहिरङ्ग operation as weaker than अन्तरङ्ग, but they looked upon it as invalid or invisible before the अन्तरङ्ग operation had taken placcusative case. They laid down the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे which has been thoroughly discussed by Nāgeśa in his Paribhāṣendusekhara. The अन्तरङ्गत्व is taken in a variety of ways by Grammarians : (l) having causes of application within or before those of another e. g. स्येनः from the root सिव् (सि + उ+ न) where the यण् substitute for इ is अन्तरङ्ग being caused by उ as compared to guṇa for उ which is caused by न, (2) having causes of application occurring before those of another in the wording of the form, (3) having a smaller number of causes, (4) occurring earlier in the order of several operations which take place in arriving at the complete form of a word, (5) not having संज्ञा (technical term) as a cause of its application, ( 6 ) not depending upon two words or padas, (7) depending upon a cause or causes of a general nature (सामान्यापेक्ष) as opposed to one which depends on causes of a specific nature ( विशेषापेक्ष).
antaraṅgaparibhāṣāthe phrase is used generally for the परिभाषा "असिद्धं बहिरङ्गमन्तरङ्गे' described a reference to some preceding word, not necessarily on the same page.. See the word अन्तरङ्ग. The परिभाषा has got a very wide field of application and is used several times in setting aside difficulties which present themselves in the formation of a word. Like many other paribhāṣās this paribhāṣā is not a paribhāṣā of universal application.
antaraṅgabalīyastvathe strength which an antaraṅga rule or operation possesses by virtue of which it supersedes all other rules or operations,excepting an apavāda rule, when or if they occur simultaneously in the formation of a word.
appayadīkṣitaअप्पदीक्षित A famous versatile writer of the sixteenth century A. D. (1530-1600 ), son of रङ्गराजाध्वरीन्द्र a Dravid Brāhmaṇa. He wrote more than 60 smaller or greater treatises mainly on Vedānta, Mimāṁsā, Dharma and Alaṁkāra śāstras; many of his works are yet in manuscript form. The Kaumudi-prakāśa and Tiṅantaśeṣasaṁgraha are the two prominent grammatical works written by him. Paṇdit Jagannātha spoke very despisingly of him.
aprāpti(i)non-occurrence for nonrealization of a grammatical operation or ruleअप्रतिषेधः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.56 Vārttika (on the Sūtra of Pāṇini). 8; (2) prohibition of the occurrence of a rule or operation, confer, compare अप्राप्तेर्वा । अथवानन्तरा या प्राप्तिः सा प्रतिषिध्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.I.43, I.1.63.
avagraha(1)separation of a compound word into its component elements as shown in the Pada-Pāṭha of the Vedic Saṁhitās. In the Padapāṭha, individual words are shown separately if they are combined by Saṁdhi rules or by the formation of a compound in the Saṁhitāpāṭha; exempli gratia, for example पुरोहितम् in the Saṁhitāpāṭha is read as पुरःsहितम्. In writing, there is observed the practice of placing the sign (ऽ) between the two parts, about which nothing can be said as to when and how it originatedition The AtharvaPrātiśākhya defines अवग्रह as the separation of two padas joined in Saṁhitā. (Atharvaveda Prātiśākhya. II.3.25; II.4.5). In the recital of the pada-pāṭha, when the word-elements are uttered separately, there is a momentary pause measuring one matra or the time required for the utterance of a short vowel. (See for details Vāj. Prāt. Adhāya 5). (2) The word अवग्रह is also used in the sense of the first out of the two words or members that are compounded together. See Kāśikā on P.VIII.4.26; confer, compare also तस्य ( इङ्ग्यस्य ) पूर्वपदमवग्रहः यथा देवायत इति देव-यत. Tai. Pr. I. 49. The term अवग्रह is explained in the Mahābhāṣya as 'separation, or splitting up of a compound word into its constitutent parts; confer, compare छन्दस्यानङोवग्रहो दृश्येत पितामह इति ।(Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.36); also confer, compare यद्येवमवग्रहः प्राप्नोति । न लक्षणेन पदकारा अनुवर्त्याः। पदकारैर्नाम लक्षणमनुवर्त्यम् । यथालक्षणं पदं कर्तव्यम् (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.109) where the Bhāṣyakāra has definitely stated that the writers of the Padapāṭha have to split up a word according to the rules of Grammar. (3) In recent times, however, the word अवग्रह is used in the sense of the sign (ऽ) showing the coalescence of अ (short or long) with the preceding अ (short or long ) or with the preceding ए or ओ exempli gratia, for example शिवोऽ र्च्यः, अत्राऽऽगच्छ. (4) The word is also used in the sense of a pause, or an interval of time when the constituent elements of a compound word are shown separately; confer, compare समासेवग्रहो ह्रस्वसमकालः (Vājasaneyi Prātiśākhya.V.1). (5) The word is also used in the sense of the absence of Sandhi when the Sandhi is admissible.
avasthāstage, condition; stage in the formation of a word; e. g. उपदेशावस्था, लावस्था, et cetera, and others
avṛttiabsence of, or prohibition of, a vṛtti or composite expression; monformation of a composite expression; confer, compare समानाधिकरणानां सर्वत्रावृत्तिरयोगादेकेन M.Bh. on III.1. 8.
asiddhainvalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Pāṇini's Aṣṭādhyāyī. invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् is to be substituted for स्, or the letter त् is to be prefixed, confer, compare षत्वतुकोरसिद्धः (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given a reference to some preceding word, not necessarily on the same page.. Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50.
aāgantukaliterally adventitious, an additional wording generally at the end of roots to show distinctly their form exempli gratia, for example वदि, एधि, सर्ति et cetera, and others; confer, compare इन्धिभवतिभ्यां च P I.2.6: confer, compare also भावलक्षणे स्थेण्कृञ्वदिचरिहृतभिजनिभ्यस्तोमुन्, P.III.4.16, सृपिवृदो. कसुन् P. III.4.17 and a number of other sūtras where इ or तिं is added to the root confer, compare इक्श्तिपौ धातुनिर्देशे, वर्णात्कारः, रादिफः P.III.3.108 Vārttika (on the Sūtra of Pāṇini). 2.3. 4, where such appendages to be added to the roots or letters are given. The word अागन्तु is an old word used in the Nirukta, but the term आगन्तुक appears to be used for the first time for such forms by Haradatta; confer, compare ह्वरोरिति ह्वृ कौटिल्ये, आगन्तुकेकारे गुणेन निर्देशः Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on VII.2.31. In the traditional oral explanations the second part of a reduplicated word is termed अागन्तुक which is placed second i. e. after the original by virtue of the convention आगन्तूनामन्ते निवेशः, although in fact, it is said to possess the sense of the root in contrast with the first which is called abhyāsa.A nice distinction can, however be drawn between the four kinds of adventitious wordings found in grammar viz.आगन्तु, इत्, अभ्यास and आगम which can be briefly stated as follows; The former two do not form a regular part of the word and are not found in the actual use of the word; besides, they do not possess any sense, while the latter two are found in actual use and they are possessed of sense. Again the agantu word is simply used for facility of understanding exactly and correctly the previous word which is really wanted; the इत् wording, besides serving this purpose, is of use in causing some grammatical operations. अभ्यास, is the first part of the wording which is wholly repeated and it possesses no sense by itself, while, āgama which is added to the word either at the beginning or at the end or inserted in the middle, forms a part of the word and possesses the sense of the word.
āgamaaugment, accrement, a word element which is added to the primitive or basic word during the process of the formation of a complete word or pada. The āgama is an adventitious word element and hence differs from ādeśa, the substitute which wholly takes the place of the original or ( आदेशिन् ). Out of the several āgamas mentioned by Pāṇini, those that are marked with mute ट् are prefixed, those, marked with क्, are affixed, while those, marked with म्, are placed immediately after the last vowel of the word. The augments become a part and parcel of the word to which they are added, and the characteristics of which they possess;confer, compareयदागमास्तद्गुणीभूतास्तद्ग्रहणेन गृह्यन्ते, also आगमानां आगमिधर्मिवैशिष्ट्यम् Paribhāṣenduśekhara of Nāgeśa. Pari.11. Those grammarians, who hold the view that words are unproduced and eternal, explain the addition of an augment as only the substitution of a word with an augment in the place of a word without an augment; confer, compare आदेशास्तर्हिमे भविष्यन्ति अनागमकानां सागमकाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.20; I.1.46. The term āgama is defined as अन्यत्र विद्यमानस्तु यो वर्णः श्रुयतेधिकः । आगम्यमानतुल्यत्वात्स आगम इति स्मृतः Com. on Tait. Prāt.I. 23.
ānupūrvīserial order, successive order of grammatical operations or the rules prescribing them as they occur; confer, compare अानुपूर्व्या सिद्धमेतत् M.Bh. on V.3.5; confer, compare also ययैव चानुपूर्व्या अर्थानां प्रादुर्भावस्तयैव शब्दानामपि । तद्वत् कार्यैरपि भवितव्यम् M.Bh. on. P.I.1.57.
it(1)a letter or a group of letters attached to a word which is not seen in actual use in the spoken language: cf अप्रयोगी इत्, Śāk. I.1.5, Hemacandra's Śabdānuśāsana.1.1.37. The इत् letters are applied to a word before it, or after it, and they have got each of them a purpose in grammar viz. causing or preventing certain grammatical operations in the formation of the complete word. Pāṇini has not given any definition of the word इत् , but he has mentioned when and where the vowels and consonants attached to words are to be understood as इत्; (confer, compare उपदेशेजनुनासिक इत् , हलन्त्यम् । et cetera, and others P. I.3.2 to 8) and stated that these letters are to be dropped in actual use, confer, compareP.I.3.9. It appears that grammarians before Pāṇini had also employed such इत् letters, as is clear from some passages in the Mahābhāṣya as also from their use in other systems of grammar as also in the Uṇādi list of affixes, for purposes similar to those found served in Pāṇini 's grammar. Almost all vowels and consonants are used as इत् for different purposes and the इत् letters are applied to roots in the Dhātupāṭha, nouns in the Gaṇapāṭha, as also to affixes, augments and substitutes prescribed in grammar. Only at a few places they are attached to give facility of pronunciation. Sometimes the इत् letters, especially vowels, which are said to be इत्, when uttered as nasalized by Pāṇini, are recognised only by convention; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः(S.K.on P.I.3.2).The word इत्, which literally means going away or disappearing, can be explained as a mute indicatory letter. In Pāṇini's grammar, the mute vowel अ applied to roots indicates the placing of the Ātmanepada affixes after them, if it be uttered as anudātta and of affixes of both the padas if uttered svarita; confer, compare P.I.3. 12, 72. The mute vowel आ signifies the prevention of इडागम before the past part, affixes; confer, compare P. VII. 2. 16. Similarly, the mute vowel इ signfies the augment न् after the last vowel of the root; confer, compareP.VII.1.58; ई signifies the prevention of the augment इ before the past participle.affixes cfP.VII.2.14;उ signifies the inclusion of cognate letters; confer, compareP.I.1.69, and the optional addition of the augment इ before त्वा; confer, compare P.VII.2. 56; ऊ signifies the optional application of the augment इट्;confer, compareP.VII. 2.44; क signifies the prevention of ह्रस्व to the vowel of a root before the causal affix, confer, compareVII.4.2: लृ signifies the vikarana अङ् in the Aorist cf P.III.1.55; ए signifies the prevention of vrddhi in the Aorist,confer, compare P.VII.2.55; ओ signifies the substitution of न् for त् of the past participle. confer, compare P VIII.2.45; क् signifies the Prevention of गुण and वृद्धि, confer, compareP, I. 1.5; ख् signifies the addition of the augment मुम्(म्)and the shortening of the preceding vowel: confer, compareP.VI.3 65-66: ग् signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5 घ् signifies कुत्व, confer, compare P.VII.3.62; ङ्, applied to affixes, signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5; it causes संप्रसारणादेश in the case of certain roots, confer, compare P. VI.1.16 and signifies आत्मनेपद if applied to roots; confer, compare P.I. 3.12, and their substitution for the last letter if applied to substitutes. confer, compare P I.1.53. च् signifies the acute accent of the last vowel;confer, compareP.VI.1. 159; ञ् signifies उभयपद i.e the placing of the affixes of both the podas after the root to which it has been affixed;confer, compareP.I.3.72, ट् in the case of an augment signifies its application to the word at the beginning: confer, compareP I.1.64, while applied to a nominal base or an affix shows the addition of the feminine. affix ई (ङीप्) confer, compareP.IV.1. 15;ड् signifies the elision of the last syllable; confer, compare P.VI.4.142: ण् signifies वृद्धि, confer, compareP.VII.2.115;त् signifies स्वरित accent, confer, compare VI.1.181, as also that variety of the vowel ( ह्रस्व, दीर्ध or प्लुत) to which it has been applied confer, compare P.I.1.70; न् signifies आद्युदात्त, confer, compare P.VI.1.193:प् signifies अनुदात्त accent confer, compare अनुदात्तौ सुप्पितौ P. III.1.4. as also उदात्त for the vowel before the affix marked with प् confer, compare P.VI.1.192: म् signifies in the case of an augment its addition after the final vowel.confer, compareP.I.1.47,while in the case of a root, the shortening of its vowel before the causal affix णि,confer, compare P.VI.4.92: र् signifies the acute accent for the penultimate vowel confer, compare P.VI.1.217,ल् signifies the acute accent for the vowel preceding the affix marked with ल्; confer, compareP.VI. 193; श् implies in the case of an affix its सार्वधातुकत्व confer, compare P. II1.4.113, while in the case of substitutes, their substitution for the whole स्थानिन् cf P.I.1.55; प् signifies the addition of the feminine. affix ई ( ङीप् ) confer, compareP.IV-1.41 ;स् in the case of affixes signifies पदसंज्ञा to the base before them, cf P.I.4.16. Sometimes even without the actual addition of the mute letter, affixes are directed to be looked upon as possessed of that mute letter for the sake of a grammatical operation exempli gratia, for example सार्वधातुकमपित् P.I.2.4; असंयेागाल्लिट कित् P.I.2.5: गोतो णित् P.VII.1.90 et cetera, and others (2) thc short vowel इ as a substitute: confer, compare शास इदङ्हलोः P.VI.4.34.
itaretarapossessed of interdependence; depending upon each other; confer, compare इतरेतरं कार्यमसद्वत् Candra Pari. 5 }. Grammatical operations are of no avail if the rules stating them are mutually depending on each other. The word इतरेतर has the sense of इतरेतराश्रय here.
itkāryaa grammatical operation caused by इत् i. e. by a mute letter which is purely indicatory; confer, compare एवं तर्हि इत्कार्याभावादत्र इत्संज्ञा न भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.3.2. See इत् a reference to some preceding word, not necessarily on the same page..
iṣṭhavadbhāvapossession of the same properties for causing grammatical operations as the taddhita affix. affix इष्ठन् possesses, as for instance, the elision of the syllable beginning with the last vowel ( टिलोप ), substitution of the masculine gender. base for the feminine. base (पुंवद्भाव) et cetera, and others, before the denom affix णिच्; exempli gratia, for example एतयति in the sense of एनीं आचष्टे; similarly प्रथयति, पटयति, दवयति, confer, compare M.Bh. on. P.VI.4. 155 Vārt, 1.
ugrabhūtior उग्राचार्य writer of a gloss on the Nirukta, called Niruktabhāṣya believed to have lived in the 18th century A. D; writer also of a grammatical work Śiṣyahitāvṛtti or Śiṣyahitānyāsa, which was sent to kāshmir and made popular with a large sum of money spent upon it, by his pupil Ānanadpāla.
uṇādiaffixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriveditionThe derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work.
utpatti(1)production: confer, compare वर्णोत्पत्तिः production of a phonetic element Taittirīya Prātiśākhya.23.1 ; (2) production of a grammatical element such as the application of an affix or addition of an augment or substitution of a letter or letters during the process of word-formation: confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Pari. Śek. Par. 75; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). II.2.19. Vārt, 4.
udāharaṇaa grammatical example in explanation of an interpretation; confer, compare नैकमुदाहरणमसवर्णग्रहणं प्रयोजयति P.VI. 1.11.
upapadavidhia grammatical operation caused by a word which is near; cf उपपदविधौ भयाढ्यादिग्रहणं P. I.1.72 Vārt 9, also अतिप्रसङ्ग उपपदविधौ P. IV 1.1. Vārttika (on the Sūtra of Pāṇini). 8 where rules such as 'कर्मण्यण्' and the following are referred to as उपपदविधि, the words कर्मणि, स्तम्ब, कर्ण, et cetera, and others being called उपपद by the rule तत्रोपपदं सप्तमीस्थम्; P. III.1.92.
upamanyu(1)the famous commentator on the grammatical verses attributed to Nandikeśvarakārikā. which are known by the name नन्दिकेश्वरकारिका and which form a kind of a commentary on the sūtras of Maheśvara; (2) a comparatively modern grammarian possibly belonging to the nineteenth century who is also named Nandikeśvarakārikā.kārikābhāṣya by Upamanyu.and who has written a commentory on the famous Kāśikāvṛtti by Jayāditya and Vāmana. Some believe that Upa-manyu was an ancient sage who wrote a nirukta or etymological work and whose pupil came to be known as औपमन्यव.
upasamastacompounded together, joined together by special grammatical connection called समास; confer, compare न केवल; पथिशब्दः स्त्रियां वर्तते । उपसमस्तस्तर्हि वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.1.1. Vārttika (on the Sūtra of Pāṇini). 18.
ekaśeṣaa kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona.
karmadhārayaname technically given to a compound-formation of two words in apposition i. e. used in the same case, technically called समानाधिकरण showing the same substratutm; confer, compare तत्पुरुषः समानाधिकरणः कर्मधारयः I 2.42. The karmadhāraya compound is looked upon as a variety of the tatpuruṣa compound. There is no satisfactory explanation of the reason why such a compound is termed कर्मधारय. Śākaṭāyana defines Karmadhāraya as विशेषणं व्यभिचारि एकार्थं कर्मधारयश्च where the word विशेषण is explained as व्यावर्तक or भेदक (distinguishing attribute) showing that the word कर्म may mean भेदकक्रिया. The word कर्मधारय in that case could mean 'कर्म भेदकक्रिया, तां धारयति असौ कर्मधारयः' a compound which gives a specification of the thing in hand.
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 ).
karmavadbhāvathe activity of the agent or kartā of an action represented as object or karman of that very action, for the sake of grammatical operations: e. g. भिद्यते काष्ठं स्वयमेव;. करिष्यते कटः स्वयमेव. To show facility of a verbal activity on the object, when the agent or kartā is dispensed with, and the object is looked upon as the agent, and used also as an agent, the verbal terminations ति, त; et cetera, and others are not applied in the sense of an agent, but they are applied in the sense of an object; consequently the sign of the voice is not अ (शप्), but य (यक्) and the verbal terminations are त, आताम् et cetera, and others (तङ्) instead of ति, तस् et cetera, and others In popular language the use of an expression of this type is called Karmakartari-Prayoga. For details see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on कर्मवत्कर्मणा तुल्यक्रियः P.III.1.87. Only such roots as are कर्मस्थक्रियक or कर्मस्थभावक id est, that is roots whose verbal activity is noticed in the object and not in the subject can have this Karmakartari-Prayoga.
kātantraname of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375.
kātantravṛttivyākhyānamed Aṣṭamaṅgalā on Durgasiṁha's Kātantra-Sūtravṛtti.'s Kātantravṛtti written by Rāmakiśora Cakravartin who is believed to have written a grammatical work शाब्दबोधप्रकाशिका.
kārmanāmikathe word is found used in Yāska's Nirukta as an adjective to the word संस्कार where it means belonging to nouns derived fromroofs (कर्मनाम)"like पाचक,कर्षक et cetera, and othersThe changes undergone by the roots in the formation of such words i. e. words showing action are termed कार्मनामिकसंस्कार; confer, compare कर्मकृतं नाम कर्मनाम। तस्मिन् भवः कार्मनामिकः Durgavṛtti on Nirukta of Yāska.I.13. कार्य(l) brought.into existence by activity (क्रियया निर्वृत्तं कार्यम् ) as oppo- sed to नित्य eternal; confer, compare एके वर्णाञ् शाश्वतिकान् न कार्यान् R.Pr. XIII.4 confer, compare also ननु च यस्यापि कार्याः ( शब्दाः ) तस्यापि पूजार्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.44 Vārttika (on the Sūtra of Pāṇini). 17;(2) which should be done, used in connection with a grammatical operation: confer, compare कार्य एत्वे सयमीकारमाहुः ।| अभैष्म इत्येतस्य स्थाने अभयीष्मेति । R.Pr. XIV.16; confer, compare also विप्रतिषेधे परं कार्यम् P. I.4.2; (3) a grammatical opera- tion as for instance in the phrases द्विकार्ययोगे, त्रिकार्ययोगे et cetera, and others; confer, compare also गौणमुख्ययोर्मुख्ये कार्यसंप्रत्ययः Paribhāṣenduśekhara of Nāgeśa. Pari. 15;(4) object of a transitive verb: confer, compare शेषः कार्ये Śāk.
kriyākalāpaa grammatical work on the conjugation of roots written by Vijayānanda.
khyunkṛt affix अन applied to the root कृ in the sense of an instrument when preceded by the words अाढ्य, सुभग, स्थूल et cetera, and others provided the whole word is similar in sense to cvi-formation ( च्व्यर्थ ), exempli gratia, for example अाढ्यं करणम् , सुभगंकरणम्; confer, compare P. III. 2.56; feminine. अाढ्यंकरणी, confer, compare नञ्स्नञीकक्ख्युंस्तरुणतलुनानामुपसंख्यानम् P.IV.1.15.Vārttika.
gamakacapable of conveying the sense; intelligible; the word is often used in grammatical works; confer, compare सापेक्षत्वेपि गमकत्वात्समास:; confer, compare also अवश्यं कस्याचिन्नञ्समासस्य असमर्थसमासस्य गमकस्य साधुत्वं वक्तव्यम् । असूर्यपश्यानि मुखानि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 1. 1.
gīrvāṇapadamañjarīa grammatical work written by वरदराज, pupil of Bhattoji Diksita in the 17th century who wrote many works on grammar such as मध्यकौमुदी, लघुकौमुदी et cetera, and others
gopāla( देव )known more by the nickname of मन्नुदेव or मन्तुदेव who lived in the eighteenth century and wrote several commentary works on well-known grammatical treatises such as the Vaiyakaranabhusanasara, Laghusabdendusekhara, Paribhasendusekhara et cetera, and others He is believed to have written a treatise on Ganasutras also; (2) a grammarian different from the a reference to some preceding word, not necessarily on the same page. मन्नुदेव who has written an explanatory work on the Pratisakhyas;.(3) a scholar of grammar, different from the a reference to some preceding word, not necessarily on the same page. who is believed to have written a gloss named Visamarthadipika on the Sarasvata Vyakarana at the end of the sixteenth century.
gopīcandraknown also by the name गेयींचन्द्र who .has written several commentary works on the grammatical treatises of the Samksipatasara or Jaumāra school of Vyakarana founded by Kramdisvara and Jumaranandin in the 12th century, the well-known among them being the संक्षिप्तसाटीका, संक्षितसारपरिभात्रासूत्रटीका and तद्धितपरिशिष्टटीका. He is believed to have lived in the thirteenth century A. D.
golḍsṭyūkaraa well known German scholar who made a sound study of Paini's Sanskrit Vyakarana and wrote a very informative treatise entitled 'Panini, his place in Sanskrit Literature.' He lived in the latter half of the 19th century.
gauṇamukhyanyāyathe maxim that the primary sense occurs to the mind earlier than the secondary sense, and hence words used in the primary sense should be always taken for grammatical operations in preference to words in a secondary sense. See the word गेोण.
cikīrṣitadesiderative formation; a term used by ancient grammarians for the term सन्नन्त of Panini on the analogy of the terms भवन्ती, वर्तमाना et cetera, and others confer, compare अा इत्याकांर उपसर्ग; पुरस्तात्, चिकीर्षितज उत्तरः, अाशु शोचयतीति आशुशुक्षणिः Nirukta of Yāska.VI. 1.
jātābhīyāsiddhatvainvalidity of a grammatical operation prescribed by a rule in the अाभीय section (P. VI. 4.22 upto the end of the fourth pada ) which, although it has taken place, is to be looked upon as not having taken place when any other operation in the same section is to take effect. See आभीयासिद्व.
jusbhāvathe transformation of झि into जुस् ; the substitution of जुस् for झि. The term is often used in the Mahabhasya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.57, I.1.63, III.1.43 et cetera, and others See जुस्.
tadbhāvitaproduced or brought into being by some grammatical operation such as the vowel आ in दाक्षि, कारक्र, अकार्षीत् et cetera, and others by the substitution of वृद्धि, as contrasted with the original अा in ग्राम, विघान शाला, माला et cetera, and others; confer, compare किं पुनरिदं तद्भावितग्रहणं वृद्धिरित्येवं ये आकरैकारौकारा भाव्यन्ते तेषां ग्रहणमाहोस्विदादैज्मात्रस्य M.Bh. on I. 1.1.
daśagaṇī(1)a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1.
daśagaṇī(1)a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1.
dīrghavidhia grammatical operation where a short vowel is turned into a long one: a rule of grammar prescribing the lengthening of a short vowel.
durghaṭavṛttiname of a grammar work explaining words which are difficult to derive according to rules of Panini. The work is written in the style of a running commentary on select sutras of Panini, devoted mainly to explain difficult formations. The author of it, Saranadeva, was an eastern grammarian who, as is evident from the number of quotations in his work, was a great scholar of the 12th or the 13th century.
durghaṭavṛttisaṃskaraṇaa grammar work on the formation of difficult words attributed to शर्वरक्षित or सर्वरक्षित.
devapathādia class of words headed by the word देवपथ, the affix कन् applied to which in the sense of a statue, or applied for the formation of a proper noun, is dropped देवपथः, हंसपथ:, शिवः, विष्णुः et cetera, and others; confer, compareKāśikā of Jayāditya and Vāmana. on P. V. 3.100.
dravyasubstance, as opposed to गुण property and क्रिया action which exist on dravya. The word सत्त्व is used by Yaska, Panini and other grammarians in a very general sense as something in completed formation or existence as opposed to 'bhava' or kriya or verbal activity, and the word द्रव्य is used by old grammarians as Synonymous with सत्त्व; confer, compare चादयोSसत्वे। चादयो निपातसंज्ञा भवन्ति न चेत्सत्वे वर्तन्ते, confer, compare Kas on P. I. 4.57; confer, compare S.K. also on P. I.4.57. (2)The word द्रव्य is also found used in the sense of an individual object, as opposed to the genus or generic notion ( अाकृति ); confer, compare द्रव्याभिधानं व्याडिः, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 64. Vart. 45.(3)The word द्रव्य is found used in the sense of Sadhana or means in Tait. Prati. confer, compare तत्र शब्दद्रव्याण्युदाहरिष्यामः । शब्दरूपाणि साधनानि वर्णयिष्यामः Tai, Pr. XXII. 8.
dvikarmakaa term used in connection with roots governing two objects or two words in the accusative case, exempli gratia, for example दुह् in, गां दोग्धि पयः; the term कर्म according to the strict definition of the term कर्तुरीप्सिततमं कर्म or अाप्यं कर्म applies to one of the two, which is called the प्रधानकर्म or the direct object, the other one, which, in fact, is related to the verbal activity by relation of any other karaka or instrument is taken as karmakaraka and hence put in the accusative case. For details see Mahabhasya and Kasika on P.I.4.51. Some roots in their causal formation govern two objects out of which one object is the actual one while the other is the subject of the primitive root. exempli gratia, for example गमयति माणवकं ग्रामम्; बोधयति माणवकं धर्मम्; cf Kas on P.I.4.52. See for details Mahabhasya on P. I. 4.52.
kāryayogasimultaneous occurrence of two grammatical operations resulting into a conflict and creating a doubt as to which of the two should take place first; confer, compareद्विकार्ययोगो हि विप्रतिषेधः M.Bh. on P.I.1.3 Vart. 6; I.1.12; et cetera, and others The term विप्रतिषेध occurring in the rule विप्रतिषेधे परं कार्यम् P. I.4.2 is evidently defined in this way by the word द्विकार्ययोग in the Mahabhsya.
ghātukārikāvalīa grammatical work in verse written by Varadarja, the pupil of Bhattoji Diksita who lived in the 17th century, Besides Karikvali, Varadarja wrote लघुकौमुदी and मध्यकौमुदी also.
dhātupārāyaṇaa grammatical treatise dealing with roots written as a supplementary work by Jumaranandin to his grammar work called Rasavati,which itself was a thoroughly revised and enlarged edition of the रसवती a commentary written by Kramadisvara on his own grammar named संक्षिप्तसार.Jumaranandin is believed to have been a Jain writer who lived in the fifteenth century A.D.
nalopaelision of न्, which in Panini's grammar is sometimes taken as valid for certain grammatical operations,and otherwise for other operations; confer, compare नलोपः सुप्स्वरसंज्ञातुग्विधिषु कृति P.VIII.2.2.
nipātanaa word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini;confer, compareदाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 et cetera, and others et cetera, and others The phrase निपातनात्सिद्धम् is very frequently used by Patanjali to show that some technical difficulties in the formation of a word are not sometimes to be taken into consideration, the word given by Panini being the correct one; confer, compare M.Bh.on I.1.4, III.1.22 et cetera, and others et cetera, and others; cf also the usual expression बाधकान्येव निपातनानि. The derivation of the word from पत् with नि causal, is suggested in the Rk Pratisakhya where it is stated that Nipatas are laid down or presented as such in manifold senses; cf Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: confer, comparealso Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.27.
nimitta(1)the formal cause of a grammatical operation; confer, compare निमित्ताभावे नैमित्तिकस्याप्यभाव; given as a Paribhasa by many grammarians like Vyadi, Siradeva and others; confer, compare also प्रकृत्युपपदोपाधयो निमित्तं प्रत्ययेा निमित्ती M.Bh. on III.1.1 Vart. 2; (2) distinguishing sign यः प्रेक्षापूर्वकारी भवति स: अध्रुवेण निमित्तेन ध्रुवं निमित्तमुपादत्ते वेदिकां पुण्डरीकं वा, M.Bh. on I.1.26 Vart.5.
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.
niyama(1)restriction; regulation; binding; the term is very frequently used by grammarians in connection with a restriction laid down with reference to the application of a grammatical rule generally on the strength of that rule, or a part of it, liable to become superfluous if the restriction has not been laid down; confer, compare M.Bh. on I. 1. 3, Kāśikā of Jayāditya and Vāmana. on I. 3.63, VI. 4.11; confer, compare also the frequently quoted dictum अनियमे नियमकारिणी परिभाषा; (2) limitation as contrasted with विकल्प or कामचार; confer, compare अनेकप्राप्तावेकस्य नियमो भवति शेषेष्वनियम; पटुमृदुशुक्लाः पटुशुक्लमृदव इति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II. 2. 34 Vart. 2; (3) a regulating rule; a restrictive rule, corresponding to the Parisamkhya statement of the Mimamsakas, e. g. the rule अनुदात्तङित आत्मनेपदम् P. I.3.12; the grammarians generally take a rule as a positive injunction avoiding a restrictive sense as far as possible; confer, compare the dictum विधिनियमसंभवे विधिरेव ज्यायान्. Par. Sek. Pari. 100; the commentators have given various kinds of restrictions,. such as प्रयोगनियम,अभिधेयनियम,अर्थनियम, प्रत्ययनियम, प्रकृतिनियम, संज्ञानियम et cetera, and otherset cetera, and others; (4) grave accent or anudatta; confer, compare उदात्तपूर्वं नियतम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 9; see नियत (2).
