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Devanagari
BrahmiEXPERIMENTAL
adakṣiṇamfn. not dexterous, not handy, not right, left View this entry on the original dictionary page scan.
ākṣiptamfn. refused, left (as the right path) View this entry on the original dictionary page scan.
apaṣṭhumfn. left View this entry on the original dictionary page scan.
avaśiṣṭamfn. left, remaining. View this entry on the original dictionary page scan.
dakṣiṇetaramfn. "other than right", left View this entry on the original dictionary page scan.
hīnamfn. left, abandoned, forsaken View this entry on the original dictionary page scan.
moghamf(ā-)n. left, abandoned View this entry on the original dictionary page scan.
nirvyūḍhamfn. left, abandoned View this entry on the original dictionary page scan.
paramf(ā-)n. left, remaining View this entry on the original dictionary page scan.
parikṣiptamfn. left, abandoned View this entry on the original dictionary page scan.
pariśiṣṭamfn. left, remaining View this entry on the original dictionary page scan.
parityaktamfn. left, quitted etc. View this entry on the original dictionary page scan.
prahīṇamfn. (see on ) left, remaining View this entry on the original dictionary page scan.
pramṛṣṭamfn. given up, left (varia lectio prasṛṣṭa-). View this entry on the original dictionary page scan.
pratilomamf(ā-)n. left, not right View this entry on the original dictionary page scan.
rahitamfn. left, quitted, forsaken, deserted, lonely, solitary etc. ( rahite te- ind.or rahiteṣu teṣu- ind.in secret, secretly, privately) View this entry on the original dictionary page scan.
recitamfn. left, abandoned View this entry on the original dictionary page scan.
samavaśeṣitamfn. ( śiṣ-) left, spared, remaining View this entry on the original dictionary page scan.
saṃtyaktamfn. entirely relinquished or abandoned, left View this entry on the original dictionary page scan.
sāvaśeṣamf(ā-)n. left, remaining (See compound) View this entry on the original dictionary page scan.
savyamf(ā-)n. (according to to fr. -;perhaps for skavya- confer, compare Greek , column 3) left, left hand (am-, /ena-, - e-,and in the beginning of a compound,"on the left") etc. View this entry on the original dictionary page scan.
śiṣṭamfn. left, remaining, escaped, residual (often in fine compositi or 'at the end of a compound' exempli gratia, 'for example' nala-ś-,"having only the stem left"; hata-ś-,"escaped from slaughter or destruction") etc. View this entry on the original dictionary page scan.
tyaktamfn. left, abandoned. View this entry on the original dictionary page scan.
ucchiṣṭamfn. left, rejected, stale View this entry on the original dictionary page scan.
udriktamfn. superfluous, left, remaining View this entry on the original dictionary page scan.
ujjhitamfn. left, abandoned View this entry on the original dictionary page scan.
urvaritamfn. left, left over (equals avaśiṣṭa- commentator or commentary) View this entry on the original dictionary page scan.
utsṛṣṭamfn. left, abandoned View this entry on the original dictionary page scan.
uttaramfn. left (opposed to dakṣiṇa-or right, because in praying the face being turned to the east the north would be on the left hand) etc. View this entry on the original dictionary page scan.
uttyaktamfn. left, abandoned View this entry on the original dictionary page scan.
vāmamf(ā-)n. (perhaps originally identical with 2. above) left, not right, being or situated on the left side etc. etc. (the quivering of the left eye or arm is supposed to be a good omen in women and of the left arm a bad omen in men) View this entry on the original dictionary page scan.
vāmakamf(ikā-)n. (for 1.See column 1) left, not right View this entry on the original dictionary page scan.
visarjitamfn. (fr. Causal) sent forth, emitted, dismissed, abandoned, left etc. View this entry on the original dictionary page scan.
vivarjitamfn. avoided, left, abandoned by, destitute or deprived of, free or exempt from (instrumental case or compound) etc. View this entry on the original dictionary page scan.
viviktīkṛtamfn. left, deserted View this entry on the original dictionary page scan.
vivṛktamfn. abandoned, left View this entry on the original dictionary page scan.
vyatītamfn. left, abandoned View this entry on the original dictionary page scan.
ābhid Passive voice -bhidyate-, to be divided or torn or cleft. View this entry on the original dictionary page scan.
abhiniṣkrāntamfn. having left the house (ablative) in order to become an anchorite and View this entry on the original dictionary page scan.
abhiniṣkrāntagṛhāvāsamfn. having left his house (for becoming an anchorite) View this entry on the original dictionary page scan.
acchidramfn. free from clefts or flaws, unbroken, uninterrupted, uninjured View this entry on the original dictionary page scan.
ācikhyāsopamāf. a kind of simile (in which it is left uncertain whether praise or censure is meant), . View this entry on the original dictionary page scan.
ajātaulvalim. Name of a muni- who lived on the milk of goats (an example of compounds in which the middle term is left out, gaRa śākapārthivādi- q.v). View this entry on the original dictionary page scan.
ālekhyaśeṣamfn. one of whom there is nothing left but a painting, deceased View this entry on the original dictionary page scan.
ālīḍhan. a particular attitude in shooting (the right knee advanced, the left leg drawn back) commentator or commentary on View this entry on the original dictionary page scan.
alpaśeṣamfn. at which little is left, nearly finished View this entry on the original dictionary page scan.
alpāvaśiṣṭamfn. having little left, View this entry on the original dictionary page scan.
āmuktamfn. put off, left off, undressed View this entry on the original dictionary page scan.
ananyagati mfn. having only one (or no other) resort or resource left. View this entry on the original dictionary page scan.
ananyagatikamfn. having only one (or no other) resort or resource left. View this entry on the original dictionary page scan.
aṅgārinmfn. heated by the sun, though no longer exposed to its rays ([generally f.(iṇī-), scilicet diś-,the region just left by the sun]) View this entry on the original dictionary page scan.
anujjhitamfn. undiminished, unimpaired, not left or lost. View this entry on the original dictionary page scan.
anyaśākhakam. a Brahman who has left his school View this entry on the original dictionary page scan.
apadakṣiṇamind. away from the right, to the left side View this entry on the original dictionary page scan.
apasalaiḥind. to the left View this entry on the original dictionary page scan.
apasalaviind. to the left (opposed to pra-salav/i- see ava-salavi-) View this entry on the original dictionary page scan.
apasavyamfn. not on the left side, right View this entry on the original dictionary page scan.
apasavyamfn. (with auguries) from the right to the left, moving to the left etc. View this entry on the original dictionary page scan.
apasavyamind. to the left, from the right to the left View this entry on the original dictionary page scan.
apasavyenaind. to the left, from the right to the left View this entry on the original dictionary page scan.
apāsyahaving left having disregarded
araṇyaukasm. "whose abode is the forest", a Brahman who has left his family and become an anchorite View this entry on the original dictionary page scan.
ardhaśeṣamfn. half left (see ardhāvaśeṣa-below) . View this entry on the original dictionary page scan.
ardhocchiṣṭamfn. having the half left, View this entry on the original dictionary page scan.
asavyamfn. not left View this entry on the original dictionary page scan.
aśiṣṭamfn. ( śiṣ-), not left View this entry on the original dictionary page scan.
astamfn. (only in compound) thrown off, left off, set aside, given up (as grief. anger, a vow, etc.) etc. View this entry on the original dictionary page scan.
asthiśeṣamfn. having only bones left, View this entry on the original dictionary page scan.
atiric Passive voice -ricyate-, to be left with a surplus, to surpass (in a good or bad sense with ablative or accusative) ; to be superior, predominate, prevail: Caus. -recayati-, to do superfluously, to do too much View this entry on the original dictionary page scan.
atiriktamfn. left with or as a surplus, left apart View this entry on the original dictionary page scan.
atītamfn. passed, left behind View this entry on the original dictionary page scan.
atitṛṇṇamfn. ( tṛd-) cleft, split, penetrated, View this entry on the original dictionary page scan.
auddhavam. plural (fr. ud-dhava-), grass left over of the sacrificial straw View this entry on the original dictionary page scan.
avahā(aor.3. sg. av/ahāh-[for hās-t-], perf. 3. sg. -jah/ā- ind.p. -h/āya-) to leave, quit Passive voice hīyate- (future -hasyate- ) to be left remaining, remain behind ,"to remain behind" id est to be excelled (1. sg. hīye-) to be abandoned Causal (Aorist subjunctive 2. sg. -jīhipas-) to cause to remain behind on or to deviate from (a path ablative) View this entry on the original dictionary page scan.
avahananan. the left lung commentator or commentary on View this entry on the original dictionary page scan.
avasarpaṇan. "descent", the place from which manu- descended after he had left his ark View this entry on the original dictionary page scan.
avasaviind. to the left View this entry on the original dictionary page scan.
avasavyamfn. not left, right View this entry on the original dictionary page scan.
avaśeṣatāf. the being left as a remainder View this entry on the original dictionary page scan.
avaśeṣitamfn. left as a remnant, remaining (see kathā-mātrāv-and nāmamātrāv-.) View this entry on the original dictionary page scan.
avaśeṣyamfn. to be left or kept remaining. View this entry on the original dictionary page scan.
avaśiṣ Passive voice -ś/iṣyate-, to be left as a remnant, remain etc.: Caus. (Potential -śeṣayet-) to leave as a remnant View this entry on the original dictionary page scan.
āvītin ī-. m. (a Brahman) who has the sacred thread on (in the usual manner over the left shoulder and under the right arm, see prācīnāvītin-) View this entry on the original dictionary page scan.
āyuḥśeṣamfn. having still a short space of life left, not yet about to die View this entry on the original dictionary page scan.
bādaran. a conch shell which winds from left to right equals vāra- (Name of a plant or wrong reading for vāri-?) View this entry on the original dictionary page scan.
balim. Name of a daitya- (son of virocana-;priding himself on his empire over the three worlds, he was humiliated by viṣṇu-, who appeared before him in the form of a vāmana- or dwarf. son of kaśyapa- and aditi- and younger brother of indra-, and obtained from him the promise of as much land as he could pace in three steps, whereupon the dwarf expanding himself deprived him of heaven and earth in two steps, but left him the sovereignty of pātāla- or the lower regions) etc. (see ) View this entry on the original dictionary page scan.
balkasan. dregs or sediment left in the distillation of ardent spirits View this entry on the original dictionary page scan.
bhedam. a cleft, fissure, chasm (see śilā-bh-; dual number pudendum muliebre) View this entry on the original dictionary page scan.
bhedanīyamfn. to be broken or split or cleft or divided ( bhedanīyatā -- f. ) View this entry on the original dictionary page scan.
bheditamfn. (fr. Causal) broken, split, cleft etc. View this entry on the original dictionary page scan.
bhuktaśeṣan. left from a meal View this entry on the original dictionary page scan.
bhuktotohiṣṭamfn. left after being used, View this entry on the original dictionary page scan.
caritrāvaśeṣamfn. having only virtue left, View this entry on the original dictionary page scan.
chedam. an incision, cleft, slit, View this entry on the original dictionary page scan.
chidran. a hole, slit, cleft, opening etc. (daiva-kṛta-,"opening or hole made by nature", the cartilage of the ear, pupil of the eye ; draṃ- -,"to yield an opening or free access") View this entry on the original dictionary page scan.
cirasthāyinmfn. long left or preserved (food) View this entry on the original dictionary page scan.
citran. various modes of writing or arranging verses in the shape of mathematical or other fanciful figures (syllables which occur repeatedly being left out or words being represented in a shortened form) View this entry on the original dictionary page scan.
cūḍāf. (beginning a gaṇa- of : gaRa bhidādi-) the hair on the top of the head, single lock or tuft left on the crown of the head after tonsure (in fine compositi or 'at the end of a compound')
dakṣamf(ā-)n. right (opposed to left) View this entry on the original dictionary page scan.
daksehiṇāvartamfn. turning (from the left) to the right (a conch-shell ; kuṇḍala- ;a fruit ;a woman's navel ) View this entry on the original dictionary page scan.
dakṣiṇamf(ā-)n. right (not left) etc. (ṇaṃ parī-,"to walk round a person with the right side towards him"; maṃkṛ-,"to place any one on the right side as a mark of respect", ) View this entry on the original dictionary page scan.
dakṣiṇasavyamfn. dual number right and left View this entry on the original dictionary page scan.
dakṣiṇāvrittamfn. twisted from the left to the right View this entry on the original dictionary page scan.
dakṣiṇottaramf(ā-)n. right and left View this entry on the original dictionary page scan.
dāram. rent, cleft, hole (see udara--, karbu--, a-dāra-sṛt-) View this entry on the original dictionary page scan.
dehamātrāvaśeṣitamfn. having merely the body left View this entry on the original dictionary page scan.
devahūf. (scilicet dvār-) Name of the northern aperture of the human body, id est of the left ear (which is turned north wards if the face is directed towards the east) (see pitṛ--). View this entry on the original dictionary page scan.
ekaśeṣamfn. of which only one is left, View this entry on the original dictionary page scan.
gāndhāran. a particular vein in the left eye View this entry on the original dictionary page scan.
godhāf. a leathern fence wound round the left arm to prevent injury from a bow-string View this entry on the original dictionary page scan.
cl.3 P. () j/ahāti- (rarely cl.1. jahati-3. dual number jahltaḥ- imperative jah/ihi-[or jahāhi- ]; jahītāt- ; Potential jahyāt- etc.; perfect tense jahau-, jah/uḥ- etc.; jahe- ; Aorist ahāt- etc.; ahāsīt- grammar;3. sg. ahās- ; /ahāsi- ; hāsiṣṭa- ,; future hātā- grammar; hāsyati-, te- etc., jahiṣyati- etc.; infinitive mood hātum- ; ind.p. hitv/ā-.[ q.v ] etc.; hitv/ī- tv/āya- ; -hītvā- grammar; -h/āya- , h/īyam- ), to leave, abandon, desert, quit, forsake, relinquish (with śarīram-, deham-, prāṇān-, asūn-, jīvitam-etc. - "to die") etc., etc. ; to discharge, emit ; to put away, take off, remove, lay aside, give up, renounce, resign, avoid, shun, abstain or refrain from etc. ; to disregard, neglect ; to lose, be deprived of. ; to get rid of. escape from etc. ; to cause to emit (with śardham-,"to cause to break wind") : Passive voice hīy/ate- or h/īyate- (Epic also hīyati-; Aorist ahāyi-), to be left or abandoned or deserted etc. ; to be left behind, fall short of (ablative) etc. ; to be excluded from or bereft of (ablative or instrumental case;with prāṇaiḥ-,"to die") etc. ; to be overtaken by (instrumental case) ; to be deficient or wanting, suffer loss or injury, fail (also in a lawsuit), decrease, wane, decline, come to an end etc. ; to weigh less (at the ordeal of the balance) ; to be given up or avoided (varia lectio) ; to be subtracted ; to become detached from (with ablative or instrumental case), fall out (as hair) : Causal hāpayati- (mc. also te- Aorist ajīhapat-; -jīhipaḥ- ), to cause to leave or abandon etc. ; to omit, neglect etc. ; to fall short of. be wanting in (accusative) ; to give up (asūn-,"life") ; to lose (kālam-,"time") ; to abandon (pratijñām-,"a thesis") : Desiderative jihāsati-, to wish to leave or abandon ; to wish to reject or disdain ; to wish to escape : Intensive jehīyate-, jāhāti-, jāheti- grammar View this entry on the original dictionary page scan.
hāpitamfn. (fr. idem or 'n. diminution ') caused to be left or abandoned etc. View this entry on the original dictionary page scan.
hastavāmamfn. situated on the left hand (also"wrong") View this entry on the original dictionary page scan.
hataśiṣṭamfn. left or remaining out of the slain, left surviving View this entry on the original dictionary page scan.
hatāvaśeṣam. plural those left of the slain View this entry on the original dictionary page scan.
hātavyamfn. to be abandoned or left, relinquishable etc. View this entry on the original dictionary page scan.
hātavyamfn. to be left behind id est overtaken View this entry on the original dictionary page scan.
havirucohiṣṭaśeṣam. what is left from, the residue of an oblation View this entry on the original dictionary page scan.
hemamṛgam. a golden deer (according to a story told in ,the rākṣasa- mārīca- transformed himself into a golden deer and so captivated rāma- and his wife sītā-, that the former left his forest-home to pursue it;during his absence rāvaṇa- q.v,disguised as a mendicant, presented himself before sītā- and carried her off). View this entry on the original dictionary page scan.
heyamfn. (for 1. and 3.See p.1296 and 1304) to be left or quitted or abandoned or rejected or avoided ( heyatva -tva- n.) etc. View this entry on the original dictionary page scan.
hīnamfn. left behind, excluded or shut out from, lower or weaker than, inferior to (ablative) etc.
hīnamfn. left out, wanting, omitted View this entry on the original dictionary page scan.
hitvāind. having left or abandoned etc. View this entry on the original dictionary page scan.
hīyamānamfn. being left or deserted etc. View this entry on the original dictionary page scan.
hṛtottaramfn. deprived of an answer, left without a reply View this entry on the original dictionary page scan.
hutocchaiṣṭamfn. left from an oblation View this entry on the original dictionary page scan.
iḍāf. a particular artery on the left side of the body View this entry on the original dictionary page scan.
iḷāf. a particular artery on the left side of the body View this entry on the original dictionary page scan.
indram. the pupil of the right eye (that of the left being called indrāṇī- or indra-'s wife) View this entry on the original dictionary page scan.
indrāṇīf. the pupil of the left eye (see indra-) View this entry on the original dictionary page scan.
itara itara-, itara-, the one - the other, this - that. (itara-connected antithetically with a preceding word often signifies the contrary idea exempli gratia, 'for example' vijayāya itarāya vā-[ ],to victory or defeat;so in dvaṃdva- compounds, sukhetareṣu-[ ],in happiness and distress;it sometimes, however, forms a tat-puruṣa- compound with another word to express the one idea implied in the contrary of that word, exempli gratia, 'for example' dakṣiṇetara-,the left hand.) View this entry on the original dictionary page scan.
itarapāṇim. the left hand View this entry on the original dictionary page scan.
kākapakṣam. "crow's wing", side-locks of hair on the temples of young men (three or five locks on each side left when the head is first shaved and allowed to remain there, especially in persons of the military caste) View this entry on the original dictionary page scan.
kalpam. (in fine compositi or 'at the end of a compound') having the manner or form of anything, similar to, resembling, like but with a degree of inferiority, almost (exempli gratia, 'for example' abhedya-kalpa-,almost impenetrable; see prabhāta-k-, mṛta-k-,etc.;according to native grammarians, kalpa-so used is an accentless affix[ ] , before which a final s-is left unchanged, and final ī-and ū-shortened ; kalpam kalpam- ind.,may be also connected with a verb exempli gratia, 'for example' pacati-kalpam-,he cooks pretty well on )
kāmamind. though, although, supposing that (usually with imperative) (kāmaṃ-na-or na tu-or na ca-,rather than exempli gratia, 'for example' kāmam ā maraṇāt tiṣṭhed gṛhe kanyā-- na enām prayacchet tu guṇa-hīnāya-,"rather should a girl stay at home till her death, than that he should give her to one void of excellent qualities";the negative sentence with na-or natu-or na ca-may also precede, or its place may be taken by an interrogative sentence exempli gratia, 'for example' kāmaṃ nayatu māṃ devaḥ kim ardhenātmano hi me-,"rather let the god take me, what is the use to me of half my existence?"; kāmaṃ-- tu-or kiṃ tu-or ca-or punar-or athāpi-or tathāpi-,well, indeed, surely, truly, granted, though - however, notwithstanding, nevertheless exempli gratia, 'for example' kāmaṃ tvayā parityaktā gamiṣyāmi-- imaṃ tu bālaṃ saṃtyaktuṃ-, rhasi-,"granted that forsaken by thee I shall go - this child however thou must not forsake";or the disjunctive particles may be left out ; yady-api-kāmaṃ tathāpi-,though - nevertheless )
kāpālikam. a kind of śaiva- ascetic who carries a human skull and uses it as a receptacle for his food (he belongs to the left-hand sect) etc. View this entry on the original dictionary page scan.
kaṣāyamn. a decoction or infusion (the result of boiling down a mixture consisting of one part of a drug and four or, according to some, eight or sixteen parts of water until only one quarter is left ) View this entry on the original dictionary page scan.
kathāmātramfn. one of whom nothing but the narrative is left id est deceased, dead View this entry on the original dictionary page scan.
kathāvaśeṣam. (kathāva-) a narrative as the only remainder, (-gam-,to enter into a state in which nothing is left but the story of one's life id est to die ) View this entry on the original dictionary page scan.
kaulam. a worshipper of śakti- according to to the left-hand ritual View this entry on the original dictionary page scan.
kaulan. the doctrine and practices of the left-hand śākta-s View this entry on the original dictionary page scan.
kauleyamfn. of the left-hand śākta- sect View this entry on the original dictionary page scan.
kaulikam. a follower of the left-hand śākta- ritual View this entry on the original dictionary page scan.
kaulīnam. a follower of the left-hand śākta- ritual View this entry on the original dictionary page scan.
kaulyamfn. of the left-hand śākta- sect View this entry on the original dictionary page scan.
khadyotāf. (scilicet dvār-) "shining-insect-like door", the left eye View this entry on the original dictionary page scan.
kiṃcidcheṣamf(ā-)n. (cid-ś-) of which only a small remainder is left View this entry on the original dictionary page scan.
kiṃcidprāṇamfn. having a little life left View this entry on the original dictionary page scan.
kroḍam. "anything left in the bosom", an additional verse or note View this entry on the original dictionary page scan.
kṛtasavyamfn. one who has the sacred thread over the left shoulder commentator or commentary on View this entry on the original dictionary page scan.
kṛtyaśeṣamfn. one who has left some work to be done, who has not finished his task View this entry on the original dictionary page scan.
kulanāyikāf. a girl worshipped at the celebration of the orgies of the left-hand śākta-s. View this entry on the original dictionary page scan.
kulīnam. a worshipper of śakti- according to to the left-hand ritual View this entry on the original dictionary page scan.
kulyan. a receptacle for bones (left from a burnt corpse) View this entry on the original dictionary page scan.
kuṇḍalanāf. drawing a circle round a word which is to be left out in a manuscript View this entry on the original dictionary page scan.
lāvaṇyaśeṣamfn. having only beauty left ( lāvaṇyaśeṣatā -- f.) View this entry on the original dictionary page scan.
mahārātrif. Name of a festival (kept by the left-hand worshippers on the 14th day of the dark half of māgha-) View this entry on the original dictionary page scan.
mahārātrīf. Name of a festival (kept by the left-hand worshippers on the 14th day of the dark half of māgha-) View this entry on the original dictionary page scan.
malamallakaśeṣamfn. having nothing left but a small piece of cloth to cover the passing View this entry on the original dictionary page scan.
malapṛṣṭhan. "dust-page", the outer or first page of a book (left unwritten because liable to be dirtied) View this entry on the original dictionary page scan.
maṇimālāf. a circular impression left by a bite (especially in amorous dalliance) View this entry on the original dictionary page scan.
mārgam. a scar, mark (left by a wound etc.) View this entry on the original dictionary page scan.
maulimf. a tuft or lock of hair left on the crown of the head after tonsure, a top-knot (equals cūḍā-) (varia lectio) View this entry on the original dictionary page scan.
mṛdbhāṇḍāvaśeṣamind. (to steal) so that only an earthen vessel is left View this entry on the original dictionary page scan.
mukhaśeṣamfn. having only the face left View this entry on the original dictionary page scan.
muktamfn. left free (as a road) View this entry on the original dictionary page scan.
muktvāind. having loosed or freed or let go or given up, or discharged or sent forth or left or abandoned etc. View this entry on the original dictionary page scan.
mūrdhabhinna(mūrdh/a--) mfn. one who has his head cleft View this entry on the original dictionary page scan.
nāmamātrāvaśeṣitamfn. having only the name left id est dead View this entry on the original dictionary page scan.
nāmaśeṣamfn. having only the name left id est dead View this entry on the original dictionary page scan.
nāsāvāmāvartam. wearing the nose-ring in the left nostril (a mark of sorrow or childlessness) View this entry on the original dictionary page scan.
nigīrṇamfn. left out, not expressed (see a-nig-) View this entry on the original dictionary page scan.
niḥśeṣitamfn. having nothing left, totally consumed or finished or destroy. ed View this entry on the original dictionary page scan.
nikṣiptavādamfn. one who has ceased talking or left off boasting View this entry on the original dictionary page scan.
nirbhedyamfn. having no cleft or fissure View this entry on the original dictionary page scan.
nirdaraṇamf(ā-)n. free from clefts or holes, kam-. View this entry on the original dictionary page scan.
nirhṛtyamfn. to be taken or left out View this entry on the original dictionary page scan.
nirmālyamfn. cast out or left from a garland, useless, unfit ( nirmālyatā -- f.) View this entry on the original dictionary page scan.
nirmālyan. the remains of an offering to a deity, flowers left at a sacrificial ceremony View this entry on the original dictionary page scan.
nirmālyadāmann. a garland made of flowers left at a sacrifice View this entry on the original dictionary page scan.
nirupadhiśeṣamfn. one in whom no remainder of guile is left View this entry on the original dictionary page scan.
nirvārāṇasimfn. one who has left vārāṇasī- Va1rtt. 3 View this entry on the original dictionary page scan.
niṣkauśāmbimfn. one who has left kauśāmbi- Va1rtt. 3 , View this entry on the original dictionary page scan.
nivṛttamfn. omitted, left out (see compound below) View this entry on the original dictionary page scan.
pañcamakāran. the 5 essentials of the left-hand tantra- ritual (the words for which begin with the letter m-,viz. madya-,wine; māṃsa-,meat; matsya-,fish; mudrā-,intertwining of the fingers;and maithuna-,sexual union) (see -tattva-and ) . View this entry on the original dictionary page scan.
paribhinnamfn. (p/ari--) broken, split or cleft open, crumbled View this entry on the original dictionary page scan.
pariśeṣamfn. left over, remaining View this entry on the original dictionary page scan.
pariśeṣitamfn. left over, remaining from (compound) View this entry on the original dictionary page scan.
pariśiṣP. -śinaṣṭi- (Potential -śiṃṣyuḥ-), to leave over, leave as a remainder ; A1. (perfect tense -śiśiṣe-, ṣire-; future -śekṣyate-) and Passive voice -śiṣyate- (parasmE-pada -śiṣyamāṇa-), to be left as a remainder, 10 remain behind etc. etc.: Causal -śeṣayati-, to leave over, suffer to remain, spare ; to quit or leave ; to supply View this entry on the original dictionary page scan.
pariśṝ Passive voice -śīryate- (Epic also ti-), to be cleft or rent asunder, to be split View this entry on the original dictionary page scan.
parityajyaind. having left or abandoned etc. View this entry on the original dictionary page scan.
parityājyamfn. to be left or abandoned or deserted etc. View this entry on the original dictionary page scan.
parivarjitamfn. abandoned or left by, deprived or devoid of (instrumental case or compound) etc. (with saṃkhyayā-,countless, innumerable ;with aṣṭabhis-,less by 8, minus 8 ) View this entry on the original dictionary page scan.
paryācāntan. (with annam-) food left by a person after sipping View this entry on the original dictionary page scan.
paryavaśeṣitamfn. (fr. Causal) left remaining View this entry on the original dictionary page scan.
paścātkṛtamfn. left behind, surpassed View this entry on the original dictionary page scan.
phullamf(ā-)n. () split or cleft open, expanded, blown (as a flower) etc. View this entry on the original dictionary page scan.
pītaśeṣamfn. left from drinking View this entry on the original dictionary page scan.
prabhinnamfn. split asunder, cleft, broken, pierced, opened etc. View this entry on the original dictionary page scan.
prabhinnakaraṭamfn. having the temples cleft and flowing with juice (as a rutting elephant) ( prabhinnakaraṭāmukha ṭā-mukha- mfn.having the fissure in the temples flowing with juice ) View this entry on the original dictionary page scan.
pracchindyākarṇamf(ī-)n. whose ear is to be cleft (see ) . View this entry on the original dictionary page scan.
pradakṣiṇamfn. turning the right side towards, circumambulation from left to right of a person or object (genitive case or compound;with kṛ-or1. - dative case genitive case or locative case) as a kind of worship View this entry on the original dictionary page scan.
pradakṣiṇakriyāf. going round from left to right (as a mark of respect) View this entry on the original dictionary page scan.
pradakṣiṇamind. from left to right, so that the reverential side is turned towards a person or object etc. etc. (also in the beginning of a compound; see compound below;with kṛ-and pra-kṛ-as above ) View this entry on the original dictionary page scan.
pradakṣiṇayaNom. P. yati-, to go round from left to right, View this entry on the original dictionary page scan.
pradakṣiṇīkṛP. A1. -karoti-, -kurute-, to turn the right side towards (accusative), go round from left to right View this entry on the original dictionary page scan.
pradakṣiṇitind. from left to right, so as to turn one's right side towards any one or anything View this entry on the original dictionary page scan.
pradaram. a crevice, cleft (in the earth) etc. View this entry on the original dictionary page scan.
prākāraśeṣamfn. having only ramparts left View this entry on the original dictionary page scan.
prakramP. A1. -krāmati-, -kramate-, (P.) to step or stride forwards, set out, walk on, advance, proceed, resort to (accusative; Aorist A1. -c/akramanta- ; prākraṃsta- ), march, pass, go etc. ; (with pradakṣiṇam-) to walk around from left to right ; to cross, traverse ; (A1.) to undertake, commence, begin (with accusative, artham- in fine compositi or 'at the end of a compound',or infinitive mood) (also P. exempli gratia, 'for example' varayām pra-cakramuḥ-= yāṃ-cakruḥ-, ) etc. (see ) ; to act or behave towards (locative case) : Causal -krāmayati-, to cause to step forwards : Desiderative cikraṃ-siṣyate- Va1rtt. 2
prasādam. the food presented to an idol, or the remnants of food left by a spiritual teacher (which any one may freely appropriate to his own use) View this entry on the original dictionary page scan.
prasavyamfn. turned towards the left, to the left side ( prasavyam am- ind.; opp. to pradakṣiṇa- q.v) View this entry on the original dictionary page scan.
prasphuṭamfn. cleft open, burst, expanded, blown View this entry on the original dictionary page scan.
pratiṣṭhānan. Name of a town at the confluence of the gaṅgā- and yamunā- (on the left bank of the gaṅgā- opposite to Allahabad, the capital of the early kings of the lunar dynasty) etc. () View this entry on the original dictionary page scan.
prativahnipradakṣiṇamind. at each perambulation from left to right of the sacred fire View this entry on the original dictionary page scan.
pratyālīḍhamfn. extended towards the left View this entry on the original dictionary page scan.
pratyālīḍhan. a particular attitude in shooting (the left foot advanced and right drawn back) View this entry on the original dictionary page scan.
pravrajitamfn. (also with vanam-) one who has left home to become a religious mendicant or (with jaina-s) to become a monk View this entry on the original dictionary page scan.
projjhyaind. having left or abandoned, View this entry on the original dictionary page scan.
pūrakam. closing the right nostril with the forefinger and then drawing up air through the left and then closing the left nostril and drawing up air through the right (as a religious exercise) View this entry on the original dictionary page scan.
pūrṇikāf. a species of bird described as having a double or cleft beak (also called nāsā-chinnī-) View this entry on the original dictionary page scan.
puṭabhidmfn. burst or cleft asunder View this entry on the original dictionary page scan.
rekṇasn. property left by bequest, inherited possession, any property or valuable object, wealth, gold View this entry on the original dictionary page scan.
revaṭan. a muscle or a conch-shell which coils from right to left View this entry on the original dictionary page scan.
rikthan. (sometimes written ṛk-) property left at death, inheritance etc. View this entry on the original dictionary page scan.
ṛkthamfn. (for riktha-[q.v.], fr. ric-), property, wealth, possession, effects (especially left at death) etc. View this entry on the original dictionary page scan.
rugṇan. a cleft, fissure View this entry on the original dictionary page scan.
sādhyavasānā f. (in rhetoric) an elliptical figure of speech (in which the meaning is left to be implied) View this entry on the original dictionary page scan.
sādhyavasānikāf. (in rhetoric) an elliptical figure of speech (in which the meaning is left to be implied) View this entry on the original dictionary page scan.
śakuntalāf. (said to be fr. śakunta-) Name of a daughter of the apsaras- menakā- by viśvāmitra- (she was supposed to have been born and left in a forest, where she was protected by birds till found by the sage kaṇva-, who took her to his hermitage and reared her as his daughter;she was there seen by king duṣyanta-, when on a hunting expedition, and married by him, and became the mother of bharata-, sovereign of all India;the story of duṣyanta-'s accidental meeting with śakuntalā-, their marriage, separation, his repudiation of her through temporary loss of memory caused by a curse, his subsequent recognition of her by means of a ring which was lost but afterwards recovered, forms the subject of kālidāsa-'s celebrated drama called abhijñāna-śakuntalā- q.v). View this entry on the original dictionary page scan.
samāratamfn. ( ram-) ceased from, left off, desisted View this entry on the original dictionary page scan.
samprabhinnamfn. ( bhid-) split quite asunder, split open, cleft (said of an elephant whose temples are cleft during the rutting season; see mada-) View this entry on the original dictionary page scan.
saṃśiṣṭamfn. ( śiṣ-) left remaining View this entry on the original dictionary page scan.
saṃsṛṣṭadhayamfn. sucking (as a calf) and left with (the cow) View this entry on the original dictionary page scan.
saṃsthitamfn. abiding, remaining, left standing (for a long time, as food;with tathaiva-,"remaining in the same condition") View this entry on the original dictionary page scan.
saṃtyajyamfn. to be left or abandoned View this entry on the original dictionary page scan.
saṃtyājyamfn. to be left or abandoned or given up View this entry on the original dictionary page scan.
samujjhitan. that which is left, a remnant, leavings (See bhukta-s-). View this entry on the original dictionary page scan.
sārthahīnamfn. left behind by a caravan View this entry on the original dictionary page scan.
saumyam. the left hand View this entry on the original dictionary page scan.
saumyan. the left eye View this entry on the original dictionary page scan.
savyamf(ā-)n. opposite to left, right, right hand (am-, ena-,and in the beginning of a compound,"on the sight") View this entry on the original dictionary page scan.
savyam. the left arm or hand View this entry on the original dictionary page scan.
savyam. the left foot, View this entry on the original dictionary page scan.
savyan. (scilicet yajñopavīta-) the sacred thread worn over the left shoulder (accusative with kṛ-,"to put the sacred thread over the left shoulder") ([accord. to some for skavya-, confer, compare Greek ; Latin scaevus; according to to others for syavya- confer, compare Slavonic or Slavonian s8uji7]).
savyabāhun. a mode of fighting with the left arm View this entry on the original dictionary page scan.
savyādharamfn. having the left undermost View this entry on the original dictionary page scan.
savyajānun. a mode of tighting (by using the left knee) View this entry on the original dictionary page scan.
savyānatan. "bending to left", a particular mode of fighting View this entry on the original dictionary page scan.
savyapādalekhāf. an outline or impression of the left foot View this entry on the original dictionary page scan.
savyāpagrāhaṇamfn. that which is laid aside or to rest on the left View this entry on the original dictionary page scan.
savyāpasavyamfn. left and right, reverse and direct, wrong and right View this entry on the original dictionary page scan.
savyāpraṣṭim. the horse harnessed on the left side of the yoke-horses (opp. to dakṣiṇā-pr-) View this entry on the original dictionary page scan.
savyasācinmfn. (savy/a--) drawing (a bow) with the left hand, ambidexterous View this entry on the original dictionary page scan.
savyaṣṭhām. a warrior standing on the left side (in a chariot) View this entry on the original dictionary page scan.
savyaṣṭṛsārathim. dual number (prob.) two warriors (or charioteers) standing on the left and right side View this entry on the original dictionary page scan.
savyāśūnyamfn. not loosened on the left View this entry on the original dictionary page scan.
savyatasind. from or on the left (also"contrary"or"inauspicious") side (accusative with kṛ-,"to place on the left side") View this entry on the original dictionary page scan.
savyāvṛtmfn. with a turn to the left View this entry on the original dictionary page scan.
savyāvṛttamfn. turned to the left View this entry on the original dictionary page scan.
savyāyugyam. the left yoke-horse (opp. to dakṣiṇā-y-) View this entry on the original dictionary page scan.
savyeṣṭhasārathim. dual number two charioteers standing left and right (Scholiast or Commentator) View this entry on the original dictionary page scan.
savyetaramfn. "other than left", right etc. View this entry on the original dictionary page scan.
savyetaratasind. left and right View this entry on the original dictionary page scan.
savyonnatan. "uplifted towards the left", a particular mode of fighting View this entry on the original dictionary page scan.
savyottānamfn. holding the left hand with the palm uppermost View this entry on the original dictionary page scan.
śeṣamn. (fr.2. śiṣ-) remainder, that which remains or is left, leavings, residue (plural"all the others") , surplus, balance, effect, the rest (śeṣe- locative case"for the rest","in all other cases"; śeṣe rātrau-,"during the rest of the night"; mama śeṣam asti-,"there remains something to happen to me") View this entry on the original dictionary page scan.
śeṣam. that which has to be supplied (exempli gratia, 'for example' any word or words which have been omitted in a sentence; iti śeṣaḥ-,"so it was left to be supplied", a phrase commonly used by commentator or commentary in supplying any words necessary to elucidate the text) View this entry on the original dictionary page scan.
śeṣamn. remaining out of or from, left from (with ablative or locative case exempli gratia, 'for example' prayātebhyo ye śeṣāḥ-,"the persons left out of those who had departed";but mostly in fine compositi or 'at the end of a compound' after a pp. in compound exempli gratia, 'for example' bhukta-śeṣa-,"remaining from a meal","remnant of food"; hata-śeṣāḥ-,"those left out of the slain","the survivors"etc.) etc. View this entry on the original dictionary page scan.
śeṣabhūtamfn. being left, remaining View this entry on the original dictionary page scan.
śeṣatvan. all that is left, residue View this entry on the original dictionary page scan.
śeṣavatmfn. left alive, spared View this entry on the original dictionary page scan.
śeṣībhūP. -bhavati-, to be left, remain over View this entry on the original dictionary page scan.
śeṣyamfn. to be left or ignored or neglected View this entry on the original dictionary page scan.
siddhāsanan. a particular sedent posture in religious meditation (described as placing the left heel under the body and the right heel in front of it, fixing the sight between the eyebrows, and meditating upon the syllable om-) View this entry on the original dictionary page scan.
śikhāmuṇḍamfn. one who has only one lock on the crown of his head left unshaven (see -jaṭa-). View this entry on the original dictionary page scan.
śikhaṇḍam. (see śikhā-) a tuft or lock of hair left on the crown or sides of the head at tonsure View this entry on the original dictionary page scan.
śikhaṇḍakam. three or five locks left on the side of the head (especially in men of the military class equals kākapakṣa- q.v) View this entry on the original dictionary page scan.
śilāndhasn. ears of corn left on a field View this entry on the original dictionary page scan.
śiraḥśeṣam. "having only the head left", Name of rāhu- View this entry on the original dictionary page scan.
śiromātrāvaśeṣamfn. having only the head left (rāhu-) View this entry on the original dictionary page scan.
śīrṣāvaśeṣīkṛtamfn. one who has only the head left (as rāhu-) View this entry on the original dictionary page scan.
śiṣ cl.7 P. () śinaṣṭi- (in also śiṃṣati-,in later lang. pr. p. śeṣat-; imperative śiṇḍḍhi-or śiṇḍhi- ; perfect tense śiśeṣa- grammar; śiśiṣe- ; Aorist aśiś-hat- ; preceding śiṣyāt- grammar; future śeṣṭā- ; śekṣyati-, te- ; ind.p. śiṣṭvā- ; śiṣya-, -śeṣam- etc.) , to leave, leave remaining (according to to also "to distinguish") : Passive voice śiṣy/ate-, to be left, remain (with na-,"to be lacking") etc.: Causal (or cl.10.;See ) śeṣayati-, te- (Aorist aśīśiṣat-), to cause or allow to remain, leave, spare etc.: Desiderative śiśikṣati- grammar : Intensive śeśiṣyate-, śeśeṣṭi- View this entry on the original dictionary page scan.
śiṣṭan. anything that remains or is left, remains, remnant View this entry on the original dictionary page scan.
śiṣṭatvan. the being left, the being residual View this entry on the original dictionary page scan.
sopadhiśeṣamfn. one in whom a residue of guile is left (opp. to nir-upadh-) View this entry on the original dictionary page scan.
sphāṭitamfn. split open, expanded, made to gape, cleft, rent, torn View this entry on the original dictionary page scan.
sphoṭitamfn. (fr. Causal) made to burst or open, rent or torn asunder, cleft, split, disclosed etc. View this entry on the original dictionary page scan.
śriṣ(prob. a collateral form of2. śliṣ-), in śreṣāma- (accord to ) equals śleṣayema-,"may we connect or compose" ā-śliṣat- equals ā-śliṣṭaṃ mā bhūt-,"let it not be left on the ground" (see abhi-śr/iṣ-, doṣaṇiśr/iṣ-, hṛdaya-śr/iṣ-, ā-śr/eṣa-, saṃ-śreṣaṇ/i-). View this entry on the original dictionary page scan.
sthā cl.1 P. A1. () t/iṣṭhati-, te- (perfect tense tasth/au-, tasthe- etc.; Aorist /asthāt-, /asthita- ;3. plural asthiran- ; āsthat-[?] ; asthiṣi-, ṣata- etc.; subjunctive sthāti-, sth/āthaḥ- ; preceding stheyāt- ; stheṣam-, ṣuḥ-[?] ; sthāsīṣṭa- grammar; future sthātā- etc.; sthāsyati-, te- etc.; infinitive mood sth/ātum- ; tos- ; -sthitum- ; ind.p. sthitvā- etc.; -sth/āya- etc.; -sthāyam- ), to stand, stand firmly, station one's self, stand upon, get upon, take up a position on (with pādābhyām-,"to stand on the feet";with jānubhyām-,"to kneel";with agre-or agratas-and genitive case,"to stand or present one's self before";with puras-and with or without genitive case,"to stand up against an enemy etc.") etc. ; to stay, remain, continue in any condition or action (exempli gratia, 'for example' with kanyā-,"to remain a girl or unmarried";with tūṣṇīm-or with maunena- instrumental case"to remain silent";with sukham-,"to continue or feel well") etc. ; to remain occupied or engaged in, be intent upon, make a practice of, keep on, persevere in any act (with locative case; exempli gratia, 'for example' with rājye-,"to continue governing";with śāsane-,"to practise obedience";with bale-,"to exercise power";with sva-dharme-,"to do one's duty";with sva-karmaṇi-,"to keep to one's own business";with saṃśaye-,"to persist in doubting";also with ind.p. exempli gratia, 'for example' dharmam āśritya-,"to practise virtue") etc. ; to continue to be or exist (as opp. to"perish"), endure, last etc. ; to be, exist, be present, be obtainable or at hand etc. ; to be with or at the disposal of, belong to (dative case genitive case,or locative case) etc. ; (A1. mc. also P. confer, compare ) to stand by, abide by, be near to, be on the side of, adhere or submit to, acquiesce in, serve, obey (locative case or dative case) etc. ; to stand still, stay quiet, remain stationary, stop, halt, wait, tarry, linger, hesitate (See under sthitvā-below) etc. ; to behave or conduct one's self (with samam-,"to behave equally towards any one" locative case) ; to be directed to or fixed on (locative case) ; to be founded or rest or depend on, be contained in (locative case) ; to rely on, confide in (locative case exempli gratia, 'for example' mayi sthitvā-,"confiding in me") ; to stay at, resort to (accusative) ; to arise from (ablative or genitive case) ; to desist or cease from (ablative) ; to remain unnoticed (as of no importance), be left alone (only imperative and Potential) : Passive voice sthīyate- (Aorist asthāyi-), to be stood etc. (frequently used impersonal or used impersonally exempli gratia, 'for example' mayā sthīyatām-,"let it be abided by me" id est"I must abide") etc. etc.: Causal sthāpayati-, te- (Aorist /atiṣṭhipat-; ind.p. sthāpayitvā-[ q.v ] and -sth/āpam-: Passive voice sthāpyate-), to cause to stand, place, locate, set, lay, fix, station, establish, found, institute etc. ; to set up, erect, raise, build ; to cause to continue, make durable, strengthen, confirm etc. ; to prop up, support, maintain ; to affirm, assent ; to appoint (to any office locative case) etc. ; to cause to be, constitute, make, appoint or employ as (two accusative;with dhātrīm-,"to employ any one as a nurse";with rakṣārtham-,"to appoint any one as guardian";with sajjam-,"to make anything ready";with su-rakṣitam-,"to keep anything well guarded";with svīkṛtya-,"to make anything one's own";with pariśeṣam-,"to leave anything over or remaining") etc. ; to fix, settle, determine, resolve etc. ; to fix in or on, lead or bring into, direct or turn towards (locative case,rarely accusative;with hṛdi-,"to impress on the heart";with manas-,"to fix the mind on") etc. ; to introduce or initiate into, instruct in (locative case exempli gratia, 'for example' with naye-,"to instruct in a plan or system") ; to make over or deliver up to (locative case or haste-with genitive case,"into the hands of") ; to give in marriage ; to cause to stand still, stop, arrest, check, hold, keep in, restrain (with baddhvā-,"to keep bound or imprisoned") etc. ; to place aside, keep, save, preserve : Desiderative of Causal -sthāpayiṣati- (See saṃ-sthā-): Desiderative t/iṣṭhāsati-, to wish to stand etc. : Intensive teṣṭhīyate- ; tāstheti-, tāsthāti- grammar ([ confer, compare Greek ; Latin stare; Lithuanian sto4ti; Slavonic or Slavonian stati; German sta7n,stehen; English stand.])
sthalagatamfn. gone or left on dry land View this entry on the original dictionary page scan.
sthitamfn. left over View this entry on the original dictionary page scan.
sthūṇāvaseṣamfn. having only the pillars left (said of a house) View this entry on the original dictionary page scan.
strīśeṣamfn. having only women left (said of the world) View this entry on the original dictionary page scan.
śūdrocchiṣṭamfn. left by a śūdra- (as water) View this entry on the original dictionary page scan.
suṣavyamfn. having a strong left hand (applied to indra-) View this entry on the original dictionary page scan.
śvānocchiṣṭan. "dog-remnant", anything left by a dog View this entry on the original dictionary page scan.
śvāsaśeṣamf(ā-)n. having nothing left but breath, consisting only in breathing (as life) View this entry on the original dictionary page scan.
svayumfn. left to itself (as cattle) View this entry on the original dictionary page scan.
talam. pressing the strings of a lute with the left hand View this entry on the original dictionary page scan.
talatram. "arm-guard", a leathern fence worn by archers on the left arm View this entry on the original dictionary page scan.
tardmann. ( tṛd-) a hole, cleft View this entry on the original dictionary page scan.
tryaṅgan. plural the 3 portions of a victim belonging to sviṣṭakṛt- (upper part of the right fore-foot, part of the left thigh, and part of the intestines) View this entry on the original dictionary page scan.
tyajanīyamfn. to be left or abandoned View this entry on the original dictionary page scan.
tyājyamfn. ( vArttika) to be left or abandoned or quitted or shunned or expelled or removed etc. View this entry on the original dictionary page scan.
tyaktavatmfn. having left. View this entry on the original dictionary page scan.
tyaktavyamfn. to be left or abandoned View this entry on the original dictionary page scan.
uccheṣamfn. left remaining View this entry on the original dictionary page scan.
ucchiṣ( ud-śiṣ-) P. (2. sg. -chiṣas- ;3. plural -chiṃṣanti- ) to leave as a remainder etc.: A1. (subjunctive 3. sg. -ś/iṣātai- ) to be left remaining: Passive voice -śiṣyate- (Aorist /uc-cheṣi- ) to be left remaining View this entry on the original dictionary page scan.
ucchiṣṭatāf. the being left, state of being a remnant or remainder commentator or commentary on View this entry on the original dictionary page scan.
ucchiṣṭatvan. the being left, state of being a remnant or remainder commentator or commentary on View this entry on the original dictionary page scan.
ucchiṣyamfn. to be left View this entry on the original dictionary page scan.
udvartamfn. left over as a remainder View this entry on the original dictionary page scan.
ujjhitamfn. left off, discontinued View this entry on the original dictionary page scan.
uparatamfn. withdrawn or retired from, left off, given up View this entry on the original dictionary page scan.
upavītan. the sacred thread or cord (worn by the first three classes over the left shoulder and under the right arm) (see yajñopavīta-.) View this entry on the original dictionary page scan.
upavītinmfn. wearing the sacred cord in the usual manner (over the left shoulder and under the right arm) (see yajñopavītin-.)
