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nīya: Gerund (-ya)
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adhigamaḥ अधिगमः मनम् 1 Acquisition, obtaining, getting, finding &c.; (इच्छामि) श्रोतुं च सीताधिगमे प्रयत्नम् Rām.5. 64.32; दुरधिगमः परभागः Pt.5.34; वंशस्थितेरधिगमात् V. 5.15; दाराधिगमनम् Ms.1.112 marriage. -2 Mastery, knowledge; असच्छास्त्राधिगमनम् Ms.11.65. -3 Mercantile return, profit; acquiring property; निध्यादेः प्राप्तिः Mit. or धनप्राप्तिः; स्थापयन्ति तु यां वृद्धिं स तत्राधिगमं प्रति Ms.8.157. -4 Acceptance. -5 Intercourse. -6 Seeing, looking; अपनेष्यामि संतापं तवाधिगमशासनात् Rām.5.35.77. अधिगम्य adhigamya गमनीय gamanīya गन्तव्य gantavya अधिगम्य गमनीय गन्तव्य pot. p. Attainable. &c.
abodha अबोध a. 1 Ignorant, foolish, stupid. -2 Perplexed. puzzled. -धः 1 Ignorance, stupidity, want of understanding; ˚धोपहताश्चान्ये Bh.3.2; निसर्गदुर्बोधमबोधविक्लवाः क्व भूपतीनां चरितं क्व जन्तवः Ki.1.6. -2 Not knowing or being aware of. जलदकालमबोधकृतं दिशामप रथाप रथावयवायुधः Śi. 6.41 -Comp. -गम्य a. incomprehensible, inconceivable. अबोध्य abōdhya अबोधनीय abōdhanīya अबोध्य अबोधनीय a. 1 Unintelligible. -2 Not to be awakened.
abhinandanam अभिनन्दनम् 1 Rejoicing at, greeting, welcoming. -2 Praising, approving. -3 Wish, desire. अभिनन्दनीय abhinandanīya नन्द्य nandya अभिनन्दनीय नन्द्य pot. p. To be rejoiced at, praised, or applauded; काममेतदभिनन्दनीयम् Ś.5; (जनस्य) द्वावप्य- भूतामभिनन्द्यसत्त्वौ R.5.31.
abhivādin अभिवादिन् a. 1 Saluting respectfully. -2 Describing, referring to; तदभिवादिनी एषा ऋग्भवति Nir. अभिवाद्य abhivādya वादनीय vādanīya अभिवाद्य वादनीय pot p. To be respectfully saluted. -द्यः N. of Śiva.
abhiṣecanam अभिषेचनम् 1 Sprinkling. -2 Coronation, inauguration; अनुभूय वशिष्ठसंभृतैः सलिलैस्तेन सहाभिषेचनम् R.8.3. -3 Equipment, paraphernalia of coronation; भरतश्चाभि- षिच्येत यदेतदभिषेचनम् । त्वदर्थे विहितं राज्ञा तेन सर्वेण राघव ॥ Rām.2.18.36. अभिषेचनीय abhiṣēcanīya षेच्य ṣēcya षेक्य ṣēkya अभिषेचनीय षेच्य षेक्य 1 Worthy of inauguration, fit to be crowned. -2 Belonging to coronation. -यः N. of a sacrificial ceremony performed at the coronation of a king.
abhyarthanam अभ्यर्थनम् ना A request, an entreaty, petition, suit; ˚नाभङ्गभयेन Ku.1.52. अभ्यर्थनीय abhyarthanīya र्थ्य rthya अभ्यर्थनीय र्थ्य pot. p. To be asked, requested or or desired, कार्येषु चैककार्यत्वादभ्यर्थ्यो$स्मि न वज्रिणा R.1.4.
abhyasanam अभ्यसनम् 1 Repetition, repeated practice or exercise; ब्रह्मध्यानाभ्यसनविधिना Bh.3.41; स्वाध्यायाभ्यसनम् Bg. 17.15. -2 Constant study, close application (to anything); (तां) विद्यामभ्यसनेनेव प्रसादयितुमर्हसि R.1.88; अनभ्यसनशीलस्य विद्येव तनुतां गता Rām. अभ्यसनीय abhyasanīya अभ्यस्य abhyasya अभ्यसनीय अभ्यस्य a. pot. p. To be repeated, studied; fit to be studied.
arin अरिन् n. (रि) A wheel; discus; नदारिशङ्खाब्जघरम् Rāmatāpanīya Upaniṣad 92.
ārādhanam आराधनम् 1 Pleasing, satisfaction, entertainment, gratification; येषामाराधनाय U.1; यदि वा जानकीमपि, आरा- धनाय लोकानां मुञ्चतो नास्ति मे व्यथा 1.12.41. -2 Serving, worshipping, adoration, propitiation (as of a deity); आराधनायास्य सखीसमेताम् Ku.1.58; Bg.7.22; कृतमाराधनं रवेः Mb. -3 A means of pleasing; इदं तु ते भक्तिनम्रं सता- माराधनं वपुः Ku.6.73. -4 Honouring, respecting; सम्बन्धे विपरीतमेव तदभूदाराधनं ते मयि U.4.17. -5 Cooking. -6 Accomplishment, undertaking. -7 Acouirement, attainment; मन्त्राराधनतत्परेण मनसा नीताः श्मशाने निशाः Bh.3.4. -ना Service. -नी Worship, adoration, propitiation (of a deity). आराधनीय ārādhanīya आराध्य ārādhya आराधनीय आराध्य pot. p. 1 Fit to be worshipped or propitiated; सो$हं कथं नाम तवाचरेयमाराधनीयस्य ऋषेर्विधानम् R.16.82. -2 To become accomplished.
ālabhanam आलभनम् 1 Taking hold of, seizing. -2 Touching. -3 Killing. आलभ्य ālabhya आल āla (लम् lam) भनीय bhanīya आलभ्य आल (लम्) भनीय pot. p. To be killed or sacrificed; to be touched or rubbed.
k क् Jivhāmūlīya letter occurring before the guttural क् or ख् and written as ( क्, ख्). प् Upadhmānīya letter occurring before the labial प् or फ् and written also ( प्, फ्); These are called अर्धविसर्ग. of dry medicinal billets चूर्ण. (3) Decoction of medicinal herbs (कषाय). (4) Decoction mixed with medicinal powder (अवलेह). (5) A medicine to be pounded like condiment (कल्क). -पञ्चामृतं गुडूची, गोक्षुर, मुसली, मुण्डी, शतावरी. -प्रतिनिधिः A substitute for a herb which cannot be secured.
kāmana कामन a. Lustful, libidinous. -नम् Desire, wish. -ना Wish, desire. कामनीयकम् kāmanīyakam कामनीयम् kāmanīyam कामनीयकम् कामनीयम् Beauty, attractiveness.
kṝt कॄत् 1 U. (कीर्तयति-ते, कीर्तित) 1 To mention, repeat, utter; नाम्नि कीर्तित एव R.1.87; Ms.7.167;2.124. -2 To tell, recite, declare, communicate; सर्वं शृणुत तं विप्राः सम्यक् कीर्तयतो मम Ms.3.36;9.42. -3 To name, call. -4 To praise, glorify, commemorate; अपप्रथद्गुणान् भ्रातुर- चिकीर्तच्च विक्रमम् Bk.15.72. कीर्तनीय kīrtanīya कीर्तन्य kīrtanya कीर्तनीय कीर्तन्य a. Fit to be praised; अपांसुलानां धुरि कीर्तनीया R.2.2.
krīḍanam क्रीडनम् [क्रीड् भावे ल्युट्] 1 Playing, sporting; बालक्रीड- नमिन्दुशेखरधनुर्भङ्गावधि प्रह्वता Mahān. -2 A play-thing, toy. क्रीडनकः krīḍanakḥ कम् kam क्रीडनीयम् krīḍanīyam यकम् yakam क्रीडनकः कम् क्रीडनीयम् यकम् A play-thing, toy. लीलया व्यनुदत्तांस्तान्बालः क्रीटनकानिव Bhāg.3.2.3. Ś.7. -क्रीडनकतया ind. After a manner of a plaything; Bhāg.5.26.32.
khaṇḍana खण्डन a. [खण़्ड्-ल्युट्] 1 Breaking, cutting, dividing. -2 Destroying, annihilating; स्मरगरलखण्डनं मम शिरसि मण्डनम् Gīt.1; भवज्वरखण्डन 12. -नम् 1 Breaking or cutting. -2 Biting; injuring, hurting; अधरोष्ठखण्डनम् Pt.1; घटय भुजबन्धनं जनय रदखण्डनम् Gīt.1; Ch. P.12; दर्शनेन कृतखण्डनव्यथाः R.19.21. -3 Disappointing, frustrating (as in love). -4 Interrupting; रसखण्डनवर्जितम् R.9.36. -5 Cheating, deceiving. -6 Refuting (in argument); N.6.113. -7 Rebellion, opposition. -8 Dismissal. -Comp. -खण्डखाद्यम् N. of a work on logic by Harṣa. -रतम् Skilful in cutting or destroying. खण्डनीय khaṇḍanīya खण्डयितव्य khaṇḍayitavya खण्डनीय खण्डयितव्य pot. p. 1 To be broken, fragile, brittle. -2 Destructible. -3 Refutable &c.
ghaṇṭā घण्टा [घण्ट्-अच्] 1 A bell. -2 A plate of iron or mixed metal struck as a clock. -Comp. -अगारम् a belfry. -कर्णः 1 N. of a demigod under Śiva, (of Skanda or of Kubera) worshipped in the month of Chaitra (also -ईश्वरः). -2 a fabulous demon, Rākṣasa; H.2.; Kathā. 3. -र्णी N. of a goddess. -फलकः, -कम् a shield furnished with small bells. -ताडः a bellman; नॄन्प्रशंसत्यजस्रं यो घण्टाताडोरुणोदये Ms.1.33. -नादः the sound of a bell. -पथः 1 the chief road through a village, a highway, main road; (दशधन्वन्तरो राजमार्गो घण्टापथः स्मृतः Kauṭilya). -2 N. of Mallinātha's commentary on the Kirātār-junīyam; कर्तुं प्रवेशमिह भारविकाव्यमध्ये घण्टापथं कमपि नूतन- मातनिष्ये Malli. -मुद्रा a particular way of intertwining fingers (before ringing a bell). -रवः 1 a species of hemp (Mar. तुरी, शणपुष्पिका, लघुताग इ.) -2 sound of a bell; घण्टारवः शणसुमे घण्टानादे च पुंसि वा Nm. -वाद्यम् the sound of a clock. -शब्दः 1 bell-metal. -2 the sound of a bell.
dahanīya दहनीय a. 1 To be burnt. -2 Combustible. दहनीयता dahanīyatā दहनत्वम् dahanatvam दहनीयता दहनत्वम् Combustibility.
pratyudgatiḥ प्रत्युद्गतिः f., प्रत्युद्गमः, प्रत्युद्गमनम् Going out or rising from one's seat to meet or greet a guest. प्रत्युद्गमनीयम् pratyudgamanīyam प्रत्युद्गमनीयम् A clean pair of garments; गृहीतप्रत्युद्गम- नीयवस्त्रा Ku.7.11. (v. l. for ˚पत्युद्गमनीयवस्त्रा); see उद्गमनीय.
bhāraviḥ भारविः N. of the author of the Kirātārjunīya; तावद् भा भारवेर्भाति यावन्माघस्य नोदयः । उदिते च पुनर्माघे भारवेर्भा रवेरिव ॥; भारवेरर्थगौरवम् Udb.; कविताश्रितकालिदासभारविकीर्तिः Samudragupta inscription.
laṅghanam लङ्घनम् [लङ्घ्-ल्युट्] 1 Leaping, jumping. -2 Going by leaps, traversing, passing over, going, motion in general; यूयमेव पथि शीघ्रलङ्घनाः Ghaṭ.8. -3 Mounting, ascending, rising up to (fig. also); नभोलङ्घना R.16.33; जनो$यमुच्चैःपदलङ्घनोत्सुकः Ku.5.64 'wishing to attain or aspire to a high position'. -4 Assulting, storming, capturing; as in दुर्गलङ्घनम्. -5 Exceeding, going beyond, overstepping, violating, transgression; आज्ञा- लङ्घनम्, नियमलङ्घनम् &c. -6 Disregarding, despising, treating with contempt, slighting; प्रणिपातलङ्घनं प्रमार्ष्टुकामा V.3; M.3.22. -7 An offence, affront, insult. -8 A harm, an injury; as in आतपलङ्घनम् q. v. -9 Fasting, abstinence; प्रचक्रमे लङ्घनपूर्वकं क्रमः Śi.12.25 (where it menans 'leaping' also). -1 One of the paces of a horse. -11 Sexual union, impregnating. लङ्घनीय laṅghanīya लङ्घ्य laṅghya लङ्घनीय लङ्घ्य a. 1 To be traversed or passed over, passable. -2 To be violated. -3 To be overtaken; आत्मोद्धतैरपि रजोभिरलङ्घनीयाः Ś.1.8. -4 To be neglected, or disregarded; मृदुर्हि राजा सततं लङ्घ्यो भवति सर्वशः Mb.12. 56.21. -5 To be fasted; see लङ्घ्.
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"nīya" has 18 results.
     
