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     Grammar Search "sati" has 2 results.
     
sati: neuter locative singular stem: sat.
sati: masculine locative singular stem: sat.
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WordReferenceGenderNumberSynonymsDefinition
saṃlāpaḥMasculineSingularconversation
hāvāḥMasculinePluralany feminine coquettish gesture calculated to excite amorous sensation
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Results for sati45 results for sati
     
Devanagari
BrahmiEXPERIMENTAL
satif. equals sāti-, santi- View this entry on the original dictionary page scan.
satif. equals dāna-, avasāna- View this entry on the original dictionary page scan.
satiSee . View this entry on the original dictionary page scan.
satilamfn. together with sesamum grains View this entry on the original dictionary page scan.
satimiramf(ā-)n. covered with darkness, obscured, overcast (as the sky) View this entry on the original dictionary page scan.
satitarāSee next. View this entry on the original dictionary page scan.
satitarāSee 1. satī-, p.1135. View this entry on the original dictionary page scan.
adhivasatif. a dwelling, habitation, View this entry on the original dictionary page scan.
āvasatif. shelter, night's lodging View this entry on the original dictionary page scan.
āvasatif. night (id est the time during which one rests) . View this entry on the original dictionary page scan.
baddhavasatimfn. having one's abode fixed, dwelling in (locative case)
divasatithithe day-part of a lunar day View this entry on the original dictionary page scan.
duḥkhavasatif. a difficult abode View this entry on the original dictionary page scan.
durvasatif. bad dwelling View this entry on the original dictionary page scan.
ekānnaviṃsatidhāind. 19-fold, in 19 parts View this entry on the original dictionary page scan.
garbhavasatif. "embryo-abode", the womb View this entry on the original dictionary page scan.
gūḍhavasatif. abode in a secret place View this entry on the original dictionary page scan.
kāmavasatif. an erotic term. View this entry on the original dictionary page scan.
khākhasatilam. idem or 'm. poppy ' View this entry on the original dictionary page scan.
khasatilam. poppy (khaskhasa-) View this entry on the original dictionary page scan.
kṛtavasatimfn. one who has taken up his abode, dwelling View this entry on the original dictionary page scan.
lakṣmīvasatif. "abode of lakṣmī-", Name of the lotus-flower (Nelumbium Speciosum) View this entry on the original dictionary page scan.
nivasatif. habitation, abode View this entry on the original dictionary page scan.
nyāsatilakamn. Name of work
paṅkeruhavasatim. lotus-dweller, Name of brahmā- View this entry on the original dictionary page scan.
pitṛvasatif. "abode of pitṛ-s", place of the dead View this entry on the original dictionary page scan.
prathamavasatif. the original home View this entry on the original dictionary page scan.
prativasatiind. in every habitation or house View this entry on the original dictionary page scan.
rājavasatif. dwelling in a kind's court View this entry on the original dictionary page scan.
rājavasatif. a royal residence, palace View this entry on the original dictionary page scan.
ramaṇavasatif. the dwelling-place of a lover View this entry on the original dictionary page scan.
sahavasatif. dwelling together View this entry on the original dictionary page scan.
sajjanaikavasatimfn. residing only in the good View this entry on the original dictionary page scan.
saṃvasatif. dwelling together View this entry on the original dictionary page scan.
sattravasatif. View this entry on the original dictionary page scan.
tadvasatimfn. dwelling there. View this entry on the original dictionary page scan.
vasatif. staying (especially "overnight"), dwelling, abiding, sojourn etc. (tisro vasatīr uṣitvā-,"having passed three nights"; vasatiṃ-kri-or grah-,"to pass the night, take up one's abode in", with locative case) View this entry on the original dictionary page scan.
vasatif. a nest View this entry on the original dictionary page scan.
vasatif. a dwelling-place, house, residence, abode or seat of (genitive case or compound) etc. View this entry on the original dictionary page scan.
vasatif. a jaina- monastery View this entry on the original dictionary page scan.
vasatif. night View this entry on the original dictionary page scan.
vasatimfn. (according to to some) dwelling, abiding (with vasām-), fixing one's residence (?) View this entry on the original dictionary page scan.
vasatidrumam. a tree under which a night is passed View this entry on the original dictionary page scan.
vihasatif. gentle laughter, smiling (varia lectio sitikā-). View this entry on the original dictionary page scan.
vilāsavasatif. a pleasure resort (varia lectio) View this entry on the original dictionary page scan.
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sati सतिः f. 1 A gift, donation. -2 End, destruction.
āvasati आवसतिः f. Night (the time during which one rests); mid-night; माद्रीसुताभ्यां सहितः किरीटी सुष्बाप तामावसतिं प्रतीतः Mb.3.165.14.
khasatilaḥ खसतिलः Poppy.
nivasati निवसतिः f. A house, habitation, abode, residence, dwelling.
vasati वसतिः ती f. [वस्-अति वा ङीप् Uṇ.4.62] 1 Dwelling, residing, abiding; आश्रमेषु वसतिं चक्रे Me.1 'fixed his residence in'; कमलवसतिमात्रनिर्वृतः Ś.5.1. -2 A house, dwelling, residence, habitation; हर्षो हर्षो हृदयवसतिः पञ्चबाणस्तु बाणः P. R.1.22; Ś.2.15. -3 A receptacle, reservoir, an abode (fig.); अलकामतिवाह्यैव वसतिं वसुसंपदाम् Ku.6.37; so विनयवसतिः, धर्मैकवसतिः. -4 A camp, halting place (शिबिर). -5 The time when one halts or stays to rest, i. e. night; तस्य मार्गवशादेका बभूव वसतिर्यतः R.15.11 (वसतिः = रात्रिः Malli.) 'he halted at night' &c.; तिस्नो वसतीरुषित्वा 7.33;11.3. -6 A Jaina monastery.
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tṛp tṛp be pleased, IV. P. tṛpṇoti; cs. tarpáya satisfy, i. 85, 11 [cp. Gk. τέρπω].
vas 3. vas dwell, I. P. vásati [AS. wesan ‘be’, Eng. was; in Gk. ἄστυ = ϝάστυ]. prá- go on journeys, viii. 29, 8.
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"sati" has 31 results.
     
