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     Grammar Search "padī" has 1 results.
     
padī: feminine nominative singular stem: pad
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WordReferenceGenderNumberSynonymsDefinition
ayanam2.1.15NeuterSingularpadavī, mārgaḥ, vartanī, saraṇiḥ, panthāḥ, vartma, padyā, sṛtiḥ, adhvā, ekapadī, paddhatiḥ
gaṃgā1.10.31FeminineSingularbhāgīrathī, tripathagā, trisrotā, viṣṇupadī, bhīṣmasūḥ, jahnutanayā, suranimnagāganges(river)
karṇajalaukā2.2.15FeminineSingularśatapadī
padāyatā2.10.31FeminineSingularanupadī
sakhyam2.8.12NeuterSingularsāptapadīnam
śilīFeminineSingulargaṇḍūpadīa small worm
tṛṇaśūnyamNeuterSingularmallikā, bhūpadī, śītabhīruḥ
godhāpadīFeminineSingularsuvahā
āprapadīnam2.6.120MasculineSingular
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124 results for padī
     
Devanagari
BrahmiEXPERIMENTAL
padīkṛto raise to the square root View this entry on the original dictionary page scan.
padīkṛtatvan. the being raised etc. View this entry on the original dictionary page scan.
allāpadīnam. = $, Name (also title or epithet) of a king, (varia lectio). View this entry on the original dictionary page scan.
anupadīf. a boot, buskin View this entry on the original dictionary page scan.
anvāpadīnam. Name (also title or epithet) of a king (varia lectio allāp-), View this entry on the original dictionary page scan.
appadīkṣitaor apyadīkṣita- m. Name of an author equals apyaya-dīkṣita- q.v View this entry on the original dictionary page scan.
āprapadīnamfn. reaching to the fore part of the foot (as a dress) View this entry on the original dictionary page scan.
āprapadīnakamfn. idem or 'mfn. reaching to the fore part of the foot (as a dress) ' View this entry on the original dictionary page scan.
āprapadīnakan. a dress reaching to the end of the foot. View this entry on the original dictionary page scan.
bhādrapadīf. the day of full moon in the month bhādra- View this entry on the original dictionary page scan.
bhagavatpadīf. Name of the source of the gaṅgā- (said to have sprung from viṣṇu-'s foot or from an aperture made in the mundane egg by the toe-nail of viṣṇu-) View this entry on the original dictionary page scan.
bhūpadīf. Arabian jasmine Jasminum Zambac View this entry on the original dictionary page scan.
catuṣpadīf. "a female quadruped", in compound , catuṣpadīgamana -gamana- n. intercourse with a female quadruped View this entry on the original dictionary page scan.
catuṣpadīf. of -pad- q.v View this entry on the original dictionary page scan.
catuṣpadīgamanan. catuṣpadī
catuṣpadīgamanan. intercourse with a female quadruped View this entry on the original dictionary page scan.
dhārtarāṣṭrapadīf. Name of a plant View this entry on the original dictionary page scan.
draupadīf. See below. View this entry on the original dictionary page scan.
draupadīf. patronymic of kṛṣṇā- (wife of the dual number princes) (identified with umā-, ) View this entry on the original dictionary page scan.
draupadīharaṇan. "the forcible abduction of draupadī-", Name of chapter of View this entry on the original dictionary page scan.
draupadīpariṇayacampūf. Name (also title or epithet) of a poem. View this entry on the original dictionary page scan.
draupadīpramātham. equals -haraṇa-. View this entry on the original dictionary page scan.
draupadīsvayaṃvaram. Name of a drama. View this entry on the original dictionary page scan.
draupadīvastrāharaṇan. "the seizure of draupadī-'s garments", Name of a poem. View this entry on the original dictionary page scan.
droṇapadīf. "trough-footed" View this entry on the original dictionary page scan.
droṇīpadīf. equals ṇa-p-. View this entry on the original dictionary page scan.
drupadīf. a splay-footed female View this entry on the original dictionary page scan.
dugdhapadī(dh/a-.) f. whose footstep is milk View this entry on the original dictionary page scan.
dvipadīf. (padī-) a kind of Prakrit metre
dvipadīf. a song composed in this metre (-khaṇḍa- )
dvipadīf. taking 2 steps
ekapadīf. (padī-) a foot-path View this entry on the original dictionary page scan.
eṇīpadīf. a kind of poisonous insect View this entry on the original dictionary page scan.