anīyarkṛt affix, termed कृत्य also forming the pot. passive voice. participle. of a root; confer, compare तव्यत्तव्यानीयरः P.III.1.96. exempli gratia, for example see the forms करणीयं, हरणीयं, the mute र् showing the acute accent on the penultimate vowel,
apāṇinīyanot in conformity with the rules of Pāṇini's grammar; confer, compare सिध्यत्वेवमपाणिनीयं तु भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. I.1.
upadhmānīyaa letter or a phonetic element substituted for a visarga followed by the first or the second letter of the labial class. Visarga is simply letting the breath out of the mouth. Where the visarga is followed by the first or the second letter of the labial class, its pronunciation is coloured by labial utterance. This coloured utterance cannot be made independently; hence this utterance called 'उपध्मानीय' ( similar to a sound blown from the mouth ) is not put in, as an independent letter, in the वर्णसमाम्नाय attributed to महेश्वर. Patañjali, however, has referred to such dependent utterances by the term अयोगवाहवर्ण. See अयेागवाह; confer, compare xक इति जिह्वामूलीयः । जिह्वामूलेन जन्यत्वात् । xप इत्युपध्मानीयः । उपध्मानेन जन्यत्वात्. अयेगवाह is also called अर्धविसर्ग. See अर्धविसर्ग.
ᳶ upadhmānīyaliterally blowing; a term applied to the visarga when followed by the consonant प् or फ्. The upadhmānīya is looked upon as a letter or phonetic element, which is always connected with the preceding vowel. As the upadhmānīya is an optional substitute for the visarga before the letter प् or फ्, when, in writing, it is to be shown instead of the visarga, it is shown as ᳶ, or as w , or even as x just as the Jihvāmūlīya; confer, compare उपध्मायते शब्दायते इति, उप समीपे ध्मायते शब्द्यते इति वा commentary on Kātantra vyākaraṇa Sūtra.I:; : confer, compare also कपाभ्यां प्रागर्धविसर्गसदृशो जिह्वामूलीयोपध्मानीयौः:S.K.on P.VIII.2.1.
pāṇinīyaśikṣāa short work on phonetics which is taken as a Vedāņga work and believed to have been written by Pāņini. Some say that the work was written by Pińgala.
pāṇinīyaśikṣāṭīkāname of a commentary on the Śikşā of Pāņini by धरणीधर as ordered by king उत्पलसिंह.
visarjanīyasame as विसर्ग which see a reference to some preceding word, not necessarily on the same page.; confer, compare विसृज्यते पुनर्वर्णैर्न संबध्यते इति विसर्गः; Durgasiṁha's Kātantra-Sūtravṛtti. on Kat. I. 1. 16. The term विसृष्ट is also used in the same sense. The visarjanīya has the same position (स्थान) in the mouth as the vowel after which it occurs. It is a glottal sound; the Ṛk-Prātiśākhya says that some scholars describe visarjanīya as a chest sound: confer, compare कण्ठयोकार:प्रथमपञ्चमौ च द्वावूष्माणौ केचिदेतावुरस्यौ | Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I 18: confer, compare also उरसि विसर्जनीयो वा Ṛktantra Prātiśākhya. 3.
samarthanīyathat which can be justified; justifiable; एकेन वा द्रव्यवत्त्वमिति समर्थनीयम्, Kāśikā of Jayāditya and Vāmana. on P. V. 2. 118.
aḥ( : )visarga called visarjanīya in ancient works and shown in writing by two dots, one below the other, exactly of the same size, like the pair of breasts of a maiden as jocularly larly expressed by Durgasiṁha's Kātantra-Sūtravṛtti.. confer, compare अः ( : ) इति विसर्जनीयः । अकार इह उच्चारणार्थः । कुमारीस्तनयुगाकृतिर्वर्णो विसजर्नीयसंज्ञो भवति ( दुर्गसिंह on कातन्त्र I.1.16). विसर्ग is always a dependent letter included among the Ayogavāha letters and it is looked upon as a vowel when it forms a part of the preceding vowel; while it is looked upon as a consonant when it is changed into the Jihvāmūlīya or the Upadhmānīya letter.
a,pೱ,(ೱ)Upadhmānīya represented by a sign like the temple of an elephants stated by Durgasiṁha's Kātantra-Sūtravṛtti. who remarks "गजकुम्भाकृतिर्वर्ण उपध्मानीयसंज्ञो भवति." Kāt.I. It is a voiceless breath following the utterance of a vowel and preceding the utterance of the labial letter p ( प् ) or ph ( फ ). It is looked upon as a letter ( वर्ण ), but dependent upon the following consonant and hence looked upon as a consonant. अ:कार name given to the nominative case. case in the Taittiriya Prātiśākhya. cf अ:कार इति प्रथमाविभक्तेरुपलक्षणम् Taittirīya Prātiśākhya.I. 23.
akṣarasamāmnāyaalphabet: traditional enumeration of phonetically independent letters generally beginning with the vowel a (अ). Although the number of letters and the order in which they are stated differ in different treatises, still, qualitatively they are much the same. The Śivasūtras, on which Pāṇini's grammar is based, enumerate 9 vowels, 4 semi-vowels, twenty five class-consonants and 4 | sibilants. The nine vowels are five simple vowels or monothongs (समानाक्षर) as they are called in ancient treatises, and the four diphthongs, (सन्ध्यक्षर ). The four semi-vowels y, v, r, l, ( य् व् र् ल् ) or antasthāvarṇa, the twenty five class-consonants or mutes called sparśa, and the four ūṣman letters ś, ṣ, s and h ( श् ष् स् ह् ) are the same in all the Prātiśākhya and grammar works although in the Prātiśākhya works the semi-vowels are mentioned after the class consonants.The difference in numbers, as noticed, for example in the maximum number which reaches 65 in the VājasaneyiPrātiśākhya, is due to the separate mention of the long and protracted vowels as also to the inclusion of the Ayogavāha letters, and their number. The Ayogavāha letters are anusvāra, visarjanīya,jihvāmulīya, upadhmānīya, nāsikya, four yamas and svarabhaktī. The Ṛk Prātiśākhya does not mention l (लृ), but adding long ā (अा) i (ई) ,ū (ऊ) and ṛ (ऋ) to the short vowels, mentions 12 vowels, and mentioning 3 Ayogavāhas (< क्, = प् and अं) lays down 48 letters. The Ṛk Tantra Prātiśākhya adds the vowel l (लृ) (short as also long) and mentions 14 vowels, 4 semivowels, 25 mutes, 4 sibilants and by adding 10 ayogavāhas viz. 4 yamas, nāsikya, visarjanīya, jihvāmulīya, upadhmānīya and two kinds of anusvāra, and thus brings the total number to 57. The Ṛk Tantra makes a separate enumeration by putting diphthongs first, long vowles afterwards and short vowels still afterwards, and puts semi-vowels first before mutes, for purposes of framing brief terms or pratyāhāras. This enumeration is called varṇopadeśa in contrast with the other one which is called varṇoddeśa. The Taittirīya prātiśākhya adds protracted vowels and lays down 60 letters : The Ṣikṣā of Pāṇini lays down 63 or 64 letters, while the Vājasaneyi-prātiśākhya gives 65 letters. confer, compare Vājasaneyi Prātiśākhya.VIII. 1-25. The alphabet of the modern Indian Languages is based on the Varṇasamāmnāya given in the Vājasaneyi-prātiśākhya. The Prātiśākhyas call this enumeration by the name Varṇa-samāmnāya. The Ṛk tantra uses the terms Akṣara samāmnāya and Brahmarāśi which are picked up later on by Patañjali.confer, compare सोयमक्षरसमाम्नायो वाक्समाम्नायः पुष्पितः फलितश्चन्द्रतारकवत् प्रतिमण्डितो वेदितव्यो ब्रह्मराशिः । सर्ववेदपुण्यफलावाप्तिश्चास्य ज्ञाने भवति । मातापितरौ चास्य स्वर्गे लोके महीयेते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika.2-end.
upasargapreposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare सोपसर्गेषु नामसु Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 38. The word became technically applied by ancient Sanskrit Gratmmarians to the words प्र, परा, अप, सम् et cetera, and others which are always used along with a verb or a verbal derivative or a noun showing a verbal activity; confer, compare उपसर्गाः क्रियायोगे P. I. 4.59. 'These prefixes are necessariiy compounded with the following word unless the latter is a verbal form; confer, compare कुगतिप्रादयः P.II. 2.18. Although they are not compounded with a verbal form, these prepositions are used in juxtaposition with it; sometimes they are found detached from the verbal form even with the intervention of one word or more. The prefixes are instrumental in changing the meaning of the root. Some scholars like Śākaṭāyana hold the view that separated from the roots, prefixes do not express any specific sense as ordinary words express, while scholars like Gārgya hold the view that prefixes do express a sense e. g. प्र means beginning or प्रारम्भ; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः । नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति । उच्चावचाः पदार्था भवन्तीति गार्ग्यः । तद्य एषु पदार्थः प्राहुरिमं तं नामाख्यातयोरर्थविकरणम् Nirukta of Yāska.I. 8. It is doubtful, however, which view Pāṇini himself held. In his Ātmanepada topic, he has mentioned some specific roots as possessing some specific senses when preceded by some specific prefixes (see P. I. 3.20, 24, 25, 40, 4l, 46, 52, 56, et cetera, and others), which implies possibly that roots themselves possess various senses, while prefixes are simply instrumental in indicating or showing them. On the other hand, in the topic of the Karmapravacanīyas,the same words प्र, परा et cetera, and others which, however, are not termed Upasargas for the time being, although they are called Nipātas, are actually assigned some specific senses by Pāṇini. The Vārttikakāra has defined उपसर्ग as क्रियाविशेषक उपसर्गः P. I. 3.I. Vārt 7, leaving it doubtful whether the उपसर्ग or prefix possesses an independent sense which modifies the sense of the root, or without possessing any independent sense, it shows only the modified sense of the root which also is possessed by the root. Bhartṛhari, Kaiyaṭa and their followers including Nāgeśa have emphatically given the view that not only prefixes but Nipātas, which include प्र, परा and others as Upasargas as well as Karmapravacanīyas, do not denote any sense, but they indicate it; they are in fact द्योतक and not वाचक. For details see Nirukta of Yāska.I. 3, Vākyapadīya II. 190, Mahābhāṣya on I. 3.1. Vārttika (on the Sūtra of Pāṇini). 7 and Kaiyaṭa's Mahābhāṣyapradīpa.and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon. The Ṛk Prātiśākhya has discussed the question in XII. 6-9 where, as explained by the commentator, it is stated that prefixes express a sense along with roots or nouns to which they are attachedition It is not clear whether they convey the sense by denotation or indication, the words वाचक in stanza 6 and विशेषकृत् in stanza 8 being in favour of the former and the latter views respectively; cf उपसर्गा विंशतिरर्थवाचकाः सहेतराभ्यामितरे निपाताः; क्रियावाचकभाख्यातमुपसर्गो विशेषकृत्, सत्त्वाभिधायकं नाम निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. st. 6 and 8. For the list of upasargas see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 6, Taittirīya Prātiśākhya.I. 15, Vājasaneyi Prātiśākhya.VI.24, and S. K. on P. I.4.60.
ediphthong vowel ए made up of अ and इ, and hence having कण्ठतालुस्थान as its place of origin. It has no short form according to Pāṇini. In cases where a short vowel as a substitute is prescribed for it in grammar, the vowel इ is looked upon as its short form. Patañjali in his Mahābhāṣya has observed that followers of the Sātyamugri and Rāṇāyanīya branches of the Sāmaveda have short ए ( ऍ ) in their Sāmaveda recital and has given सुजाते अश्वसूनृते, अध्वर्यो अद्रिभिः सुतम् as illustrations; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1-48; as also the article on.
aurasaproduced from the chest ; the Visajanīya and h (हकार) are looked upon as औरस and not कण्ठ्य by Some ancient phoneticians;confer, compare केचिदाचार्याः एतौ हकारविसर्जनीयौ उर:स्थानाविच्छन्ति commentary on R.Pr.I.18: confer, compare also हकारं पञ्चमैर्युक्तमन्तस्थाभिश्च संयुतम् । उरस्यं तं विजानीयात्कण्ठ्यमाहुरसंयुतम् । Pān. Śikṣā. 16.
or विसर्गः literally letting out breath from the mouth; sound or utterance caused by breath escaping from the mouth; breathing. The Visarjanīya, just like the anusvāra, is incapable of being independently utteredition Hence, it is written for convenience as अः although its form for writing purposes is only two dots after the vowel preceding it; confer, compare अः इति विसर्जनीयः । अकार इह उच्चारणार्थः इति कुमारीस्तनयुगाकृतिर्वर्णो विसर्जनीयसंज्ञो भवति । Kātantra vyākaraṇa Sūtra.Vyāk. I.1.16. See अः a reference to some preceding word, not necessarily on the same page. on page 2.
m̐ nāsikyaa nasal letter or utterance included among the अयोगवाह letters analogous to anusvāra and yama letters. It is mentioned in the Vājasaneyi Prātiśākhya as हुँ इति नासिक्यः on which Uvvaṭa's Bhāṣya on the Prātiśākhya works.makes the remark अयमृक्शाखायां प्रसिद्धः. The Ṛk-Prātiśākhya mentions नासिक्य, यम and अनुस्वार as नासिक्य or nasal letters, while Uvvaṭa's Bhāṣya on the Prātiśākhya works.defines नासिक्य as a letter produced only by the nose; confer, compare केवलनासिकया उच्चार्यमाणे वर्णॊ नासिक्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20. The Taittirīya Prātiśākhya calls the letter ह् as nāsikya when it is followed by the consonant न् or ण् or म् and gives अह्नाम् , अपराह्णे and ब्रह्म as instances. The Pāṇinīya Śikṣā does not mention नासिक्य as a letter. The Mahābhāṣya mentions नासिक्य as one of the six ayogavāha letters; confer, compare के पुनरयोगवाहाः । विसर्जनीयजिह्वामूलीयोपध्मानीयानुस्वारानुनासिक्ययमाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5 Vārttika (on the Sūtra of Pāṇini). 5, where some manuscripts read नासिक्य for अानुनासिक्य while in some other manuscripts there is neither the word आनुनासिक्य nor नासिक्य. It is likely that the anunāsika-colouring given to the vowel preceding the consonant सू substituted for the consonants म, न् and others by P. VIII. 3.2. to 12, was looked upon as a separate phonetic unit and called नासिक्य as for instance in सँस्कर्ता, मा हिँसीः, सँशिशाधि et cetera, and others
rephina term applied(1)to the Visarjasnīya letter preceded by any vowel excepting अ and अा, ( 2 ) to the Visarjanīya preceded by अ in some specified words such as प्रातः, भाः, अविभः, अाद:, क: et cetera, and others under certain conditions, as also, (3) to the Visarjanīya in हातः, सनितः et cetera, and others For details see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.30-36.
visṛṣṭathe same as Visarjanīya or Visarga, which see a reference to some preceding word, not necessarily on the same page..
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122 results
     