niṣṭhitaalso निःष्ठित completed, accomplished; used in connection with a grammatically formed word by applying affixes to the bases; confer, compare अङ्गवृत्ते पुनर्वृत्तावविधिर्निष्ठितस्य Siradeva Pari. 94, where Siradeva has explained the word निष्ठित as प्रयोगार्ह-अङ्ग.
patañjalithe reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.
padasaṃskārapakṣaan alternative view with वाक्यसंस्कारपक्ष regarding the formation of words by the application of affixes to crude bases. According to the Padasamskāra alternative, every word is formed independently, and after formation the words are syntactically connected and used in a sentence. The sense of the sentence too, is understood after the sense of every word has been understood; confer, compare सुविचार्य पदस्यार्थं वाक्यं गृह्णन्ति सूरयः Sira. on Pari. 22. According to the other alternative viz. वाक्यसंस्कारपक्ष, a whole sentence is brought before the mind and then the constituent individual words are formed exempli gratia, for example राम +सु, गम् + अ + ति । Both the views have got some advantages and some defects; confer, compare Par. Sek. Pari. 56.
padādividhia grammatical operation specifically prescribed for the initial letter of a word.
padādhikārathe topic concerning padas id est, that is words which are regularly formed, as contrasted with words in formation. Several grammatical operations, such as accents or euphonic combinations, are specifically prescribed together by Pāņini at places which are said to be in the Padādhikāra formed by sūtras VIII.1.16 to VIII.3.54.
padārthameaning of a word, signification of a word; that which corresponds to the meaning of a word; sense of a word. Grammarians look upon both-the generic notion and the individual object as Padārtha or meaning of a word, and support their view by quoting the sūtras of Pāņini जात्याख्यायामेकस्मिन् बहुवचनमन्यतरस्याम् I. 2.58 and सरूपाणामेकशेष एकविभक्तौ I. 2.64; confer, compare किं पुनराकृतिः पदार्थ अाहोस्विद् द्रव्यम् । उभयमित्याह । कथं ज्ञायते । उभयथा ह्याचार्येण सूत्राणि प्रणीतानि । अाकृतिं पदार्थे मत्वा जात्याख्यायामित्युच्यते | द्रव्यं पदार्थे मत्वा सरूपाणामित्येकशेष अारभ्यते, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in I. 1. first Āhnika. In rules of grammar the meaning of a word is generally the vocal element or the wording, as the science of grammar deals with words and their formation; confer, compare स्वं रूपं शब्दस्याशब्दसंज्ञा, P. I. 1. 68. The possession of vocal element as the sense is technically termed शब्दपदार्थकता as opposed to अर्थपदार्थकता; confer, compare सोसौ गोशब्दः स्वस्मात्पदार्थात् प्रच्युतो यासौ अर्थपदार्थकता तस्याः शब्दपदार्थकः संपद्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.44 V. 3. The word पदार्थ means also the categories or the predicaments in connection with the different Śāstrās or lores as for instance, the 25 categories in the Sāmkhyaśāstra or 7 in the Vaiśeșika system or 16 in the NyayaŚāstra. The Vyākaranaśāstra, in this way to state, has only one category the Akhandavākyasphota or the radical meaning given by the sentence in one strok
pariniṣṭhitacompletely formed; with the formation completely achieved; स्वार्थे परिपूर्णम्; confer, compare परिनिष्ठितस्य पदान्तरसंबन्धे हुि गौर्वाहीक इत्यादौ गौणत्वप्रतीतिर्न तु प्रातिपदिकसंस्कारवेलायाम् Par. Sek. on Pari. 15.
paribhāṣāan authoritative statement or dictum, helping (1) the correct interpretation of the rules (sūtras) of grammar, or (2) the removal of conflict between two rules which occur simultaneously in the process of the formation of words, (पदसिद्धि), or (3) the formation of correct words. Various definitions of the word परिभाषा are given by commentators, the prominent ones beingपरितो व्यापृतां भाषां परिभाषां प्रचक्षते(न्यास);or, परितो भाष्यते या सा परिभाषा प्रकीर्तिता. The word is also defined as विधौ नियामकरिणी परिभाषा ( दुर्गसिंहवृत्ति ). परिभाषा can also be briefiy defined as the convention of a standard author. Purusottamadeva applies the word परिभाषा to the maxims of standard writers, confer, compare परिभाषा हिं न पाणिनीयानि वचनानि; Puru. Pari. 119; while Haribhaskara at the end of his treatise परिभाषाभास्कर, states that Vyaadi was the first writer on Paribhaasas. The rules तस्मिन्निति निर्दिष्टे पूर्वस्य, तस्मादित्युत्तरस्य and others are in fact Paribhaasa rules laid down by Panini. For the difference between परिभाषा and अधिकार, see Mahabhasya on II.1.1. Many times the writers of Sutras lay down certain conventions for the proper interpretation of their rules, to which additions are made in course of time according to necessities that arise, by commentators. In the different systems of grammar there are different collections of Paribhasas. In Panini's system, apart from commentaries thereon, there are independent collections of Paribhasas by Vyadi, Bhojadeva, Purusottamadeva, Siradeva, Nilakantha, Haribhaskara, Nagesa and a few others. There are independent collections of Paribhasas in the Katantra, Candra, Sakatayana,Jainendra and Hemacandra systems of grammar. It is a noticeable fact that many Paribhasas are common, with their wordings quite similar or sometimes identical in the different systemanuscript. Generally the collections of Paribhasas have got scholiums or commentaries by recognised grammarians, which in their turn have sometimes other glosses or commentaries upon them. The Paribhaasendusekhara of Nagesa is an authoritative work of an outstanding merit in the system of Paninis Grammar, which is commented upon by more than twenty five scholars during the last two or three centuries. The total number of Paribhasas in the diferent systems of grammar may wellnigh exceed 500. See परिभाषासंग्रह.
parjanyavallakṣaṇapravṛttithe application of a grammatical rule or operation like the rains which occur on dry land as also on the sea surface: confer, compare कृतकारि खल्वपि शास्त्रं पर्जन्यवत् । तद्यथा । पर्जन्यो यावदूनं पूर्णे च सर्वमभिवर्षति । M.Bh. on P.I. 1.29 ; VI. 1.127: cf also यथा पर्जन्यः यावदूनं पूर्णे वाभिवर्षति एवं लक्षणमपि दीर्घस्य दीर्घत्वम् । चिचीषति, बुभूषति। Vyaadi. Pari. 58, confer, compare कृतकारि शास्त्रं मेघवत् न चाकृतकारि दहनवत् Puruso. Pari. 86.
pāṇinithe illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition.
pāṇinisūtracalled also by the name अष्टक or पाणिनीय-अष्टक; name given to the SUtras of Paanini comprising eight adhyaayaas or books. The total number of SUtras as commented upon by the writers of the Kasika and the Siddhaantakaumudi is 3983. As nine sUtras out of these are described as Vaarttikas and two as Ganasutras by Patanjali, it is evident that there were 3972 SUtras in the Astaka of Paanini according to Patanjali. A verse current among Vaiyakarana schools states the number to be 3996; confer, compare त्रीणि सूत्रसहस्राणि तथा नव शतानि च । षण्णवतिश्च सूत्राणां पाणिनिः कृतवान् स्वयम् । The traditional recital by Veda Scholars who look upon the Astadhyayi as a Vedaanga, consists of 3983 Sutras which are accepted and commented upon by all later grammarians and commentators. The SUtras of Paanini, which mainly aim at the correct formation of words, discuss declension, conjugation, euphonic changes, verbal derivatives, noun derivatives and accents. For details see Vol.VII, Vyaakarana Mahaabhaasya, D. E. Society's edition pp. 152-162.
pitkaraṇamarking an affix with the mute consonant प् for several grammatical purposes; see पित्; cfपित्करणानर्थक्यं चानच्कत्वात् P. III. I. 33 Vārttika (on the Sūtra of Pāṇini).5. See पित्.
pitkṛtaa grammatical operation caused by an affix marked with the mute consonant प्: confer, compare यत्तु खलु पिति ङित्कृतं प्राप्नोति ङिति च पित्कृतं केन तन्न स्यात्, M. Bh, on III. 1.-3 Vart. 7. For details see पित्.
piśel[ PISCHELL, RICHARD]a famous European Grammarian of the nineteenth century who wrote many articles on grammatical subjects and wrote a work entitled 'Prakrit Grammar.'
punaḥprasaṅgavijñānaoccurrence or possibility of the application of a preceding grammatical rule or operation a second time again, after once it has been set aside by a subsequent opposing rule or rules in conflict; confer, compare पुनःप्रसङ्गविज्ञानात् सिद्धम् Paribhāṣenduśekhara of Nāgeśa. Pari. 39; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 4.2 Vārttika (on the Sūtra of Pāṇini). 7; confer, comparealso Puru. Pari. 40.
puruṣaa grammatical term in the sense of 'person:' confer, compare करोतिः पचादीनां सर्वान् कालान् सर्वान् पुरुषान्सर्वाणि वचनान्यनुवर्तते, भवतिः पुनर्वर्तमानकालं चैकत्वं च. These persons or Purușas are described to be three प्रथम, मध्यम and उत्तम corresponding to the third second and first persons respectively in English Grammar; confer, compare also Nirukta of Yāska.VII. l and 2.
pūrvatrāsiddhavacanathe dictum of Panini about rules in his second, third and fourth quarters (Padas) of the eighth Adhyaya being invalid to (viz. not seen by) all the previous rules in the first seven chapters and the first quarter of the eighth as laid down by him in the rule पूर्वत्रासिद्धम् VIII.2.1. The rule पूर्वत्रासिद्धम् is taken also as a governing rule id est, that is अधिकार laying down that in the last three quarters also of his grammar, a subsequent rule is invalid to the preceding rule. The purpose of this dictum is to prohibit the application of the rules in the last three quarters as also that of a subsequent rule in the last three quarters, before all such preceding rules, as are applicable in the formation of a word, have been given effect to; confer, compare एवमिहापि पर्वेत्रासिद्धवचनं अादेशलक्षणप्रतिषेधार्थमुत्सर्गलक्षणभावार्थं च M.Bh. on P. VIII.2.1 Vart. 8.
pratikaṇṭhamvocally, pronouncedly, expressly without any attention to the derivation or the formation of the word; ( 2 ) irregular formation; c.. सर्वशास्त्रार्थं प्रतिकण्ठमुक्तम् where प्रतिकण्ठ is explained as निपातन by Uvvata; confer, compare प्रतिकण्ठं निपातनम् : उत्सर्गविधिभिः साधयितुमशक्या अपि प्रयोगविशेषा निपात्यन्ते शास्त्रसंपूर्तये. Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.23.
pratyakṣakriyaa word in which the verbal activity is actually noticed, as for instance, verbs and krt formations; the term is used as an antonym of प्रकल्पक्रिय.
pratyāhārasūtraa term for the fourteen Siva Sutras which are utilized for the formation of Pratyaharas.
pratyudāharaṇacounter instance. In order to explain the wording of a grammatical rule clearly, it is customary to give along with the instances of the rule (where the rule has been effectively employed), a few words which would have resulted into other faulty words by the application of the particular rule in case that rule had not been stated or a word or more of it had been omitted; confer, compare न केवलानि चर्चापदानि व्याख्यानं वृद्धिः आत् ऐच् इति । किं तर्हि । उदाहरणं प्रत्युदाहरणं वाक्याध्याहारः इत्येतत् समुदितं व्याख्यानं भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika 1.
prayogaratnamālāname of a recognised treatise on grammar written by पुरुषोत्तमविद्यावागीश of Bengal in the fourteenth century. The treatise explains many words which, although current in language and literature, cannot be easily formed by rules of grammar. The author has tried to form them by applying rules of grammar given in the grammatical systems of Panini and Katantra. The alphabet given in this treatise is according to the system of the Tantra Sastra which shows a scholarship of the author in that branch The grammar was studied much in Bengal and Assam.
pravādaa grammatical explanation; detailed explanation by citing the gender, number, krt affix, taddhita affix.affix and the like: confer, compare लिङ्गसंख्यातद्धितकृतरूपभेदाः प्रवादाः । पाण्यादिशब्दानां प्रवादेषु प्रथमो (original) नकारो णत्वमाप्नोति स च प्राकृतः । Taittirīya Prātiśākhya.XIII. 9. The word is explained as a change in the form of a word, as for instance, by the substitution of स् for विसर्ग where विसर्ग is, in fact, expected; confer, compare कबन्धं पृथु इत्येतेषां पदानां प्रवादा रूपभेदा उदये परत्रावस्थिताः दिव इत्येतस्य उपचारं जनयन्ति । यथा दिवस्कबन्धम् , दिवस्पृथुः Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 22; confer, compare also प्रवादाः षडितः परे, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IX. 18. In the Nirukta, the word is used in the sense of 'distinct mention'; confer, compare एवमन्यासामपि देवतानामादित्यप्रवादाः स्तुतयो भवन्ति ( deities are mentioned under the name of Aditya) Nir II.13; cf also वैश्वानरीयाः प्रवादाः Nir, VII. 23.
pravṛtta( I)complete; confer, compare अथ य प्रवृत्त अथे अमिताक्षरेषु ग्रन्थेषु वाक्यपूरणा आगच्छन्ति पदपूरणास्ते, Nirukta of Yāska.I. 9; (2) which has preSented itself, which has become applicable; the word is used in connection with a grammatical rule or operation ; confer, compare एवं च कृत्वा धर्मशास्त्रं प्रवृत्तम् ; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.64 Vart.39; समुदाये व्राह्मणशब्दः प्रवृतेवयवेष्वपि वर्तते जातिहीने गुणहीने च । M.Bh. on II. 2.6; confer, compare दीर्घस्य यण् ह्रस्व इति प्रवृत्तं, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.1.77; also confer, compare यद्यपि ङिच्चेत्ययमपवादः ... तातङि मन्थरं प्रवृत्तः परेण बाध्यते S. K. on P.VII.1.35.
prasaktaapplicable, but not actually applied; the word is used in connection with a grammatical ’rule or operation that has become applicable, but has not been applied; confer, compare उत्सर्गस्य प्रसक्तस्यापवादो वाधको भवति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.3 32, also प्रसक्तस्यादर्शनं लोपसंज्ञं भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). and S.K. on P.I.1. 60. The term प्रसक्त is opposed to the term अभिनिर्वृत्त.
prasaṅgaapplicability; possibility of being applied; the word is used with respect to a grammatical rule or operation which is on the point of being applied or taking place; the word प्राति is also used in the same sense; confer, compare को हि शब्दस्य प्रसङ्गः यत्र गम्यते चार्थो न च प्रयुज्यते M.Bh.on P.I.1.60 confer, compare also द्वौ प्रसङ्गौ अन्यार्थां एकस्मिन् स विप्रतिषेधः,Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.4. 2; also confer, compare प्रसङ्गे सति सदृशतम आदेशः स्यात् S.K. on स्थानेन्तरतमः P. I.1.50.
prauḍhamanoramākhaṇḍana(1)a grammatical work written by a grammarian named Cakrapani of the Sesa family of grammarians. The work is meant to refute the arguments of Bhattoji Diksita in his Praudhamanorama; (2) a grammar work written by the famous poet and rhetorician Jagannātha in refutation of the doctrines and explanations given in the Praudhamanorama by the stalwart Grammarian Bhattoji Diksita. The work is not a scholarly one and it has got a tone of banter. It was written by Jagannatha to show that he could also write works on Grammar and the bearded pedant Bhattoji should not be proud of his profound scholarship in Grammar. The work of Jagannatha was named मनोरमाकुचमर्दन possibly by his followers or even by himselfeminine.
phala(1)fruit or benefit of an action which goes to the agent; confer, compare फलव्यापारयोर्धातुः Vaiyakarana-bhusana. A root which is given as Ubhayapadin in Panini's Grammar takes the Atmanepada affixes when the fruit of the activity is meant for the agent, while otherwise it takes the Parasmaipada affixes; (2) The word फल also means the result of a grammatical operation or grammatical injunction.
bahulaliterally variously applicable; the word is used in the rules of Panini in connection with a grammatical rule or affix or the like that is seen necessarily applied in some cases, optionally applied in a few other cases and not at all applied in the other cases still. The word बहुलम् is used by Panini in all such cases. See P. II. 1.32, 57; II. 3.62; II.4.39, 73, 76, 84, III. 1.34 et cetera, and others; confer, compare the usual explanation of बहुलम् given by grammarians in the lines क्वचित्प्रवृत्तिः क्वचिदप्रवृत्तिः क्वचिद्विभाषा क्वचिदन्यदेव । विधेर्विधानं बहुधा समीक्ष्य चतुर्विधं बाहुलकं वदन्ति Com. Vājasaneyi Prātiśākhya.III.18.
bālabodhinīname of a grammatical work ascribed to Balambhatta of Tanjore.
bāhulakathe application of a grammatical rule as a necessity to arrive at some forms in literature especially in the Vedic Literature as also in the works of standard writers, which cannot be explained easily by the regular application of the stated rules; confer, compare सुप्तिङुपग्रहलिदनराणां कालहलच्स्वरकर्तृयङां च । व्यत्ययमिच्छति शास्त्रकृदेषां सोपि च सिध्यति बाहुलकेन M.Bh. on P. III. 1.85; also confer, compare बाहुलकं प्रकृतेस्तनुदृष्टेः प्रायसमुच्चयनादपि तेषाम् । कार्यसशेषविधेश्च तदुक्तं नैगमरूढिभवं हि सुसाधु M.Bh. on P. III.3.1. In many sutras, Panini has put the word बहुलम् to arrive at such forms; e.g see P.II.1.32,57; II.3.62. II.4.39,73,76,84 et cetera, and others
bothaliṃgka[BOHTLINGK, OTTO]a German Sanskrit scholar and Grammarian of St.Petersberg, who has written a short gloss in German on Panini's Astadhyayi under the title "Panini's Grammatik" with an introduction and various indexes at the end. He has also critically edited Mugdhabodha of Bopadeva.
bopadevaa great Sanskrit scholar and grammarian belonging to Devagiri in the greater Maharastra who was supported by Hemadri of Devagiri. He resided at सार्थग्राम on the river Varada in the first half of the thirteenth century. He wrote a short treatise on Sanskrit Grammar, which has a number of peculiar abbreviations for the usual well-known grammatical termanuscript. His grammar had a wide spread in Bengal and it is today a very common text on Grammar Bengal. On this account some scholars believe that he lived in Bengal. He was the son of Kesava and pupil of Dhanesa. He is also the author, of the well-known work कविकल्पद्रुम on which he has written a commentary named कामधेनु or काव्यकामधेनु.
bhatvathe nature or quality of being called भ which causes many grammatical operations which are given together by Panini in VI. 4.129 to 179. See the word भ a reference to some preceding word, not necessarily on the same page..
bhartṛharia very distinguished Grammarian who lived in the seventh century A. D. He was a senior contemporary of the authors of the Kasika, who have mentioned his famous work viz. The Vakyapadiya in the Kasika. confer, compare शब्दार्थसंबन्धोयं प्रकरणम् | वाक्यपदीयम् Kāśikā of Jayāditya and Vāmana. on P. IV.3.88. His Vyakarana work "the Vakyapadiya" has occupied a very prominent position in Grammatical Literature. The work is divided into three sections known by the name 'Kanda' and it has discussed so thoroughly the problem of the relation of word to its sense that subsequent grammarians have looked upon his view as an authority. The work is well-known for expounding also the Philosophy of Grammar. His another work " the Mahabhasya-Dipika " is a scholarly commentary on Patanjali's Mahabhasya. The Commentary is not published as yet, and its solitary manuscript is very carelessly written. Nothing is known about the birth-place or nationality of Bhartrhari. It is also doubtful whether he was the same person as king Bhartrhari who wrote the 'Satakatraya'.
bhāgavṛttione of the oldest commentaries on the Sutras of Panini, which, although not available at present, has been profusely quoted by Purusottamadeva and other Eastern Grammarians of the twelfth and later centuries. The authorship of the work is attributed to Bhartrhari, but the point is doubtful as Siradeva in his Paribhasavrtti on Pari. 76 has stated that the author of the Bhagavrtti has quoted from Maghakavya; confer, compare अत एवं तत्रैव सूत्रे भागवृत्तिः पुरातनमुनेर्मुनितामिति पुरातनीनेदिरिति च प्रमादपाठावेतौ गतानुगतिकतया कवयः प्रयुञ्जते न तेषां लक्षणे चक्षुरिति | Some scholars attribute its authorship to Vimalamati. Whosoever be the author, the gloss ( भागवृत्ति ) was a work of recognised merit; confer, compare काशिकाभागवृत्त्योश्चेत् सिद्धान्तं वेत्तुमस्ति धी: | तदा विचिन्त्यतां भातभीषावृत्तिरियं मम Bhasavrtti at the end. सृष्टिघर in his commentary on the Bhasavrtti also says " सा हि द्वयोर्विवरणकर्त्री."
bhāṇḍārakara[ Sir Ramakrishna Gopal Bhandarkar 1837-1925 A. D. ]a well-known scholar of Sanskrit Grammar who has written learned articles on many grammatical topics. He was a distinguished Professor of Sanskrit in the latter half of the nineteenth century. He was one of the pioneers of Sanskrit studies in India.
bhāva(1)becoming; existence. The word is used many times in the sense of धात्वर्थthe sense of a root which is 'incomplete activity' or 'process of evolving'; confer, compare तदाख्यातं येन भावं स धातु: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 5; confer, compare also षड् भावविकारा भवन्ति Nirukta of Yāska.I. 36; पूर्वापरीभूतं भावमाख्यातेन आचष्टे व्रजतिपचतीत्युपक्रमप्रभृति अपवर्गपर्यन्तम् Nirukta of Yāska.I. 1 ; (2) activity as opposed to instruments ( साधन or कारक ); confer, compare भावगर्हायाम् । धात्वर्थगर्हायाम् Kāśikā of Jayāditya and Vāmana. on P. III. 1.24; confer, compare also भावः क्रिया, Kāśikā of Jayāditya and Vāmana. on यस्य च भावेन भावलक्षणम् P. II. 3.37; (3) completed action which is shown, not by a verb, but by a verbal derivative noun; confer, compare धात्वर्थश्च धातुनैवोच्यते | यस्तस्य सिद्धता नाम धर्मस्तत्र घञादयः प्रत्यया विधीयन्ते Kāśikā of Jayāditya and Vāmana. on 'भावे' P. III. 3.18; confer, compare also कृदभिहितो भावो द्रव्यवद्भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.19, III. 1.67, IV. 1.3, V. 4.19; confer, compare also भावस्त्वेक: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.67; (4) the radical factor for the use of a word; प्रवृत्तिनिमित्त; confer, compare भवतोत्मादभिधानप्रत्ययौ इति भावः | शब्दस्य प्रवृत्तिनिमित्तं भावशब्देनोच्यते | अश्वत्वम् , अश्वता | Kāś, on P. 5.1.119; (5) thing, object cf सिद्धशब्दः कूटस्थेषु भावेष्वविचालिषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhnika l; (6) transformation, substitution; change into the nature of another; confer, compare तत्र प्रथमास्तृतीयभावम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 4. confer, compare also the words मूर्धन्यभाव, अभिनिधानभाव et cetera, and others {7) possession of the qualities, nature; तदर्थस्य भाव: तादर्थ्यम्: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.13; (8) relationship; confer, compare गुणप्रधानभाव, प्रकृतिविकृतिभाव et cetera, and others
bhāvavikārakinds of verbal activity which are described to be six in number viz. production, existence, transformation, growth, decay and destruction. These six modes of existence first mentioned by Vāŗșyayani and quoted by Yāska are explained philosophically by Bhartŗhari as a mere appearance of the Śabdabrahman or Sattā when one of its own powers, the time factor ( कालशक्ति ) is superimposed upon it, and as a result of that superimposition, it (id est, that is the Śabdabrahman) appears as a process; confer, compare षड् भावाविकारा भवन्ति इति वार्ष्यायणि: | जायते अस्ति विपरिणमते वर्धते अपक्षीयते विनश्यति इति । Nir.I.2; confer, compare also Vākyapadiya III.30.
bhāvasādhana(l)a word in the sense of भाव or completed verbal activity अस्ति भावसाधनो विधिशब्दः | विधानं विधिरिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.57; (2) an affix applied for the formation of a word in the sense of verbal activity; confer, compare प्रयतनं प्रयत्नः | प्रपूर्वाद्यततेर्भावसाधनो नङ् प्रत्ययः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.9.
bhautapūrvyathe consideration that a thing was such and such a one formerly, and hence liable to undergo grammatical operations on that ground; confer, compare कृत एत्त्वे भौतपूर्व्यात्| भिस ऐस्| Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VII. 1. 9.
madhyapatitaliterally fallen in the middle; the word is used generally in the sense of an augment which is inserted in the middle of a word. Sometimes an affix too, like अकच् or a conjugational sign like श्रम्, is placed in the middle of a word. Such a middling augment is technically ignored and a word together with it is taken as the original word for grammatical operations; exempli gratia, for example उच्चकै:, नीचकै: et cetera, and others cf तन्मध्यपतितस्तद्ग्रहणेन गृह्यते Paribhāṣenduśekhara of Nāgeśa. Pari. 89.
mayūravyaṃsakādia class of compounds of the type of मयूरव्यंसक which are somewhat irregular formations and hence mentioned as they are found in use. The compounds are called simple tatpuruṣa compounds; exempli gratia, for example मयूरव्यंसक: हस्तेगृह्य, एहिपचम्, उच्चावचम्, खादतमोदता et cetera, and others; confer, compare मयूरव्यंसकादयश्च P.II.1.72.
mallināthaa reputed commentator on many classical poetic and dramatic works, who flourished in the fourteenth century. He was a scholar of Grammar and is believed to have written a commentary on the Śabdenduśekhara and another named न्यासोद्योत on the न्यास of जिनेन्द्रबुद्धि.
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 ).
mitavṛtyarthasaṃgrahaname ofa grammatical work on the SUtras of Paanini by Udayana.
yoga(1)a rule of grammar; the word योग in this sense is very fre-quently found used in the Mahabhasya; cf the frequent statements अयं येगः शक्योsकर्तुम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1. 6, 62, et cetera, and others or कान्यस्य योगस्य प्रयोजनानि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.31 Vart. 6, I.1. 57 et cetera, and others; (2) grammatical connection; cf शास्त्रकृतो योगश्च Nirukta of Yāska.I.2: cf also षष्ठी स्थानेयेागा P.I.1.49.
yogavibhāgadivision of a rule which has been traditionally given as one single rule, into two for explaining the formation of certain words, which otherwise are likely to be stamped as ungrammatical formations. The writer of the Varttikas and the author of the Mahabhasya have very frequently taken recourse to this method of योगविभाग; confer, compare P.I.1.3 Vart. 8, I.1.17 Vart.1,I.1.61, Vart. 3; I. 4.59 Vart. 1, II. 4. 2. Vart.2, III.1.67 Vart. 5, III.4.2. Vart. 6, VI.I. I Vart. 5, VI.1.33 Vart.1 et cetera, and others Although this Yogavibhaga is not a happy method of removing difficulties and has to be followed as a last recourse, the Varttikakara has suggested it very often, and sometimes a sutra which is divided by the Varttikakara into two,has been recognised as a couple of sutras in the Sutrapatha which has come down to us at present.
rūpasiddhiliterally the formation of words; the name रूपासिद्वि is given to a small literary work on the formation of words written by Dayānandasarasvatī.
rūpātideśathe actual replacement of the original in the place of the substitute by virtue of the rule स्थानिवदादेशोनल्विधौ P. I. 1. 56; one of the two kinds of स्थानिवद्भाव wherein the word-form of the original ( स्थानी ) is put in the place of the substitute (आदेश); the other kind of स्थानिवद्भाव being called कार्यातिदेश by means of which grammatical operations caused by the original ( स्थानी ) take place although the substitute (आदेश) has been actually put in the place of the original. About the interpretation of the rule द्विर्वचनेचि P. I.1.59, the grammarians accept the view of रूपातिदेश; confer, compare रूपातिदेशश्चायं नियतकालस्तेन कृते द्विर्वचने पुन: आदेशरूपमेवावतिष्ठते | पपतुः पपुः | अातो लोप इटि च इत्याकारलोपे कृते तस्य स्थानिवद्भावात् एकाचो द्बे० इति द्विर्वचनं भवति Kāś on P.I.1.59; confer, compare also रूपातिदेशश्चायम् | द्विर्वचनेचि इत्यत्रास्य भाष्ये पाठात् | Pari. Bhaskara Pari. 97. For details see Mahābhāșya on P.VII.1.95 96.
rūpāvatāraa well-known work on word formation written by धर्मकीर्ति a Jain grammarian of the twelfth century. Scholars believe that this work was the first work of the form of topics which was taken as a model by the authors of the Prakriyākaumudī and the Siddhāntakaumudī.
lakṣyaliterally target; illustration; example of a grammatical rule; confer, compare लक्ष्ये लक्षणं सकृदेव प्रवर्तते Paribhāşā; also लक्ष्यानुसारि व्याख्यानमेव शरणम् Paribhāşenduśekhara; confer, compare also शब्दो लक्ष्य: सूत्रं लक्षणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.1 Vārttika (on the Sūtra of Pāṇini). 14.
laghunyāsa(1)short writing, brief putting in, brief expression; confer, compare सोयमेवं लघुना न्यासेन सिद्धे et cetera, and others; (2) the word is given as a name to a grammatical work, written by देवेन्द्रसूरि on the शब्दानुशासन of Hemacandra, possibly in contrast with the बृहन्न्यास written by Hemacandra himself or with Kāśikāvivaranapańjikā popularly called न्यास written by Jinendrabuddhi on the Kāśikāvŗti of Jayāditya and Vāmana. See न्यास.
laṭgeneral personal ending applied to roots (1 ) to show the present time for which the personal endings ति त:...महि are substituted for the formation of verbs and अत् ( शतृ ) and आन or मान ( शानच् ) for the formation of the present participle; (2) to show past time when the indeclinable स्म is used in the sentence along with the verbal form or when the indeclinables ननु, न, नु, पुरा, यावत्, कदा, कर्हि et cetera, and others are used along with the verbal form under specific conditions; e. g. कटं करोति देवदत्त:, यजति स्म युधिष्ठिर:, अहं नु करोमि, वसन्तीह पुरा छात्रा:, यावद् भुङ्क्ते et cetera, and others; confer, compare P. III. 2.118-123, III. 3.4-9.
luelision of an affix or its part in the process of the formation of a word as prescribed by the specific mention of the words लुक्, श्लु and लुप् which have the syllable लु as common. The specific feature of the elision by the use of these letters is the prohibition of any such operation for the preceding base as is conditioned by the elided affix; confer, compare प्रत्ययलोपे प्रत्ययलक्षणम् | न लुमताङ्गस्य P.I.1.62,63.
luptathat which has been elided or dropped during the process of the formation of words. As elision or लोप is looked upon as a kind of substitutē, in short a zerosubstitutē, the convention of the substitute being looked upon as the original one, viz.the sthānivadbhāva, applies to it.
luptanirdiṣṭasupposed to be mentioned although not seen or heard in a particular rule, for the sake of bringing about some grammatical operation with a view to arriving at some desired forms; confer, compare ल्रान्तस्येत्यत्र वकारोऽपि निर्दिश्यते | किं वकारो न श्रूयते | लुप्तनिर्दिष्टो वकारः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.3. Vārttika (on the Sūtra of Pāṇini). 10; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.7, III. 1.44 et cetera, and others; also confer, compare क्ङिति च P. I. 1.5 where the consonant ग् is supposed to be present in the word क्ङिति .
laiṅgaa grammatical operation or a rule of grammar concerning gender; confer, compare यदि तर्हि कृत्स्नः पदार्थोभिधीयते लैङ्गाः सांख्याश्र्च विधयो न सिध्यन्ति M.Bh.on P.II.2.24 Vārttika (on the Sūtra of Pāṇini). 8, 9.
lopabalīyastvathe superior strength or superiority of elision as a grammatical operation in contrast with other operations, by virtue of which the elision, which is prescribed, takes place first and then other operations get a scope for their application; confer, compare सर्वविधिभ्यो लोपविधिर्बलीयान् Par.Śek. Pari. 93.
vaṅgasenaa grammarian who wrote a grammatical work on verbs named अाख्यातप्रकरण.
varṇagrahaṇamention of a grammatical operation concerning a single letter or caused by a single letter; confer, compare न वर्णग्रहणेषु (एषा अर्थवत्परिभाषा प्रवर्तते). Siradeva Pari 10.
varṇavikārachange of one letter into another ( in the formation of a word ) the discussion of which is looked upon as one of the features of grammar; confer, compare लोपागमवर्णविकारज्ञो हृि सम्यग्वेदान्परिपालायिष्यति.M.Bh. Ahnika 1.