gandhapuṣpadhūpadīpam. plural perfumes (and) flowers (and) incense (and) lamps, View this entry on the original dictionary page scan.
gaṇḍūpadīf. a small or female worm View this entry on the original dictionary page scan.
ghṛtapadī(t/a--) f. (iḷā-) whose path (pada-) is ghee or whose foot (pād-) drops with ghee View this entry on the original dictionary page scan.
godhāpadīf. (gaRa kumbhapady-ādi-) idem or 'f. Cissus pedata ' View this entry on the original dictionary page scan.
guṇapadīf. (a woman) having feet thin as cords gaRa kumbha-padyādi-. View this entry on the original dictionary page scan.
haṃsapadīf. Name of various plants (according to to "a species of Mimosa and Cissus Pedata") View this entry on the original dictionary page scan.
jālapadīf. of -pāda- gaRa kumbhapady-adi-. View this entry on the original dictionary page scan.
jānapadīf. (equals vṛtti-,oxyt. ) a popular expression (scilicet ā-khyā-) View this entry on the original dictionary page scan.
kalaśīpadīf. a woman with feet like a water-jar, gaRa kumbhapady-ādi-. View this entry on the original dictionary page scan.
kopadīptamfn. incensed or inflamed with anger. View this entry on the original dictionary page scan.
krauñcapadīf. Name of a locality (varia lectio kroñc-). View this entry on the original dictionary page scan.
kroñcapadīSee krauñca-p-. View this entry on the original dictionary page scan.
kṛṣṇapadīf. a female with black feet gaRa kumbhapady-ādi-. View this entry on the original dictionary page scan.
kumbhapadīf. of -pāda- q.v View this entry on the original dictionary page scan.
kuṇipadīf. gaRa kumbhapady-ādi-. View this entry on the original dictionary page scan.
mahābhāṣyatripadīf. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
mahābhāṣyatripadīvyākhyānan. Name of commentaries on the mahā-bhāṣya-. View this entry on the original dictionary page scan.
munipadīf. gaRa kumbhapady-ādi-. View this entry on the original dictionary page scan.
nānāpadīyamfn. belonging to it View this entry on the original dictionary page scan.
nikṣepadīpam. Name of work View this entry on the original dictionary page scan.
nṛpadīpam. a king compared to a lamp View this entry on the original dictionary page scan.
pañcapadīf. taking 5 steps, consisting of 5 feet or steps or parts (fr. -pad-?) View this entry on the original dictionary page scan.
pañcapadīf. "only 5 steps", a cold or unfriendly relationship (opp. to sāptapadīna- q.v), View this entry on the original dictionary page scan.
pañcapadīf. the 5 strong cases (viz. Nominal verb and vocative case sg. dual number plural; accusative sg. dual number), View this entry on the original dictionary page scan.
pañcapadīName of a river in śāka-dvīpa- View this entry on the original dictionary page scan.
pañcapadīvivṛtif. Name of work View this entry on the original dictionary page scan.
pārāpatapadīf. Cardiospermum Halicacabum or Leea Hirta View this entry on the original dictionary page scan.
pārāvatapadīf. Cardiospermum Halicacabum View this entry on the original dictionary page scan.
prapadīna wrong reading for ā-prapadīna- q.v View this entry on the original dictionary page scan.
pratipadīf. See under pad-. View this entry on the original dictionary page scan.
pratīpadīpakan. a particular figure of speech View this entry on the original dictionary page scan.
prauṣṭhapadīf. full moon in the month bhādra- View this entry on the original dictionary page scan.
raktapadīf. a species of plant View this entry on the original dictionary page scan.
padīpakapiṅgalam. Name of work View this entry on the original dictionary page scan.
sāhapadīnam. Name (also title or epithet) of a Sultan, View this entry on the original dictionary page scan.
śakṛtpadīf. having ordure at the feet gaRa kumbha-pady-ādi-. View this entry on the original dictionary page scan.
śāntikalpadīpikāf. Name of work View this entry on the original dictionary page scan.
saptapadīf. the 7 steps (round the sacred fire at the marriage ceremony) View this entry on the original dictionary page scan.
saptapadīgamanan. () the walking together round the nuptial fire in 7 steps (See above) . View this entry on the original dictionary page scan.