nīyamānā being broughtCC Madhya 23.95-98
nīyamānaḥ being arrested and taken awaySB 4.28.23
nīyamānāḥ being conductedSB 5.1.15
nīyamānam being broughtSB 6.3.9
nīyamānām being led awaySB 10.64.17
nīyamānām being taken awaySB 7.7.7
nīyamānam me, who was being carried awaySB 6.2.31
nīyamānasya of one who is being ledSB 11.10.20
nīyamānayoḥ as they were being taken awaySB 9.14.28
nīyamāne as it was being takenSB 10.52.6
nīyamāne being carriedSB 8.8.36
nīyatām may he be takenSB 10.28.8
nīyatām takeSB 9.8.28
nīyate is led aboutSB 10.51.51
ācamanīya water for washing the mouthSB 11.3.52-53
ācamanīya and the water offered to the Lord for washing His mouthSB 11.27.22
ācamanīyam water for washing the mouthSB 11.27.33
āhavanīya the Vedic fireSB 5.5.28
ańganā-darśanīya visible only to the ladies within the houseSB 10.8.24
anirvacanīyam beyond descriptionNBS 51
vaśam ānīya bringing under controlSB 7.4.5-7
ānīya bringingSB 7.10.59
ānīya bringingSB 9.11.12
ānīya having broughtSB 9.15.7
ānīya bringing themSB 10.13.4
ānīya bringingSB 10.41.44
ānīya bringingSB 10.51.10
ānīya bringingSB 10.54.53
ānīya being broughtSB 10.68.35
ānīya bringingSB 10.71.39
ānīya leadingSB 10.77.25
ānīya bringingSB 10.86.5
ānīyatām let it be broughtSB 7.5.16
ānīyatām bring hereSB 9.6.6
anunīyamānaḥ being offered all respectSB 4.14.29
apanīyate is extractedSB 5.18.33
ārādhanīyam who is most worshipableSB 5.24.18
bhajanīya worshipableSB 3.32.22
bhajanīya worthy to be worshipedSB 4.12.6
bhajanīya worthy of acceptingSB 9.2.31
bhajanīya should be worshipedNBS 79
bhajanīyam worshipableSB 1.19.38
bhajanīyam worthy of worshipSB 4.22.40
cintanīya has to be thought ofSB 8.11.38
darśanīya charmingSB 3.25.36
darśanīya-tamam most charming to look atSB 3.28.16
darśanīya-tamam the superexcellent featureSB 4.8.49
darśanīya to be seenSB 5.8.20
ańganā-darśanīya visible only to the ladies within the houseSB 10.8.24
darśanīya of persons who are attractive to seeSB 10.35.8-11
darśanīya-tamam the most beautiful to beholdSB 10.51.1-6
su-darśanīya most attractiveSB 10.67.9-10
darśanīyam pleasing to seeSB 8.18.26
dayanīya candidate for mercyCC Madhya 1.203
ślāghanīya-guṇaḥ a person who possesses praiseworthy qualitiesSB 10.1.37
nīya used to bring aboutSB 1.4.11
kamanīya charmingBs 5.30
kathanīya were to be spoken by meSB 1.18.10
kathanīya worthy to narrateSB 3.13.48
kathanīya worth chanting ofSB 3.32.18
kathanīya of Him who is most worthy of being describedSB 12.12.58
kīrtanīya to be chantedCC Adi 17.31
kīrtanīya to be chantedCC Antya 6.239
kīrtanīya to be chantedCC Antya 20.21
mānanīya to be honoredSB 10.47.20
mānanīya to be honoredSB 10.51.34
nīya-mātram only the drinking waterSB 9.21.10
namanīya worshipableSB 3.21.21
ninīya having offeredSB 1.8.2
ninīya downwardsSB 1.8.31
ninīya after presentingSB 10.57.37
ninīyate gets the resultSB 4.6.50
nīya waterSB 5.14.8
nīya-mātram only the drinking waterSB 9.21.10
nīya with drinking waterSB 10.21.18
nīya drinking waterCC Madhya 18.34
nīya drinking waterCC Antya 14.86
nīyam drinking waterSB 9.21.14
nīyam in His handSB 10.39.39
pariśańkanīya not becoming trustworthySB 3.15.32
parivarjanīya must be rejectedSB 11.28.27
prārthanīya prayed forMM 25
pratyānīya giving backSB 8.23.4
pronnīyamāna being raised upwardSB 3.18.2
samānīya bringingSB 7.7.12
samānīya bringingSB 10.85.36
samānīya bringing backCC Madhya 9.211-212
sambhojanīya as requiring supportSB 10.49.22
sambhojanīyaiḥ who would take meals with HimSB 10.20.29
sat-sevanīya worthy to serve the pure devoteesSB 3.8.1
savanīya meant for sacrificeSB 4.7.8
śayanīya on the couchMM 50
sat-sevanīya worthy to serve the pure devoteesSB 3.8.1
ślāghanīya by the praiseworthySB 9.24.62
ślāghanīya-guṇaḥ a person who possesses praiseworthy qualitiesSB 10.1.37
su-darśanīya most attractiveSB 10.67.9-10
darśanīya-tamam most charming to look atSB 3.28.16
darśanīya-tamam the superexcellent featureSB 4.8.49
darśanīya-tamam the most beautiful to beholdSB 10.51.1-6
tapanīya goldenSB 2.7.11
tapanīya-upakalpam who had a considerable amount of gold ornamentsSB 3.18.9
udayanīya the last rites of desiresSB 3.13.37
unnīya having raisedSB 4.25.31
unnīya liftingSB 10.83.29
unnīya picking upSB 12.9.22-25
unnīyamānam being raisedSB 4.3.10
tapanīya-upakalpam who had a considerable amount of gold ornamentsSB 3.18.9
upānīya dragging Her nearSB 8.12.28
upānīya bringingSB 10.53.5
upānīya bearingSB 10.53.33
upānīya having broughtSB 10.70.14
upanīya bringingSB 11.1.19
upānīya bringingSB 11.17.28
upanīyamānāḥ being ledSB 7.5.31
upanīyamānasya at the time of His being offered the sacred thread ceremonySB 8.18.14
upanīyatām should be broughtSB 10.36.25
vanīyasaḥ voluntary appearanceSB 1.19.36
varṇanīyasya whose reputation is worthy of descriptionSB 3.22.39
vaśam ānīya bringing under controlSB 7.4.5-7
vaśamānīya bringing under her controlSB 4.27.1
vijñāpanīya to be informedSB 6.9.42
vyapanīya driving offMM 10
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pañcapañcamūla