varṇāśrayaa grammatical operation depending upon a single letter id est, that is an operation caused by a letter singly; cf, वर्णाश्रये नास्ति प्रत्ययलक्षणम् |ParSek.Pari.21; confer, comparealso वर्णाश्रयः प्रत्ययो वर्णविचालस्यानिमित्तम् । दाक्षि:l M.Bh.onP. I.1.39 Vart.10.
varṇaukadeśaa part or a portion of a combined letter id est, that isसंयुक्तस्वर or संयुक्तव्यञ्जन. The diphthongs or संयुक्तस्वरs are divisible into two Svaras, for instance ऐ into अा and ए, औ into अा and ओ. Similarly double consonants like क्कू, च्च्, क्म्, क्त् et cetera, and others are also divisible. Regarding the point raised whether the individual parts can be looked upon as separate letters for undergoing or causing a grammatical operation,the decision of the grammarians is that they cannot be looked upon as separate, when they are completely mixed as the dipthongs; confer, compareनाक्यपवृक्तस्यावयवस्य तद्वधिर्यथा द्रव्येषु Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 3, 4 Vart. 6.
vākaranāgal[WACKERNAGELL]German Professor and scholar of Sanskrit Grammar who collaborated in the work of editing 'Altindisch Grammatik'.
vākyapadīyaa celebrated work on meanings of words and sentences written by the famous grammarian Bhartrhari ( called also Hari ) of the seventh century. The work is looked upon as a final authority regarding the grammatical treatment of words and sentences,for their interpretation and often quoted by later grammarians. It consists of three chapters the Padakanda or Brahmakanda, the Vakyakanda and the Samkirnakanda, and has got an excellent commentary written by Punyaraja and Helaraja.
vākyasaṃskārapakṣathe grammarian's theory that as the individual words have practically no existence as far as the interpretation or the expression of sense is concerned, the sentence alone being capable of conveying the sense, the formation of individual words in a sentence' is explained by putting them in a sentence and knowing their mutual relationship. The word गाम् cannot be explained singly by showing the base गो and the case ending अम् unless it is seen in the sentence गाम् अानय; confer, compare यथा वाक्यसंस्कारपक्षे कृष्णादिसंबुद्धयन्त उपपदे ऋधेः क्तिनि कृते कृष्ण ऋध् ति इति स्थिते असिद्धत्वात्पूर्वमाद्गुणे कृते अचो रहाभ्यामिति द्वित्वं .. Pari. Bhaskara Pari. 99The view is put in alternation with the other view, viz. the पदसंस्कारपक्ष which has to be accepted in connection with the गौणमुख्यन्याय; cf पदस्यैव गौणार्थकत्वस्य ग्रहेण अस्य ( गौणमुख्यन्यायस्य) पदकार्यविषयत्वमेवोचितम् | अन्यथा वाक्यसंस्कारपक्षे तेषु तदनापत्तिः Par. Sek. on Pari. 15, The grammarians usually follow the वाक्यसंकारपक्ष.
vādanakṣatramālāa work on grammatical debates et cetera, and others by Appaya Diksita, a well-known scholar and a senior contemporary of Jagannatha in the seventeenth century.
vāvidhiवाविधान also, laying down an option regarding a grammatical operation; confer, compare स्वस्तियोगे चतुर्थी कुशालार्थेराशिषि वाविधानात् P.II.3.16 Vart.1 ; confer, compare also अविशेषेण अयादनिां वाविधिमुक्त्वा सार्वधातुके नित्यमिति वक्ष्यामि M.Bh.on P.III. 1.31 Vart, 2; confer, compare also M.Bh. on P. III.1.94.
vicikitsārthīyathe indeclinable नूनम् called विचिकित्साथीर्य in the Nirukta; the word विचिकित्सा is explained as confirmation after deliberation by Durgacarya. cf भाषायाम् । उभयमन्वध्यायम् | विचिकित्सार्थीयश्च पदपूरणश्च । नूनमिति विचिकित्साथींय: Nirukta of Yāska.I.5.
vibhajyānvākhyānaa method of forming a word, or of arriving at the complete form of a word by putting all the constituent elements of the word such as the base, the affix, the augment, the modification, the . accent, et cetera, and others one after another and then arriving at the form instead of completing the formation stage by stage; e. g. in arriving at the form स्नौघ्नि the wording स्नौघ्न + अ +ई is to be considered as it stands and not स्नौघ्न + अ = स्नौघ्न and then स्नौघ्न +ई. The विभज्यान्वाख्यानपक्ष in connection with the formation of a word corresponds to the पदसंस्कारपक्ष in connection with the formation of a sentence.
vivartanatransformation; the word is generally used in the sense of transformation of the Padapāṭha into the Saṁhitāpāṭha.
vṛtta(1)arrived at or accomplished,as a result of वृत्ति which means a further grammatical formation from a noun or a verb; resultant from a vṛtti; confer, compare यावता कामचारो वृत्तस्य ये लिङ्गसंख्ये ते अतिदेक्ष्येते, न पुनः, प्राग्वृत्तेर्ये M Bh. on P.I.2.51; cf also युक्तंपुनर्यद् वृत्तनिमित्तको नाम अनुबन्धः स्यात्; (2) | employment, the same as प्रयोग, confer, compare वृत्ताद्वा । वृत्तं प्रयेागः । Kaiyaṭa's Mahābhāṣyapradīpa.on P. I. 3.9; (3)behaviour, treatment confer, compare नकारस्योष्मवद् वृत्ते Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X.13; (4) manner of Veda writing, metrical form, metre; confer, compare तद् वृत्तं प्राहुश्छन्दसाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII.22.
vṛttiparigaṇanaa definite enumeration of words used in a specific sense (as contrasted with वार्तिपरिगणन) which means a definite enumeration of the senses in which an operation, such as a compound-formation or so,takes place; confer, compare अथैतस्मिन्सति अनभिधाने यदि वृतिपरिगणनं क्रियते, वर्तिपरिगणनमपि कर्तव्यम् ; cf Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.24 Vart. 16.
vṛttisamavāyaserial arrangement of letters in a specific way ( as for instance in the Mahesvara Sutras) for the sake of grammatical functions; confer, compare वृत्तिसमवायार्थं उपदेशः | वृत्तिः शास्त्रप्रवृत्तिः। समवायॊ वर्णानामानुपूर्व्येण सांनवेशः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Ahnika I.
vaiyākaraṇabhūṣaṇaa well-known work on the grammatical interpretation of words written by Kondabhatta as an explanatory work (व्याख्यान) on the small work in verse consisting of only 72 Karikas written by his uncle Bhattoji Diksita. The treatise is also named Brihadvaiyakaranabhusana. A smaller work consisting of the same subjectmatter but omitting discussions, is written by the author for facilitating the understanding of students to which he has given the name Vaiyakarahabhusanasara. This latter work has got three commentary works written on it named Kasika, Kanti and Matonmajja and one more scholarly one Sankari, recently written by Shankar Shastri Marulkar.
vyatikara(1)confusion of one numberaffix for another number-affix (वचन), as noticed in the statements. e. g. अक्षीणि मे दर्शनीयानि; पादा मे सुकुमारंतरा: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I. 4. 21; (2) any confusion, say confusion of one grammatical element for another; confer, compare हृि: परस्मैपदानां यथा स्यात्, स्व आत्मनेपदानां, व्यतिकरो मा भूत् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.4.1 Vart, 2.
vyākaraṇaGrammar the development of the meaning of the term can be seen by the senses given below in a serial order and the examples after those senses; (a) analysis or explanation by analysis; (b) rules of explanation; (c) specific rules explaining the formation of words; d) explanation of the formation of rules; (e) a treatise in which such an explanation is given; (f) a collection of such treatises and (g) a systematic explanation of the formation of words in a language (व्याकरणशास्त्र or शब्दानुशासन); confer, compare(a) व्यक्रियते अनेन इति व्याकरणम् ; M.Bh.on Ahnika 1, Vart. 12: confer, compare (b) लक्ष्यलक्षणे व्याकरणम्: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1, Vart. 14; confer, compare (c) न यथा लोके तथा व्याकरणे Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.1. Vart. 7; d) सर्वत्रैव हि व्याकरणे पूर्वोच्चारित: संज्ञी परोच्चारिता संज्ञा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. I. 1.1. Vart 7: (e) न तथा लोके यथा व्याकरणे M.Bh. on P, I. 1.23 Vart. 4: confer, compare(f)इह च व्याकरणे शब्दे कार्यस्य संभव:, अर्थं असंभवः | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.68. confer, compare (g) व्याकरणं नाम इयमुत्तरा विद्या । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.32. The word व्याकरण is mostly used in the sense of ’the Science of Grammar ' in the Mahabhasya. It is explained by modern scholars as 'the law of the corrections of speech and etymological science' and described both as a science and an art.
vyāvṛtipushing aside; removal; the word is frequently used in connection with the setting aside or removal of the application of such rules, as also of the contingency of such rules as are not desired in the formation of a correct word, by means of applying another rule necessary for the correct formation; cf तद्वि इदं तिष्यपुनर्वसु इत्यत्र तद्वथावृत्त्यर्थम् Par. Sek. on Pari. 34; as also तद्धि असवर्णग्रहणं ईषतुरित्यादौ इयङादिव्यावृत्त्यर्थम् Par.Sek. on Pari.55: cf also the usual statement ब्यावृत्तिः क्रियते ।
vyāśrayaresting on, or applying to, different words or elements of words or parts of words; the word is used in connection with a grammatical operation which affects one part of the word, as distinguished from another operation which affects another part ;confer, compare आभीयं कार्यं समानाश्रयमासिद्धम्। व्याश्रयं सिद्धं भवति । M.Bh. on P.III.1. 44, VI. 4.22 Vart.12, VI.4.42 et cetera, and others
śabdabhedanirūpaṇaname of a small grammatical work written by Ramacandra Diksita
śabdsādhyaprayogaa grammar work on the formation of words written by a grammarian named रमानाथशर्मा.
śabdasiddhi(1)formation of a complete word fit for use by adding proper suffixes to the crude base and . making the necessary modifications confer, compare नैव व्याकरणादृते शब्दसिद्धिः | ( 2 ) name of a commentary by महादेव on the Katantra sutravrtti by Durgasimha.
śabdānuśāsanaliterally science of grammar dealing with the formation of words, their accents, and use in a sentence. The word is used in connection with standard works on grammar which are complete and self-sufficient in all the a reference to some preceding word, not necessarily on the same page.mentioned features. Patanjali has begun his Mahabhasya with the words अथ शब्दानुशासनम् referring possibly to the vast number of Varttikas on the Sutras of Panini, and hence the term शब्दानुशासन according to him means a treatise on the science of grammar made up of the rules of Panini with the explanatory and critical varttikas written by Katyayana and other Varttikakaras.The word शब्दानुशासन later on, became synonymons with Vyakarana and it was given as a title to their treatises by later grammarians, or was applied to the authoritative treatise which introduced a system of grammar, similar to that of Panini. Hemacandra's famous treatise, named सिद्धहैमचन्द्र by the author,came to be known as हैमशब्दानुशासन. Similarly the works on grammar written by पाल्यकीर्तिशाकटायन and देवनन्दिन् were called शाकटायनशब्दानुशासन and जैनेन्द्र' शब्दानुशासन respectively.
śabdārtharahasyaa grammatical work on the interpretation of words by Ramanatha Vidyavacaspati.
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.
śākalaa word frequently used in the Mahabhasya for a grammatical operation or injunction ( विधि ) which forms a specific feature of the grammar of शाकल्य, viz. that the vowels इ, उ,ऋ, and लृ remain without phonetical combination and a shortening of them, if they are long;confer, compareइकोsसवर्णे शाकल्यस्य ह्रस्वश्च P.VI. 1. 127; शाकल्यस्य इदं शाकल्यम् ।; confer, compare also M.Bh. on P.VI.1.77 VI.1.125,VI. 1.27;VI.2.52, VII.3.3 and VIII. 2.108; (2) pupils of शाकल्य; confer, compare शाकल्यस्य छात्राः शाकलाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.I.18;(3) a village in the Vahika district; confer, compare शाकलं नाम वाहीकग्राम: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.104 Vart. 3.
śāstrātideśasupposition of the original in the place of the substitute merely for the sake of the application of a grammatical rule as contrasted with रूपातिदेश, the actual restoration of the original form; confer, compare किं पुनरयं शास्त्रातिदेशः । तृचो यच्छास्त्रं तदतिदिश्यते । आहोस्विद्रूपातिदेशः तृचो यद्रूपं तदतिदिश्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VII.1.95.
śiromaṇibhaṭṭācāryaa grammarian who wrote the grammatical works कारकविवेक, तद्धितकोश and तिङन्तशिरोमणि.
śeṣakṛṣṇaone of the prominent grammarians belonging to the Sesa family, who was the son of नरससिंहशेत्र. He wrote a gloss on the Prakriyakaumudi and two small works Prakrtacandrika and Padacandrika. Two other minor grammar works viz. the Yanlugantasiromani and Upapadamatinsutravyakhyana are ascribed to शेषकृष्ण who may be the same as शेषकृष्ण the son of नरसिंह, or another, as there were many persons who had the name Krsna in the big family.
śtip'the syllable ति applied to the Vikarana-ending form of a root to denote a root for a grammatical operation. The specific mention of a root with श्तिप् added, shows that the root of the particular class or conjugation shown, is to be taken and not the same root belonging to any other conjuga-tion; confer, compare इक्श्तिपौ धातुनिर्देशे; exempli gratia, for example अस्यतिवक्तिख्यातिभ्योऽङ् P.III. 1. 52. Although operations prescribed for a primary root are applicable to a frequentative root when the frequentative sign य has been omitted, operations prescribed for a root which is stated in a rule with ति ( श्तिप् ) added to it, do not take place in the frequentative roots;confer, compare श्तिपा शपानुबन्धेन ... पञ्चैतानि न यङ्लुकि.
śravaṇahearing of a phonetic element or a word in the actual speech; audition; confer, compare तस्य चोदात्तस्वरितपरत्वे श्रवणं स्पष्टम् S. K. on P.I.2.32. In many technical grammatical terms, affixes and substitutes, there is sometimes a portion of them which is not a vital part of the word, but it is for the sake of causing certain prescribed grammatical operations. The letters or syllables which form such a portion are called इत् and they are only for the sake of grammatical operations (कार्यार्थ ), as contrasted with the other ones which are actually heard (श्रुत्यर्थ or श्रवणार्थ ).
śrīkaṇoktaa grammarian who has written a small treatise on corrupt words or ungrammatical words, which is named अपशब्दखण्डन.
śrīmaṇikaṇṭhaa famous grammarian who held the titles महामहोपाध्याय, प्रगल्भतर्कसिंह and भट्टाचार्य and who has written a systematic work on caserelations named कारकखण्डनमण्डन; the work is also known by the name षट्कारकखण्डनमण्डन.
śvobhūtivṛttia grammatical work of the type of a gloss on the Sutras of Panini written by an ancient grammarian श्वोभूति mentioned in the Mahabhasya; confer, compare स्तोष्याम्यहं पादिकमौदवाहिं ततः श्वेाभूते शातनीं पातनीं च Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.57. Possibly the grammarian श्वोभूति is referred to in the word श्वोभूत in the verse.
ṣatvachange of the consonant स् into ष् in certain conditions in the formation of a word, or after prepositions in the case of verbs beginning with स्. This cerebralization of स् was a peculiar phonetic change which naturally occurred when स् in utterance came after a vowel excepting अ. Some of the Pratisakhya works have exhaustively treated this change and Panini has also mentioned many rules in connection with it.
ṣyaṅtaddhita affix. affix य (taking Samprasarana change i e. ई before the words पुत्र and पति and बन्धु in the Bahuvrihi compound) added, instead of the affix अण् or इञ्, in the sense of offspring, (l) to words having a long ( गुरु ) vowel for their penultimate , only in the formation of feminine bases, exempli gratia, for example कारीषगन्ध्या कौमुद्गन्ध्या, वाराह्या; कारीषगन्धीपुत्रः, कारीषगन्धीपति:, कारीषगन्धबिन्धुः ( Bah. compound): cf P.IV.1.78; (2) to words expressive of family names like पुणिक, मुखर et cetera, and others as also to the words क्रौडि, लाडि, व्याडि आपिशलि et cetera, and others and optionally to the words दैवयज्ञि and others in the formation of feminine bases; e. g. पौणिक्या, मौखर्या, क्रौड्या, व्याड्या, अापिशल्या et cetera, and others: confer, compare P. IV.1.79, 80, 81.
saṃjñāvidhia rule laying down the definition of a संज्ञा or a technical term as contrasted with कार्यविधि or a rule laying down a grammatical operation: confer, compare संज्ञाविधौ वृद्धिरादैच् अदेङ्गुणः इति M.Bh. on Siva Sutra 3, 4.
saṃnipātaparibhāṣāthe maxim or canvention that an operation which is based upon, or is caused or occasioned by, a relationship between two things cannot break their relation : in short, such an operation as results in breaking the relationship between two things on which it is based, cannot take placcusative case. This dictum is many times followed in grammar in Preventing the application of such rules as are likely to spoil the formation of the correct word; many times, however, this dictum has to be ignored; For details see Pari. Sek. Pari. 86; also| Mahabhasya on P. I. 1.39.
saṃneiyogaoccurrence together of two or more words in one sentence or in one grammatical rule; confer, compare संनियोगशिष्टानामन्यतरापाये उभयोरप्यपाय: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV 1.36 Vart. 4; confer, compare also एष एव न्यायो यदुत संनियोगशिष्टानामन्यतरापाये उभयोरप्यभावः। तद्यथा देवदत्तयज्ञदत्ताभ्यामिदं ! कर्तव्यमिति देवदत्तापाये यज्ञदत्तोपि न करोति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 1.64 and 76.
saṃprasāraṇaliterally extension; the process of changing a semi-vowel into a simple vowel of the same sthana or place of utterance; the substitution of the vowels इ, उ, ऋ and लृ for the semi-vowels य्, व् , र् and ल् respectively; cf इग्यणः संप्रसारणम् P. 1.1.45. The term संप्रसारण is rendered as a 'resultant vowel' or as 'an emergent vowel'. The ancient term was प्रसारण and possibly it referred to the extension of य् and व्, into their constituent parts इ +अ, उ+अ et cetera, and others the vowel अ being of a weak grade but becoming strong after the merging of the subseguent vowel into it exempli gratia, for example confer, compare सर्वत्र प्रसारणिभ्यो ड: P. III. 2.8 Vart.1. For the words taking this samprasarana change, see P. VI. 1 .13 to .19. According to some grammarians the term संप्रसारण is applied to the substituted vowels while according to others the term refers to the operation of the substitution: confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.15. The substitution of the samprasarana vowel is to be given preference in the formation of a word; , confer, compare संप्रसारणं तदाश्रयं च कार्यं बलवत् Pari. Sek. Pari. 1 19. संप्रसारणबलीयस्त्व the relative superior strength of the samprasarana change in comparison with other operations occurring simultaneotisly. The phrase न वा संप्रसारणबलीयस्त्वात् is often used in the Mahabhasya which is based upon the dictum of the superior strength of the samprasarana substitution, which is announced by the writer of the Varttikas; P. VI. 1.17 Vart, 2. , See संप्रसारण.
saṃskāra(1)preparation such as (a)that of a word by placing the affix after the base and accomplishing all the necessary changes, or (b) that of a sentence by placing all words connected mutually by syntax and then explaining their formation; these two views are respectively called the पदसंस्कारपक्ष and the वाक्यसंस्कारपक्ष; (2) grammatical formation; confer, compare स्वरसंस्कारयोश्छन्दसि नियम: । संस्कारो लोपागमवर्णविकारप्रकृतिभावलक्षण: Uvvata on V.Pr. I.1; confer, compare also तद्यत्र स्वरसंस्कारौ प्रादेशिकेन गुणेन अन्वितौ स्याताम् et cetera, and others Nir.I.
saṃhitāposition of words or parts of words in the formation ofa word quite near each other which results into the natural phonetic coalescence of the preceding and the following letters. Originally when the Vedic hymns or the running prose passages of the Yajurveda were split up into their different constituent parts namely the words or padas by the Padakaras, the word संहिता or संहितापाठ came into use as contrasted with the पदपाठ. The writers of of the Pratisakhyas have conseguently defined संहिता as पदप्रकृतिः संहिता, while Panini who further split up the padas into bases ( प्रकृति ) and affixes ( प्रत्यय ) and mentioned several augments and substitutes, the phonetic combinations, which resulted inside the word or pada, had to be explained by reason of the close vicinity of the several phonetic units forming the base, the affix, the augment, the substitute and the like, and he had to define the word संहृिता rather differently which he did in the words परः संनिकर्षः संहिता; cf P.I.4.109: confer, compare also संहितैकपदे नित्या नित्या धातूपसर्गयोः । नित्य समासे वाक्ये तु सा विवक्षामपेक्षते Sabdakaustubha on Maheshvara Sutra 5.1.
sakṛdgatior सकृद्गतिन्याय the maxim or convention of the non-application of a grammatical rule of Operaton any longer when, on conflict with another, it has been once set aside. The maxim is सकृद्वतौ विप्रतिषेधे यद्बाधितं तद्वाधितमेव Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. I. 1. 56, I.4. 2, VI.3.42 et cetera, and others cf also Par. Sek. Pari. 40.
sakṛdgatior सकृद्गतिन्याय the maxim or convention of the non-application of a grammatical rule of Operaton any longer when, on conflict with another, it has been once set aside. The maxim is सकृद्वतौ विप्रतिषेधे यद्बाधितं तद्वाधितमेव Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. I. 1. 56, I.4. 2, VI.3.42 et cetera, and others cf also Par. Sek. Pari. 40.
saṇtaddhita affix. affix सण् prescribed after the word पर्शु in the sense of collection; e. g. पार्श्र्वम् : confer, compare पर्श्वा: सण् P,IV,2.43 Vart, 3 for which there is an alfernative reading पर्श्वा णस् वक्तव्यः; for facility of grammatical operations णस् is recommended with preference in the Mahabhasya , cf एवं तर्हि णस् वक्तव्य; M.Bh. on P. IV.2.43 Vart. 3; (2) सण् is given as a technical term for संयोग in the Pratisakhya works: confer, compare सयुक् सण् । संयुक्तं व्यञ्जनं संयोगसंज्ञं भवति R.T.27.
satiśiṣṭasvarabalīyastvathe comparatively superior strength of a subsequent accent which prevails by the removal of the accent obtaining before in the process of the formation of a word; cf VI. 1. 158 Vart. 9. See सतिशिष्ट a reference to some preceding word, not necessarily on the same page..
sapādasaptādhyāyīa term used in connection with Panini's first seven books and a quarter of the eighth, as contrasted with the term Tripadi, which is used for the last three quarters of the eighth book. The rules or operations given in the Tripadi, are stated to be asiddha or invalid for purposes of the application of the rules in the previous portion, viz. the Sapadasaptadhyayi, and hence in the formation of' words all the rules given in the first seven chapters and a quarter, are applied first and then a way is prepared for the rules of the last three quarters. It is a striking thing that the rules in the Tripadi mostly concern the padas or formed words, the province, in fact, of the Pratisakhya treatises, and hence they should, as a matter of fact, be applicable to words after their formation and evidently to accomplish this object, Panini has laid down the convention of the invalidity in question by the rule पूर्वत्रासिद्धम् P. VIII. 2,1.
samupasthāpanasimultaneous presentation of different grammatical operations; confer, compare वसुसंप्रसारणादीनामाभाच्छास्त्रीयाणामेव असिद्धत्वादन्तरङ्गयोर्युगपत्समुपस्थानं नास्तीति परिभाषा न प्रवर्तते | Kas,on P. VI.4.22.
samupasthitapresenting themselves simultaneously; the word is used in connection with two grammatical operations which present themselves simultaneously.
sarvapratiṣedhaa general prohibition of every grammatical operation that presents itself; confer, compare नान्त:पादमिति सर्वप्रतिषेधः | M.Bh. on P.VI.1.115.
sāmānyaliterally resemblance in any one or many respects. In the Nirukta the word is used in the sense of resemblance between the word to be derived, and any form of a root; the term refers there to grammatical resemblance and may therefore mean grammatical consideration in general; confer, compare अविद्यमाने सामान्येप्यक्षरवर्णसामान्य त् निर्ब्रूयात् Nir.II.1.
sāyaṇa,sāyaṇācāryathe celebrated Vedic scholar and grammarian of Vijayanagar who flourished in the 14th century and wrote, besides the monumental commentary works on the Vedas, a grammatical work on roots and their forms known by the name माधवीया धातुवृत्ति. As the colophon of the work shows, the Dhatuvrtti was written by Sayanacarya, but published under the name of Madhava, the brother of Sayanacarya: confer, compare इति महामन्त्रिणा मायणसुतेन माधवसहोदरेण सायणाचार्येण विरचितायां माधवीयायां धातुवृत्तौ...Madhaviya Dha tuvrtti at the end; cf also तेन मायणपुत्रेण सायणेन मनीषिणा । व्याख्येया माधवी चेयं धातुवृत्तिर्विरच्यते । Mad. Dhatuvrtti at the beginning.
siddhāntasārasvataan independent work on grammar believed to have been written by Devanandin. सिद्धान्तिन् a term used in connection with the writer himself of a treatise when he gives a reply to the objections raised by himself or quoted from others,the term पूर्वपाक्षिन् being used for the objector. सिद्धि formation of a word: establishment of the correct view after the removal of the objection; e. g. संज्ञासिद्वि, कार्यसिाद्व, स्वरसिद्धि. सिप् (1) the personal ending ( सि ) of the second person singular (मध्यमपुरुषैकवचन ) substituted for the affix ल्; of the ten tenses and moods लट्, लिट्, लृट् and others; confer, compare P.III.4.78: (2 Vikarana affix स् added to a root before the affixes of लेट् or Vedic Subjunctive. सिम् a technical term used in the Vajasaneyi-Pratisakhya for the first eight vowels of the alphabet, viz. अ, आ, इ, ई, उ, ऊ, ऋ and ऋ: confer, compare सिमादितोष्टौ स्वराणाम् V. Pr.. I.44.
subdhātua root formed from a noun or a subanta by the addition of any of the following affixesक्यच् ( by P. III. 1.8, 10 and l9), काम्यच् (by P.III.1.9), क्यङ् (by P. III.1.1 1, 12 and 14-18), क्यष् (by P.III.1.13),णिङ् (by P III.1.20), णिच् (by P.III.1.21 and 25) and यक् (by P.III.1.27)and also by क्विप् or zero affix by P. III. b.l l Varttika 3. All these formations ending with the affixes mentioned a reference to some preceding word, not necessarily on the same page. are termed roots by the rule सनाद्यन्ता धातव: (P.III. 1. | 32) and are regularly conjugated in all the ten tenses and moods with the general conjugational sign शप् added to them in the conjugational tenses, and स्य, तास् and others in the other tenses and moods, and have verbal derivatives also formed by the addition of suitable krt affixes.
sūtrabheda(l)splitting up of a grammatical rule ( योगविभाग ); (2) change in the wording of a rule; confer, compare स एष सूत्रभेदेन लृकारोपदेशाः प्लुत्याद्यर्थ: सन् प्रत्याख्यायेत सैषा महतो वंशस्तम्बाल्लट्वानुकृष्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 2 Vart. 5.
somayājina modern grammarian of the nineteenth century who wrote a short grammatical work as a hand-book for scholars who aspired to be poets. The work was called वैयाकरणशब्दमाला.
strīpratyaya(1)affixes added to the masculine base of a word to show the sense of the feminine, such as आ in टापृ, डापू and चापू and ई in ङीपू, ङीषू and ङीनन्. See P. IV. 1.3 to 8l. (2) name of a section of Bhattoj's Siddhantakaumudi which gives the affixes added for the formation of a feminine base.
sthānivadbhāvabehaviour of the substitute like the original in respect of holding the qualities of the original and causing grammatical operations by virtue of those qualities. By means of स्थानिवद्भाव,the substitute for a root is,for instance, looked upon as a root; similarly, a noun-base or an affix or so, is looked upon like the original and it can cause such operations or be a recipient of such operations as are due to its being a root or a noun or an affix or the like. This स्यानिवद्भाव cannot be, and is not made also, a universally applicable feature; and there are limitations or restrictions put upon it, the chief of them being अल्विधौ or in the matter of such operations as are caused by the 'property of being a single letter' (अल्विधौ). There are two views regarding this 'behaviour like the original' : (l) supposed behaviour which is only instrumental in causing operations or undergoing them which is called शास्त्रातिदेदा and (2) actual restoration to the form of the original under certain conditions only as prescribed which is called रूपातिदेश. The रूपातिदेश is actually resorted to by some grammarians in the case of the reduplication of roots; confer, compare Kāśikā of Jayāditya and Vāmana. on द्विवेचनेचि P.I.1.59 and M.Bh. on P.I.1.59.See the word रूपातिदेश also. For details see Vol. VII p.p. 241243, Vyākarana Mahabhasya D.E. Society's Edition.
hemacandraa Jain sage and scholar of remarkable erudition in the religious works of the Jainas as also in several Shastras. He was a resident of Dhandhuka in Gujarat, who, like Sankarācārya took संन्यासदीक्षा at a very early age and wrote a very large number of original books and commentaries, the total number of which may well nigh exceed fifty, during his long life of eighty-four years ( 1088 to ll 2 ). He stayed at AnhilavalaPattana in the North Gujarat and was patronised with extreme reverence by King Kumarapala who in fact, became his devoted pupil. Besides the well-known works on the various Shastras like Kavyanusasana, Abhidhanacintamani, Desinamamla, Yogasastra, Dvyasrayakavya, Trisastisalakapurusacarita and others which are well-known, he wrote a big work on grammar called सिद्धहेमचन्द्र by him,but popularly known by the name हेमव्याकरण or हैमशब्दानुशासन The , work consists of eight books or Adhyayas, out of which the eighth book is devoted to prakrit Grammar, and can be styled as a Grammar of all the Prakrit dialects. The Sanskrit Grammar of seven chapters is based practically upon Panini's Astadhyayi, the rules or sutras referring to Vedic words or Vedic affixes or accents being entirely omittedThe wording of the Sutras is much similar to that of Panini; at some places it is even identical. The order of the treatment of the subjects in the सिद्धहैम. शब्दानुशासनमृत्र is not, however, similar to that obtaining in the Astadhyayi of Panini. It is somewhat topicwise as in the Katantra Vyakarana. The first Adhyaya and a quarter of the second are devoted to Samjna, Paribhasa and declension; the second pada of the second Adhyaya is devoted to karaka, while the third pada of it is devoted to cerebralization and the fourth to the Stripratyayas.The first two Padas of the third Adhyaya are devoted to Samasas or compound words, while the last two Padas of the third Adhyaya and the fourth Adhyaya are devoted to conjugation The fifth Adhyaya is devoted to verbal derivatives or krdanta, while the sixth and the seventh Adhyayas are devoted to formations of nouns from nouns, or taddhita words. On this Sabda nusasana, which is just like Panini's Astadhyayi, the eighth adhyaya of Hemacandra being devoted to the grammar of the Arsa language similar to Vedic grammar of Panini, Hemacandra has himself written two glosses which are named लधुवृति and वृहृदवृत्ति and the famous commentary known as the Brhannyasa. Besides these works viz the हैमशब्दानुशासन, the two Vrttis on it and the Brhannyasa, he has given an appendix viz the Lingnusasana. The Grammar of Hemacandra, in short, introduced a new system of grammar different from, yet similar to, that of Panini, which by his followers was made completely similar to the Paniniya system by writing works similar to the Siddhantakaumudi, the Dhatuvrtti, the Manorama and the Paribhasendusekhara. हेमहंसगणि a grammarian belonging to the school of Hemacandra, who lived in the fifteenth century and wrote a work on Paribhasas named न्यायसंग्रह, on which he himself wrote a commentary called न्यायार्थमञ्जूषा and another one called by the name न्यास.
     Vedabase Search  
391 results
     