satiśiṣṭaprescribed subsequently; occurring after the preceding has taken place; confer, compare सति शिष्टोपि विकरणस्वरः सार्वधातुकस्वरं न बाधते; although the words सति and शिष्टः are separate still it is habitual to take them combined in an adjectival sense and make the word सतिशिष्ट an adjective to the word स्वर as in the dictum सतिशिष्टस्वरबलीयस्त्वं च P. VI. 1. 158 Vart. 9.
satiśiṣṭasvarabalīyastvathe comparatively superior strength of a subsequent accent which prevails by the removal of the accent obtaining before in the process of the formation of a word; cf VI. 1. 158 Vart. 9. See सतिशिष्ट a reference to some preceding word, not necessarily on the same page..
a(1)the first letter of the alphabet in Sanskrit and its derived languages, representing the sound a (अ): (2) the vowel a (अ) representing in grammatical treatises, except when Prescribed as an affix or an augment or a substitute,all its eighteen varieties caused by accentuation or nasalisation or lengthening: (3) personal ending a (अ) of the perfeminine. second.pluraland first and third person.singular.; (4) kṛt affix c (अ) prescribed especially after the denominative and secondary roots in the sense of the verbal activity e. g. बुभुक्षा, चिन्ता, ईक्षा, चर्चा et cetera, and othersconfer, compare अ प्रत्ययात् et cetera, and others (P.III 3.102-106); (5) sign of the aorist mentioned as añ (अङ्) or cañ (चङ्) by Pāṇini in P. III i.48 to 59 exempli gratia, for example अगमत्, अचीकरत्; (6) conjugational sign mentioned as śap (शप्) or śa (श) by Pāṇini in P. III.1.68, 77. exempli gratia, for example भवति, तुदति et cetera, and others; (7) augment am (अम्) as prescribed by P. VI.1.58; exempli gratia, for example द्रष्टा, द्रक्ष्यति; (8) augment aṭ (अट्) prefixed to a root in the imperfeminine. and aorist tenses and in the conditional mood e. g. अभवत्, अभूत्, अभविष्यत् confer, compare P. VI.4.71; (8) kṛt affix a (अ) prescribed as अङ्, अच्, अञ्, अण्, अन्, अप्, क, ख, घ, ञ, ड् , ण, et cetera, and others in the third Adhyāya of Pāṇini's Pāṇini's Aṣṭādhyāyī.; (9) taddhita affix. affix a (अ) mentioned by Pāṇini as अच्, अञ् अण्, अ et cetera, and others in the fourth and the fifth chapters of the Pāṇini's Aṣṭādhyāyī. of Pāṇini; (10) the samāsānta affix a (अ), as also stated in the form of the samāsānta affixes (डच् , अच्, टच्, ष्, अष् and अञ्) by Pāṇini in V.4.73 to 121;(11) substitute a (अश्) accented grave for इदम before case-affixes beginning with the inst. instrumental case. case: (12) remnant (अ) of the negative particle नञ् after the elision of the consonant n (न्) by नलोपो नञः P. vi.3.73.
appayadīkṣitaअप्पदीक्षित A famous versatile writer of the sixteenth century A. D. (1530-1600 ), son of रङ्गराजाध्वरीन्द्र a Dravid Brāhmaṇa. He wrote more than 60 smaller or greater treatises mainly on Vedānta, Mimāṁsā, Dharma and Alaṁkāra śāstras; many of his works are yet in manuscript form. The Kaumudi-prakāśa and Tiṅantaśeṣasaṁgraha are the two prominent grammatical works written by him. Paṇdit Jagannātha spoke very despisingly of him.
abhyāhataomission of any sound; a fault of utterance. अम् (1)a technical brief term in Panini's grammar including vowels, semivowels, the letter ह् and nasals; (2) a significant term for the accusative case showing change or substitution or modification: confer, compare अं विकारस्य Taittirīya Prātiśākhya.I.28 explained as अमिति शब्दे विकारस्याख्या भवति । अमिति द्वितीय विभक्तेरुपलक्षणम् । (3) augment अ applied to the penultimate vowel of सृज् & दृश् (P. VI.1.58, 59 and VII.1.99) (4) substitute tor Ist person. singular. affix मिप्, by P.III.4.101 (5) Acc. singular. case affix अम् .
avasānapause, cessation, termination; confer, compare विरामोऽवसानम् । वर्णानामभावः अवसानसंज्ञः स्यात् S. K. on P.1.4.110.
as(1)case affix of the nominative and accusative plural and the ablative and genitive singular (जस् , शस्, ङसि and ङस् ) (2) taddhita affix अस् ( असि ) added to पूर्व, अधर and अवर, by P.V.3.39: (3) compoundending अस् ( असिच् ) applied to the words प्रजा and मेधा standing at the end of a Bahuvrīhi compound (P.V.4.122): (4) Uṇādi affix अस् prescribed by the rule सर्वधातुभ्योऽसुन् and subsequent rules (628-678) to form words such as मनस्,सरस् et cetera, and others(5) ending syllable अस्, with or without sense, of words in connection with which special operations are given in grammar; confer, compare P.VI.4.14; confer, compare also अनिनस्मन्ग्रहणान्यर्थवता चानर्थकेन च तदन्तविधिं प्रयोजयन्ति Par.Śek. Pari. 16.