saptapadīkaraṇan. () View this entry on the original dictionary page scan.
sāptapadīnamfn. equals prec. View this entry on the original dictionary page scan.
sāptapadīnan. friendship (formed with any one after taking seven paces together, or according to to others after uttering only seven words), intimacy View this entry on the original dictionary page scan.
sāptapadīnan. circumanibulation of the nuptial fire by the bride and bridegroom in seven steps, advance of the bride to meet the bridegroom in seven steps , View this entry on the original dictionary page scan.
śatapadīSee under -pad- above. View this entry on the original dictionary page scan.
śatāpadīf. (mc. for śata-p-) a centipede View this entry on the original dictionary page scan.
ṣaṭpadīf. (adī-) (see under -pada-) a louse View this entry on the original dictionary page scan.
ṣaṭpadīf. a kind of composition View this entry on the original dictionary page scan.
ṣaṭpadīf. a female bee View this entry on the original dictionary page scan.
ṣaṭpadīf. a louse View this entry on the original dictionary page scan.
ṣaṭpadīf. the six states (scilicet hunger, thirst, sorrow, disordered intellect, old age, death, or [accord. to ] kāma-krodhau-, śoka-mohau-, mada-mānau-)
ṣaṭpadīf. Name of two works. ( ṣaṭpadīstotra -stotra- n.Name of a hymn) View this entry on the original dictionary page scan.
ṣaṭpadīstotran. ṣaṭpadī
śivāṣṭapadīf. Name of work View this entry on the original dictionary page scan.
śrāddhakalpadīpam. Name of work View this entry on the original dictionary page scan.
śrīpadīf. a kind of jasmine View this entry on the original dictionary page scan.
śrīviṣṇupadīf. clinging to the feet of the divine viṣṇu- View this entry on the original dictionary page scan.
sthūṇāpadīf. one who has feet or legs like pillars gaRa kumbhapadyādi-. View this entry on the original dictionary page scan.
śucipadīf. clean-footed gaRa kumbha-pady-ādi-. View this entry on the original dictionary page scan.
sūcīpadīf. gaRa kumbhapady-ādi-. View this entry on the original dictionary page scan.
sūkarapadīf. gaRa kumbhapady-ādi-. View this entry on the original dictionary page scan.
śūlapadīf. having spear-like feet gaRa kumbhapady-ādi-. View this entry on the original dictionary page scan.
sūryaṣaṭpadīf. Name of work View this entry on the original dictionary page scan.
sūtrapadīf. having feet as thin as threads gaRa kumbhapady-ādi-. View this entry on the original dictionary page scan.
svatvāspadībhūtamfn. become the subject of proprietary right View this entry on the original dictionary page scan.
tīrṇapadīf. Curculigo orchioides View this entry on the original dictionary page scan.
tripadīf. an elephant's fetter View this entry on the original dictionary page scan.
tripadīf. a kind of elephant's gait View this entry on the original dictionary page scan.
tripadīf. Cissus pedata View this entry on the original dictionary page scan.
tripadīf. Name of a Prakrit metre View this entry on the original dictionary page scan.
tripadīf. of a composition (in music). View this entry on the original dictionary page scan.
tṛṇapadīf. (a woman) having legs as thin as blades of grass gaRa kumbhapady-ādi-. View this entry on the original dictionary page scan.
upadī(kṣaye- ) . View this entry on the original dictionary page scan.
upadīf. a parasitical plant View this entry on the original dictionary page scan.
upadīkamf(ā-) a species of ant View this entry on the original dictionary page scan.
upadīkṛtamfn. offered as a present View this entry on the original dictionary page scan.
upadīkṣCaus. View this entry on the original dictionary page scan.
upadīkṣinmfn. one who has been initiated in addition to ; 4. View this entry on the original dictionary page scan.
upadīkṣya ind.p. having initiated in addition to View this entry on the original dictionary page scan.
upadīpCaus. -dīpayati-, to kindle, set fire to View this entry on the original dictionary page scan.
upadīpayitvā(irregular) ind.p. having kindled View this entry on the original dictionary page scan.
vaiyāghrapadīf. relating to vyāghra-pad- View this entry on the original dictionary page scan.