mati attentionCC Adi 6.58-59
CC Antya 17.49
mati consciousnessCC Madhya 12.185
SB 1.9.21
mati desireCC Madhya 17.3
CC Madhya 21.137
mati intelligenceCC Adi 14.12
CC Madhya 21.121
SB 3.6.36
mati intentionsCC Madhya 5.156
mati mindCC Antya 3.106
mati the opinionCC Adi 2.112
mati-bhit contaminating the consciousnessSB 6.5.38
mati-bhit contaminating the consciousnessSB 6.5.38
mati-ghnīḥ killing intelligenceSB 3.15.23
mati-ghnīḥ killing intelligenceSB 3.15.23
mati-mān an intelligent manCC Adi 9.43
mati-mān an intelligent manCC Adi 9.43
mati-mān who is intelligentSB 11.28.43
mati-mān who is intelligentSB 11.28.43
mati-vimoham bewilderment of the mindSB 2.7.37
mati-vimoham bewilderment of the mindSB 2.7.37
mati-vṛttayaḥ mental concoctionSB 4.22.14
mati-vṛttayaḥ mental concoctionSB 4.22.14
mati a mentalitySB 10.46.30
mati attachmentSB 5.1.4
mati attentionSB 1.8.42
SB 3.5.12
mati attitudeSB 10.55.11
mati attractionSB 4.19.24-25
SB 9.9.44
mati concentrationSB 1.15.50
mati conceptionSB 1.8.29
mati consciousnessSB 10.27.8
SB 10.40.28
SB 11.14.45
SB 11.19.20-24
SB 11.7.16
SB 4.29.49
SB 6.12.19
SB 6.12.21
SB 6.14.1
SB 6.16.41
mati considerationSB 4.22.52
mati determinationBG 12.18-19
mati devotionSB 10.51.53
mati enlightenmentSB 1.3.34
mati faithSB 2.1.10
mati her mindSB 11.8.43
SB 3.33.26
mati His attentionSB 6.2.9-10
mati his intelligenceSB 4.13.10
mati his mentalitySB 10.51.46
SB 5.4.4
mati his mindSB 3.32.3
mati his understandingSB 12.8.48
mati identificationSB 3.31.20
mati in his mindSB 12.6.22
mati inclinationSB 7.5.28
SB 7.5.29
SB 7.5.30
mati intelligenceCC Madhya 20.106
CC Madhya 24.170
CC Madhya 8.70
SB 1.6.23
SB 1.6.24
SB 4.22.18
SB 4.6.49
SB 4.9.32
SB 5.18.9
SB 7.10.8
mati knowledgeSB 11.9.24
mati mentalitySB 10.72.6
SB 11.25.6
mati mindCC Antya 3.62
SB 1.15.28
SB 1.7.11
SB 10.51.58
mati mindedCC Madhya 23.111-112
mati opinionBG 18.70
BG 6.36
SB 11.7.15
SB 7.1.27
SB 8.16.21
SB 8.17.16
mati such discriminationSB 7.9.27
mati the consciousnessSB 7.5.32
mati the inclinationBs 5.57
mati the interestCC Madhya 22.53
CC Madhya 25.85
mati the mindSB 11.30.12
SB 4.4.19
SB 6.18.30
mati thinking, feeling and willingSB 1.9.32
mati whose attentionSB 6.9.48
mati whose consciousnessSB 11.17.56
SB 11.28.31
SB 4.28.55
SB 5.26.9
mati whose ideaSB 10.60.45
mati whose mentalitySB 10.40.25
SB 10.72.27
mati whose mindSB 10.57.5
SB 5.10.5
mati whose mind (is absorbed)SB 5.3.4-5
matiḥ astu let there be attractionCC Madhya 6.48
matiḥ astu let there be attractionCC Madhya 6.48
matiḥ mama my opinionBG 18.78
matiḥ mama my opinionBG 18.78
matiḥ te your consciousnessSB 9.3.21
matiḥ te your consciousnessSB 9.3.21
matiḥ viṣaye great attraction for material thingsSB 9.6.52
matiḥ viṣaye great attraction for material thingsSB 9.6.52
matim attentionCC Madhya 11.118
matim concentration of the mindSB 2.4.1
matim consciousnessSB 4.29.46
matim desireSB 1.15.32
matim his mindBs 5.23
matim His mindSB 4.20.34
matim intelligenceSB 10.45.37
SB 4.7.57
SB 7.5.13
matim meditationSB 5.12.13
matim the attitudeSB 6.2.38
matim the mindCC Antya 1.142
matim thoughtSB 3.31.30
matim cakāra concentrated his mindSB 6.1.27
matim cakāra concentrated his mindSB 6.1.27
matim dadhe he made his decisionSB 10.80.12-13
matim dadhe he made his decisionSB 10.80.12-13
matimān and intelligentCC Adi 14.55
abahiḥ-mati awareness within (of the eternal soul)SB 11.16.26
sumatiḥ nāma-abhihitaḥ named SumatiSB 5.15.1
āḍhya-abhimati proud because of wealthSB 5.26.36
abhimatim identificationSB 4.29.76-77
yathā-adhītam yathā-mati as far as my realizationSB 1.3.44
āḍhya-abhimati proud because of wealthSB 5.26.36
guṇa-ākṣipta-mati whose mind was agitated by the qualitiesCC Madhya 24.117
anānā-mati-upalakṣaṇaḥ who is not realized by persons having many angles of visionCC Madhya 25.133
anāvṛta-mati whose intelligence is not bewilderedSB 5.3.14
anumati AnumatiSB 4.1.34
anumati AnumatiSB 5.20.10
anumati AnumatiSB 6.18.3-4
asańkoca-mati without hesitationCC Madhya 20.350
asat-matim the unclean mentality (accepting the body as the self)SB 8.24.47
asat-matim no attachmentSB 9.4.27
askhalitā mati uninterrupted attentionSB 1.5.27
na ati-vyutpanna-matim unto King Rahūgaṇa, who was not actually experiencedSB 5.10.8
ati-śuddha-mati whose completely pure consciousness (full realization that the body and mind are separate from the soul)SB 5.15.7
atirajaḥ-vala-mati whose mind is overcome by lustSB 5.14.9
ātma-matim the concept of the selfSB 5.13.25
ātma-mati fully absorbed in thoughts of the Supreme LordSB 7.7.35
avasita-mati whose mind is determinedSB 5.14.36
āveśita-mati whose mind was fully absorbedSB 5.20.25
avīcimati named Avīcimat (having no water)SB 5.26.28
bāliśa-mati without sufficient knowledgeSB 8.19.18
bhāva-mati ecstatic mindCC Antya 17.54
bhramati forgettingBG 1.30
bhramati movesSB 4.11.17
bhramati encirclesSB 4.12.39
bhramati wandersSB 4.29.84
bhramati he wandersSB 5.11.15
bhramati fluttersSB 10.31.19
bhramati sma (Duryodhana) became deludedSB 10.75.39
bhramati he wandersSB 11.3.6
bhramati wandersCC Adi 4.125
bhramati fluttersCC Adi 4.173
bhramati bewildersCC Madhya 8.219
bhramati fluttersCC Madhya 18.65
bhramati fluttersCC Antya 7.40
bhramati performs his journeyBs 5.52
bhraṣṭa-mati nonsenseSB 3.13.45
capala-mati restless mindCC Madhya 2.69
dṛḍha-mati firmly fixed intelligenceSB 6.14.6
duḥkha-mati aggrievedCC Adi 17.66
duḥsthitā mati oscillating mindSB 1.5.14
pūrva-durmati previous bad dispositionCC Madhya 6.240
durmatibhiḥ by persons too attached to material enjoymentSB 9.19.16
durmati foolishBG 18.16
durmati a misguided personSB 3.30.3
durmati the ignorant personSB 4.7.44
durmati one who is less intelligentSB 6.7.36
durmati evil-mindedSB 7.1.18
durmati without good intelligenceSB 10.4.43
durmati the wicked-mindedSB 10.42.26-27
durmati evil-hearted (Dantavakra)SB 10.78.1-2
durmati foolishSB 10.78.24
durmati wickedSB 10.88.14
durmati unintelligentSB 10.89.41
durmati the unintelligent (Viśvasphūrji)SB 12.1.35
durmatim the fool, whose heart is crookedSB 10.44.32
durmatim evil-mindedSB 10.54.52
dyumati glitteringSB 9.10.21
ekānta-mati fixed in monism or oneness of mindSB 1.4.4
garutmati on the back of GaruḍaSB 8.3.32
garutmati on GaruḍaSB 10.59.38-39
guṇa-ākṣipta-mati whose mind was agitated by the qualitiesCC Madhya 24.117
nā habe sammati will not agreeCC Madhya 5.69
harṣa-mati very pleasedCC Adi 13.121
śunite haya mati I wish to hearCC Madhya 25.90
jaḍa-mati most dull intelligenceSB 5.9.8
jaḍī-kṛta-mati whose intelligence has been dulledSB 6.3.25
sumatiḥ jaiminiḥ kratuḥ Sumati, Jaimini and KratuSB 10.74.7-9
jīva-mati considering an ordinary living beingCC Madhya 18.117
karaha sammati kindly agree to this proposalCC Madhya 16.89
sumatiḥ jaiminiḥ kratuḥ Sumati, Jaimini and KratuSB 10.74.7-9
kṛṣṇe mati rahu just remain always Kṛṣṇa consciousCC Madhya 19.93
viruddha-mati-kṛt a statement of opposing elementsCC Adi 16.62
viruddha-mati-kṛt that which creates a contradictionCC Adi 16.64
kṛta-matim the mind being so givenSB 3.12.29
kṛta-mati desiringSB 3.31.22
jaḍī-kṛta-mati whose intelligence has been dulledSB 6.3.25
kṛta-mati decidingSB 10.56.20
kṛtamati having decidedSB 1.8.8
ku-mati being foolishSB 3.31.30
ku-mati whose mind is full of obnoxious thoughtsSB 4.28.17
ku-mati foolishSB 10.54.23
ku-mati foolishSB 10.62.9
ku-mati foolishSB 10.88.35
ku-mati a foolish personSB 11.11.8
kumati bad intentionsCC Adi 17.220
kumati a foolSB 4.15.24
kumati I am wrongly thinking they are my possessionsSB 10.8.42
kumatim poor fund of knowledgeSB 1.9.36
kumati by bad consciousnessSB 1.15.17
mahā-mati most intelligent or thoughtfulSB 4.12.8
mahā-mati Prahlāda Mahārāja, who possessed great intelligenceSB 7.5.15
mahā-mati the most intelligent personSB 8.6.30
mahā-mati high-mindedSB 10.38.1
mahā-mati the magnanimous (Vasudeva)SB 10.45.28
mahā-mati generousSB 10.53.34
mahā-mati great-mindedSB 10.71.1
mahā-mati greatly intelligentSB 10.74.10-11
mahā-mati very intelligentSB 12.1.18
mahā-mati the powerfully intelligent sageSB 12.6.51
mahā-mati advanced in spiritual consciousnessCC Adi 11.45
mahā-mati O intelligent brāhmaṇaCC Madhya 5.69
mahā-mati very intelligentCC Madhya 10.46
mahā-mati all highly intellectualCC Madhya 10.53
mahā-mati great personalityCC Madhya 10.116
mahā-mati learned scholarCC Antya 7.16
mat-mati realization of having a relationship with MeCC Madhya 11.29-30
yathā-adhītam yathā-mati as far as my realizationSB 1.3.44
nānā-mati different visionSB 3.5.23
yathā-mati according to their different capacitiesSB 4.7.24
viṣakta-mati whose mind was too much attractedSB 5.8.13
rati-mati affection and attractionCC Adi 6.57
mahā-mati advanced in spiritual consciousnessCC Adi 11.45
harṣa-mati very pleasedCC Adi 13.121
viruddha-mati a contradictory conceptionCC Adi 16.55
viruddha-mati-kṛt a statement of opposing elementsCC Adi 16.62
viruddha-mati-kṛt that which creates a contradictionCC Adi 16.64
duḥkha-mati aggrievedCC Adi 17.66
capala-mati restless mindCC Madhya 2.69
mahā-mati O intelligent brāhmaṇaCC Madhya 5.69
mahā-mati very intelligentCC Madhya 10.46
mahā-mati all highly intellectualCC Madhya 10.53
mahā-mati great personalityCC Madhya 10.116
jīva-mati considering an ordinary living beingCC Madhya 18.117
kṛṣṇe mati rahu just remain always Kṛṣṇa consciousCC Madhya 19.93
asańkoca-mati without hesitationCC Madhya 20.350
śunite haya mati I wish to hearCC Madhya 25.90
anānā-mati-upalakṣaṇaḥ who is not realized by persons having many angles of visionCC Madhya 25.133
mahā-mati learned scholarCC Antya 7.16
bhāva-mati ecstatic mindCC Antya 17.54
sūkṣma-mati very finely intelligentCC Antya 18.93
pāda-sevāya mati her desire is to serve the lotus feetCC Antya 20.60
sama-matibhiḥ by persons who have conquered the mindSB 6.16.34
sthūla-matibhiḥ to those whose intelligence is dullSB 11.7.51
ekānta-mati fixed in monism or oneness of mindSB 1.4.4
duḥsthitā mati oscillating mindSB 1.5.14
askhalitā mati uninterrupted attentionSB 1.5.27
bhraṣṭa-mati nonsenseSB 3.13.45
kṛta-mati desiringSB 3.31.22
ku-mati being foolishSB 3.31.30
pṛthak-mati my mind fixed on things other than the LordSB 4.9.30
mahā-mati most intelligent or thoughtfulSB 4.12.8
viparyaya-mati one who has developed perverse intelligenceSB 4.14.29
ku-mati whose mind is full of obnoxious thoughtsSB 4.28.17
spṛhā-mati consciousness with attachmentSB 5.1.3
vibudha-mati Āgnīdhra, who possessed intelligence like that of the demigodsSB 5.2.17
anāvṛta-mati whose intelligence is not bewilderedSB 5.3.14
jaḍa-mati most dull intelligenceSB 5.9.8
nirmita-mati whose mind is absorbed in thatSB 5.14.7
atirajaḥ-vala-mati whose mind is overcome by lustSB 5.14.9
nikṛta-mati whose intelligence has been brought to the abominable status of defying the authority of the Supreme Personality of GodheadSB 5.14.13
avasita-mati whose mind is determinedSB 5.14.36
ati-śuddha-mati whose completely pure consciousness (full realization that the body and mind are separate from the soul)SB 5.15.7
āveśita-mati whose mind was fully absorbedSB 5.20.25
vimohita-mati whose intelligence is bewilderedSB 6.3.25
jaḍī-kṛta-mati whose intelligence has been dulledSB 6.3.25
dṛḍha-mati firmly fixed intelligenceSB 6.14.6
sambhāvita-mati considering himself highly esteemedSB 6.17.14
mahā-mati Prahlāda Mahārāja, who possessed great intelligenceSB 7.5.15
ātma-mati fully absorbed in thoughts of the Supreme LordSB 7.7.35
stabdha-mati possessing blunt intelligenceSB 8.4.10
mahā-mati the most intelligent personSB 8.6.30
bāliśa-mati without sufficient knowledgeSB 8.19.18
stabdha-mati such an unintelligent personSB 8.22.11
pṛthak-mati a sense of distinction (between enemy and friend)SB 9.8.13
pāpa-mati very, very sinful, having a polluted mindSB 10.8.8-9
mahā-mati high-mindedSB 10.38.1
mahā-mati the magnanimous (Vasudeva)SB 10.45.28
mahā-mati generousSB 10.53.34
ku-mati foolishSB 10.54.23
kṛta-mati decidingSB 10.56.20
ku-mati foolishSB 10.62.9
mahā-mati great-mindedSB 10.71.1
mahā-mati greatly intelligentSB 10.74.10-11
ku-mati foolishSB 10.88.35
ku-mati a foolish personSB 11.11.8
abahiḥ-mati awareness within (of the eternal soul)SB 11.16.26
mahā-mati very intelligentSB 12.1.18
mahā-mati the powerfully intelligent sageSB 12.6.51
mat-mati realization of having a relationship with MeCC Madhya 11.29-30
guṇa-ākṣipta-mati whose mind was agitated by the qualitiesCC Madhya 24.117
nirmala-mati naturally clean-mindedCC Antya 1.108
kṛta-matim the mind being so givenSB 3.12.29
su-matim SumatimSB 5.7.2
na ati-vyutpanna-matim unto King Rahūgaṇa, who was not actually experiencedSB 5.10.8
ātma-matim the concept of the selfSB 5.13.25
asat-matim the unclean mentality (accepting the body as the self)SB 8.24.47
asat-matim no attachmentSB 9.4.27
sat-matim pure consciousnessSB 12.11.46
na niṣkrāmati not come outSB 4.7.35
na ati-vyutpanna-matim unto King Rahūgaṇa, who was not actually experiencedSB 5.10.8
na upanamati does not fall into one's shareSB 5.14.14
nā habe sammati will not agreeCC Madhya 5.69
sumatiḥ nāma-abhihitaḥ named SumatiSB 5.15.1
namati bowsSB 6.3.29
nānā-mati different visionSB 3.5.23
nikṛta-mati whose intelligence has been brought to the abominable status of defying the authority of the Supreme Personality of GodheadSB 5.14.13
nirmala-mati naturally clean-mindedCC Antya 1.108
nirmita-mati whose mind is absorbed in thatSB 5.14.7
na niṣkrāmati not come outSB 4.7.35
pāda-sevāya mati her desire is to serve the lotus feetCC Antya 20.60
pāpa-mati very, very sinful, having a polluted mindSB 10.8.8-9
paribhramati moves aroundSB 5.20.30
paribhramati turnsSB 5.21.13
parikrāmati wandersSB 5.26.17
pramatim was named PramatiSB 9.2.23-24
pṛthak-mati my mind fixed on things other than the LordSB 4.9.30
pṛthak-mati a sense of distinction (between enemy and friend)SB 9.8.13
pūrva-durmati previous bad dispositionCC Madhya 6.240
kṛṣṇe mati rahu just remain always Kṛṣṇa consciousCC Madhya 19.93
rati-mati affection and attractionCC Adi 6.57
sama-matibhiḥ by persons who have conquered the mindSB 6.16.34
sambhāvita-mati considering himself highly esteemedSB 6.17.14
sammati consentCC Madhya 5.27
nā habe sammati will not agreeCC Madhya 5.69
sammati the agreementCC Madhya 5.82
tāńhāra sammati her permissionCC Madhya 13.24
sammati permissionCC Madhya 16.10
karaha sammati kindly agree to this proposalCC Madhya 16.89
samunnamati would rise upSB 10.16.29
sat-matim pure consciousnessSB 12.11.46
pāda-sevāya mati her desire is to serve the lotus feetCC Antya 20.60
bhramati sma (Duryodhana) became deludedSB 10.75.39
spṛhā-mati consciousness with attachmentSB 5.1.3
stabdha-mati possessing blunt intelligenceSB 8.4.10
stabdha-mati such an unintelligent personSB 8.22.11
sthūla-matibhiḥ to those whose intelligence is dullSB 11.7.51
su-matim SumatimSB 5.7.2
ati-śuddha-mati whose completely pure consciousness (full realization that the body and mind are separate from the soul)SB 5.15.7
sūkṣma-mati very finely intelligentCC Antya 18.93
sumatiḥ nāma-abhihitaḥ named SumatiSB 5.15.1
sumati of the name SumatiSB 9.2.17
sumati a son named SumatiSB 9.2.35-36
sumati SumatiSB 9.20.6
sumati a son named SumatiSB 9.21.27
sumati SumatiSB 9.22.43
sumatiḥ jaiminiḥ kratuḥ Sumati, Jaimini and KratuSB 10.74.7-9
śunite haya mati I wish to hearCC Madhya 25.90
tāńhāra sammati her permissionCC Madhya 13.24
anānā-mati-upalakṣaṇaḥ who is not realized by persons having many angles of visionCC Madhya 25.133
na upanamati does not fall into one's shareSB 5.14.14
upanamati came to himSB 10.86.15
utkrāmati gives upBG 15.8
atirajaḥ-vala-mati whose mind is overcome by lustSB 5.14.9
vibudha-mati Āgnīdhra, who possessed intelligence like that of the demigodsSB 5.2.17
vimohita-mati whose intelligence is bewilderedSB 6.3.25
viniṣkrāmati he comes outSB 3.31.23
viparyaya-mati one who has developed perverse intelligenceSB 4.14.29
viruddha-mati a contradictory conceptionCC Adi 16.55
viruddha-mati-kṛt a statement of opposing elementsCC Adi 16.62
viruddha-mati-kṛt that which creates a contradictionCC Adi 16.64
viṣakta-mati whose mind was too much attractedSB 5.8.13
na ati-vyutpanna-matim unto King Rahūgaṇa, who was not actually experiencedSB 5.10.8
yathā-adhītam yathā-mati as far as my realizationSB 1.3.44
yathā-adhītam yathā-mati as far as my realizationSB 1.3.44
yathā-mati according to their different capacitiesSB 4.7.24
     DCS with thanks   
51 results
     