ipa technical term for द्वितीया (accusative case ) in the Jainendra grammar; confer, compare कर्मणीप् Jain. 1.4.2.
{{c|-( anusvāra ) ṃanusvāraor nasal (l) looked upon as a phonetic element, independent, no doubt, but incapable of being pronounced without a vowel Preceding it. Hence, it is shown in writing with अ although its form in writing is only a dot a reference to some preceding word, not necessarily on the same page. the line cf अं इत्यनुस्वारः । अकार इह उच्चारणर्थ इति बिन्दुमात्रो वर्णोनुस्वारसंज्ञो भवति Kātantra vyākaraṇa Sūtra.Vyāk I.1.19; (2) anusvāra,showing or signifying Vikāra id est, that is अागम and used as a technical term for the second विभक्ति or the accusative case. See the word अं a reference to some preceding word, not necessarily on the same page. on page 1.
karmadhārayaname technically given to a compound-formation of two words in apposition i. e. used in the same case, technically called समानाधिकरण showing the same substratutm; confer, compare तत्पुरुषः समानाधिकरणः कर्मधारयः I 2.42. The karmadhāraya compound is looked upon as a variety of the tatpuruṣa compound. There is no satisfactory explanation of the reason why such a compound is termed कर्मधारय. Śākaṭāyana defines Karmadhāraya as विशेषणं व्यभिचारि एकार्थं कर्मधारयश्च where the word विशेषण is explained as व्यावर्तक or भेदक (distinguishing attribute) showing that the word कर्म may mean भेदकक्रिया. The word कर्मधारय in that case could mean 'कर्म भेदकक्रिया, तां धारयति असौ कर्मधारयः' a compound which gives a specification of the thing in hand.
karman(1)object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ).
kalmanthe same as karman or object of an action especially when it is not fully entitled to be called karman, but looked upon as karman only for the sake of being used in the accusative case; subordinate karman, as for instance the cow in गां पयो दोग्धि. The term was used by ancient grammarians; confer, compare विपरीतं तु यत्कर्म तत् कल्म कवयो विदुः M.Bh. on P.I.4.51. See कर्मन्.
kānacaffix अान forming perfect partciples which are mostly seen in Vedic Literature. The affix कानच् is technically a substitute for the लिट् affix. Nouns ending in कानच् govern the accusative case of the nouns connected with them: exempli gratia, for example सोमं सुषुवाणः; confer, compare P. III.3.106 and P.II.3.69.
kārakavibhaktibalīyastvathe dictum that a Kāraka case is stronger than an Upapada case,e. g. the accusative case as required by the word नमस्कृत्य,which is stronger than the dative case as required by the word नमः. Hence the word मुनित्रयं has to be used in the sentence : मुनित्रयं नमस्कृत्य and not the word मुनित्रयाय confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari. 94.
kārita(1)ancient term for the causal Vikaraṇa, (णिच् in Pāṇini's grammar and इन् in Kātantra); (2) causal or causative as applied to roots ending in णिच् or words derived from such roots called also 'ṇyanta' by the followers of Pāṇini's grammar; confer, compare इन् कारितं धात्वर्थे Kātantra vyākaraṇa Sūtra.III.2.9, explained as धात्वर्थक्रियानाम्न इन् परो भवति धात्वर्थे स च कारितसंज्ञक;।
ki(1)kṛt affix इ prescribed after धु roots with a prefix attached;exempli gratia, for exampleप्रदिः प्रधिः confer, compare P.III.3.92, 93; (2) kṛt affix इ looked upon as a perfect termination and, hence, causing reduplication and accusative case of the noun connected, found in Vedic Literature added to roots ending in अा, the root ऋ, and the roots गम्, हन् and जन्; exempli gratia, for example पपि; सोमं, जगुरिः, जग्मिः et cetera, and others, confer, compare P. III.2.171: (2) a term used in the Jainendra Vyākaraṇa for the term संबुद्वि.
tṛn(1)krt affix तृ with the acute accent on the first vowel of the word formed by its application, applied to any root in the sense of 'an agent' provided the agent is habituated to do a thing, or has his nature to do it, or does it well; exempli gratia, for example वदिता जनापवादान् , मुण्डयितारः श्राविष्ठायना -भवन्ति वधूमूढाम् , कर्ता कटम्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. III.2.135; words ending with तृन् govern the noun connected with them in the accusative case; (2) the term तृन् , used as a short term ( प्रत्याहार ) standing for krt affixes beginning with those prescribed by the rule लटः शतृशानचौ (P.III.2.124) and ending with the affix तृन् (in P.III.3.69); confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.4.69.