vaiyāghrapadīf. a patronymic ( vaiyāghrapadīputra -putra- m.Name of a teacher ) View this entry on the original dictionary page scan.
vaiyāghrapadīputram. vaiyāghrapadī
vākyapadīf. Name of work View this entry on the original dictionary page scan.
vākyapadīyan. Name of a celebrated work on the science of grammar by bhartṛ-hari- (divided into brahma-kāṇḍa- or āgama-samuccaya-, vākya-kāṇḍa-, pada-kāṇḍa- or prakīrṇaka-). View this entry on the original dictionary page scan.
vipadīf. gaRa kumbha-pady-ādi-. View this entry on the original dictionary page scan.
viṣṇupadīf. the sun's passage (into the zodiacal signs of Taurus, Leo, Scorpio and Aquarius) View this entry on the original dictionary page scan.
viṣṇupadīcakran. a particular astrological circle or diagram View this entry on the original dictionary page scan.
viṣṇuṣaṭpadīf. Name of work View this entry on the original dictionary page scan.
yajñapadīf. (prob.) taking a step or steps with the feet during a sacrifice View this entry on the original dictionary page scan.
yamunāṣṭapadī(ṣṭ-) f. Name of a short poem. View this entry on the original dictionary page scan.
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padīkṛ पदीकृ To raise to the square root.
anupadī अनुपदीना [आयामार्थे अनु, पदस्यायामतुल्यायामः, तेन वद्धा ख] A shoe (boot, buskin, or slippers) of the length of the foot (अनुपदं बद्धा अनुपदीना उपानत् P.V.2.9. Sk.).
āprapadīna आप्रपदीन a. [आप्रपदं व्याप्नोति ख] Reaching to the feet (as dress); भाति स्म दामाप्रपदीनमस्य Śi.3.1; K.13; (आप्रपदीनकम् also).
upadīkṛ उपदीकृ 8 U. To offer as a present; तस्य रत्नमुपदीकृतं नृपाः Śi.14.39.
upadī उपदी N. of a plant (वंदाक).
upadī उपदीका A kind of ant.
upadīkṣin उपदीक्षिन् a. 1 Partaking in an initiatory or other religious rites. -2 A near relation.
draupadī द्रौपदी [द्रुपदस्यापत्यं स्त्री-अण् ङीप्] N. of the daughter of Drupada, king of the Pāñchālas. [She was won by Arjuna at her Svayaṁvara ceremony, and when he and his brothers returned home they told their mother that they had that day made a great acquisition. Whereupon the mother said, "Well, then, my dear children, divide it amongst yourselves." As her words once uttered could not be changed, she became the common wife of the five brothers. When Yudhiṣṭhira lost his kingdom and even himself and Draupadī in gambling, she was grossly insulted by Duhśāsana (q. v.) and by Duryodhana's wife. But these and the like insults she bore with uncommon patience and endurance, and on several occasions, when she and her husbands were put to the test, she saved their credit (as on the occasion of Durvāsas begging food at night for his 6, pupils). At last, however, her patience was exhausted, and she taunted her husbands for the very tame way in which they put up with the insults and injuries inflicted upon them by their enemies (see. Ki.1.29-46). It was then that the Pāṇḍavas resolved to enter upon the great Bhāratī war. She is one of the five very chaste women whose names one is recommended to repeat; see अहल्या.)
prapadīna प्रपदीन a. Relating or extending to the forepart of the foot.
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padīṣṭa tṛṣṇayā saha RV.1.38.6c.
aṣṭāpadī caturakṣī # AVś.5.19.7a; AVP.9.18.10a.
aṣṭāpadī navapadī babhūvuṣī # RV.1.164.41c; AVś.9.10.21c; 13.1.42b; TB.2.4.6.11c; TA.1.9.4c; N.11.40c.
aṣṭāpadī bhuvanānu prathantām # VS.8.30d; śB.4.5.2.12d. See ekapadī ... aṣṭāpadī.
irāpadī prathamā śataudanā # AVP.14.6.7a.
ekapadī dvipadī tripadī catuṣpadī # śB.14.8.15.10; BṛhU.5.15.10.
ekapadī dvipadī tripadī catuṣpadī pañcapadī ṣaṭpadī saptapady aṣṭāpadī bhuvanānu prathatāṃ svāhā # TS.3.3.10.2. P: ekapadī dvipadī Apś.9.19.10. See ekapadīṃ, ekapādaṃ, and aṣṭāpadīṃ.
ekapadī dvipadī sā catuṣpadī # RV.1.164.41b; AVś.9.10.21b; 13.2.42a; TB.2.4.6.11b; TA.1.9.4b; N.11.40b.
ekapadī dvipadīṃ tripadīṃ catuṣpadīm # VS.8.30c; śB.4.5.2.12c. See ekapadī ... pañcapadī etc. for this and the next pāda (VS.8.30cd); see also next but two.
ghṛtapadī śakvarī somapṛṣṭhā # RVKh.9.86.1c; AVś.7.27.1c.
catuṣpadīm anv emi (AVś. aitad) vratena # RV.10.13.3b; AVś.18.3.40b.
yajñapadīrākṣīrā # AVś.10.10.6a.
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"padī" has 17 results.
     