ūṣam. a cleft, hole View this entry on the original dictionary page scan.
utpaṭ( ud-paṭ-), Causal -pāṭayati-, to tear up or out, pluck, pull out, break out, etc. ; to draw out (a sword from its scabbard) ; to open (the eyes etc.) etc. ; to root up, eradicate, extirpate etc. ; to drive away, banish ; to dethrone etc.: Passive voice of the Causal -pāṭyate-, to be cleft ; to part asunder, split
utpaṭam. sap issuing from the cleft of a tree View this entry on the original dictionary page scan.
utsṛjyamfn. to be leapt over or left out, not to be observed, View this entry on the original dictionary page scan.
uttaran. result, the chief or prevalent result or characteristic, what remains or is left, conclusion, remainder, excess, over and above, (often in fine compositi or 'at the end of a compound' exempli gratia, 'for example' bhayottara-,attended with danger, having danger as the result; dharmottara-,chiefly characterized by virtue; ṣaṣṭy-uttaraṃ sahasram-,one thousand with an excess of sixty, id est 1060; saptottaraṃ śatam-,107) View this entry on the original dictionary page scan.
uttaradhurīṇamfn. yoked on the left pole of a carriage (as a horse) on View this entry on the original dictionary page scan.
uttaralakṣaṇamfn. marked on the left side View this entry on the original dictionary page scan.
uttaralakṣmanmfn. marked above or on the left side View this entry on the original dictionary page scan.
uttarāṃsam. the left shoulder (the clavicle ?) View this entry on the original dictionary page scan.
uttarapakṣam. the northern or left wing (side) View this entry on the original dictionary page scan.
uttarāsadmfn. seated northward or on the left View this entry on the original dictionary page scan.
uttarasakthan. the left thigh View this entry on the original dictionary page scan.
uttarātind. from the left View this entry on the original dictionary page scan.
uttaratasind. to the left (opposed to dakṣiṇa-tas-) etc. (in some cases it is not to be decided whether"northward"or"to the left"is meant) View this entry on the original dictionary page scan.
uttareṇaind. on the left side of View this entry on the original dictionary page scan.
vājan. an acetous mixture of ground meal and water left to ferment View this entry on the original dictionary page scan.
vallabhācāryam. Name of a celebrated vaiṣṇava- teacher (successor of a less celebrated teacher viṣṇusvāmin-;he was born, it is said, in the forest of campāraṇya- in 1479;at an early age he travelling to propagate his doctrines, and at the court of kṛṣṇadeva-, king of vijaya-nagara-, succeeded so well in his controversies with the śaiva-s that the vaiṣṇava-s chose him as their chief;he then went to other parts of India, and finally settled down at Benares, where he composed seventeen works, the most important of which were a commentary on the vedānta- and mīmāṃsā- sūtra-s and another on the bhāgavata-purāṇa-, on which last the sect rest their doctrines;he left behind eighty-four disciples, of each of whom some story is told, and these stories are often repeated on festive occasions. He taught a non-ascetical view of religion and deprecated all self-mortification as dishonouring the body which contained a portion of the supreme Spirit. His followers in Bombay and Gujarat, and their leaders, are called mahā-rāja-s;they are called the epicureans of India) View this entry on the original dictionary page scan.
vāmam. or n. the left side (vāmād dakṣiṇam-,from the left to the right; vāmena-,on the left side) View this entry on the original dictionary page scan.
vāmam. the left hand View this entry on the original dictionary page scan.
vāman. the left-hand practices of the followers of the tantra-s (= vāmācāra- q.v) View this entry on the original dictionary page scan.
vāmabhrūf. (for 1.See column 2) the left eyebrow View this entry on the original dictionary page scan.
vāmācāram. the left-hand practices or doctrines of the tantra-s (id est the worship of the śakti- or Female Energy personified as the wife of śiva-, as opposed to dakṣiṇācāra- q.v) View this entry on the original dictionary page scan.
vāmācārinm. an adherent of the lefthand practices of the followers of the View this entry on the original dictionary page scan.
vāmacūḍa m. plural "left-crested", Name of a people View this entry on the original dictionary page scan.
vāmacūlam. plural "left-crested", Name of a people View this entry on the original dictionary page scan.
vāmakaṭisthamfn. lying or situated on the left side View this entry on the original dictionary page scan.
vāmakirīṭinmfn. one whose crest or diadem is turned towards the left View this entry on the original dictionary page scan.
vāmakukṣim. the left side of the abdomen (varia lectio -pārśva-). View this entry on the original dictionary page scan.
vāmamārgam. the left-hand doctrine (See vāmācāra-) View this entry on the original dictionary page scan.
vāmanatamfn. bent or turned to the left View this entry on the original dictionary page scan.
vāmapārśvam. the left side (See -kukṣi-). View this entry on the original dictionary page scan.
vāmārcismfn. (a fire) flaming towards the left (and so foreboding evil) View this entry on the original dictionary page scan.
vāmasthamfn. standing on the left View this entry on the original dictionary page scan.
vāmatasind. from or on the left View this entry on the original dictionary page scan.
vāmāvacaramfn. keeping on the left side View this entry on the original dictionary page scan.
vāmāvartamfn. winding or wound towards the left View this entry on the original dictionary page scan.
vāmāvartamfn. turned towards the left or west View this entry on the original dictionary page scan.
vāmetaramfn. "different from left", right View this entry on the original dictionary page scan.
vāmīkṛP. -karoti-, to turn or direct towards the left side View this entry on the original dictionary page scan.
vārttāvaśeṣa(ttāv-) mfn. "having nothing left but to be talked about", dead, gone
vārttikan. an explanatory or supplementary rule, critical gloss or annotation (added to a grammatical or philosophical sūtra- and defined to be"the exposition of the meaning, of that which is said, of that which is left unsaid, and of that which is ill or imperfectly said";the term vārttika- is, however, especially applied to kātyāyana-'s critical annotations on the aphorisms of pāṇini-'s grammar, the object of which is to consider whether pāṇini-'s rules are correct or not, and to improve on them where this may be found to be necessary;and also to similar works on various matters by kumārila-, sureśvara- etc.; see tantra-v-, śloka-v-) View this entry on the original dictionary page scan.
vāsatīvaramfn. (fr. vasatī-varī-) relating to water left standing overnight View this entry on the original dictionary page scan.
vasatīvarīf. plural (scilicet āpas-) water left standing overnight (drawn from a stream on the eve of the soma- sacrifice) (in the beginning of a compound ri- ) View this entry on the original dictionary page scan.
vāstavyamfn. left on any spot (as a worthless remainder;also applied to rudra-, to whom the leavings of the sacrifice belong) View this entry on the original dictionary page scan.
vāstuhamfn. left remaining on a (sacred) spot, remainder View this entry on the original dictionary page scan.
vāstukamfn. left remaining on the sacrificial ground (see prec. and vāstu-ha-) View this entry on the original dictionary page scan.
vāstvamfn. equals vāstavy/a-, left remaining View this entry on the original dictionary page scan.
vetālāsanan. a kind of posture (in which the right hand holds the toe of the left foot, and the left hand holds the toe of the right foot) View this entry on the original dictionary page scan.
vibhāvanāf. (in rhetoric) description of effects the causes of which are left to be conjectured (or according to to some, "description by negatives, bringing out the qualities of any object more clearly than by positive description") etc. View this entry on the original dictionary page scan.
vibhedyamfn. to be split or cleft or broken View this entry on the original dictionary page scan.
vibhinnamfn. cleft (said of the temples of an elephant which exude during rut) View this entry on the original dictionary page scan.
vicchinnamfn. cut or torn or split or cleft or broken asunder etc. View this entry on the original dictionary page scan.
viddhamfn. cleft, split, burst asunder View this entry on the original dictionary page scan.
vihāP. -jahāti-, (ind.p. -hāya-See below) , to leave behind, relinquish, quit, abandon etc. etc. (with śarīram-, prāṇan-etc., "to abandon the body or life", to die) ; to give up, cast off, renounce, resign etc. ; to be deprived of, lose ; to get rid of or free from (accusative) ; to desist from (ablative) ; to stop, pause : Passive voice -hīyate- (Aorist -hāyi-), to be left behind ; to be inferior to (ablative) ; to be lost : Causal -hāpayati- See next: Desiderative -jihāsati-, to wish to leave or abandon View this entry on the original dictionary page scan.
vihīnamfn. entirely abandoned or left etc. View this entry on the original dictionary page scan.
vikhaṇḍitamfn. torn asunder, cleft in two View this entry on the original dictionary page scan.
vinākṛtamfn. "made without", deprived or bereft of, separated from, left or relinquished by, lacking, destitute of, free from (instrumental case ablative,or compound) etc. View this entry on the original dictionary page scan.
vinirbhinnamfn. split asunder, cleft, opened, pierced View this entry on the original dictionary page scan.
viṣamaśiṣṭamfn. left-unfairly, unjustly divided (as property etc. at death) View this entry on the original dictionary page scan.
viśikha(or v/i-ś-) mfn. devoid of the top-knot or tuft of hair (left on the head after tonsure) View this entry on the original dictionary page scan.
visphuṭP. -sphuṭati-, -sphoṭati- (future -sphuṭiṣyati-), to burst open, be split or cleft or rent asunder View this entry on the original dictionary page scan.
vitṛṇṇamfn. pierced, cleft etc. View this entry on the original dictionary page scan.
vivaram. n. a fissure, hole, chasm, slit, cleft, hollow, vacuity (also applied to the apertures of the body and to gaping wounds) etc. View this entry on the original dictionary page scan.
vṛkṇamfn. cut off or down, cleft, felled, torn, broken etc. View this entry on the original dictionary page scan.
vṛndāvanan. " rādhā-'s forest", a wood near the town go-kula- in the district of mathurā- on the left bank of the Jumna (celebrated as the place where kṛṣṇa- in the character of go-pāla-, or cowherd, passed his youth, associating with the cowherds and milkmaids employed in tending the cattle grazing in the forest) etc. View this entry on the original dictionary page scan.
vṛttif. (in gram.) a complex formation which requires explanation or separation into its parts (as distinguished from a simple or uncompounded form exempli gratia, 'for example' any word formed with kṛt- or taddhita- affixes, any compound and even duals and plurals which are regarded as dvaṃdva- compounds, of which only one member is left, and all derivative verbs such as desideratives etc.) View this entry on the original dictionary page scan.
vyatiriktamfn. left remaining from (varia lectio) View this entry on the original dictionary page scan.
yajñaśeṣam. what is left (to be performed) of a sacrifice View this entry on the original dictionary page scan.
yajñopavītan. the investiture of youths of the three twice-born castes with the sacred thread or (in later times) the thread itself (worn over the left shoulder and hanging down under the right;originally put on only during the performance of sacred ceremonies but its position occasionally changed[ see prācīnāvītin-, nivītin-];in modern times assumed by other castes, as by the vaidya-s or medical caste in Bengal; see upanayana-and ) etc. View this entry on the original dictionary page scan.
yaśaḥśeṣamfn. having nothing left but glory or fame, id est dead (-tām-with pra--,to die ;with -,to die; yaśaḥśeṣībhūta ṣī-bhūta- mfn.dead ) View this entry on the original dictionary page scan.
yāvaccheṣam(for -śeṣ-) ind. as much as is left View this entry on the original dictionary page scan.
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ālekhya आलेख्य pot. p. To be written, painted &c. -ख्यम् A painting, picture; इति संरम्भिणो वाणीर्बलस्यालेख्यदेवताः Śi.2.67; R.3.15; V.2.1. -2 A writing. -Comp. -लेखा a painting. -शेष a. having nothing left but a painting, i. e. deceased, dead; आलेख्यशेषस्य पितुः R.14.15. समर्पित a. Fixed on a picture, painted; निशीथदीपाः सहसा हतत्विषो बभूबुरालेख्यसमर्पिता इव R.3.15.
ālīḍha आलीढ p. p. [आ-लिह्-क्त] 1 Licked, eaten, lapped, scraped. -2 Wounded, hurt; सेनान्यमालीढमिवासुरास्त्रैः R.2.37. -3 Closed (as in sleep) Dk.117. -ढम् A particular attitude in shooting, the right knee being advanced and the left leg retracted; अतिष्ठदालीढविशेष- शोभिना R.3.52; see Malli. on Ku.3.7.
ananta अनन्त a. [नास्ति अन्तो यस्य] Endless, infinite, eternal, boundless, inexhaustible; ˚रत्नप्रभवस्य यस्य Ku.1.3. -न्तः 1 N. of Viṣṇu; गन्धर्वाप्सरसः सिद्धाः किन्नरोरगचारणाः । नान्तं गुणानां जानन्ति (नास्यान्तमधिगच्छन्ति) तेनानन्तो$यमुच्यते ॥; also of Viṣṇu's couch, the serpent _x001F_-Śeṣa; of Kṛiṣṇa and his brother; of Siva, the 14th Arhat; Vāsuki, the lord of serpents अनन्तश्चास्मि नागानाम् Bg.1.29. -2 A cloud. -3 Talc. -4 N. of a plant (सिन्दु- वार) Vitex Trifolia (Mar. निरगुडी). -5 The asterism श्रवण. -6 A silken cord with 14 knots tied round the right arm on the अनन्तचतुर्दशी day. -7 The letter आ. -न्ता 1 The earth (the endless). -2 The number one. -3 Names of various females; N. of Pārvatī. -4 Names of various plants; शारिवा, अनन्तमूल (a very medicinal plant) दूर्वा, आमलकी, गुडूची, अग्निमन्थ, कणा, लाङ्गली, दुरालाभा, हरीतकी, अग्निशिखा, श्यामलता, पिप्पली. -न्ती A small silken cord tied round the left arm of a woman. -न्तम् 1 The sky, atmosphere. -2 Infinity, eternity. -3 Absolution, final beatitude; तदनन्ताय कल्पते Pt.2.72. -4 The Supreme Spirit, Brahman (परब्रह्म,); सत्यं ज्ञानमनन्तं ब्रह्मेति श्रुतिः । न व्यापित्वाद्देशतो$न्तो नित्यत्वान्नापि कालतः । न वस्तुतो$पि सर्वात्म्यादानन्त्यं ब्रह्मणि त्रिधा ॥ -5 A sloping and a projecting member of the entablature representing a continued pent-roof; अनन्तं चान्तरिक्षं च प्रस्तरं चाष्टधा लुपाः । Māna.18.174-175. cf. अनन्तः शेषविष्ण्वोश्चानवधौ क्लीबमम्बरे । स्त्रियां स्याच्छारिपादूर्वाविशल्याला- ङ्गलीषु च । हैमवत्यां गळूच्यां च...। Nm. -Comp. -आत्मन् m. the Supreme Spirit; -कर a. magnifying to any extent; P.III.2.21. -ग a. moving forever. -गुण a. possessed of endless merits; of countless or infinite possessed of endless merits; of countless or infinite number; प्लवङ्गानामनन्तगुणतैधते Mv.6.55. -चतुर्दशी, -˚व्रतम् [अनन्तस्य आराधनं यस्यां सा चतुर्दशी] the 14th day of the bright half of Bhādrapada when Ananta is worshipped -चरित्रः N. of a Bodhisattva. -जित् (अनन्तानि भूतानि जितवान्) 1 N. of Vāsudeva, the conqueror of all. -2 N. of an Arhat deity. -तान a. of endless width, extensive. -तीर्थकृत् m. 1 one who visits many places of polgimage. -2 a Jaina deity. -तृतीया the third day of the bright half of भाद्रपद, मार्गशीर्ष or वैशाख; नभस्ये वाथ वैशाखे मार्गशीर्षे$थवा पुनः । शुक्ल- पक्षतृतीयायां... उक्तानन्ततृतीयैषा सुतानन्दफलप्रदा. -दृष्टिः [अनन्ता दृष्टयो नेत्राणि यस्य] N. of Śiva, or of Indra. -देवः [अनन्तो देव इव] 1 the serpent Seṣa. -2 [अनन्ते दीव्यति; दिव्-अच्] N. of Nārayaṇa who sleeps on Seṣa. -3 N. of the king of Kashmir. -नेमिः N. of the king of Mālava, a contemporary of शाक्यमुनि -पार a. of endless width, boundless; ˚रं किल शब्दशास्त्रम् Pt.1. -पालः N. of a warriorchief in Kashmir. -मतिः N. of a Bodhisattva. -मायिन् a. of endless tricks, endlessly deceitful. -मूलः a medicinal plant (शारिवा). -राशिः an infinite quantity. -रूप a. of innumerable forms or shapes; epithet of Visnu. -वातः a disease of the head, resembling tetanus. -विक्रमिन् N. of a Bodhisattva. -विजयः [अनन्तान् विजयते ध्वनिद्वारा अनेन] N. of Yudhiṣṭhira's conchshell. अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः Bg.1.16. -वीर्यः N. of the 23rd Jaina Arhat of a future age. -व्रतम् 1 See अनन्तचतुर्दशी above. -2 N. of the 12nd Adhyaya of the Bhaviṣyottara-Purāṇa. -शक्ति a. of boundless power, omnipotent, epithet of the Supreme Being. -शयनम् Travancore; Sriraṅgapaṭṭaṇa (because there are temples of Viṣṇu reclining on अनन्त Serpent). -शीर्ष N. of Visnu or the Supreme Being. (-र्षा) N. of the wife of Vāsuki. -शुष्म a. Ved. possessing endless strength; endlessly blowing. -श्री a. of boundless magnificence, an epithet of the Supreme Being.
apadakṣiṇam अपदक्षिणम् ind. To the left side.
apasalavi अपसलवि ind. [अप-सल् बा˚ अविं] 1 To the left (opp. प्रसलवि; ˚वि सृष्टया रज्ज्वा Kāty. (अप्रादक्षिण्येन). -2 (The space) Between the thumb and the forefinger, supposed to be sacred to the Manes, as water &c. in ceremonies like तर्पण is offered to them being poured down through that space; प्रदेशिन्यङ्गुष्ठयोरन्तरा अपसलवि अपसव्यं वा तेन पितृभ्यो निदधाति Śabdak.
apasavya अपसव्य सव्यक a. 1 Not on the left, right; मण्डलान्य- पसव्यानि खगाश्चक्रू रथं प्रति Rām.6.57.34 अपसव्येन हस्तेन Ms. 3.214. -2 Contrary, opposite यद्येतदपसव्यं ते वचो मम भविष्यति Mb.5.138.27. -व्यम् ind. To the right, making the sacred thread hang down towards the left part of the body over the right shoulder (opp. सव्यम् when it hangs over the left); a position of the thread in Śrāddha or other religious ceremonies at particular times of those ceremonies (the three positions being सव्य, निवीत & अपसव्य); प्राचीनावीतिना सम्यगपसव्यमतन्द्रिणा । पित्र्यमानिधनात्कार्यं विधिवद्दर्भपाणिना ॥ Ms.3.279; ˚व्यं कृ to go round one so as to keep the right side towards him; to make the sacred thread hang over the right shoulder.
apradakṣiṇam अप्रदक्षिणम् ind. 1 From the left to the right. -2 unfavourable; निमित्तानि च भूयिष्ठं यानि प्रादुर्भवन्ति नः । तेषु तेष्वभिपन्नेषु लक्षयाम्यप्रदक्षिणम् ॥ Rām.6.14.17.
araṇyam अरण्यम् (sometimes) m. also, [अर्यते गम्यते शेषे वयसि ऋ-अर्तेर्निच्च Uṇ.3.12] A land neither cultivated nor grazed, a wilderness, forest, desert; प्रियानाशे कृत्स्नं किल जगदरण्यं हि भवति U.6.3; माता यस्य गृहे नास्ति भार्या चाप्रियवादिनी । अरण्यं तेन गन्तव्यं यथारण्यं तथा गृहम् ॥ Chāṇ. 44; तपःश्रद्धे ये ह्युपवसन्त्यरण्ये Muṇd.1.2.11. oft. used at first member of comp. in the sense of 'wild', 'grown or produced in forest'; ˚बीजम् wild seed; ˚कार्पासि, ˚कुलत्थिका; ˚कुसुम्भः &c; so ˚मार्जारः, ˚मूषकः. -2 A foreign or distant land; अरण्येषु जर्भुराणा चरन्ति Rv.1.163.11. -ण्यः N. of a plant कट्फल (Mar. कायफळ) -Comp. -अध्यक्षः headman or superintendent of a forest district; forest keeper or ranger. -अयनम्, -यानम् going into the forest, becoming a hermit; अथ यदरण्यायनमित्या- चक्षते ब्रह्मचर्यमेव तद् Ch. Up.8.5.3. -ओकस्, -सद् a. 1 dwelling in woods, being in a forest; किंतु ˚सदोवयं अनभ्यस्त रथचर्याः U.5; वैक्लव्यं मम तावदीदृशमपि स्नेहादरण्यौकसः Ś. 4.6. -2 especially, one who has left his family and become an anchorite, forest-dweller. -कणा wild cumin seed (Mar. जिरें) -कदली wild plantain. -काण्डम् N. of the third book of the Rāmāyaṇa which embodies Rāmā's exploits in the course of his journey through the forests in company with Viśvāmitra. -गजः a wild elephant (not tamed). -गानम् N. of one of the four hymn-books of the Sāmaveda (to be chanted in the forest). -चटकः a wild sparrow. -चन्द्रिका (lit.) moonlight in a forest; (fig.) an ornament or decoration which is useless, or does not serve its purpose; just as moonlight in a forest is useless there being no human beings to view, enjoy and appreciate it, so is decoration when not viewed and appreciated by those for whom it is intended; thus Malli. on स्त्रीणां प्रियालोक- फलो हि वेषः Ku.7.22 remarks अन्यथा$रण्यचन्द्रिका स्यादिति भावः. -चर (˚ण्येचर also), -जीव a. wild, living in woods. -ज a. wild; ˚आर्द्रका wild ginger. -जीरम् wild cumin. (Mar. कडू जिरें). -दमनः N. of a plant. -द्वादशी, -व्रतम् N. of a ceremony performed on the 12th day of Mārgaśīrṣa. -धर्मः 1 wild state or usage, wild nature; तथारण्यधर्माद्वियोज्य ग्राम्यधर्मे नियोजितः Pt.1 -2 the duties of a Vānaprastha or anchorite. -धान्यम्, -शालिः wild rice (नीवार). -नृपतिः, -राज् (ट्), -राजः 'lord of the woods', epithet of a lion or a tiger; so अरण्यानां पतिः. -पण्डितः [अरण्ये एव पण्डितः, न तु नगरादिषु जनसमाजेषु] 'wise in a forest'; (fig.) a foolish person (who can display his learning only in a forest where no one will hear him and correct his errors). -पर्वन् N. of the first section of the Mb. -भव a. growing in a forest, wild; यथा˚ वास्तिलाः Pt.2.86. -मक्षिका a gadfly (Mar. घोडमाशी) -मुद्रकः a kind of wild bean. -यानम् retiring to the woods. -रक्षकः conservator of forests, forest-keeper. -राज्यम् sovereignty of the woods. -रुदितम् (˚ण्ये˚) 'weeping in a forest', a cry in the wilderness; (fig.) a vain or useless speech, or a cry with no one to heed it, or anything done to no purpose; अरण्ये मया रुदितम् Ś.2; प्रोक्तं श्रद्धाविहीनस्य अरण्यरुदितोपमम् Pt.1.393; तदलमधुनारण्यरुदितैः Amaru.76. -वायसः a wild crow, raven. -वासः, -समाश्रयः 1 retiring into woods, residence in a forest; ˚योन्मुखं पितरम् R.12.8. -2 a hermitage, forest habitation. -वासिन् a. living in a forest, wild; m. a forest-dweller, an anchorite. (-नी) N. of a plant अत्यम्लपर्णी. -वास्तु (-स्तू)कः N. of a plant वनवेतः. -विलपितम्, -विलापः (˚ण्ये) = ˚रुदितम् above. -श्वन् m. 'a wild hound', wolf. -षष्ठी N. of a festival celebrated on the 6th day of the bright half of Jyeṣṭha. -सभा a forest-court.
aticiram अतिचिरम् adv. Very long; ˚रं मया कृतं Ratn.1. I have been very late; नातिचिरं गतायां च तस्याम् K.178 she had not long left when &c. अतिच्छत्रः aticchatrḥ ग्रा grā च्छत्रका cchatrakā अतिच्छत्रः ग्रा च्छत्रका [अतिक्रान्तः छत्रं तुल्याकारेण] A mushroom, anise, principally Anesum or Anethum Sowa (Mar. शोपा) N. of another plant, Barleria Longifolia. (˚त्रः is said by Amara to be जलतृणभेदः) (Mar. शेतगवत); and ˚त्रा = शतपुष्पा (Mar. शोप).
atikram अतिक्रम् 1 U., 4 P. 1 (a) To step or pass beyond, get accross, go over, cross यत्कथयितुं प्रवृत्तस्तत्परित्यज्य अतिदूरमतिक्रान्तो$स्मि K.346 led far away from my story, rambled, made a great digression; सप्त कक्षान्तराण्यति- क्रम्य 92; निमिषमात्रेणातिदूरमतिक्रामति 12; समीपे$प्यक्रामन्ती M.1. going so near; अतिक्रम्य तांस्तान् विशेषान् Me.57. (b) To pass over, pass by, walk past, go beyond; सेनानिवेशदेशमतिक्रम्य Dk.4.1; कथमतिक्रान्तमगस्त्याश्रमपदम् Mv.7. is it passed or left behind; तस्मिन्नतिक्रामति Ś.7. 31. इदं कदलीगृहमतिक्रम्य दृश्यते Ratn.3. beyond the plantain-bower; तच्चातिक्रम्य कैलासगिरिः K.121; जम्बुद्वीपमति- क्रम्य शिशिरो नाम पर्वतः Rām; अतिक्रामत्ययम् K.85. is going or departing. -2 To excel, surpass; exceed (in number, strength &c.); इरावतीमतिक्रामन्ती भव M. 4. अतिक्रामन्तीमिवेरावतीं प्रेक्षे M.1; वृद्धिर्नातिक्रामति पञ्चताम् Ms.8.151; कर्णीसुतमप्यतिक्रान्तः Dk.74; कलासु रूपे चाप्सरसो$प्यतिक्रान्ता 78; surpassing, superior to; शक्तिमनति- क्रम्य यथाशक्ति Sk. -3 To transgress, violate, go beyond, overstep; जनकाग्रजन्मनोः शासनमतिक्रम्य Dk.2; नालं पुरुषो नियतिलिखितां लेखामतिक्रमितुम् 61; एवमतिक्रान्तमर्यादे त्वयि Ve.1, अये वात्सल्यादतिक्रामति प्रसङ्गः Māl.6. Oh, the event through excessive affection transgresses all due limits; अतिक्रम्य सदाचारम् K.16,181. -4 To exclude, pass by, neglect, set aside, leave; अतिक्रामेत्प्रमत्तं या मत्तं रोगार्तमेव वा Ms.9.78. किं वा परिजनमतिक्रम्य भावन् संदिष्टः M.4. प्रथितयशसां प्रबन्धानतिक्रम्य M.1. to the exclusion of. -5 To go or pass away, elapse, roll on (as time); सा निशा अतिचक्राम Pt.1; यथा यथा यौवनमतिचक्राम K.59; शैशबम् 74; भवतामप्यतिक्रामति देवार्चनविधिवेला 47; is passing away (is being violated); अतिक्रान्ते दशाहे Ms. 5.76; also trans. allow to pass; द्वित्राणि दिनान्यतिक्रम्य Dk. 1; अत्यक्राममिमान्मासांस्तद्वधं परिचिन्तयन् Rām.; नाहार- वेलातिक्रमणीया K.266. -6 To overcome, overpower, seize; व्यालद्विप इवास्माभिरतिक्रम्यैव दम्यसे Mv.3.31. by seizing or falling upon, by main force; केनापि सत्त्वेन अतिक्रम्य Ś.6. -7 To lose; स हि स्वाम्यादतिक्रामेत् ऋतूनां प्रतिरोधनात् Ms.9.93. -Caus. To let pass, allow to go.
atiric अतिरिच् (Gen. used in pass.) 1 To surpass, excel, be superior to (with abl.); अश्वमेधसहस्रेभ्यः सत्यमेवाति- रिच्यते H.4.131; गृहं तु गृहिणीहीनं कान्तारादतिरिच्यते Pt.4. 81; वाचः कर्मातिरिच्यते 'example is better than precept'; sometimes with acc.; न च नारायणो$त्रभवन्तमतिरिच्यते K. 23; or used by itself in the sense of 'to be supreme', 'prevail' 'triumph', 'predominate', 'be mightier'; अन्योन्यगुणवैशेष्यान्न किञ्चिदतिरिच्यते Ms.9.296 none is supreme or higher than another; 12.25; so दैवमत्रातिरिच्यते, स्वभावो$तिरिच्यते H.1.16; स्वल्पमप्यतिरिच्यते H.2 is of great importance. -2 To be left with a surplus, be redundant or superfluous.
atīta अतीत p. p. [इ-क्त.] 1 Gone beyond, crossed. -2 (Used actively) (a) exceeding, going beyond, avoiding, overstepping, having passed over or neglected &c., with acc. or in comp.; परिच्छेदातीतः Māl.1.3 beyond or past definition; संख्यामतीत or संख्यातीत beyond enumeration, innumerable; तामतीतस्य ते Me.29; यमुनामतीतमथ शुश्रुवानमुम् Śi.13.1; वयोतीतः Ki.11. 2 past youth, advanced in years; सर्वारम्भपरित्यागी गुणातीतः स उच्यते Bg.14.25; कैर्लिङ्गैस्त्रीन् गुणानेतानतीतो भवति प्रभो 14.21; बाणपथमतीतः क्रव्यभोजनः V.5 gone beyond the reach of arrows, past bowshot; अतीतनौके$तिनु Ak. who has left the boat, i.e. landed, disembarked. -(b) Gone by, passed away, past (as time &c.); अतीते निशान्ते Dk.11; असन्निवृत्त्यै तदतीतमेव Ś.6.1; ˚अनागत- वर्तमानवेदिना Pt.1; अतीते वर्षुके काले Bk.7.18; ˚शैशवाः Ms. 8.27; अतीते कार्यशेषज्ञः शत्रुभिर्नाभिभूयते Ms.7.179; ˚लाभस्य च रक्षणार्थम् Pt.2.182 of past gains; वेत्ति जन्मान्तराण्यतीतानि K.46. -(c) Dead, deceased; सब्रह्मचारिण्येकाहमतीते क्षपणं स्मृतम् Ms.5.71; अप्रजायामतीतायां भर्तुरेव तदिष्यते 9.196,197. -तम् The past, past time.
bādara बादर a. (-री f.) [बदर-अण्] 1 Belonging to or coming from the jujube tree. -2 Made of cotton. -3 Coarse (opp. to सूक्ष्म). -रः The cotton shrub. -रम् 1 The jujube. -2 Silk. -3 Water. -4 A garment of cotton. -5 A conch-shell winding from left to right. -रा The cotton shrub.
baliḥ बलिः [बल्-इन्] 1 An oblation, a gift or offering (usually religious); नीवारबलिं विलोकयतः Ś.4.21; U.1.5. -2 The offering of a portion of the daily meal of rice, grain, ghee &c. to all creatures, (also called भूतयज्ञ), one of the five daily Yajñas to be performed by a householder; see Ms.3.67,91; it is usually performed by throwing up into the air, near the housedoor, portions of the daily meal before partaking of it; यासां बलिः सपदि मद्गृहदेहलीनां हंसैश्च सारसगणैश्च विलुप्तपूर्वः Mk.1.9. -3 Worship, adoration; Rām.2.3. 8; अवचितबलिपुष्पा वेदिसंमार्गदक्षा Ku.1.6; Me.57; अव- चितानि बलिकर्मपर्याप्तानि पुष्पाणि Ś.4. -4 Fragments of food left at a meal. -5 A victim offered to a deity. -6 A tax, tribute, impost; also 'religious tax'; (cf. सीता, भागो, बलिः, करो......च राष्ट्रम्); Kau. A.2.6.24; प्रजानामेव भूत्यर्थं स ताभ्यो बलिमग्रहीत् R.1.18; Ms.7.8;8.37; प्रजिघाय बलिं तथा Śiva B.29.42; न चाजिहीर्षीद् बलिमप्रवृत्तम् Bu. Ch.2.44. -7 The handle of a chowrie. -8 N. of a celebrated demon; येन बद्धो बली राजा दानवेन्द्रो महाबलः Rakṣābandhanamantra. [He was a son of Virochana, the son of Prahlāda. He was a very powerful demon and oppressed the gods very much. They, therefore, prayed to Viṣṇu for succour, who descended on earth as a son of Kaśyapa and Aditi in the form of a dwarf. He assumed the dress of a mendicant, and having gone to Bali prayed him to give him as much earth as he could cover in three steps. Bali, who was noted for his liberality, unhesitatingly acceded to this apparently simple request. But the dwarf soon assumed a mighty form, and began to measure the three steps. The first step covered the earth, the second the heavens; and not knowing where to place the third, he planted it on the head of Bali and sent him and all his legions to the Pātāla and allowed him to be its ruler. Thus the universe was once more restored to the rule of Indra; cf. छलयसि विक्रमणे बलिमद्भुतवामन Gīt. 1; R.7.35; Me.59. Viṣṇu is said to still guard his door in Pātāla. He is one of the seven Chirajivins; cf. चिरजीविन्]. -लिः f. 1 A fold, wrinkle &c. (usually written वलि q. v.). -2 The fold of skin in stout persons or females. -3 The ridge of a thatched roof. -Comp. -करः a. 1 paying tribute. -2 offering sacrifices. -3 producing wrinkles. -करम्भः a sacrificial cake. -कर्मन् n. 1 offering oblations to all creatures. -2 the act of worshipping. -3 payment of tribute. -क्रिया a line on the forehead; नतभ्रुवो मण्डयति स्म विग्रहे बलिक्रिया चातिलकं तदास्पदम् Ki.8.52. -दानम् 1 presentation of an offering to a deity. -2 offering oblations to all creatures. -द्विष्, -ध्वंसिन् m. an epithet of Viṣṇu. -नन्दनः, -पुत्रः, -सुतः epithets of Bāṇa, the son of Bali. -पुष्टः a crow; भ्रमेण द्रष्टुं बलिपुष्टलोकः समापतत्याशु तमिस्ररूपः Rām. Ch.6.25. -प्रियः the Lodhra tree. -बन्धनः an epithet of Viṣṇu. -भुज् m. 1 a crow; अहो अधर्मः पालानां पीव्नां बलिभुजामिव Bhāg.1.18.33. -2 a sparrow. -3 a crane. -भृत् a. tributary. -भोजः, -भोजनः a crow; द्वितीयो बलिभोजानां (पन्थाः) Rām.4.58.25. -मन्दिरम्, -वेश्मन्, -सद्मन् n. the lower regions, the abode of Bali. -मुखः a monkey. -विधानम् the offering of an oblation. -व्याकुल a. engaged in worship or in offering oblations to all creatures; आलोके ते निपतति पुरा सा बलिव्याकुला वा Me.87. -षड्भागः the sixth part as a tribute; अरक्षितारं राजानं बलिषड्भागहारिणम् Ms.8.38. -हन् m. an epithet of Viṣṇu. -हरणम् an offering of oblations to all creatures. -होमः the offering of oblations.
balkasam बल्कसम् Dregs or sediment left in the distillation of ardent spirits; Śat. Br.
bhrāmara भ्रामर a. (-री f.) [भ्रमरेण संभृतं भ्रमरस्येदं वा अण्] Relating to a bee. -रः, -रम् A kind of loadstone. -रम् 1 Whirling round. -2 Giddiness. -3 Epilepsy. -4 Honey; निर्मलं स्फटिकाभं यत् तन्मधु भ्रामरं स्मृतम् Bhāv. P. -5 A kind of coitus or mode of sexual enjoyment. -6 A village. -री 1 An epithet of Durgā. -2 Going round, walking round from left to right; (= प्रदक्षिणा q. v.); as in दीयतां भ्रामर्यः Karpūr.4; Vb.2.
candra चन्द्र a. [चन्द् णिच् रक्] Ved. 1 Glittering, bright, shining (as gold). -2 Lovely, beautiful. -न्द्रः 1 The moon; यथा प्रह्लादनाच्चन्द्रः R.4.12; हृतचन्द्रा तमसेव कौमुदी 8. 37; न हि संहरते ज्योत्स्नां चन्द्रश्चाण्डालवेश्मनि H.1.61; मुख˚, वदन˚ &e.; पर्याप्तचन्द्रेव शरत्त्रियामा Ku.7.26 (for mythological account see सोम). -2 The moon, as a planet. -3 Camphor; विलेपनस्याधिकचन्द्रभागताविभावनाच्चापललाप पाण्डुताम् N.1.51. -4 The eye in a peacock's tail. -5 Water. -6 Gold (n. also). -7 A lovely or agreeable phenomenon -8 A spot similar to the moon. -9 The symbol or mark of a Visarga. -1 A reddish kind of pearl. -11 The fifth lunar mansion. -12 The number 'one' (used at the end of comp. चन्द्र means 'excellent', 'eminent' or 'illustrious'; as पुरुषचन्द्रः 'a moon of men', an excellent or illustrious man). -न्द्रा 1 Small cardamoms. -2 An open hall only furnished with a roof. -3 An awning, a canopy. -Comp. -अंशुः 1 Viṣṇu. -2 a moon-beam. -अर्धः the half moon; Pt.4. ˚चूडामणिः, ˚मौलिः, ˚शेखरः epithet of Śiva. -आतपः 1 moon-light. -2 awning. -3 an open hall only furnished with a roof. -आत्मजः, -औरसः, -जः, -जातः, -तनयः, -नन्दनः, -पुत्रः the planet Mercury. -आतपः the moon-light; चन्द्रातपमिव रसतामुपेतम् K. -आदित्यौ 1 The moon and the sun. -2 N. of curls on the forehead of a horse; चन्द्रादित्यौ ललाटस्थौ नृपाणां जयवर्धनौ Śālihotra of Bhoja 25. -आनन a. moon-faced. (-नः) an epithet of Kārtikeya. -आपीडः an epithet of Śiva. -आभासः 'false moon', an appearance in the sky reembling the real moon. -आह्वयः camphor. -इष्टा a lotus plant, or a collection of lotuses, blossoming during the night. -उदयः 1 moon-rise. -2 awning. -3 a mercurial preparation used in medicine. (-या) a kind of medicine for the eyes. -उपलः the moon stone. -कला 1 a digit of the moon; राहोश्चन्द्रकलामिवाननचरीं दैवात्समासाद्य मे Māl.5.28. -2 the crescent before or after the new moon. -3 A cattle-drum. -4 A kind of fish; L. D. B. -कान्तः, -मणिः the moon-stone (supposed to ooze away under the influence of the moon); द्रवति च हिमश्मावुद्गते चन्द्रकान्तः U.6.12; Śi.4.58; Amaru.57; Bh.1.21; Māl.1.24. (-तः, -तम्) the white eatable water-lily blossoming during the night. (-तम्) sandal-wood. -कान्ता 1 a night. -2 the wife of the moon. -3 moonlight. -कान्तिः f. moon-light. -n. silver. -कुल्या N. of a river in Kashmir; अवतारयतस्तस्य चन्द्रकुल्याभिधां नदीम् Rāj. T.1.318. -क्षयः the new-moon-day or the last day of a lunar month (अमा) when the moon is not visible. -गृहम् the fourth sign of the zodiac, Cancer. -गोलः the world of the moon, lunar sphere. ˚रथः a deceased progenitor, the manes. -गोलिका moon-light. -ग्रहणम् an eclipse of the moon. -चन्चला a small fish. -चूडः, -मौलिः, -शेखरः, -चूडामणिः epithets of Śiva; ('having the moon for his crest', 'moon-crested'); रहस्युपालभ्यत चन्द्र- शेखरः Ku.5.58,86; R.6.34; नखेन कस्य धन्यस्य चन्द्रचूडो भविष्यति Udb. -दाराः (m. pl.) 'the wives of the moon', the 27 lunar mansions mythologically regarded as so many daughters of Dakṣa and married to the moon. -द्युतिः sandal-wood. -f. moon-light. -नामन् m. camphor. -निभ a. bright, handsome. -निर्णिज् a. having a brilliant garment; पतरेव चचरा चन्द्रनिर्णिक् Rv.1.16.8. -पञ्चागम् the luni-solar calendar. -पादः a moon-beam; नियमितपरिखेदा तच्छिरश्चन्द्रपादैः Me. 7; Māl.3.12. -प्रज्ञप्तिः f. N. of the sixth Upāṅga of the Jainas. -प्रभा moon-light. -प्रासादः An apartment at the house-top; Ks. -बाला 1 large cardamoms. -2 moon-light. -बिन्दु the sign for the nasal () -बुध्न a. having a bright standing ground; चन्द्रबुध्नो मदवृद्धो मनीषिभिः Rv.1.52.3. -भस्मन् n. camphor. -भागा N. of a river in the south. -भासः a sword; see चन्द्रहास. -भूति n. silver. -मणिः the moon-stone -मण्डलम् 1 the orb or disc of the moon. -2 the lunar sphere. -3 a halo round the moon. -मुखी a moon-faced (i. e. lovely) woman. -रेखा, -लेखा the digit or streak of the moon; अथवा रत्नाकराद् ऋते कुतश्चन्द्रलेखायाः प्रसूतिः Nāg.2. -रेणुः a plagiarist. -लोकः the world of the moon. -लोहकम्, -लौहम्, -लौहकम् silver. -वंशः the lunar race of kings, the second great line of royal dynasties in India. -वदन a. a moon-faced. -वल्ली, -वल्लरी The soma plant; L. D. B. -व्रतम् 1 a kind of vow or penance = चान्द्रायण q. v. -2 a regal property or virtue. -विहंगमः A kind of bird; L. D. B. -शाला 1 a room on the top (of a house &c.); चन्द्रशाला शिरोगृहम् Amar.; वियद्गतः पुष्पकचन्द्रशालाः क्षणं प्रतिश्रुन्मुखराः करोति R.13.4. -2 moonlight. -शालिका a room on the top of a house. -शिला the moon-stone; प्रह्लादिता चन्द्रशिलेव तूर्णम् Bk.11.15; ननु भणामि एषा सा चन्द्रमणिशिलेति Nāg.2. -संज्ञः camphor. -संभव N. of Budha or Mercury. (-वा) small cardamoms. -सालोक्य attainment of the lunar heaven. -हन् m. an epithet of Rāhu. -हासः 1 a glittering sword. -2 the sword of Rāvaṇa; हे पाणयः किमिति वाञ्छथ चन्द्रहासम् B. R.1.56,61. -3 N. of a king of Kerala, son of Sudhārmika. [He was born under the Mūla asterism and his left foot had a redundant toe; for this his father was killed by his enemies, and the boy was left an orphan in a state of destitution. After much exertion he was restored to his kingdom. He became a friend of Krisna and Arjuna when they came to the South in the course of their wanderings with the sacrificial horse.] (-सम्) silver.
dakṣiṇa दक्षिण a. [दक्ष्-इनन् Uṇ 2.5.] 1 Able, skilful, dexterous, competent, clever; इत्यम्बरीषं नाभागिमन्वमोदन्त दक्षिणाः Mb.12.29.12. -2 Right (opp. वाम). -3 Situated on the right side. दक्षिणं परि, दक्षिणं कृ to place any one on the right side as a mark of respect; ग्रहर्क्षताराः परियन्ति दक्षिणम् Bhāg.4.12.25. -4 South, southern; as in दक्षिणवायु, दक्षिणदिक्; आददे नातिशीतोष्णो नभस्वानिव दक्षिणः R. 4.8. -5 Situated to the south. -6 Sincere, straightforward, honest, impartial. -7 Pleasing, amiable. -8 Courteous, civil. -9 Compliant, submissive. -1 Dependent. -11 Favourable; 'दक्षिणः सरलावामपरच्छन्दानुवर्तिषु' इति विश्वः; Ki.18.27. -णः 1 The right hand or arm. -2 A civil or courteous person, applied in poetic compositions to a lover who professes attachment to one mistress, while his heart has been entirely taken up by another. -3 An epithet of Śiva or Viṣṇu. -4 The right-hand horse of a carriage; इन्द्रस्येव दक्षिणः श्रियैधि Vāj.9.8. -5 The southern sacred fire. -णः, णम् 1 The right side. -2 The south; Nala.9.23. -3 The Deccan. -णम् The highest doctrine of the Śāktas -Comp. -अग्निः the southern fire, the sacred fire placed southwards; also called अन्वाहार्यपचन q. v. -अग्र a. pointing to the south. -अचलः the southern mountain. i. e. Malaya. -अत्ययः a dweller in the south. -अपर a. south-western. -अभिमुख a. facing the south, directed towards the south; Ms.4.5. -अयनम् the sun's progress south of the equator, the half year in which the sun moves from the north to the south, the winter solstice; सर्वे$श्वमेधैरीजानास्ते$ न्वयुर्दक्षिणायनम् Mb. 12.29.13. रात्रिः स्याद्दक्षिणायनम् Ms.1.67; Bhāg.5.21.3. -अरण्यम् Dandakāraṇya. -अर्धः 1 the right hand. -2 the right or southern side. -आचार a. 1 honest, well-behaved. -2 a worshipper of Śakti according to the right hand (or purer) ritual. -आम्नायः the southern sacred text (of the Tāntrikas). -आवर्त a. turning to the right (from the left), (a conch-shell). -आशा the south. ˚पतिः 1 an epithet of Yama. -2 the planet Mars. -इतर a. 1 left (as hand or foot); तमिमं कुरु दक्षिणेतरं चरणं निर्मितरागमेहि मे Ku.4.19. -2 northern. (-रा) the north. -ईर्मन् a. (a deer) wounded on the right side मृगयुमिव मृगो$थ दक्षिणेर्मा. -उत्तर a. turned or lying to the south and the north. ˚वृत्तम् the meridian line. -कालिका f. 1 A Tāntrika Deity. -2 Durgā. -पश्चात् ind. to the south-west. -पश्चिम a. south-western. (-मा) the south-west; जग्मुर्भरतशार्दूल दिशं दक्षिणपश्चिमाम् Mb.17.1.44. -पूर्व, -प्राच् a. south-east. -पूर्वा, -प्राची the south-eastern quarter. -भागः the southern hemisphere. -समुद्रः, -सागरः the southern ocean. -स्थः a charioteer.