mati noun (feminine) a kind of vegetable or pot-herb (Monier-Williams, Sir M. (1988))
belief (Monier-Williams, Sir M. (1988))
conviction (Monier-Williams, Sir M. (1988))
design (Monier-Williams, Sir M. (1988))
desire (Monier-Williams, Sir M. (1988))
determination (Monier-Williams, Sir M. (1988))
devotion (Monier-Williams, Sir M. (1988))
esteem (Monier-Williams, Sir M. (1988))
hymn (Monier-Williams, Sir M. (1988))
idea (Monier-Williams, Sir M. (1988))
inclination (Monier-Williams, Sir M. (1988))
intelligence (Monier-Williams, Sir M. (1988))
intention (Monier-Williams, Sir M. (1988))
judgment (Monier-Williams, Sir M. (1988))
memory (Monier-Williams, Sir M. (1988))
notion (Monier-Williams, Sir M. (1988))
Opinion personified (and identified with Subalātmajā as one of the mothers of the five sons of Pāṇḍu) (Monier-Williams, Sir M. (1988))
perception (Monier-Williams, Sir M. (1988))
prayer (Monier-Williams, Sir M. (1988))
regard (Monier-Williams, Sir M. (1988))
remembrance (Monier-Williams, Sir M. (1988))
resolution (Monier-Williams, Sir M. (1988))
respect (Monier-Williams, Sir M. (1988))
sacred utterance (Monier-Williams, Sir M. (1988))
sense (Monier-Williams, Sir M. (1988))
the mind (Monier-Williams, Sir M. (1988))
thought (Monier-Williams, Sir M. (1988))
understanding (Monier-Williams, Sir M. (1988))
view (Monier-Williams, Sir M. (1988))
wish (Monier-Williams, Sir M. (1988))
worship (Monier-Williams, Sir M. (1988))