trātaddhita affix. affix त्रा in the sense of something donated, as also to the words देव, मनुष्य, पुरुष, पुरु and मर्त्य ending in the accusative or the locative case; e. g. व्राह्मणत्रा करोति, देवत्रा वसतिः confer, compare Kāśikā of Jayāditya and Vāmana. on P. V.4.55,56. ’There is avagraha before the taddhita affix. affix त्रा. देवत्रेति देवSत्रा्; confer, compare V.Pr. V.9.
dvikarmakaa term used in connection with roots governing two objects or two words in the accusative case, exempli gratia, for example दुह् in, गां दोग्धि पयः; the term कर्म according to the strict definition of the term कर्तुरीप्सिततमं कर्म or अाप्यं कर्म applies to one of the two, which is called the प्रधानकर्म or the direct object, the other one, which, in fact, is related to the verbal activity by relation of any other karaka or instrument is taken as karmakaraka and hence put in the accusative case. For details see Mahabhasya and Kasika on P.I.4.51. Some roots in their causal formation govern two objects out of which one object is the actual one while the other is the subject of the primitive root. exempli gratia, for example गमयति माणवकं ग्रामम्; बोधयति माणवकं धर्मम्; cf Kas on P.I.4.52. See for details Mahabhasya on P. I. 4.52.
dvitīyāthe second case; the accusative case, mainly prescribed for a word which is related as a karmakaraka to the activity in the sentence; cf P. II. 3.2 to 5,
dhātua root; the basic word of a verbal form,defined by the Bhasyakara as क्रियावचनो धातुः or even as भाववचने धातु:, a word denoting a verbal activity. Panini has not defined the term as such, but he has given a long list of roots under ten groups, named dasagani, which includes about 2200 roots which can be called primary roots as contrasted with secondary roots. The secondary roots can be divided into two main groups ( l ) roots derived from roots ( धातुजधातवः ) and (2) roots derived from nouns ( नामधातवः ). The roots derived from roots can further be classified into three main subdivisions : (a) causative roots or णिजन्त, (b) desiderative roots or सन्नन्त, (c) intensive roots or यङन्त and यङ्लुगन्त: while roots derived from nouns or denominative roots can further be divided into क्यजन्त, काम्यजन्त, क्यङन्त, क्यषन्त, णिङन्त, क्विबन्त and the miscellaneous ones ( प्रकीर्ण ) as derived from nouns like कण्डू( कण्ड्वादि ) by the application of the affix यक् or from nouns like सत्य,वेद, पाश, मुण्ड,मिश्र, et cetera, and others by the application of the affix णिच्. Besides these, there are a few roots formed by the application of the affix अाय and ईय (ईयङ्). All these roots can further be classified into Parasmaipadin or Parasmaibhasa, Atmanepadin or Atmanebhasa and Ubhayapadin. Roots possessed of a mute grave ( अनुदात्त ) vowel or of the mute consonant ङ् added to the root in the Dhatupatha or ending in the affixes यड्, क्यङ् et cetera, and others as also roots in the passive voice are termed Atmanepadin: while roots ending with the affix णिच् as also roots possessed of a mute circumflex vowel or a mute consonant ञ़़् applied to them are termed Ubhayapadin. All the rest are termed Parasmaipadin. There are some other mute letters or syllables applied by Panini to the roots in his Dhatupatha for specific purposes; exempli gratia, for example ए at the end to signify prohibition of vrddhi to the penultimate अ in the aorist, exempli gratia, for example अकखीत् confer, compare P. VII.2.5; इर् to signify the optional substitution of अ or अङ् for the affix च्लि of the aorist, exempli gratia, for example अभिदत्, अभैत्सीत् ; confer, compare P.III. 1.57; उ to signify the optional application of the augment इ ( इट् ) before क्त्वा exempli gratia, for example शमित्वा, शान्त्वा; confer, compare P.VII. 2. 56; ऊ to signify the optional application of the augment इ ( इट् ) exempli gratia, for example गोप्ता, गेीपिता, confer, compare P.VII.2.44; अा to signify the prohibition of the augment इट् in the case of the past passive voice. participle. exempli gratia, for example क्ष्विण्णः, स्विन्नः, confer, compare P. VII.2.16; इ to signify the addition of a nasal after the last vowel e. g. निन्दति from निदि, confer, compare P. VII.1.58: ऋ to signify the prohibition of ह्रस्व to the penultimate long vowel before णिच्, e. g. अशशासत्, confer, compare P.VII. 4.2;लृ to signify the substitution of अङ् for च्लि in the aorist, exempli gratia, for example अगमत् confer, compare P. III.1.55: ओ to signify the substitution of न् for त् of the past passive voice.participle. exempli gratia, for example लग्नः, अापीनः, सूनः, दून: et cetera, and others; confer, compare