deva देव a. (-वी f.) [दिव्-अच्] 1 Divine, celestial; Bg.11. 11; Ms.12.117. -2 Shining; यज्ञस्य देवमृत्विजम् Rv.1.1.1. -3 Fit to be worshipped or honoured. -वः 1 A god, deity; एको देवः केशवो वा शिवो वा Bh.3.12. -2 (a) The god of rain, an epithet of Indra; as in द्वादश वर्षाणि देवो न ववर्ष; अवर्षयद्देवः Rām.1.9.18; काले च देशे च प्रववर्ष देवः Bu. Ch.2.7. (b) A cloud. -3 A divine man, Brāhmaṇa, as in भूदेव. -4 A king, ruler, as in मनुष्यदेव; तां देवसमितिं (अभ्या- गच्छत्) Mb.3.13.22. -5 A title affixed to the names of Bārhmaṇas; as in गोविन्ददेव, पुरुषोत्तमदेव &c. -6 (In dramas) A title of honour used in addressing a king, ('My lord', 'Your majesty'); ततश्च देव Ve.4; यथाज्ञापयति देवः &c. -7 Quicksilver. -8 The Supreme Spirit; हित्वा च देहं प्रविशन्ति देवं दिवौकसो द्यामिव पार्थ सांख्याः Mb.12.31.112. -9 A fool -1 A child. -11 A man following any particular business. -12 A lover. -13 Emulation. -14 Sport, play. -15 A husband's brother (cf. देवृ, देवर). -16 A lancer. -वम् An organ of sense; देवानां प्रभवो देवो मनसश्च त्रिलोककृत् Mb.14.41.3. [cf. L. deus; Gr. deos.]. -Comp. -अंशः a partial incarnation of god. -अगारः, -रम् a temple. -अङ्गना a celestial damsel, an apsaras. -अतिदेवः, -अधिदेवः 1 the highest god. -2 an epithet of (1) Śiva. (2) Buddha. (3) Viṣṇu. देवातिदेवो भगवान् प्रसूतिरंशे हरिर्यस्य जगत्प्रणेता Hariv. -अधिपः 1 an epithet of Indra. -2 the supreme god. -अनीकम् an army of celestials. -अनुचरः, -अनुयायिन् m. an attendant or follower of a god; निशम्य देवानुचरस्य वाचं मनुष्यदेवः पुनरप्युवाच R.2.52. -अन्धस् n., अन्नम् 1 the food of gods, divine food, ambrosia. -2 food that has been first offered to an idol; see Ms.5.7 and Kull. thereon. -अभीष्ट a. 1 liked by or dear to gods. -2 sacred or dedicated to a deity. (-ष्टा) piper betel. -अरण्यम् the garden of gods, the Nandana garden; अलमुद्द्योतयामासुर्देवारण्यमिवर्तवः R.1.8. -अरिः a demon. -अर्चनम्, -ना 1 the worship of gods. -2 idolatry. -अर्पणम् 1 an offering to the god. -2 the Veda; पृथग्- भूतानि चान्यानि यानि देवार्पणानि च Mb.13.86.17 (see com.). -आवसथः a temple. -अश्वः an epithet of उच्चैःश्रवस्, the horse of Indra. -आक्रीडः 'the garden of the gods', Nandana garden. -आजीवः, -आजीविन् m. an attendant upon an idol. -2 a low Brāhmaṇa subsisting by attendance upon an idol and upon the offerings made to it. -आत्मन् a. 1 consecrated, holy, sacred. -2 of a divine nature. (-m.) 1 the divine soul; ते ध्यानयोगानुगता$ पश्यन् देवात्मशक्तिं स्वगुणैर्निगूढाम् Śvet. Up.1.3. -2 the holy fig-tree. -आयतनम् a temple; Ms.4.46; न देवा- यतनं गच्छेत् कदाचिद् वा$प्रदक्षिणम् । न पीडयेद् वा वस्त्राणि न देवा- यतनेष्वपि ॥ Kūrma P. -आयुधम् 1 a divine weapon. -2 rainbow. -आयुष्म् the life-time of a god. -आलयः 1 heaven. -2 a temple. -आवासः 1 heaven. -2 the holy fig-tree (अश्वत्थ). -3 a temple. -4 the Sumeru mountain. -आहारः nectar, ambrosia. -इज् a. (nom. sing. देवेट्-ड्) worshipping the gods. -इज्यः an epithet of Bṛihaspati, preceptor of the gods. -इज्जः 1 an epithet of Indra. -2 of Śiva. -इष्ट a. dear to gods. (-ष्टः) bdellium. (-ष्टा) the wild lime tree. -ईशः an epithet of (1) Indra. (2) Śiva. (3) Viṣṇu. (4) Brahman. (-शी) N. of Durgā also of Devakī mother of Kṛiṣṇa. -ईश्वरः N. of (1) Śiva. (2) Indra. -उद्यानम् 1 divine garden. -2 The Nandana garden. -3 a garden near a temple. -ऋषिः (देवर्षिः) 1 a deified saint, divine sage such as अत्रि, भृगु, पुलस्त्य, अङ्गिरस् &c.; एवंवादिनि देवर्षौ Ku.6.84 (i. e. अङ्गिरस्); अथ देवऋषी राजन् संपरेतं नृपात्मजम् Bhāg.; आब्रह्मभुवनाल्लोका देवर्षिपितृमानवाः । तृप्यन्तु पितरः सर्वे मातृमातामहा- दयाः Tarpaṇamantra. -2 an epithet of Narada; देवर्षीणां च नारदः Bg.1.13.26. -ओकस् n. the mountain Meru or Sumeru. -कन्या a celestial damsel, a nymph; also देवकन्यका. -कर्दमाः sandal, aloe wood, camphor, saffron pounded together and made into a paste. -कर्मन् n., -कार्यम् 1 a religious act or rite, divine command; अनुष्ठितदेवकार्यम् R.12.13. -2 the worship of gods. -काष्ठम् the Devadāru tree. -किरी N. of a Rāgiṇī; ललिता मालती गौरी नाटी देवकिरी तथा । मेघरागस्य रागिण्यो भवन्तीमाः सुमध्यमाः ॥ -कुटम् a temple. -कुण़्डम् a natural spring. -कुलम् 1 a temple. -2 a race of gods. -3 a group of gods. -कुल्या the celestial Ganges. -कुसुमम् cloves; एलां च देवकुसुमं त्वक्पत्रं देवदारु च Śiva. B.3.14. -खातम्, -खातकम् 1 a natural hollow among mountains. -2 a natural pond or reservoir; Ms.4.23. -3 a pond near a temple. ˚बिल a cavern, chasm. -गणः a class of gods. -गणिका an apsaras; q. v. -गतिः the path of देवलोक; अनुज्ञातश्च रामेण ययौ देवगतिं मुनिः A. Rām. 2.1.4. -गन्धर्वः an epithet of Nārada. (-र्वम्) a particular mode of singing. -गर्जनम् thunder. -गर्भः see हिरण्यगर्भ; Rām.2.4.23. -गायनः a celestial chorister, a Gandharva. -गान्धारी N. of a Rāgiṇī गान्धारी देवगान्धारी मालवी श्रीश्च सारवी । रामकीर्यपि रागिण्यः श्रीरागस्य प्रिया इमाः ॥ -गिरिः 1 N. of a mountain; cf. Me.44. -2 N. of a town (Daulatabad). -गिरी f. N. of a Rāgiṇī. -गुरुः 1 an epithet of Kaśyapa (the father of gods). -2 of Bṛihaspati (the preceptor of gods). -गुही an epithet of Sarasvatī or of a place situated on it. -गुह्यम् 1 a secret only known by gods. -2 death. -गृहम् 1 a temple. -2 the place of a king. -3 a planetary sphere. -ग्रहः a class of demons who causes harmless madness. -चरितम् the course of action or practices of the gods; न देवचरितं चरेत्. -चर्या the worship or service of gods. -चिकित्सकौ (du.) Aśvins, the twin physicians of gods. -छन्दः a pearl-necklace having 81, 1 or 18 strings; शतमष्टयुतं हारो देवच्छन्दो ह्यशीतिरेकयुता Bṛi. S.81.32. -जनः the gods collectively. ˚विद्या the science of music, dance, other arts &c.; Ch. Up.7.1.2. -जातम् a class of gods. -जामिः f. a sister of the gods; देवजामीनां पुत्रो$सि Av. 6.46.1. -तरुः 1 the holy fig-tree. -2 one of the trees of paradise. (i. e. मन्दार, पारिजात, सन्तान, कल्प and हरि- चन्दन); पञ्चैते देवतरवो मन्दारः पारिजातकः । सन्तानः कल्पवृक्षश्च पुंसि वा हरिचन्दनम् ॥ Ak. -3 the tree in a village (चैत्यवृक्ष) where the villagers usually meet (Mar. पार). -तर्पणम् offerings of water, part of the सन्ध्या ceremony. -ताडः 1 fire. -2 an epithet of Rāhu. -तातः 1 a sacrifice. -2 N. of Kaśyapa. -तातिः 1 a god. -2 divine service; स नो यक्षद् देवताता यजीयान् Rv.3.19.1. -तीर्थम् 1 the right moment for the worship of gods. -2 the tips of the fingers sacred to gods. -दत्त a. 1 god-given, granted by the gods. -2 given to the gods (as a village, &c.). (-त्तः) 1 N. of the conch-shell of Arjuna; देवदत्तं धनञ्जयः (दध्मौ) Bg.1.15. -2 a certain person (used in speaking of men indefinitely); मुक्तस्ततो यदि बन्धाद्देवदत्त उपाच्छिनत्ति Bhāg.5.14.24; देवदत्तः पचति, पिनो देवदत्तो दिवा न भुङ्क्ते &c. -3 one of the vital airs exhaled in yawning; देवदत्तो विजृम्भणे. ˚अग्रजः N. of Buddha. -दर्शन a. visiting the gods. (-नः) N. of Nārada; यथा प्राह नारदो देवदर्शनः Bhāg.2.8.1. -दारु m., n. a species of pine; गङ्गाप्रवाहोक्षित- देवदारु Ku.1.54; R.2.36. -दासः a servant or attendant upon a temple. (-सी) 1 a female in the service of gods or a temple. -2 a courtezan (employed as a dancer in a temple). -3 the wild citron tree. -दीपः the eye. -दुन्दुभिः 1 divine drum; देवदुन्दुभिनिर्घोषो पुष्पवृष्टिश्च खात् पतन् Rām. -2 the holy basil with red flowers. -3 an epithet of Indra. -दूतः a divine envoy or messenger, an angel. -देवः 1 an epithet of Brahman; Rām.1.43.1. -2 of Śiva; अयाचितारं न हि देवदेवमद्रिः सुतां ग्राहयितुं शशाक Ku.1.52. -3 of Viṣṇu; Bg.1.15. -4 of Gaṇeśa; दृष्टप्रभावो वरदो देवदेवो विनायकः Ks.2.55. -दैवत्य a. destined for the god; Ms.2.189. -द्रोणी a procession with idols. -धर्मः a religious duty or office. -धानी the city of Indra; तां देवधानीं स वरुथिनीपतिर्बहिः समन्ताद्रुरुधे पृतन्यया Bhāg. 8.15.23. -धान्यम् a kind of grass-grain (Mar. देवभात). -धिष्ण्यम् a chariot of the gods (विमान); Bhāg.1. 82.7. -नक्षत्रम् N. of the first 14 नक्षत्रs in the southern quarter (opp. to यमनक्षत्रम्). -नदी 1 the Ganges. -2 any holy river; Ms.2.17. -नन्दिन् m. N. of the doorkeeper of Indra. -2 N. of a grammarian. -नागरी N. of the character in which Sanskrit is usually written. -नाथः Śiva. -निकायः 1 'residence of gods', paradise, heaven; तं तुष्टुवुर्देवनिकायकेतवः Bhāg.1.27.25. -2 a host or assembly of gods; Ms.1.36. -निन्दकः a blasphemer, unbeliever, heretic, atheist. -निन्दा heresy, atheism. -निर्माल्यम् 1 a garland remaining from a sacrifice. -निर्मित a. 'god-created', natural. -पतिः an epithet of Indra. -पादाः 'the royal feet or presence', an honorific term for a king; देवपादाः प्रमाणम्. -पथः 1 'heavenly passage', heaven, firmament दिव्यो देवपथो ह्येष नात्र गच्छन्ति मानुषाः Mb. -2 the milky way. -पशुः any animal consecrated to a deity. -पात्रम् an epithet of Agni. -पुर्, -पुरी f. an epithet of Amarāvatī, the city of Indra. -पुरोहितः 1 a domestic priest of the gods. -2 the planet Jupiter (बृहस्पति). -पुष्पम् cloves. -पूज्यः an epithet of Bṛihaspati. -प्रतिकृतिः f., -प्रतिमा an idol, the image of a deity. -प्रश्नः 'consulting deities', astrology, fortune-telling. -प्रसूत a. good-produced (water); Av.6. 1.2. -प्रियः 'dear to the gods', an epithet of Śiva; (देवानांप्रियः an irreg. comp. meaning1 a goat. -2 a fool, idiot like a brute breast, as in ते$प्यतात्पर्यज्ञा देवानांप्रियाः K. P. -3 an ascetic, who renounces the world). -बलिः an oblation to the gods. -बाहुः 1 N. of a king in the Yadu race. -2 N. of a sage; देवबाहुः शतधनुः कृतवर्मेति तत्सुताः Bhāg. -ब्रह्मन् m. an epithet of Nārada. -ब्राह्मणः 1 a Brāhmaṇa who lives on the proceeds of a temple. -2 a venerable Brāhmaṇa. -भक्तिः worship or service of the gods. -भवनम् 1 the heaven. -2> a temple. -3 the holy fig-tree. -भागः the northern hemisphere. -भ m. a god; (-f.) heaven. -भूमिः f. heaven; पितुः प्रदेशा- स्तव देवभूमयः Ku.5.45. -भूतिः f. an epithet of the Ganges. -भूयम् divinity, godhead; विदितमेव भवतां ...... परां निर्वृतिमुपेत्य देवभूयं गताः सर्वे न पूर्वपुरुषा इति Rām. Champū. -भृत् m. an epithet of 1 Viṣṇu. -2 of Indra. -भोगः Pleasure of the gods, heavenly joy; अन्नन्ति दिव्यान् दिवि देवभोगान् Bg.9.2. -भोज्यम् nectar. -मणिः 1 the jewel of Viṣṇu called कौस्तुभ. -2 the sun. -3 a curl of hair on a horse's neck; आवर्तिनः शुभफल- प्रदशुक्तियुक्ताः संपन्नदेवमणयो भृतरन्ध्रभागाः (अश्वाः) Śi.5.4; N.1.58. -मधु n. divine honey; असौ वा आदित्यो देवमधु Ch. Up.3.1.1. -मातृ f. N. of Aditi, mother of gods. -मातृक a. 'having the god of rain or clouds as foster-mother', watered only by the clouds, depending on rain-water and not on irrigation, deprived of every other kind of water (as a country); देशो नद्यम्बुवृष्ट्यम्बु- संपन्नव्रीहिपालितः । स्यान्नदीमातृको देवमातृकश्च यथाक्रमम् ॥ Ak.; cf. also वितन्वति क्षेममदेवमातृकाः (i. e. नदीमातृकाः) चिराय तस्मिन् कुरवश्चकासते Ki.1. 17. -मानकः the jewel of Viṣṇu called कौस्तुभ. -माया the Māyā of gods; ते दुस्तराम- तितरन्ति च देवमायाम् Bhāg. -मार्गः the air or sky. -मासः the eighth month of pregnancy. -मुनिः a divine sage. -यजनम् 1 a sacrificial place, a place where a sacrifice is performed; ततस्ते देवयजनं ब्राह्मणाः स्वर्णलाङ्गलैः (कृष्ट्वा) Bhāg.1.74.12. देवयजनसंभवे सीते U.4. -2 a place of worship; मण्डलं देवयजनं दीक्षासंस्कार आत्मनः Bhāg.12.11.17. -यजि a. making oblations to gods. -यज्ञः a sacrifice to the superior gods made by oblations to fire, or through fire to the gods; (one of the five daily sacrifices of a Brāhmaṇa; see Ms.3.81,85 and पञ्चयज्ञ also). -यज्यम्, -यज्या a sacrifice. -यात्रा 'an idolprocession,' any sacred festival when the idols are carried in procession; केनापि देवयात्रागतेन सिद्धादेशेन साधुना मत्समक्षमादिष्टा M.5.12-13. -यान bestowing मोक्ष; यज्ञस्य देवयानस्य मेध्याय हविषे नृप Bhāg.8.8.2. -नः the path leading to मोक्ष; सत्येन पन्था विततो देवयानः Muṇḍ.3.1.6. -यानम् a celestial car. -युगम् 1 the first of the four ages of the world; also called कृतयुग, सनत्कुमारो भगवान् पुरा देवयुगे प्रभुः Rām.1.11.11. -2 an age of the gods comprising four ages of men. -योनिः 1 a superhuman being, a demigod; विद्याधरो$प्सरोयक्षरक्षोगन्धर्वकिन्नराः । पिशाचो गुह्यकः सिद्धो भूतो$मी देवयोनयः ॥ Ak. -2 a being of divine origin. -3 fuel used in kindling fire (f. also). -योषा an apsaras. -रथः a car for carrying the image of god in procession. -थम् a day's journey for the sun's chariot. -रहस्यम् a divine mystery. -राज्, -राजः 1 an epithet of Indra; Rām.7.6.6. -2 a king. -3 N. of Buddha. -रातः 1 an epithet of Parīkṣit. -2 a kind of swan or crane. -राष्ट्रम् N. of an empire in the Deccan. -लक्ष्मम् the Brāhmanical cord. -लता the Navamallikā or double jasmine plant. -लिङ्गम् the image or statue of a deity; Bhāg.3.17.13. -लोकः heaven, paradise; देवलोकस्य चर्त्विजः (प्रभुः) Ms.4.182. -वक्त्रम् an epithet of fire. -वर्त्मन् n. the sky or atmosphere. -वर्धकिः, -शिल्पिन् m. Viśvakarman, the architect of gods. -वाणी 'divine voice', a voice from heaven. -वाहनः an epithet of Agni. -विद्या 1 divine science; Ch. Up.7.1.2. -2 the science of Nirukta or etymology; ibid. -विभागः the northern hemisphere. -विश् f., -विशा a deity. -वीतिः food of the gods. -वृक्षः the Mandāra tree. -व्यचस् a. Ved. occupied by the gods. -व्रतम् 1 a religious observance, any religious vow. -2 the favourite food of the gods. (-तः) an epithet of 1 Bhīṣma; ततो विनशनं प्रागाद्यत्र देवव्रतो$पतत् Bhāg.1.9.1. -2 Kārtikeya. -व्रतत्वम् celibacy (ब्रह्मचारिव्रत); देवव्रतत्वं विज्ञाप्य Mb.5.172.19. -शत्रुः a demon; स देवशत्रूनिव देवराजः Mb. -शुनी an epithet of Saramā, the bitch of the gods. -शेखर the damanaka tree (Mar. दवणा). -शेषम् the remnants of a sacrifice offered to gods. -श्रीः m. a sacrifice. (f.) Lakṣmī. -श्रुतः an epithet of 1 Viṣṇu. -2 Nārada. -3 a sacred treatise. -4 a god in general. -संसद् f. देवसभा q. v. -सत्यम् divine truth, established order of the gods. -संध a. divine. -सभा 1 an assembly of the gods (सुधर्मन्). -2 a council of a king, council-chamber. -3 a gambling-house. -सभ्यः 1 a gambler. -2 a frequenter of gaming-houses. -3 an attendant on a deity. -4 the keeper of a gambling-house. -सहा 1 rules of begging alms (? भिक्षासूत्र); L. D. B. -2 N. of a plant. -सायुज्यम् identification or unification with a deity, conjunction with the gods, deification. -सिंह an epithet of Śiva. -सुषिः a tube or cavity (in the heart) leading to the gods; cf. उदान, तस्य ह वा एतस्य हृदयस्य पञ्च देवसुषयः Ch. Up.3.13.1. -सू N. of 8 deities (अग्नि, सोम, सवितृ, रुद्र, बृहस्पति, इन्द्र, मित्र and वरुण). -सृष्टा an intoxicating drink. -सेना 1 the army of gods. -2 N. of the wife of Skanda; स्कन्देन साक्षादिव देवसेनाम् R.7.1. (Malli.:-- देवसेना = स्कन्दपत्नी perhaps it merely means 'the army of the gods' personified as Skanda's wife). ˚पतिः, ˚प्रियः an epithet of Kārtikeya. -स्वम् 'property of gods', property applicable to religious purposes or endowments; यद्धनं यज्ञशीलानां देवस्वं तद्विदु- र्बुधाः Ms.11.2,26. ˚अपहरणम् sacrilege. -सावर्णिः the 13th Manu; मनुस्त्रयोदशो भाव्यो देवसावर्णिरात्मवान् Bhāg. 8.13.3. -हविस् n. an animal offered to gods at a sacrifice. -हिंसकः an enemy of gods. -हूः the left ear; Bhāg.4.25.51. -हूतिः f. 1 invocation of the gods. -2 N. of a daughter of Manu Svāyambhuva and wife of Kardama. -हेडनम् an offence against the gods. -हेतिः a divine weapon.
devayānī देवयानी N. of the daughter of Śukra, preceptor of the Asuras. [She fell in love with Kacha, her father's pupil, but he rejected her advances. On this she cursed the youth, who in return cursed her that she should become the wife of a Kṣatriya (See कच.) Once upon a time Devayānī and her companion Śarmiṣṭhā, the daughter of Vṛiṣaparvan, the king of the Daityas, went to bathe keeping their clothes on the shore. But the god Wind changed their clothes, and when they were dressed they began to quarrel about the change until Śarmiṣṭhā, so far lost her temper that she, slapped Devayānī's face, and threw her into a well. There she remained until she was seen and rescued by Yayāti, who, with the consent of her father, married her, and Śarmiṣṭhā became her servant as a recompense for her insulting conduct towards her. Devayānī lived happily with Yayāti for some years and bore him two sons, Yadu and Turvasu. Subsequently her husband became enamoured of Śarmiṣṭhā, and Devayānī, feeling herself aggrieved, abruptly left her husband and went home to her father, who at her request condemned Yayāti with the infirmity of old age; see Yayāti also.]
dhruva ध्रुव a. 1 (a) Fixed, firm, immovable, stable, permanent, constant, unchangeable; इति ध्रुवेच्छाम- नुशासती सुताम् Ku.5.5. (b) Perpetual, everlasting, eternal; ध्रुवेण भर्त्रा Ku.7.85; Ms.7.28. -2 Fixed (in astrology). -3 Certain, sure, inevitable; जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च Bg.2.27; यो ध्रुवाणि परित्यज्य अध्रुवं परिषेवते Chāṇ.63; Pt.1.419. -4 Retentive, tenacious; as in ध्रुवा स्मृति Ch. Up.7.26.2. -5 Strong, fixed, settled (as a day). -वः 1 The polar star; शरत्प्रसन्नैर्ज्योतिर्भिर्विभावर्य इव ध्रुवम् (अन्वयुः) R.17.35; 18.34; ध्रुवेण भर्त्रा ध्रुवदर्शनाय प्रयुज्यमाना प्रियदर्शनेन (सा दृष्टा) Ku.7.85. -2 The pole of any great circle. -3 The distance of a planet from the beginning of the sidereal zodiac, polar longitude. -4 The Indian figtree. -5 A post, stake. -6 The stem or trunk (of a tree lopped off). -7 The introductory stanza of a song (repeated as a kind of chorus; see Gīt.). -8 Time, epoch, era. -9 An epithet of Brahmā. -1 Of Viṣṇu. -11 Of Śiva. -12 A constant arc. -13 The tip of the nose. -14 A sacrificial vessel. -15 N. of the son of Uttānapāda and grandson of Manu. [Dhruva is the polar star, but personified in mythology as the son of Uttānapāda. The account of the elevation of an ordinary mortal to the position of the polar star runs thus: Uttānapāda had two wives, Suruchi and Sunīti, but the latter was disliked by him. Suruchi had a son named Uttama, and Sunīti gave birth to Dhruva. One day the boy tried, like his elder brother, to take a seat in his father's lap, but he was contemptuously treated both by the King and his favourite wife. The poor child went sobbing to its mother who told him in consolatory terms that fortune and favour were not attainable without hard exertions. At these words the youth left the paternal roof, retired to the woods, and, though quite a lad, performed such rigorous austerities that he was at last raised by Viṣṇu to the position of the Polar Star.] -16 Peg Nm. -17 N. of an astrological yoga (Nm.). -वम् 1 The sky, atmosphere. -2 Heaven. -3 The fixed point (from which a departure takes place); P.I.4.24. -4 A certain Yoga (अमृतसिद्धि); सेनामाज्ञापयामासुर्नक्षत्रे$हनि च ध्रुवे Mb.14.63.18. (Com. रोहिण्यामुत्तररात्रये च अहनि वारे ध्रुवे रविवारे उत्तरार्के$मृतसिद्धि- योगे). -वा 1 A sacrificial ladle (made of wood); साधारण्यान्न ध्रुवायां स्यात् Jaiminisūtras. -2 A virtuous woman. -3 A cow who stands still when being milked; सहस्रं धारा द्रविणस्य मे दुहां ध्रुवेव धेनुरनपस्फुरन्ती Av.12.1.45. -4 A bow-string. -5 clapping the hands together to show a particular measure of time in music; स्रुचि मौर्व्यां तालभेदे स्त्रियाम् Nm. -6 The upper quarter (ऊर्ध्व); किंदेवतो$स्यां ध्रुवायां दिशि Bṛi. Up.3.9.24. (MW's meaning is अधर- दिशा?) -वम् ind. Certainly, surely, verily; R.8.49; ध्रुवं स नीलोत्पलपत्रधारया समिल्लतां छेत्तुमृषिर्व्यवस्यति Ś.1.18. -Comp. -अक्षरः an epithet of Viṣṇu (ओम्). -आयर्तः the point on the crown of the head from which the hair radiate. -केतुः a kind of meteor. -गतिः a firm position. -तारा, -तारकम् the Polar star. -भागः the unchangeable longitude of fixed stars. -मण्डलम् the polar region. -यष्टिः the axis of the poles. -योनि a. having a firm resting place. -रत्ना N. of one of the मातृकाs (attending on Skanda). -शीलः a. having a fixed residence.
gāndhārī गान्धारी 1 An [गान्धारस्यापत्यं इञ्] 1 N. of the daughter of Subala, king of the Gāndhāras and wife of Dhṛitarāṣṭra. [She bore to her husband 1 sons-Duryodhana and his 99 brothers. As her husband was blind she always wore a scarf over her face (probably to reduce herself to his state). After the destruction of all the Kauravas, she and her husband lived with their nephew Yudhiṣṭhira]. -2 A kind of intoxicant; L. D. B. -3 A particular vein in the left eye; Gorakṣa Śataka 26. -Comp. -ग्रामः a kind of musical scale.
godhā गोधा [गुध्यते, वेष्ट्यते बाहुरनया करणे घञ] 1 A leathern fence fastened round the left arm to prevent injury from the bow-string; गोधाश्लिष्टभुजाशाखैरभूद्भीमा रणाटवी Śi. 19.39. -2 The alligator (Mar. सुसर); गोधाधरान् कीलधरान् वलीमुखशिलीमुखान् Parnāl 3.25; त्रिभागागोधामुखं गोपुरं कारयेत् Kau. A.2.3. -3 A sinew; गोधा तस्मा अयथं कर्षदेतत् Rv.1.28.1-11. -4 A chord; गोधा परि सनिष्वणत् Rv. 8.69.9. -5 An iguana (Mar. घोरपड).
हा I. 3 Ā. (जिहीते, हान; pass. हायते; desid. जिहासते) 1 To go, move; जिहीथा विख्यातां स्फुटमिह भवद्बान्धवरथम् H. D.28; Ki.13.23; Nalod.1.38. -2 To get, attain. -II. 3 P. (जहाति, हीन) 1 To leave, abandon, quit, give up, forsake, relinquish, dismiss; मूढ जहीहि धनागम- तृष्णां कुरु तनुबुद्धे मनसि वितृष्णाम् Moha M.1; सा स्त्रीस्वभावाद- सहा भरस्य तयोर्द्वयोरेकतरं जहाति Mu.4.13; R.5.72;8.52; 12.24;14.61,87;15.59; Ś.4.14; बुद्धिर्युक्तो जहातीह उभे सुकृतदुष्कृते Bg.2.5; Bk.3.53;5.91;1.71;2. 1; Me.51,62; Bv.2.129; Ṛs.1.38. -2 To resign, forego. -3 To let fall. -4 To omit, disregard, neglect. -5 To remove. -6 To avoid, shun. -Pass. (हीयते) 1 To be left or forsaken; भिन्नतिमिरनिकरं न जहे शशिरश्मि- संगमयुजा नभः श्रिया Ki.12.12. -2 To be excluded from, be deprived of, lose (with instr. or abl.); विरूपाक्षो जहे प्राणैः Bk.14.35; जनयित्वा सुतं तस्यां ब्राह्मण्यादेव हीयते Ms.3. 17;5.161;9.211. -3 To be deficient or wanting in; usually with परि q. v.; धैर्य यस्य न हीयते Pt.1.13. -4 To diminish, decrease, decay, decline, wane (fig. also); प्रवृद्धो हीयते चन्द्रः समुद्रो$पि तथाविधः R.17.71; H. Pr.42. -5 To fail (as in a low-suit); भूतमप्यनुपन्यस्तं हीयते व्यवहारतः Y.2.19. -6 To be left out or omitted. -7 To be weakened. -Caus. (हापयति-ते) -1 To cause to leave, abandon &c. -2 To drive away, expel. -3 To lose. -4 To neglect, omit, delay the performance of; द्रुतमेतु न हापयिष्यते सदृशं तस्य विधातुमुत्तरम् Śi.16.33; Ms.3.71; 4.21; Y.1.121. -Desid. (जिहासति) To wish to leave &c.
hastaḥ हस्तः [हस्-तन् न इट् Uṇ.3.86] 1 The hand; हस्तं गत 'fallen in the hand or possession of'; गौतमीहस्ते विसर्जयि- ष्यामि Ś.3 'I shall send it by Gautamī'; so हस्ते पतिता; हस्तसंनिहितां कुरु &c.; शंभुना दत्तहस्ता Me.62 'leaning on Śambhu's hand'; हस्ते-कृ 1 (हस्तेकृत्य-कृत्वा) 'to take or seize by the hand, take hold of the hand, take in hand, take possession of'; Prov. :--हस्तकङ्कणं किं दर्पणे प्रेक्ष्यते Karpūr. 'sight requires no mirror'. -2 The truck of an elephant; Ku.1.36; अथवा हस्तिहस्तचञ्चलानि पुरुषभाग्यानि भवन्ति Avimārakam 2. -3 N. of the 13th lunar mansion consisting of five stars. -4 The fore-arm, cubit, a measure of length (equal to 24 aṅgulas or about 18 inches, being the distance between the elbow and the tip of the middle finger). -5 Hand-writing, signature; धनी वोपगतं दद्यात् स्वहस्तपरिचिह्नितम् Y.1.319; स्वहस्त- कालसंपन्नं शासनम् 1.32 'bearing date and signature'; धार्यतामयं प्रियायाः स्वहस्तः V.2 'the autograph of my beloved'; 2.2. -6 (Hence fig.) Proof, indication; Mu.3. -7 Help, assistance, support; वात्या खेदं कृशाङ्ग्याः सुचिरमवयवैर्दत्तहस्ता करोति Ve.2.21. -8 A mass, quantity, abundance (of hair), in comp. with केश, कच &c.; पाशः पक्षश्च हस्तश्च कलापार्थाः कचात् Ak.; रतिविगलितबन्धे केशहस्ते सुकेश्याः सति कुसुमसनाथे किं करोत्यषे वहीं V.4.22. -स्तम् 1 A pair of leather-bellows. -2 Skill (in using the hand); कलासु कौशलमक्षभूमिहस्तादिषु Dk. 2.2. -Comp. -अक्षरम् one's own hand or signature, one's own sign-manual. -अग्रम् the finger (being the extremity of the hand). -अङ्गुलिः f. any finger of the hand. -अभ्यासः contact with the hand. -अवलम्बः, आलम्बनम् support of the hand; दत्तहस्तावलम्बे प्रारम्भे Ratn.1.8 'being aided or helped on'. -आमलकम् 'the fruit of the myrobalan held in the hand', a phrase used to denote that which can be clearly and easily seen or understood; cf. करतलामलकफलवदखिलं जगदालोकयताम् K.43. -आवापः 1 a finger-guard (ज्याघातवारणम्); V.5; Ś.6. -2 a hand-fetter; व्यालकुञ्जरदुर्गेषु सर्पचोरभयेषु च । हस्तावापेन गच्छन्ति नास्तिकाः किमतः परम् ॥ Mb.12.181.5. -कमलम् 1 a lotus carried in the hand. -2 a lotus-like hand. -कौशलम् manual dexterity. -क्रिया manual work or performance, handicraft. -गत, -गामिन् a. come to hand, fallen into one's possession, obtained, secured; त्वं प्रार्थ्यसे हस्तगता ममैभिः R.7.67;8.1. -ग्राहः taking by the hand. -चापल्यम् = हस्तकौशलम् q. v. -तलम् 1 the palm of the hand. -2 the tip of an elephant's trunk. -तालः striking the palms together, clapping the hands. -तुला 'hand-balance', weighing in the hand; हस्ततुलयापि निपुणाः पलप्रमाणं विजानन्ति Pt.2.83. -दक्षिण a. 1 situated on the right hand. -2 Right, correct. -दोषः a slip of the hand. -धारणम्, -वारणम् warding off a blow (with the hand). -पादम् the hands and feet; न मे हस्तपादं प्रसरति Ś.4. -पुच्छम् the hand below the wrist. -पृष्ठम् the back of the hand. -प्रद a. supporting, helping. -प्राप्त, -वर्तिन्, -स्थ, -स्थित a. 1 held in the hand. -2 gained, secured. -प्राप्य a. easily accessible to the hand; that can be reached with the hand; हस्तप्राप्यस्तबकनमितो बालमन्दारवृक्षः Me.77. -बिम्बम् perfuming the body with unguents. -भ्रष्ट a. escaped. -मणिः a jewel worn on the wrist. -रोधम् ind. in the hands; हस्तरोधं दधद् धनुः Bk.5.32. -लाघवम् 1 manual readiness or skill. -2 a sleight of the hand, legerdemain. -लेखः Sketching practice before producing an object of art, hand-drawing; अस्यैव सर्गाय भवत्करस्य सरोजसृष्टिर्मम हस्तलेखः N.7.72; हस्तलेखमसृजत् खलु जन्मस्थानरेणुकमसौ भवदर्थम् ibid.21.69. -वापः = हस्तक्षेपः shooting (arrows) with the hand; यस्यैकषष्टिर्निशितास्तीक्ष्णधाराः सुवाससः संमतो हस्तवापः Mb. 5.23.22. -वाम a. situated on the left (or wrong) hand. -विन्यासः position of the hands. -संवाहनम् rubbing or shampooing with the hands; संभोगान्ते मम समुचितो हस्तसंवाहनानां यास्यत्युरुः सरसकदलीगर्भगौरश्चलत्वम् Me.98. -सिद्धिः f. 1 manual labour, doing with the hands. -2 hire, wages. -सूत्रम् a bracelet or thread-string worn on the wrist; धात्र्यङ्गुलीभिः प्रतिसार्यमाणमूर्णामयं कौतुकहस्त- सूत्रम् Ku.7.25. -स्वस्तिकः crossing the hands; स्तनविनि- हितहस्तस्वस्तिकाभिर्वधूभिः Māl.4.1. -हार्य a. manifest.
heya हेय a. Fit to be left or abandoned; स्वप्ने निरुक्त्या गृहमेधिसौख्यं न यस्य हेयानुमितं स्वयं स्यात् Bhāg.5.11.3.
jarat जरत् a. 1 Old, aged, decayed. -2 Infirm, decrepit. -m. An old man. -Comp. -कारुः N. of a great sage who married a sister of the serpent Vāsuki. [One day as he was fallen asleep on the lap of his wife, the sun was about to set. His wife, perceiving that the time of offering his evening prayers was passing away, gently roused him. But he became angry with her for having disturbed his sleep, and left her never to return. He, however, told her, as he went, that she was pregnant and would give birth to a son who would be her support, and at the same time the saviour of the serpent-race. This son was Astika]. -गवः an old ox; दारिद्र्यस्य परा मूर्तिर्यन्मानद्रविणाल्पता । जरद्गवधनः शर्वस्तथापि परमेश्वरः ॥ Pt.2.163.
kākaḥ काकः [कै शब्दकरणे-कन् Uṇ.3.43] 1 A crow; काको$पि जीवति चिराय बलिं च भुङ्क्ते Pt.1.24. -2 (Fig.) A contemptible fellow, base or impudent person. -3 A lame man. -4 Bathing by dipping the head only into water (as crows do). -5 A sectarial mark (तिलक). -6 A kind of measure. -7 N. of a Dvīpa. -का N. of several plants काकनासा, काकोली &c. -की 1 A female crow. -काकी see Mbh. on IV.1.63. -कम् 1 A multitude of crows. -2 A modus coeundi. -Comp. -अक्षिगोलकन्याय see under न्याय. -अञ्ची = काकजङ्घा q. v. -अदनी The Gunja plant. -अरिः an owl. -इक्षुः A reed. -उडुम्वरः, (-रिका) The fig-tree. -उदरः a snake; काकोदरो येन विनीतदर्पः Kavirāja; काकोदरसोदरः खलो जगति Bv.1.76. -उलूकिका, -उलूकीयम् the natural enmity of the owl and the crow; Mbh. on IV.2.14; Vārt.2. (काकोलूकीयम् is the name of the third Tantra in the Pañchatantra). -कङ्गुः -कङ्गुनी f. A kind of corn. -Comp. -कला N. of a plant. -चिञ्चा, -जङ्घा the Gunja plant. -चरित्रम् A part of the science of Omens based on the sound of crows. -च्छदः, -च्छदिः 1 a wag-tail. -2 a side-lock of hair; see काकपक्ष below. -जम्बुः A kind of rose-apple tree. -जातः the (Indian) cuckoo. -तालीय a. [काकताल-छ Mbh. on V.3.16] (anything) taking place quite unexpectedly and accidentally, an accident; अहो नु खलु भोः तदेतत् काकतालीयं नाम Māl.5; काक- तालीयवत्प्राप्तं दृष्ट्वा$पि निधिमग्रतः H. Pr.3; sometimes used adverbially in the sense of 'accidentally'; फलन्ति काक- तालीयं तेभ्यः प्राज्ञा न बिभ्यति Ve.2.15. ˚न्याय see under न्याय. -तालुकिन a. contemptible, vile. -तिक्रा, -तिन्दुका, -तुण्डिका different kinds of trees. -तुण्डम् A kind of head of an arrow (see फलम्). काकतुण्डेन वेध्यानां वेधं कुर्यात् Dhanur.66. -दन्तः (lit.) the tooth of a crow; (fig.) anything impossible or not existing; ˚गवेषणम् searching after impossibilities (said of any useless and unprofitable task). -ध्वजः the submarine fire; cf. और्व. -नासा, -नासिका, -नासिकी different kinds of trees. -निद्रा a light slumber (easily broken). -पक्षः, -पक्षकः side-locks of hair on the temples of boys and young men (especially of the Kṣatriya caste]; काकपक्षधरमेत्य याचितः R.11.1,31,42;3.28; U.3. -पदम् 1 the sign (^) in Mss. denoting that something has been left out. -2 an incision in the skin. (-दः) a particular mode of sexual intercourse. -पुच्छः, -पुष्टः the [Indian] cuckoo. -पेय a shallow; काकपेया नदी Sk. -भीरुः an owl. -मद्गुः a gallinule water-hen, घृतं हृत्वा तु दुर्बुद्धिः काकमद्गुः प्रजायते Mb.13.111.22. -मर्दः, -मर्दकः a kind of gourd [Mar. कवंडळ]. -माची, -चिका a kind of tree (Mar. कावळी) -मृगगोचरित a. following the manner of the crow in drinking, of the deer in eating and of the cow in making water; एवं गोमृगकाकचर्यया व्रजंस्तिष्ठन्नासीनः शयानः काकमृगगोचरितः पिबति खादत्यवमेहति स्म Bhāg.5.5.34. -यवः barren corn (the ear of which has no grain); यथा काकयवाः प्रोक्ता यथारण्यभवास्तिलाः । नाममात्रा न सिद्धौ हि धनहीनास्तथा नराः ॥ Pt.2.9. तथैव पाण्डवाः सर्वे यथा काकयवा इव Mb; (काकयवाः = निष्फलतृणधान्यम्). -रुतम् the shrill sound of a crow (considered as a sign of future good or evil under different circumstances); -रुहा a. kind of tree (Mar. बांडगूळ). -वन्ध्या a woman that bears only one child. -स्नानम् Bathing like a crow. -स्पर्शः 1 The touching of a crow. -2 A ceremony performed on the tenth day after a death, consisting in the offering of rice to crows. -स्वरः a shrill tone (as that of a crow).
kaula कौल a. (-ली f.) [कुले भवः अण् cf. P.IV.2.96] 1 Relating to a family, राज्यं प्राप्तं यशश्चैव कौली श्रीरभिवर्धिता; Rām.4.29.9. -2 ancestral, hereditary; Bhāg.12.3.36. -3 Of a noble family, well-born. -लः A worshipper of शक्ति according to the left hand ritual. -लम् The doctrine and practices of the left hand Śāktas (for a short description of कौलधर्म see Karpūr. I, speech of भैरवानन्द). -Comp. -मार्गः the doctrine of the Kaulas.
kaulika कौलिक a. (-की f.) [कलादागतः ठक्] 1 Belonging to a family. -2 Customary in a family, ancestral. -कः 1 A weaver; कौलिको विष्णुरूपेण राजकन्यां निषेवते Pt.1.22. -2 An impostor, a heretic. -3 A follower of the left hand Śākta ritual.
kaulīna कौलीन a. [कौ पृथिव्यां लीनः अलुक्स˚; कुलादागतः खञ् वा; कुलालवः P.IV.1.139] Belonging to a noble family. -नः 1 The son of a female beggar. -2 A follower of the left hand Śākta ritual. -नम् 1 An evil report, a scandal; मालविकागतं किमपि कौलीनं श्रूयते M.3; तदेव कौलीनमिव प्रतिभाति V.2; Me.114; कौलीनमात्माश्रयमाचचक्षे R.14.36,84. -2 An improper act, bad or scandalous conduct; ख्याते तस्मिन् वितमसि कुले जन्म कौलीनमेतत् Ve.2.1. -3 A combat of animals. -4 Cock-fighting. -5 War, battle (in general). -6 High birth. -7 A privity, the pudenda.
kaulya कौल्य a. 1 Noble-born, of a high birth. -2 Of the left hand Śākta sect. -ल्यम् noble descent, high birth; Mb.12.286.15.
khilaḥ खिलः लम् [खिल्-क] 1 A piece of waste or uncultivated land, desert or bare soil; a desert, waste; खिले गा विष्ठिता इव Av.7.115.4. -2 A gap, vacant place. -3 An additional hymn appended to the regular collection; Ms.3.232. -4 A supplement in general. -5 A compendium, compilation. -6 Vacuity. -7 Remainder; अलं दग्धैर्द्रुमैर्दीनैः खिलानां शिवमस्तु नः Bhāg.6.4.15. -लः N. of Brahmā and of Viṣṇu. [खिल is often used in combination with भू and कृ; (1) खिलीभू (a) to become impassable, to be blocked up, be left unfrequented; खिलीभूते विमानानां तदापातभयात्पथि Ku.2.45. (b) to be impossible, be rendered impracticable or stopped; प्रजागरात्खिलीभूतस्तस्याः स्वप्नसमागमः Ś.6.22. (2) खिलीकृ means (a) to obstruct, impede, make impassable, block up; तौ सुकेतसुतया खिली- कृते R.11.14,87. (b) to lay waste, devastate, put down or vanquish completely; विपक्षमखिलीकृत्य प्रतिष्ठा खलु दुर्लभा Śi.2.34.]
kuṇḍalanā कुण्डलना Encircling (as a word) to denote that it is to be left out or not considered; तदोजसस्तद्यशसः स्थिताविमौ वृथेति चित्ते कुरुते यदा यदा । तनोति भानोः परिवेषकैत- वात्तदा विधिः कुण्डलनां विधोरपि ॥ N. 1.14; cf. 2.95 also.