(panca.panca.mūla) the roots mentioned in bṛhatpañcamūla, madhyamapañcamūla, jīvanīyapañcamūla, tṛṇapañcamūla together with the roots of svādamṣṭa, śaireya and karamardika.

     Wordnet Search "nīya" has 181 results.
     

nīya

gopanīyatā, guptatā, guhyatā, gopyatā, guptiḥ, gopanam, gūḍhatā, pracchannatā, rahasyatā, saṃvṛtiḥ, saṃvṛtatā, guptabhāvaḥ   

gopanīyā avasthā gopanīyaḥ bhāvo vā।

asya rahasyasya gopanīyatā sandhāraṇīyā।

nīya

anuyogādhīnatā, anusandhānādhīnatā, vicārādhīnatā, āhvānādhīnatā, abhiyojyatā, anuyojyatā, abhiyojanīyatā, paryanuyogādhīnatā, paryanuyojyatā, anusandhānayogyatā, āhvānayogyatā, āhveyatā, uttaradānādhikāraḥ, uttaradānādhīnatā, pṛcchādhīnatā   

kasyāpi viṣayasya kāryasya vā uttaradānasya adhikāraḥ।

asya kāryasya anuyogādhīnatā kasya।

nīya

svajanīya, ātmajanīya   

svajanasambandhi।

ayaṃ vṛtāntaḥ svajanīyaḥ asti।

nīya

pūjanīya, upāsanīya, upāsya, arcanīya, arcya, pūjya, vandanīya, vandya, ārādhya, ārādhanīya, stutya, pūjārha, vareṇya, arhya, ārya   

pūjārthe yogyaḥ।

gautamaḥ buddhaḥ pūjanīyaḥ asti।

nīya

viśvasanīya, viśvasta, viśrabdha, viśvāsya   

viśvasituṃ yogyaḥ।

śyāmaḥ viśvasanīyaḥ asti।

nīya

viśvāsārhaḥ, viśvasanīya   

viśvastum yogyaḥ।

kaliyuge viśvāsārhaḥ durlabhaḥ।

nīya

aviśvasanīya   

viśvasitum ayogyaḥ।

asmin yuge aviśvasanīyasya saṃjñānaṃ na sulabham।

nīya

paridhānīyabhāgaḥ   

paridhānīyasya bhāgaḥ।

bhujā iti paridhānīyabhāgaḥ asti।

nīya

tyājya, tyajanīya, varjya   

yad tyaktuṃ yogyam।

cauryaṃ dhūrtatā ādīni tyājyāni karmāṇi।

nīya

pūjanīya, pūjya, vandanīya, vandya   

yaḥ pūjārhaḥ।

pūjanīyāyai mātre mama praṇāmaḥ kathaya।

nīya

guṇyāṅkaḥ, guṇyaḥ, guṇanīya   

sā saṃkhyā yasyām kuṭṭakena guṇyate।

asmin praśnedvātriṃśat iti guṇyāṅkam asti।

nīya

paryyaṅkaḥ, palyaṅkaḥ, śayyā, śayanam, talpaḥ, khaṭvā, saṃstaraḥ, starimā, śayanīyam, mañcaḥ, mañcakaḥ, prastaraḥ, āstaraṇam   

kāṣṭhādiracitaśayyādhāraḥ।

mātā bālakaṃ paryaṅke śāyayati।

nīya

samāpya, samāpanīya   

yaḥ samāptim āgataḥ।

etad kāryaṃ samāpyam asti।

nīya

kathanīya, kathya, vācya, abhibhāṣya, vaktavya, ākhyātavya   

pratipādanayogyam।

kimarthaṃ etad ḍiṇḍimāyate etad na kathanīyam asti।

nīya

varṇanīya, nirdeśya, nirvacanīya, vyākhyeya   

varṇayituṃ yogyaḥ।

adyatanīyā ghaṭanā varṇanīyā asti।

nīya

lābhadāyaka, lābhaprada, lābhakara, labhanīya, lābhada, phalada, phalin, saphala, arthaśīla, arthayukta, arthakara   