tolappadīkṣitaa southern grammarian who has written a gloss called प्रकाश on the Siddhāntakaumudi of Bhattoji Diksita.
pañcapadīa term used in the AtharvaPrātiśākhya for the strong case affixes viz. the nominative case affixes and the accusative singular. and dual affixes; confer, compare चत्वारि क्षैप्रञ्च पञ्चपद्यामन्तोदात्तादीनि यात् Atharvaveda Prātiśākhya. I. 3.14. The term corresponds to the Sarvanāmasthāna of Pāņini, which is also termed सुट् ; confer, compare सुडनपुंसकस्य P. I. 1.43.
vākyapadīname of a work on the denotation of words in verse-form with a comentary of his own written by a grammarian named गङ्गादास. The name वाक्यपदी is confounded with वाक्यपदीय of Bhartrhari through mistake.
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.
vākyapadīyaṭīkāname of a commentary on Bhartrhari's Vakyapadiya written by Punyaraja on the first and the second Kanda. Some scholars hold the view that the commentary on the first knda was written by Bhartrhari himselfeminine.
vākyapadīyaprakīrṇaprakāśaname given to the commentary on the third Kanda or book of Bhartrhari's Vakyapadiya by Helaraja.
artha(1)literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya.III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206.
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.
upasargadyotyatāthe view or doctrine that prefixes, by themselves, do not possess any sense, but they indicate the sense of the verb or noun with which they are connectedition For details See Vākyapadīya II.165-206; also vol. VII. pages 370-372 of Vyākaraṇa Mahābhāṣya edition by the D. E. Society, Poona.
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 ).
koṇḍabhaṭṭaa reputed grammarian who wrote an extensive explanatory gloss by name Vaiyākaraṇabhūṣaṇa on the Vaiyākaraṇasiddhāntakārikā of Bhaṭṭoji Dīkṣita. Another work Vaiyākaraṇabhūṣaṇasāra. which is in a way an abridgment of the Bhūṣaṇa, was also written by him. Koṇḍabhaṭṭa lived in the beginning of the l7th century. He was the son of Raṅgojī and nephew of Bhaṭṭojī Dīkṣita. He was one of the few writers on the Arthavicāra in the Vyākaraṇaśāstra and his Bhūṣaṇasāra ranks next to the Vākyapadīya of Bhartṛhari. Besides the Bhūṣaṇa and Bhūṣaṇasāra, Koṇḍabhaṭṭa wrote two independent works viz. Vaiyākaraṇsiddhāntadīpika and Sphoṭavāda.
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.
padakāṇḍa(1)a term used in connection with the first section of the Vākyapadīya named ब्रह्मकाण्ड also, which deals with padas, as contrasted with the second section which deals with Vākyas; (2) a section of the Așțadhyāyī of Pāņini, which gives rules about changes and modifications applicable to the pada, or the formed word, as contrasted with the base (अङ्ग) and the suffixes. The section is called पदाधिकार which begins with the rule पदस्य P.VIII.1.16. and ends with the rule इडाया वा VIII. 3. 54.
padavāda or padavādipakṣaview that words are real and have an existence and individuality of their own. The view is advocated by the followers of both the Mīmāmsā schools and the logicians who believe that words have a real existence. Grammarians admit the view for practical purposes, while they advocate that the अखण्डवाक्यस्फोट alone is the real sense. confer, compare Vākyapadīya II.90 and the foll.
padasphoṭaexpression of the sense by the whole word without any consideration shown to its division into a base and an affix. For instance, the word रामेण means 'by Rama' irrespective of any consideration whether न is the affix or इन is the affix which could be any of the two, or even one, different from the two; confer, compare उपायाः शिक्षमाणानां वालानामपलापनाः Vākyapadīya II.240.
puñjarājaa famous grammarian of the 12th century who wrote a learned commentaty on a part of the Vāky apadīya of Bhartŗhari in which he has quoted passages from famous writers and grammarians such as भामह, कुन्तक, वामन, हेमच​न्द्र and others. The name is found written as पुण्यराज also.
bhedaka(1)literallydistinguishing; differentiating; cf भेदकत्वात्स्वरस्य | भेदका उदात्तादय: | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.1 Vārttika (on the Sūtra of Pāṇini). 13; (2) adjective; confer, compare भेदकं विशेषणं भेद्यं विशेष्यम् Kāś. on P. II: 1.57; (3) variety; kind; confer, compare सामान्यस्य विशेषो भेदकः प्रकार: Kāś. on P.V. 3.23; (4) indicating, suggesting, as contrasted with वाचक; confer, compare संबन्धस्य तु भेदक: Vākyapadīya.
     Wordnet Search "padī" has 21 results.
     