lṝ लॄ f. A mother, a divine female. -m. Śiva. -f. = लृ. cf. लॄर्महात्मा सुरो बालो भूपः स्तोमः कथानकः (वक्ता) । मूर्खो शिश्नो गुदः कक्षा केशः पापरतो नरः ॥ Enm. एकान्वयो मम Ś.7; मनस्येकं वचस्येकं कर्मण्येकं महात्मनाम् H.1.197. -4 Firm, unchanged; एको ग्रहस्तु Pt.1.26. -5 Single of its kind, unique, singular. -6 Chief, supreme, prominent, sole; ब्राह्मण्यास्तद्धरेत्पुत्र एकांशं वै पितुर्धनात् Mb.13.47.11. ˚पार्थिव, ˚धनुर्धरः, ˚ऐश्वर्य M.1.1 sole sovereignty; एको रागिषु राजते Bh.3.121. -7 Peerless, matchless. -8 One of two or many; Me.3. एकः सख्यास्तव सह मया वामपादाभिलाषी Me.8. -9 Oft. used like the English indefinite article 'a', or 'an'; ज्योतिरेकम् Ś.5.3. -1 True. -11 Little. Oft. used in the middle of comp. in the sense of 'only', with an adjectival or adverbial force; दोषैकदृक् looking only to faults; त्वदेकेषु Ku.3.15 your arrow only; so भोगैकबद्धस्पृहः. एकः-अन्यः, or अपरः the onethe other; अजामेकां लोहित ... नमामः । अजो ह्येको ... अजोन्यः Śvet. Up.4.5; it is used in the plural in the sense of some, its correlative being अन्ये or अपरे (others); एके समूहुर्बलरेणुसंहतिं शिरोभिराज्ञामपरे महीभृतः ॥ Śi.12.45; see अन्य, अपर also. -कः N. of Viṣṇu. the ऴSupreme Being or Prajāpati; एक इति च प्रजापतेरभिधानमिति । ŚB. on MS. 1.3.13. (-कम्) 1 The mind; एकं विनिन्ये स जुगोप सप्त सप्तैव तत्याज ररक्ष पञ्च Bu. Ch.2.41. -2 unity, a unit; Hch. -का N. of Durgā. [cf. Persian yak; L. aequus]. -Comp. -अंशः a separate part, part in general. विष्टभ्याह- मिदं कृत्स्नमेकांशेन स्थितो जगत् Bg.1.42. एकांशश्च प्रधानतः Ms. 9.15. -अक्ष a. 1 having only one axle. द्विचक्रमेकाक्षम् (रथम्) Bhāg.4.26.1. -2 having one eye. -3 having an excellent eye. (-क्षः) 1 a crow. -2 N. of Śiva. -अक्षर a. monosyllabic. ओमित्येकाक्षरं ब्रह्म Bg.8.13. (-रम्) 1 a monosyllable. -2 the sacred syllable; ओम्; एकाक्षरं परं ब्रह्म Ms.2.83. -3 The sole imperishable thing; एका- क्षरमभिसंभूय Av.5.28.8. -4 N. of an Upaniṣad. ˚कोशः a vocabulary of monosyllabic words by Puruṣottama-deva. ˚रीभावः the production of only one syllable, contraction. -अग्नि a. Keeping only one fire; Āpastamba Dharma Sūtra 2.21.21. (-कः) One and the same fire. -अग्र a. 1 fixed on one object or point only. -2 closely attentive, concentrated, intent; तद्गीतश्रवणैकाग्रा R.15.66; K.49; कच्चिदेतच्छ्रुतं पार्थ त्वयैकाग्रेण चेतसा Bg.18.72; मनुमे- काग्रमासीनम् Ms.1.1. -3 unperplexed. -4 known, celebrated. -5 single-pointed. (-ग्रः) (in Math.) the whole of the long side of a figure which is subdivided. ˚चित्त, ˚मनस् a. with a concentrated mind, with undivided attention. ˚चित्तम्, ˚चित्तता intentness of purpose, concentration of mind; तत्रैकाग्रं मनःकृत्वा Bg.6.12;18.72. °reeदृष्टि a. fixing one's eye on one spot. -अग्ऱ्य = ˚अग्र. (-ग्ऱ्यम्) concentration. -अङ्गः 1 a body-guard. -2 the planet Mercury or Mars. -3 N. of Viṣṇu. ˚वधः Mutilation of a limb; Kau. A.4. -4 Having a unique or beautiful shape. (-अङ्गम्) 1 a single member or part. -2 sandal wood. -3 the head. (-ङ्गौ) a married couple. (-ङ्गी) Incomplete; ˚रूपक incomplete, simile. -अञ्जलिः A handful. -अङ्गिका preparation made with sandal-wood. -अण्डः a kind of horse. -अधिपतिः a sole monarch or sovereign. -अनंशा the only (day) receiving no part of the moon, an epithet of Kuhū or day of new moon (born together with Kṛiṣṇa and worshipped with Kṛiṣ&na and Bala-deva and identified with Durgā). -अनुदिष्ट a. 1 left as a funeral feast or one who has recently partaken in it. (-ष्टम्) a funeral ceremony performed for only one ancestor (recently dead); see एकोद्दिष्ट; यावदेकानुदिष्टस्य गन्धो लेपश्च तिष्ठति Ms.4.111. -अन्त a. 1 solitary, retired. -2 aside, apart. -3 directed towards one point or object only. -4 excessive, great; ˚शैत्यात्- कदलीविशेषाः Ku.1.36. -5 worshipping only one; devoted to only one (एकनिष्ठ); एकान्तजनप्रियः Bhāg.8.24.31. -6 absolute, invariable, perpetual; स्वायत्तमेकान्तगुणम् Bh.2.7; कस्यैकान्तं सुखमुपगतम् Me.111. (-तः) 1 a lonely or retired place, solitude; तासामेकान्तविन्यस्ते शयानां शयने द्युमे Rām.5.1.5. व्योम˚ विहारिणः Pt.2.2; H.1.49. -2 exclusiveness. -3 an invariable rule or course of conduct or action; तस्मादेकान्तमासाद्य Pt.3.7. -4 exclusive aim or boundary. (-तम्) an exclusive recourse, a settled rule or principle; तेजः क्षमा वा नैकान्तं काल- ज्ञस्य महीपतेः Śi.2.83. (-तम्, -तेन, -ततः, -ते) ind. 1 solely, exclusively, invariably, always, absolutely, युद्धे नैकान्तेन भवेज्जयः Mb.5.64.27. -2 exceeding, quite, wholly, very much; वयमप्येकान्ततो निःस्पृहाः Bh.3.24; दुःखमेकान्ततो वा Me.111; oft. in comp.; ˚विध्वंसिन् sure or destined to perish; R.2.57; ˚भीरु Mu. 3.5 always timid; so एकान्तकरुण very weak &c. -3 alone, apart, privately. ˚भूत being alone or solitary; विलोक्यैकान्तभूतानि भूतान्यादौ प्रजापतिः Bhāg.6.18.3. ˚मति a. devoted to one object only. ˚विहारिन् a. a solitary wanderer. ˚सुषमा 'containing exclusively good years', a division of time with Jainas. ˚स्थित a. staying or remaining apart. -अन्तर a. next but one, separated by one remove; द्वन्द्वं दक्षमरीचिसंभवमिदं तत्स्रष्टुरेकान्तरम् Ś.7.27; V.1. (-रः) a kind of fever. -अन्तिक a. final, conclusive. -अन्तित्वम् devotion to one object. -अन्तिन् a. devoted to one object only; अहो अत्यद्भुतं ह्येतद् दुर्लभैकान्ति- नामपि Bhāg.7.1.15. -m. a worshipper of Viṣṇu. -अन्नम् one and the same food. (-न्नः), -˚आदिन् 1 a mess-mate. -2 One who lives on the alms from only one house; नैकान्नादी भवेद् व्रती Ms.2.188. -अपचयः, अपायः Diminution by one. -अब्दा a heifer one year old. -अयन a. 1 passable for only one (as a foot-path) Mb.3. -2 fixing one's thoughts on one object, closely attentive, intent; see एकाग्र. (-नम्) 1 a lonely or retired place; एकायनगतः पथि Mb.1.176.5; Rām. 3.67.23. -2 a meeting-place, rendezvous. सर्वासामपां समुद्र एकायनम् Bṛi. Up.2.4.11. -3 union of thoughts. -4 monotheism. -5 the sole object; सा स्नेहस्य एकायनीभूता M.2.14; एकायनीभूय Mv.4 with one accord, unanimously. -6 One and the same way, similarity; एकमेवायनगताः प्लवमाना गिरेर्गिरम् Rām.4.2.9. -7 Worldly wisdom (नीतिशास्त्र); नाम वै एकायनम् Ch. Up.7.1.2. ˚गत = एकायन q. v. तरुणः सुकृतैर्युक्त एकायनगतश्च ह Mb.7.12.22. ˚स्थः With only one resource open, driven to extremity; शूरश्चैकायनस्थश्च किमन्यत्प्रतिपद्यते Pratijñā.1.7. -अर्णवः general flood, universal deluge; अयं ह्युत्सहते क्रुद्धः कर्तुमे- कार्णवं जगत् Rām.5.49.2. -अर्थ a. 1 having one and the same meaning, having the same object in view; राजन्यकान्युपायज्ञैरेकार्थानि चरैस्तव Śi.2.114. -2 (Rhet.) Tautological (as a sentence); Kāvyālaṅkāravṛitti. 2.1.11. (-र्थः) 1 the same thing, object, or intention. -2 the same meaning. -3 N. of a glossary (of synonymous words); cf. एकार्थनाममाला. -अवम a. inferior or less by one. -अवयव a. made up of the same components. -अशीत or ˚तितम a. eighty-first. -अशीतिः f. eighty-one. -अष्टका 1 the first or chief Aṣṭakā after the full moon; एकाष्टके सुप्रजसः सुवीरा Av.3.1.5. -2 the eighth day of the dark fortnight in the month of Māgha (on which a श्राद्ध is to be performed). -अष्ठीका (ला) The root of the trumpet-flower (Mar. पहाडमूळ). -अष्ठील a. having one kernel. (-लः) N. of a plant (बकवृक्ष); A white variety of Gigantic swallowwort (Mar. रुईमांदार). -अहन् (ह) 1 the period of one day. -2 a sacrifice lasting for one day. ˚गमः, ˚अध्वा a day's journey. -आतपत्र a. characterized by only one umbrella (showing universal sovereignty); एकातपत्रं जगतः प्रभुत्वम् R.2.47. ˚त्रां भुवम् 18.4; K.26; Śi.12. 33; V.3.19. -आत्मन् a. depending solely on one-self, solitary. -आदेशः cf. Sk. on P.VI.1.11. one substitute for two or more letters (got by either dropping one vowel, or by the blending of both); as the आ in एकायन. -आयु a. 1 providing the most excellent food. -2 the first living being. एकायुरग्रे विश आविवाससि Rv.1.31.5. -आवलिः, -ली f. 1 a single string of pearls, beads &c.; सूत्रमेकावली शुद्धा Kau. A.2.11. एका- वली कण्ठविभूषणं वः Vikr.1.3; लताविटपे एकावली लग्ना V.1. -2 (in Rhetoric) Necklace-a series of statements in which there is a regular transition from a predicate to a subject, or from a subject to a predicate; स्थाप्यते$पोह्यते वापि यथापूर्वं परस्परम् । विशेषणतया यत्र वस्तु सैकावली द्विधा ॥ K. P.1; cf. Chandr.5.13-4; नेत्रे कर्णान्तविश्रान्ते कर्णो दोःस्तम्भदोलितौ &c. and Bk.2.19. -आहार्य a. having the same food; making no difference between allowed and forbidden food; एकहार्यं युगं सर्वम् Mb.3.19.41. -उक्तिः f. a single expression or word. -उत्तर a. greater or increasing by one. -उदकः (a relative) connected by the offering of funeral libations of water to the same deceased ancestor; जन्मन्येकोदकानां तु त्रिरात्राच्छुद्धिरिष्यते Ms.5.71. -उदरः, -रा uterine, (brother or sister). -उदात्त a. having one Udātta accent. -उद्दिष्टम् a Śrāddha or funeral rite performed for one definite individual deceased, not including other ancestors; see एकानुदिष्ट. -ऊन a. less by one, minus one. -ऋच् a. consisting of one verse (ऋच्). (-चम्) A Sūkta of one verse only; Av.19.23.2. -एक a. one by one, one taken singly, a single one; एकैकमप्यनर्थाय किमु यत्र चतुष्टयम् H. Pr.11; R.17.43. (-कम्), -एकैकशः, ind. one by one, singly, severally एकैकमत्र दिवसे दिवसे Ś.6.11; ˚कं निर्दिशन् Ś.7 pointing to each severally. -श्यम् (एककश्यम्) Single state, severally एकैकश्येनानुपूर्वं भूत्वा भूत्वेह जायते Bhāg.7.15.51. -˚श्येन (instrumental used as an adv.) individually, singly, one by one. ते यदि एकैकश्येनापि कुर्वन्ति तथापि सत्रक्रियामभिसमीक्ष्य बहव एव कुर्वन्तीति बहुवचनं भविष्यति । ŚB on MS.1.6.45. -ओघः 1 a continuous current. -2 A single flight (of arrows); एकौघेन स्वर्णपुङ्खैर्द्विषन्तः (आकिरन्ति स्म) Śi. 18.55. -कपाल a. consisting of or contained in one cup. -कर a. (-री f.) 1 doing only one thing. -2 (-रा) one-handed. -3 one-rayed. -कार्य a. 1 acting in concert with, co-operating, having made common cause with; co-worker; अस्माभिः सहैककार्याणाम् Mu.2; R.1.4. -2 answering the same end. -3 having the same occupation. (-र्यम्) sole or same business. -कालः 1 one time. -2 the same time, (-लम्, -ले) ind. at one time, at one and the same time; एककालं चरेद्भैक्षम् Ms.6.55. ˚भोजनम् eating but one meal in any given time. -कालिकम् Once a day; तेभ्यो लब्धेन भैक्ष्येण वर्तयन्नेककालिकम् Ms.11.123. -कालीन a. 1 happening once only; -2 Contemporary, coeval. -कुण्डलः (लिन्) N. of Kubera; of Balabhadra and Śeṣa; गर्गस्रोतो महातीर्थमाजगामैककुण्डली Mb.9.37.14. cf. एककुण्डल आख्यातो बलरामे धनाधिपे Medini. -कुष्ठम् a kind of leprosy; कृष्णारुणं येन भवे- च्छरीरं तदेककुष्ठं प्रवदन्त्यसाध्यम् Suśr. -क्षीरम् the milk of one (nurse &c.). -गम्यः the supreme spirit. -गुरु, गुरुक a. having the same preceptor. (-रुः, -रुकः) a spiritual brother (pupil of the same preceptor). -ग्राम a. living in the same village. (-मः) the same village. -ग्रामीण a. Inhabiting the same village; नैकग्रामीणमतिथिम् Ms.3.13. -चक्र a. 1 having only one wheel. (said of the sun's chariot); सप्त युञ्जन्ति रथमेक- चक्रम् Rv.1.164.2. -2 governed by one king only. (-क्रः) the chariot of the sun. ˚वर्तिन् m. sole master of the whole universe, universal monarch. (-क्रा) N. of the town Kīchakas. -चत्वारिंशत् f. forty-one. -चर a. 1 wandering or living alone, alone; अयमेकचरो$ भिवर्तते माम् Ki.13.3;3.53. Kau. A.1.18. स्वच्छन्दमेकचरं Mudrā. -2 having one attendant. -3 living unassisted. -4 going together or at the same time. -5 gregarious. -6 (Said of certain animals); न भक्षयेदेकचरान् Ms.5.17; Bhāg.5.8.18. (-रः) 1 a rhinoceros. -2 An ascetic (यति); नाराजके जनपदे चरत्येकचरो वशी Rām.2.67.23. -चरण a. having only one foot. -चारिन् a. 1 living alone, solitary. -2 going alone or with one follower only. -3 An attendant of Buddha. (-णी) a loyal wife. -चित्त a. thinking of one thing only, absorbed in one object. (-त्तम्) 1 fixedness of thought upon one object. -2 unanimity एकचित्तीभूय H.1 unanimously; ˚ता fixedness of mind, agreement, unanimity. -चिन्तनम् thinking of only one object. -चिन्मय a. Consisting of intelligence; Rāmt. Up. -चेतस्, -मनस् a. unanimous; see ˚चित्त. -चोदन a. Resting upon one rule. (-नम्) referring to in the singular number. -च्छत्र a. Ruled by one king solely. -च्छायाश्रित a. Involved in similarity (of debt) with one debtor (said of a surety); Y.2.56. -ज a. 1 born alone or single. -2 growing alone (a tree); महानप्येकजो वृक्षो बलवान्सुप्रतिष्ठितः Pt.3.54. -3 alone of its kind. -4 uniform, unchanging. -जः, -जा a brother or sister of the same parents. -जटा N. of a goddess उग्रतारा. -जन्मन् m. 1 a king. -2 a Śūdra; see ˚जाति below. -जात a. born of the same parents; Ms.9.148. -जाति a. 1 once born. -2 belonging to the same family or caste. (-तिः) a Śūdra (opp. द्विजन्मन्); ब्राह्मणः क्षत्रियो वैश्यस्त्रयो वर्णा द्विजातयः । चतुर्थ एकजातिस्तु शूद्रो नास्ति तु पञ्चमः ॥ Ms.1.4;8.27. -जातीय a. of the same kind, species or family. ˚अनुसमयः performance of one detail with reference to all things or persons, then doing the second, then the third and so on (see पदार्थानुसमय) Ms.5.2.1-2. -जीववादः (in phil.) the assertion of a living soul only. -ज्या the chord of an arc; sine of 3˚. -ज्योतिस् m. N. of Śiva. -तान a. concentrated or fixed on one object only, closely attentive; ब्रह्मैकतानमनसो हि वसिष्ठमिश्राः Mv.3.11. (-नः) 1 attention fixed on one object only; A. Rām.6.2.2. -2 musical harmony, = ˚तालः -ताल a. Having a single palm tree; एकताल एवोत्पातपवनप्रेरितो गिरिः R.15.23. -तालः harmony, accurate adjustment of song, dance, and instrumental music (cf. तौर्यत्रिकम्). -लम् A kind of sculptural measurement. (-ली) an instrument for beating time, any instrument having but one note. -तीर्थिन् a. 1 bathing in the same holy water. -2 belonging to the same religious order; क्रमेणाचार्यसच्छिष्य- धर्मभ्रात्रेकतीर्थिनः Y.2.137. -m. a fellow student, spiritual brother. -तेजन a. Ved. having only one shaft (an arrow). -त्रिंशत् f. thirty-one; ˚त्रिंश 31st. -त्रिकः a kind of sacrifice performed in or lasting for a day. -दंष्ट्रः, -दन्तः "one-tusked", epithets of Gaṇeśa (एकदंष्ट्रः) A kind of fever. -दण्डिन् m. 1 N. of a class of Sannyāsins or beggars (otherwise called हंस). They are divided into four orders :-कुटीचको बहूदको हंसश्चैव तृतीयकः । चतुर्थः परहंसश्च यो यः पश्चात्स उत्तमः ॥ Hārita. -2 N. of a Vedantic school. -दलः, -पत्रः N. of a plant (चन्डालकन्द). -दिश् a. living in the same region or quarter. -दुःखसुख a. sympathising, having the same joys and sorrows. -दृश्, -दृष्टि a. one-eyed. -m. 1 a crow. -2 N. of Śiva. -3 a philosopher. -दृश्य a. the sole object of vision, alone being worthy of being seen. तमेकदृश्यं नयनैः पिबन्त्यो Ku.7.64. -दृष्टिः f. fixed or steady look. -देवः the Supreme god. -देवत, -दे(दै)वत्य a. devoted, directed or offered to one deity. -देश a. occupying the same place. (-शः) 1 one spot or place. -2 a part or portion (of the whole), one side; ˚अवतीर्णा K.22; तस्यैकदेशः U.4; Mv.2; विभावितैकदेशेन देयं यदभियुज्यते V.4.33 'what is claimed should be given by one who is proved to have got a part of it'; (this is sometimes called एकदेशविभावितन्याय) ˚क्षाण a. partly burnt. एकदेशक्षाणमपि क्षाणमेव । ŚB. on MS.6.4.18. -देशिन् a. consisting of parts or portions divided into parts. -m. A disputant knowing only part of the true state of the case. -देह, -देहिन् a. 1 having only one body. -2 elegantly formed. (-हः) 1 the planet Mercury. -2 (du.) Husband and wife. -धनः a kind of jug with which water is taken up at certain religious ceremonies. (-नम्) 1 an excellent gift. -2 honorific offering. -धनिन् a. obtaining an honorific offering, -धर्मन्, -धर्मिन् a. 1 possessing the same properties of the same kind. -2 professing the same religion. -धुर, -धुरावह, -धुरीण a. 1 fit for but one kind of labour. -2 fit for but one yoke (as cattle for special burden; P.IV.4.79). -धुरा a particular load or conveyance. -नक्षत्रम् a lunar mansion consisting of only one star. -नटः the principal actor in a drama, the manager (सूत्रधार) who recites the prologue. -नयनः The planet Venus. -नवतः ninety-first. -नवतिः f. ninety-one. -नाथ a. having one master. (-थः) 1 sole master or lord. -2 N. of an author. -नायकः N. of Śiva. -निश्चय a. come to the same conclusion or resolution, having the same aim. (-यः) general agreement or conclusion, unanimity. -निपातः A particle which is a single word. -निष्ठ a. 1 intently devoted or loyal (to one thing). -2 intently fixed on one object. -नेत्रः 1 N. of Śiva; (one-eyed). -2 (With Śaivas) One of the eight forms of Vidyeśvara. -पक्ष a. 1 of the same side or party, an associate. -2 partial. (-क्षः) one side or party; ˚आश्रयविक्लवत्वात् R.14.34; ˚क्षे in one point of view, in one case. -पक्षीभावः The state of being the one alternative. -पञ्चाशत् f. fifty-one. -पतिक a. having the same husband. -पत्नी 1 a faithful wife (perfectly chaste); तां चावश्यं दिवसगणनातत्परामेकपत्नीम् Me.1. -2 the wife of a man who has no other wives; यो धर्म एकपत्नीनां काङ्क्षन्ती तमनुत्तमम् Ms.5.158. -3 the wife of the same man; a co-wife; सर्वासामेकपत्नीनामेका चेत्पुत्रिणी भवेत् Ms.9. 183. ˚व्रतम् a vow of perfect chastity; कामेकपत्नीव्रतदुःख- शीलाम् Ku.3.7. -पत्रिका the plant Ocimum Gratissimum (गन्धपत्रा; Mar. नागदवणी) -पद्, -पाद् a. 1 one-footed, limping, lame. -2 incomplete. (-पाद्) m. N. of Śiva or Viṣṇu. (-पदी) a foot-path (for a single man to walk on). एकपद्या तया यान्ती नलिकायन्त्रतुल्यया Śiva. B.28.66 -पद a. 1 one-footed. -2 consisting of or named in one word. (-दम्) 1 a single step. -2 single or simple word. -3 the time required to pronounce a single word. -4 present time, same time; (-दः) 1 a man having one foot. -2 a kind of coitus (रतिबन्ध). (-दे) ind. suddenly, all at once, abruptly; निहन्त्यरीनेकपदे य उदात्तः स्वरानिव Śi.2.95; R.8.48; K.45; V.4.3. (-दा) a verse consisting of only one Pāda or quarter stanza. (-दी) 1 a woman having one foot. -2 a Gāyatrī consisting of one Pāda. गायत्र्यस्येकपदी Bṛi. Up.5.14.7. -3 Foot-path (Mar. पाऊलवाट); इयमेकपदी राजन्यतो मे पितुराश्रमः Rām. 2.63.44. -पर a. Ved. an epithet of the dice in which one is decisive or of pre-eminent importance. -परि ind. one over or under, (a term at dice; cf. अक्षपरि). अक्षस्याह- मेकहरस्य हेतोः Rv.1.34.2. -पर्णा 1 N. of a younger sister of Durgā. -2 N. of Durgā. -3 a plant having one leaf only. -पलाशः a. a single Butea Frondosa. -पाटला N. of a younger sister of Durgā; N. of Durgā. -पाणः a single wager. -पात a. happening at once, sudden. -तः The first word of a Mantra (प्रतीक). -पतिन् a. 1 sudden. -2 standing alone or solitary. (-नी) i. e. ऋक् a verse to be taken by itself or independently of the hymn to which it belongs. -पाद a. 1 having only one foot; तत्र शिश्रिये$ज एकपादः Av.13.1.6. -2 using only one foot. (-दः) 1 one or single foot. -2 one and the same Pāda. -3 N. of Viṣṇu and Śiva. -पादिका a kind of posture of birds. -पार्थिवः Sole ruler or king; न केवलं तद्गुरुरेक- पार्थिवः R.3.31. -पिङ्गः, -पिङ्गलः N. of Kubera; having a yellow mark in place of one eye; (his eye was so made on account of a curse uttered by Pārvatī when he cast an evil eye at her;) Dk.2.4. -पिण्ड a. united by the offering of the funeral rice-ball; ˚ता, -त्वम् consanguinity. -पुत्र a. having only one son. -पुरुषः 1 the Supreme Being; वेदान्तेषु यमाहुरेकपुरुषम् V.1.1; -2 the chief person. a. Consisting of only one man. तथैकपुरुषं राष्ट्रम् Bhāg.6.5.7. -पुष्कलः (रः) N. of a musical instrument (Mar. काहल); ततः प्रयाते दाशार्हे प्रावाद्यन्तैकपुष्कराः Mb.5.94.21. -प्रकार a. of the same kind. -प्रख्य a. singularly like. -प्रभुत्वम् sole sovereignty. -प्रयत्नः one effort (of the voice). -प्रस्थः a measure. -प्रहारिक a. killed by one blow. Mk.8. -प्राणयोगः union in one breath. -बुद्धि a. having only one thought. -भक्त a. 1 serving one master only. -2 worshipping one deity. -3 eating together. (-भूक्तम्) N. of a religious ceremony; eating but one meal (a day) Mb.3; Y.3.318. ˚व्रतम् eating but once a day as a religious observance. -भक्ति a. 1 believing in one deity. -2 firmly devoted; तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते Bg.7. 17. -f. eating but one meal a day. -भार्या a faithful or chaste wife. तामेकभार्यां परिवादभीरोः R.14.86 (-र्यः) one having one wife only. -भाव a. of the same or one nature. -2 sincerely devoted. -3 honest, sincerely disposed. (-वः) 1 one feeling, the same or unchanged devotion; दुर्ग्राह्यत्वान्नृपतिमनसां नैकभावाश्रयाणां सेवाधर्मः परमगहनः Pt.1.285;3.65. स्वतेजसा सत्त्वगुणप्रवाहमात्मैकभावेन भजध्वमद्धा Bhāg. -2 oneness, agreement. cf. एको भावः सदा शस्तो यतीनां भवितात्मनाम् -भूत a. 1 being one, undivided -2 concentrated, closely attentive. -भूमः a palace having one floor. -भोजन, -भुक्त a. 1 eating but one meal. -2 eating in common. -मति a. 1 fixed on one object. -2 unanimous, thinking in the same way. -मनस् a. thinking with another, of one thought; ते निर्यान्तु मया सहैकमनसो येषामभीष्टं यशः Mu.2.13. -2 fixing the mind upon one object, closely attentive; गच्छन्तमेकमनसम् Mb.1.42.36. एकमनाः श्रोतुमर्हति देवः M.2. -मात्र a. of one syllable. -मुख a. 1 having the face directed towards one place, direction of object; सहस्रं स एकमुखो ददाति Av.9.4.9. -2 having the same aim. -3 having one chief or head; द्यूतमेकमुखं कार्यम् Y.2.23. -4 having one door or entrance (as a मण्डप). (-खम्) 1 gambling. -2 a kind of fruit (रुद्राक्षफल). -मूर्धन् = ˚मुख q. v. Av.8.9.15. -मूला = अतसी q. v. -यष्टिः, -यष्टिका a single string of pearls. -योनि a. 1 uterine. -2 of the same family or caste; एतद्विधानं विज्ञेयं विभाग- स्यैकयोनिषु Ms.9.148. -रजः the plant भृङ्गराज (Mar. माका). -रथः An eminent warrior; Mb.3. -रश्मि a. Lustrous Mb.4. -रस a. 1 finding pleasure only in one thing, of one flavour; रसान्तराण्येकरसं यथा दिव्यं पयो$श्नुते R.1.17. -2 of one feeling or sentiment only; साहस˚ U.5.21 influenced only by rashness; विक्रम˚ K.7; भावैकरसं मनः Ku.5.82; M.3.1; Bv.2.155; Śi.6.26; V.1.9. -3 of one tenor, stable, equable; Māl.4.7; U.4.15. -4 solely or exclusively devoted (to one); अबलैकरसाः R.9.43,8.65. (-सः) 1 oneness of aim or feeling. -2 the only flavour or pleasure. (-सम्) a drama of one sentiment. -राज्, -राजः m. an absolute king; प्राङ् विशाम्पतिरेकराट् त्वं वि राज Av.3.4.1. a. Shining alone, alone visible; स वा एष तदा द्रष्टा नाप- श्यद् दृश्यमेकराट् Bhāg.3.5.24. -रात्रः a ceremony lasting one night. (-त्रम्) one night; एकरात्रं तु निवसन्नतिथिर्ब्राह्मणः स्मृतः Ms.3.12. -रात्रिक a. lasting or sufficient for one night only. -राशिः 1 a heap, crowd. -2 a sign of the zodiac. ˚भूत a. collected or heaped together. -रिक्थिन् m. a coheir; यद्येकरिक्थिनौ स्यातामौरसक्षेत्रजौ सुतौ Ms.9.162. -रूप a. 1 of one form or kind, like, similar; आसवः प्रतिपदं प्रमदानां नैकरूपरसतामिव भेजे Ki.9.55. -2 uniform, one-coloured; Rv.1.169.2. (-पम्) 1 one form or kind; -2 The knowledge of reality. विमोचयत्येकरूपेण Sāṅ. K.63. ˚ता uniformity, invariableness; क्षणद्युतीनां दधुरेकरूपताम् Ki.8.2. -रूप्य a. formed or arising from one. -लिङ्गः 1 a word having one gender only. -2 N. of Kubera. (-ङ्गम्) a place in which for five krośas there is but one लिङ्ग (Phallus); पञ्चक्रोशान्तरे यत्र न लिङ्गान्तरमीक्ष्यते । तदेकलिङ्गमाख्यातं तत्र सिद्धिरनुत्तमा ॥ Śabdak. -वचनम् the singular number. -वर्ण a. 1 of one colour. -2 identical, same. -3 of one tribe or caste. -4 involving the use of one letter (˚समीकरण). (-र्णः) 1 one form. -2 a Brāhmaṇa. -3 a word of one syllable. -4 a superior caste. (-र्णी) beating time, the instrument (castanet); ˚समीकरणम् an equation involving one unknown quantity. -वर्णिक a. 1 of one colour. -2 of one caste. -वर्षिका a heifer one year old. -वस्त्र, -वसन a. having only one garment, in one dress (without उत्तरीय). (-स्त्रम्) a single garment. -वाक्यम् one or unanimous opinion; एकवाक्यं विवव्रः R.6.85 raised a unanimous cry; ˚ता consistency in meaning, unanimity, reconciling different statements, syntactical unity; प्रकरणाच्च ज्योतिष्टोमेनैकवाक्यता स्यात् । ŚB. on MS.1. 5.37. -वाक्यकृ 8 U. To effect syntactical unity, to construe as one sentence. तस्मात् प्रकृतानां ... देवतानामन्यतमया देवतया प्रकृतत्वादेकवाक्यतां कृत्वा देवतामवगमिष्यामः । ŚB. on MS.1. 8.5. -वाक्यया 2 P. (with instrumental) To form one sentence with, to be syntactically connected with; न वै कृतं कर्म प्राकृतैरङ्गपदार्थैः सहैकवाक्यतां याति । ŚB. on MS.1. 1.2. ˚त्वम् syntactical unity. The state of forming or being one sentence; एकवाक्यत्वाच्च । Ms.1.1.8. -वाचक a. Synonymous. -वादः 1 a kind of drum or tabor (Mar. डफ). -2 the unitarian doctrine, monotheism. -वारम्, -वारे ind. 1 only once. -2 at once, suddenly. -3 at one time. -वासस् a. Clothed in only one garment. -वासा A woman; Nigh. -विंश a. twenty-first; consisting of twentyone. (-शः) the Ekaviṁśa-ṣ&tod;oma; Av.8.9.2. -विंशक a. The twentyfirst; दश पूर्वान्परान् वंश्यानात्मानं चैकविंशकम् । ब्राह्मीपुत्रः सुकृतकृन्मोचयेदेनसः पितॄन् ॥ Ms.3.37. -कम् The number twentyone; Y.3.224. -विंशतिः f. twentyone. -विजयः Complete victory; Kau. A.12. -विध a. of one kind; simple. -विलोचन a. one-eyed; see एकदृष्टि. -विषयिन् m. a rival (having a common object or end in view). -वीरः a pre-eminent warrior or hero; धर्म˚ Mv.5.48. -रा N. of a daughter of Śiva, a deity. -वृक्षः 1 one tree. -2 a district in which but one tree is seen for 4 Krośas. -वृत f. heaven. -वृन्दम 1 a peculiar disease of the throat. -2 one heap or collection. -वृषः Ved. the chief bull; the best or most excellent of a number. -वेणिः, -णी f. a single braid of hair (worn by a woman as a mark of her separation from her husband &c.); गण्डाभोगात्कठिनविषमामेकवेणीं करेण Me.93; ˚धरा Ś.7; धृत˚ Ś.7.21. -वेश्मन् n. a solitary house or room; विप्रदुष्टां स्त्रियं भर्ता निरुन्ध्यादेकवेश्मनि Ms.11.176. -व्यवसायिन् a. following the same profession. -व्याव- हारिकाः N. of a Buddhist school. -शत a. 11 st. (-तम्) 11; अत्रैतदेकशतं नाडीनां Prasna. Up.3.6. -शक a. whole-hoofed. (-फः) an animal whose hoof is not cloven (as a horse, ass &c.); अजाविकं सैकशफं न जातु विषमं भजेत् Ms.9.119. -शरणम् the sole recourse or refuge (especially applied to a deity). -शरीर a. of one body or blood, consanguineous. ˚अन्वयः consanguineous descent. ˚अवयवः a descendant in a right line, blood-kinsman. ˚आरम्भः commencement of consanguinity by the union of father and mother. -शल्यः A kind of fish; Rām.5.11.17. -शाख a. having one branch. (-खः) a Brāhmaṇa of the same branch or school. -शायिन् a. Sleeping alone, chaste; Mb.13. -शाला A single hall or room; (-लम् A house consisting of one hall; Matsya P. -शीर्षन् = ˚मुख q. v. Av.13.4.6. -शुङ्ग a. having one sheath. (-ङ्गा) N. of a medicinal plant. -शुल्कम् One and the same purchase money (given to the parents of a bride); अन्यां चेद्दर्शयित्वा$न्या वोढुः कन्या प्रदीयते । उभे ते एकशुल्केन वहेदित्यब्रवीन्मनुः ॥ Ms.8.24. -शृङ्ग a. having only one horn. (-ङ्गः) 1 a unicorn; rhinoceros. -2 N. of Viṣṇu. -3 a class of Pitṛis. -4 a mountain having one top. -शेपः a tree having one root. -शेषः 'the remainder of one', a species of Dvandva compound in which one of two or more words only is retained; e. g. पितरौ father and mother, parents, (= मातापितरौ); so श्वशुरौः, भ्रातरः &c. -श्रुत a. once heard. ˚धर a. keeping in mind what one has heard once. -श्रुतिः f. 1 monotony. -2 the neutral accentless tone. (-ति) ind. in a monotonous manner. -श्रुष्टि a. Ved. obedient to one command. -षष्ट a. sixty-first. -षष्टिः f. sixty-one. ˚तम a. sixty first. -संस्थ a. dwelling in one place; R.6.29. -सप्तत, ˚तितम् a. seventy-first. -सप्ततिः f. seventy-one. -सभम् a common place of meeting. -सर्ग a. closely attentive. (-र्गः) concentration. -सहस्रम् 11 or one thousand; वृषभैकसहस्रा गा दद्यात्सुचरितव्रतः Ms.11.127. -साक्षिक a. witnessed by one. -सार्थम् ind. together, in one company. -सूत्रम् N. of a small double drum played by a string and ball attached to the body of it (Mar. डमरू). -स्तोमः N. of Soma ceremony. -स्थ a. 1 being or centred in one place; in one man; ज्ञानमेकस्थमाचार्ये ...... शौर्यमेकस्थमाचार्ये Mb.7.188.45. Ku. 1.49; हन्तैकस्थं क्वचिदपि न ते चण्डि सादृश्यमस्ति Me.16. -2 close-standing, standing side by side. -3 collected, combined. -स्थानम् one or the same place; एकस्थाने प्रसूते वाक् Pt.4.5. -2 Standing closely; विपक्षेणापि मरुता यथैकस्थानवीरुधः Pt.3.53. -हंसः the chief or highest Haṁsa (an allegorical designation of the soul). हिरण्मयः पुरुष एकहंसः Bṛi. Up.4.3.11. -हायन a. one year old; त्रस्तैकहायनकुरङ्गविलोलदृष्टिः Māl.4.8; U.3.28. (-नी) a heifer one year old. (-नम्) the period of one year.
mālyavat माल्यवत् a. Wreathed, crowned, -m. 1 N. of a mountain or mountain range; सो$यं शैलः ककुभसुरभिर्माल्यवान्नाम U.1.33; R.13.26. -2 N. of a demon, son of Suketu. [He was the maternal uncle and minister of Rāvaṇa and aided him in many of his schemes. In early times he propitiated the god Brahman by his austere penance, as a reward of which the splendid island of Laṅkā was caused to be built for him. He lived there with his brothers for some years, but afterwards left it, which was then occupied by Kubera. Afterwards when Rāvaṇa ousted Kubera from the island, Mālyavat returned with his relatives and lived with him for a long time.]
maṇiḥ मणिः [मण्-इन् स्त्रीत्वपक्षे वा ङीप्] (Said to be f. also, but rarely used) 1 A jewel, gem, precious stone; मणिर्लुठति पादेषु काचः शिरसि धार्यते । यथैवास्ते तथैवास्तां काचः काचो मणिर्मणिः H.2.68; अलब्धशाणोत्कषणा नृपाणां न जातु मौलौ मणयो वसन्ति Bv.1.73; मणौ वज्रसमुत्कीर्णे सूत्रस्येवास्ति मे गतिः R.1.4;3.18. -2 An ornament in general. -3 Anything best of its kind; cf. रत्न. -4 A magnet, loadstone. -5 The wrist. -6 A water-pot. -7 Clitoris. -8 Glans penis. -9 A crystal; क्वचिन्मणिनिकाशोदाम् (नदीम्) Rām. 2.95.9. -1 The fleshy excrescence on the neck of a goat (also written मणी in these senses). -11 An ingot, a lump (of gold); यथा सोम्यैकेन लोहमणिना सर्वं लोहमयं विज्ञातं स्यात् Ch. Up.6.1.5. -Comp. -इन्द्रः, -राजः a diamond. -कण्ठः the blue jay. -कण्ठकः a cock. -कर्णिका, -कर्णी N. of a sacred pool in Benares. -काचः the feathered part of an arrow. -काञ्चनयोगः a rare combination of mutually worthy things. -काननम् the neck. -कारः a lapidary, jeweller; मणिकाराश्च ये केचित् Rām.2.83.12. -गुणः a quality of gems; षडश्रश्चतुरश्रो वृत्तो वा, तीव्ररागसंश्थानवानच्छः स्निग्धो गुरुरर्चिष्मानन्तर्गतप्रभः प्रभानु- लेपी चेति मणिगुणाः Kau. A.2.11.29. -ग्रीवः a son of Kubera. -तारकः the crane or Sārasa bird. -तुण्डः a striped hyena; Nighaṇṭaratnākara. -तुलाकोटिः a foot ornament consisting of jewels. -दण्ड a. having a handle adorned with jewels. -दर्पणः a jewelled mirror. -दीपः 1 a lamp having jewels; मणिदीपप्रकाशितं ...... पश्येदं रङ्गमन्दिरम् -2 a jewel serving as a lamp. -दोषः a flaw or defect in a jewel. -द्वीपः 1 the hood of the serpent Ananta. -2 N. of a fabulous island in the ocean of nectar; सुधासिन्धोर्मध्ये सुरविटपिवाटीपरिसरे । मणिद्वीपे नीपोपवनवति चिन्तामणिगृहे Saundaryalaharī. -धनुः m., -धनुस् n. a rainbow. -पाली a female keeper of jewels. -पुष्पकः N. of the conchshell of Sahadeva; नकुलः सहदेवश्च सुघोषमणिपुष्पकौ Bg.1.16. -पूरः 1 the navel, -2 a kind of bodice richly adorned with jewels. (-रम्) 1 N. of a town in Kaliṅga. -2 the pit of the stomach, or a mystical circle on the navel (also मणि- पूरक); तदूर्ध्वे नाभिदेशे तु मणिपूरं महाप्रभम् । ...... मणिवद् भिन्नं तत्पद्मं मणिपूरं तथोच्यते Yogagrantha. ˚पतिः an epithet of Babhruvāhana. -प्रवेकः a most excellent jewel. -प्रभा N. of a metre. -बन्धः 1 the wrist; रक्षाकरण्डकमस्य मणिबन्धे न दृश्यते Ś.7. -2 the fastening of jewels; R.12.12; मणिबन्धैर्निगूढैश्च सुश्लिष्टशुभसन्धिभिः Garuḍa P. -3 a kind of metre. -बन्धनम् 1 fastening on of jewels, a string or ornament of pearls. -2 that part of a ring or bracelet where the jewels are set; collet; Ś.6. -3 the wrist; ...... मणिबन्धनात् कनकवलयं स्रस्तं स्रस्तं मया प्रतिसार्यते Ś.3.13. -बीजः, -वीजः the pomegranate tree. -भावरः an Indian crane; Nighaṇṭaratnākara. -भित्तिः f. N. of the palace of Śesa. -भूः f. a floor set with jewels. -भूमिः f. 1 a mine of jewels. -2 a jewelled floor, floor inlaid with jewels. -मण्डपः 1 N. of the residence of Śeṣa. -2 a crystal hall. -मन्तकम् a variety of diamonds; Kau. A.2.11.29. -मन्थम् rock-salt; क्वणन्मणिमन्थभूधर भवशिला- लेहायेहाचणो लवणस्यति N.19.18. -माला 1 a string or necklace of jewels. -2 lustre, splendour, beauty. -3 a circular impression left by a bite (in amorous sports). -4 N. of Lakṣmī. -5 N. of a metre. -मेखल a. girdled with gems. -यष्टिः m., f. a jewelled stick, a string of jewels. -रत्नम् a jewel, gem. -रागः the colour of jewels. (-गम्) vermilion. -विग्रह a. jewelled; काञ्चनीं मणिविग्रहाम् Rām.6.128.75. -विशेषः an excellent jewel. -शिला a jewelled slab. -सरः a necklace; मणिसरममलं तारकपटलं नखदशशशिभूषिते Gīt. -शृङ्गः the god of the sun. -सूत्रम् a string of pearls. -सोपानम् a jewelled staircase. -स्तम्भः a pillar inlaid with jewels. -हर्म्यम् a jewelled or crystal palace.
nāsā नासा [नास्-भावे अ] 1 The nose; स्फुरदधरनासापुटतया U.1.29; प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ Bg.5.27. -2 The trunk of an elephant. -3 The upper timber of a door. -4 A sound. -Comp. -अग्रम् the tip of the nose; त्रासान्नासाग्ररन्ध्रं विशति फणिपतौ Māl.1.1. -अन्तिक a. reaching to the nose (a stick); स्यात्तु नासान्तिको विशः (दण्डः) Ms.2.46. -छिद्रम्, -रन्ध्रम्, -विवरम्, -विरोकः a nostril; नासाविरोकपवनोल्लसितं तनीयः Śi.5.54. -छिन्नी f. N. of a bird with a divided beak. -दक्षिणावर्तः Wearing the nose ornament in the right nostril (showing abundant wealth and progeny). -दारुः n. the upper timber of a door-frame. -नाहः the thickening of the membrane of the nose. -परिस्रावः running at the nose, a running cold. -पुटः, -पुटम् a nostril. ˚मर्यादा the septum of the nose. -वंशः the bridge of the nose. -वामावर्तः Wearing the nose-ornament in the left nostril (as a mark of sorrow or childlessness). -वेधः perforation of the nose. -स्रावः a running cold. नासिकः (-कम्) N. of a sacred place in the Bombay state.
nikṣepaḥ निक्षेपः 1 Throwing or casting on (with acc.); अलं मान्यानां व्याख्यानेषु कटाक्षनिक्षेपेण S. D.2. -2 A deposit, pledge, pawn in general; निक्षेपे पतिते हर्म्ये श्रेष्ठी स्तौति स्वदेवताम् । निक्षेपी म्रियते तुभ्यं प्रदास्याम्युपयाचितम् ॥ Pt.1.14; Ms.8.4. -3 Anything deposited without a seal in trust or as a compensation, an open deposit; समक्षं तु निक्षेपणं निक्षेपः Mitā. on Y.2.67. -4 Sending away. -5 Throwing away, abandoning. -6 Wiping, drying. -7 Treasure-trove; निक्षेपस्वर्णसंपूर्णकटाहजठरां धराम् Śiva. B.3.6. -Comp. -लिपिः A particular mode of writing. -वणिक् a merchant with whom goods are left in deposit N.3.43.
nis निस् ind. 1 As a prefix to verbs it implies separation (away from, outside of), certainty, completeness or fulness, enjoyment, crossing over, transgressing &c.; (for examples see under (निर्). -2 As a prefix to nouns, not directly derived from verbs, it forms nouns or adjectives, and has the sense of (a) 'out of', 'away from'; as in निर्वन, निष्कौशाम्बि; or (b) more usually, 'not', 'without', 'devoid of' (having a privative force); निःशेष 'without a remainder'; निष्फल, निर्जल, &c. N. B. In compound the स् of निस् is changed to र् before vowels and soft consonants (see निर्), to a visarga before sibilants, to श् before च् and छ्, and to ष् before क् and प्; cf. दुस्. -Comp. -कण्टक (निष्कण्टक) a. 1 thornless. -2 free from thorns or enemies, free from danger or nuisance. (-कः) N. of Śiva. -कन्द (निष्कन्द) a. without edible roots. -कपट (निष्कपट) a. guileless, sincere. -कम्प (निष्कम्प) a. motionless, steady, immovable; निष्कम्पचामरशिखाः Ś.1.8; Ku.3.48. -करुण (निष्करुण) a. merciless, pitiless, cruel. -करूष (निष्क रूष) a. free from dirt. -कर्मन् (निष्कर्मन्) a. inactive. -कल (निष्कल) a. 1 without parts, undivided, whole. -2 waned, decayed, diminished. -3 impotent, barren. -4 maimed. -5 inarticulate (a musical term); N.21.16. -6 Without attributes, or qualities; निष्कलं निष्क्रियं शान्तं निरवद्यं निरञ्जनम् Śvet. Up; Bhāg.1.9.44; तद् ब्रह्म निष्कलमहं (स्मरामि). -(लः) 1 a receptacle. -2 the pudendum muliebre. -3 N. of Brahmā. (-ला, -ली) an elderly woman, one who is past child-bearing, or one in whom menstruation has ceased. -कलङ्क, (निष्कलङ्क) -कल्मष a. stainless, spotless. -कषाय (निष्कषाय) a. free from dirt or impure passions. -कान्त (निष्कान्त) a. not lovely, ugly. -काम (निष्काम) a. 1 free from wish or desire, desireless, disinterested, unselfish. -2 free from all worldly desires; विशिष्टफलदाः पुंसां निष्कामाणां विमुक्तिदाः Viṣṇu. P. (-मम् ind.) 1 without wish or desire. -2 unwillingly. -कारण (निष्कारण) a. 1 causeless, unnecessary. -2 disinterested, free from any motive; निष्कारणो बन्धुः. -3 groundless, not proceeding from any cause. (-णम् ind.) without any cause or reason, causelessly, needlessly. -कालकः (निष्कालकः) a penitent shaven and smeared with clarified butter. -कालिक (निष्कालिक) a. 1 one whose term of life is over or elapsed, whose days are numbered. -2 one who has no conqueror, invincible (अजय्य). -किञ्चन (निष्किञ्चन) a. penniless, poor, indigent; प्रज्ञानं शौचमेवात्र शरीरस्य विशेषतः । तथा निष्कि- ञ्चनत्वं च मनसश्च प्रसन्नता ॥ Mb. -किल्विष (निष्किल्विष) a. sinless, faultless. -कुल (निष्कुल) a. having no kindred, left alone in the world. (निष्कुलं कृ 'to cut off completely, exterminate'; निष्कुला कृ 1 to exterminate one's family -2 to shell, strip off the husk; निष्कुलाकरोति दाडिमम् Sk.; N.22.15.) -कुलीन (निष्कुलीन) a. of low family. -कूज (निष्कूज) a. still, silent; U.2.16. -कूट (निष्कूट) a. pitiless, merciless, cruel. -कैवल्य (निष्कैवल्य) a. 1 mere, pure, absolute. -2 deprived of final beatitude (मोक्षहीन). -कोश (निष्कोश) a. unsheathed. -कौशाम्बि (निष्कौशाम्बि) a. who has gone out of Kauśāmbī. -क्रिय (निष्क्रिय) a. 1 inactive. -2 not performing ceremonial rites; Ms.1.58. -3 knowing higher knowledge as a sage, Saṁnyāsin; न्यासे कुटीचकः पूर्वं बह्वोदो हंस- निष्क्रियौ Bhāg.3.12.43. -यम् the Supreme Spirit (ब्रह्म). -क्षत्र (निःक्षत्र), -क्षत्रिय (निःक्षत्रिय) a. destitute of the military tribe. -क्षेपः (निःक्षेपः) = निक्षेप q. v. -चक्रम् (निश्चक्रम्) ind. completely; निश्चक्रं हतराक्षसः पुनरगाद्ब्रह्मत्व- माद्यं स्थिराम् A. Rām.1.1.1. -चक्रिक (निश्चक्रिक) a. without tricks, honest. -चक्षुस् (निश्चक्षुस्) a. blind, eyeless. -चत्वारिंशः (निश्चत्वारिंश) a. past forty. -चिन्त (निश्चिन्त) a. 1 free from anxiety, unconcerned, secure. -2 thoughtless, unthinking. -चेतन (निश्चेतन) a. unconscious. -चेतस् (निश्चेतस्) a. not in one's right senses, mad. -चेष्ट (निश्चेष्ट) a. motionless, powerless. -चेष्टाकरण (निश्चेष्टाकरण) a. depriving (one) of motion, causing motionlessness (said of one the arrows of Cuhid). -छन्दस् (निश्छन्दस्) a. not studying the Vedas (छन्दस्) Ms.3,7. -छिद्र (निश्छिद्र) a. 1 without holes. -2 without defects or weak points. -3 uninterrupted, unhurt. -तन्तु a. 1 having no offspring, childless. -2 a Brahmachārin; मुण्डा निस्तन्तवश्चापि वस- त्यर्थार्थिनः पृथक् Mb.12.167.16. -तन्द्र, -तन्द्रि a. not lazy, fresh, healthy. -तमस्क -तिमिर a. 1 free from darkness, bright; तस्य द्वितीयहरिविक्रमनिस्तमस्कं वायोरिमं परि- वहस्य वदन्ति मार्गम् Ś.7.6. -2 freed from sin or moral impurities. -तर्क्य a. unimaginable, inconceivable. -तल a. 1 round, globular; मुक्ताकलापस्य च निस्तलस्य Ku.1.42. Kau. A.2.9. -2 moving, trembling, shaking. -3 bottomless. -4 down, below. (-ला) a pill, round ball. -तुल a. matchless, incomparable. -तुष a. 1 freed from chaff. -2 purified, cleansed. -3 simplified. ˚क्षीरः wheat. ˚रत्नम् a crystal. -4 faultless, pure; शशंस गुणैररीणैरुदयास्तनिस्तुषम् N.15.8. -तुषत्वम् faultlessness; कवेः पुष्यति निस्तुषत्वम् Maṅkhaka.2.7. -तुषित a. 1 husked. -2 made thin. -3 abandoned. -तेजस् a. destitute of fire, heat or energy, powerless, impotent; न भेतव्यं भृशं चैते मात्रा निस्ते- जसः कृताः Mārk. P. -2 spiritless, dull. -3 obscure. -त्रप a. impudent, shameless. -त्रिंश a. 1 more than thirty; निस्त्रिंशानि वर्षाणि चैत्रस्य P.V.4.73; Sk. -2 pitiless, merciless, cruel; हे निस्त्रिंश विमुक्तकण्ठकरुणं तावत् सखी रोदितु Amaru.6. (-शः) a sword; निजध्नुः शरनिस्त्रिंशकुन्ततोमरशक्तिभिः Śiva B.3.19; शूरौर्निस्त्रिंशपाणिभिः Parnāl 1.5. ˚भृत् m. a sword-bearer. -त्रैगुण्य a. destitute of the three qualities (सत्त्व, रजस् and तमस्); निस्त्रैगुण्यो भवार्जुन Bg.2.45. -पक्व (निष्पक्व) well cooked, boiled. -पङ्क (निष्पङ्क) a. free from mud, clear, pure. -पताक (निष्पताक) a. having no flag or banner. -पतिसुता (निष्पतिसुता) a woman having no husband and no sons. -पत्र (निष्पत्र) a. 1 leafless. -2 unfeathered, featherless. [निष्पत्राकृ 'to pierce with an arrow so that the feathers come through on the other side'; to cause excessive bodily pain (fig.); निष्पत्राकरोति मृगं व्याधः (सपुङ्खस्य शरस्य अपर- पार्श्वे निर्गमनान्निष्पत्रं करोति Sk.); एकश्च मृगः सपत्राकृतो$न्यश्च निष्पत्राकृतो$पतत् Dk.165; so यान्ती गुरुजनैः साकं स्मयमानानना- म्बुजा । तिर्यग्ग्रीवं यदद्राक्षीत्तन्निष्पत्राकरोज्जगत् Bv.2.132.] -पथ्य (निष्पथ्य) a. unwell, ill -पद (निष्पद) a. having no foot. (-दम्) a vehicle moving without feet (as a ship). -पराक्रम (निष्पराक्रम) a. weak, powerless. -परामर्श (निष्परामर्श) a. without advice, helpless; M.4.2/3 -परिकर (निष्परिकर) a. without preparations. -परिग्रह (निष्परिग्रह) a. having no property or possessions; Mu.2. (-हः) an ascetic without family, dependents, or other belongings. -परिच्छद (निष्परिच्छद) a. having no retinue or train. -परिदाह (निष्परिदाह) a. incombustible. -परिहार्य (निष्परिहार्य) a. To be applied by all means. -परीक्ष (निष्परीक्ष) a. not examining or testing accurately. -परीहार (निष्परीहार) a. 1 not avoiding. -2 not observing caution. -परुष (निष्परुष) a. (in music) soft. -पर्यन्त (निष्पर्यन्त), -पार (निष्पार) a. boundless, unbounded. -पर्याय (निष्पर्याय) a. out of order. -पाप (निष्पाप) sinless, guiltless, pure. -पुत्र (निष्पुत्र) a. sonless, childless. -पुराण (निष्पुराण) a. not existing before, unheard of, new. -पुरुष (निष्पुरुष) 1 unpeopled, tenantless, desolate. -2 without male issue; Ms.3.7. -2 not male, feminine, neuter. -षः 1 a eunuch. -2 a coward. -पुलाक (निष्पुलाक) a. freed from chaff. -पौरुष (निष्पौरुष) a. unmanly. -प्रकम्प (निष्प्रकम्प) a. steady, immovable, motionless. -प्रकारक (निष्प्रकारक) 1 a. without ditinction of species, without specification, absolute. -2 without the relation of the qualifier and the qualified, see निर्विकल्प (7); निष्प्रकारकं ज्ञानं निर्विकल्पकम् T. S. -प्रकाश (निष्प्रकाश) a. not transparent, not clear, dark. -प्रचार (निष्प्रचार) a. 1 not moving away, remaining in one place. -2 concentrated, intently fixed; निष्प्रचारेण मनसा परं तदधिगच्छति Mb.12.215.17. -प्रज्ञ (निष्प्रज्ञ) a. ignorant, stupid. -प्रणय (निष्प्रणय) a. cold. -प्रताप (निष्प्रताप) a. destitute of glory, mean, base; शङ्क- नीया हि सर्वत्र निष्प्रतापा दरिद्रता Pt.2.94. -प्रति(ती)कार (निष्प्रति(ती)कार), -प्रतिक्रिय (निष्प्रतिक्रिय) a. 1 incurable, irremediable; सर्वथा निष्प्रतीकारेयमापदुपस्थिता K. 151. -2 unobstructed, uninterrupted. (-रम्) ind. uninterruptedly. -प्रतिग्रह (निष्प्रतिग्रह) a. not accepting gifts. -प्रतिघ (निष्प्रतिघ) a. unhindered, unobstructed, unimpeded; स हि निष्प्रतिघेन चक्षुषा त्रितयं ज्ञानमयेन पश्यति R.8.78. -प्रतिद्वन्द्व (निष्प्रतिद्वन्द्व) a. without enemies, unopposed. -2 matchless, unrivalled, unequal- led. -प्रतिभ (निष्प्रतिभ) a. 1 devoid of splendour. -2 having no intelligence, not ready-witted, dull, stupid. -3 apathetic. -प्रतिभान (निष्प्रतिभान) a. cowardly, timid. -प्रतीप (निष्प्रतीप) a. 1 looking straightforward, not turned backwards. -2 unconcerned (as a look). -प्रत्याश (निष्प्रत्याश) a. hopeless, despondent. -प्रत्यूह (निष्प्रत्यूह) a. unobstructed, unimpeded; निष्प्रत्यूहाः प्रियसखि यदा दुःसहाः संबभूवुः Māl.9.45; निष्प्र- त्यूहमुपास्महे भगवतः कौमोदकीलक्ष्मणः Murārināṭakam. -प्रपञ्च (निष्प्रपञ्च) a. 1 without extension. -2 without deceit, honest. -प्रभ (निःप्रभ or -निष्प्रभ) a. 1 lustreless, pale-looking; निष्प्रभश्च रिपुरास भूभृताम् R.11.81. -2 powerless. 3 gloomy, obscure, dim, dark. -प्रमाणक (निष्प्रमाणक) a. without authority. -प्रयत्न (निष्प्र- यत्न) a. inactive, dull. -प्रयोजन (निष्प्रयोजन) a. 1 without motive, not influenced by any motive. -2 causeless, groundless, -3 useless. -4 needless, unnecessary. (-नम्) ind. causelessly, without reason, without any object; Mu.3. -प्रवणि, प्रवाण, प्रवाणि (निष्प्रवणि, -ष्प्रवाण, -ष्प्रवाणि) a. fresh from loom, quite new (cloth, &c.) -प्राण (निष्पाण) a. 1 lifeless, dead. -2 Weak (निर्बल); निष्प्राणो नामिहन्तव्यः Mb.12.95.12. -फल (निष्फल) a. 1 bearing no fruit, fruitless (fig. also), unsuccessful, futile; निष्फलारम्भयत्नाः Me.56. -2 useless, profitless, vain; Ku.4.13. -3 barren (as a tree). -4 meaningless (as a word). -5 seedless, impotent. (-ला, -ली) a woman past child-bearing. -फेन (निष्फेन) a. foamless. n. opium. -शङ्क (निःशङ्क) a. free from fear or risk, secure, fearless. (-निःशङ्कः) (in music) a kind of dance. -f. (निःशङ्का) absence of fear. -ind. fearlessly, securely, easily. -शब्द (निःशब्द) a. not expressed in words, inaudible; निःशब्दं रोदितुमारेभे K.135. (-ब्दः, ब्दम्) silence, a calm. -शमः (निःशमः) uneasiness, anxiety. -शरण a. (-निःशरण) helpless, forlorn. -शर्कर (-निःशर्कर) a. free from pebbles (as a bathing place). -शलाक (निःशलाक) a. lonely, solitary, retired. (-कम्) a retired place, solitude; अरण्ये निःशलाके वा मन्त्रयेदविभावितः Ms.7.147. -शल्य a. 1 free from arrows. -2 free from thorns or darts. -शूक (निःशूक) a. merciless, cruel. (-कः) beardless rice. -शेष (निःशेष) a. without remainder (either finished or passed away). -शोध्य (निःशोध्य) a. washed, pure, clean. -श्रीकः a. 1 deprived of lustre, beauty. -2 unhappy. -श्रेयस a. the best, most excellent. (-सः) an epithet of Śiva. (-सम्) final beatitude, absolution; यः करोति वधोदर्का निःश्रेयसकरीः क्रियाः Ki.11.19; see निःश्रेयस also. -2 devotion, faith, belief. -3 apprehension, conception. -4 happiness (in general), welfare; इदं निःश्रेयसं परम् Ms. 1.16. -संशय (निःसंशय) a. 1 undoubted, certain. -2 not doubtful, not suspecting or doubting; कुरु निः- संशयं वत्से स्ववृत्ते लोकमित्यशात् R.15.79. (-यम्) ind. doubtlessly, undoubtedly, surely, certainly. -संस्कार (निःसंस्कार) a. uneducated, ill-mannered. -संख्य (निःसंख्य) a. innumerable. -संग (निःसंग) a. 1 not attached or devoted to, regardless of, indifferent to; यन्निःसंगस्त्वं फलस्यानतेभ्यः Ki.18.24. -2 one who has renounced all worldly attachments; भर्तुर्ये प्रलये$पि पूर्वसुकृता- सङ्गेन निःसङ्गया भक्त्या कार्यधुरं वहन्ति कृतिनस्ते दुर्लभास्त्वादृशाः Mu.1.14. -3 unconnected, separated, detatched. -4 unobstructed; निःसङ्गं प्रतिभिरुपाददे विवृत्तिः Ki.7.12. (-गम्) ind. unselfishly. -संचारः (निःसंचारः) not taking a walk; Māl. -संज्ञ (निःसंज्ञ) a. unconscious. -सत्त्व (निःसत्त्व) a. 1 unenergetic, weak, impotent. -2 mean, insignificant, low. -3 non-existent, unsubstantial. -4 deprived of living beings. (-त्त्वम्) 1 absence of power or energy. -2 non-existence. -3 insignificance. -संतति (निःसंतति), -संतान (निःसंतान) a. childless. -संदिग्ध (निःसंदिग्ध), -संदेह (निःसंदेह) a. see निःसंशय. -संधि (निस्संधि), निःसंधि) a. having no joints perceptible, compact, firm, close, -सपत्न (निःसपत्न) a. 1 having no rival or enemy; घनरुचिरकलापो निःसपत्नो$द्य जातः V.4.1. -2 not claimed by another, belonging exclusively to one possessor. -3 having no foes. -समम् (निःसमम्) ind. 1 unseasonably, at a wrong time. -2 wickedly. -संपात (निःसंपात) a. affording no passage, blocked up. (-तः) the darkness of midnight, thick darkness. -संबाध (निःसंबाध) a. not contracted, spacious, large. -संभ्रम (निःसंभ्रम) a. not perplexed, unembarrassed. -सरणि (निःसरणि) a. pathless. -सह (निःसह) a. 1 Exhausted, powerless; कुसुमावचयपरिश्रमनिःसहं मे शरीरम् Nāg.2. -2 intolerable, irresistible. -सार (निःसार) a. 1 sapless, pithless. -2 worthless, vain, unsubstantial. ˚ता 1 sapless, pithlessness; निःसारत्वाल्लघीयसः (तृणस्य च समा गतिः) Pt.1.16. -2 worthlessness. -3 vanity, unsubstantial or transitory nature. -सीम (निःसीम), -सीमन् (निःसीमन्) a. immeasurable, boundless; अहह महतां निःसीमानश्चरित्रविभूतयः Bh.2.35; निःसीमशर्मप्रदम् 3.97. -स्तम्भ (निःस्तम्भ) a. having no pillars. -2 having no support. -3 not proud; निःस्तम्भो भ्रष्टसंकल्पः स्वान् मेघान् स न्यवारयत् Bhāg.1.25.24. -सूत्र a. helpless; निःसूत्रमास्ते घनपङ्कमृत्सु N.7.69. -स्नेह (निःस्नेह) a. 1 not unctuous or greasy, without unction or oil, dry. -2 not showing affection, unfeeling, unkind, indifferent. -3 not loved, not cared for; केशा अपि विरज्यन्तो निःस्नेहाः किं न सेवकाः Pt.1. 82. -4 not longing for, indifferent to. (-हा) lin-seed. -स्पन्द (निःस्पन्द or निस्स्पन्द) a. motionless, steady; ज्याबन्धनिस्स्पन्दभुजेन यस्य R.6.4. -स्पर्श (निःस्पर्श) a. hard, rough. -स्पृह (निःस्पृह) a. free from desire; निःस्पृहस्य तृणं जगत्. -2 regardless of, indifferent to; ननु वक्तृविशेषनिःस्पृहाः Ki.2.5; R.8.1; भोगेभ्यः स्पृहयालवो न हि वयं का निःस्पृहाणामसि Bh. -3 content, unenvious. -4 free from any worldly ties. -स्व (निःस्व) a. poor, indigent; निस्वो वष्टि शतम् Śānti.2.6; त्यक्त्वा जनयितारं स्वं निःस्वं गच्छति दूरतः Pt.1.9. -स्वन (निःस्वन) a. soundless. -स्वभावः (निःस्वभावः) poverty. -a. void of peculiarities. -स्वादु (निःस्वादु) a. tasteless, insipid.