P. VIII. 2.45. Besides these,the mute syllables ञि, टु and डु are prefixed for specific purposes; confer, compare P. III.2.187, III.3.89 and III. 3.88. The term धातु is a sufficiently old one which is taken by Panini from ancient grammarians and which is found used in the Nirukta and the Pratisakhya works, signifying the 'elemental (radical)base' for nouns which are all derivable from roots according to the writers of the Nirukta works and the grammarian Siktaayana; confer, compare नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.3.1. Some scholars have divided roots into six categories; confer, compare तत्र धातवः षोढा (a) परिपठिताः भूवादयः, (b) अपरिपठता अान्दोलयत्यादयः, (c) परिपठितापरिपठिताः ( सूत्रपठिताः ) स्कुस्कम्भस्तम्भेत्यादयः, (d) प्रत्ययधातवः सनाद्यन्ताः, (e) नामघातवः कण्ड्वादयः, (f) प्रत्ययनामधातवः होडगल्भक्ली. बप्रभृतयः; cf Sringara Prak. I. For details see M.Bh. on P.I.3.I as also pp 255, 256 Vol. VII Vyakarana-Mahabhasya published by the D.E. Society, Poona.
nivṛtti(1)cessation of recurrence of a word or words from a rule to a subsequent rule or rules; non-application of a rule consequent upon the cessation of recurrence or anuvrtti cf; न ज्ञायते केनाभिप्रायेण प्रसजति केन निवृत्तिं करोति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. 1.1.44 Vart.8. confer, compare also एकयोगनिर्दिष्टानां सह वा प्रवृत्तिः सह वा निवृत्तिः Kat. Par. Vr. Pari. 9; (2) cessation or removal; confer, compare न च संज्ञाया निवृत्तिरुच्यते । स्वभावतः संज्ञा संज्ञिन; प्रत्याय्य निवर्तन्ते । तेन अनुबन्धानामपि निवृत्तिर्भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.1. Vart. 7; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1. 3 et cetera, and others; confer, compare also the usual word उदात्तनिवृत्तिस्वरः.
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.
pragītaa fault of utterance or recital where a simple word in conversation or recital is uttered in a tone proper for singing or in a manner suitable for singing; cf प्रगीत: सामवदुच्चारितः Kaiy. on M.Bh.Ahni.1.
prayojyathat which is employed or incited or urged; the word which is the subject in the primitive construction and becomes an object in the causal construction, and as a result, which is put in the accusative case being प्रयोज्यकर्म. As, however, the प्रयोज्यकर्म originally occupies the place of the subject in the primitive construction, the term प्रयोज्यकर्ता ( प्रयोज्यश्चासौ कर्ता च ) is often used in connection with it, as contrasted with the term प्रयोजककर्ता which is used with respect to the subject in the causal construction; confer, compare इह च भेदिका देवदत्तस्य यज्ञदत्तस्य काष्ठानामिति प्रयोज्ये कर्तरि षष्ठी न प्राप्नोति । M.Bh. on P. III. 1.26 Vart. l ; confer, compare also Kaiy. on P. I. 2.65.
mahābhāṣyapradīpaprakāśacalled also कैयटप्रकाश, name of the commentary on the Pradipa of Kaiyata by Nilankanthamakhi a versatile writer of the 17th century.
raṅganasalisation; colouring of a letter by its nasalisation: confer, compare रङ्गवर्ण प्रयुञ्जीरन् नो ग्रसेत् पूर्वमक्षरम् Pāṇini. Siksa. 27.
lāghavanyāyalaw of minimisation, parsimony in the use of words or parsimony in expression, followed generally by the Sūtra writers.
śatṛkrt affix अत् in the sense of ' the agent of the present time ', applied to any root which takes the Parasmaipada personal affixes confer, compare लट: शतृशानचावप्रथमासमानाधिकरणे P. III. 2.126,8. The words formed with this शतृ (अत्) affix are termed present participles in the declension of which, by virtue of the indicatory vowel ऋ in शतृ, the augment नुम् is inserted after the last vowel of the base, and the root receives such modifications as are caused by a Sarvadhatuka affix, the affix शतृ being looked upon as a Sarvadhatuka affix on account of the indicatory letter श्. The word ending in this affix शतृ governs a noun forming its object, in the accusative case.
śas(l)case affix (अस् ) of the accusative plural;confer, compare स्वौजसमौट्शस्o P.IV. 1.2; (2) taddhita affix.affix applied to words meaning much or little as also to a numeral: exempli gratia, for example बहुशो ददाति, अल्पशो ददाति, द्विश:, त्रिश:, पादशः et cetera, and others, confer, compare P. V.4.42, 43.
śaityāyanaan ancient Grammarian and Vedic scholar who is quoted in the Taittiriya Pratisakhya for recommending a sharp and distinct nasalisation of the anusvara and the fifth class-consonants; confer, compare तत्रितरमानुनासिक्यमनुस्वारोत्तमेषु इति शैत्यायन: Taittirīya Prātiśākhya.XVII. 1.
     Vedabase Search  
99 results
     