padī

gaṅgā, mandākinī, jāhnavī, puṇyā, alakanandā, viṣṇupadī, jahnutanayā, suranimnagā, bhāgīrathī, tripathagā, tistrotāḥ, bhīṣmasūḥ, arghyatīrtham, tīrtharījaḥ, tridaśadīrghikā, kumārasūḥ, saridvarā, siddhāpagā, svarāpagā, svargyāpagā, khāpagā, ṛṣikulyā, haimavratī, sarvāpī, haraśekharā, surāpagā, dharmadravī, sudhā, jahnukanyā, gāndinī, rudraśekharā, nandinī, sitasindhuḥ, adhvagā, ugraśekharā, siddhasindhuḥ, svargasarīdvarā, samudrasubhagā, svarnadī, suradīrghikā, suranadī, svardhunī, jyeṣṭhā, jahnusutā, bhīṣmajananī, śubhrā, śailendrajā, bhavāyanā, mahānadī, śailaputrī, sitā, bhuvanapāvanī, śailaputrī   

bhāratadeśasthāḥ pradhānā nadī yā hindudharmānusāreṇa mokṣadāyinī asti iti manyante।

dharmagranthāḥ kathayanti rājñā bhagīrathena svargāt gaṅgā ānītā।

padī

pādapatham, ekapadī   

vanam athavā kṣetraṃ gantum upayujyamānā reṇupadavī।

sā patyuḥ bhojanaṃ gṛhītvā pādapathena gacchati।

padī

karṇakīṭī, śatapadī, karṇajalaukāḥ, bhīruḥ, śatapādikā, karṇajalukā, śatapāta, śatapādī   

kīṭaviśeṣaḥ, karṇasya bhedakaḥ kṣudraḥ kīṭī।

karṇajalukā mānavāya hānikarā।

padī

draupadī, pāñcālī, kṛṣṇā, yājñasenī, trihāyaṇī, vedijā, nityayauvanā, sairandhrī   

drupadakanyā yā pāṇḍavānāṃ patnī āsīt।

draupadī yajñāt jātā।

padī

mārgaḥ, pathaḥ, panthāḥ, adhvā, vartma, vartmanī, vartmaniḥ, ayanam, varttanam, varttanī, varttaniḥ, saraṇī, saraṇiḥ, padavī, paddhatiḥ, paddhatī, padyā, padvā, padaviḥ, sṛtiḥ, sañcaraḥ, padvaḥ, upaniṣkramaṇam, ekapadī, ekapād, taraḥ, vīthiḥ, śaraṇiḥ, ekapadī, ekapād, taraḥ, vīthiḥ, mācaḥ, māṭhaḥ, māṭhyaḥ, prapāthaḥ, pitsalam, khullamaḥ   