para पर a. [पॄ-भावे-अप्, कर्तरि अच्-वा] (Declined optionally like a pronoun in nom. voc. pl., and abl. and loc. sing. when it denotes relative position) 1 Other, different, another; see पर m also. -2 Distant, removed, remote; अपरं भवतो जन्म परं जन्म विवस्वतः Bg.4.4. -3 Beyond, further, on the other side of; म्लेच्छदेशस्ततः परः Ms.2.23;7.158. -4 Subsequent, following, next to, future, after (usually with abl.); बाल्यात् परामिव दशां मदनो$ध्युवास R.5.63; Ku.1.31. -5 Higher, superior; सिकतात्वादपि परां प्रपेदे परमाणुताम् R.15.22; इन्द्रियाणि पराण्याहु- रिन्द्रियेभ्यः परं मनः । मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ Bg.3.42. -9 Highest, greatest, most distinguished, pre-eminent, chief, best, principal; क्षत्रात् परं नास्ति Bṛi. Up.1.4.11. न त्वया द्रष्टव्यानां परं दृष्टम् Ś.2; Ki.5.18; परतो$पि परः Ku.2.14 'higher than the highest'; 6.19; Ś7.27. -7 Having as a following letter or sound, followed by (in comp.). -8 Alien, estranged, stranger. -9 Hostile, inimical, adverse, -1 Exceeding, having a surplus or remainder, left over; as in परं शतम् 'exceeding or more than a hundred. -11 Final, last. -12 (At the end of comp.) Having anything as the highest object, absorbed or engrossed in, intent on, solely devoted to, wholly engaged or occupied in; परिचर्यापरः R.1.91; so ध्यानपर, शोकपर, दैवपर, चिन्तापर &c. -रः 1 Another person, a stranger, foreigner; oft. in pl. in this sense; यतः परेषां गुणग्रहीतासि Bv.1.9; Śi.2.74; see एक, अन्य also. -2 A foe, an enemy, adversary; उत्तिष्ठमानस्तु परो नोपेक्ष्यः पथ्यभिच्छता Śi.2.1; Pt.2.158; R.3.21. -3 The Almighty; तावदध्यासते लोकं परस्य परचिन्तकाः Bhāg.3.32.8. -रम् 1 The highest point or pitch, culminating point. -2 The Supreme Sprit; तेषामादित्यवज्ज्ञानं प्रकाशयति तत् परम् Bg.5.16. -3 Final beatitude; असक्तो ह्याचरन् कर्म परमाप्नोति पूरुषः Bg.3.19. -4 The secondary meaning of a word. -5 (In logic) One of the two kinds of सामान्य or generality of notion; more extensive kind, (comprehending more objects); e. g. पृथ्वी is पर with respect to a घट). -6 The other or future world; परासक्ते च वस्तस्मिन् कथमासीन्मनस्तदा Mb.6.14.55. Note-The acc., instr. and loc. singulars of पर are used adverbially; e. g. (a) परम् 1 beyond, over, out of (with abl.); वर्त्मनः परम् R.1.17. -2 after (with abl.); अस्मात् परम् Ś.6.24; R.1.66;3.39; Me.12; भाग्यायत्त- मतः परम् Ś.4.17; ततः परम् &c. -3 thereupon, thereafter. -4 but, however. -5 otherwise. -6 in a high degree, excessively, very much, completely, quite; परं दुःखितो$स्मि &c. -7 most willingly. -8 only. -9 at the utmost. (b) परेण 1 farther, beyond, more than; किं वा मृत्योः परेण विधास्यति Māl.2.2. -2 afterwards; मयि तु कृतनिधाने किं विदध्याः परेण Mv.2.49. -3 after (with abl.) स्तन्यत्यागात् परेण U.2.7. (c) परे 1 afterwards, thereupon; अथ तेन दशाहतः परे R.8.73. -2 in future. -Comp. -अङ्गम् the hinder part of the body. -अङ्गदः an epithet of Śiva. -अणुः See परमाणु; Bhāg.1.14.11. -अदनः a horse found in the country of Persia or Arabia. -अधिकारचर्चा officiousness, meddlesomeness. -अधीन a. dependent on another, subject, subservient; अन्नमेषां पराधीनं देयं स्याद्भिन्नभाजने Ms.1.54,83; H.1.119. -अन्तः final death. (-ताः) m. (pl.) N. of a people. -अन्तकः an epithet of Śiva. -2 a frontier. -अन्तकालः the time of death; ते ब्रह्मलोकेषु परान्तकाले परामृताः परिमुच्यन्ति सर्वे Muṇḍ.3.2.6. -अन्न a. living or subsisting on another's food. (-न्नम्) the food of another; परगृहललिताः परान्नपुष्टाः Mk.4.28. ˚परिपुष्टता being fed with the food of others; Y.3.241. ˚भोजिन् a. subsisting on the food of others; रोगी चिरप्रवासी परान्नभोजी परावसथशायी । यज्जीवति तन्मरणं यन्मरणं सो$स्य विश्रामः ॥ H.1.12. -अपर a. 1 far and near, remote and proximate. -2 prior and posterior. -3 before and beyond, earlier and later. -4 higher and lower, best and worst. (-रः) a Guru of an intermediate class. (-रम्) (in logic) a property intermediate between the greatest and smallest numbers, a species (as existing between the genus and individual); e. g. पृथ्वी which is पर with _x001F_1respect to a घट is अपर with respect to द्रव्य; द्रव्यत्वादिक- जातिस्तु परापरतयोच्यते Bhāṣā. P.8. -अभिध्यानम् self-conceit; high opinion for self or body (देहाभिमान); स्वयं पराभिध्यानेन विभ्रंशितस्मृतिः Bhāg.5.14.1. -अमृतम् rain. -अयण (अयन) a. 1 attached or devoted to, adhering to. -2 depending on, subject to. -3 intent on, solely devoted to or absorbed in (at the end of comp.); प्रभुर्धनपरायणः Bh.2.56; so मोह˚; अथ मोहपरायणा सती विवशा कामवधूर्विबोधिता Ku.4.1; अग्निहोत्र˚ &c. -4 connected with. -5 being a protector (त्राता); अबर्हाश्चरणैर्हीनाः पूर्वेषां वः परायणाः Mb.1.23.4. -6 leading or conducive to. -(णम्) 1 the principal or highest objest, chief aim, best or last resort; एतत् परायणम् Praśna Up.1.1; तपसश्च परायणम् Rām.1.21.1; Mb.12.179.12. -2 essence, sum. -3 Ved. going away, departure, exit. -4 firm devotion. -5 a universal medicine, panacea. -6 a religious order. -अर्थ a. 1 having another aim or meaning. -2 intended or designed for another, done for another. (-र्थः) 1 the highest interest or advantage. -2 the interest of another (opp. स्वार्थ); स्वार्थो यस्य परार्थ एव स पुमानेकः सतामग्रणीः Subhāṣ.; R.1.29. -3 the chief or highest meaning. -4 the highest object (i.e. sexual intercourse). -5 the supreme good (मोक्ष); ज्ञात्वा प्रजहि कालेन परार्थमनुदृश्य च Mb.12.288.9. -6 Something else. Hence परार्थता or परार्थत्व means 'being subsidiary to something else; परार्थता हि गुणभावः ŚB. on MS.4.3. -7 an object which is meant for another's use (Sāṅ. Phil.); सङ्घातपरार्थत्वात् त्रिगुणादिविपर्ययादधिष्ठानात् Sāṅ. K.17. ˚वादिन् a. speaking for another; mediator, substitute. -अर्थिन् a. striving for the supreme good. (-र्थम् -र्थे) ind. for the sake of another. -अर्धम् 1 the other part (opp. पूर्वार्ध); the latter half; दिनस्य पूर्वार्धपरार्धभिन्ना छायेव मैत्री खलसज्जनानाम् Bh.2.6. -2 a particular high number; i. e. 1,,,,,; एकत्वादिपरार्धपर्यन्ता संख्या T. S. -अर्धक a. One half of anything. -अर्ध्य a. 1 being on the farther side or half. -2 most distant in number; हेमन्तो वसन्तात् परार्ध्यः Śat. Br. -3 most excellent, best, most exalted, highly esteemed, highest, supreme; R.3.27;8.27;1.64;16;39; आबद्धप्रचुरपरार्ध्यकिंकिणीकः Śi.8.45. -4 most costly; Śi.4.11; श्रियं परार्ध्यां विदधद् विधातृभिः Bu. Ch.1.1. -5 most beautiful or lovely, finest; R.6.4; परस्परस्पर्धिपरार्ध्यरूपाः पौरस्त्रियो यत्र विधाय वेधाः Śi.3.58. -6 Divine: असावाटीत् सङ्ख्ये परार्ध्यवत् Bk.9.64. (-र्ध्यम्) 1 a maximum. -2 an infinite number. -अवर a. 1 far and near; परावराणां स्रष्टारं पुराणं परमव्ययम् Mb.1.1.23. -2 earlier and later. -3 prior and posterior or subsequent. -4 higher and lower. -5 traditional; पुनाति पङ्क्तिं वंश्यांश्च सप्त सप्त परावरान् Ms.1. 15. -6 all-including; परावरज्ञो$सि परावरस्त्वम् Mb.3.232. 18. (-रा) descendants. (-रम्) 1 cause and effect. -2 the whole extent of an idea. -3 the universe. -4 totality. ˚ज्ञ, ˚दृश् a. knowing both the past and the future; परावरज्ञो ब्रह्मर्षिः Mb.1.6.5. -अवसथ- शायिन् a. sleeping in another's house; H.1.12. -अहः the next day. -अह्णः the afternoon, the latter part of the day. -आगमः attack of an enemy. -आचित a. fostered or brought up by another. (-तः) a slave. -आत्मन् m. the Supreme Spirit. -आयत्त a. 1 dependent on another, subject, subservient; परायत्तः प्रीतेः कथमिव रसं वेत्तु पुरुषः Mu.3.4. -2 Wholly subdued or overwhelmed by. -आयुस् m. an epithet of Brahman; नाहं परायुर्ऋषयो न मरीचिमुख्या जानन्ति यद्विरचितं खलु सत्त्वसर्गाः Bhāg.8.1.12. -आविद्धः 1 an epithet of Kubera. -2 of Viṣṇu. -आश्रय a. dependent upon another. (-यः) 1 dependence upon another. -2 the retreat of enemies. (-या) a plant growing on another tree. -आसङ्गः dependence upon another. -आस्कन्दिन् m. a thief, robber. -इतर a. 1 other than inimical; i. e. friendly, kind. -2 one's own; विधाय रक्षान् परितः परेतरान् Ki.1.14. -ईशः 1 an epithet of Brahman. -2 of Viṣṇu. -इष्टिः N. of Brahman. -इष्टुका a cow which has often calved. -उत्कर्षः another's prosperity. -उद्वहः the Indian cuckoo. -उपकारः doing good to others, benevolence, beneficence, charity; परोपकारः पुण्याय पापाय परपीडनम्. -उपकारिन् a. benevolent, kind to others. -उपजापः causing dissension among enemies; परोपजापात् संरक्षेत् प्रधानान् क्षुद्रकान् अपि Kau. A.1.13. -उपदेशः advising others; परोपदेशे पाण्डित्यम्. -उपरुद्ध a. besieged by an enemy. -उपसर्पणम् approaching another; begging. -ऊढा another's wife. -एधित a. fostered or brought up by another. (-तः) 1 a servant. -2 the (Indian) cuckoo. -कर्मन् n. service for another. ˚निरतः a servant. -कलत्रम् another's wife. ˚अभिगमनम् adultery; वरं क्लैब्यं पुसां न च परकलत्राभिगमनम् H.1.116. -कायप्रवेशनम् entering another's body (a supernatural art). -कारः The deeds of the enemy; राज्ञः समीपे परकारमाह प्रज्ञापनैषा विबि- धोपदिष्टा Kau. A.2.1. -कार्यम् another's business or work. ˚निरतः 1 a benevolent man. -2 a slave, servant. -काल a. relating to a later time, mentioned later. -कृतिः an example or precedent, a passage descriptive of the doings of men; MS.6.7.26. -क्रमः doubling the second letter of a conjunction of consonants. -क्रान्तिः f. inclination of the ecliptic. -क्षेत्रम् 1 another's body. -2 another's field; ये$क्षेत्रिणो बीजवन्तः परक्षेत्रप्रवापिणः । ते वै सस्यस्य जातस्य न लभन्ते फलं क्वचित् ॥ Ms.9.49. -3 another's wife; तौ तु जातौ परक्षेत्रे Ms.3.175. -गामिन् a. 1 being with another. -2 relating to another. -3 beneficial to another. -गुण a. beneficial to another. (-णः) the virtue of another; परगुणपरमाणून् पर्वतीकृत्य नित्यम् Bh.2.78. -ग्रन्थिः joint (as of a finger); an articulation. -ग्लानिः f. subjugation of an enemy; आत्मोदयः परग्लानिर्द्वयं नीतिरितीयती Śi.2.3. -चक्रम् 1 the army of an enemy. -2 invasion by an enemy, one of the six itis q. v. -3 a hostile prince. -छन्द a. dependent. (-दः) 1 the will of another. -2 dependence. ˚अनुवर्तनम् following the will of another. -छिद्रम् a weak or vulnerable point of another, a defect in another. -ज a. 1 stranger. -2 coming from a foe. -3 inferior. -जनः a stranger (opp. स्वजन); शक्तः परजने दाता Ms.11.9. -जन्मन् n. a future birth. -जात a. 1 born of another. -2 dependent on another for livelihood. (-तः) a servant. -जित a. 1 conquered by another. -2 maintained by another. (-तः) the (Indian) cuckoo. -तन्त्र a. dependent on another, dependent, subservient. -तन्त्रम् (a common group of) subsidiaries belonging to another; जैमिनेः परतन्त्रापत्तेः स्वतन्त्रप्रतिषेधः स्यात् MS.12.1.8. (see तन्त्रम्). -तर्ककः a suppliant, beggar; Dānasāgara, Bibliotheca Indica, 274, Fascicule 1, p.15; also परतर्कुक. -तल्पगामिन् m. One who approaches another man's wife. -तार्थिकः The adherent of another sect. -दाराः m. (pl.) another's wife; ˚अभिगमनम्, ˚अभिमर्षः Adultery. -दारिन् m. an adulterer. -दुःखम् the sorrow or grief of another; विरलः परदुःखदुःखितो जनः; महदपि परदुःखं शीतलं सम्यगाहुः V.4.13. -देवता the Supreme Being. -देशः a hostile or foreign country. -देशिन् m. a foreigner. -द्रोहिन्, -द्वेषिन् a. hating others, hostile, inimical. -धनम् another's property. -धर्मः 1 the religion of another; स्वधर्मे निधनं श्रेयः परधर्मो भयावहः Bg.3.35. -2 another's duty or business. -3 the duties of another caste; परधर्मेण जीवन् हि सद्यः पतति जातितः Ms.1.97. -ध्यानम् absolute meditation or contemplation; ध्येये मनो निश्चलतां याति ध्येयं विचिन्तयत् । यत् तद् ध्यानं परं प्रोक्तं मुनिभिर्ध्यानचिन्तकैः ॥ Garuḍa P. -निपातः the irregular posteriority of a word in a compound; i. e. भूतपूर्वः where the sense is पूर्वं भूतः; so राजदन्तः, अग्न्याहितः &c. -निर्वाणम् the highest निर्वाण; (Buddh.). -पक्षः the side or party of an enemy. -पदम् 1 the highest position, eminence. -2 final beatitude. -परिग्रह a. see पराधीन; स्ववीर्यविजये युक्ता नैते पर- परिग्रहाः Mb.7.144.22. -हः another's property (as wife &c); यथा बीजं न वप्तव्यं पुंसा परपरिग्रहे Ms.9.42-3. -परिभवः humiliation or injury suffered from others. -पाकनिवृत्त a. One who does not depend on others for his sustenance and performs the पञ्चयज्ञs faultlessly and takes food in his own house. -पाकरत a. one who depends upon others for his sustenance but performs the usual ceremonies before cooking; पञ्चयज्ञान् स्वयं कृत्वा परान्नमुपजीवति । सततं प्रातरुत्थाय परपाकरतस्तु सः ॥ -पाकरुचिः having a liking for others' food; परपाकरुचिर्न स्यादनिन्द्या- मन्त्रणादृते Y.1.112. -पिण्डः another's food, food given by another. ˚अद् a., ˚भक्षक a. one who eats another's food or one who feeds at the cost of another; यादृशो$हं परपिण्डभक्षको भूतः Mk.8.25/26; (-m.) a servant. ˚रत a. feeding upon another's food; परपिण्डरता मनुष्याः Bh. -पुरञ्जयः a conqueror, hero. -पुरुषः 1 another man, a stranger. -2 the Supreme Spirit, Viṣṇu. -3 the husband of another woman. -पुष्ट a. 1 fed or nourished by another. -2 Stranger. (-ष्टः) the (Indian) cuckoo. ˚महोत्सवः the mango tree. -पुष्टा 1 the (Indian) cuckoo. -2 a parasitical plant. -3 a harlot, prostitute. -पूर्वा a woman who has or had a former husband; Ms.3.166; पतिं हित्वा$पकृष्टं स्वमुत्कृष्टं या निषेवते । निन्द्यैव सा भवेल्लोके परपूर्वेति चोच्यते Ms.5.163. -प्रतिनप्तृ m. son of the great grand son. -प्रपौत्रः (see प्रतिनप्तृ). -प्रेष्यः a servant, menial, slave. -ब्रह्मन् n. the Supreme Spirit; cf. लीने परे ब्रह्मणि Bh. परे ब्रह्मणि को$पि न लग्नः Śaṅkara (चर्पटपञ्जरिका 7). -भागः 1 another's share. -2 superior merit. -3 good fortune, prosperity. -4 (a) excellence, superority, supremacy; दुरधिगमः परभागो यावत् पुरुषेण पौरुषं न कृतम् Pt.1.33;5.34. (b) excess, abundance, height; स्थलकमलगञ्जनं मम हृदय- रञ्जनम् जनितरतिरङ्गपरभागम् Gīt.1; आभाति लब्धपरभागतया- धरोष्ठे R.5.7; Ku.7.17; Ki.5.3;8.42; Śi.7.33; 8.51;1.86;12.15. -5 the last part, remainder. -भाव a. loving another. -भावः the being second member in a compound. -भाषा a foreign tongue. -भुक्त a. enjoyed or used by another; परभुक्तां च कान्तां च यो भुङ्क्ते स नराधमः । स पच्यते कालसूत्रे यावच्चन्द्रदिवाकरौ ॥ Brav. P. -भूत a. following, subsequent (as words). -भृत् m. a crow (said to nourish the cuckoo). -भृत a. nourished by another. -भृतः, -ता the (Indian) cuckoo; (so called because she is nourished by another i. e. by a crow); प्रागन्तरिक्षगमनात्- स्वमपत्यजातमन्यैर्द्विजैः परभृताः खलु पोषयन्ति Ś.5.22; Ku.6.2; R.9.43; Ś.4.1. -भतम् 1 another's opinion. -2 different opinion or doctrine; heterodoxy. -मर्मज्ञ a. knowing the secrets of another. -मृत्युः a crow. -रमणः a married woman's gallant or paramour; स्वाधीने पररमणे धन्यास्तारुण्यफलभाजः Pt.1.18. -लोकः the next (or furture) world; परलोकनवप्रवासिनः प्रतिपत्स्ये पदवीमहं तव Ku. 4.1. ˚गमः, ˚यानम् death. ˚विधि funeral rites; परलोक- विधौ च माधव स्मरमुद्दिश्य (निबपेः सहकारमञ्जरीः) Ku.4.38. -वश, -वश्य a. subject to another, dependent, dependent on others; सर्वं परवशं दुःखं सर्वमात्मवशं सुखम्. -वाच्यम् a fault or a defect of another; प्रकटान्यपि नैपुणं महत् परवाच्यानि चिराय गोपितुम् Śi.16.3. -वाणिः 1 a judge. -2 a year. -3 N. of the peacock of Kārtikeya. -वादः 1 rumour, report. -2 Objection, controversy. -वादिन् m. a disputant, controversialist. -वेश्मन् n. the abode of the Supreme Being. -व्रतः an epithet of Dhṛitarāṣṭra. -शब्दः a word expressive of something else; परशब्दस्य परत्र वृत्तौ तद्वद् भावो गम्यते ŚB. on MS.7.2.1. -श्वस् ind. the day after tomorrow. -संगत a. 1 associated with another. -2 fighting with another. -संज्ञकः the soul. -सवर्ण a. homogeneous with a following letter (in gram.). -सात् ind. into the hands of another. ˚कृता a woman given in marriage. -सेवा service of another. -स्त्री another's wife. -स्वम् another's property; व्यावृता यत् परस्वेभ्यः श्रुतौ तस्करता स्थिता R.1.27; Ms.7.123. ˚हरणम् seizing another's property. -हन् a. killing enemies. -हित a. 1 benevolent. -2 profitable to another. -तम् the welfare of another; सन्तः स्वयं परहिताभिहिताभियोगाः Bh.
pāriśeṣyam पारिशेष्यम् That which is left over, remainder. -ष्यात् ind. Consequently, ergo.
paryācāntam पर्याचान्तम् Food left by a person after sipping; Ms.4.212.
paścāt पश्चात् ind. (Used by itself or with gen. or abl.) 1 From behind; from the back; पश्चाद् बद्धपुरुषमादाय Ś.6; पश्चादुच्चैर्भवति हरिणः स्वाङ्गमायच्छमानः Ś.4. 1/2 (v. l.) -2 Behind, backwards, towards the back (opp. पुरः); गच्छति पुरः शरीरं धावति पश्चादसंस्तुतं चेतः Ś.1.33;3.7. -3 After (in time or space), then, afterwards, subsequently; लघ्वी पुरा वृद्धिमती च पश्चात् Bh.2.6; तस्य पश्चात् 'after him'; R.4.3;12.7;16.29; Me.38,46. -4 At last, lastly, finally. -5 From the west. -6 Towards the west, westward. -Comp. -अहस् ind. in the afternoon. -उक्तिः repetition. -कृत a. left behind, surpassed, thrown into the back-ground; पश्चात् कृताः स्निग्धजनाशिषो$पि Ku.7.28; R.17.18. -घाटः the neck. -तापः 1 repentance, contrition; ˚पं कृ to repent. -2 (In dram.) repentance at something rejected or omitted from want of judgment. -भागः a. whose conjunction with the moon begins in the afternoon. -गः 1 hind-part. -2 west side. -वातः a west-wind.
prācīna प्राचीन a. [प्राच् भवार्थे ख] 1 Turned towards the front or east, eastern, easterly. -2 Previous, former, previously mentioned. -3 Old, ancient. -नः, -नम् 1 A fence, wall. -2 The eastern country; प्राचीनवाहिनीं चैव नदीं भृशम- कर्दमाम् Rām.4.27.16. -नम् ind. 1 In front. -2 Eastward (abl.) -3 Before. -Comp. -अग्र a. = प्रागग्र q. v. -आवीतम् the sacred thread (यज्ञोपवीत) worn over the right shoulder and passed under the left arm, as at a Śrāddha. -आवीतिन्, -उपवीत a. wearing the sacred thread over the right shoulder and under the left arm; सव्ये प्राचीनआवीती निवीती कण्ठसज्जने Ms.2.63. -कल्पः a former kalpa q. v. -गाथा an ancient story or tradition. -तिलकः the moon. -पनसः the Bilva tree. -बर्हिस् m. an epithet of Indra. -मतम् an ancient opinion, a belief sanctioned by antiquity. -मूल a. having roots turned eastward.
pradakṣiṇa प्रदक्षिण a. 1 Being placed or standing on the right, moving to the right; प्रदक्षिणार्चिर्हविरग्निराददे R.3.14. -2 Respectful, reverential. -3 Auspicious, of good omen; सिध्यन्त्यर्था महाबाहो दैवं चात्र प्रदक्षिणम् Mb.3.36.7; तदा वयं विजेष्यामो यदा कालः प्रदक्षिणः Bhāg.1.54.16. -4 Clever, sharp; तानुवाच विनीतात्मा सूतपुत्रः प्रदक्षिणः Rām.2.16.5. -5 Amenable, favourable; अभिवाद्यभ्यनुज्ञाता प्रदक्षिणमवर्तत Mb.1.122.44. -णः, -णा, -णम् Circumambulation from left to right, so that the right side is always turned towards the person or object circumambulated, a reverential salutation made by walking in this manner; प्रदक्षिणप्रक्रमणात् कृशानोरुदर्चिषस्तन्मिथुनं चकासे Ku.7.79; Y.1.232; अष्टोत्तरशतं यस्तु देव्याः कुर्यात् प्रदक्षिणम् । सर्वान् कामान् समासाद्य पश्चान्मोक्षमवाप्नुयात् ॥ Kālikā P. -णम् ind. 1 From left to right; एवं सम्यग्घविर्हुत्वा सर्वदिक्षु प्रदक्षिणम् Ms.3.87. -2 Towards the right side, so that the right side is always turned towards the person or object circumambulated. -3 In a southern direction, towards the south. -4 All right, O. k.; श्रमो नाशमुपागच्छत् सर्वं चासीत् प्रदक्षिणम् Mb.3.151.2. (प्रदक्षिणीकृ or प्रदक्षिणयति Den. P. means 'to go round from left to right' as a mark of respect; प्रदक्षिणीकुरुष्व सद्योहुताग्नीन् Ś.4; प्रदक्षिणीकृत्य हुतं हुताशनम् R.2.71). -Comp. -अर्चिस् a. flaming towards the right, having the flames turned towards the right; प्रदक्षिणार्चिर्हविरग्निराददे R.3.14. (-f.) flames turned towards the right; प्रदक्षिणार्चिर्व्याजेन हस्तेनेव जयं ददौ R.4.25. -आवर्त, -आवृत्क a. turned towards the right. -क्रिया going round from left to right, keeping the right side towards one as a mark of respect; प्रदक्षिणक्रियार्हायां तस्यां त्वं साधु नाचरः R.1.76. -नम् same as ˚क्रिया; किं प्रदक्षिणनकृद्- भ्रमिपाशं जाम्बवानदित ते बलिबन्धे N.21.97. -पट्टिका a yard, court-yard.
prādakṣiṇyam प्रादक्षिण्यम् Going round a person or object from left to right keeping the right side towards the object circumambulated; प्रादक्षिण्यं चिकीर्षन्तः पृथिव्या योगधर्मिणः Mb.17.1.46.
prati प्रति ind. 1 As a prefix to verbs it means (a) towards, in the direction of; (b) back, in return, again; तष्ठेदानीं न मे जीवन् प्रतियास्यसि दुर्मते Rām.7.18.13; (c) in opposition to, against, counter; (d) upon, down upon; (see the several roots with this preposition). -2 As a prefix to nouns not directly derived from verbs it means (a) likeness, resemblance, equality; (b) opposite, of the opposite side; प्रतिबल Ve.3.5. 'the opposing force'; so प्रतिद्विपाः Mu.2.13; (c) rivalry; as in प्रतिचन्द्रः 'a rival moon'; प्रतिपुरुषः &c. -3 As a separable preposition (with acc.) it means (a) towards, in the direction of, to; तौ दम्पती स्वां प्रति राजधानीं प्रस्थापयामास वशी वसिष्ठः R.2.7;1. 75; प्रत्यनिलं विचेरु Ku.3.31; वृक्षं प्रति विद्योतते विद्युत् Sk.; (b) against, counter, in opposition to, opposite; तदा यायाद् रिपुं प्रति Ms.7.171; प्रदुदुवुस्तं प्रति राक्षसेन्द्रम् Rām.; ययावजः प्रत्यरिसैन्यमेव R.7.55; (c) in comparison with, on a par with, in proportion to, a match for; त्वं सहस्राणि प्रति Ṛv.2.1.8; (d) near, in the vicinity of, by, at, in, on; समासेदुस्ततो गङ्गां शृङ्गवेरपुरं प्रति Rām.; गङ्गां प्रति; (e) at the time, about, during; आदित्यस्योदयं प्रति Mb; फाल्गुनं वाथ चैत्रं वा मासौ प्रति Ms.7.182; (f) on the side of, in favour of, to the lot of; यदत्र मां प्रति स्यात् Sk.; हरं प्रति हलाहलं (अभवत्) Vop.; (g) in each, in or at every, severally (used in a distributive sense); वर्षं प्रति, प्रतिवर्षम्; यज्ञं प्रति Y.1.11; वृक्षं वृक्षं प्रति सिञ्चति Sk.; (h) with regard or reference to, in relation to, regarding, concerning, about, as to; न हि मे संशीतिरस्या दिव्यतां प्रति K.132; चन्द्रोपरागं प्रति तु केनापि विप्रलब्धासि Mu.1; धर्मं प्रति Ś.5.18; मन्दौत्सुक्यो$स्मि नगरगमनं प्रति Ś.1; Ku.6.27; 7.83; त्वयैकमीशं प्रति साधु भाषितम् 5.81; Y.1.218; R.6. 12;1.29;12.51; (i) according to, in conformity with; मां प्रति in my opinion; (j) before, in the presence of; (k) for, on account of. -4 As a separable preposition (with abl.) it means either (a) a representative of, in place of, instead of; प्रद्युम्नः कृष्णात् प्रति Sk.; संग्रामे यो नारायणतः प्रति Bk.8.89; or (b) in exchange or return for; तिलेभ्यः प्रति यच्छति माषान् Sk.; भक्तेः प्रत्यमृतं शंभोः Vop. -5 As the first member of Avyayībhāva compound it usually means (a) in or at every; as प्रतिसंवत्सरम् 'every year', प्रतिक्षणम्, प्रत्यहम् &c.; (b) towards, in the direction of; प्रत्यग्नि शलभा डयन्ते. -6 प्रति is sometimes used as the last member of Avyayī. comp. in the sense of 'a little'; सूपप्रति, शाकप्रति. [Note:-In the compounds given below all words the second members of which are words not immediately connected with verbs, are included; other words will be found in their proper places.] -Comp. -अंशम् ind. on the shoulders. -अक्षरम् ind. in every syllable or letter; प्रत्यक्षरश्लेषमयप्रबन्ध Vās. -अग्नि ind. towards the fire. -अग्र = प्रत्यग्र q. v. -अङ्गम् 1 a secondary or minor limb (of the body), as the nose. -2 a division, chapter, section. -3 every limb. -4 a weapon. (-ङ्गम्) ind. 1 on or at every limb of the body; as in प्रत्यङ्ग- मालिङ्गितः Gīt.1. -2 for every subdivision. -3 in each case (in grammar). -अधिदेवता a tutelary deity who stays in front or near one; Hch. -अधिष्ठानम्, -आधानम् the principal place of residence; Bṛi. Up.2.2.1. -2 repository. -अनन्तर a. 1 being in immediate neighbourhood; दानमानादिसत्कारैः कुरुष्व प्रत्यनन्तरम् Rām.4.15.27. (com. प्रत्यनन्तरं स्वाधीनम्). -2 standing nearest (as an heir). -3 immediately following, closely connected with; जीवेत् क्षत्रियधर्मेण स ह्यस्य (ब्राह्मणस्य) प्रत्यनन्तरः; Ms.1. 82;8.185. (-रम्) ind. 1 immediately after. -2 next in succession. -रीभू to betake oneself close to; P. R. -अनिलम् ind. towards or against the wind. -अनीक a 1 hostile, opposed, inimical. -2 resisting, opposing. -3 opposite. -4 equal, vying with. (-कः) an enemy. (-कम्) 1 hostility, enmity, hostile attitude or position; न शक्ताः प्रत्यनीकेषु स्थातुं मम सुरासुराः Rām. -2 a hostile army; यस्य शूरा महेष्वासाः प्रत्यनीकगता रणे Mb.; ये$वस्थिताः प्रत्यनीकेषु योधाः Bg.11.32. (प्र˚ may have here sense 1 also). -3 (in Rhet.) a figure of speech in which one tries to injure a person or thing connected with an enemy who himself cannot be injured; प्रतिपक्षमशक्तेन प्रतिकर्तुं तिरस्क्रिया । या तदीयस्य तत्स्तुत्यै प्रत्यनीकं तदुच्यते K. P.1. -अनुप्रासः a kind of alliteration. -अनुमानम् an opposite conclusion. -अन्त a. contiguous, lying close to, adjacent, bordering. (-न्तः) 1 a border, frontier; स गुप्तमूलप्रत्यन्तः R.4.26. -2 a bordering country; especially, a country occupied by barbarian or Mlechchhas. ˚देशः a bordering country. ˚पर्वतः an adjacent hill; पादाः प्रत्यन्तपर्वताः Ak. -अन्धकार a. spreading shadow; Buddh. -अपकारः retaliation, injury in return; शाम्येत् प्रत्यप- कारेण नोपकारेण दुर्जनः Ku.2.4. -अब्दम् ind. every year -अमित्र a. hostile. (-त्रः) an enemy. (-त्रम्) ind. towards as enemy. -अरिः 1 a well-matched opponent. -2 the 9th, 14th or 23rd asterism from the जन्मनक्षत्र. -3 a particular asterism; दारुणेषु च सर्वेषु प्रत्यरिं च विवर्जयेत् Mb.13.14.28 (com. प्रत्यरिं स्वनक्षत्राद् दिननक्षत्रं यावद् गणयित्वा नवभिर्भागे हृते पञ्चमी तारा प्रत्यरिः ।). -अर्कः a mock sun; parhelion. -अर्गलम् the rope by which a churning stick is moved. -अवयवम् ind. 1 in every limb. -2 in every particular, in detail. -अवर a. 1 lower, less honoured; पुरावरान् प्रत्यवरान् गरीयसः Mb.13.94.12. -2 very low or degrading, very insignificant; Ms.1.19. -अश्मन् m. red chalk. -अष्ठीला a kind of nervous disease. -अहम् ind. every day, daily; day by day; गिरिशमुपचचार प्रत्यहं सा सुकेशी Ku.1.6. -आकारः a scabbard, sheath. -आघातः 1 a counter-stroke. -2 reaction. -आचारः suitable conduct or behaviour. -आत्मम् ind. singly, severally. -आत्मक a. belonging to oneself. -आत्म्यम् similarity with oneself. -आत्मेन ind. after one's own image; स किंनरान् कुंपुरुषान् प्रत्यात्म्येना- सृजत् प्रभुः Bhāg.3.2.45. -आदित्यः a mock sun. -आरम्भः 1 recommencement, second beginning. -2 prohibition. -आर्द्र a. fresh. -आशा 1 hope, expectation; न यत्र प्रत्याशामनुपतति नो वा रहयति Māl.9.8. -2 trust, confidence. -आसङ्गः Connection, contact; अथ प्रत्यासङ्गः कमपि महिमानं वितरति Mv.1.12. -आस्वर 1 returning. -2 reflecting; Ch.Up.1.3.2. -आह्वयः echo, resonance; छाया प्रत्याह्वयाभासा ह्यसन्तो$प्यर्थकारिणः Bhāg.11.28.5. -उत्तरम् a reply, rejoinder. -उलूकः 1 a crow; मृत्युदूतः कपोतो$यमुलूकः कम्पयन्मनः । प्रत्युलूकश्च कुह्वानैरनिद्रौ शून्यमिच्छतः ॥ Bhāg.1.14.14. -2 a bird resembling an owl. -ऋचम् ind. in each Rik. -एक a. each, each one, every single one. (-कम्) ind. 1 one at a time, severally; singly, in every one, to every one; oft. with the force of an adjective; विवेश दण्डकारण्यं प्रत्येकं च सतां मनः R.12.9. 'entered the mind of every good man'; 12.3;7.34; Ku.2.31. -एनस् m. 1 an officer of justice (who punishes criminals); Bṛi. Up.4.3.7. -2 a heir responsible for the debts of the deceased; surety. -कञ्चुकः 1 an adversary. -2 a critic. -कण्ठम् ind. 1 severally, one by one. -2 near the throat. -कलम् ind. constantly, perpetually. -कश a. not obeying the whip. -कष्ट a. comparatively bad. -कामिनी a female rival; Śi. -कायः 1 an effigy, image, picture, likeness. -2 an adversary; स वृषध्वजसायकावभिन्नं जयहेतुः प्रतिकाय- मेषणीयम् Ki.13.28. -3 a target, butt, mark. -कितवः an opponent in a game. -कुञ्जरः a hostile elephant. -कूपः a moat, ditch. -कूल a. 1 unfavourable, adverse, contrary, hostile, opposite, प्रतिकूलतामुपगते हि विधौ विफलत्व- मेति बहुसाधनता Śi.9.6; Ku.3.24. -2 harsh, discordant. unpleasant, disagreeable; अप्यन्नपुष्टा प्रतिकूलशब्दा Ku.1. 45. -3 inauspicious. -4 contradictory. -5 reverse, inverted. -6 perverse, cross, peevish, stubborn. ˚आचार- णम्, ˚आचरितम् any offensive or hostile action or conduct; प्रतिकूलाचरितं क्षमख मे R.8.81. ˚उक्तम्, -क्तिः f. a contradiction. ˚कारिन्, -कृत, -चारिन्, -वत्ति a. opposing. ˚दर्शन a. having an inauspicious or ungracious appearance. ˚प्रवर्तिन्, -वर्तिन् a. acting adversely, taking an adverse course. ˚भाषिन् a. opposing, contradicting. ˚वचनम् disagreeable or unpleasant speech. ˚वादः contradiction. (प्रतिकूलता, -त्वम् adverseness, opposition, hostility. प्रति- कूलयति 'to oppose'.). -कूल ind. 1 adversely, contrarily. -2 inversely, in inverted order. -कूलय Den. P. to resist, oppose. -कूलिक a. hostile, inimical. -क्षणम् ind. at every moment or instant, constantly; प्रतिक्षणं संभ्रमलोलदृष्टि- र्लीलारविन्देन निवारयन्ती Ku.3.56. -क्षपम् ind. everynight. -गजः a hostile elephant -गात्रम् ind. in very limb. -गिरिः 1 an opposite mountain. -2 an inferior mountain. -गृहम्, -गेहम् ind. in every house. -ग्रामम् ind. in every village. -चक्रम् a hostile army. -चन्द्रः a mock moon; paraselene. -चरणम् ind. 1 in every (Vedic) school or branch. -2 at every foot-step. -छाया, -यिका 1 a reflected image, reflection, shadow; रूपं प्रतिच्छायिक- योपनीतम् N.6.45. -2 an image, picture. -जङ्घा the forepart of the leg. -जिह्वा, -जिह्विका the soft palate, -तन्त्रम् ind. according to each Tantra or opinion. -तन्त्र- सिद्धान्तः a conclusion adopted by one of the disputants only; (वादिप्रतिवाद्येकतरमात्राभ्युपगतः). -त्र्यहम् ind. for three days at a time. -दण्ड a. Ved. disobedient. -दिनम् ind. every day; राशीभूतः प्रतिदिनमिव त्र्यम्बकस्याट्टहासः Me.6. -दिशम् ind. in every direction, all round, everywhere. -दूतः a messenger sent in return. -देवता a corresponding deity; गताः कलाः पञ्चदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु Muṇḍa.3.2.7. -देशम् ind. in every country. -देहम् ind. in every body. -दैवतम् ind. for every deity. -द्वन्द्वः 1 an antagonist, opponent, adversary, rival. -2 an enemy. (-द्वम्) opposition, hostility. -द्वन्द्विन् a. 1 hostile, inimical. -2 adverse (प्रतिकूल); कृतान्तदुर्वृत्त इवापरेषां पुरः प्रतिद्वन्द्विनि पाण्डवास्त्रे Ki.16.29. -3 rivalling, vying with; किसलयोद्भेदप्रतिद्वन्दिभिः (करतलैः) Ś.4.5. (-m.) an opponent, adversary, rival; तुल्यप्रति- द्वन्द्वि बभूव युद्धम् R.7.37.;15.25. -द्वारम् ind. at every gate. -धुरः a horse harnessed by the side of another. -नप्तृ m. great-grandson, a son's grandson. -नव a. 1 new, young, fresh. -2 newly blown budded; सान्ध्यं तेजः प्रतिनवजपापुष्परक्तं दधानः Me.38. -नाडी a branch-vein. -नायकः the adversary of the hero of any poetic composition; धीरोद्धतः पापकारी व्यसनी प्रतिनायकः S. D., as रावण in the Rāmāyaṇa, शिशुपाल in Māgha-Kāvya &c. -नारी, -पत्नी, -युवतिः a female rival; Śi.7.45. -निनादः = प्रतिध्वनिः q. v. -न्यायम् ind. in inverted order; पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव Bṛi. Up.4.3.15. -पक्ष a. like, similar. (-क्षः) 1 the opposite side, party or faction, hostility; विमृश्य पक्षप्रतिपक्षाभ्यामवधारणं नियमः Gaut. S, -2 an adversary, enemy, foe, rival; प्रति- पक्षकामिनी, -लक्ष्मी 'a rival wife'; Bv.2.64; दासीकृतायाः प्रति- पक्षलक्ष्याः Vikr.1.73; प्रतिपक्षमशक्तेन प्रतिकर्तुम् K. P.1; Vikr.1.7; often used in comp. in the sense of 'equal' or 'similar'. -3 remedy, expiation; यादवस्य पापस्य प्रतिपक्षमुपदिशामि Nāg.5. -4 a defendant or respondent (in law). ˚ता 1 hostility, opposition. -2 obstacle. -पक्षित a. 1 containing a contradiction. -2 nullified by a contradictory premise; (as a hetu in न्याय); cf. सत्प्रतिपक्ष. -पक्षिन् m. an opponent, adversary. -पण्यम् merchandise in exchange; Buddh. -प्रथम् ind. along the road, towards the way; प्रतिपथगतिरासीद् वेगदीर्घीकृताङ्गः Ku.3.76. -पदम् ind. 1 at evry stop. -2 at every place, everywhere. -3 expressly. -4 in every word; प्रतिपदाख्याने तु गौरवं परिहरद्भिर्वृत्तिकारैः सर्वसामान्यः शब्दः प्रति- गृहीतः प्रकृतिवदिति ŚB. on MS.8.1.2. -पल्लवः an opposite or outstretched branch; R. -पाणः 1 a stake. -2 a counter-pledge. -3 a counter-stake; Mb.3. -पादम् ind. in each quarter. -पात्रम् ind. with regard to each part, of each character; प्रतिपात्रमाधीयतां यत्नः Ś.1 'let care be taken of each character'. -पादपम् ind. in every tree. -पाप a. returning sin for sin, requiting evil for evil. -पु(पू)रुषः 1 a like or similar man. -2 a substitute, deputy. -3 a companion. -4 the effigy of a man pushed by thieves into the interior of a house before entering it themselves (to ascertain if any body is awake). -5 an effigy in general. (-षम्) ind. man by man, for each man. -पुस्तकम् a copy of an original manuscript. -पूर्वाह्णम् ind. every forenoon. -प्रति a. counter-balancing, equal to. -प्रभातम् ind. every morning. -प्रसवः 1 (As opposed to अनुप्रसव) tracing causes back to the origin as -a pot, a lump of mud, mud, clay, Pātañjala Yogadarśana. -2 Negation of (or exception to) a negation. The force of a प्रतिप्रसव is positive, limiting as it does the scope of a प्रतिषेध or negation. Hence it is just the opposite of परिसंख्या whose force is negative or exclusive since it limits the scope of a positive statement. प्रतिप्रसवो$यं न परिसंख्या ŚB. on MS.1.7.45. -प्रकारः an outer wall or rampart. -प्रियम् a kindness or service in return; प्रतिप्रियं चेद् भवतो न कुर्यां वृथा हि मे स्यात् स्वपदोपलब्धिः R.5.56. -बन्धुः an equal in rank or station; Mb.5.121.13. -बलः a. 1 able, powerful. -2 equal in strength, equally matched or powerful. (-लम्) 1 a hostile army; अस्त्रज्वालावलीढप्रतिबलजलधेरन्तरौर्वायमाणे Ve.3.7. -2 strength. -बाहु 1 the forepart of the arm. -2 an opposite side (in a square or polygon). -बि (वि) म्बः, -म्बम् 1 a reflection, reflected image; ज्योतिषां प्रतिबिम्बानि प्राप्नु- वन्त्युपहारताम् Ku.6.42; Śi.9.18. -2 an image, a picture. -बीजम् a rotten seed. -भट a. vying with, rivalling; घटप्रतिभटस्तनि N.13.5. (-टः) 1 a rival, an opponent; निवासः कन्दर्पप्रतिभटजटाजूटभवने G. L.21. -2 a warrior on the opposite side; समालोक्याजौ त्वां विदधति विकल्पान् प्रतिभटाः K. P.1. -भय a. 1 fearful, formidable, terrible, frightful. -2 dangerous; स्वगृहोद्यानगते$पि स्निग्धैः पापं विशङ्क्यते मोहात् । किमु दृष्टबह्वपायप्रतिभयकान्तारमध्यस्थे ॥ Pt.2.171; Nāg.5.1.; Bhāg.1.6.14. (-यम्) a danger; सुनन्द, श्रुतं मया संनिहितगरुडप्रतिभयमुद्देशं जामाता जीमूतवाहनो गतः Nāg.5. -भैरव a. dreadful. -मञ्चः a kind of measure (in music.) -मञ्चाः Platforms opposite to each other; दशभागिकौ द्वौ प्रतिमञ्चौ Kau. A.2.3.21. -मण्डलम् 1 a secondary disc (of the sun &c.). -2 an eccentric orbit. -मन्दिरम् ind. in every house. -मल्लः an antagonist, a rival; उपेयिवांसं प्रतिमल्लतां रयस्मये जितस्य प्रसभं गरुत्मतः N.1.63; पातालप्रतिमल्लगल्ल &c. Māl.5.22. -मानना worship (पूजा); स्पर्शमशुचिवपुरर्हति न प्रतिमाननां तु नितरां नृपोचिताम् Śi.15.35. -माया a counter-spell or charm; प्रतिमाया कृतं च तत् Mb.1.34.22. -मार्गः the way back; Mb.4. -मार्गम् ind. back, backwards. -माला capping verses (Mar. भंडी). -मासम् ind. every month, monthly. -मित्रम् an enemy, adversary. -मुख a. standing before the face, facing; प्रतिमुखागत Ms.8.291. -2 near, present. (-खम्) a secondary plot or incident in a drama which tends either to hasten or retard the catastrophe; see S. D.334 and 351-364. (-खम्) ind. 1 towards. -2 in front, before. -मुखरी a particular mode of drumming. -मुद्रा 1 a counterseal. -2 the impression of a seal. -मुहूर्तम् ind. every moment. -मूर्तिः f. an image, a likeness. -मूषिका f. a musk-rat (Mar. चिचुंदरी). -यूथपः the leader of a hostile herd of elephants. -रथः an adversary in war (lit. in fighting in a war-chariot); दौष्यन्तिमप्रतिरथं तनयं निवेश्य Ś.4.2. -रथ्यम् in every road; अस्मिन् नगरे प्रतिरथ्यं भुजङ्गबद्धसंचारे Udb. -रवः, -ध्वनिः 1 an echo; प्रतिरवविततो वनानि चक्रे Ki.1.4. -2 quarrel; controversy. -3 (Ved.) life (प्राण). -रसितम् an echo; केनास्मत् सिंह- नादप्रतिरसितसखो दुन्दुभिस्ताड्यते$यम् Ve.1.22. -राजः a hostile king. -रात्रम् ind. every night. -रूप a. 1 corresponding, similar, having a counter-part in; अग्निर्यथैको भुवनं प्रविष्टो रूपं रूपं प्रतिरूपो बभूव Kaṭh.2.2.9. -2 beautiful. -3 suitable, proper; इदं न प्रतिरूपं ते स्त्रीष्वदाक्षिण्यमीदृशम् Bu. Ch.4.66; आत्मनः प्रतिरूपं सा बभाषे चारुहासिनी Rām.4. 19.17. -4 facing (अभिमुख); प्रतिरूपं जनं कुर्यान्न चेत् तद् वर्तते यथा Mb.12.97.16 (com. प्रतिरूपं युद्धाभिमुखम्). (-पम्) 1 a picture, an image, a likeness. -2 a mirror-like reflecting object; अदर्शनं स्वशिरसः प्रतिरूपे च सत्यपि Bhāg. 1.42.28. -4 an object of comparison (उपमान); भवान्मे खलु भक्तानां सर्वेषां प्रतिरूपधृक् Bhāg.7.1.21. -रूपक a. resembling, similar (at the end of comp.); जहीमान् राक्षसान् पापानात्मनः प्रतिरूपकान् Mb.3.29.11; चेष्टाप्रतिरूपिका मनोवृत्तिः Ś.1. (-कम्) 1 a picture, an image; अग्निदैर्गर- दैश्चैव प्रतिरूपककारकैः Mb.12.59.49. -2 a forged edict; जर्जरं चास्य विषयं कुर्वन्ति प्रतिरूपकैः Mb.12.56.52. -3 a reflection. -लक्षणम् a mark, sign, token. -लिपिः f. a transcript, a written copy. -लेखः a writ of reply; प्रावृत्तिकश्च प्रतिलेख एव Kau. A.2.1.28. -लोम a. 1 'against the hair or grain', contray to the natural order, inverted, reverse (opp. अनुलोम); नववर्षसहस्राक्षः प्रतिलोमो$भवद् गुरुः Bhāg.12.14.15. -2 contrary to caste (said of the issue of a woman who is of a higher caste than her husband). -3 hostile. -4 low, vile, base. -5 left (वाम). -6 obstinate, perverse; अपरिचितस्यापि ते$प्रतिलोमः संवृत्तः Ś.7. -7 disagreeable, unpleasant. (-मम्) any injurious or unpleasant act. (-मम्) ind. 'against the hair or grain', inversely, invertedly. ˚ज a. born in the inverse order of the castes; i. e. born of a mother who is of a higher caste than the father; cf. Ms.1.16,25. -लोमक a. reverse, inverted; राजन्यविप्रयोः कस्माद् विवाहः प्रतिलोमकः Bhāg.9.18.5. -कम् inverted order. -लोमतः ind. 1 in consequence of the inverted order or course; Ms.1.68. -2 in an unfriendly manner; यदा बहुविधां वृद्धिं मन्येत प्रतिलोमतः Mb.12.13.39. -वत्सरम् ind. every year. -वनम् ind. in every forest. -वर्णिक a. similar, corresponding. -वर्धिन् a. being a match for. -वर्षम् ind. every year. -वस्तु n. 1 an equivalent, a counterpart. -2 anything given in return. -3 a parallel. ˚उपमा a figure of speech thus defined by Mammaṭa:-- प्रतिवस्तूपमा तु सा ॥ सामान्यस्य द्विरेकस्य यत्र वाक्यद्वये स्थितिः । K. P.1; e. g. तापेन भ्राजते सूर्यः शूरश्चापेन राजते Chandr.5. 48. -वातः a contrary wind; प्रतिवाते$नुवाते च नासीत गुरुणा सह Ms.2.23. (-तम्) ind. against the wind; चीनांशुक- मिव केतोः प्रतिवातं नीयमानस्य Ś.1.33. -वारणः a hostile elephant. -वासरम् ind. every day. -विटपम् ind. 1 on every branch. -2 branch by branch. -विषम् an antidote. (-षा) a birch tree. -विष्णुकः a Muchakunda tree. -वीरः an opponent, antagonist. -वीर्यम् being equal to or a match for. -वृषः a hostile bull. -वेलम् ind. at each time, on every occasion. -वेशः 1 a neighbouring house, neighbourhood. -2 a neighbour. -वेशिन् a. a neighbour; दृष्ट्वा प्रभातसमये प्रतिवेशिवर्गः Mk.3.14. -वेश्मन् n. a neighbour's house. -वेश्यः a neighbour. -वैरम् requital of hostilities revenge. -शब्दः 1 echo, reverberation; वसुधाधरकन्दराभिसर्पी प्रतिशब्दो$पि हरेर्भिनत्ति नागान् V. 1.16; Ku.6.64; R.2.28. -2 a roar. -शशिन् m. a mock-moon. -शाखम् ind. for every branch or school (of the Veda). -शाखा a side-branch; महाभूतविशेषश्च विशेषप्रतिशाखवान् Mb.14.35.21. -संवत्सरम् ind. every year. -सङ्गक्षिका 1 a cloak to keep off the dust; Buddh. -संदेशः a reply to the message; दर्पसारस्य प्रति- संदेशमावेदयत् D. K.2.1. -सम a. equal to, a match for. -सव्य a. in an inverted order. -सामन्तः an enemy. -सायम् ind. every evening. -सूर्यः, -सूर्यकः 1 a mock-sun. -2 a lizard, chameleon; 'कृकलासस्तु सरटः प्रतिसूर्यः शयानकः ।' Hemchandra; तृष्यद्भिः प्रतिसूर्यकैरजगरस्वेदद्रवः पीयते U.2.16. -सेना, सैन्यम् a hostile army; निहतां प्रतिसैन्येन वडवामिव पातिताम् Rām.2.114.17. -स्थानम् ind. in every place, everywhere. -स्मृतिः N. of particular kind of magic; गृहाणेमां मया प्रोक्तां सिद्धिं मूर्तिमतीमिव । विद्यां प्रतिस्मृतिं नाम Mb.3.36.3. -स्रोतस् ind. against the stream; सरस्वतीं प्रतिस्रोतं ययौ ब्राह्मणसंवृतः Bhāg.1.78. 18. -a. going against the stream; अथासाद्य तु कालिन्दी प्रतिस्रोतः समागताम् Rām.2.55.5. -हस्तः, -हस्तकः a deputy, an agent, substitute, proxy; आश्रितानां भृतौ स्वामिसेवायां धर्मसेवने । पुत्रस्योत्पादने चैव न सन्ति प्रतिहस्तकाः ॥ H.2.33. -हस्तीकृ to take; Pratijñā 3. -हस्तिन् the keeper of a brothel; Dk.2.2.
pulinaḥ पुलिनः नम् [पुल्-इनन् किच्च; Uṇ.2.53.] 1 A sandbank, sandy beach; रमते यमुनापुलिनवने विजयी मुरारिरधुना Gīt.7; R.14.52; sometimes used in pl.; कालिन्द्याः पुलिनेषु केलिकुपितामुत्सृज्य रासे रसम् Ve.1.2. -2 A small island left in the bank of a river by the passing off of the water, an islet -3 The bank of a river.
pūraka पूरक a. [पूर्-ण्वुल्] 1 Filling up, completing. -2 Satisfying, making content. -कः 1 The citron tree. -2 A ball of meal offered at the conclusion of the oblations to the manes. -3 (In arith.) The multiplier. -4 Closing the right nostril and inhaling air through the left (as a religious ceremony); cf. रेचक. -5 Flood, stream, effusion (पूर); सिञ्चाङ्ग नस्त्वदधरामृतपूरकेण (हृच्छयाग्निम्) Bhāg.1.29.35.
rekṇas रेक्णस् n. [रिचेः असुन्, नुट् च Uṇ.4.26] Ved. Property left by a deceased person.
riktham रिक्थम् [रिच्-थक् Uṇ.2.7] 1 Inheritance, bequest, property left at death; (in law) unobstructed property; विभजेरन् सुताः पित्रोरूर्ध्वं रिक्थमृणं समम् Y.1.117; Ms.9.14; ननु गर्भः पित्र्यं रिक्थमर्हति Ś.6. -2 Property in general, wealth, possessions; बालदायादिकं रिक्थं तावद् राजानुपालयेत् Ms.8.27. -3 Gold. -Comp. -आद, -ग्राह, -भागिन्, -हर a. receiving an inheritance, inheriting property. (-m.) an heir, a son; तं नारदः प्रियतमो रिक्थादाना- मनुव्रतः Bhāg.2.9.4. -जातम् the aggregate estate (of a deceased person). -विभागः partition of property. -हारिन् m. 1 an heir; किं रिक्थहारैः स्वजनाख्यदस्युभिः Bhāg.8.22.9. -2 a maternal uncle. -3 the seed of the fig-tree.