yasmāt lābhaḥ bhavati।

kāle kṛtaṃ bhojanaṃ svāsthyārthe lābhadāyakaṃ bhavati।

nīya

gaṇanīya, vigaṇya, saṅkheya, gaṇeya, gaṇitavya, gaṇya   

gaṇanārham।

atra sthāpitāni vastūni gaṇanīyāni।

nīya

vedhya, vedhanīya, vyadhya, bhedya, ṅedanīya, praveśanīya, praveśya, praveṣṭavya, vedhanārha, bhedārha, bhedayogya   

yasya bhedanaṃ śakyam।

eṣaḥ durgaḥ vedhyaḥ asti।

nīya

apaṭhanīya, apaṭhya, apāṭhya   

yad paṭhanīyaṃ nāsti।

eṣaḥ apaṭhanīyaḥ lekhaḥ।

nīya

durgama, abhedya, durjaya, alaṅghanīya, alaṅghya, anākramaṇīya, anākramya, durākrama, durākrāma, agamya   

yad bhettuṃ na śakyate।

prācīnakāle rājānaḥ durgamaṃ durgaṃ nirmānti sma।

nīya

kṣamya, kṣamārha, kṣamaṇīya, kṣantavya, mraṣṭavya, śodhanīya, mārjanīya, mocanīya, sahanīya   

yaḥ kṣantuṃ yogyaḥ।

bhavataḥ aparādhaḥ kṣamyaḥ।

nīya

parivartanaśīla, parivartanīya   

yasmin svābhāvikarītyā parivartanaṃ jāyate।

saṃsāraḥ parivartanaśīlaḥ asti।

nīya

khādya, bhojya, āhārya, grāhya, bhakṣya, aśanīya   

bhakṣaṇīyadravyam।

khādyāni phalāni kṣālayitvā eva bhakṣaṇīyāni।

nīya

gamya, gamanīya, tārya, taraṇīya   

gamanayogyaḥ।

eṣaḥ gamyaḥ panthāḥ।

nīya

praveśya, praveśanīya   

praveṣṭuṃ yogyaḥ।

etad praveśyaṃ dvāram।

nīya

sevanīya, sevya, sevitavya   

sevitum arhaḥ।

sevanīyasya padārthasya upabhogenāpi vyādhayaḥ utpadyante।

nīya

śakyaḥ, sambhāvyaḥ, sambhavanīya, sambhāvita   

yad kartuṃ śakyate।

etad kāryaṃ śakyam ahaṃ kariṣyāmi।

nīya

cintanīya, cintya, vicāraṇīya, vicārya, anuśīlanīya, lakṣya, abhilakṣya, avadheya   

cintanayogyam।

etad cintanīyaṃ prakaraṇam।

nīya

nindya, nindanīya, aślāghanīya, apraśaṃsanīya, aślāghya   

nindituṃ yogyaḥ।

punaḥ punaḥ kimarthaṃ nidyaṃ karma karoṣi।

nīya

yavānī, yavānikā, dīpyakaḥ, dīpyaḥ, yavasāhvaḥ, yavāgrajaḥ, dīpanī, ugragandhā, vātāriḥ, bhūkadambakaḥ, yavajaḥ, dīpanīyaḥ, śūlahantrī, ugrā, tīvragandhā, citrā   

oṣadhīviśeṣaḥ, yasya sagandhāni bījāni bhājane tathā ca bheṣaje upayujyante asya guṇāḥ kaṭutvaṃ tiktatvaṃ uṣṇatvaṃ vāta-arśaḥ-śleṣma-śūla-aṣmān-akṛmi-nāśitvam ca।

yavānyaḥ bījāni patrāṇi ca sugandhitāni santi।

nīya

bhaṅgya, bhañjanīya   

yasya vicchedanaṃ bhavati।

sītāsvayaṃvare rāmeṇa bhaṅgyaḥ dhanuṣyaḥ dvidhākṛtaḥ।

nīya

amañcanīya   

yasya mañcanaṃ kartuṃ na yogyam।

etat nāṭakaṃ amañcanīyam ataḥ asya nāṭakasya mañcanaṃ na bhavati।

nīya

tulya, tulanīya, sama, sadṛśa, samāna, sadharma   

sādṛśyayuktaḥ।

tulyaiḥ janaiḥ saha saṃvādo bhavati।

nīya

khaṇḍanīya, bhedya, bhaṅgya, khaṇḍya, bhetavya, bhaṅgura, lopya, viśīrya   

yasya khaṇḍaṃ kartuṃ śakyate।

dṛśyavastuni khaṇḍanīyāni santi।

nīya

abhedya, abhaṅgya, akhaṇḍanīya, akhaṇḍya, abhetavya, abhaṅgura, alopya, aviśīrya   

yasya khaṇḍanaṃ na bhavati।

bhavataḥ tarkaḥ abhedyaḥ।

nīya

jalam, vāri, ambu, ambhaḥ, payaḥ, salilam, sarilam, udakam, udam, jaḍam, payas, toyam, pānīyam, āpaḥ, nīram, vāḥ, pāthas, kīlālam, annam, apaḥ, puṣkaram, arṇaḥ, peyam, salam, saṃvaram, śaṃvaram, saṃmbam, saṃvatsaram, saṃvavaraḥ, kṣīram, pāyam, kṣaram, kamalam, komalam, pīvā, amṛtam, jīvanam, jīvanīyam, bhuvanam, vanam, kabandham, kapandham, nāram, abhrapuṣpam, ghṛtam, kaṃ, pīppalam, kuśam, viṣam, kāṇḍam, savaram, saram, kṛpīṭam, candrorasam, sadanam, karvuram, vyoma, sambaḥ, saraḥ, irā, vājam, tāmarasa, kambalam, syandanam, sambalam, jalapītham, ṛtam, ūrjam, komalam, somam, andham, sarvatomukham, meghapuṣpam, ghanarasaḥ, vahnimārakaḥ, dahanārātiḥ, nīcagam, kulīnasam, kṛtsnam, kṛpīṭam, pāvanam, śaralakam, tṛṣāham, kṣodaḥ, kṣadmaḥ, nabhaḥ, madhuḥ, purīṣam, akṣaram, akṣitam, amba, aravindāni, sarṇīkam, sarpiḥ, ahiḥ, sahaḥ, sukṣema, sukham, surā, āyudhāni, āvayāḥ, induḥ, īm, ṛtasyayoniḥ, ojaḥ, kaśaḥ, komalam, komalam, kṣatram, kṣapaḥ, gabhīram, gambhanam, gahanam, janma, jalāṣam, jāmi, tugryā, tūyam, tṛptiḥ, tejaḥ, sadma, srotaḥ, svaḥ, svadhā, svargāḥ, svṛtikam, haviḥ, hema, dharuṇam, dhvasmanvatu, nāma, pavitram, pāthaḥ, akṣaram, pūrṇam, satīnam, sat, satyam, śavaḥ, śukram, śubham, śambaram, vūsam, vṛvūkam, vyomaḥ, bhaviṣyat, vapuḥ, varvuram, varhiḥ, bhūtam, bheṣajam, mahaḥ, mahat, mahaḥ, mahat, yaśaḥ, yahaḥ, yāduḥ, yoniḥ, rayiḥ, rasaḥ, rahasaḥ, retam   

sindhuhimavarṣādiṣu prāptaḥ dravarupo padārthaḥ yaḥ pāna-khāna-secanādyartham upayujyate।

jalaṃ jīvanasya ādhāram। /ajīrṇe jalam auṣadhaṃ jīrṇe balapradam। āhārakāle āyurjanakaṃ bhuktānnopari rātrau na peyam।

nīya

ayogya, ayukta, anucita, anyāya, asaṅgata, anarha, anupayukta, asamañjasa, anupapanna, asadṛśa, apathya, asamīcīna, asambhāvya, asambhavanīya   

yad yuktaṃ nāsti।

tasya ayogyā uktiḥ kalahasya kāraṇam abhavat।

nīya

mañcanīya   

prastutiyogyaḥ।

etad nāṭakaṃ mañcanīyam asti।

nīya

avācya, avacanīya, akathanīya, akathya, avadya, asaṃbhāṣya, asambhāṣya   

yad kathanīyaṃ nāsti।

mama kecit anubhavāḥ avācyāḥ।

nīya

avarṇanīya, avarṇya   

yasya varṇanaṃ kartuṃ na śakyate।

kaśmīrapradeśasya prākṛtikasaundaryam avarṇanīyam।

nīya

gopanīya, goptavya, aprakaṭya, gopya, aprakāśya   

yad guptārham।

eṣā gopanīyā vārtā rāmāya mā kathaya।

nīya

kalpanātīta, akalpanīya, akalpita, acintya   

kalpanīyāt param।

eṣā vicāradhārā kalpanātītā।

nīya

akhaṇḍanīya, abhañjanīya   

yasya khaṇḍāni na bhavanti।

ilekṭrāna iti akhaṇḍanīyaṃ tatvam।

nīya

asaṅkhya, asaṅkhyeya, agaṇanīya, agaṇya, agaṇita, ananta   

na gaṇyam।

adya sabhāyām asaṅkhyāḥ janāḥ santi।

nīya

atulanīya, apratima, anupama, advitīya, ananyasādhāraṇa, sarvokṛṣṭa   

yad sadṛśaṃ anyad nāsti।

aho atulanīyaṃ dṛśyam etat।

nīya

paṭhanīya, supāṭhya, pāṭhya, paṭhya, adhyayanīya, adhyetavya, adhyeya   

paṭhanārthe yogyam।

mānasa iti ekaḥ paṭhanīyaḥ granthaḥ।

nīya

aparivartanīya, aparivartanaśīla   

yaḥ parivartanaśīlaḥ nāsti।

jātasya mṛtyuḥ dhruvam iti prakṛteḥ aparivartanīyaḥ niyamaḥ।

nīya

pratiṣṭhita, agragaṇya, gaṇamānya, mānya, mānanīya, gauravānvita   

yena pratiṣṭhā labdhā।

paṇḍita maheśaḥ svasya kṣetre pratiṣṭhitaḥ vyaktiḥ asti।

nīya

khaṇḍanīya   

khaṇḍituṃ yogyaḥ।

bhavataḥ kathanaṃ khaṇḍanīyam vartate।

nīya

aviśvasanīya   

yaḥ viśvasituṃ na arhati।

aviśvasanīyā vārtā eṣā।

nīya

avicāraṇīya, aciṃtanīya, avicārya   

yasya cintanaṃ na āvaśyakam।

eṣā vārtā avicāraṇīyā।/ājñā gurūṇāṃ hi avicāraṇīyā।

nīya

sthāpanīya, sthāpya, saṃsthāpanīya, nidheya   

sthāpayituṃ yogyam।

eṣā nagnamūrtiḥ sthāpanīyā na vartate।

nīya

praśaṃsanīya, praśaṃsya, ślāghya, ślāghanīya, stutya, abhinandanīya   

yaḥ praśaṃsituṃ yogyaḥ।

ye anyān kṛte jīvanti te praśaṃsanīyāḥ santi।

nīya

yavānī, yavānikā, dīpyakaḥ, dīpyaḥ, yavasāhvaḥ, yavāgrajaḥ, dīpanī, ugragandhā, vātāriḥ, bhūkadambakaḥ, yavajaḥ, dīpanīyaḥ, śūlahantrī, ugrā, tīvragandhā, citrā   