sati beingBG 18.16
CC Madhya 6.142
SB 4.22.29
sati being existentSB 2.2.4
sati being presentSB 10.42.28-31
SB 2.2.4
sati being situatedSB 4.22.28
sati being soSB 8.6.20
sati being the proper engagementSB 4.15.23
sati have becomeSB 10.87.34
sati if he has sufficient meansSB 11.27.34
sati in this waySB 8.16.40
sati O chaste oneSB 4.25.26
sati O chaste womanSB 8.16.8
sati O discriminating oneSB 10.54.46
sati O most chaste oneSB 6.17.24
sati O pious lady (Yaśodā)SB 10.35.14-15
sati O supremely chasteSB 10.3.32
SB 10.3.43
sati O virtuous ladySB 3.26.29
sati O virtuous motherSB 3.32.21
sati the partSB 7.15.61
sati to the extent that there areSB 11.27.30-31
sati when there isSB 11.10.34
sati karmaṇi when material affairs continueSB 4.29.78
sati karmaṇi when material affairs continueSB 4.29.78
sati co-wivesCC Adi 14.58
asati arthe in that which is not realSB 10.54.48
asati thus beingSB 3.5.44
asati in the false egoSB 3.27.11
asati in the unmanifestSB 3.27.14
asati a product of ignoranceSB 3.28.36
asati temporarySB 4.9.33
asati being absentSB 4.14.1
sat-asati the material worldSB 4.22.25
asati in the temporary material worldSB 5.18.12
asati in the material worldSB 7.13.28
asati unrealSB 7.15.60
asati O unchaste daughterSB 9.3.20
asati although you are unchasteSB 9.14.9
asati there not beingSB 10.42.28-31
asati arthe in that which is not realSB 10.54.48
asati in unrealitySB 11.28.2
asati the material existenceCC Adi 8.58
asati to temporary material happinessCC Madhya 22.76
āvasati resides inSB 7.10.48
āvasati residesSB 7.15.75
cakāsati shine magnificentlySB 5.24.9
grasati he swallowsSB 11.9.21
grasati takes awaySB 12.4.15-19
grasati seizesSB 12.4.15-19
guṇa-vyatikare sati when the interaction of the modes takes placeSB 3.32.12-15
hasati he also laughedSB 4.25.57-61
hasati laughsSB 7.4.39
hasati laughsSB 7.7.35
hasati laughsSB 11.2.40
hasati laughsSB 11.14.24
hasati she laughsSB 12.3.1
hasati laughsCC Adi 7.94
hasati laughsCC Madhya 9.262
hasati laughsCC Madhya 23.41
hasati laughsCC Madhya 25.141
hasati laughsCC Antya 3.179
hrasati is diminishedSB 5.21.4
jighāṃsati desires to harmSB 4.14.11
jighāṃsati desires to killSB 4.17.31
jihāsati desires to give upSB 8.20.13
jihāsati he desires to give upSB 11.8.29
muhyati sati being mystifiedSB 10.13.57
nivasati residesSB 5.18.29
nivasati residesSB 5.24.16
nivasati residesCC Adi 4.72
nivasati residesCC Madhya 8.163
nivasati residesBs 5.37
praṇaya-vasati object of loveNoI 11
praśaṃsati praisesSB 11.28.2
śaṃsati indicatesSB 4.29.66
sanyasati resignsNBS 48
sat-asati the material worldSB 4.22.25
guṇa-vyatikare sati when the interaction of the modes takes placeSB 3.32.12-15
muhyati sati being mystifiedSB 10.13.57
vasati-sthale for places of residence (the temple or holy places)CC Madhya 23.18-19
upāditsati desiring to getSB 5.14.7
vasati residesSB 10.58.41
vasati who resideSB 12.11.27-28
vasati the abodeCC Adi 4.84
vasati residenceCC Adi 6.46
vasati residenceCC Adi 11.45
vasati residenceCC Madhya 9.182
vasati habitationCC Madhya 17.62-63
vasati habitationCC Madhya 18.26
vasati-sthale for places of residence (the temple or holy places)CC Madhya 23.18-19
vasati abodeCC Madhya 23.36
vasati the abodeCC Madhya 23.87-91
praṇaya-vasati object of loveNoI 11
vidhitsati desires to doSB 3.16.36
vilasati enjoysCC Madhya 1.84
vilasati manifestsCC Antya 1.169
guṇa-vyatikare sati when the interaction of the modes takes placeSB 3.32.12-15
     DCS with thanks   
Results for sati13 results
     