ekasthānād anyasthānaṃ gantum upayujyamānaḥ bhūbhāgaḥ yaḥ gamanasya ādhāro bhavati।

mama gṛham asmin eva mārgasya vāmataḥ vartate।

padī

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।

padī

padīnam, ūrukam, āprapadīnam   

adhovastraviśeṣaḥ।

śaitye ūrṇasya padīnam sukhadāyakaṃ bhavati।

padī

bhramarī, ṣaṭpadī   

strītvaviśiṣṭaḥ bhramaraḥ।

bhramarī puṣpāṇāṃ rasaṃ gṛhṇāti।

padī

janapadīya   

janapadasambandhī।

etad prakaraṇaṃ janapadīye nyāyālaye pracalati।

padī

śatāvarī, śatamūlī, bahusutā, abhīruḥ, indīvarī, varī, ṛṣyaproktā, bhīrupatrī, nārāyaṇī, aheruḥ, raṅgiṇī, śaṭī, dvīpiśatruḥ, ṛṣyagatā, śatapadī, pīvarī, dhīvarī, vṛṣyā, divyā, dīpikā, darakaṇṭhikā, sūkṣmapatrā, supatrā, bahumūlā, śatāhvayā, khāṭurasā, śatāhvā, laghuparṇikā, ātmaguptā, jaṭā, mūlā, śatavīryā, mahauṣadhī, madhurā, śatamūlā, keśikā, śatapatrikā, viśvasthā, vaiṇavī, pārṣṇī, vāsudevapriyaṅkarī, durmanyā, tailavallī, ṛṣyaproktā   

kṣupakavat vallīviśeṣaḥ।

śatāvaryāḥ mūlaṃ bījaṃ ca auṣadhanirmāṇāya upayujyate।

padī

prauṣṭhapadī   

bhādrapadamāsasya paurṇimā।

maheśaḥ prauṣṭhapadyāṃ jātaḥ।

padī

haṃsapadī   

ekā apsarāḥ।

haṃsapadyāḥ varṇanaṃ purāṇeṣu vartate।

padī

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।

padī

nāmapadī   

ekā devakanyā yām indraḥ śaradvataḥ samīpe apreṣayat।

nāmapadīṃ dṛṣṭvā śaradvān kāmāndhaḥ jātaḥ।

padī

kaṭabhī, analaprabhā, kukundanī, pārāpatapadī, pītatailā, kanakaprabhā, gīrlatā, jyotirlatā, jyotiṣkā, tejasvinī, tejohvā, tiktakā, niphalā, paṇyā, pārāvatapadī, piṇyā, pūtitailā, bahurasā, lagaṇā, nagaṇā, latā, latāpuṭakī, lavaṇakiṃśukā, śleṣmaghnī, sārasvatī, supiṅgalā, sphuṭaraṅgiṇī, sphuṭavalkalī, sumedhā, suvarṇalatā, suvegā, svarṇalatā, dīptaḥ, lavaṇaḥ, śṛṅgī, nagnaḥ   

kṣupaviśeṣaḥ ।

kaṭabhyāḥ varṇanaṃ suśrutena kṛtam

padī

krauñcapadī   

ekaḥ pradeśaḥ ।

krauñcapadī mahābhārate ullikhitā asti

padī

haṃsapadī   

kṣupanāmaviśeṣaḥ ।

haṃsapadī iti naikeṣāṃ kṣupāṇāṃ nāma vartate

padī

krauñcapadī   

ekaḥ pradeśaḥ ।

krauñcapadī mahābhārate ullikhitā asti

padī

ṣaṭpadī   

granthanāmaviśeṣaḥ ।

ṣaṭpadī iti nāma dvayoḥ granthayoḥ staḥ

padī

draupadīsvayaṃvara   

ekaṃ rūpakam ।

draupadīsvayaṃvarasya ullekhaḥ kośe vartate

padī

dhārtarāṣṭrapadī, haṃsapadī,    

ekaḥ kṣupaḥ yaḥ raktaviṣavraṇān nāśayati ।

dhārtarāṣṭrapadyāḥ ullekhaḥ koṣe asti









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