śakuntalā शकुन्तला [शकुन्तैः लायते ला घञर्थे क] N. of the daughter of Viśvāmitra by the nymph Menakā who was sent down by Indra to disturb the sage's austerities. [When Menakā went up to the heaven she left the child in a solitary forest where she was taken care of by 'Śakuntas' or birds, whence she was called "Śakuntalā". She was afterwards found by the sage Kaṇva and brought up as his own daughter. When Duṣyanta in the course of his hunting came to the sage's hermitage, he was fascinated by her charms and prevailed on her to become his wife by the Gandharva form of marriage; (see Duṣyanta). She bore to him a son named Bharata, who became a universal monarch, and gave his name to India which came to be called Bharatavarsa.]
sārtha सार्थ a. [अर्थेन सहितः; सृ-रथन्-स्वार्थे अण् वा Un.2.5] 1 Having meaning, significant. -2 Having an aim or object. -3 Of like meaning or import. -4 Useful, serviceable. -5 Wealthy, rich, opulent. -र्थः 1 A rich man. -2 A company of merchants, caravan (of traders); सार्थाः स्वैरं स्वकीयेषु चेरुर्वेश्मस्विवाद्रिषु R.17.64; see सार्थवाह. -3 A troop, collection of men; सार्थः प्रवसतो मित्रम् Mb. -4 A herd, flock, (of animals of the same species); अथ कदाचित् तैरितस्ततो भ्रमद्भिः सार्थाद् भ्रष्टः कथनको नामोष्ट्रो दृष्टः Pt.1. -5 A collection or multitude in general; अर्थिसार्थः Pt.1; त्वया चन्द्रमसा चातिसंधीयते कामिजनसार्थः Ś.3. -6 One of a company of pilgrims. -Comp. -ज a. bred in a caravan. -वाहः, -वाहनः the leader of a caravan, a merchant, trader; Ś.6. -हीन a. left behind by a caravan.
sāt सात् ind. A Taddhita affix added to a word to show that something is completely changed into the thing expressed by that word, or that it is left at the complete disposal or control of that thing; भस्मसात् भू 'to be completely reduced to ashes'; अग्निसात् कृत्वा M.5; भस्मसात् कृतवः पितृद्विषः पात्रसाच्च वसुधां ससागराम् R.11.86; विभज्य मेरुर्न यदर्थिसात् कृतः N.1.16; so ब्राह्मणसात्, राजसात् &c.; Śi.14.36.
saumya सौम्य a. (-म्या or -म्यी f.) [सोमो देवतास्य तस्येदं वा अण्] 1 Relating or sacred to the moon. -2 Having the properties of Soma. -3 Handsome, lovely, charming; pleasing, agreeable. -4 Gentle, soft, mild, placid; संरंम्भं मैथिलीहासः क्षणसौम्यां निनाय ताम् R.12.36; सौम्यस्व- भावो$पि पृथुप्रतापः (where सौम्य means both 'gentle' and 'lunar') Bu. Ch.1.1; (the voc. सौम्य is often used in the sense of 'good sir', 'gentle sir', 'good man'; प्रीतास्मि ते सौम्य चिराय जीव R.14.59; सौम्येति चाभांष्य यथार्थवादी 14. 44; Me.51; Ku.4.35; Māl.9.25). -5 Auspicious. -6 Bright, brilliant. -7 Cool, moist. -8 Northern. -म्यः 1 N. of Budha or the planet Mercury. -2 A proper epithet by which a Brāhmaṇa should be addressed; आयुष्मान् भव सौम्येति वाच्यो विप्रो$भिवादने Ms.2.125. -3 A Brāhmaṇa. -4 The Udumbara tree. -5 Blood before it becomes red, serum. -6 The gastric juice. -7 N. of one of the nine divisions of the earth. -8 An auspicious planet. -9 A Brāhmaṇa drinking the Soma juice. -1 A kind of penance (सौम्यकृच्छ्र). -11 An adherent, worshipper; पपुर्ज्ञानमयं सौम्या यन्मुखाम्बुरुहासवम् Bhāg. 2.4.24. -12 The left hand. -13 The month मार्गशीर्ष. -म्यम् 1 Gentleness. -2 The मृगशिरस् constellation. -3 The left eye. -4 The middle of the hand. -म्या 1 N. of Durgā. -2 The moon-plant. -3 A pearl. -4 The मृगशिरस् constellation. -म्यी Moon-shine. -m. pl. 1 N. of the five stars in Orion's head. -2 A particular class of Pitṛis or Manes; अग्निष्वात्तांश्च सौम्यांश्च विप्राणामेव निर्दिशेत् Me.3.199. -Comp. -उपचारः a gentle measure, mild remedy. -कृच्छ्रः, -च्छ्रम् a kind of religious penance; पिण्याकाचामतक्राम्बुसक्तूनां प्रतिवासरम् । एकरात्रोपवासश्च कृच्छ्रः सौम्यो$यमुच्यते ॥ Y.3.321. -गन्धी the Indian white rose. -गोलः the northern hemisphere. -ग्रहः a benign or auspicious planet (as बुध, गुरु, शुक्र and चन्द्र). -धातुः the phlegmatic humour, phlegm. -नामन् a. having a pleasing or agreeable name; Ms.3.1. -वारः, -वासरः Wednesday.
savya सव्य a. [Uṇ4.19] 1 Left, left-hand; सव्ये प्राचीन- आवीती निवीती कण्ठसज्जने Ms.2.63. -2 Southern. -3 Contrary, backward, reverse; प्रदक्षिणं च सव्यं च ग्राममध्ये च नाचरेत् Mb.12.278.7. -4 Right. -5 Dry, not sprinkled with ghee (अनभिघृत); सव्यशब्दो रूक्षे भाष्यते । सव्या वपा इत्यनभिघृततां दर्शयति ŚB. on MS.4.1.36. -व्यः An epithet of Viṣṇu. -व्यम् ind. The usual position of the sacred thread when it hangs down over the left shoulder; cf. अपसव्य. -Comp. -अपसव्य a. 1 left and right. -2 Wrong and right, -इतर a. right; सव्येतरेण स्फुरता तदक्ष्णा R.14.49. -जानु n. a mode of fighting (by using the left knee). -बाहु n. a mode of fighting with the left arm. -साचिन् m. an epithet of Arjuna; निमित्तमात्रं भव सव्यसाचिन् Bg.11. 33.; (the name is thus derived in Mb.:-- उभौ मे दक्षिणौ पाणी गाण्डीवस्य विकर्षणे । तेन देवमनुष्येषु सव्यसाचीति मां विदुः ॥).
śeṣa शेष a. [शिष्-अच्] Remaining, rest, all the other; न्यषेधि शेषो$प्यनुयायिवर्गः R.2.4;4.64;1.29; Me.3,89; रम्भे निर्वर्त्यतां शेषो विधिः V.5; शेषान् मासान् गमय चतुरो लोचने मीलयित्वा Me.11 (v. l.); Ms.3.47; Ku.2.44; oft. at the end of comp. in this sense; भक्षितशेष, आलेख्यशेष &c. -षः, -षम् 1 (a) Remainder, rest, residue; ऋणशेषो$ग्निशेषश्च व्याधिशेषस्तथैव च । पुनश्च वर्धते यस्मात्तस्माच्छेषं न कारयेत् ॥ Chāṇ 4; अध्वशेष Me.4; प्रतिकारविधानमायुषः सति शेषे हि फलाय कल्पते R.8.4; so शेषे वयसः समागतो मृत्युः Bv.4.3; त्रिभागशेष Ku.5.57; वाक्यशेषः V.3. &c. (b) 1 Surplus, balance. -2 Anything left out or omitted to be said; (इति शेषः is often used by commentators in supplying an ellipsis or words necessary to complete the construction). -3 Escape, salvation, respite. -षः 1 Result, effect. -2 End, termination, conclusion. -3 Death, destruction. -4 N. of a celebrated serpent, said to have one thousand heads, and represented as forming the couch of Viṣṇu or as supporting the entire world on his head; किं शेषस्य भरव्यथा न वपुषि क्ष्मां न क्षिपत्येष यत् Mu.2.18; Ku.3.13; R.1.13. -5 N. of Balarāma (supposed to be an incarnation of Śeṣa). -6 An elephant. -7 Subsidiary अङ्ग; something which is declared as being subservient to something else; शेषः परार्थत्वात् MS.3.1.2 (यस्तु अत्यन्तं परार्थस्तं वयं शेष इति ब्रूमः ŚB.); शेषो हि सादनम् ŚB. on MS.1.5.76. -8 Favour (प्रसाद); 'शेषः संकर्षणे वधे अनन्ते ना प्रसादे च' इति मेदिनी नैवंशीलाः शेषमिहाप्नुवन्ति Mb.1.197.24. -षा The remains of flowers or other offerings made to an idol and distributed among the worshippers as a holy relique; तस्यै स्त्रियस्ताः प्रददुः शेषां युयुजुराशिषः Bhāg.1.53.5; तथेति शेषामिव भर्तुराज्ञामादाय मूर्ध्ना मदनः प्रतस्थे Ku.3.22; Ś.3. -षम् The remnants of food, remains of an offering. (शेषे is used adverbially in the sense of 1 at last, finally. -2 in other cases; as in शेषे षष्ठी). -Comp. -अन्नम् leavings of food. -अवस्था old age. -कालः the time of death. -जातिः f. assimilation of residues; (in alg.) reduction of fractions of residues. -पतिः a manager. -भागः the remainder. -भोजनम् the eating of leavings; गृहस्थस्य......त्यागः शेषभोजनम् Kau. A.1.3. -रात्रिः the last watch of the night. -रूपिन् a. appearing to be secondary. -शयनः, -शायिन् m. epithets of Viṣṇu.
śikhā शिखा [शी-खक् तस्य नेत्वम् पृषो˚; Uṇ.5.24] 1 A lock of hair left on the crown of the head; शिखां मोक्तुं बद्धामपि पुनरयं धावति करः Mu.3.3; Śi.4.5; Māl.1. 6; the hair of the head; आसिञ्चदम्ब वत्सेति नेत्रोदैर्दुहितुः शिखाः Bhāg.3.22.25. -2 A crest, top-knot. -3 Tuft, plume. -4 Top, summit, peak; अधिरुह्य पुष्पभरनम्नशिखैः परितः परिष्कृततलां तरुभिः Ki.6.17. -5 Sharp end, edge, point or end in general; ईषदीषच्चुम्बितानि भ्रमरैः सुकुमार- केसरशिखानि Ś.1.4; Bv.1.2. -6 The end of a garment; तोयाधारपथाश्च वल्कलशिखानिष्यन्दरेखाङ्किताः Ś.1.14. -7 A flame; प्रभामहत्या शिखयेव दीपः Ku.1.28; R.17.34; Ki.16.53. -8 A ray of light; ज्वलन्मणिशिखाश्चैनं वासुकि- प्रमुखा निशि Ku.2.38. -9 A peacock's crest or comb. -1 A fibrous root. -11 A branch in general, especially one taking root. -12 The head or chief or anything. -13 The fever of love. -14 The point of the foot. -Comp. -कन्दम् a kind of turnip. -तरुः a lamp-stand. -दामन् n. a garland worn on the top of the head. -धर a. pointed, crested. (-रः) 1 a peacock. -2 a Jaina deified saint. ˚जम् a peacock's feather; न नानुकम्प्य विशिखाः शिखाधरजवाससः Ki.15.42. -धारः a peacock. -पित्तम् inflammation in the extremities (as in fingers). -बन्धः a tuft of hair. -मणिः a crest-jewel. -मूलम् 1 a carrot. -2 a root having a tuft of leaves. -3 a turnip. -वरः the jack-fruit tree. -वल a. pointed, crested. (-लः) a peacock; घनाघनघटालोकलीलाशालशिखावलः Śiva B.26.51. -वृक्षः a lamp-stand. -वृद्धिः f. a kind of usurious interest daily increasing. -सूत्रम् the lock of hair on the head (Mar. शेंडी) and the sacred thread (Mar. जानवें), the distinguishing marks of a Brāhmaṇa.
śikhaṇḍaḥ शिखण्डः [शिखाममति अम्-ड् तस्य नेत्वम् Tv.] 1 A lock of hair left on the crown or sides of the head at tonsure. -2 A peacock's tail; केकाभिर्नीलकण्ठस्तिरयति वचनं ताण्डवादुच्छिखण्डः Māl.9.3. -3 A crest; आलोकयति पयोदान् प्रबलपुरोवातताडितशिखण्डः V.4.8. -Comp. -खण्डिका the चूडाकरण ceremony; Hch.1.
śikhaṇḍakaḥ शिखण्डकः [शिखण्ड इव-कन्] 1 A lock of hair left on the crown of the head at tonsure. -2 Locks or tufts of hair left on the sides of the head; (these are three or five in the case of the Kṣatriyas); कुवलयदलश्यामस्निग्धः शिखण्डकमण्डनः U.4.19. -3 A crest, tuft, plume. -4 A peacock's tail. -5 The fleshy part of the body below the buttocks. -6 (With Śaivas) One who attains a particular degree of emancipation; also शिखण्डिक.
talaḥ तलः लम् [तल्-अच्] 1 A surface; भुवस्तलमिव व्योम कुर्वन् व्योमेव भूतलम् R.4.29; sometimes used at the end of comp. without much alteration of meaning; महीतलम् 'surface of the earth' i. e. earth itself; शुद्धे तु दर्पणतले सुलभावकाशा Ś.7.32; नभस्तलम् &c. -2 The palm of the hand; R.6.18. -3 The sole of the foot; Bhāg.1.36. 8. -4 The fore-arm. -5 A slap with the hand. -6 Lowness, inferiority of position. -7 A lower part, part underneath, base, foot, bottom; रेवारोधसि वेतसीतरुतले चेतः समुत्कण्ठते K. P.1. -8 (Hence) The ground under a tree or any other object, shelter afforded by anything; फणी मयूरस्य तले निषीदति Ṛs.1.13. -9 A hole, pit. -1 A span. -लः 1 The hilt of a sword. -2 The palmyra tree. -3 N. of Śiva. -4 Pressing the strings of a lute with the left hand; तत्र तत्र महानादैरुत्कृष्टतलनादितैः Mb.1.221.6. -5 A division of hell. -लम् 1 A pond. -2 A forest, wood; भस्मप्रस्तरशायी च भूमिशय्या तलेषु च Mb.12.33.11. -3 Cause, origin, motive. -4 A leathern fence worn round the left arm (तला also in this sense); उद्यतैरायुधैश्चित्रास्तलबद्धाः कलापिनः Mb.6.16.14. -Comp. -अङ्गुलिः f. a toe. -अतलम् the fourth of the seven divisions of hell; Bhāg.2.5.41. -ईक्षणः a hog. -उदर a. having a protuberant belly, pot-bellied. -उदरी f. A wife; L. D. B. -उदा a river. -घातः a slap with the palm of the hand. -तालः 1 a kind of musical instrument. -2 clapping of the hands. -त्रम्, -त्राणम्, -वारणम् a leathern glove of an archer; शरासन- ज्यातलवारणध्वनिः Ki.14.29; पाणयः सतलत्राश्च... Śiva B.12.8. -प्रहारः a slap with the hand. -बद्धः a. having fastened round one's arm the तल (त्र); Mb.6.16.14. -युद्धम् a fight with the palms of the hands. -लोकः nether world (पाताल); Bhāg.2.6.42. -सारकम् 1 a martingale. -2 a horse's food-receptacle; M. W. -सारणम्, -सारिका ibid. -हृदयम् the centre of the sole of foot.
urvaśī उर्वशी [उरून् महतो$पि अश्नुते वशीकरोति, उरु-अश्-क गौरा˚ ङीष् Tv.] 1 N. of a famous Apsaras or nymph of Indra's heaven who became the wife of Purūravas. [Urvaśī is frequently mentioned in the Ṛigveda; at her sight the seed of Mitra and Varuṇa fell down, from which arose Agastya and Va&siṣṭa; (see Agastya). Being cursed by Mitra and Varuṇa she came down to the world of mortals, and became the wife of Purūravas, whom she chanced to see while descending, and who made a very favourable impression upon her mind. She lived with him for some time, and went up to heaven at the expiration of her curse. Purūravas was sorely grieved at her loss, but succeeded in securing her company once more. She bore him a son named Āyus, and then left him forever. The account given in the Vikramorvaśīyam differs in many respects, where Indra is represented to have favoured Purūra-vas with her lifelong company though he had himself cursed her. Mythologically she is said to have sprung from the thigh of the sage Nārāyaṇa, q. v.] उर्वशी वै रुपिण्यप्सरसाम् Mbh.5.2.95; मर्त्तासश्चिदुर्वशीरकृप्रन् Av. 18.3.23; स्त्रीरत्नेषु ममोर्वशी प्रियतमा यूथे तवेयं वशा V.4.47. -2 Wish, ardent desire. -Comp. -तीर्थम् N. of a sacred place referred to in Bhārata. -नाममाला N. of a lexicon. -रमणः, -सहायः, -वल्लभः N. of Purūravas.
utsanna उत्सन्न p. p. 1 Decayed. -2 Destroyed, ruined; uprooted, left off; उत्सन्नो$स्मि K.164 undone; मकरध्वज इवोत्सन्नविग्रहः K.54; उत्सन्नकुलधर्माणाम् Bg.1.44; ˚निद्रा K.171; उत्सन्नो युधिष्ठिरः Ve.2 extirpated. -3 Cursed, wretched; K.198. -4 Fallen into disuse, extinct (as a book). -5 Finished, completed. -6 Risen, increased (opp. अवरन्न). -7 Accomplished easily (Ved.) -Comp. -यज्ञः An interrupted or suspended sacrifice.
uttara उत्तर a. [उद्-तरप्] 1 Being or produced in the north, northern (declined like a pronoun). -2 Upper, higher P.I.1.34 (opp. अधर); उत्तरे-अधरे दन्ताः Śat. Br.; अवनतोत्तरकायम् R.9.6; P.II.2.1. -3 (a) Later-latter, following, subsequent (opp. पूर्व); पूर्वमेघः, उत्तरमेघः, ˚मीमांसा; उत्तरार्धः &c. ˚रामचरितम् later adventures of Rāma U.1.2; पूर्वः उत्तरः former-latter H.1.9; एतानि मान्यस्थानानि गरीयो यद्यदुत्तरम् Ms.2.136. (b) Future; concluding; ˚कालः subsequent time; ˚फलम्; ˚वचनम् a reply. -4 Left (opp. दक्षिण). -5 Superior, chief, excellent; dominant, power- ful. आनयेङ्गुदिपिण्याकं चीरमाहर चोत्तरम् Rām.2.13.2; वाद्यमानेषु तूर्येषु मल्लतारोत्तरेषु च Bhāg.1.42.36. -6 Exceeding, transgressing, beyond; तर्कोत्तराम् Mv.2.6. -7 More, more than (generally as the last member of a comp. with numerals); षडुत्तरा विंशतिः 26; अष्टोत्तरं शतं 18; दशनागबलाः केचित् केचिद्दशगुणोत्तराः Rām.5.43.22. -8 Accompanied or attended with, full of, consisting chiefly of, followed by (at the end of comp.); राज्ञां तु चरितार्थता दुःखोत्तरैव Ś.5; चषकोत्तरा R.7.49; अस्रोत्तर- मीक्षिताम् Ku.5.61; उत्सवोत्तरो मङ्गलविधिः Dk.39,166; K.311; H.1.15; प्रवाल ˚पुष्पशय्ये R.6.5 over spread with; धर्मोत्तरम् 13.7 rich in; 18.7; कम्प ˚ 13.28;17.12; 19.23. -9 To be crossed over. -रः 1 Future time, futurity. -2 N. of Viṣṇu. -3 N. of Śiva. -रा 1 The north; अस्त्युत्तरस्यां दिशि देवतात्मा Ku.1.1. -2 A lunar mansion. -3 N. of the daughter of Virāṭa and wife of Abhimanyu. -4 N. of a plant (Mar. पिंपरी). -रम् 1 An answer, reply; प्रचक्रमे च प्रतिवक्तुमुत्तरम् R.3.47; उत्तरादुत्तरं वाक्यं वदतां संप्रजायते Pt.1.6; a reply is suggested to a reply वचस्तस्य सपदि क्रिया केवलमुत्तरम् Śi. -2 (In law) Defence, a rejoinder. -3 The last part or following member of a compound. -4 (In Mīm.) The fourth member of an अधिकरण q. v. the answer. -5 The upper surface or cover. -6 Conclusion. -7 Remainder, rest, what followed or took place next; शान्तमथवा किमिहोत्तरेण U.3.26. -8 Superiority, excellence. -9 Result, the chief or prevalent result or characteristic. -1 Excess, over and above; see above (उत्तर a. 8). -11 Remainder, difference (in arith.). -12 A rectangular moulding (Mānasāra 13.67.) -13 The next step, further action; उत्तरं चिन्तयामास वानरो मरुतात्मजः Rām.5.13.59. -14 A cover (आच्छादन); सूस्करं सोत्तरबन्धुरेषम् Mb.6.6.9. -रम् ind. 1 Above. -2 Afterwards, after; तत उत्तरम्, इत उत्तरम् &c. शापं तं ते$भिविज्ञाय कृतवन्तः किमुत्तरम् Mb.1.36.1. -Comp. -अगारम् An upper room, garet. -अधर a. higher and lower (fig. also). (-रौ du.) the upper and under lip, the two lips; पुनर्विवक्षुःस्फुरितोत्तराधरः Ku.5.83 (स्फुरण- भूयिष्ठो$धरो यस्य Malli.). -अधिकारः, -रिता, -त्वम् right to property, heirship, inheritance. -अधिकारिन् m. an heir or claimant (subsequent to the death of the original owner). -अपरा north-west. -अभिमुख a. Turned towards the north. -अयनम् (˚यणं. न being changed to ण) 1 the progress of the sun to the north (of the equator); अग्निर्ज्योतिरहः शुक्लः षण्मासा उत्तरायणम् Bg.8.24. cf. भानोर्मकरसंक्रान्तेः षण्मासा उत्तरायणम् । कर्कादेस्तु तथैव स्यात् षण्मासा दक्षिणायनम् ॥ -2 the period or time of the summer solstice. -अरणिः, -णी f. the upper अरणि (which by cutting becomes the प्रमन्थ or churner); दारुपात्राणि सर्वाणि अरणिं चोत्तरारणिम् (दत्त्वा) Rām.6.111.116. -अर्थ a. for the sake of what follows. -अर्धम् 1 the upper part of the body. -2 the northern part. -3 the latter half (opp. पूर्वार्ध). -4 the further end. -अर्ध्य a. being on the northern side. -अहः the following day. -आभासः a false reply, an indirect, evasive, or prevaricating reply. ˚ता, -त्वम् the semblance of a reply without reality. -आशा the northern direction. ˚अधिपतिः, -पतिः the regent of the northern direction, an epithet of Kubera. -आषाढा 1 the 21st lunar mansion consisting of three stars. -2 N. of bread-fruit or Jak tree (Mar. फणस). -आसङ्गः 1 an upper garment; कृतोत्तरासङ्गम् K.43; Śi.2.19; Ku.5.16. -2 contact with the north. -इतर a. other than उत्तर i. e. southern. (-रा) the southern direction. -उत्तर a. [उत्तरस्मादुत्तरः] 1 more and more, higher and higher, further and further. -2 successive, ever increasing; ˚स्नेहेन दृष्टः Pt. 1; Y.2.136. (-रम्) 1 a reply to an answer, reply on reply; अलमुत्तरोत्तरेण Mu.3. -2 conversation, a rejoinder. -3 excess, exceeding quantity or degree. -4 succession, gradation, sequence. -5 descending. (-रम्) ind. higher and higher, in constant continuation, more and more. उत्तरोत्तरमुत्कर्षः K. P.1; उत्तरोत्तरं वर्धते H.1. -उत्तरिन् a. 1 ever-increasing. -2 one following the other. -ओष्ठः the upper lip (उत्तरो-रौ-ष्ठः). Vārt. on P.VI.1.94. ओत्वोष्ठयोस्समासे वा -काण्डम् the seventh book of the Rāmāyaṇa. -कायः the upper part of the body; तं वाहनादवनतोत्तरकायमीषत् R.9.6. -कालः 1 future time. -2 time calculated from one full moon to another. -कुरु (m. pl.) one of the nine divisions of the world, the country of the northern Kurus (said to be a country of eternal beatitude). -कोसलाः (m. pl.) the northern Kosalas; पितुरनन्तरमुत्तरकोसलान् R.9.1. -कोशला the city of Ayodhyā; यदुपतेः क्व गता मथुरा पुरी रघुपतेः क्व गतोत्तरकोशला ॥ Udb. -क्रिया funeral rites, obsequies. -खण्डम् the last section of book. -खण्डनम् refutation. -गीता N. of a section of the sixth book of the Mahābhārata. -ग्रन्थः supplement to a work. -च्छदः a bed-covering, covering (in general); शय्योत्तरच्छदविमर्द- कृशाङ्गरागम् R.5.65,17.21; नागचर्मोत्तरच्छदः Mb. -ज a. born subsequently or afterwards; चतुर्दश प्रथमजः पुनात्युत्तरजश्च षट् Y.1.59. -ज्या the versed sine of an arc (Wilson); the second half of the chord halved by the versed sine (B. and R.). -ज्योतिषाः (m. pl.) the northern Jyotiṣas. -ततिः f. Ectype (lit. subequent proceedings) उत्तरस्यां ततौ तत्प्रकृतित्वात् MS.1.4.25. शबर explains उत्तरस्यां ततौ as विकृतौ), -तन्त्रम् N. of a supplementary section in the medical work of Suśruta. -तापनीयम् N. of the second part of the नृसिंहतापनीयो- पनिषद्. -दायक a. replying, disobedient, pert, impertinent; दुष्टा भार्या शठं मित्रं भृत्याश्चोत्तरदायकाः H.2.11. -दिश् f. the north. ˚ईशः, -पालः 1 Kubera, the regent of the north. -2 the planet बुध. ˚बलिन् 1 the planet Venus. -2 the moon. -देशः the country towards the north. -धेय a. to be done subsequently. -नारायणः the second part of the नारायणसूक्त or पुरुषसूक्त (Rv.1.9.). -पक्षः 1 the northern wing or side. -2 the dark half of a lunar month. -3 the second part of an argument, i. e. a reply, the reason pro. (opp. पूर्वपक्ष); प्रापयन् पवनव्याधेर्गिरमुत्तरपक्षताम् Śi.2.15. -4 a demonstrated truth or conclusion. -5 the minor proposition in a syllogism. -6 (in Mīm.) the fifth member of an Adhikaraṇa, q. v. -पटः 1 an upper garment. -2 a bed-covering (उत्तरच्छदः). -पथः the northern way, way leading to the north; the northern country; P.V.1 77. उत्तरपथेनाहृतं च. -पथिक a. travelling in the northern country. -पदम् 1 the last member of a compound. -2 a word that can be compounded with another. -पदिक, -पदकीय a. relating to, studying, or knowing the last word or term. -पर्वतकम् A variety of hides. Kāu. A.2.11. -पश्चार्धः the northwestern half. -पश्चिम a. northwestern. (-मः) the north-western country. (-मा) [उत्तरस्याः पश्चिमायाश्च दिशोन्तरालम्] the north-west; आलोकयन्नुत्तरपश्चिमेन Mb.12.335.8. -पादः the second division of a legal plaint, that part which relates to the reply or defence; पूर्वपक्षः स्मृतः पादो द्वितीयश्चोत्तरः स्मृतः । क्रियापादस्तृतीयः स्याच्चतुर्थो निर्णयः स्मृतः ॥ -पुरस्तात् ind. north-eastward (with gen.). -पुराणम् N. of a Jaina work. -पुरुषः = उत्तमपुरुषः q. v. -पूर्व a. north-eastern. (-र्वा) the north-east. -प्रच्छदः a cover lid, quilt. -प्रत्युत्तरम् 1 a dispute, debate, a rejoinder, retort. -2 the pleadings in a law-suit. -फ (फा) ल्गुनी the twelfth lunar mansion consisting of two stars (having the figure of a bed). -भागः The second part. -भाद्रपद्, -दा 1 the 26 th lunar mansion consisting of two stars (figured by a couch). -2 N. of a plant (Mar. कडुनिंब). -मन्द्रा a loud but slow manner of singing. ˚मन्द्राद्या a. particular मूर्च्छना in music. -मात्रम् a mere reply. -मीमांसा the later Mīmāmsā, the Vedānta Philosophy, an inquiry into the nature of Brahman or Jñāna Kāṇḍa (distinguished from मीमांसा proper which is usually called पूर्वमीमांसा). -युगम् A particular measure (= 13 Aṅgulas). -रहित a. without a reply. -रामचरितम् -त्रम् N. of a celebrated drama by Bhavabhūti, which describes the later life of Rāma. -रूपम् The second of two combined vowels or consonants. -लक्षणम् the indication of an actual reply. -लोमन् a. having the hair turned upwards. -वयसम्, -स् n. old age, the declining period of life. -वरितः a kind of small syringe. -वल्ली f. N. of the second section of the काठकोपनिषद् when divided into two अध्यायs. -वस्त्रम्, -वासस् n. an upper garment, mantle, cloak; जग्राह तामुत्तरवस्त्रदेशे Mb.3.268. 24. -वादिन् m. 1 a defendant, respondent; (Opp. पूर्ववादिन्.) साक्षिषूभयतः सत्मु साक्षिणः पूर्ववादिनः । पूर्वपक्षे$धरीभूते भवन्त्युत्तरवादिनः ॥ Y.2.17. -2 one whose claims are of later date than another's. -विद् -वेदन or वेदिन् An elephant sensitive to slight stimuli (Mātaṅga L.1.29; 9.39). -वीथिः f. The northern orbit; Bṛi. S. -वेदिः 1 the northern altar made for the sacred fire. -2 N. of a Tīrtha near the कुरुक्षेत्र. -सक्थम् the left thigh. -संझित a. denoted or named in reply (as a witness). (-तः) hearsay-witness. -साक्षिन् m. 1 a witness for the defence. -2 a witness deposing to facts from the reports of others. -साधक a. 1 finishing what remains or follows, assisting at a ceremony. -2 who or what proves a reply. (-कः) an assistant, helper -हनुः Ved. the upper jaw-bone.
uttarataḥ उत्तरतः रात् ind. 1 From the north; to the north; -2 To the left (opp. दक्षिणतः). -3 At the top, obove. -4 Behind. -5 Afterwards.
vaikakṣam वैकक्षम् [विशेषेण कक्षति व्याप्नोति अण्] 1 A garland worn over one shoulder and under the other like the यज्ञोपवीत. -2 An upper garment, a mantle. वैकक्षकम् vaikakṣakam वैकक्षिकम् vaikakṣikam वैकक्षिकी vaikakṣikī वैकक्षकम् वैकक्षिकम् वैकक्षिकी A garland worn over the left shoulder and under the right arm like the यज्ञोपवीत q. v.); वैकक्षिकी कृतोद्दामफलकोद्योतिताम्बरम् Śiva B.29.22.
vāma वाम a. Left (opp. दक्षिण); विलोचनं दक्षिणमञ्जनेन संभाव्य तद्वञ्चितवामनेत्रा R.7.8; Me.8,98. -2 Being or situated on the left side; वामश्चायं नदति मधुरं चातकस्ते सगन्धः Me.9; (वामेन is used adverbially in the same sense; e. g. वामेनात्र वटस्तमध्वगजनः सर्वात्मना सेवते K. P.1). -3 (a) Reverse, contrary, opposite, adverse, unfavourable; तदहो कामस्य वामा गतिः Gīt.12; Māl.9.8; Bk.6.17; (b) Acting contrary, of an opposite nature; यान्त्येवं गृहिणीपदं युवतयो वामाः कुलस्याधयः Ś.4.18. (c) Perverse, crooked-natured, refractory; Ś.6. (d Coy (in love). (e) Hard, cruel. -4 Vile, wicked, base low, bad; उवाच वामं चक्षुर्भ्यामभिवीक्ष्य दहन्निव Bhāg.4.2.8; आसक्तास्तास्वमी मूढा वामशीला हि जन्तवः Ki.11.24. -5 Lovely, beautiful, charming; as in वामलोचना; वामोरू; वामभ्रूः वामस्वभाव q. v. -6 Short. -मः 1 A sentient being, an animal. -2 N. of Śiva. -3 Of Cupid, the god of love. -4 A snake. -5 An udder, a breast. -6 Prohibited or forbidden act or practice (as drinking wine). -7 The left hand. -मम् 1 Wealth, possessions. -2 Any lovely or desirable thing. -3 Adversity, misfortune. -Comp. -अङ्गी f. a beautiful woman; वामाङ्गीकृतवामाङ्गि कुण्डलीकृतकुण्डलि Udb. -आचारः, -मार्गः the left-hand ritual or doctrine of the Tantras; the doctrine of resorting to मांस, मद्य, मत्स्य, मैथुन and मुद्रा. -आपीडनः the Pilu tree. -आवर्तः 1 a conch-shell, the spiral of which runs from right to left. -इतर a. right. -ऊरु, -ऊरू f. a woman with handsome thighs; तदिदं विषहिष्यते कथं वद वामोरु चिताधिरोहणम् R.8.57. -कुक्षिः left side of the abdomen. -दृश् f. a woman (with lovely eyes). -देवः 1 N. of a sage. -2 N. of Śiva; नाहं न यूयं यदृतां गतिं विदुर्न वामदेवः किमुतापरे सुराः Bhāg.2.6.36. -नयना a fair-eyed woman. -नी a. bringing wealth; Ch. Up. -नेत्रम् a mystical N. of the vowel ई. -भ्रूः f. a beautiful-eyebrowed woman; केनेत्थं परमार्थतो$र्थवदिव प्रेमास्ति वाम- भ्रुवाम् Pt.1.136. -लोचना a woman with lovely eyes; विरूपाक्षस्य जयिनीस्ताः स्तुवे वामलोचनाः K. P.1; R.19.13. -शील a. of a perverse or crooked nature; cross-tempered; तदेहि वामशीलां मालतीं निर्भर्त्सयामः Māl.7. (-लः) an epithet of the god of love. -स्वभाव a. of noble character; निरीक्ष्य कृष्णा$पकृतं गुरोः सुतं वामस्वभावा कृपया ननाम च Bhāg.1.7.42. -हस्तः the dew-lap of a goat.
varjya वर्ज्य a. 1 To be avoided or shunned. -2 To be excluded or left out. -3 With the exception of. -र्ज्यम् A point in each lunar mansion during which no business should be undertaken (कुयोग).
vārttika वार्त्तिक a. (-की f.) [वृत्ति-ठक्] 1 Relating to news. -2 Bringing news. -3 Explanatory, glossarial. -कः 1 An emissary, a spy. -2 A husbandman (a man of the third tribe). -3 A mineralogist; L. D. B. -4 A trader, businessman. -5 A physician. -का 1 Business, trade. -2 News; कः पन्थाः का च वार्त्तिका Mb.3.313.114. -कम् [वृत्तिरूपेण कृतो ग्रन्थः] An explanatory or supplementary rule which explains the meaning of that which is said, of that which is left unsaid, of that which is imperfectly said; or a rule which explains what is said or but imperfectly said and supplies omissions; उक्तानुक्तदुरुक्तार्थव्यक्ति (or चिन्ता)कारि तु वार्त्तिकम् (the term is particularly applied to the explanatory rules of Kātyāyana on Pāṇini's Sūtras). -Comp. -कारः N. of Kātyāyana.
vāsanā वासना 1 Knowledge derived from memory; cf. भावना. -2 Particularly, the impression unconsciously left on the mind by past good or bad actions, which therefore produces pleasure or pain. -3 Fancy, imagination, idea. -4 False idea, ignorance. -5 A wish, desire, expectation, inclination; संसारवासनाबद्धशृङ्खला Gīt.3. -6 Regard, liking, respectful regard; तेषां (पक्षिणां) मध्ये मम तु महती वासना चातकेषु Bv.4.17. -7 Perfuming, scenting. -8 (In math) Proof, demonstration.
vimarśaḥ विमर्शः र्शनम् 1 Deliberation, consideration, examination, discussion; कुर्वन् बुद्ध्या विमर्शम् Mu.4.3. -2 Reasoning. -3 A conflicting judgment. -4 Hesitation, doubt; कार्यस्य न विमर्शं च गन्तुमर्हसि सुव्रत Rām.118.57; 2.34.44. -5 The impression left on the mind by past good or bad actions; see वासना. -6 Knowledge; अविद्वद- धिकारित्वात् प्रायश्चित्तं विमर्शनम् Bhāg. 6.1.11.
vipaṇyu विपण्यु a. 1 One who has left occupation, practice etc. -2 Indifferent; विरजधियो$न्वयन्त्यभिविपण्यव एकसरम् Bhāg. 1.87.19.
yajñaḥ यज्ञः [यज्-भावे न] 1 A sacrifice, sacrificial rite; any offering or oblation; यज्ञेन यज्ञमयजन्त देवाः; तस्माद्यज्ञात् सर्वहुतः &c.; यज्ञाद् भवति पर्जन्यो यज्ञः कर्मसमुद्भवः Bg.3.14. -2 An act of worship, any pious or devotional act. (Every householder, but particularly a Brāhmaṇa, has to perform five such devotional acts every day; their names are :-- भूतयज्ञ, मनुष्ययज्ञ, पितृयज्ञ, देवयज्ञ, and ब्रह्मयज्ञ, which are collectively called the five 'great sacrifices'; see महायज्ञ, and the five words separately.) -3 N. of Agni. -4 Of Viṣṇu; ऋषयो यैः पराभाव्य यज्ञघ्नान् यज्ञमीजिरे Bhāg.3.22.3. -Comp. -अंशः a share of sacrifice ˚भुज् m. a deity, god; निबोध यज्ञांशभुजामिदानीम् Ku.3.14. -अ(आ)गारः, -रम् a sacrificial hall. -अङ्गम् 1 a part of a sacrifice. -2 any sacrificial requisite, a means of a sacrifice; यज्ञाङ्गयोनित्वमवेक्ष्य यस्य Ku.1.17. (-गः) 1 the glomerous figtree (उदुम्बर). -2 the Khadira tree. -3 N. of Viṣṇu. -4 the black-spotted antelope. -अन्तः 1 the completion of a sacrifice. -2 an ablution at the end of a sacrifice for purification. -3 a supplementary sacrifice. ˚कृत् m. N. of Viṣṇu. -अरिः an epithet of Śiva. -अर्ह a. 1 deserving sacrifice. -2 fit for a sacrifice. (-m. dual) an epithet of the Aśvins. -अवयवः N. of Viṣṇu. -अशनः a god. -आत्मन् m. -ईश्वरः N. of Viṣṇu. -आयुधम् an implement of a sacrifice. These are said to be ten in number; स्पयश्च कपालानि च अग्निहोत्रहवणी च शूर्पं च कृष्णाजिनं च शम्या चोलूखलं च मुसलं च दृषच्चोपला एतानि वै दश यज्ञायुधानीति (quoted in ŚB. on MS.4.7.) -ईशः 1 N. of Viṣṇu. -2 of the sun. -इष्टम् a kind of grass (दीर्घरोहिततृण). -उपकरणम् any utensil or implement necessary for a sacrifice. -उपवीतम् the sacred thread worn by members of the first three classes (and now even of other lower castes) over the left shoulder and under the right arm; see Ms.2.63; वामांसावलम्बिना यज्ञोपवीतेनोद्भासमानः K.; कौशं सूत्रं त्रिस्त्रिवृतं यज्ञोपवीतम् ...... Baudhāyana; (originally यज्ञोपवीत was the ceremony of investiture with the sacred thread). -उपासक a. performing sacrifices. -कर्मन् a. engaged in a sacrifice. (-n.) a sacrificial rite. -कल्प a. of the nature of a sacrifice or sacrificial offering. -कालः the last lunar day of every fortnight (full-moon and newmoon). -कीलकः a post to which the sacrificial victim is fastened. -कुण्डम् a hole in the ground made for receiving the sacrificial fire. -कृत् a. performing a sacrifice. (-m.) 1 N. of Viṣṇu. -2 a priest conducting a sacrifice. -क्रतुः 1 a sacrificial rite; Ait. Br.7.15. -2 a complete rite or chief ceremony. -3 an epithet of Viṣṇu; ईजे च भगवन्तं यज्ञक्रतुरूपम् Bhāg.5.7.5. -क्रिया a sacrificial rite. -गम्य a. accessible by sacrifice (Viṣṇu). -गुह्यः N. of Kṛiṣṇa. -घ्नः a demon who interrupts a sacrifice. -त्रातृ m. N. of Viṣṇu. -दक्षिणा a sacrificial gift, the fee given to the priests who perform a sacrifice. -दीक्षा 1 admission or initiation to a sacrificial rite. -2 performance of a sacrifice; (जननम्) तृतीयं यज्ञदीक्षायां द्विजस्य श्रुतिचोदनात् Ms.2.169. -द्रव्यम् anything (e. g. a vessel) used for a sacrifice. -द्रुह् m. an evil spirit, a demon. -धीर a. conversant with worship or sacrifice. -पतिः 1 one who institutes a sacrifice. See यजमान. -2 N. of Viṣṇu. -पत्नी the wife of the institutor of a sacrifice. -पशुः 1 an animal for sacrifice, a sacrificial victim. -2 a horse. -पात्रम्, -भाण्डम् a sacrificial vessel. -पुंस्, -पुमान् m. N. of Viṣṇu. -पुरुषः, -फलदः epithets of Viṣṇu. -बाहुः N. of Agni. -भागः 1 a portion of a sacrifice, a share in the sacrificial offerings. -2 a god, deity. ˚ईश्वरः N. of Indra. ˚भुज् m. a god, deity. -भावनः N. of Viṣṇu. -भावित a. honoured with sacrifice; इष्टान् भोगान् हि वो देवा दास्यन्ते यज्ञभाविताः Bg.3.12. -भुज् m. a god. -भूमिः f. a place for sacrifice, a sacrificial ground. -भूषणः white darbha grass. -भृत् m. an epithet of Viṣṇu. -भोक्तृ m. an epithet of Viṣṇu or Kṛiṣṇa. -महीत्सवः a great sacrificial caremony. -योगः the Udumbara tree. -रसः, -रेतस् n. Soma. -वराहः Viṣṇu in his boar incarnation. -वल्लिः, -ल्ली f. the Soma plant. -वाटः a place prepared and enclosed for a sacrifice. -वाह a. conducting a sacrifice. -वाहनः 1 an epithet of Viṣṇu. -2 a Brahmaṇa. -3 N. of Śiva. -वीर्यः N. of Viṣṇu. -वृक्षः the fig-tree. -वेदिः, -दी f. the sacrificial altar. -शरणम् a sacrificial shed or hall, a temporary structure under which a sacrifice is performed ; M.5. -शाला a sacrificial hall. -शिष्टम्, -शेषः -षम् the remains of a sacrifice; यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः Bg.3.13; यज्ञशेषं तथामृतम् Ms.3.285. -शील a. zealously performing sacrifice; यद् धनं यज्ञशीलानां देवस्वं तद् विदुर्बुधाः Ms.11.2. -श्रेष्ठा the Soma plant. -संस्तरः the act of setting up the sacrificial bricks; यज्ञ- संस्तरविद्भिश्च Mb.1.7.42. -सदस् n. a number of people at a sarifice. -संभारः materials necessary for a sacrifice. -सारः an epithet of Viṣṇu. -सिद्धिः f. the completion of a sacrifice. -सूत्रम् see यज्ञोपवीत; अन्यः कृष्णाजिन- मदाद् यज्ञसूत्रं तथापरः Rām.1.4.21. -सेनः an epithet of king Drupada. -स्थाणुः a sacrificial post. -हन् m., -हनः epithets of Śiva. -हुत् m. a sacrificial priest.
yaśas यशस् a. [अश् स्तुतौ असुन् धातोः ल्युट् च Uṇ.4.19] 1 Lovely, agreeable, worthy. -2 Honoured. -n. Fame. reputation, glory, renown; विस्तीर्यते यशो लोके तैलबिन्दु- रिवाम्भसि Ms.7.34; यशस्तु रक्ष्यं परतो यशोधनैः R.3.48; 2.4. -2 An object of glory or respect, a person of distinction. -3 Ved. Beauty, splendour. -4 Favour, partiality. -5 Wealth. -6 Food. -7 Water. -8 An assemblage of rare merits; यावद् हि प्रथते लोके पुरुषस्य यशो भुवि । तावत् तस्याक्षया कीर्तिर्भवतीति विनिश्चिता ॥ Mb.12.54.32 (com. यशः परचित्तचमत्कृतिजनको गुणौघः). -9 An indirect fame (परोक्षकीर्ति); तपति च कीर्त्या यशसा ब्रह्मवर्चसेन Ch. Up.3. 18.3. -Comp. -कर a. (यशस्कर) conferring glory, glorious; साम्राज्यकृत् सजात्येषु लोके चैव यशस्करः Ms.8.387. -काम a. (यशस्काम) 1 desirous of getting fame. -2 aspiring; ambitious. -कायम्, -शरीरम् body in the form of fame; यशःशरीरे भव मे दयालुः R.2.24; नास्ति येषां यशःकाये जरामरणजं भयम् Bh. -द a. (-यशोद) conferring fame. (-दः) (येन वायुना शीद्यते शद् अच्) quicksilver; यशदं रङ्गसदृशं रीतिहेतुश्च तन्मतम् Bhāva P. (-दा) N. of the wife of Nanda and foster-mother of Kṛiṣṇa. -धन a. or s. one whose wealth or valued treasure is fame, rich in fame, very renowned; अपि स्वदेहात् किमुतेन्द्रियार्थाद् यशो- धनानां हि यशो गरीयः R.14.35;2.1. -धर a. (यशोधर) keeping up or preserving glory. -धा a. conferring fame; कच्चिद् यशोधा रथयूथपानां गाण्डीवधन्वोपरतारिरास्ते Bhāg. 3.1.38. -पटहः (यशःपटहः) a double drum. -प्रख्यापनम् (यशःप्रख्यापनम्) spreading or proclaiming the glory. -भृत् a. (यशोभृत्) famous, renowned. -शेष a. remaining only in fame; having nothing left behind except glory i. e. dead; cf. कीर्तिशेष. (-षः) death. -हर a. (यशोहर) taking away fame, dishonouring, ignominious.
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1. hā leave, III. P. jahá̄ti. áva-, ps. hīyate, be left behind, x. 34, 5.