Frequency rank 568/72933
mati noun (masculine) name of a king (Monier-Williams, Sir M. (1988))

Frequency rank 37975/72933
mati noun (feminine) Cardiospermum Halicacabum (Monier-Williams, Sir M. (1988))

Frequency rank 37976/72933
matimant adjective clever (Monier-Williams, Sir M. (1988))
intelligent (Monier-Williams, Sir M. (1988))
wise (Monier-Williams, Sir M. (1988))

Frequency rank 2311/72933
matimant noun (masculine) name of a son of Janamejaya (Monier-Williams, Sir M. (1988))

Frequency rank 61230/72933
matināra noun (masculine) name of a king (Monier-Williams, Sir M. (1988))

Frequency rank 37977/72933
mativibhrānti noun (feminine) failure or infatuation of mind (Monier-Williams, Sir M. (1988))

Frequency rank 61231/72933
akuśalamati adjective dumm trottelig
Frequency rank 41553/72933
atidurmati adjective very stupid
Frequency rank 42081/72933
atimati noun (feminine) haughtiness (Monier-Williams, Sir M. (1988))

Frequency rank 42158/72933
anumati noun (feminine) approbation (Monier-Williams, Sir M. (1988))
assent (Monier-Williams, Sir M. (1988))
permission (Monier-Williams, Sir M. (1988))
the fifteenth day of the moon's age (on which it rises one digit less than full) (Monier-Williams, Sir M. (1988))

Frequency rank 8919/72933
abahirmati noun (feminine)
Frequency rank 44038/72933
abhimati noun (feminine) referring all objects to self (as the act of Ahaṃkāra or personality) (Monier-Williams, Sir M. (1988))
self reference (Monier-Williams, Sir M. (1988))

Frequency rank 32337/72933
amati noun (feminine) form (Monier-Williams, Sir M. (1988))
lustre (Monier-Williams, Sir M. (1988))
moon (Monier-Williams, Sir M. (1988))
shape (Monier-Williams, Sir M. (1988))
splendour (Monier-Williams, Sir M. (1988))
stupidity (a-mati) time (Monier-Williams, Sir M. (1988))

Frequency rank 20721/72933
alpamati adjective
Frequency rank 45057/72933
ahaṃmati noun (feminine) egoism self-consciousness
Frequency rank 26876/72933
ākrāntamati adjective having the mind engrossed or deeply impressed (Monier-Williams, Sir M. (1988))
mentally overcome (Monier-Williams, Sir M. (1988))

Frequency rank 46189/72933
ekamati adjective unanimous (Monier-Williams, Sir M. (1988))

Frequency rank 27267/72933
kumati noun (feminine) folly (Monier-Williams, Sir M. (1988))
vile sentiment (Monier-Williams, Sir M. (1988))
weak intellect (Monier-Williams, Sir M. (1988))

Frequency rank 49698/72933
kumati adjective foolish (Monier-Williams, Sir M. (1988))
of slow intellect (Monier-Williams, Sir M. (1988))

Frequency rank 34133/72933
kuśāgrīyamati adjective intelligent
Frequency rank 49838/72933
kṛtamati adjective one who has taken a resolution (Monier-Williams, Sir M. (1988))

Frequency rank 15637/72933
tucchamati adjective stupid
Frequency rank 53654/72933
durmati noun (feminine) bad disposition of mind (Monier-Williams, Sir M. (1988))
envy (Monier-Williams, Sir M. (1988))
false opinion or notions (Monier-Williams, Sir M. (1988))
hatred (Monier-Williams, Sir M. (1988))

Frequency rank 28398/72933
durmati adjective ignorant (rarely "malicious") (Monier-Williams, Sir M. (1988))
silly (Monier-Williams, Sir M. (1988))
weak-minded (Monier-Williams, Sir M. (1988))

Frequency rank 2600/72933
durmati noun (masculine) blockhead (rarely "scoundrel") (Monier-Williams, Sir M. (1988))
fool (Monier-Williams, Sir M. (1988))
name of a blockhead (Monier-Williams, Sir M. (1988))
name of a demon (Monier-Williams, Sir M. (1988))
name of the 55th year of the cycle of Jupiter (lasting 60 years) (Monier-Williams, Sir M. (1988))