satikta adjective ein wenig bitter
Frequency rank 13213/72933
satiktaka adjective
Frequency rank 68638/72933
satila adjective together with sesamum grains (Monier-Williams, Sir M. (1988))

Frequency rank 22485/72933
satimi adjective
Frequency rank 68641/72933
satinduka adjective
Frequency rank 68640/72933
satintiḍīka adjective with Tiṇṭiḍī
Frequency rank 68639/72933
satiryagga adjective
Frequency rank 68642/72933
āvasati noun (feminine) night (Monier-Williams, Sir M. (1988))
night's lodging (Monier-Williams, Sir M. (1988))
shelter (Monier-Williams, Sir M. (1988))

Frequency rank 33186/72933
khasatila noun (masculine) poppy (khaskhasa) (Monier-Williams, Sir M. (1988))

Frequency rank 27762/72933
khākhasatila noun (masculine) poppy
Frequency rank 50887/72933
durvasati noun (feminine) bad dwelling (Monier-Williams, Sir M. (1988))

Frequency rank 54740/72933
nivasati noun (feminine) abode (Monier-Williams, Sir M. (1988))
habitation (Monier-Williams, Sir M. (1988))

Frequency rank 36375/72933
vasati noun (feminine) a dwelling-place (Monier-Williams, Sir M. (1988))
a Jaina monastery (Monier-Williams, Sir M. (1988))
a nest (Monier-Williams, Sir M. (1988))
abiding (Monier-Williams, Sir M. (1988))
abode or seat of (gen. or comp.) (Monier-Williams, Sir M. (1988))
dwelling (Monier-Williams, Sir M. (1988))
house (Monier-Williams, Sir M. (1988))
night (Monier-Williams, Sir M. (1988))
residence (Monier-Williams, Sir M. (1988))
sojourn (Monier-Williams, Sir M. (1988))
staying (esp. "overnight") (Monier-Williams, Sir M. (1988))

Frequency rank 4584/72933
Ayurvedic Medical
Dictionary
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aṅga

limb, organ; aṅgagaurava heaviness in the body; aṅgadāha burning sensation over the body; aṅgaharṣa pleasant feeling; aṅgalāghava alacrity; aṅgamarda body ache; chaffing of the limbs, aṅgaśoṣana inanition aṅgastambha body stiffness.

atyagni

unsatiable hunger and digestion; bulimia nervosa.

candraśūra

Plant common cress; dried seeds of Lepidium sativum.

dāha

burning sensation; thirst, dāhapraśamana quenching thirst.

dhānyaka

Plant coriander seeds; Coriandrum sativum.

dvandvaja

involvment of two humors in disease causation.

godhuma

Plant common wheat, Triticum sativum.

hīnayoga

poor union, sensory organs rarely associating with sensations.

kalāya

Plant peas; sort of pulses, Pisium sativum.

karaṭa

1. Plant Lathyrus sativus; 2. bad brahmin; 3. safflower.

kesari,kesaridhal

Plant white pea, grass pea, Lathyrus sativus.

kṛṣnajīraka

Plant caraway, Carum carvi; Nigella sativa

kunkuma

Plant saffron, style and stigma from flowers of Crocus sativus.

laśūna

Plant Allium sativum , garlic

marma

lethal point, sensitive points on different parts of the body showing irregular pulsation and pain persists on pressure. Conglomerations of muscle, blood vessels, ligaments, nerves, bone and joints; marmavikāra disorders of vital points.

mūlaka

Plant radish, Raphanus sativus.

prasupti

area which has no sensation, anesthetic patches on the skin.

prīṇana

satisfying, moisturizing, a function of rasadhātu

śāli

Plant rice, paddy, Oryza sativa.