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agatika a. having no resource left; â gati, f. very last resource.
aṅgārin a. just left by the sun.
adakṣiṇa a. not right, left; awkward; inexperienced; unamiable.
apasada m. outcast; worst among (--°ree;): pl. children of mixed marriages (in which the father is lower); -sarana, n. going away, retreat; -sarpa, m. spy; -savya, a. not left, right: -m kri, turn the right side towards (ac., lc.); hang the sacred thread on the right shoulder: -vat, a. in which the sa cred cord is on the right shoulder; -sâra, m. exit, outlet, egress: -na, n. removing, dismiss ing, banishing; -sâri-tâ, f. issue, end; -sârin, a. decreasing, diminishing.
apradakṣiṇam ad. towards the left.
ardhokta pp. half-said, half-told; n. half-speech; -½ukkhishta, pp. half left over; -½udita, pp. half-risen; -½upa-bhukta, pp. half-consumed; -½uruka, a. reaching half way down the thigh; n.short overcoat.
alpāṅga a. small-bodied: -tva, n. abst. n.; -½âyus, a. short-lived; -½alpa, a. little by little, moderate: -bhâs, a. of very slight lustre; -½avasishta, pp. little left: -tva, n. condition of little being left.
avaśiṣṭa pp. left over: -ka, n. remnant, rest; -sesha, m. residue; leavings: -m, ad. except (--°ree;).
asavya a. left; right: lc. on the --.
asthiśeṣa a. of which only bones are left; -tâ, f. abst. n.; -sthûna, a. having a framework of bones.
ucchiṣṭa pp. (√ sish) left over; having a remnant of food (in the mouth or hands), ritually impure; n. remnant, leavings (esp. of a sacrifice or of food): -tâ, f. im purity; condition of a remnant:-m nî,=al most entirely devour; -½asana, n. eating of remnants.
uttaratas ad. northwards; to the north, to the left of (g.): -paskât, to the north-west; -dâyaka, a. answering, contra dicting, impertinent; -paksha, m. northern or left wing; answer to an opponent's ob jection (ph.); -pada, n. latter part of a com pound; -paskima, a. north-westerly.
uttara cpv. upper; higher, better; later (than, ab.); left; northern; north of (ab.); posterior; following; latter, subsequent, future; superior; mightier; victorious; win ning (a suit); m. N. of a mtn.; n.surface, cover (--°ree;, a.); north; latter part of a compound; an swer, discussion; legal defence; contradiction (-m dâ, contradict); superiority; surplus (--°ree;, a.=increased by, plus); main part (--°ree;, a. hav ing asits chief object, consisting chiefly of; ad. overwhelmed by); consequence (--°ree;, a. followed by); later period (--°ree;=later); kind of song.
uttareṇa (in.) ad. to the north or left of (ac., ab., g., --°ree;).
uttarāt (ab.) ad. from the north or left.
urvarita pp. left over, escaped, saved.
kṛntatra n. cleft.
kaulika m. weaver; worshipper of Sakti according to the left-hand ritual: -kâ ra, a. behaving like a weaver.
kaula a. (î) relating to a family; hereditary, inherited; m. worshipper of Sakti according to the left-hand ritual.
krauñca m. (î) curlew; N. of a moun tain cleft by Kârttikeya; -ripu, -satru, m. ep. of Kârttikeya.
godha m. N. of a people; &asharp;, f. bow string; lute-string; leather guard (on bow man's left arm); kind of lizard; -dhana, n. property in cattle; herd of cattle; cattle station; m. N.; -dhâra, m. kind oflizard.
cūḍa m. ridge (on bricks); ceremony of tonsure (performed on children); â, f. hair on the crown; tuft of hair left on the crown after the ceremony of tonsure; cere mony of tonsure; crest, summit;a-ka, --°ree;= kûdâ, tonsure.
toyakaṇa m. drop of water; -kar man, n. libation of water to the dead; -krîdâ, f. sporting in the water; -kara, a. moving in the water; m. aquatic animal; -ga, a. growing or living in the water; n.lotus: -½akshî, f. lotus-eyed maiden; -da, m. rain cloud: -½atyaya, m. autumn; -dhara, a. wa ter-bearing; -dhâra, m., â, f. stream of water; -dhi, m. ocean; -maya, a. (î) consisting of water; -mâtra½avasesha, a. having nothing but water left (in them); -muk, m. cloud; -yantra, n. water-clock; -râg, m. ocean (lord of waters); -râsi, m. pond, lake; sea; -vat, a. supplied with or surrounded by water; -vâha, m. rain-cloud.
dakṣa a. able, active, dexterous, skilful, clever (with lc., --°ree;); suitable for (--°ree;); right (not left); m. activity, capacity, power, aptitude; will; N. of an Âditya; N. of a Pragâpati; N. of a legislator: -sya½ayana, n. (sacrifice of the) winter solstice.
dakṣiṇottara a. right and left, southern and northern: â-bhyâm pâni bhyâm, with the two hands, the right being uppermost; -½uttâna, a. holding the right hand palm upwards; du. withpânî, the two hands with the right turned palm upwards.
dakṣiṇetara a. left.
dara a. --°ree;, cleaving, shattering; °ree;--, a little (also -m); m., î, f. cleft, hole, cave; m. fear.
niratiśaya a. not to be surpassed, greatest, supreme; without distinc tive marks; -atyaya, a. free from danger, safe; successful; infallible; -adhishthâna, a. untenable; independent; -anukrosa, m.pitilessness (-tas, ad. pitilessly); a. pitiless (towards, lc.); -anuga, a. having no retinue; -anugraha, a. showing no favour or pity; -anuyogya, fp. irreproachable, valid (argument); -anurodha, a. regardless of, indif ferent to (lc.); -anusaya, a. having no residuum of the consequences of action left.
nirdaṃśin a. not biting; -danda, a. not punishing; -danta, a. toothless, tusk less; -daya, a. unmerciful, cruel, ruthless; vehement, ardent (embrace); deserving no mercy: -m, ad. mercilessly; excessively; ardently; -dayatva, n. hard-heartedness, cruelty; -darana, a. free from clefts or holes; -dari, cave; -dalana, n. splitting, cutting down; -dasa, a. more than ten days old; -dasana, a. toothless; -dâkshinya, a. un courteous; -dâtri, m. weeder (of a field); -dâridrya, a. free from poverty, well to do.
pariśaṅkanīya fp. to be dis trusted; n. imps. distrust should be shown; -sa&ndot;kin, a. (--°ree;) fearing; fearful on account of; -sishta, (pp.) n. supplement, appendix; -sîl ana, n.frequent contact, intercourse; study; -suddhi, f. complete purification (also fig.); exoneration; -m kri, prove one's innocence; -sushka, a. perfectly dry or dried up; -sû nya, a. quite empty; quite free from (--°ree;); -sesha,a. remaining, left; m. n. remainder; supplement: in. completely; ab. consequently; -sodhana, n. purification; payment; -sosha, m. dryness: -na, a. drying up (--°ree;); -soshin, a. drying up, withering.
prativaktavya fp. to be replied to; to be given (answer); to be combated or disputed; to be contradicted (person); -vak ana, n. answer, reply, to (g. or --°ree;): î-kri, give as an answer, reply with (ac.); -vakas, n. answer; -vatsara, m. year; -vatsaram, ad. every year; -vaditavya, fp. to be com bated or disputed; -vanam, ad. in every forest; -vat, a. containing the word &open;prati;&close; -vanitâ, f. female rival; -varna, m. each caste: -m, ad. for every caste; -varnika, a. having a corresponding colour, similar; -var sha, °ree;-or -m, ad. every year; -vallabhâ, f. female rival, concubine; -vasati, ad. in or on every house; -vastu, n. corresponding thing, equivalent, compensation: -½upamâ, f. parallel simile (rh.); -vahni-pradakshi- nam, ad. at every circumambulation of the fire from left to right; -vâkya, n. answer; -vâk, f. yelling orbarking at (pl.); answer; -vâkita, n. answer; -vâta, m. wind blowing in front: -m, ad. against the wind; lc. to the leeward; -vâda, m. refusal, rejection; -vâd in, a. contradicting; refractory; m. oppo nent; defendant (in a lawsuit); -vârana, 1. a. warding off; n. keeping off; 2. hostile elephant; -vârttâ, f. news; -vârya, fp. to be warded off (--°ree;); -vâsaram, m. daily.
pradakṣiṇit ad. in such a manner that one's right side is turned towards an object; -dakshinî-kri, turn one's right side towards (ac.), walk round (ac.) from left to right; -dakshinena, in. ad. from left to right; towards the south; -dagdhavya, fp. to be burnt; -datta, pp. (√ dâ) given up, re stored: -nayana½utsava, a. affording a feast to the eyes; -dará, m. dispersion (of an army); cleft, fissure (in the ground); -darsa, m. ap pearance (--°ree;); direction, injunction: -ka, a. showing, indicating; propounding, teaching; m. teacher; -darsana, n. appearance (often --°ree;); showing, exhibition, designation; teach ing; example: â, f. indication; -darsin, a. (--°ree;) beholding, seeing; showing, indicating; -darsya, cs. gd. having exhibited or shown; -dahana, n. burning (of earthenware).
pradakṣiṇaya den. P. walk round from left to right or from east to west.
prada a. (gnly. --°ree;) giving, granting, bestowing; yielding; furnishing; uttering, pronouncing; causing, producing; -dakshi- na, a. moving to the right; standing or being on the right; auspicious, favourable, pros perous; turning one's right hand to any one, respectful: -m kri or pra-kri, turn one's right hand towards an object as a mark of respect (ac.); °ree;-or -m, ad. towards the right, from left to right (so that the right side is towards an object, as a sign of respect); towards the south: with kri or pra-kri, turn one's right side to an object (ac.); m. n., â, f. keeping the right side towards an object, circumambula tion from left to right (the object of the honour being in the g. or °ree;--, or, when kri or dâ is used, in the d., g., or lc.): (a)-kriyâ, f. honour of right-hand circumambulation.
prasava m. 1. pressing (of Soma); 2. setting in motion, impulse; course, current; quickening power, stimulation, instigation; aid; command; acquisition; vivifier; 3. be getting, generation; conception; bringing forth, bearing; birth; delivery, confinement; augmentation; birth-place; flower, blossom; sg. & pl. offspring, progeny (--°ree;, sts.=young --): -griha, n. lying-in chamber; -savana, n. bringing forth, bearing of children; fe cundity; -sava-vedanâ, f. pangs of child birth, travail; -savitrí, m. 1. impeller, in citer, vivifier (of, g.); 2. (-tri), m. procreator, father; -savin, a. bearing, producing; -sa vya, a. (holding the left hand outtowards anything), following one's left hand, keeping one's left hand towards anything (in walking round it): -m, ad. to the left; -sáh, a. (str. st. -s&asharp;h) overpowering; -saha, a. enduring, withstanding (--°ree;); m.endurance, resistance (only --°ree;); beast or bird of prey; -sahana, n. resisting; overcoming; embracing; -sahya, 1. gd. forcibly; exceedingly; without more ado; necessarily (with na, by no means); 2. fp. conquerable;with inf. capable of being (ps. pt.): -kârin, a. acting with violence; -harana, n. forcible abduction or appro priation.
prākāra m. [strewn along, mound], enclosing wall, rampart: -karna, m. Wall ear, N. of a minister of the owl-king Ari mardana, -sesha, a. having only his ram parts left.
bhavātiga a. having left mun dane existence behind.
bhinna pp. √ bhid; n. fragment, part; stab: -kari½indra-kumbha-muktâ-maya, a. (î) consisting of pearls that fell from the cleft frontal protuberances of a lordly elephant.
bhidura a. capable of being cleft; fragile, brittle; destroying (--°ree;); mingling or blending with (--°ree;); -ya, m. rushing river; n. breaking in pieces (--°ree;).
bhukta pp. (√ bhug) eaten, etc.; n. eating; what is eaten, food; --°ree; a. having as one's food, subsisting on: -pîta, pp. having eaten and drunk; -bhoga, a. the use of which has been enjoyed, employed, utilized; -mâtra, a. just eaten: lc. immediately after eating; -vat, pp. act. having eaten (=finite vb.); -sesha, m. remnants of a meal; a. left from a meal; -supta, pp. sleeping after a meal.
bheda m. 1. act. vbl. n. breaking, splitting, cleaving, bursting, piercing, per forating, rending; division, separation; be trayal (of a secret); disturbance, interruption, infringement; sowing dissension, winning over an ally (one of the four Upâyas); lead ing astray, seduction; 2. ps. vbl. n. (being broken etc.), bursting, rupture, breach; in jury, hurt; bursting open, blossoming; sprout ing (of the beard); contraction (of the brows); disunion, dissension, between (in.), in (--°ree;); change, alteration, modification; distinction, difference; 3. concrete: division, part; cleft, fissure, chasm; variety, species, kind.
bhettavya fp. to be split or broken; -divulged or betrayed; -trí, m. cleaver, breaker, destroyer, piercer; conqueror; dis turber, thwarter; betrayer (of counsel etc.); ep. of Skanda (who cleft MountKrauñka).
bhedana a. cleaving, splitting, rend ing, breaking, piercing; n. 1. act. vbl. n. splitting, slitting, rending, piercing; betrayal (of a secret); sowing of dissensions, creation of discord; 2. ps. vbl. n. breaking, bursting, breach; dissension, discord; -anîya, fp. to be split or cleft.
mukta pp. (√ muk) set free, released, from (in., ab.); loosened, detached, fallen or dropped down (fruit); relaxed, languid (limbs); loose (reins); quitted, left free (road), left bare (bank); just left by the sun (cardinal point); abandoned, given up; laid or cast aside (clothes); deposited (flowers); gone, vanished (esp. --°ree;, a.); shed (tears); uttered (sound); sent forth, emitted; thrown down, cast, discharged, hurled; applied (kick); having cast oneself down; delivered from sin or the bonds of existence, emancipated; destitute of (in. or --°ree;); m. N. of a cook.
muktaka a. detached, independent; n. independent sloka (the meaning of which is complete in itself); simple prose (without compound words); -kantha, a. or -m, ad. with krand or rud, shout or cry (with relaxed throat=) at the top of one's voice; -kara, a. open-handed, liberal; -kesa, a. (â, î) having loose or dishevelled hair; -tâ, f., -tva, n. deliverance from the bonds of existence, final emancipation; -nidra, a.awakened; -bandh ana, a. released from bonds; -buddhi, a. having one's soul emancipated; -vasana, m. (having cast aside raiment), Jain monk (=dig-ambara); -sâpa, a. having a curse laid aside, released from a curse;-sikha, a. having the top-knot loosened, having the hair hanging down; -saisava, a. (having left childhood behind), grown up; -samsaya, a. free from doubt, undoubted; -sûryâ, a. f. with dis, quarter just quitted by the sun; -svâmin, m. N. of a temple; -hasta, a. open handed, bountiful, liberal.
mukharoga m. mouth-disease; -lepa, m. besmearing the mouth; upper side of a drum; -vat, a. having a mouth; -varna, m. colour of the face, complexion; -vâsa, m. mouth-perfume (used to scent the breath); -vyâdâna, n. opening the mouth, yawn; -sasin, m. moon-like face; -suddhi, f. cleans ing of the mouth; -sesha, a. having only his face or head left; m. ep. of Râhu; -sodhana, a. pungent; n. cleansing the mouth;-sosha, m. dryness of the mouth; -srî, f. beauty of countenance, lovely face; -sukha, n. facility of pronunciation; -srâva, m. flow of saliva.
yajñakarman n. sacrificial rite; a. engaged in a sacrifice; -kalpa, a. resem bling a sacrifice; (á)-kâma, a. desirous of worship; -kâra, a. engaged in a sacrifice; -kâla, m. time of sacrifice; -krít, a.per forming a sacrifice; -kratú, m. sacrificial rite; complete or chief ceremony; -kriyâ, f. sacrificial rite; -gamya, fp. accessible by sacrifice; -gâthâ, f. sacrificial verse; -ghna, m. demon that disturbs a sacrifice; -kkhâga,m. sacrificial goat; -trâtri, m. protector of the sacrifice, ep. of Vishnu; -dakshinâ, f. sacrificial fee; -datta, m. a frequent N.; -dâsî, f. N.; -dîkshâ, f. initiation for a sacri fice; -dris, a. looking on at a sacrifice; -deva, m. N.;-dravya, n. requisite for a sacrifice (vessel etc.); -n&isharp;, a. guiding the sacrifice; (á)pati, m. lord of sacrifice=institutor of a sacrifice or he in whose honour it is offered; -patnî, f. wife of the institutor of a sacrifice; -pathá, m. path of sacrifice; -pasu, m. sacri ficial animal; -pâtrá, n. sacrificial utensil; -prâpya, fp. attainable by sacrifice (Krish na); -priya, a. fond of sacrifice (Krishna); -pr&isharp;, a. delighting in sacrifice (V.); -phala da, a. rewarding sacrifice (Vishnu); (á)ban dhu, m. associate in sacrifice (RV.1); -bâhu, m. arm of sacrifice, fire; -bhâga, m. share in the sacrifice; a. having a share in the sacri fice; m. god: -bhug, m. god, -½îsvara, m. ep. of Indra; -bhânda, n. sacrificial utensil; -bhug, m. (enjoying the sacrifice), god, sp. ep. of Vishnu; -bhûmi, f. sacrificial ground; -bhrit, m. institutor of a sacrifice; ep. of Vishnu; -bhoktri, m. enjoyer of the sacri fice, ep. of Krishna; -mandala, n. sacrificial ground; -manas, a. intent on sacrifice; (á)-manman, a. intent on sacrifice (RV.1); -mahotsava, m. great sacrificial celebration; -mukhá, n. mouth or commencement of the sacrifice (V.); -ruki, m. N. of a Dânava; (á)-vat, a. worshipping: -î, f. N.; -vâta, m. sacrificial ground; -vâstú, n. id.; kind of ceremony; -vâha, a. conducting the sacrifice to the gods: -na, a. performing the sacrifice; having sacrifice for his vehicle, ep. of Vishnu and of Siva; (á)-vâhas, a. offering or receiving worship (V.); -víd, a. skilled in sacrifice; -vidyâ, f. sacrificial knowledge; (á)-vibhrashta, pp. unsuccessful in sacrifice; -vesasá,n. disturbance of worship or sacrifice (V.); -sarana, n. sacrificial shed; -sâlâ, f. sacrificial hall; -sâstra, n. doctrine of sacrifice; -sishta, n. remnants of a sacrifice; -sîla, a. habitually sacrificing; -sesha, m. remains of a sacrifice; part of a sacrifice yet to be completed; -sreshtha, m. best of sacrifices; -samsiddhi, f. success of a sacrifice; -sam sthâ, f. fundamental form of a sacrifice; -sadana, n. sacrificial hall; -sadas, n. sacrificial assemblage; (á)-sammita, pp. commensurate with the sacrifice; -s&asharp;dh, a. performing sacrifice (RV.); -s&asharp;dhana, a. id. (RV.); causing sacrifice (Vishnu); -sâra, m. best part of the sacrifice, ep. of Vishnu; -sûtra, n. sacrificial thread (worn over the left shoulder); (á)-sena, m. N. of various men and of a Dânava; -soma, m. N. of various Brâhmans; -stha, a. engaged in a sacrifice; -sthala, n. sacrificial ground; N. of anAgrahâra; -sthânú, m. sacrificial stump=stum bling-block at the sacrifice; -svâmin, m. N. of a Brâhman; -hán, a. disturbing or spoiling the sacrifice; -hartri, m. spoiler of the sacrifice; -hut, m. sacrificial priest.
yajñotsava m. (conj.) sacrificial festival; -½upakarana, n. sacrificial implement; -½upavîtá, n. investiture with the sacrificial thread (worn over the left shoulder); sacrificial thread (C.); -½upavît-in, a. in vested with the sacrificial thread.
yāvacchaktitas ad. to the utmost of one's power; -khakyam, ad. as far as possible; -khesham, ad. as much as is left.
riktha n. [property left: √ rik] in heritance, bequest; property: -grâha, -bhâg in, -bhâg, -hara, -hârin, a. inheriting; m. heir; -½âda, a. inheriting; m. son.
rugṇa pp. √ rug; n. cleft (RV.1).
lāvaṇya n. saltness; loveliness, beauty, charm: -mañgarî, f. N.; -maya, a. (î) consisting entirely of beauty; lovely, beau tiful, charming; -vat, a. lovely, beautiful: -î, f. N.; -sesha, a. of whom beauty only is left (-tâ, f. abst. n.); -½argita, pp. acquired by beauty: a term applied to the private property given to a woman on her marriage by her parents-in-law.
vasatīvarī f. pl. water left stand ing overnight (drawn from a stream on the eve of the Soma sacrifice).
vāmaka a. (ikâ) left (not right); adverse, cruel; n. kind of gesture; -tas, ad. from or on the left; -tâ, f. disfavour (sts. pl.); coyness; -tva, n. disfavour; -datta, m. N.: â, f. N.; -dris, f. fair-eyed woman;(á)-deva, m. N. of a seer, son of Gotama, and com poser of the fourth Mandala of the RV.; -dev-yá, a. coming from Vâmadeva; n. N. of various Sâmans.
vāma a. left, being on the left (the quivering of the left arm or eye is a good omen in women, the quivering of the left arm a bad omen in men); crooked, oblique (rare); acting in the opposite way or differ ently (rare); refractory, coy (in love); ad verse (fortune); hard, cruel (love); perverse, wicked (rare); m. n. left side: in. vâmena, on the left; vâmâd dakshinam, from left to right; n. adversity, misfortune.
vāmekṣaṇā f. lovely-eyed woman; -½itara, a. not left, right; -½eka vritti, a. always acting perversely: -tva, n. perpetual perverseness; -½urû, f. woman with beautiful thighs.
vāmākṣī f. fair-eyed woman; -½arkis, a. flaming towards the left (fire: a bad omen); -½âvarta, a. winding towards the left; turned towards the left or west.
vāmalocana n. beautiful eye: â, f. fair-eyed woman; N.; -siva, m. N.; -sîla, a. of bad character; -stha, a. standing on the left; -svabhâva, a. of noble character.
vāsatīvara a. relating to water left standing overnight (vasatî-varî).
vāsana n. (fr. cs. of √ 3. vas) caus ing or allowing to dwell (rare); knowledge (rare): â, f. thought of, desire for (lc.); im pression (of, --°ree;) left dwelling in the mind; notion, idea; false notion (e.g. bheda-, mis taken idea that there is a difference): --°ree; a. a: â-maya, a. consisting in or based on ideas; consisting in impressions of (--°ree;): -tva, n. abst. n.
vāstava a. (î) (relating to an actual thing: vastu) substantial, real, true, genuine; -ka, a. id.; m. realist; gardener; -yã, a. remaining on the spot (vâstu), left (V.); resident, settled, dwelling; m.inhabitant, resident.
vikrānta pp. (√ kram) valiant etc.; m. (passed over), the Sandhi in which Visarga is left unchanged; n. pace taken, step; gait; prowess, valour; (ví)-krânti, f. all-pervading power (V.); prowess, valour (C.).
vāstu m. (only P.), n. [√ 3. vas] dwell ing-place, homestead, house; apartment (rare): -karman, n. building of a house; -gñâna, n. knowledge of building, architecture; -pa rîkshâ, f.examination of the building site; -pâla, m. tutelary genius of the house; -pu rusha, m. genius regarded as prototype of the house; -vidhâna, n. building of a house; -sampâdana, n. preparation of a site; -sthâ pana, n.erection of a house; -ha, a. left re maining on the spot; n. (?) remainder.
vidhura a. [√ 2. vidh] left alone, solitary, love-lorn, separated from the object of one's affection; --°ree;, separated from, desti tute of, lacking; impaired; afflicted, dis tressed, miserable; dejected (-m, ad. deject edly); adverse, unfriendly, unfavourable; n. adversity, trouble: -tâ, f. lack, deprivation; wretched condition; -tva, n. id.; -darsana, n. sight of adversity.
vāmabhrū f. left eyebrow; (a.) f. fair-eyed woman.
vibhājaka a. distributing; divid ing; -bhâgya, fp. to be divided; -bhândaka, m. N. of a sage with the pat. Kâsyapa; -bh&asharp;-t, pr. pt. (-î) shining afar; m. N. of a Pra gâpati world; -bhâta,pp. √ bhâ; n. day break; -bhânu, a. shining, beaming (Agni; RV.1); -bhâva, m. ep. of Siva; a represen tation of art as affecting the emotions (rh.); -bh&asharp;van, a. (vc. vas) shining, brilliant; -bhâvana, (cs.) a.developing, manifesting; n. development, creation; manifestation; perception; (causing to be before the mind , reflection on (--°ree;); arousing a certain emotion by a work of art: â, f. representation of effects the causes of which are left to be con jectured; -bhâvanîya, fp. to be perceived; to be convicted; -bhâ-varî, f. (starry) night: -kânta, -½îsa, m. moon; -bh&asharp;-vasu, a. ra diantly bright; m. fire; god of fire; sun; N. of a mythical prince; -bhâvin, a. mighty; causing to appear (--°ree;); arousing an emotion; perceptible, comprehensible; to be attended to; n. imps. one should pay heed to; -bhâ shâ, f. option, optionality: nm. sts.=in. op tionally; -bhâsá, m. N. of one of the seven suns; a certain Râga.
vṛndāvana n. Forest of Vrindâ, N. of a sacred forest on the left bank of the Yamunâ near Mathurâ, the scene of Krish- na's amours with Râdhâ.
śabdarūpa n. nature of a sound; peculiar sound; form of a word (gr.); -vat, a. sounding; uttering sounds; possessing the quality of sound; -vidyâ, f. science of sounds, grammar: -½upâdhyâya, m.teacher of gram mar; -virodha, m. contradiction in words (not sense), seeming contradiction; -vedhin, a. shooting or hitting by sound (without see ing the mark); -sakti, f. force or meaning of a word; -sâsana, n.doctrine of sounds, grammar: -vid, a. knowing grammar; -sâs tra, n. grammar; -sesha, a. of which the name only remains; having only the title of -left (--°ree;); -slesha, m. verbal equivoque, pun; -samgña, a. bearing the name of (--°ree;); -samgñâ, f. technical grammatical term; -sphota, m. crackling (of fire); -hîna, (pp.) n. unsanctioned use of a word.
śiraḥkapāla n. skull; -kapâlin, a. carrying a skull; -kampa, m. shaking of the head (sts. pl.); -kampin, a. shaking the head; -krintana, n. decapitation; s-kheda, m., s-khedana, n. id.; h-sâtaka, n.(?)turban; -sila, m. N. of a fortress; -sûla, n. violent head ache; -sesha, a. having the head only left; m. Râhu; -srit, a. being at the top of (--°ree;).
śila m. ear of corn left on the field; gleaning ears of corn; N. of a son of Pâriyâtra.
śeṣya fp. to be left aside or ignored.
śeṣā f. pl. auspicious flowers left over from a sacrifice; sg. garland made of such flowers.
śeṣa m. n. [√ sish] remainder, resi- due, rest of (g., lc., --°ree;); issue, result (rare); token of recognition (rare); secondary matter, accident; supplement; --°ree; a. of whom or which -only (-mâtra being sts. added) is left: lc. seshe, for the rest; in every other case; se she râtrau, during the remainder of the night; iti seshah (very common in commen tators), the words -must be supplied to com plete the sense; a. remaining (pl.the rest); w. a pp. in ab., but gnly. °ree;--, e. g. desântaram prâyâtebhyo ye seshâs te, the few (remain ing over from those who had gone =) who had not gone to another country, hata-seshâh, the few who had not been slain; last, last mentioned; m. N. of a serpent supporting the earth and forming the couch of Vishnu during his sleep.
saṃskāra m. [√ kri] preparation, dressing (of food); refining (of metals etc.); polishing (of gems); cleansing, purifying; embellishment, decoration, adornment; rear ing (of animals or plants); toilet, attire (rare); correct formation or use (of a word); train ing, education; correctness (of pronuncia tion or expression); purificatory rite, domes tic consecration (applicable to all members of the first three castes), sacrament; sacrament of the dead, cremation (rare); mental impres sion (left by causes no longer operative and sts. dating from a previous birth; there are three kinds, vega, impulse, sthiti-sthâpaka, elasticity, andbhâvanâ, reproductive ima gination); after-effect; creation of the mind (regarded by it as real though actually non existent, such as material phenomena and all connected therewith; B.): -tâ, f. abst. n. of a cpd. ending insamskâra (=mental impres sion); -tva, n. decoration: kakshushâm samskâra-tvam sam-âp, become a feast to the eye; -nâman, n. sacramental name (= our baptismal name); -maya, a. (--°ree;) con sisting in the consecration of (rite); -vat, a. grammatically correct; -visishta, pp. better prepared (food).
savyetara a. opposite of left, right.
savyasācin a. skilled with the left hand, ambidexterous; -½âvrit, a. turning towards the left.
savya a. left: -m, in. (V. also &asharp;), lc., °ree;--, ad. on the left; m. left hand or arm (V., C.); left foot (S.); n. (sc. yagñopavîta) sa cred thread worn over the left shoulder: -m kri, put the sacred thread over the left shoulder.
sūtra n. [√ sîv] V., C.: thread, string, cord (ord. mg.); C.: sacred cord (worn over the left shoulder by the three upper castes); measuring line; fibre; line; sketch, plan; (thread running through and holding toge ther=) concise rule or aphorism; manual consisting of aphoristic rules: -ka, n. thread, cord; -kâra, m. author of a Sûtra work or manual; -tantu, m. thread; -daridra, a. (poor in threads=) threadbare: -tâ, f. thread bare condition; -dhâra, m. [holder of the measuring line] carpenter, builder, architect; wire-puller=] stage-manager; --°ree; m., î, f. leading spirit in; -pâta, m. drop of the measuring line: -m kri or kar, measure, compare; -pitaka, m. n. (basket=) collec tion of the Buddhistic Sûtras; -prota, pp. attached to (=worked by) strings (puppet); -bhrit, m. stage-manager.
sthita pp. [√ sthâ] standing, -up (opp. walking, sitting, lying); standing firm (in battle); staying, remaining, situated, in a place (lc., ad., --°ree;; common mg.); being in a condition or position (in., ab., lc., --°ree;, n. in app.; more commonly ad., pp., pr. pt., gd.; w. pr. pt. or gd.=continually; ord. mg.); engaged in, intent on, addicted or devoted to, practising, persevering in (lc., --°ree;); abiding in, conforming to, following (command etc., lc.); being in office; steady, kept (agreement, counsel); settled, generally accepted (also Br.); determined, resolved upon; firmly con vinced; firmly resolved to (inf., lc. of vbl. n.); ready to (d.); being there, existing, present, come (time); directed to (lc., --°ree;; effort, gaze); resting or dependent on (lc.); conducing (oppression) to (d.); remaining, left (rare); having desisted or stopped; un accompanied by iti (in the Padapâtha); stand ing alone: -m, n. imps. it was stood by (in.) =he waited; anityam sthitah, not remain ing permanently, staying only a short time; purah --, =imminent; parasparam sthitau, standing face to face (as foes); muktâ½âkâ ra-tayâ --, resting in the form of (=like) a pearl (drop of water); pade sthite,=in the Padapâtha; n. standing still, staying: -vat, pp. act. being, in (lc.).
hata pp. √ han: -ka, a. (--°ree;) afflicted by (fate); --°ree; (instead of °ree;--, gnly. after names), the accursed, wretched; -kilbisha, a. having one's sins effaced; -ketas, a. dejected in heart; -kkhâya,a. bereft of charm; -gîvana, n., -gîvita, n. accursed life; -gyotir-nisîtha, m. starless night; -tvit-ka, -tvish, a. bereft of light, having its lustre dimmed; (á)-putra, a. whose son or sons have been slain; -buddhi, a. bereft of understanding; -mati, a. whose intellect is lost, mad; -mânasa, a. despondent-minded; -mûrkha, m. great block-head; (á)-varkas, a. bereft of vigour, decayed (AV.); -vidhi, m. accursed fate; a. ill starred; -vritta, a.defective in metre; -sish- ta, pp. left out of the slain; -sesha, a. id.; -hridaya, n. cursed heart; -½âsa, a. bereft of hope, desperate; hopeless=wretched, foolish, wicked (sts. used playfully).
heya fp. [√ 2. hâ] to be left, abandoned, avoided, rejected, or eschewed.
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akṣa This word occurs frequently, from the Rigveda onwards, both in the singular and plural, meaning ‘ die ’ and ‘ dice.’ Dicing, along with horse-racing, was one of the main amusements of the Vedic Indian ; but, despite the frequent mention of the game in the literature, there is considerable difficulty in obtaining any clear picture of the mode in which it was played. (i) The Material.—The dice appear normally to have been made of Vibhīdaka nuts. Such dice are alluded to in both the Rigveda and the Atharvaveda, hence being called ‘brown’ {babhru), and ‘ born on a windy spot.’ In the ritual game of dice at the Agnyādheya and the Rājasūya ceremonies the material of the dice is not specified, but it is possible that occasionally gold imitations of Vibhīdaka nuts were used. There is no clear trace in the Vedic literature of the later use of cowries as dice. (2^ The Number In the Rigveda the dicer is described as leader of a great horde ’ (senānīr mahato gaiiasya), and in another passage the number is given as tri-pañcāśah, an expression which has been variously interpreted. Ludwig, Weber, and Zimmer render it as fifteen, which is grammatically hardly possible. Roth and Grassmann render it as ‘ con¬sisting of fifty-three.’ Liiders takes it as ‘consisting of one hundred and fifty,’ but he points out that this may be merely a vague expression for a large number. For a small number Zimmer cites a reference in the Rigveda to one who fears ‘ him who holds four’ (caturaś cid dadamānāt), but the sense of that passage is dependent on the view taken of the method of playing the game. (3) The Method of Play.—In several passages of the later Samhitās and Brāhmanas lists are given of expressions con¬nected with dicing. The names are Krta, Tretā, Dvāpara, Áskanda, and Abhibhū in the Taittirīya Samhitā.16 In the Vājasaneyi Samhitā, among the victims at the Purusamedha, the kitava is offered to the Aksarāja, the ādinava-darśa to the Krta, the kalpin to the Tretā, the adhi-kalpin to the Dvāpara, the sabhā-sthānu to the Áskanda. The lists in the parallel version of the Taittirīya Brāhmana are kitava, sabhāvin, ādinava- darśa, bahih-sad, and sabhā-sthānu, and Aksarāja, Krta, Tretā, Dvāpara, and Kali. From the Satapatha Brāhmana it appears that another name of Kali was Abhibhū, and the parallel lists in the Taittirīya and Vājasaneyi Samhitās suggest that Abhibhū and Aksarāja are identical, though both appear in the late Taittirīya Brāhmana list. The names of some of these throws go back even to the Rigveda and the Atharvaveda. Kali occurs in the latter, and Luders shows that in a considerable number of passages in the former Krta means a * throw ’ (not ‘ a stake ’ or * what is won ’ ), and this sense is clearly found in the Atharvaveda. Moreover, that there were more throws (ayāh) than one is proved by a passage in the Rigveda, when the gods are compared to throws as giving or destroying wealth. The nature of the throws is obscure. The St. Petersburg Dictionary conjectures that the names given above were applied either to dice marked 4, 3, 2, or 1, or to the sides of the dice so marked, and the latter interpretation is supported by some late commentators. But there is no evidence for the former interpretation, and, as regards the latter, the shape of the Vibhīdaka nuts, used as dice, forbids any side being properly on the top. Light is thrown on the expressions by the descrip- tion of a ritual game at the Agnyādheya and at the Rājasūya ceremonies. The details are not certain, but it is clear that the game consisted in securing even numbers of dice, usually a number divisible by four, the Krta, the other three throws then being the Tretā, when three remained over after division by four; the Dvāpara, when two was the remainder; and the Kali, when one remained. If five were the dividing number, then the throw which showed no remainder was Kali, the Krta was that when four was left, and so on. The dice had no numerals marked on them, the only question being what was the total number of the dice themselves. There is no reason to doubt that the game as played in the Rigveda was based on the same principle, though the details must remain doubtful. The number of dice used was certainly large, and the reference to throwing fours, and losing by one, points to the use of the Krta as the winning throw. The Atharvaveda, on the other hand, possibly knew of the Kali as the winning throw. In one respect the ordinary game must have differed from the ritual game. In the latter the players merely pick out the number of dice required—no doubt to avoid ominous errors, such as must have happened if a real game had been played. In the secular game the dice were thrown, perhaps on the principle suggested by Luders: the one throwing a certain number on the place of playing, and the other then throwing a number to make up with those already thrown a multiple of four or five. This theory, at any rate, accounts for the later stress laid on the power of computation in a player, as in the Nala. No board appears to have been used, but a depression on which the dice were thrown (adhi-devana, devana,dδ irina36), was made in the ground. No dice box was used, but reference is made to a case for keeping dice in (aksā-vapanaZ7). The throw was called graha or earlier grābhaP The stake is called vij. Serious losses could be made at dicing: in the Rigveda a dicer laments the loss of all his property, including his wife. Luders finds a different form of the game Upanisad.
āyudha ‘weapon/ in its widest sense covers the whole of a Ksatriya’s warlike equipment, which in the Aitareya Brāhmana is summed up as horse-chariot (aśva-ratha), bow and arrows (isu-dhanva), and corselet (kavaca). As the bow and arrow (isu, dhanvan) were essential as the main weapons of the Vedic fighter, they are probably meant when Áyudha is used specifically of weapons, as often from the Rigveda onwards. The battle hymn in the Rigveda confirms this view, as it presents to us the warrior armed with bow and arrow on his chariot, and clad in armour (Varman), with a guard (Hastaghna) on the left arm to avoid the friction of the bow-string. The corselet was not a single solid piece of metal, but consisted of many pieces fitted together (syūta); it may have been made either of metal plates or, as is more likely, of some stiff material plated with metal. In addition the warrior wore a helmet (Siprā). There is no trace of the use of a shield, nor is there any clear record of the employment of greaves or other guard for the feet. Skill in the use of weapons is referred to in the Rigveda. It is doubtful whether sling stones (Adri, Aśani) were in ordinary use. The hook (ankiáa) also is merely a divine weapon, and the axe (svadhiti, vāśī, paraśu) does not occur in mortal combats. For the use of the spear see Rsti, Rambhinī, Sakti, Saru; of the sword, Asi, Krti. Neither weapon can be considered ordinary in warfare, nor was the club (Vajra) used. For the modes of warfare see Samgrāma.
iriṇa (neut.) occurs not rarely in the later Samhitās and Brāhmanas in the sense of ‘ a cleft in the ground,’ usually natural (sva-krta). The same meaning is also, as Pischel shows, to be ascribed to it in three passages of the Rigveda, in one of which the hole is referred to as * made by water ’ (apā krtam). In another passage of the Rigveda the word refers to the place on which the dice are thrown. Hence Pischel concludes that the dicing-board must have been so called because it contained holes into which the dice had to be thrown if possible. LUders, however, points out that this assumption is not necessary; the dice (Aksa) were merely thrown on a space dug out, which could be called Irina, as being a hole in the ground, though not a natural one. This view is supported by the commentary of Sāyana, as well as by Durga in his note on the Nirukta.
kula As an uncompounded word, Kula does not occur before the period of the Brāhmanas. It denotes the*home ’ or ‘ house of the family,’ and by metonymy the family itself, as connected with the home. The Kula-pā (lit. ‘ house protector ’), or chief of the family, is mentioned in the Rigveda as inferior to and attendant on the Vrājapati in war, the latter being perhaps the leader of the village contingent of the clan. In the Atharvaveda a girl is ironically called Kulapā, because she is left without a husband in the world, and has only Yama (the god of death) for a spouse. The use of the term Kula points clearly to a system of individual families, each no doubt consisting of several members under the headship of the father or eldest brother, whose Kula the dwelling is. As distinct from Gotra, Kula seems to mean the family in the narrower sense of the members who still live in one house, the undivided family. Cf Grha, Grāma, Jana, Viś.
godāna Appears to mean ‘ the whiskers ’ in the Satapatha Brāhmana, where the person, being consecrated, first shaves off the right and then the left ‘ whisker.’ Later on the Godāna- vidhi, or ceremony of shaving the head, is a regular part of the initiation of a youth on the attainment of manhood and on marriage; but though the ceremony is recognized in the Atharvaveda, the name does not occur there.
tāyu Was another name for thief, perhaps of a less distinguished and more domestic character than the highway­man, for though he is referred to as a cattle-thief, he is also alluded to as a stealer of clothes (vastra-mathi)u and as a debtor. In one passage the Tāyus are said to disappear at the coming of dawn (which is elsewhere called yāvayad-dvesas driving away hostile beings,’ and rta-pā, ‘ guardian of order ’), like the stars of heaven (naksatra). In the Satarudriya litany of the Vājasaneyi Samhitā Rudra is called lord of assailers (ā-vyādhin), thieves (stena), robbers (taskara), pickpockets (stāyu), stealers (musnant), and cutters (1vi-krnta); and designations of sharpers (grtsa) and bands (gana, vrāta), apparently of robbers, are mentioned. It is therefore not surprising that the Rigveda should contain many prayers for safety at home or on the way, or that the Atharvaveda should devote several hymns to night chiefly for protection against the evil doings of thieves and robbers. Pischel suggests that in one passage of the Rigveda Vasistha is represented as a burglar, but he admits that, since Vasistha was attacking the house of his father Varuna, he was only seeking to obtain what he may have regarded as his own. But the interpretation of the hymn is not certain. Sayana’s explanation of one passage of the Rigveda, as referring to professional cattle-trackers, like the Khojis of the Panjab, seems quite probable.The punishment of thieves appears primarily to have been left to the action of the robbed. The practice of binding them in stocks seems clearly referred to. But later, at any rate— and in all probability earlier also, as in other countries—a more severe penalty could be exacted, and death inflicted by the king. There is no hint in Vedic literature of the mode of conviction; a fire ordeal is not known to the Atharvaveda, and the ordeal known to the Chāndogya Upanisad is not said to be used in the case of theft. No doubt the stolen property was recovered by the person robbed if he could obtain it. Nothing is known as to what happened if the property had passed from the actual thief into the possession of another person.
dakṣiṇāpraṣṭi Denotes ‘the side horse on the right.’ It appears from two passages of the śatapatha Brāhmana that there were at times four horses yoked to the chariot, the right and the left yoke horse (daksiηā-yugya,savyā-yugya) in the middle, flanked by one on each side, the two latter of course not being fastened to the yoke at all, but presumably by traces alongside of the yoke horses. See Ratha.
dāya Occurs in the Rigveda only in the sense of ‘reward’ of exertion (śrama), but later it means ‘inheritance’—that is, a father’s property which is to be divided among his sons either during his lifetime or after his death. The passages all negative the idea that the property 0/ the family was legally family property: it is clear that it was the property of the head of the house, usually the father, and that the other members of the family only had moral claims upon it which the father could ignore, though he might be coerced by his sons if they were physically stronger. Thus Manu is said in the Taittirīya Samhitā to have divided his property among his sons. He omitted Nābhānedistha, whom he afterwards taught how to appease the Añgirases, and to procure cows. This is a significant indication that the property he divided was movable property, rather than land (Urvarā). In the Aitareya Brāhmana the division is said to have been made during Manu’s lifetime by his sons, who left only their aged father to Nābhānedistha. According to the Jaiminīya Brāhmana, again, four sons divided the inheritance while their old father, Abhipratārin, was still alive. It is, of course, possible to regard Dāya as denoting the heritable property of the family, but the developed patria potestas of the father, which was early very marked, as shown by the legend of Sunahśepa, is inconsistent with the view that the sons were legally owners with their father, unless and until they actually insisted on a division of the property. Probably— there is no evidence of any decisive character—land was not divided at first, but no doubt its disposal began to follow the analogy of cattle and other movable property as soon as the available supply of arable land became limited. As for the method of division, it is clear from the Taittirīya Samhitā that the elder son was usually preferred; perhaps this was always the case after death. During the father’s life¬time another might be preferred, as appears from a passage of the Pañcavimśa Brāhmana. Women were excluded from partition or inheritance, according to the śatapatha Brāhmana and the Nirukta. They were, no doubt, supported by their brothers; but if they had none they might be reduced to prostitution. Detailed rules of inheritance appear in the Sūtras.
nābhānediṣṭha (‘Nearest in descent ’) Mānava (‘ descendant of Manu ’) is famous in the later Samhitās and the Brāhmanas for the way in which he was treated when his father Manu divided his property among his sons, or they divided it: Nābhānedistha was left out, but was solaced by obtaining, through his father’s advice, cows from the Añgirases, a feat which is regarded in the Sāñkhāyana Srauta Sūtra as on a level with the exploits of other seers who celebrated their patrons in hymns, and as giving rise to the hymn, Rigveda Nābhānedistha’s hymn is repeatedly mentioned in the Brāh­manas, but beyond its authorship nothing is recorded of him. In the Samhitā itself he seems to be spoken of as a poet in one passage, which is, however, of quite uncertain meaning. Nābhānedistha is etymologically connected in all probability with Nabānazdista in the Avesta, which refers to the Fravasi of the paoiryδ-tkaesha and the Fravasi of the Nabānazdista. Lassen saw in the legend a reminiscence of an Indo-Iranian split; but Roth showed conclusively that this was impossible, and that Nābhānedistha meant simply ‘nearest in birth,’and Weber admits that the connexion of the words is not one of borrowing on either side, but that in the Avesta it has kept its original sense of ‘ nearest relation,’ while in the Rigveda it has become a proper name.
pati Under these words denoting primarily, as the evidence collected in the St. Petersburg Dictionary shows, ‘ lord ’ and ‘ lady,’ and so * husband ’ and * wife,’ it is convenient to consider the marital relations of the Vedic community. Child Marriage.—Marriage in the early Vedic texts appears essentially as a union of two persons of full development. This is shown by the numerous references to unmarried girls who grow old in the house of their fathers (amā-jur), and who adorn themselves in desire of marriage, as well as to the paraphernalia of spells and potions used in the Atharvavedic tradition to compel the love of man or woman respectively, while even the Rigveda itself seems to present us with a spell by which a lover seeks to send all the household to sleep when he visits his beloved. Child wives first occur regularly in the Sūtra period, though it is still uncertain to what extent the rule of marriage before puberty there obtained. The marriage ritual also quite clearly presumes that the marriage is a real and not a nominal one: an essential feature is the taking of the bride to her husband’s home, and the ensuing cohabitation. Limitations on Marriage.—It is difficult to say with certainty within what limits marriage was allowed. The dialogue of Yama and Yam! in the Rigveda seems clearly to point to a prohibition of the marriage of brother and sister. It can hardly be said, as Weber thinks, to point to a practice that was once in use and later became antiquated. In the Gobhila Grhya Sūtra and the Dharma Sūtras are found prohibitions against marriage in the Gotra (‘ family ’) or within six degrees on the mother’s or father’s side, but in the śatapatha Brāh-mana marriage is allowed in the third or fourth generation, the former being allowed, according to Harisvamin, by the Kanvas, and the second by the Saurāstras, while the Dāksi- nātyas allowed marriage with the daughter of the mother’s brother or the son of the father’s sister, but presumably not with the daughter of the mother’s sister or the son of the father’s brother. The prohibition of marriage within the Gotra cannot then have existed, though naturally marriages outside the Gotra were frequent. Similarity of caste was also not an essential to marriage, as hypergamy was permitted even by the Dharma Sūtras, so that a Brāhmana could marry wives of any lower caste, a Ksatriya wives of the two lowest castes as well as of his own caste, a Vaiśya a Sūdrā as well as a Vaiśyā, although the Sūdrā marriages were later disapproved in toto. Instances of such intermarriage are common in the Epic, and are viewed as normal in the Brhaddevatā. It was considered proper that the younger brothers and sisters should not anticipate their elders by marrying before them. The later Samhitās and Brāhmanas present a series of names expressive of such anticipation, censuring as sinful those who bear them. These terms are the pari-vividāna, or perhaps agre-dadhus, the man who, though a younger brother, marries before his elder brother, the latter being then called the parivitta; the agre-didhisu, the man who weds a younger daughter while her elder sister is still unmarried; and the Didhisū-pati, who is the husband of the latter. The passages do not explicitly say that the exact order of birth must always be followed, but the mention of the terms shows that the order was often broken. Widow Remarriage. The remarriage of a widow was apparently permitted. This seems originally to have taken the form of the marriage of the widow to the brother or other nearest kinsman of the dead man in order to produce children. At any rate, the ceremony is apparently alluded to in a funeral hymn of the Rigveda ; for the alternative explanation, which sees in the verse a reference to the ritual of the Purusamedha (‘human sacrifice’), although accepted by Hillebrandt and Delbruck, is not at all probable, while the ordinary view is supported by the Sūtra evidence. Moreover, another passage of the Rigveda clearly refers to the marriage of the widow and the husband’s brother {devr), which constitutes what the Indians later knew as Niyoga. This custom was probably not followed except in cases where no son was already born. This custom was hardly remarriage in the strict sense, since the brother might—so far as appears—be already married himself. In the Atharvaveda, a verse refers to a charm which would secure the reunion, in the next world, of a wife and her second husband. Though, as Delbruck thinks, this very possibly refers to a case in which the first husband was still alive, but was impotent or had lost caste (patita), still it is certain that the later Dharma Sūtras began to recognize ordinary remarriage in case of the death of the first husband Pischel finds some evidence in the Rigveda to the effect that a woman could remarry if her husband disappeared and could not be found or heard of. Polygamy. A Vedic Indian could have more than one wife. This is proved clearly by many passages in the Rigveda; Manu, according to the Maitrāyanī Samhitā, had ten wives ; and the Satapatha Brāhmana explains polygamy by a characteristic legend. Moreover, the king regularly has four wives attributed to him, the Mahisī, the Parivrktī, the Vāvātā, and the Pālāgalī. The Mahisī appears to be the chief wife, being the first, one married according to the śata¬patha Brāhmana. The Parivrktī, ‘ the neglected,’ is explained by Weber and Pischel as one that has had no son. The Vāvātā is ‘the favourite,’ while the Pālāgalī is, according to Weber, the daughter of the last of the court officials. The names are curious, and not very intelligible, but the evidence points to the wife first wedded alone being a wife in the fullest sense. This view is supported by the fact emphasized by Delbruck, that in the sacrifice the Patnī is usually mentioned in the singular, apparent exceptions being due to some mythological reason. Zimmer is of opinion that polygamy is dying out in the Rigvedic period, monogamy being developed from pologamy; Weber, however, thinks that polygamy is secondary, a view that is supported by more recent anthropology. Polyandry.—On the other hand, polyandry is not Vedic. There is no passage containing any clear reference to such a custom. The most that can be said is that in the Rigveda and the Atharvaveda verses are occasionally found in which husbands are mentioned in relation to a single wife. It is difficult to be certain of the correct explanation of each separate instance of this mode of expression; but even if Weber’s view, that the plural is here used majestatis causa, is not accepted, Delbruck’s explanation by mythology is probably right. In other passages the plural is simply generic. Marital Relations.—Despite polygamy, however, there is ample evidence that the marriage tie was not, as Weber has suggested, lightly regarded as far as the fidelity of the wife was concerned. There is, however, little trace of the husband’s being expected to be faithful as a matter of morality. Several passages, indeed, forbid, with reference to ritual abstinence, intercourse with the strī of another. This may imply that adultery on the husband’s part was otherwise regarded as venial. But as the word strī includes all the ‘womenfolk,’ daughters and slaves, as well as wife, the conclusion can hardly be drawn that intercourse with another man’s ‘wife’ was normally regarded with indifference. The curious ritual of the Varunapraghāsās, in which the wife of the sacrificer is questioned as to her lovers, is shown by Delbruck to be a part of a rite meant to expiate unchastity on the part of a wife, not as a normal question for a sacrificer to put to his own wife. Again, Yājñavalkya’s doctrine in the Satapatha Brāhmana, which seems to assert that no one cares if a wife is unchaste (parah-pumsā) or not, really means that no one cares if the wife is away from the men who are sacrificing, as the wives of the gods are apart from them during the particular rite in question. Monogamy is also evidently approved, so that some higher idea of morality was in course of formation. On the other hand, no Vedic text gives us the rule well known to other Indo-Germanic peoples that the adulterer taken in the act can be killed with impunity, though the later legal literature has traces of this rule. There is also abundant evidence that the standard of ordinary sexual morality was not high. Hetairai. In the Rigveda there are many references to illegitimate love and to the abandonment of the offspring of such unions,ββ especially in the case of a protege of Indra, often mentioned as the parāvrkta or parāvrj. The ‘son of a maiden ’ (kumārī-putra) is already spoken of in the Vājasaneyi Samhitā. Such a person appears with a metronymic in the Upanisad period: this custom may be the origin of metro- nymics such as those which make up a great part of the lists of teachers (Vamśas) of the Brhadāranyaka Upanisad. The Vājasaneyi Samhitā refers to illicit unions of śūdra and Arya, both male and female, besides giving in its list of victims at the Purusamedha, or ‘human sacrifice,’ several whose designations apparently mean ‘ courtesan (atītvarī) and ‘ procuress of abortion ’ (
pradara In the later Samhitās and the Brāhmaṇas denotes a cleft ’ in the ground.
prācīnāvīta Denotes the wearing of the sacred thread of the Aryan over the right shoulder and under the left arm, Prācīnā- vītin being the name for the man so wearing the thread. Tilak, however, thinks that these terms do not imply the wearing of a thread, but of a garment.