Frequency rank 54710/72933
puṣṭimati noun (masculine) name of an Agni (Monier-Williams, Sir M. (1988))

Frequency rank 58276/72933
pūjyamati adjective
Frequency rank 58512/72933
pratyutpannamati noun (masculine) name of a fish (Monier-Williams, Sir M. (1988))

Frequency rank 17014/72933
pramati noun (masculine) name of a ṣi in the 10th Mauvantara (Monier-Williams, Sir M. (1988))
name of a prince (son of Janamejaya) (Monier-Williams, Sir M. (1988))
name of a son of Cyavana and father of Ruru (Monier-Williams, Sir M. (1988))
name of a son of Prāṃśu (Monier-Williams, Sir M. (1988))

Frequency rank 11015/72933
madhumati noun (masculine) Mohammed (Monier-Williams, Sir M. (1988))

Frequency rank 61347/72933
mandamati noun (masculine) name of a chariot-maker
Frequency rank 38052/72933
mahāmati adjective clever (Monier-Williams, Sir M. (1988))
great-minded (Monier-Williams, Sir M. (1988))
having a great understanding (Monier-Williams, Sir M. (1988))

Frequency rank 2423/72933
mahāmati noun (masculine) name of a Bodhisattva (Monier-Williams, Sir M. (1988))
name of a king of the Yakṣas (Monier-Williams, Sir M. (1988))
name of a son of Sumati (Monier-Williams, Sir M. (1988))
the planet Jupiter (Monier-Williams, Sir M. (1988))

Frequency rank 1208/72933
mahāmati noun (feminine) name of a woman (Monier-Williams, Sir M. (1988))
[rel.] name of Devī
Frequency rank 61806/72933
mithyāmati noun (feminine) a false opinion (Monier-Williams, Sir M. (1988))
error (Monier-Williams, Sir M. (1988))

Frequency rank 62232/72933
yathāmati indeclinable according to opinion (Monier-Williams, Sir M. (1988))
as seems fit to (gen.) (Monier-Williams, Sir M. (1988))
to the best of one's judgment (Monier-Williams, Sir M. (1988))

Frequency rank 14386/72933
vimati noun (feminine) aversion (Monier-Williams, Sir M. (1988))
difference of opinion (Monier-Williams, Sir M. (1988))
disagreement about (Monier-Williams, Sir M. (1988))
dislike (Monier-Williams, Sir M. (1988))
doubt (Monier-Williams, Sir M. (1988))
error (Monier-Williams, Sir M. (1988))
uncertainty (Monier-Williams, Sir M. (1988))

Frequency rank 65921/72933
vṛthāmati adjective foolish-minded (Monier-Williams, Sir M. (1988))
wrong-minded (Monier-Williams, Sir M. (1988))

Frequency rank 22311/72933
śuddhamati adjective
Frequency rank 67874/72933
sanmati adjective nobleminded (Monier-Williams, Sir M. (1988))
well-disposed (Monier-Williams, Sir M. (1988))

Frequency rank 30699/72933
samatikram verb (class 6 parasmaipada) to cross or step over to disregard to elapse (as time) to excel to go or pass by entirely to let pass by or elapse to lose to neglect to pass away to step out of (abl.) to surpass to transgress
Frequency rank 6183/72933
samatikrama noun (masculine) deviating from (Monier-Williams, Sir M. (1988))
going entirely over or beyond (Monier-Williams, Sir M. (1988))
omission (Monier-Williams, Sir M. (1988))
transgressing (Monier-Williams, Sir M. (1988))

Frequency rank 30721/72933
samatikramaṇa noun (neuter)
Frequency rank 68886/72933
samati verb (class 2 parasmaipada) to elapse to go completely beyond to pass by
Frequency rank 68887/72933
samativṛt verb (class 1 ātmanepada) to avoid to escape from (acc.) to pass by (acc.) to run away
Frequency rank 25696/72933
samatisṛj verb (class 6 ātmanepada)
Frequency rank 68888/72933
sammati noun (feminine) affection (Monier-Williams, Sir M. (1988))
agreement (Monier-Williams, Sir M. (1988))
approbation (Monier-Williams, Sir M. (1988))
approval (Monier-Williams, Sir M. (1988))
command (Monier-Williams, Sir M. (1988))
desire (Monier-Williams, Sir M. (1988))
harmony (Monier-Williams, Sir M. (1988))
homage (Monier-Williams, Sir M. (1988))
love (Monier-Williams, Sir M. (1988))
name of a river (Monier-Williams, Sir M. (1988))
opinion (Monier-Williams, Sir M. (1988))
order (Monier-Williams, Sir M. (1988))
regard (Monier-Williams, Sir M. (1988))
respect (Monier-Williams, Sir M. (1988))
sameness of opinion (Monier-Williams, Sir M. (1988))
self-knowledge (Monier-Williams, Sir M. (1988))
view (Monier-Williams, Sir M. (1988))
wish (Monier-Williams, Sir M. (1988))

Frequency rank 15293/72933
sumati noun (feminine) benevolence (Monier-Williams, Sir M. (1988))
devotion (Monier-Williams, Sir M. (1988))
favour (Monier-Williams, Sir M. (1988))
good mind or disposition (Monier-Williams, Sir M. (1988))
kindness (Monier-Williams, Sir M. (1988))
name of a daughter of Kratu (Monier-Williams, Sir M. (1988))
name of the wife of Sagara (Monier-Williams, Sir M. (1988))
name of the wife of Viṣṇuyaśas and mother of Kalkin (Monier-Williams, Sir M. (1988))
pleasure or delight in (Monier-Williams, Sir M. (1988))
prayer (Monier-Williams, Sir M. (1988))
the right taste for (Monier-Williams, Sir M. (1988))

Frequency rank 20333/72933
sumati adjective very wise or intelligent (Monier-Williams, Sir M. (1988))
well versed in (gen.) (Monier-Williams, Sir M. (1988))

Frequency rank 20334/72933
sumati noun (masculine) name of a Bhārgava (Monier-Williams, Sir M. (1988))
name of a Daitya (Monier-Williams, Sir M. (1988))
name of a son of Bharata (Monier-Williams, Sir M. (1988))
name of a son of Dṛḍhasena (Monier-Williams, Sir M. (1988))
name of a son of Janamejaya (Monier-Williams, Sir M. (1988))
name of a son of Nṛga (Monier-Williams, Sir M. (1988))
name of a son of Somadatta (Monier-Williams, Sir M. (1988))
name of a son of Vidūratha (Monier-Williams, Sir M. (1988))
name of a son of Ṛteyu (Monier-Williams, Sir M. (1988))
name of a son or disciple of Sūta and teacher of the Purāṇas (Monier-Williams, Sir M. (1988))
name of a Ṛṣi under Manu Sāvarṇa (Monier-Williams, Sir M. (1988))
name of an Ātreya (Monier-Williams, Sir M. (1988))
name of son of Supārśva (Monier-Williams, Sir M. (1988))
name of the 5th Arhat of the present Avasarpiṇi or the 13th Arhat of the past Utsarpiṇī (Monier-Williams, Sir M. (1988))
name of various other men (Monier-Williams, Sir M. (1988))

Frequency rank 11131/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

āḍhyavāta

convulsive or rheumatic palsy of loins.

ajāmoda

goat’s delight; Plant bishop’s weed, ajowan caraway; dried aromatic fruits of Apium leptophyllum; A. graveo; Trachyspermum roxburghianum.

āmavāta

rheumatism, non-specific older term for medical conditions which affect connective tissue and the joints; arthritis caused by undigested stuff.

āmragandha

Plant Limnophila aromatica; Limnophila gratioloides; ricepaddy herb.

anulomana

1. purging; push excretory products out of the body; 2. carminative, that prevents formation of gas in the digestive system.

aranyaharidra

Plant wild turmeric, Curcuma aromatica.

arśovartma

a form of trachoma; an infectious disease caused by the Chlamydia trachomatis, a micro-organism which produces a characteristic roughening of the inner surface of the eyelids. Al called granular conjunctivitis.

caturbīja

Plant aggregate of four kinds of aromatic seeds; methi (funegreek), candrasūra (garden cress), kālājāji (small fennel), yavāni (Bishop’s weed)

cippa

whitlow, inflammation of the forefinger.

danta

teeth, dantabhanjana loss of teeth, dantacala loose tooth, danta grāhi chilling of teeth due to cold beverages; dantakapālika tartar forming flakes; krimidanta dental caries, dantaharṣa morbid sensitiveness of teeth, intolerance to cold; dantamāmsas gums; dantanāḍi dental sinus; dantapuppuṭa gum boil, gingivitis; dantaśalāka toothpick, dantaśarkara tartar, dantaśaṭha bad for teeth ex: citrus; dantaśūla toothache, dantavaidarbha loose teeth due to injury; dantavardhana extra tooth; dantaveṣṭa pyorrhoea alveolaris, formation of pus in teeth.

darvika

1. ladle; 2. collyrium prepared from curcuma aromatica or xanthorrhiza for eyes.

davathu

inflammation, pain and heat.

dehavedha

breaking through the human body; transformation of human body into immortal one.

dhūpa,dhūpana

fumigation; aromatic vapour or smoke.

doṣabalapravṛttivyādhi

(doṣa.bala.pravṛtta.vyādhi) psychosomatic diseases.

durjara

Go to jyotiṣmati.

gaṇḍamāla

inflammation of the glands in the neck; cervical lymphadenitis.

gardabhika

parotitis, inflammation of one or both parotid (salivary) glands.

hatādimantha

an eye disease, panophthalmitis; inflammation of all coats of the eye including intraocular structures; atrophic eye.

jālagardabha

lymphangitis; cellulitis. Inflammation of lymphatic vessels and channels.

jāraṇa

roasting; oxidizing metals; amalgamation of mercury; assimilation; digestion of metals by mercury.

jihva

tongue; jihvakanṭaka glossitis (inflammation or infection of the tongue); jihvasthambha paralysis of the tongue.

kaṇṭhaśunḍika

uvulitis or inflammation of uvula.

kaphajābhiṣyanda

vernal keratoconjunctivitis or spring catarrh: a recurrent, bilateral, and selflimiting inflammation of conjunctiva, having a periodic seasonal incidence.

karpūra

Plant camphor, Cinnamonum camphora; Dryobalanops aromatica. karpūraśilājit white asphalt.

khalekapotanyāya

field-pigeon hypothesis, grain pigeon analogy to explain the formation of dhātu.

kṣīradadhinyāya

mulk-curds hypothesis about the transformation of tissues.

lagana

chalazion; meibomian gland lipogranuloma or a cyst in the eyelid caused by inflammation of a blocked meibomian gland. It differs from stye (hordeola), which is subacute and painless.

laghukarṇi

Plant bowstring hemp, Clematis triloba, mūrva.

lavaṇga

Plant cloves, dried flower bud of Syzygium aromaticum syn. Eugenia aromatica.

mālkangini

Go to jyotiṣmati.

mukha

mouth, oral, mukhapāka stomatitis, mukhasrāva excess salivary secretion, mukhavairasya distaste or loss of taste.

mūrva

Plant bowstring hemp, a controversial plant. several plants like Marsdenia tenacissima, M. volubilis; elephant creeper or Argyreia nervosa; Clematis triloba, Maerua arenaria, Bauhinia vahlii; Chenomorpha fragrans are considered as mūrva.

nābhi

umbilicus, navel, nābhipāka omphalitis, inflammation of the umbilicus.

pādadāri

chilblain, an inflammation of the fingers, toes, or ears, caused by prolonged exposure to mo isture and cold, affecting soles and feet also due to over walking; chaffed soles.

pāka

cooking, inflammation, maturation, digestion, inflammatory maturation.

paralysis,hemiplegia.

eye lashes, paralysis,hemiplegia.kopa trichiasis, inflammation of eyelashes.

pandara

gangrenous stomatitis.

pariṇāma

change, transformation.

paripoṭa

inflammation of ear lobe; peeling off of earlobe due to hangings.

pātana

sublimation

phalavarti

enemating wick, medicted suppository.

rakasa

a kind of skin disease, dermatitis.

rati

sexual intercourse; mating

rohiṇi

1. sixth layer of skin, dermis; 2. diphtheria, inflammation of throat; 3. women with red face. 4. star Aldebaran in the constellation Taurus.

rūḍhi

affirmation, affirmative; emphatic statement.

ṣotha

inflammation, edema ṣothahara anti-inflammatory.

śukrāsmari

spermatolith; stone or calculus in the spermatic duct.

śulbasūtra

parts of ancient treatises of empirical mathematics.

tālu

palate, tālukanṭaka inflammation of uvula, tālupāka palatitis or ulceration of palate, tālupuppuṭa indolent swelling on the palate; tāluśoṣa constitutional disease of cleft palate

trijāta

three aromatics; cinnamon bark, cardamom and cinnamon leaves. tvak, ela, patra.

unmārgabhagandara

traumatic fistula in ano.

upanāha

hot poultice, plaster, unguent, stye, inflammation of the ciliary glands in the eye, upanāhasveda perspiration caused by a kind of poultice.

ūrdhvapātanayantra

(ūrdhva.pātana.yantra) sublimating apparatus.

utkrośa

1. fishing eagle, sea eagle; 2. outcry, proclamation.

vaikalya

malformation.

vātarakta

gout and arthritis; a kind of arthritis that occurs when uric acid builds up in blood and causes joint inflammation.

vidāha

inflammation, heat especially in limbs, burning feel.

vidāri

1. retropharyngeal abscess after bursting, 2. gangrenous stomatitis; 3. eruption in axilla or groin; 4. inflammatory oedema in the ear.

vidārika

lymphnode enlargement in groin and axilla, dermatitis of the external ear, otitis media.

viḍhvighāta

urinary obstruction and inflammation with smelling urine; impacted faeces in the rectum.

vikāra

abnormality, change, transformation.

vinamana

bending; deformation of the thoracic region.

vipāka

post digestive taste, transformed flavor, final transformation.

vicarcika

eczema, dermatitis, inflammation of the skin.

     Wordnet Search "mati" has 82 results.
     

mati

mūrkha, mūḍha, ajña, yathājāta, vaidheya, bāliśa, mūḍhamati, alpamati, mandamati, manda, nirbuddha, jaḍa, alpabuddhi, acatura, alpadhī, mūḍhadhī, mūḍhātmā, matihīna, buddhihīna, abudha, avicakṣaṇa, avid, avidya, avidvas, avibudha   

yaḥ muhyati yasya buddhiḥ alpā vā।

mūrkhaiḥ puruṣaiḥ saha na vivadet।/upadeśo hi mūrkhāṇāṃ janānāṃ prakopāya na śāntaye।

mati

nipuṇa, pravīṇa, abhijña, vijña, niṣṇāta, śikṣita, vaijñānika, kṛtamukha, kṛtin, kuśala, saṅkhyāvat, matimat, kuśagrīyamati, kṛṣṭi, vidura, budha, dakṣa, nediṣṭha, kṛtadhī, sudhin, vidvas, kṛtakarman, vicakṣaṇa, vidagdha, catura, prauḍha, boddhṛ, viśārada, sumedhas, sumati, tīkṣṇa, prekṣāvat, vibudha, vidan, vijñānika, kuśalin   

yaḥ prakarṣeṇa kāryakṣamaḥ asti।

arjunaḥ dhanurvidyāyāṃ nipuṇaḥ āsīt।

mati

anujñā, anujñānam, samujñānam, abhyanujñā, abhyanujñānam, anumatiḥ, anumatam, anumodanam, ājñā, kṣamatā, śaktiḥ, sāmarthyam   

yat cikīrṣitaṃ tat kartuṃ vṛddhānām anumodanam svīkṛtiḥ vā yad bahudhā ājñārūpeṇa vartate।

vṛddhānām anujñāṃ vinā kimapi kāryaṃ na kuryāt। / pituḥ anujñayā eva kṛṣṇā himālayaparvatasya atyuccatamaṃ śikharam ārohituṃ prārabhata।

mati

anumatiḥ, sammatiḥ, svīkṛtiḥ, anumatam, sammatam, aṅgīkaraṇam, aṅgīkṛtiḥ, anujñaptiḥ   

svīkaraṇasya kriyā।

bhārataśāsanena asyāḥ pariyojanārthe anumatiḥ dattā।

mati

janmatithiḥ   

mānyānāṃ janmadinam।

ākṭobaramāsasya dvitīye dine gāndhīmahodayasya janmatithiḥ asti।

mati

dhīmān, buddhimān, matimān, medhāvī, manīṣī, subuddhiḥ, medhiraḥ   

yasya prajñā medhā ca vartate।

buddhimatāṃ saṅgatyā tvamapi buddhimān bhaviṣyasi।

mati

śaṅkāśīla, śaṅkābuddhi, saṃśayaśīla, saṃśayabuddhi, sandigdhacitta, sandigdhamati, saṃśayālu, śaṅkin, aviśvāsī, kutarkaśīla, kutarkasvabhāva, apratyayī, kuhakacakita   

yaḥ na viśvasīti।

saḥ śaṅkāśīlaḥ ataḥ tasya udbodhanena kim।

mati

cañcala, saṅgasukaḥ, asthiramati   

yaḥ na sthiraḥ tathā ca yasya matiḥ asthirā।

mohanaḥ cañcalaḥ saḥ śāntamanasā karma kartuṃ na śaknoti।

mati

buddhimat, dhīmat, matimat, medhāvin, manasvin, subuddhi, kuśalabuddhi, śuddhadhī, kṛtadhī, subodha, medhira, sajñāna, abhijña   

yasya buddhiḥ vartate।

buddhimate vitaṇḍā na rocate।

mati

asvīkṛtiḥ, asammati   

asvīkaraṇasya kriyā।

pradhānācāryeṇa mama patrasya viṣaye asvīkṛtiḥ pradarśitā।

mati

ajñānam, avidyā, ahammatiḥ, tamaḥ, mohaḥ, mahāmohaḥ, tāmisram, andhatāmisram   

sadasadbhyāmanirvacanīyaṃ triguṇātmakaṃ bhāvarūpaṃ jñānavirodhi yatkiñcit।

guruḥ ajñānaṃ harati jīvanaṃ vidyayā prakāśayati ca।/ ajñānāt vāruṇīṃ pītvā saṃskāreṇaiva śuddhati।

mati

candraḥ, kalānāthaḥ, kalādharaḥ, himāṃśuḥ, candramāḥ, kumudabāndhavaḥ, vidhuḥ, sudhāṃśuḥ, śubhrāṃśuḥ, oṣadhīśaḥ, niśāpatiḥ, abjaḥ, jaivātṛkaḥ, glauḥ, mṛgāṅkaḥ, dvijarājaḥ, śaśadharaḥ, nakṣatreśaḥ, kṣapākaraḥ, doṣākaraḥ, niśīthinīnāthaḥ, śarvarīśaḥ, eṇāṅkaḥ, śītaraśmiḥ, samudranavanītaḥ, sārasaḥ, śvetavāhanaḥ, nakṣatranāmiḥ, uḍupaḥ, sudhāsūtiḥ, tithipraṇīḥ, amatiḥ, candiraḥ, citrāṭīraḥ, pakṣadharaḥ, rohiṇīśaḥ, atrinetrajaḥ, pakṣajaḥ, sindhujanmā, daśāśvaḥ, māḥ, tārāpīḍaḥ, niśāmaṇiḥ, mṛgalāñchanaḥ, darśavipat, chāyāmṛgadharaḥ, grahanemiḥ, dākṣāyaṇīpati, lakṣmīsahajaḥ, sudhākaraḥ, sudhādhāraḥ, śītabhānuḥ, tamoharaḥ, tuśārakiraṇaḥ, pariḥ, himadyutiḥ, dvijapatiḥ, viśvapsā, amṛtadīdhitiḥ, hariṇāṅkaḥ, rohiṇīpatiḥ, sindhunandanaḥ, tamonut, eṇatilakaḥ, kumudeśaḥ, kṣīrodanandanaḥ, kāntaḥ, kalāvān, yāminījatiḥ, sijraḥ, mṛgapipluḥ, sudhānidhiḥ, tuṅgī, pakṣajanmā, abdhīnavanītakaḥ, pīyūṣamahāḥ, śītamarīciḥ, śītalaḥ, trinetracūḍāmaṇiḥ, atrinetrabhūḥ, sudhāṅgaḥ, parijñāḥ, sudhāṅgaḥ, valakṣaguḥ, tuṅgīpatiḥ, yajvanāmpatiḥ, parvvadhiḥ, kleduḥ, jayantaḥ, tapasaḥ, khacamasaḥ, vikasaḥ, daśavājī, śvetavājī, amṛtasūḥ, kaumudīpatiḥ, kumudinīpatiḥ, bhūpatiḥ, dakṣajāpatiḥ, oṣadhīpatiḥ, kalābhṛt, śaśabhṛt, eṇabhṛt, chāyābhṛt, atridṛgjaḥ, niśāratnam, niśākaraḥ, amṛtaḥ, śvetadyutiḥ, hariḥ   