oṣadhībījaviśeṣaḥ yavānyaḥ sagandhāni bījāni ye bhājane tathā ca bheṣaje upayujyante asya guṇāḥ kaṭutvaṃ tiktatvaṃ uṣṇatvaṃ vāta-arśaḥ-śleṣma-śūla-aṣmān-akṛmi-nāśitvam ca।

yavānī pācanī rucyā tīkṣṇoṣṇā kaṭukā laghuḥ।

nīya

śaṅkanīya, saṃśayastha, sandehāspada, saṃśayāspada, śaṅkāspada   

yasyopari sandehaḥ asti।

asya hatyāyāḥ śaṅkanīyaḥ vyaktiḥ harinārāyaṇaḥ asti।

nīya

kūṭa, kliṣṭa, duṣkara, mohana, mohanīya   

yat sukaraṃ nāsti।

yudhiṣṭhiraḥ yakṣasya kūṭānāṃ praśnānām uttarāṇi līlayā adadāt anujānāṃ prāṇān arakṣat ca।

nīya

atulanīya, atulya   

yad tulyaṃ nāsti।

bhavatyāḥ sundaratā atulanīyā asti।

nīya

ādhunika, adyatanīya, idānītana, navīna, nūtana, sāmpratika   

vartamānasambandhi।

ādhunikaḥ bhāratīyasamājaḥ bhraṣṭācāram anusarati।

nīya

namanīya, praṇamya   

namane arhaḥ।

dhanyā bhāratīyā saṃskṛtiḥ yatra mandire pratiṣṭhāpitaḥ pāṣāṇo'pi praṇamyo bhavati।

nīya

sambhāvanā, śakyatā, sambhavaḥ, sambhāvanam, sambhāvyatā, sambhāvanīyatā, sambhūtiḥ   

yad sambhavati।

vedhaśālāyāḥ sūcanānusāram adya ativṛṣṭeḥ sambhāvanā asti।

nīya

dṛḍha, kaṭhora, anamya, anamanīya   

yaḥ namyaḥ nāsti।

sikandarasya purataḥ porasaḥ dṛḍhaḥ āsīt।

nīya

aghaṭanīya, aghaṭya   

yaḥ ghaṭanīyaḥ nāsti।

mauhurtikānusāreṇa eṣā aghaṭanīyā ghaṭanā nāsti।

nīya

suvarṇam, svarṇam, kanakam, hiraṇyam, hema, hāṭakam, kāñcanam, tapanīyam, śātakumbham, gāṅgeyam, bharmam, karvaram, cāmīkaram, jātarūpam, mahārajatam, rukmam, kārtasvaram, jāmbunadam, aṣṭāpadam, śātakaumbham, karcuram, rugmam, bhadram, bhūri, piñjaram, draviṇam, gairikam, cāmpeyam, bharuḥ, candraḥ, kaladhautam, abhrakam, agnibījam, lohavaram, uddhasārukam, sparśamaṇiprabhavam, mukhyadhātu, ujjvalam, kalyāṇam, manoharam, agnivīryam, agni, bhāskaram, piñajānam, apiñjaram, tejaḥ, dīptam, agnibham, dīptakam, maṅgalyam, saumañjakam, bhṛṅgāram, jāmbavam, āgneyam, niṣkam, agniśikham   

dhātuviśeṣaḥ-pītavarṇīyaḥ dhātuḥ yaḥ alaṅkāranirmāṇe upayujyate।

suvarṇasya mūlyaṃ vardhitam।

nīya

upekṣaṇīya, laṅghanīya   

upekṣitum arhaḥ।

īśvaranirmitaṃ kimapi vastu upekṣaṇīyaṃ nāsti।

nīya

viśvāsahīnatā, aviśvasanīya   

viśvāsahīnasya avasthā bhāvo vā।

auraṃgajebasya patanasya kāraṇaṃ janān prati viśvāsahīnatā eva।

nīya

yūnānīya   

yūnānadeśasya vāsī।

prācīne kāle yūnānīyaiḥ viśva svasya vīratāyāḥ pradarśanaṃ kṛtam।

nīya

asādhyaḥ, asādhyam, aśakyam, asādhyā, asādhanīyam, asādhanīyaḥ, asādhanīyā, sādhanāyogyam, asādhitavyam   

sādhayitum aśakyam।

idam asādhyaṃ kāryaṃ mama kṛte kṛpayā anyad dadātu। / ya idaṃ prapaṭhet nityaṃ durgānāmaśatātmakam na asādhyaṃ vidyate tasya triṣu lokeṣu pārvati।

nīya

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

cikitsātikrāntaḥ।

raktakṣayaḥ asādhyaḥ rogaḥ asti।

nīya

sahya, sahanīya   

yad soḍhuṃ śakyam।

santānasya kṛtyāni pitṛbhyāṃ sahyāni santi।

nīya

cikitsya, cikitsanīya   

yasya cikitsā sambhavati।

adyatanīyāḥ vaijñānikāḥ sarvān vyādhīn cikitsyān kartuṃ prayatante।

nīya

ādaraṇīya, sammānanīya, samādaraṇīya, sammānya, mānya, mānanīya, ārya, māriṣa   

yaḥ mānam arhati।

mahātmā gāndhī mānyaḥ puruṣaḥ āsīt।

nīya

asahya, asahanīya, duḥsaha   

yaḥ svasya ugratayā kaṭhoratayā anaucityena vā sahyaṃ nāsti।

tasya kaṭubhāṣaṇaṃ mama kṛte asahyam asti।

nīya

darśanīya, prekṣaṇīya, dṛśya, avekṣaṇīya, ālokanīya   

draṣṭuṃ yogyaḥ।

saḥ vihārārthe prekṣaṇīyān sthalān gacchati।

nīya

adarśanīya   

draṣṭum anarhaḥ।

adhunā keṣucana calaccitragṛheṣu adarśanīyān calaccitrān pradarśayanti।

nīya

krīḍanakam, krīḍanīyam   

krīḍārthe nirmitaṃ vastu।

bālakaḥ krīḍanakena saha khelati।

nīya

cintanīya, cintya, śocanīya   

śocitum arhaḥ।

tasya avasthā cintanīyā asti।

nīya

mādaka, madakara, madaprada, madanīya, madayat   

yaḥ madayati।

mādakāt dravyāt ātmānaṃ rakṣa।

nīya

anupradānam, aṃhitiḥ, apavargaḥ, apasarjanam, ijyaḥ, utsargaḥ, utsarjanam, udāttaḥ, upasattiḥ, upasadaḥ, dattam, dādaḥ, dānīyam, dāyaḥ, namas, niryātanam, nirvapaṇam, pradānam, vilambhaḥ, viśraṇanam, vihāpitam, sparśanam, apavarjanam   

kasyāpi sāmājike dhārmikādeḥ kāryārthe dānarūpeṇa vibhinnajanāt saṅkalitaṃ dhanādiḥ।

tena mandirārthe saṅkalitena anupradānena svasya gṛhaṃ vinirmitam।

nīya

nīya   

cīnadeśasambandhī।

eṣaḥ cīnīyena cīnāṃśukena nirmitaḥ।

nīya

cīnadeśīyaḥ, cīnavāsīyaḥ, cīnīya   

cīnadeśasya nivāsī।

naike cīnadeśīyāḥ mama mitrāṇi।

nīya

saundarya, sundaratā, ramaṇīyatā, manoharatā, mohakatā, cārutā, abhirāmatā, lālitya, kamanīyatā, kāmyatā, suramyatā   

sundarasya avasthā bhāvo vā।

kaśmirasya saundaryaṃ vilobhanīyam।

nīya

daṇḍanīya, daṇḍapātra   

daṇḍayitum arhaḥ।

daṇḍapātraḥ daṇḍanīyaḥ।

nīya

daṇḍanīya, daṇḍya   

daṇḍitum arhaḥ।

cauryam iti ekaḥ daṇḍanīyaḥ aparādhaḥ asti।

nīya

nīyam, pānakam, peyam, pāntaḥ, garaḥ, prapāṇam   

śarkarādimiśritaṃ jalam।

śarkarāyāḥ apekṣayā guḍamiśritaṃ pānīyam adhikaṃ rucikaraṃ bhavati।

nīya

pānakam, rasikapānīyam, śarbat   

śarbatsaṃjñakaṃ rasikapānīyaviśeṣaḥ, parimitaśarkarādinimbūrasayuktam athavānyāmlayuktam asamayaṃ pānīyam।