śankhaka

a type of headache; severe pain, edema, burning sensation in the head.

santoṣa

contentment, cultivation of satisfaction, happyness.

satīna

Plant 1. field pea, Pisum sativum; 2. bamboo.

svāpa

numbness, loss of sensation.

tanḍūla

Plant rice; Oryza sativa.

trapuṣa

Plant cucumber, Cucumis sativus, C. trigonus.

ṛptighna

alleviating feeling of satiety.

upakuñcika

Plant small fennel, nigella seed, seeds of Nigella sativa.

urvāru

Plant cucumber, Cucumis sativus, C. utilissimus.

vairāgya

renouncing; cessation of worldly desires.

vijayā

Plant Indin hemp, leaves of Cannabis sativa, C. indica.

vṛīhi

Plant grain of rice, ordinary variety of rice ripeinin in the rainy season; Oryza sativa.

     Wordnet Search "sati" has 7 results.
     

sati

nivāsaḥ, vasatiḥ, vāsaḥ, vāsasthānam, nivasatiḥ, nivāsasthānam, nivāsabhūyam, gṛham, āvāsaḥ, adhivāsaḥ, samāvāsaḥ, āvasathaḥ, vāstuḥ, vāstu, sthānam, avasthānam, pratiṣṭhā, āyatanam, niketanam, ālayaḥ, nilayaḥ, nilayitā, kṣiḥ   

tat sthānaṃ yatra paśavaḥ janāḥ vā vasanti।

vyāghrasya nivāsaḥ vane asti।

sati

gṛham, geham, udvasitam, veśma, sadma, niketanam, niśāntam, natsyam, sadanam, bhavanam, agāram, sandiram, gṛhaḥ, nikāyaḥ, nilayaḥ, ālayaḥ, vāsaḥ, kuṭaḥ, śālā, sabhā, pastyam, sādanam, āgāram, kuṭiḥ, kuṭī, gebaḥ, niketaḥ, sālā, mandirā, okaḥ, nivāsaḥ, saṃvāsaḥ, āvāsaḥ, adhivāsaḥ, nivasati, vasati, ketanam, gayaḥ, kṛdaraḥ, gartaḥ, harmyam, astam, duroṇe, nīlam, duryāḥ, svasarāṇi, amā, dame, kṛttiḥ, yoniḥ, śaraṇam, varūtham, chardichadi, chāyā, śarma, ajam   

manuṣyaiḥ iṣṭikādibhiḥ vinirmitaṃ vāsasthānam।

gṛhiṇyā eva gṛhaṃ śobhate।

sati

rātriḥ, niśā, rajanī, kṣaṇadā, kṣapā, śarvarī, niś, nid, triyāmā, yāninī, yāmavatī, naktam, niśīthinī, tamasvinī, vibhāvarī, tamī, tamā, tamiḥ, jyotaṣmatī, nirātapā, niśīthyā, niśīthaḥ, śamanī, vāsurā, vāśurā, śyāmā, śatākṣī, śatvarī, śaryā, yāmiḥ, yāmī, yāmikā, yāmīrā, yāmyā, doṣā, ghorā, vāsateyī, tuṅgī, kalāpinī, vāyuroṣā, niṣadvarī, śayyā, śārvarī, cakrabhedinī, vasatiḥ, kālī, tārakiṇī, bhūṣā, tārā, niṭ   

dīpāvacchinna-sūryakiraṇānavacchinnakālaḥ।

yadā dikṣu ca aṣṭāsu meror bhūgolakodbhavā। chāyā bhavet tadā rātriḥ syācca tadvirahād dinam।

sati

tamomaya, tāmasa, tāmasika, tamasvin, sāndhakāra, satimira, tamovṛta, tamobhūta, nirāloka, aprakāśa, hatajyotis   

andhakāreṇa yuktaḥ।

kṛṣṇasya janma bhādrapadamāsasya tamomayyāṃ rātrau abhavat।

sati

nīḍaḥ, aṅkurakaḥ, jālakaḥ, nīḍam, vasatiḥ, svasaram   

tṛṇādinā vinirmitaṃ pakṣiṇāṃ gṛham।

caṭakāyāḥ śiśavaḥ nīḍe kūjanti।

sati

pativratam, pātivratyam, satitvam   

patnyaḥ svasya patiṃ prati vartamānā ananyā prītiḥ bhaktiḥ ca।

bhāratīyāḥ striyaḥ pativratasya pālanaṃ kurvanti।

sati

pathikāśramaḥ, āvāsaḥ, vasatigṛham   

tat sthānaṃ yatra yātriṇāṃ kṛte bhāṭakaṃ dattvā nivāsasya bhojanasya ca vyavasthā bhavati।

rātrikālaṃ yāpayituṃ vayaṃ pathikāśrame nyavasāma।









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