khagolīyapiṇḍaḥ yaḥ pṛthvīṃ paribhramati।

adhunā mānavaḥ candrasya pṛṣṭhabhāgaṃ gatvā saṃśodhanaṃ karoti।

mati

mūḍhamati   

yaḥ jñāpanena api na jñāyate।

śyāmaḥ mūḍhamatiḥ asti tasmai jñāpanaṃ nirarthakam eva।

mati

gambhīra, śānta, saumya, aṭala, dṛḍha, sthiradhī, sthiramati, sthiramanas, sthirātman, sthitimat, sthitamati, sthitaprajā, sthitadhī, susthira, sudhīra, prastha, dhṛtātman   

yaḥ cañcalaḥ nāsti।

saḥ prakṛtyā gambhīraḥ asti।

mati

mūrkhaḥ, mūḍhaḥ, vimatiḥ, vimūḍhaḥ, ajñaḥ, abudhaḥ, aviddhaḥ, unmugdhaḥ, kupaṭuḥ, kubuddhiḥ, kuṇṭhakaḥ, jaḍaḥ   

saḥ vyaktiḥ yasya buddhiḥ nyūnā alpā vā vartate।

samāje naikāḥ mūrkhāḥ santi।

mati

icchā, ākāṅkṣā, vāñchā, dohadaḥ, spṛhā, īhā, tṛṭ, lipsā, manorathaḥ, kāmaḥ, abhilāṣaḥ, tarṣaḥ, ruk, iṣā, śraddhā, tṛṣṇā, ruciḥ, matiḥ, dohalam, chandaḥ, iṭ   

manodharmaviśeṣaḥ।

nirduḥkhatve sukhe cecchā tajjñānādeva jāyate। icchā tu tadupāye syādiṣṭopāyatvadhīryadi।।

mati

avakāśānumatiḥ, virāmānumati   

virāmāya anumatiḥ।

gṛhaṃ gantuṃ bhavatā pañcadaśa dināt pūrvameva avakāśānumatiḥ grahītavyā।

mati

asādhyaḥ, nirauṣadhaḥ, durdharaḥ, asādhaḥ, avāraṇīyaḥ, nirupakramaḥ, durācaraḥ, kṣetriyaḥ, kriyāpathamatikrāntaḥ, vivarjanīyaḥ   

cikitsātikrāntaḥ।

raktakṣayaḥ asādhyaḥ rogaḥ asti।

mati

matam, dṛṣṭiḥ, matiḥ, dhīḥ   

kimapi vastu kamapi viṣayaṃ vā adhikṛtya kṛtaṃ cintanam।

asmākaṃ matena bhavatām idaṃ kāryaṃ na samīcinam।

mati

ākrāntamati   

yasya matiḥ adhikrāntā।

guruḥ śiṣyasya sevayā ākrāntamatiḥ abhavat।

mati

durātmā, duṣṭacetā, duṣṭātmā, duṣṭamati, pāpamati, pāpabuddhi   

yasya pravṛttiḥ duṣṭā asti।

durātmanā rāvaṇena sītāyāḥ apaharaṇaṃ kṛtam।

mati

matibhraṃśaḥ, unmādaḥ, cittavibhramaḥ, unmanāḥ   

saḥ rogaḥ yasmin cittavibhramaḥ jāyate।

tasmai atiśokāt matibhraṃśaḥ jātaḥ।

mati

dṛḍhamati   

yaḥ svasya mate dṛḍhaḥ asti।

dṛḍhamatiḥ puruṣaḥ sarvadā svasya matasya samarthanaṃ karoti।

mati

bhakṣ(bhakṣati/te), bhakṣ (bhakṣayati), bhuj, khād, aś, ghas, khad, hu, carba, cham, cam (camati), vī, vevī, cam (camnoti), valbh, jakṣ, caṣ, (vi)cam, carv (carvati), carv (carvayati), kuḍ, am, (sam) añj, car, kūḍ, kruḍ, skhad, snus, (upa)yuj (upayunakti), (upa)yuj (upayuṅkte), bhrakṣ, bhlakṣ, plakṣ   

annasya gala-bilādhaḥ-saṃyogānukūla-vyāpāraḥ।

bho māṇavaka, bhakṣaya etat phalam।

mati

janmatithiḥ   

kasyāpi saṃsthāyāḥ ārambhasya tithyāṃ pratisaṃvatsare bhavyamānaḥ utsavaḥ।

eṣā saṃsthā adya pañcaviṃśatitamā janmatithiḥ sampadyate।

mati

matiḥ, buddhiḥ, dhī, prājñatā   

niścayātmikāntaḥkaraṇavṛttiḥ yasyāḥ balena cintayituṃ śakyate।

dhanalābhārthe anyasya matyā jīvanād bhikṣāṭanaṃ varam।

mati

jyotiṣmatī, pārāvatāṅghrī, kaṭabhī, piṇyā, pārāvatapadī, nagaṇā, sphuṭabandhanī, pūtitailā, iṅgudī, svarṇalatā, analaprabhā, jyotirlatā, supiṅgalā, dīptā, medhyā, matidā, durjarā, sarasvatī, amṛtā   

latāviśeṣaḥ-yasyāḥ bījāt tailaṃ prāpyate tathā ca yā vātakaphahāriṇī asti।

jyotiṣmateḥ bījasya tailaṃ bahu upayuktam asti।

mati

prajñā, medhā, pratibhā, matiprakarṣaḥ   

sā navanavonmeṣaśālinī buddhiḥ yayā manuṣyaḥ kasmin api kārye adhikāṃ yogyatāṃ sampādayati।

svāmīvivekānandamahodayasya prajñā adbhu+tā āsīt।

mati

svargaḥ, suralokaḥ, nākaḥ, tridivaḥ, tridaśālayaḥ, suralokaḥ, dyoḥ, dyau, triviṣṭapam, mandaraḥ, avarohaḥ, gauḥ, ramatiḥ, phalīdayaḥ, svaḥ, aparalokaḥ, amaralokaḥ, indralokaḥ, devalokaḥ, devanikāyaḥ, paruḥ, puruḥ, ṣaḥ, sukhādhāraḥ, saurikaḥ, haḥ   

hindumatānusāreṇa saptalokeṣu tat sthānaṃ yatra puṇyātmā nivasati।

satkarmaṇā manuṣyaḥ svarge gacchati।

mati

matam, abhiprāyaḥ, sammatiḥ, dṛṣṭiḥ, buddhiḥ, pakṣaḥ, bhāvaḥ, manaḥ, dhī, matiḥ, ākutam, āśayaḥ, chandaḥ   

keṣucit viṣayādiṣu prakaṭīkṛtaḥ svavicāraḥ।

sarveṣāṃ matena idaṃ kāryaṃ samyak pracalati।

mati

praṇāmaḥ, pramatiḥ, praṇipātaḥ   

avanamya kṛtaḥ namaskāraḥ।

svarāṣṭrasya kṛte prāṇatyāginām asmābhiḥ sādaraṃ praṇāmāḥ।

mati

durbuddhiḥ, kubuddhiḥ, kumati   

kutsitā buddhiḥ।

durbuddhyā bhavataḥ vāṇijyaṃ vipannam।

mati

catura, caturaka, nipuṇa, niṣṇa, niṣṇāta, viśārada, paṭu, pravīṇa, prājña, vicakṣaṇa, vidagdha, paṭumati, paṭiṣṭha, paṭīyas, peśala, praṇata, pratīta, aṇuka, abhijña, ullāgha, ṛbhu, ṛbhumat, ṛbhuṣṭhira, ṛbhva, ṛbhvan, ṛbhvas, karaṇa, karmaṭha, karmaṇya, kalāpa, kaliṅga, kalya, kārayitavyadakṣa, kuśala, kuśalin, kṛtakarman, kṛtamukha, kṛtin, kṛtnu, kriyāpaṭu, cheka, chekala, chekāla, tūrṇi, tejīyas, dhīvan, dhīvara, dhṛtvan, dhṛṣu, nadīṣṇa, nayaka, nāgara, nāgaraka, nāgarika, nirgranthaka, nirgranthika, proha, prauṇa, bahupaṭa, budha, budhda, matimat, manasvin, marmajña, vijña, viḍaṅga, vidura, vidvala, śikva, sudhī, suvicakṣaṇa, samāpta   

yaḥ cāturyeṇa kāryaṃ karoti।

catureṇa ārakṣakeṇa aparāddhānāṃ ekaḥ saṅghaḥ gṛhītaḥ।

mati

sumatiḥ, sadbuddhiḥ   

śobhanā buddhiḥ।

sarvebhyaḥ sumatiṃ pradadātu iti bhagavataḥ asmābhiḥ prārthanā।

mati

anujñapti, anumatipatram, ājñāpatram, anujñāpatram   

viśiṣṭa-kārya-sampādanāya tathā ca viśiṣṭa-vastu grahaṇasya upayogasya ca śāsanāt samprāptā sāvadhiḥ anujñā;

vinā anujñapteḥ lohasuṣiḥ kadāpi na dhāraṇīyā

mati

buddhihīna, prajñāhīna, matihīna   

buddhyā vihīnaḥ।

buddhihīnān bālakān samyak paripālayeyuḥ।

mati

matipūrvam, matipūrve, matipūrvakam, jñānapūrvam, kāmataḥ, bodhapūrvam, buddhipūrvam   

jānat api।

saḥ matipūrvaṃ rohitam avāmanyata।

mati

rajasvalā, ṛtumatī, ṛtumati, rajavatī, puṣpavatī   

yasyā rajaḥ pravahati।

rajasvalā strī garbhaṃ dhāraṇaṃ kartuṃ śakyate।

mati

smaraṇaśaktiḥ, smṛtiḥ, smaraṇam, cittam, ṛtiḥ, mati   

vividhān viṣayān buddhau avadhāraṇasya kṣamatā।

asya adhikāriṇaḥ smaraṇaśaktiḥ durbalā asti।

mati

mandabuddhi, matimanda   

yasya buddheḥ paripūrṇaḥ vikāsaḥ na abhavat।

atra mandabuddhayaḥ bālikāḥ praśikṣyante।

mati

praveśanānumati   

kenacana rāṣṭreṇa pārapatre kṛtaṃ tat cihnaṃ yena pārapatradhārakaḥ tatra praveṣṭum anumatiṃ labhate।

rāghavendraḥ praveśanānumatiṃ prāptuṃ amerikīdeśasya dūtāvāsam agamat।

mati

sumatināthaḥ   

jainadharmiyāṇāṃ caturviṃśatau tīrthaṅkareṣu ekaḥ।

sumatināthaḥ jainadharmiyāṇāṃ pañcamaḥ tīrthaṅkaraḥ āsīt।

mati

bhīmatithiḥ.   

māghamāsasya śuklapakṣe vartamānā ekādaśī।

manoharaḥ bhīmatithyāṃ jātaḥ।

mati

jambumati   

ekā apsarāḥ।

jambumatyāḥ varṇanaṃ grantheṣu vartate।

mati

kopalatā, ardhacandrikā, analaprabhā, kaṭabhī, kanakaprabhā, kukundanī, kaiḍaryaḥ, gīrlatā, jyotiṣkā, jyotirlatā, tīktakā, tīkṣṇā, dīptaḥ, niphalā, paṇyā, parāpatapadī, pītatailā, piṇyā, pūtitailā, bahurasā, matidā, lagaṇā, latā, latāpuṭakī, lavaṇaḥ, vāyasādanī, śṛṅgin, śleṣmaghnī, sarasvatī, supiṅgalā, suvegā, suvarṇalatā, svarṇalatā, sumedhas, sphuṭavalkalī, sphuṭaraṅgiṇī   

ekā latā।

kopalatā oṣadhyāṃ prayujyate।

mati

anujñāphalakam, anumatiphalakam, ājñāphalakam   

vāhane pratiṣṭhāpitaṃ saḥ phalakaḥ viśeṣataḥ agre athavā pṛṣṭhabhāge yasmin adhikārapūrvaṃ prāptā saṃkhyā likhitā।

asya vāhanasya anujñāphalakaḥ truṭitaḥ।

mati

virodhakaḥ, virodhī, vimataḥ, bhinnamati   

yaḥ virodhaṃ karoti।

asmākaṃ dale virodhakānāṃ antarbhāvaḥ sādhuḥ bhavet।

mati

patanamatiṭṭānagaram   

keralarājye vartamānam ekaṃ nagaram।

patanamatiṭṭānagarasya samīpe sabarīmāla iti nāmnā prasiddhaṃ tīrthasthānam asti।

mati

patanamatiṭṭānagaram   

keralarājye vartamānam ekaṃ maṇḍalam।

patanamatiṭṭāmaṇḍalasya mukhyālayaḥ patanamatiṭṭānagare asti।

mati

somaḥ, candraḥ, śaśāṅkaḥ, induḥ, mayaṅkaḥ, kalānidhiḥ, kalānāthaḥ, kalādharaḥ, himāṃśuḥ, candramāḥ, kumudabāndhavaḥ, vidhuḥ, sudhāṃśuḥ, śubhrāṃśuḥ, oṣadhīśaḥ, niśāpatiḥ, abjaḥ, jaivātṛkaḥ, somaḥ, glauḥ, mṛgāṅkaḥ, dvijarājaḥ, śaśadharaḥ, nakṣatreśaḥ, kṣapākaraḥ, doṣākaraḥ, niśīthinīnāthaḥ, śarvarīśaḥ, eṇāṅkaḥ, śītaraśmiḥ, samudranavanītaḥ, sārasaḥ, śvetavāhanaḥ, nakṣatranāmiḥ, uḍupaḥ, sudhāsūtiḥ, tithipraṇīḥ, amatiḥ, candiraḥ, citrāṭīraḥ, pakṣadharaḥ, rohiṇīśaḥ, atrinetrajaḥ, pakṣajaḥ, sindhujanmā, daśāśvaḥ, māḥ, tārāpīḍaḥ, niśāmaṇiḥ, mṛgalāñchanaḥ, darśavipat, chāyāmṛgadharaḥ, grahanemiḥ, dākṣāyaṇīpati, lakṣmīsahajaḥ, sudhākaraḥ, sudhādhāraḥ, śītabhānuḥ, tamoharaḥ, tuśārakiraṇaḥ, pariḥ, himadyutiḥ, dvijapatiḥ, viśvapsā, amṛtadīdhitiḥ, hariṇāṅkaḥ, rohiṇīpatiḥ, sindhunandanaḥ, tamonut, eṇatilakaḥ, kumudeśaḥ, kṣīrodanandanaḥ, kāntaḥ, kalāvān, yāminījatiḥ, sijraḥ, mṛgapipluḥ, sudhānidhiḥ, tuṅgī, pakṣajanmā, abdhīnavanītakaḥ, pīyūṣamahāḥ, śītamarīciḥ, śītalaḥ, trinetracūḍāmaṇiḥ, atrinetrabhūḥ, sudhāṅgaḥ, parijñāḥ, sudhāṅgaḥ, valakṣaguḥ, tuṅgīpatiḥ, yajvanāmpatiḥ, parvvadhiḥ, kleduḥ, jayantaḥ, tapasaḥ, khacamasaḥ, vikasaḥ, daśavājī, śvetavājī, amṛtasūḥ, kaumudīpatiḥ, kumudinīpatiḥ, bhūpatiḥ, dakṣajāpatiḥ, oṣadhīpatiḥ, kalābhṛt, śaśabhṛt, eṇabhṛt, chāyābhṛt, atridṛgjaḥ, niśāratnam, niśākaraḥ, amṛtaḥ, śvetadyutiḥ   

devatāviśeṣaḥ;

patitaṃ somamālokya brahmā lokapitāmahaḥ[śa.ka]

mati

sumati   

rājñaḥ sagarasya patnīviśeṣaḥ।

sumatiḥ rājñaḥ ariṣṭaneminaḥ putrī āsīt।

mati

prāmati   

ṛṣiviśeṣaḥ।

prāmateḥ varṇanaṃ purāṇeṣu asti।

mati

abhimati   

paurāṇikī mahilā।

droṇasya putraḥ bhayaḥ abhimateḥ garbhāt jātaḥ।

mati

sumati   

daityaviśeṣaḥ।

sumateḥ varṇanaṃ purāṇeṣu prāpyate।

mati

brahmatithiḥ   

paurāṇikaḥ ṛṣiḥ।

brahmatitheḥ varṇanaṃ ṛgvede prāpyate।

mati

amṛtamati   

chandoviśeṣaḥ।

amṛtamateḥ udāharaṇaṃ kathayatu।

mati

matibhramaḥ, matibhrāntiḥ, mativibhramaḥ   

mānasikyāḥ asthiratāyāḥ kāraṇāt utpannā avasthā yasyāṃ kaścana tad śruṇoti paśyati vā yad vāstave tu na vidyate eva।

vṛddhāvasthāyāḥ kāraṇāt pitāmahaḥ matibhrameṇa pīḍitaḥ bhavati।

mati

sahamatipatram   

yasmin patre aikamatyasya viṣaye likhitam asti tathā janānāṃ hastākṣarāṇi bhavanti।

sahamatipatrasya pratilipīḥ pratyekasmai dadātu।

mati

pūrvānumatiḥ, pūrvānujñā   

pūrvā gṛhītā anumatiḥ।

pūrvānumatyā eva aham idaṃ kāryaṃ karomi।

mati

vibhavamati   

ekā rājakumārī ।

rājataraṅgiṇyāṃ vibhavamatyāḥ varṇanaṃ prāpyate

mati

vimatisamudghātī   

ekaḥ rājakumāraḥ ।

vimatisamudghātinaḥ ullekhaḥ kośe asti

mati

śākyamati   

ekaḥ vidvān ।

śākyamateḥ ullekhaḥ bauddhasāhitye asti

mati

mati   

ekaḥ rājā ।

mateḥ ullekhaḥ bauddhasāhitye vartate

mati

bṛhanmati   

ekaḥ kaviḥ ।

bṛhanmatiḥ kāścana ṛgveda-sūktānāṃ racayitā āsīt

mati

bṛhanmati   

ekaḥ kaviḥ ।

bṛhanmatiḥ kāścana ṛgveda-sūktānāṃ racayitā āsīt

mati

sandhimati   

ekaḥ mantri ।

sandhimateḥ ullekhaḥ koṣe asti

mati

samādhimati   

ekā strī ।

samādhimatikāyāḥ ullekhaḥ mālavikāgnimitre asti

mati

sammati   

ekā nadī ।

sammateḥ ullekhaḥ viṣṇupurāṇe asti

mati

brahmamati   

ekaḥ rākṣasaḥ ।

brahmamatiḥ bauddhavāṅmaye ullikhitaḥ

mati

hematilakasūriḥ   

ekaḥ puruṣaḥ ।

hematilakasūryaḥ ullekhaḥ vivaraṇapustikāyām asti

mati

sammati   

harṣasya putraḥ ।

sammateḥ ullekhaḥ viṣṇupurāṇe asti

mati

guṇamati   

ekaḥ bauddhasāhityasya śikṣakaḥ ।

guṇamateḥ ullekhaḥ lalitavistare samupalabhyate

mati

ghoṣamati   

ekaḥ puruṣaḥ ।

ghoṣamateḥ varṇanaṃ saddharma-puṇḍarīke vartate

mati

mandamati   

ekaḥ rathakāraḥ ।

saṃskṛtasāhitye mandamatiḥ nāma rathakāraḥ ullikhitaḥ

mati

mandamati   

ekaḥ siṃhaviśeṣaḥ ।

saṃskṛtasāhitye mandamatiḥ nāma siṃhaḥ ullikhitaḥ

mati

kamalamati   

ekaḥ puruṣaḥ ।

kamalamateḥ ullekhaḥ kathāsaritsāgare asti

mati

ekāgramati   

ekaḥ puruṣaḥ ।

ekāgramateḥ ullekhaḥ lalita-vistare asti

mati

cārumati   

ekaḥ śukaḥ ।

cārumateḥ varṇanaṃ kathāsaritsāgare vartate

mati

devamati   

ekā strī ।

devamatiḥ kathāsaritsāgare parigaṇitā

mati

devamati   

ekaḥ puruṣaḥ ।

devamatiḥ pravaragranthe parigaṇitaḥ

mati

devamati   

ekaḥ puruṣaḥ ।

devamateḥ ullekhaḥ pravaragrantheṣu asti

mati

devamati   

ekā strī ।

devamatyāḥ ullekhaḥ kathāsaritsāgare asti









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