mālā yajñadattāya pānakam yacchati।

nīya

saṃśodhanīya   

saṃśodhanam arhati iti।

bhavataḥ patriyā saṃśodhanīyā asti iti sampādakaḥ akathayat।

nīya

vandanīya, praṇamya, namanīya, namya, abhivandanīya, vandya, abhivandya   

nantum arhaḥ।

mātā pitā tathā ca guruḥ vandanīyaḥ asti।

nīya

sthānīya, sthānika   

sthānasambandhī।

etat banārasanagarasya sthānīyaṃ samācārapatram asti।

nīya

udraḥ, jalamārjāraḥ, jalanakulaḥ, pānīyanakulaḥ, nīrajaḥ, nīrākhuḥ   

nirmalajalastha māṃsāhārī sastanajantuḥ।

udrasya lomāḥ kṛṣṇavarṇīyāḥ santi।

nīya

manohara, manorama, mugdha, valgu, spṛhaṇīya, didṛkṣeṇya, didṛkṣeya, mitrayu, lobhanīyatama   

yaḥ manaḥ ākarṣati।

tasya citrakarma manoharam asti।

nīya

prārthanīya, abhyarthanīya   

prārthanāṃ kartuṃ yogyaḥ।

mandire āyojite rāmāyaṇasya pāṭhe sarveṣām upasthitiḥ prārthanīyā asti।

nīya

varjanīya   

tyaktuṃ yogyaḥ।

mādakapadārthānāṃ sevanaṃ varjanīyam asti।

nīya

saṃvaidhānika, saṃvidhānīya, vaidhānika, vidhānīya, sāṃvidhānika   

saṃvidhānasambandhī।

saṃvaidhānikānāṃ niyamānāṃ pālanam iti nāgarikāṇāṃ kartavyam asti।

nīya

vaidhānika, vidhānīya   

vidhānarūpeṇa।

vaidhānikaṃ kāryaṃ na anyathā karaṇīyam।

nīya

suśobhita, śobhānvita, śobhāyamāna, śobhita, abhimaṇḍita, susajjita, śobhanīya   

yaḥ śobhāṃ vardhayati।

rājñaḥ mastake ratnena suśobhitaṃ mukuṭam asti।

nīya

havanīya   

havanārthe yogyaḥ।

havanāt prāk havanīyānāṃ padārthānāṃ saṅkalanaṃ karotu।

nīya

galanīya   

yaḥ kasminnapi dravapadārthe galati।

śarkarāsaindhavādayaḥ galanīyāḥ padārthāḥ santi।

nīya

ullekhanīya, ullekhya   

ullekhituṃ yogyaḥ।

tasya caritraṃ ullekhanīyam asti।

nīya

rājasthānīya   

rājasthānasambandhī।

sā rājasthānīye paridhāne śobhanīyā dṛśyate।

nīya

āśvāsanīyaḥ, āśvāsanīyā, āśvāsanīyam   

āśvāsayitum arhaḥ;

cikitsikayā garbhavatīstrī āśvalanīyā

nīya

phālgunīya   

phālgunasya sambandhī।

manoharaḥ phālgunīyaṃ gītaṃ gāyati।

nīya

ullekhanīya, lekhanīya, ullekhya   

vyapadeṣṭuṃ likhituṃ vā arhaḥ।

ullekhanīyāḥ ghaṭanāḥ itihāsaṃ nirmānti।

nīya

stutya, praśaṃsitavya, stavya, kāruṇya, aṅgoṣin, ślokya, śaṃsya, praśastavya, suvṛkti, pāṇya, śravāyya, abhivandya, ślāghanīya, praśasya, vandya, suśasti, pravācya, śravya, īḍenya, mahanīya, śālin, praśasna, stavanīya, īḍya, paṇāyya, śaṃsanīya, praśaṃstavya   

stavanārhaḥ।

stutyasya atitheḥ hārdaṃ svāgataṃ kurmaḥ vayam।

nīya

prakāśya, prakāśanīya   

prakāśitum arhaḥ।

tasya tisraḥ prakāśyāḥ racanāḥ mudraṇālaye santi।

nīya

bhedya, bhedanīya, vedhanīya, vedhya   

yaḥ bhettuṃ śakyate।

vedhyaḥ durgaḥ sainikaiḥ āveṣṭitaḥ।

nīya

viśvasanīya   

viśvastasya avasthā।

asmābhiḥ viśvasanīyatā rakṣaṇīyā eva।

nīya

paridhānīya   

yad paridhānārthe yogyam।

etad vastraṃ paridhānīyam asti।

nīya

cayanīya   

cayanārthe yogyaḥ।

sāhityaṃ cayanīyaḥ viṣayaḥ asti।

nīya

aṅkanīya   

aṅkanārthe yogyaḥ।

eṣaḥ aṅkanīyaḥ upaskaraḥ nāsti।

nīya

pākistānīya, pākastānīyā   

pākistānasya nivāsī।

bhāratapākistānayoḥ sīmolaṅghanaṃ kurvantaḥ naike pākistānīyāḥ gṛhītāḥ।

nīya

pākisthānīya   

pākisthānasambandhī।

kecana janāḥ pākisthānīyāṃ rājanītim adhikṛtya carcāṃ kurvanti।

nīya

bhūtānīyaḥ, bhūtānīyā   

bhūtānadeśasya nivāsī।

naike bhūtānīyāḥ mama mitrāṇi santi।

nīya

adaṇḍanīya, adaṇḍya   

daṇḍārthe anarhaḥ।

adaṇḍanīyaḥ puruṣaḥ muktaḥ।

nīya

yonīya   

yonyāḥ sambaddham।

veśyāḥ prāyaḥ yonīyaiḥ rogaiḥ grastāḥ।

nīya

laṅghanīya, atikramaṇīya   

atikrāntuṃ yogyaḥ।

eṣā rītiḥ laṅghanīyā asti।

nīya

apūjya, anarghya, apūjanīya   

pūjārthe ayogyaḥ।

dakṣiṇabhārate āghrātitaṃ puṣpam apūjyaṃ manyate।

nīya

asambhavam, aghaṭitam, asādhyam, duḥśakam, asaṃbhāvanīyam   

aśakyā ghaṭanā।

kadācit asambhavam api ghaṭate।

nīya

anādaraṇīya, nirādaraṇīya, asammānanīya, amānanīya, apūjanīya, apūjya   

yaḥ ādarārthe ayogyaḥ।

janāḥ bhayāt anādaraṇīyaṃ puruṣam ādaraṃ pradarśayati।

nīya

apaṭhanīya, apaṭhya   

yaḥ paṭhituṃ na śakyate ।

tasya lekhanam apaṭhanīyam asti।

nīya

paṭhanīya, paṭhya, paṭhitavya   

yasya paṭhanaṃ śakyam।

uttarapustikā sulikhitā paṭhanīyā ca āvaśyakī।

nīya

stanya, stanīya   

stanasambandhī।

stanyānāṃ vyādhinām upacārāḥ kartavyā।

nīya

omānīya   

omānadeśena sambaddham omānadeśasya vā।

aphjalaḥ omānīyāyām udyogasaṃsthāyāṃ kāryaṃ karoti।

nīya

tajikistānīya, tajikistānadeśīya   

tajikistānena sambaddhaṃ taja़ikistānasya vā।

saḥ tajikistānīyāṃ jīvanaśailīṃ dṛṣṭvā vismitaḥ।

nīya

tajikaḥ, tajikistānīya   

tajikistānasya ādimaḥ nivāsī।

ahaṃ naikān tajikān jānāmi/anekāḥ tajikāḥ mama paricitāḥ।

nīya

ujabekistānadeśīya, ujabekistānīya   

ujabekistānadeśasya nivāsī।

bahūn ujabekistānadeśīyān ahaṃ sādhurupeṇa jānāmi।

nīya

anuvādanīya   

anuvāditum arhaḥ।

etad anuvādanīyaṃ pustakam asti।

nīya

gopanīya, guhya   

yaḥ ācchādayati।

gopanīyaḥ manuṣyaḥ kaṭhoraḥ daṇḍaḥ prāpnuyāt।

nīya

punarāvedanīya   

punarāvedanena sambaddhaṃ punarāvedanasya vā।

mayā daśavādane punarāvedanīyāya kāryavahanāya nyāyālayaṃ gantavyam।

nīya

mānanīya   

yaḥ atyadhikasya sammānasya pātraḥ (viśeṣarūpeṇa sambodhane prayujyate।)।

mānanīya, bhavataḥ lekhaḥ asmākaṃ patrikāyāṃ prakāśitaḥ।

nīya

apraśaṃsanīya, aślāghanīya, aślāghya   

praśaṃsārthe anarham।

sarvāṇi apraśaṃsanīyāni kāryāṇi nindanīyāni na santi।

nīya

madguḥ, matsyavedhanī, piculaḥ, pānīyakākikā   

ekaḥ jalīyaḥ pakṣī।

madguḥ bhārate vaṅgadeśe pākisthāne ca dṛśyate।

nīya

abodhagamya, abodhanīya, atarkya, acintya, duravagama, acintanīya   

yasya bodhaḥ na bhavati।

prakṛtau naikāni abodhagamyāni vastūni santi।

nīya

sauvarṇa, haima, kāñcana, kānaka, kanakamaya, kāñcanaka, kāñcanīya   

suvarṇaḥ varṇayuktaḥ।

ekaḥ puruṣaḥ sauvarṇayā striyā mugdhaḥ।

nīya

abhāvanīya, acintanīya, acitta   

yasya cintanam aśakyam।

madarthe eṣaḥ abhāvanīyaḥ viṣayaḥ।

nīya

kaniṣṭha, kanīyas, anuja, avaraja   

āyuṣaḥ anusāreṇa sarveṣu yuvā।

mama kaniṣṭhaḥ bhrātā āgacchati।

nīya

praśasta, śobhanīya, sammānakara, yukta   

yat sammānasya yogyaṃ sāmājike stare svīkṛtaṃ vā।

bhavatā sabhāyāṃ praśastāyāḥ bhāṣāyāḥ prayogaḥ kartavyaḥ।

nīya

sādhya, sādhanīya   

seddhuṃ yogyam।

gāyatrīmantraḥ sādhyaḥ।

nīya

vibhājya, vibhājanīya, bhājya   

yad vibhaktuṃ śakyate।

catvāri dvābhyāṃ vibhājyāni santi।

nīya

yojyaḥ. yojyā, yojyam, yojanīyaḥ, yojanīyā, yojanīyam, yoktavyaḥ, yoktavyā, yoktavyam, prayojyaḥ. prayojyā, prayojyam, prayojanīyaḥ, prayojanīyā, prayojanīyam, prayoktavyaḥ, prayoktavyā, prayoktavyam, upayojyaḥ, upayojyā, upayojyam, upayojanīyaḥ, upayojanīyā, upayojanīyam, upayoktavyaḥ, upayoktavyā, upayoktavyam   

yojayituṃ yojayituṃ vā yogyaḥ।

pañcāt ekaḥ yojyaḥ yena ṣaṭ saṃkhyā prāpyate। / sabhāyāṃ śiṣṭaśabdāḥ eva prayojyāḥ।

nīya

nīya, tūryamaya   

svarabaddhaṃ gātuṃ yogyaṃ ca।

mīrāyāḥ gānīyāni padāni sarveṣāṃ manasi bhaktibhāvaṃ janayanti।

nīya

saṃvarddhanīya, vardhanīya   

vardhayituṃ yogyaḥ।

saṃvarddhanīyebhyaḥ jīvebhyaḥ saḥ kāryaṃ karoti।

nīya

nīya   

saṅgītasambandhī saṅgītasya vā।

adya mama vidyālaye gānīyaḥ kāryakramaḥ asti।

nīya

abhyañjanīya   

abhyañjanaṃ kartuṃ yogyaḥ।

jvareṇa taptaṃ śarīram abhyañjanīyaṃ na bhavati।

nīya

abhyarcanīya, abhyarcya   

pūjanīyaḥ।

mānavatāyāḥ upāsakāḥ abhyarcanīyāḥ bhavanti।

nīya

saṃvardhanīya, vardhanīya   

yasmin vardhayituṃ yogyaḥ।

uttamānāṃ prakārāṇāṃ kṣupāṇāṃ vardhanārtham ucitā saṃvardhanīyā ca sthitiḥ āvaśyakī।

nīya

tolanīya   

tolayituṃ yogyaḥ।

etat dhānyaṃ tolanīyam asti।

nīya

chedya, chedanīya   

chettuṃ yogyaḥ।

takṣakaḥ chedyaṃ kāṣṭham eva chinatti।

nīya

śīrya, sādayitavya, śīrta, vipādya, vipāditavya, vipādaniya, khaṇḍya, khaṇḍanīyaḥ, vilupya   

vinaṣṭuṃ yogyaḥ।

kāmam abhirakṣata śīryāṇi vastūni vinaśyanti eva tāni।

nīya

vivāhanīya, vivāhya, vedya   

yaḥ vivāhāya yogyaḥ asti।

rameśaḥ svasya vivāhanīyāyāḥ kanyāyāḥ kṛte samyak varam anviṣyati।

nīya

āghātavarghanīya   

yad āghātena vardhayitvā naikavidhāni ākārāṇi dhārayati।

kecana dhātavaḥ āghātena vardhanīyāḥ santi।

nīya

pūjanīyatva, pūjārhatā, pūjanīya   

pūjanīyasya bhāvaḥ।

tulasīpippalādīnāṃ pūjanīyatvaṃ purāṇādiṣu upavarṇitam।

nīya

arjanīya, upārjya, arjitavya, labhya, adhigantavya, adhigamanīya, adhigamya, āsādayitavya, āsādya, gamya, prāpaṇīya, prāpya, lambhanīya, samāsādya, samprāpya, samprāpaṇīya, samprāptavya   

prāptum yogyaḥ।

arjanīyasya dhanasya abhilāṣayā eva saḥ tat kāryam akarot।

nīya

arthanīya, yācanīya   

yācituṃ yogyaḥ।

idam arthanīyaṃ vastu nāsti।

nīya

alaṅghanīyatā, alaṅghanīyatvam   

alaṅghanīyasya avasthā।

sāgarasya alaṅghanīyatā sarve jānanti।

nīya

alaṅghya, alaṅghanīya, duratikramaṇīya   

yad laṅghayitum aśakyam asti।

alaṅghyaṃ sāgaraṃ laṅghayituṃ prayāsaḥ nāma mūrkhatā eva।

nīya

laṅghanīya   

yad laṅghyate।

asyāḥ vāṭikāyāḥ laṅghanīyāṃ bhittim ākramya bālakāḥ phalāni chindanti।

nīya

laṅghanīyatā, laṅghanīyatvam   

laṅghanīyasya avasthā।

asyāḥ praṇālyāḥ laṅghanīyatā varṣākāle api tathaiva bhavati।

nīya

unmūlanīya, uccāṭanīya   

unmūlanaṃ kartuṃ yogyaḥ।

kṛṣakaḥ kṣetrāt unmūlanīyān kṣupān unmūlayati।

nīya

vahanīya, saṃhārya   

voḍhuṃ yogyam।

idaṃ vahanīyam upakaraṇam asti।

nīya

avyākhyeya, anirvarṇanīya, nirupākhya, anirvacanīya   

yad adhikaṃ varṇayituṃ na śakyate।

asyāḥ kathāyāḥ paṭhanena pāṭhakasya avyākhyeyā cittavṛtiḥ bhavati।

nīya

aśāsāvedanīya   

jainamatānusāreṇa karmaviśeṣaḥ।

aśāsāvedanīyasya prādurbhāveṇa duḥkham anubhūyate।

nīya

asaṅkhyatā, agaṇanīyatā, agaṇyatā, agaṇitatā, anantatā   

agaṇyasya avasthā bhāvo vā।

avakāśastha tārakānāṃ asaṅkhyatā anumānena eva jñātuṃ śakyate।

nīya

ākuñcanīya   

ākuñcane yogyaḥ।

jalaukāyāḥ śarīram ākuñcanīyaṃ bhavati।

nīya

ālapanīya   

ālapituṃ yogyaḥ।

ālapanīyaḥ viṣayaḥ nāsti ayam।

nīya

ālāpya, ālāpanīya   

ālāpasya kṛte yogyam।

adya mama svaraḥ ālāpyaḥ nāsti।

nīya

āvartanīya   

yasya āvartanaṃ bhavitum arhati।

gītāyāḥ anusāreṇa kāmanānām āvartanīyaṃ svarūpaṃ bhavati।

nīya

āvedanīya, āvedya   

āvedanaṃ kartuṃ yogyam।

kāryālayasya sarvāṇi āvedanīyāni patrāṇi taiḥ dṛṣṭāni।

nīya

āśrayaṇīya, avalambanīya   

āśrayituṃ yogyaḥ।

āśrayaṇīyaḥ mārgaḥ eva asmān lakṣyaṃ prati prāpayati।

nīya

āsvādanīya   

āsvādanārhaḥ।

idaṃ khādyaṃ dṛṣṭvā eva āsvādanīyaṃ na manyate।

nīya

guṇanīyam   

saḥ aṅkaḥ yasya guṇanaṃ kriyate।

yadi guṇanīyaṃ pañcāśat tathā guṇanāṅkam pañca iti asti tarhi guṇanaphalaṃ kati bhaviṣyati।

nīya

āhavanīya   

yajñādikarmaṇi upayujyamāneṣu agneḥ triṣu prakāreṣu ekaḥ।

āhavanīyasya āvāhanena yajñasya prārambhaḥ kṛtaḥ।

nīya

āhavanīya   

yasya āhutiḥ dīyate।

paṇḍitena āhavanīyānāṃ dravyāṇām āhutiḥ dattā।

nīya

vāhya, suvahanīya   

yad ekasmāt sthānāt anyaṃ sthānaṃ prati sahajatayā netuṃ śakyate।

utsave vāhyānāṃ śaucālayānāṃ vyavasthā āsīt।

nīya

sadoṣa, niṣedhārha, varjya, parihārya, āśaṅkanīya   

doṣayuktam।

dūradarśane sadoṣasya dṛśyasya darśanaṃ niṣiddham asti।

nīya

asaṃvidhānīya   

yad saṃvidhānasya anusāreṇa nāsti।

sarvatra pracālyamānāni asaṃvidhānīyāni kāryāṇi avadhāraṇīyāni।

nīya

tālibānīya   

tālibānena sambandhitaḥ।

yuddhe mṛtāḥ sarve tālibānīyāḥ ātaṅkinaḥ āsan।

nīya

nimbūpānīyam   

jale nimbūkaṃ niṣpīḍya nirmitaḥ pānārhadravyaviśeṣaḥ।

grīṣmakāle ahaṃ pratidinaṃ nimbūpānīyaṃ pibāmi।

nīya

jaiminīya   

sāmavedasya caraṇavyūhasya ca vidyālayaḥ ।

jaiminīyasya ullekhaḥ koṣe asti

nīya

tāpanīya   

vājasaneyisaṃhitāyāḥ ekā pāṭhaśālā ।

tāpanīyasya ullekhaḥ caraṇavyūhe asti

nīya

kātyāyanīya   

naike granthaviśeṣāḥ ।

kātyāyanīyaḥ iti naikeṣāṃ granthānāṃ nāma vartate

nīya

devatarasya ullekhaḥ jaiminīya-upaniṣadi asti   

devatara ।

ekaḥ śikṣakaḥ









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