mudgala ‘ Mudgala’s wife,’ both figure in a hopelessly obscure hymn of the Rigveda, variously inter­preted by Pischel and Geldner and von Bradke as telling of a real chariot race in which, despite difficulties, Mudgala won by his wife’s aid. The Indian tradition is as variant as the interpretations of modern authorities. Sadguruśisya explains that Mudgala’s oxen were stolen, that he pursued the thieves with the one old ox he had left, and that hurling his hammer (dru-ghana) he caught the marauders. Yāska, on the other hand, says that Mudgala won a race with a drugliana and an ox instead of with two oxen. It is pretty clear that, as Roth observed, the tradition is merely a guess, and a bad one, at the meaning of an obscure hymn, and this view is accepted by Oldenberg.8 Bloomfield9 has interpreted the legend as one of heavenly, not of human, events. Mudgala, probably a variant form of Mudgara, which in the later language means a hammer or a similar weapon, may be meant as a personification of the thunderbolt of Indra, rather than a real man. Later Mudgala is a mythical sage.
mṛga In the Aitareya Brāhmaṇa denotes, according to Sāyaṇa's commentary, the constellation Mrgaśiras. But it seems more probable that Mṛga there really covers the whole of Orion, not merely the inconspicuous group of stars in the head of Orion that make up the Nakṣatra Mṛgaśiras, but also the star a in his shoulder, which is reckoned as Ardrā, and γ in his left shoulder. Tilak, however, makes Mṛga or Mṛgaśiras into a different group, consisting of the belt of Orion, with two stars in the knees and one in the left shoulder, which he deems to resemble a deer’s head with an arrow through it, an implausible and unlikely theory. Cf Mṛgavyādha.
yajñopavīta Denotes the ‘ wearing of the Brahminical thread over the left shoulder at the sacrifice,’ and is mentioned as early as the Taittirīya Brāhmaṇa. Tilak, however, urges that it was not originally a thread that was worn, but a garment of cloth (Vāsas) or of deerskin (Ajina). This seems quite probable.
yajñopavīta Denotes the ‘ wearing of the Brahminical thread over the left shoulder at the sacrifice,’ and is mentioned as early as the Taittirīya Brāhmaṇa. Tilak, however, urges that it was not originally a thread that was worn, but a garment of cloth (Vāsas) or of deerskin (Ajina). This seems quite probable.
ratha in the Rigveda and later denotes ‘chariot’ as opposed to Anas, ‘cart,’ though the distinction is not absolute. Of differences in the structure of the two we have no information, except that the Kha, or nave hole, in the wheel of the chariot was greater than in that of the cart. The chariot has, as a rule, two wheels (Cakra), to which reference is frequently made. The wheel consisted of a rim (Pavi), a felly (Pradhi), spokes (Ara), and a nave (Nabhya). The rim and the felly together constitute the Nemi. The hole in the nave is called Kha: into it the end of the axle was inserted; but there is some uncertainty whether Ani denotes the extremity of the axle that was inserted in the nave, or the lynch-pin used to keep that extremity in the wheel. Sometimes a solid wheel was used. The axle (Akṣa) was, in some cases, made of Araψu. wood; round its ends the wheels revolved. To the axle was attached the body of the chariot (Kośa). This part is also denoted by the word Vandhura, which more precisely means the ‘ seat ’ of the chariot. The epithet tri-vandhura is used of the chariot of the Aśvins, seemingly to correspond with another of its epithets, tri-cakra: perhaps, as Weber thinks, a chariot with three seats and three wheels was a real form of vehicle; but Zimmer considers that the vehicle was purely mythical. Garta also denotes the seat of the warrior. At right angles to the axle was the pole of the chariot (īçā, Praiiga). Normally there was, it seems, one pole, on either side of which the horses were harnessed, a yoke (Yuga) being laid across their necks; the pole was passed through the hole in the yoke (called Kha or Tardman ), the yoke and the pole then being tied together. The horses were tied by the neck (grīva), where the yoke was placed, and also at the shoulder, presumably by traces fastened to a bar of wood at right angles to the pole, or fastened to the ends of the pole, if that is to be regarded, as it probably should, as of triangular shape, wide at the foot and coming to a point at the tip. The traces seem to be denoted by Raśmi and Raśanā. These words also denote the ‘ reins,’ which were fastened to the bit (perhaps śiprū) in the horse’s mouth. The driver controlled the horses by reins, and urged them on with a whip (Kaśā). The girths of the horse were called Kakṣyā. The normal number of horses seems to have been two, but three or four10 were often used. It is uncertain whether, in these cases, the extra horse was attached in front or at the side; possibly both modes were in use. Even five steeds could be employed. Horses were normally used for chariots, but the ass (gardabha) or mule (aśvatarī) are also mentioned. The ox was employed for drawing carts, and in fact derived its name, Anadvāh, from this use. Sometimes a poor man had to be content with a single steed, which then ran between two shafts. In the chariot the driver stood on the right, while the warrior was on the left, as indicated by his name, Savyeṣtha or Savyaṣhā. He could also sit when he wanted, for the chariot had seats, and an archer would naturally prefer to sit while shooting his arrows. The dimensions of the chariot are given in the śulba Sūtra of Apastamba at Angulis (finger-breadths) for the pole, for the axle, and 86 for the yoke. The material used in its construction was wood, except for the rim of the wheel. Many other parts of the chariot are mentioned, their names being often obscure in meaning: see Añka, Nyanka, Uddhi, Paksas, Pātalya, Bhurij, Rathopastha, Rathavāhana.
varṇa (lit. ‘colour’) In the Rigveda is applied to denote classes of men, the Dāsa and the Aryan Varṇa being contrasted, as other passages show, on account of colour. But this use is confined to distinguishing two colours: in this respect the Rigveda differs fundamentally from the later Samhitās and Brāhmaṇas, where the four castes (varnūh) are already fully recognized. (a) Caste in the Rigveda.—The use of the term Varṇa is not, of course, conclusive for the question whether caste existed in the Rigveda. In one sense it must be admitted to have existed: the Puruṣa-sūkta, ‘hymn of man,’ in the tenth Maṇdala clearly contemplates the division of mankind into four classes—the Brāhmaṇa, Rājanya, Vaiśya, and śūdra. But the hymn being admittedly late,6 its evidence is not cogent for the bulk of the Rigveda.' Zimmer has with great force com- batted the view that the Rigveda was produced in a society that knew the caste system. He points out that the Brāhmaṇas show us the Vedic Indians on the Indus as unbrah- minized, and not under the caste system; he argues that the Rigveda was the product of tribes living in the Indus region and the Panjab; later on a part of this people, who had wandered farther east, developed the peculiar civilization of the caste system. He adopts the arguments of Muir, derived from the study of the data of the Rigveda, viz.: that (a) the four castes appear only in the late Purusasūkta; (6) the term Varṇa, as shown above, covers the three highest castes of later times, and is only contrasted with Dāsa; (c) that Brāhmaṇa is rare in the Rigveda, Kṣatriya occurs seldom, Rājanya only in the Purusasūkta, where too, alone, Vaiśya and śūdra are found; (d) that Brahman denotes at first ‘poet,’ ‘sage,’ and then ‘ officiating priest,’ or still later a special class of priest; (e) that in some only of the passages where it occurs does Brahman denote a ‘priest by profession,’ while in others it denotes something peculiar to the individual, designating a person distinguished for genius or virtue, or specially chosen to receive divine inspiration. Brāhmaṇa, on the other hand, as Muir admits, already denotes a hereditary professional priesthood. Zimmer connects the change from the casteless system of the Rigveda to the elaborate system of the Yajurveda with the advance of the Vedic Indians to the east, comparing the Ger¬manic invasions that transformed the German tribes into monarchies closely allied with the church. The needs of a conquering people evoke the monarch; the lesser princes sink to the position of nobles ; for repelling the attacks of aborigines or of other Aryan tribes, and for quelling the revolts of the subdued population, the state requires a standing army in the shape of the armed retainers of the king, and beside the nobility of the lesser princes arises that of the king’s chief retainers, as the Thegns supplemented the Gesiths of the Anglo-Saxon monarchies. At the same time the people ceased to take part in military matters, and under climatic influences left the conduct of war to the nobility and their retainers, devoting themselves to agriculture, pastoral pursuits, and trade. But the advantage won by the nobles over the people was shared by them with the priesthood, the origin of whose power lies in the Purohitaship, as Roth first saw. Originally the prince could sacrifice for himself and the people, but the Rigveda itself shows cases, like those of Viśvāmitra and Vasiçtha illustrating forcibly the power of the Purohita, though at the same time the right of the noble to act as Purohita is seen in the case of Devāpi Arṣtisena.le The Brahmins saw their opportunity, through the Purohitaship, of gaining practical power during the confusion and difficulties of the wars of invasion, and secured it, though only after many struggles, the traces of which are seen in the Epic tradition. The Atharvaveda also preserves relics of these conflicts in its narration of the ruin of the Spñjayas because of oppressing Brahmins, and besides other hymns of the Atharvaveda, the śatarudriya litany of the Yajurveda reflects the period of storm and stress when the aboriginal population was still seething with discontent, and Rudra was worshipped as the patron god of all sorts of evil doers. This version of the development of caste has received a good deal of acceptance in it's main outlines, and it may almost be regarded as the recognized version. It has, however, always been opposed by some scholars, such as Haug, Kern, Ludwig, and more recently by Oldenberg25 and by Geldner.25 The matter may be to some extent simplified by recognizing at once that the caste system is one that has progressively developed, and that it is not legitimate to see in the Rigveda the full caste system even of the Yajurveda; but at the same time it is difficult to doubt that the system was already well on its way to general acceptance. The argument from the non- brahminical character of the Vrātyas of the Indus and Panjab loses its force when it is remembered that there is much evidence in favour of placing the composition of the bulk of the Rigveda, especially the books in which Sudās appears with Vasiṣṭha and Viśvāmitra, in the east, the later Madhyadeśa, a view supported by Pischel, Geldner, Hopkins,30 and Mac¬donell.81 Nor is it possible to maintain that Brahman in the Rigveda merely means a ‘poet or sage.’ It is admitted by Muir that in some passages it must mean a hereditary profession ; in fact, there is not a single passage in which it occurs where the sense of priest is not allowable, since the priest was of course the singer. Moreover, there are traces in the Rigveda of the threefold or fourfold division of the people into brahma, ksafram, and vitofi, or into the three classes and the servile population. Nor even in respect to the later period, any more than to the Rigveda, is the view correct that regards the Vaiśyas as not taking part in war. The Rigveda evidently knows of no restriction of war to a nobility and its retainers, but the late Atharvaveda equally classes the folk with the bala, power,’ representing the Viś as associated with the Sabhā, Samiti, and Senā, the assemblies of the people and the armed host. Zimmer explains these references as due to tradition only; but this is hardly a legitimate argument, resting, as it does, on the false assumption that only a Kṣatriya can fight. But it is (see Kçatriya) very doubtful whether Kṣatriya means anything more than a member of the nobility, though later, in the Epic, it included the retainers of the nobility, who increased in numbers with the growth of military monarchies, and though later the ordinary people did not necessarily take part in wars, an abstention that is, however, much exaggerated if it is treated as an absolute one. The Kṣatriyas were no doubt a hereditary body; monarchy was already hereditary (see Rājan), and it is admitted that the śūdras were a separate body: thus all the elements of the caste system were already in existence. The Purohita, indeed, was a person of great importance, but it is clear, as Oldenberg37 urges, that he was not the creator of the power of the priesthood, but owed his position, and the influence he could in consequence exert, to the fact that the sacrifice required for its proper performance the aid of a hereditary priest in whose possession was the traditional sacred knowledge. Nor can any argument for the non-existence of the caste system be derived from cases like that of Devāpi. For, in the first place, the Upaniṣads show kings in the exercise of the priestly functions of learning and teaching, and the Upaniṣads are certainly contemporaneous with an elaborated caste system. In the second place the Rigvedic evidence is very weak, for Devāpi, who certainly acts as Purohita, is not stated in the Rigveda to be a prince at all, though Yāska calls him a Kauravya; the hymns attributed to kings and others cannot be vindicated for them by certain evidence, though here, again, the Brāhmaṇas do not scruple to recognize Rājanyarṣis, or royal sages’; and the famous Viśvāmitra shows in the Rigveda no sign of the royal character which the Brāhmaṇas insist on fastening on him in the shape of royal descent in the line of Jahnu. (6) Caste in the later Samhitās and Brāhmanas. The relation between the later and the earlier periods of the Vedic history of caste must probably be regarded in the main as the hardening of a system already formed by the time of the Rigveda. etc. Three castes Brāhmaṇa, Rājan, śūdraare mentioned in the Atharvaveda, and two castes are repeatedly mentioned together, either Brahman and Kṣatra, or Kṣatra and Viś. 2.The Relation of the Castes. The ritual literature is full of minute differences respecting the castes. Thus, for example, the śatapatha prescribes different sizes of funeral mounds for the four castes. Different modes of address are laid down for the four castes, as ehi, approach ’; āgaccha, ‘come’; ādrava, run up ’; ādhāva, hasten up,’ which differ in degrees of politeness. The representatives of the four castes are dedicated at the Puruṣamedha (‘human sacrifice’) to different deities. The Sūtras have many similar rules. But the three upper castes in some respects differ markedly from the fourth, the śūdras. The latter are in the śatapatha Brāhmaṇa declared not fit to be addressed by a Dīkṣita, consecrated person,’ and no śūdra is to milk the cow whose milk is to be used for the Agnihotra ('fire-oblation’). On the other hand, in certain passages, the śūdra is given a place in the Soma sacrifice, and in the Taittirīya Brāhmaṇa there are given formulas for the placing of the sacrificial fire not only for the three upper castes, but also for the Rathakāra, chariot-maker.’ Again, in the Aitareya Brāhmaṇa, the Brāhmaṇa is opposed as eater of the oblation to the members of the other three castes. The characteristics of the several castes are given under Brāhmaṇa, Kçatriya and Rājan, Vaiśya, śūdra: they may be briefly summed up as follows : The Viś forms the basis of the state on which the Brahman and Kṣatra rest;®3 the Brahman and Kṣatra are superior to the Viś j®4 while all three classes are superior to the śūdras. The real power of the state rested with the king and his nobles, with their retainers, who may be deemed the Kṣatriya element. Engaged in the business of the protection of the country, its administration, the decision of legal cases, and in war, the nobles subsisted, no doubt, on the revenues in kind levied from the people, the king granting to them villages (see Grāma) for their maintenance, while some of them, no doubt, had lands of their own cultivated for them by slaves or by tenants. The states were seemingly small there are no clear signs of any really large kingdoms, despite the mention of Mahārājas. The people, engaged in agriculture, pastoral pursuits, and trade (Vaṇij), paid tribute to the king and nobles for the protection afforded them. That, as Baden- Powell suggests, they were not themselves agriculturists is probably erroneous; some might be landowners on a large scale, and draw their revenues from śūdra tenants, or even Aryan tenants, but that the people as a whole were in this position is extremely unlikely. In war the people shared the conflicts of the nobles, for there was not yet any absolute separation of the functions of the several classes. The priests may be divided into two classes the Purohitas of the kings, who guided their employers by their counsel, and were in a position to acquire great influence in the state, as it is evident they actually did, and the ordinary priests who led quiet lives, except when they were engaged on some great festival of a king or a wealthy noble. The relations and functions of the castes are well summed up in a passage of the Aitareya Brāhmaṇa, which treats of them as opposed to the Kṣatriya. The Brāhmaṇa is a receiver of gifts (ā-dāyī), a drinker of Soma (ā-pāyī), a seeker of food (āvasāyī), and liable to removal at will (yathākāma-prayāpyaīi).n The Vaiśya is tributary to another (anyasya balikrt), to be lived on by another (anyasyādyal}), and to be oppressed at will (yathā- kāma-jyeyal}). The śūdra is the servant of another (anyasya j>resyah), to be expelled at will (kāmotthāpyah), and to be slain at pleasure {yathākāma-vadhyah). The descriptions seem calculated to show the relation of each of the castes to the Rājanya. Even the Brāhmaṇa he can control, whilst the Vaiśya is his inferior and tributary, whom he can remove without cause from his land, but who is still free, and whom he cannot maim or slay without due process. The śūdra has no rights of property or life against the noble, especially the king. The passage is a late one, and the high place of the Kṣatriya is to some extent accounted for by this fact. It is clear that in the course of time the Vaiśya fell more and more in position with the hardening of the divisions of caste. Weber shows reason for believing that the Vājapeya sacrifice, a festival of which a chariot race forms an integral part, was, as the śāñkhāyana śrauta Sūtra says, once a sacrifice for a Vaiśya, as well as for a priest or king. But the king, too, had to suffer diminution of his influence at the hands of the priest: the Taittirīya texts show that the Vājapeya was originally a lesser sacrifice which, in the case of a king, was followed by the Rājasūya, or consecration of him as an overlord of lesser kings, and in that of the Brahmin by the Bṛhaspatisava, a festival celebrated on his appointment as a royal Purohita. But the śatapatha Brāhmaṇa exalts the Vājapeya, in which a priest could be the sacrificer, over the Rājasūya, from which he was excluded, and identifies it with the Bṛhaspatisava, a clear piece of juggling in the interests of the priestly pretentions. But we must not overestimate the value of such passages, or the exaltation of the Purohita in the later books of the śatapatha and Aitareya Brāhmanas as evidence of a real growth in the priestly power: these books represent the views of the priests of what their own powers should be, and to some extent were in the Madhyadeśa. Another side of the picture is presented in the Pāli literature, which, belonging to a later period than the Vedic, undoubtedly underestimates the position of the priests ; while the Epic, more nearly contemporaneous with the later Vedic period, displays, despite all priestly redaction, the temporal superiority of the nobility in clear light. Although clear distinctions were made between the different castes, there is little trace in Vedic literature of one of the leading characteristics of the later system, the impurity communicated by the touch or contact of the inferior castes, which is seen both directly in the purification rendered necessary in case of contact with a śūdra, and indirectly in the prohibition of eating in company with men of lower caste. It is true that prohibition of eating in company with others does appear, but hot in connexion with caste: its purpose is to preserve the peculiar sanctity of those who perform a certain rite or believe in a certain doctrine; for persons who eat of the same food together, according to primitive thought, acquire the same characteristics and enter into a sacramental communion. But Vedic literature does not yet show that to take food from an inferior caste was forbidden as destroying purity. Nor, of course, has the caste system developed the constitution with a head, a council, and common festivals which the modern caste has; for such an organization is not found even in the Epic or in the Pāli literature. The Vedic characteristics of caste are heredity, pursuit of a common occupation, and restriction on intermarriage. 3. Restrictions on Intermarriage. Arrian, in his Indica, probably on the authority of Megasthenes, makes the prohibi¬tion of marriage between <γevη, no doubt castes,’ a characteristic of Indian life. The evidence of Pāli literature is in favour of this view, though it shows that a king could marry whom he wished, and could make his son by that wife the heir apparent. But it equally shows that there were others who held that not the father’s but the mother’s rank determined the social standing of the son. Though Manu recognizes the possibility of marriage with the next lower caste as producing legitimate children, still he condemns the marriage of an Aryan with a woman of lower caste. The Pāraskara Gṛhya Sūtra allows the marriage of a Kṣatriya with a wife of his own caste or of the lower caste, of a Brahmin with a wife of his own caste or of the two lower classes, and of a Vaiśya with a Vaiśya wife only. But it quotes the opinion of others that all of them can marry a śūdra wife, while other authorities condemn the marriage with a śūdra wife in certain circumstances, which implies that in other cases it might be justified. The earlier literature bears out this impression: much stress is laid on descent from a Rṣi, and on purity of descent ; but there is other evidence for the view that even a Brāhmaṇa need not be of pure lineage. Kavaṣa Ailūṣa is taunted with being the son of a Dāsī, ‘slave woman,’ and Vatsa was accused of being a śūdrā’s son, but established his purity by walking unhurt through the flames of a fire ordeal. He who is learned (śiiśruvān) is said to be a Brāhmaṇa, descended from a Rṣi (1ārseya), in the Taittirīya Samhitā; and Satyakāma, son of Jabālā, was accepted as a pupil by Hāridrumata Gautama, though he could not name his father. The Kāthaka Samhitā says that knowledge is all-important, not descent. But all this merely goes to show that there was a measure of laxity in the hereditary character of caste, not that it was not based on heredity. The Yajurveda Samhitās recognize the illicit union of Árya and śūdrā, and vice versa: it is not unlikely that if illicit unions took place, legal marriage was quite possible. The Pañcavimśa Brāhmaṇa, indeed, recognizes such a case in that of Dīrghatamas, son of the slave girl Uśij, if we may adopt the description of Uśij given in the Brhaddevatā. In a hymn of the Atharvaveda extreme claims are put forward for the Brāhmaṇa, who alone is a true husband and the real husband, even if the woman has had others, a Rājanya or a Vaiśya: a śūdra Husband is not mentioned, probably on purpose. The marriage of Brāhmaṇas with Rājanya women is illustrated by the cases of Sukanyā, daughter of king śaryāta, who married Cyavana, and of Rathaviti’s daughter, who married śyāvāśva. 4.Occupation and Caste.—The Greek authorities and the evidence of the Jātakas concur in showing it to have been the general rule that each caste was confined to its own occupations, but that the Brāhmaṇas did engage in many professions beside that of simple priest, while all castes gave members to the śramaṇas, or homeless ascetics. The Jātakas recognize the Brahmins as engaged in all sorts of occupations, as merchants, traders, agriculturists, and so forth. Matters are somewhat simpler in Vedic literature, where the Brāhmaṇas and Kṣatriyas appear as practically confined to their own professions of sacrifice and military or administrative functions. Ludwig sees in Dīrgliaśravas in the Rigveda a Brahmin reduced by indigence to acting as a merchant, as allowed even later by the Sūtra literature; but this is not certain, though it is perfectly possible. More interesting is the question how far the Ksatriyas practised the duties of priests; the evidence here is conflicting. The best known case is, of course, that of Viśvāmitra. In the Rigveda he appears merely as a priest who is attached to the court of Sudās, king of the Tftsus ; but in the Pañcavimśa Brāhmaṇa he is called a king, a descendant of Jahnu, and the Aitareya Brāhmaṇa refers to śunahśepa’s succeeding, through his adoption by Viśvāmitra, to the divine lore (daiva veda) of the Gāthins and the lordship of the Jahnus. That in fact this tradition is correct seems most improbable, but it serves at least to illustrate the existence of seers of royal origin. Such figures appear more than once in the Pañcavimśa Brāhmana, which knows the technical terms Rājanyarçi and Devarājan corresponding to the later Rājarṣi, royal sage.’ The Jaiminiya Brāhmaṇa says of one who knows a certain doctrine, ‘being a king he becomes a seer’ (rājā sann rsir bhavati), and the Jaiminiya Upanisad Brāhmana applies the term Rāj'anya to a Brāhmaṇa. Again, it is argued that Devāpi Árstiseṇa, who acted as Purohita, according to the Rigveda, for śantanu, was a prince, as Yāska says or implies he was. But this assumption seems to be only an error of Yāska’s. Since nothing in the Rigveda alludes to any relationship, it is impossible to accept Sieg’s view that the Rigveda recognizes the two as brothers, but presents the fact of a prince acting the part of Purohita as unusual and requiring explanation. The principle, however, thus accepted by Sieg as to princes in the Rigveda seems sound enough. Again, Muir has argued that Hindu tradition, as shown in Sāyaṇa, regards many hymns of the Rigveda as composed by royal personages, but he admits that in many cases the ascription is wrong; it may be added that in the case of Prthī Vainya, where the hymn ascribed to him seems to be his, it is not shown in the hymn itself that he is other than a seer; the śatapatha Brāhmaṇa calls him a king, but that is probably of no more value than the later tradition as to Viśvāmitra. The case of Viśvantara and the śyāparṇas mentioned in the Aitareya Brāhmaṇa has been cited as that of a king sacrificing without priestly aid, but the interpretation iś quite uncertain, while the parallel of the Kaśyapas, Asitamrgas, and Bhūtavīras mentioned in the course of the narrative renders it highly probable that the king had other priests to carry out the sacrifice. Somewhat different are a series of other cases found in the Upaniṣads, where the Brahma doctrine is ascribed to royal persons. Thus Janaka is said in the śatapatha Brāhmaṇa to have become a Brahman; Ajātaśatru taught Gārgya Bālāki Pravāhaṇa Jaivali instructed śvetaketu Áruṇeya, as well as śilaka śālāvatya and Caikitāyana Dālbhya; and Aśvapati Kaikeya taught Brahmins. It has been deduced from such passages that the Brahma doctrine was a product of the Kṣatriyas. This conclusion is, however, entirely doubtful, for kings were naturally willing to be flattered by the ascription to them of philosophic activity, and elsewhere the opinion of a Rājanya is treated with contempt. It is probably a fair deduction that the royal caste did not much concern itself with the sacred lore of the priests, though it is not unlikely that individual exceptions occurred. But that warriors became priests, that an actual change of caste took place, is quite unproved by a single genuine example. That it was impossible we cannot say, but it seems not to have taken place. To be distinguished from a caste change, as Fick points out, is the fact that a member of any caste could, in the later period at least, become a śramaṇa, as is recorded in effect of many kings in the Epic. Whether the practice is Vedic is not clear: Yāska records it of Devāpi, but this is not evidence for times much anterior to the rise of Buddhism. On the other hand, the Brahmins, or at least the Purohitas, accompanied the princes in battle, and probably, like the mediaeval clergy, were not unprepared to fight, as Vasistha and Viśvāmitra seem to have done, and as priests do even in the Epic from time to time. But a priest cannot be said to change caste by acting in this way. More generally the possibility of the occurrence of change of caste may be seen in the Satapatha Brāhmaṇa,138 where śyāparṇa Sāyakāyana is represented as speaking of his off¬spring as if they could have become the nobles, priests, and commons of the śalvas; and in the Aitareya Brāhmana,139 where Viśvantara is told that if the wrong offering were made his children would be of the three other castes. A drunken Rṣi of the Rigveda140 talks as if he could be converted into a king. On the other hand, certain kings, such as Para Átṇāra, are spoken of as performers of Sattras, ‘sacrificial sessions.’ As evidence for caste exchange all this amounts to little; later a Brahmin might become a king, while the Rṣi in the Rigveda is represented as speaking in a state of intoxication; the great kings could be called sacrificers if, for the nonce, they were consecrated (dīksita), and so temporarily became Brahmins.The hypothetical passages, too, do not help much. It would be unwise to deny the possibility of caste exchange, but it is not clearly indicated by any record. Even cases like that of Satyakāma Jābāla do not go far; for ex hypothesi that teacher did not know who his father was, and the latter could quite well have been a Brahmin. It may therefore be held that the priests and the nobles practised hereditary occupations, and that either class was a closed body into which a man must be born. These two Varṇas may thus be fairly regarded as castes. The Vaiśyas offer more difficulty, for they practised a great variety of occupations (see Vaiśya). Fick concludes that there is no exact sense in which they can be called a caste, since, in the Buddhist literature, they were divided into various groups, which themselves practised endogamy such as the gahapatis, or smaller landowners, the setthis, or large merchants and members of the various guilds, while there are clear traces in the legal textbooks of a view that Brāhmana and Kṣatriya stand opposed to all the other members of the community. But we need hardly accept this view for Vedic times, when the Vaiśya, the ordinary freeman of the tribe, formed a class or caste in all probability, which was severed by its free status from the śūdras, and which was severed by its lack of priestly or noble blood from the two higher classes in the state. It is probably legitimate to hold that any Vaiśya could marry any member of the caste, and that the later divisions within the category of Vaiśyas are growths of divisions parallel with the original process by which priest and noble had grown into separate entities. The process can be seen to-day when new tribes fall under the caste system: each class tries to elevate itself in the social scale by refusing to intermarry with inferior classes on equal terms—hypergamy is often allowed—and so those Vaiśyas who acquired wealth in trade (śreṣthin) or agriculture (the Pāli Gahapatis) would become distinct, as sub-castes, from the ordinary Vaiśyas. But it is not legitimate to regard Vaiśya as a theoretic caste; rather it is an old caste which is in process of dividing into innumerable sub-castes under influences of occupation, religion, or geographical situation. Fick denies also that the śūdras ever formed a single caste: he regards the term as covering the numerous inferior races and tribes defeated by the Aryan invaders, but originally as denoting only one special tribe. It is reasonable to suppose that śūdra was the name given by the Vedic Indians to the nations opposing them, and that these ranked as slaves beside the three castes—nobles, priests, and people—just as in the Anglo-Saxon and early German constitution beside the priests, the nobiles or eorls, and the ingenui, ordinary freemen or ceorls, there was a distinct class of slaves proper; the use of a generic expression to cover them seems natural, whatever its origin (see śūdra). In the Aryan view a marriage of śūdras could hardly be regulated by rules; any śūdra could wed another, if such a marriage could be called a marriage at all, for a slave cannot in early law be deemed to be capable of marriage proper. But what applied in the early Vedic period became no doubt less and less applicable later when many aboriginal tribes and princes must have come into the Aryan community by peaceful means, or by conquest, without loss of personal liberty, and when the term śūdra would cover many sorts of people who were not really slaves, but were freemen of a humble character occupied in such functions as supplying the numerous needs of the village, like the Caṇdālas, or tribes living under Aryan control, or independent, such as the Niṣādas. But it is also probable that the śūdras came to include men of Aryan race, and that the Vedic period saw the degradation of Aryans to a lower social status. This seems, at any rate, to have been the case with the Rathakāras. In the Taittirīya Brāhmaṇa the Rathakāra is placed as a special class along with the Brāhmaṇas, Rājanyas, and Vaiśyas: this can hardly be interpreted except to mean that the Rathakāras were not included in the Aryan classes, though it is just possible that only a subdivision of the Vaiśyas is meant. There is other evidence that the Rathakāras were regarded as śūdras. But in the Atharvaveda the Rathakāras and the Karmāras appear in a position of importance in connexion with the selection of the king; these two classes are also referred to in an honourable way in the Vājasaneyi Sarphitā; in the śata¬patha Brāhmaṇa, too, the Rathakāra is mentioned as a a person of high standing. It is impossible to accept the view suggested by Fick that these classes were originally non- Aryan ; we must recognize that the Rathakāras, in early Vedic times esteemed for their skill, later became degraded because of the growth of the feeling that manual labour was not dignified. The development of this idea was a departure from the Aryan conception; it is not unnatural, however undesirable, and has a faint parallel in the class distinctions of modern Europe. Similarly, the Karmāra, the Takṣan the Carmamna, or ‘tanner,’ the weaver and others, quite dignified occupations in the Rigveda, are reckoned as śūdras in the Pāli texts. The later theory, which appears fully developed in the Dharma Sūtras, deduces the several castes other than the original four from the intermarriage of the several castes. This theory has no justification in the early Vedic literature. In some cases it is obviously wrong; for example, the Sūta is said to be a caste of this kind, whereas it is perfectly clear that if the Sūtas did form a caste, it was one ultimately due to occupation. But there is no evidence at all that the Sūtas, Grāmaηīs, and other members of occupations were real castes in the sense that they were endogamic in the early Vedic period. All that we can say is that there was a steady progress by which caste after caste was formed, occupation being an important determining feature, just as in modern times there are castes bearing names like Gopāla (cowherd ’) Kaivarta or Dhīvara ('fisherman'), and Vaṇij (‘merchant’). Fick finds in the Jātakas mention of a number of occupations whose members did not form part of any caste at all, such as the attendants on the court, the actors and dancers who went from village to village, and the wild tribes that lived in the mountains, fishermen, hunters, and so on. In Vedic times these people presumably fell under the conception of śūdra, and may have included the Parṇaka, Paulkasa, Bainda, who are mentioned with many others in the Vājasaneyi Samhitā and the Taittirīya Brāhmaṇa in the list of victims at the Puruṣamedha (‘human sacrifice’). The slaves also, whom Fick includes in the same category, were certainly included in the term śūdra. 5. Origin of the Castes.—The question of the origin of the castes presents some difficulty. The ultimate cause of the extreme rigidity of the caste system, as compared with the features of any other Aryan society, must probably be sought in the sharp distinction drawn from the beginning between the Aryan and the śūdra. The contrast which the Vedic Indians felt as existing between themselves and the conquered population, and which probably rested originally on the difference of colour between the upper and the lower classes, tended to accentuate the natural distinctions of birth, occupation, and locality which normally existed among the Aryan Indians, but which among other Aryan peoples never developed into a caste system like that of India. The doctrine of hypergamy which marks the practical working of the caste system, seems clearly to point to the feeling that the Aryan could marry the śūdrā, but not the śūdra the Aryā. This distinction probably lies at the back of all other divisions: its force may be illustrated by the peculiar state of feeling as to mixed marriages, for example, in the Southern States of America and in South Africa, or even in India itself, between the new invaders from Europe and the mingled population which now peoples the country. Marriages between persons of the white and the dark race are disapproved in principle, but varying degrees of condemnation attach to (1) the marriage of a man of the white race with a woman of the dark race; (2) an informal connexion between these two; (3) a marriage between a woman of the white race and a man of the dark race; and (4) an informal connexion between these two. Each category, on the whole, is subject to more severe reprobation than the preceding one. This race element, it would seem, is what has converted social divisions into castes. There appears, then, to be a large element of truth in the theory, best represented by Risley, which explains caste in the main as a matter of blood, and which holds that the higher the caste is, the greater is the proportion of Aryan blood. The chief rival theory is undoubtedly that of Senart, which places the greatest stress on the Aryan constitution of the family. According to Senart the Aryan people practised in affairs of marriage both a rule of exogamy, and one of endogamy. A man must marry a woman of equal birth, but not one of the same gens, according to Roman law as interpreted by Senart and Kovalevsky ; and an Athenian must marry an Athenian woman, but not one of the same γez/oç. In India these rules are reproduced in the form that one must not marry within the Gotra, but not without the caste. The theory, though attractively developed, is not convincing; the Latin and Greek parallels are not even probably accurate ; and in India the rule forbidding marriage within the Gotra is one which grows in strictness as the evidence grows later in date. On the other hand, it is not necessary to deny that the development of caste may have been helped by the family traditions of some gentes, or Gotras. The Patricians of Rome for a long time declined intermarriage with the plebeians; the Athenian Eupatridai seem to have kept their yevη pure from contamination by union with lower blood; and there may well have been noble families among the Vedic Indians who intermarried only among themselves. The Germans known to Tacitus163 were divided into nobiles and ingenui, and the Anglo-Saxons into eorls and ceorls, noble and non-noble freemen.1®4 The origin of nobility need not be sought in the Vedic period proper, for it may already have existed. It may have been due to the fact that the king, whom we must regard as originally elected by the people, was as king often in close relation with, or regarded as an incarnation of, the deity;165 and that hereditary kingship would tend to increase the tradition of especially sacred blood: thus the royal family and its offshoots would be anxious to maintain the purity of their blood. In India, beside the sanctity of the king, there was the sanctity of the priest. Here we have in the family exclusiveness of king and nobles, and the similar exclusiveness of a priesthood which was not celibate, influences that make for caste, especially when accompanying the deep opposition between the general folk and the servile aborigines. Caste, once created, naturally developed in different directions. Nesfield166 was inclined to see in occupation the one ground of caste. It is hardly necessary seriously to criticize this view considered as an ultimate explanation of caste, but it is perfectly certain that gilds of workers tend to become castes. The carpenters (Tak§an), the chariot-makers (Rathakāra), the fisher¬men (Dhaivara) and others are clearly of the type of caste, and the number extends itself as time goes on. But this is not to say that caste is founded on occupation pure and simple in its first origin, or that mere difference of occupation would have produced the system of caste without the interposition of the fundamental difference between Aryan and Dāsa or śūdra blood and colour. This difference rendered increasingly important what the history of the Aryan peoples shows us to be declining, the distinction between the noble and the non-noble freemen, a distinction not of course ultimate, but one which seems to have been developed in the Aryan people before the separation of its various.branches. It is well known that the Iranian polity presents a division of classes comparable in some respects with the Indian polity. The priests (Athravas) and warriors (Rathaesthas) are unmistakably parallel, and the two lower classes seem to correspond closely to the Pāli Gahapatis, and perhaps to the śūdras. But they are certainly not castes in the Indian sense of the word. There is no probability in the view of Senart or of Risley that the names of the old classes were later superimposed artificially on a system of castes that were different from them in origin. We cannot say that the castes existed before the classes, and that the classes were borrowed by India from Iran, as Risley maintains, ignoring the early Brāhmaṇa evidence for the four Varnas, and treating the transfer as late. Nor can we say with Senart that the castes and classes are of independent origin. If there had been no Varṇa, caste might never have arisen; both colour and class occupation are needed for a plausible account of the rise of caste.
saṃgrāma Denotes primarily, it seems, ‘assembly ’ either in peace or in war, when it means an ‘ armed band.’ Its normal sense in the Atharvaveda and later is ‘war,’ ‘battle.’ Little is known of Vedic warfare, but it seems to have been simple. A body of foot soldiers with charioteers composed every army, the two going together, and the foot soldiers being often overthrown by the charioteers, who were doubtless the Kṣatriyas and their foremost retainers. Probably the foot soldiers bore little armour, and used only the bow for offence, as is suggested by the account that Herodotus gives of the Indian contingent of the army with which Xerxes invaded Greece. The nobles, on the other hand, may have had cuirass (Varman), helmet (śiprā), and hand-guard (Hastaghna) as a protection from the friction of the bowstring. On the car was the charioteer, and on his left the warrior (Sārathi, Savya§thā). Riding is never mentioned in war, and would hardly have been suited to Vedic ideas, for the warrior mainly depended on his bow, which he could not have used effectively from horse¬back. The offensive weapon (Áyudha) was practically the bow; spear and sword and axe were very seldom used. Whether there was a strict tribal organization of the host, such as is once alluded to in the Homeric poems, and is also recognized in Germany by Tacitus, is uncertain (cf. Vrāta), but in the Epic relations (Jñāti) fight together, and this rule, no doubt, applied more or less in Vedic times also. Cities were besieged and invested (upa-sad, pra-bhid), probably as a rule by blockade, since the ineffective means of assault of the time would have rendered storming difficult and expensive. Hillebrandt thinks that the pur carisnū of the Rigveda was a kind of chariot; it may—like the Trojan horse—have been an Indian anticipation of the Roman means of assaulting a town. Besides ordinary wars of defence and conquest, raids into neighbouring territory seem to have been frequent and normal, no doubt because of the booty (Udāja, Nirāja) which wai to be won, and which the king had to share with the'people. Banners (Dhvaja) were borne in war, and musical instruments (Dundubhi, Bakura) were used by the combatants.
savyaṣṭhā Are all various forms of the word for ‘car-fighter,’ as opposed to Sārathi, ‘charioteer,’ showing that, as was natural, the fighter stood on the left of the driver. The commentators are inclined to see in the Savyaṣthā merely another ‘charioteer/ but this is quite unjustifiable, and is perhaps due to later caste prejudice against a śūdra charioteer.
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"left" has 4 results.
     
aākṛtigaṇaa class or group of words in which some words are actually mentioned and room is left to include others which are found undergoing the same operation; confer, compare श्रेण्यादयः कृतादिभिः । श्रेण्यादयः पठ्यन्ते कृतादिराकृतिगणः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.59. Haradatta defines the word as प्रयोगदर्शनेन आकृतिग्राह्यो गणः अाकृतिगण:। अत्र अादिशब्दः प्रकारे । अाकृतिगणेपि उदाहरणरूपेण कतिपयान् पठति कृत मत इत्यादि Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on II.I.59 ; confer, compare Kaiyaṭa's Mahābhāṣyapradīpa.of Kaiyaṭa also on II.1. 59.Some of the gaṇas mentioned by Pāṇini are ākṛtigaṇas, exempli gratia, for example अर्शआदिगण, मूलविभुजादिगण, स्नात्व्यादिगण, शिवादिगण, पचादिगण, and others.
ṛtshort vowel ऋ. before which the preceding vowel is optionally left as it is, i. e. without coalescence and shortened also if long; confer, compare ऋत्यकः P. VI.1.128.
ᳵjihvāmūlīyaa phonetical element or unit called Jihvāmūlīya, produced at the root of the tongue, which is optionally substituted in the place of the Visarga (left 0ut breath) directly preceding the utterance of the letter क् or ख् and hence shown as ᳵ क्. See अ ᳵ क् a reference to some preceding word, not necessarily on the same page. on page 2.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
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Results for left
     
ajahāt leftSB 7.7.16
ańga left side of the bodySB 1.14.11
anunirjagmuḥ left home by following the elderSB 1.15.45
apradakṣiṇam placing on the leftSB 5.22.1
avaśeṣa leftCC Madhya 20.35
cali' gela leftCC Madhya 10.66
cali' gela leftCC Madhya 10.66
calilā leftCC Antya 3.138
CC Antya 3.260
CC Antya 6.36
CC Madhya 4.142
chāḍi' gelā has leftCC Antya 15.48
chāḍi' gelā has leftCC Antya 15.48
chāḍilena he leftCC Antya 20.83
ḍāhine vāme left and rightCC Madhya 13.193
ḍāhine vāme left and rightCC Madhya 13.193
ḍāhine-vāme right and leftCC Madhya 17.35
ḍāhine-vāme right and leftCC Madhya 17.35
dakṣiṇa-savyam right and leftSB 10.44.36
dakṣiṇa-savyam right and leftSB 10.44.36
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ on the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ on the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ on the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ on the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ right and leftSB 5.23.6
dakṣiṇa-vāme left and rightCC Madhya 9.5
dakṣiṇa-vāme left and rightCC Madhya 9.5
dharila leftCC Madhya 5.141
gataḥ Durvāsā Muni, who had left that placeSB 9.5.23
gataḥ leftCC Antya 8.49
SB 9.22.11
gataḥ left that placeSB 10.10.23
SB 8.4.11-12
gatam had leftSB 4.13.48
gatam leftSB 6.10.12
gelā leftCC Antya 2.127
CC Antya 2.137
CC Antya 3.10
CC Antya 8.96
CC Antya 9.146
gosāñi calilā Śrī Caitanya Mahāprabhu left the placeCC Antya 1.53
gosāñi calilā Śrī Caitanya Mahāprabhu left the placeCC Antya 1.53
hitvā having leftSB 11.31.9
jagāma he leftSB 3.24.41
jagmuḥ leftSB 10.54.9
jagmuḥ they leftSB 11.31.26
jahau leftSB 1.15.36
karilā gamana leftCC Antya 12.145
karilā gamana leftCC Antya 12.145
CC Antya 3.162
karilā gamana leftCC Antya 3.162
CC Antya 4.92
karilā gamana leftCC Antya 4.92
karilā gamana left that placeCC Antya 1.60
karilā gamana left that placeCC Antya 1.60
kichu avaśiṣṭa nāi there were no remnants leftCC Antya 2.62
kichu avaśiṣṭa nāi there were no remnants leftCC Antya 2.62
kichu avaśiṣṭa nāi there were no remnants leftCC Antya 2.62
kṛṣṇera sakala śeṣa everything left by KṛṣṇaCC Madhya 15.236
kṛṣṇera sakala śeṣa everything left by KṛṣṇaCC Madhya 15.236
kṛṣṇera sakala śeṣa everything left by KṛṣṇaCC Madhya 15.236
madhya-ahne calilā left to execute noon dutiesCC Antya 1.68
madhya-ahne calilā left to execute noon dutiesCC Antya 1.68
madhya-ahne calilā left to execute noon dutiesCC Antya 1.68
nirgataḥ having left homeSB 11.2.18
nirjagāma He leftSB 10.41.52
nyastaḥ leftSB 10.57.23
palāila leftCC Madhya 15.249
palāñā gela left, running awayCC Madhya 24.236
palāñā gela left, running awayCC Madhya 24.236
paryavaśeṣitaḥ left remainingSB 6.9.38
phelilā leftCC Antya 16.35
prabhu gelā Śrī Caitanya Mahāprabhu leftCC Antya 12.123
prabhu gelā Śrī Caitanya Mahāprabhu leftCC Antya 12.123
prabhura śeṣa pāñā after getting the remnants left by Lord Nityānanda PrabhuCC Antya 6.99
prabhura śeṣa pāñā after getting the remnants left by Lord Nityānanda PrabhuCC Antya 6.99
prabhura śeṣa pāñā after getting the remnants left by Lord Nityānanda PrabhuCC Antya 6.99
prasthite leftSB 3.25.5
prasthite left forSB 7.7.2
pratiyāte having leftSB 10.36.20
pratyapadyata leftSB 9.7.16
prāvrajan leftSB 4.31.1
pravrajite patyau when her husband left homeSB 3.33.21
pravrajite patyau when her husband left homeSB 3.33.21
prayayau left (that place)SB 7.15.79
prayayau left that placeSB 4.31.30
SB 7.13.46
SB 9.21.6
prayayuḥ leftSB 6.5.21
santāna-bījam the only seed left, the last descendant of the familySB 10.1.4
santāna-bījam the only seed left, the last descendant of the familySB 10.1.4
savya-asavye left and rightSB 10.12.21
savya-asavye left and rightSB 10.12.21
savya-dakṣiṇataḥ to the left and then the rightSB 10.43.9
savya-dakṣiṇataḥ to the left and then the rightSB 10.43.9
savya-itarataḥ right and leftSB 4.8.79
savya-itarataḥ right and leftSB 4.8.79
savyam leftSB 10.77.15
savyam on the leftSB 1.14.13
savyam the leftSB 4.6.38
savyam to the leftSB 10.72.35
savye on the left sideSB 5.23.5
savyena leftSB 10.17.7
SB 3.19.9
savyena to the left sideSB 5.21.8-9
śeṣa dravya something valuable leftCC Madhya 20.34
śeṣa dravya something valuable leftCC Madhya 20.34
sevā chāḍiyāche he has left that serviceCC Antya 6.164
sevā chāḍiyāche he has left that serviceCC Antya 6.164
śila picking up the grains left in the field by the proprietorSB 7.11.16
śila the collecting of grains left in the fieldSB 6.7.36
sthālī-sthānam the place where Agnisthālī was leftSB 9.14.43
sthālī-sthānam the place where Agnisthālī was leftSB 9.14.43
tat karma that action (striking the head of Indra's elephant with the club in his left hand)SB 6.11.10
tat karma that action (striking the head of Indra's elephant with the club in his left hand)SB 6.11.10
tataḥ yayau he left that placeSB 9.8.17
tataḥ yayau he left that placeSB 9.8.17
tatyāja left asideCC Adi 4.219
CC Madhya 8.106
teńho gele when he leftCC Antya 8.97
teńho gele when he leftCC Antya 8.97
tyakta having leftSB 3.4.8
tyaktā leftSB 9.20.13
tyakta left outCC Antya 20.74
tyaktāḥ left alone, without protectionSB 7.2.38
ucchiṣṭam leftover foodSB 6.18.49
uñcha-vṛttiḥ Mudgala, who lived by gathering grains left behind in the fields after the harvestSB 10.72.21
uñcha-vṛttiḥ Mudgala, who lived by gathering grains left behind in the fields after the harvestSB 10.72.21
uñchanam and the collecting of grains left in the wholesale marketplaceSB 6.7.36
uñchaśilam the livelihood of collecting grains left in the field or marketplaceSB 7.11.18-20
upekṣitam left alone, neither praised nor criticizedSB 11.13.5
uṭhi' gelā got up and leftCC Antya 8.70
uṭhi' gelā got up and leftCC Antya 8.70
uṭhiyā calilā got up and leftCC Antya 3.156
uṭhiyā calilā got up and leftCC Antya 3.156
uṭhiyā calila got up and leftCC Antya 3.244
uṭhiyā calila got up and leftCC Antya 3.244
uṭhiyā calilā got up and leftCC Antya 4.50
uṭhiyā calilā got up and leftCC Antya 4.50
uṭhiyā calilā stood up and leftCC Antya 3.117
uṭhiyā calilā stood up and leftCC Antya 3.117
utsasarja left asideSB 1.18.6
uttaraḥ leftSB 4.29.12
uttaraḥ left earSB 4.29.9
uttaram leftSB 10.37.5
utthātavyam now this place should be leftSB 10.11.23
vaiṣṇava-ucchiṣṭa khāibāra of eating the remnants of food left by VaiṣṇavasCC Antya 20.128
vaiṣṇava-ucchiṣṭa khāibāra of eating the remnants of food left by VaiṣṇavasCC Antya 20.128
vaiṣṇava-ucchiṣṭa khāibāra of eating the remnants of food left by VaiṣṇavasCC Antya 20.128
vāma leftSB 10.35.2-3
vāma leftSB 10.35.2-3
SB 10.44.26
SB 10.53.51-55
vāmā left wingCC Madhya 14.159
vāmā of the group of the left-wing gopīsCC Madhya 14.161
vāma-adhaḥ the lower left handCC Madhya 20.222
vāma-adhaḥ the lower left handCC Madhya 20.222
vāma-ańgāt from His left limbBs 5.15
vāma-ańgāt from His left limbBs 5.15
vāma-bhāge on the left sideCC Antya 16.50
vāma-bhāge on the left sideCC Antya 16.50
vāma-hastena with his left handSB 6.12.24
vāma-hastena with his left handSB 6.12.24
vāma-kareṇa with the left handSB 8.12.21
vāma-kareṇa with the left handSB 8.12.21
vāma-pāda of His left legSB 5.17.1
vāma-pāda of His left legSB 5.17.1
vāma-pārśva of the left sideSB 5.23.6
vāma-pārśva of the left sideSB 5.23.6
vāma-pārśve on the left sideCC Adi 5.220
vāma-pārśve on the left sideCC Adi 5.220
vāma-pāśe on His left sideCC Madhya 12.177
vāma-pāśe on His left sideCC Madhya 12.177
vāmaḥ leftSB 10.53.27
SB 10.55.34
vāmaḥ the leftCC Madhya 18.38
vāme on the leftCC Madhya 13.194
SB 3.4.8
vāme on the left-hand sideSB 10.13.11
vāme to the left sideCC Adi 5.189
vāmena leftSB 10.42.17
SB 10.64.5
vāmena with his leftSB 6.11.9
vāmya characteristics of the left-wing gopīsCC Madhya 14.188
vāmya-svabhāve because of left-wing characterCC Madhya 14.162
vāmya-svabhāve because of left-wing characterCC Madhya 14.162
vañcitaḥ left by HimSB 1.15.5
videha-jaḥ because of being born from the body of Mahārāja Nimi, who had left his material bodySB 9.13.13
videha-jaḥ because of being born from the body of Mahārāja Nimi, who had left his material bodySB 9.13.13
visṛṣṭam always left outSB 1.19.13
yāitāma I would have leftCC Antya 3.134
yātau leftSB 9.20.38
yayau He leftSB 3.21.34
yayau he leftSB 4.13.21
yayau He leftSB 4.30.43
yayau leftSB 10.64.21
SB 3.33.12
SB 6.14.29
SB 6.16.26
yayau left that placeSB 10.1.61
SB 10.9.5
SB 9.5.22
yayau she leftSB 9.19.8
yoga-kakṣām having his left knee firmly fixed with a knotted clothSB 4.6.39
yoga-kakṣām having his left knee firmly fixed with a knotted clothSB 4.6.39
vāma-adhaḥ the lower left handCC Madhya 20.222
vāma-ańgāt from His left limbBs 5.15
apradakṣiṇam placing on the leftSB 5.22.1
kichu avaśiṣṭa nāi there were no remnants leftCC Antya 2.62
vāma-bhāge on the left sideCC Antya 16.50
santāna-bījam the only seed left, the last descendant of the familySB 10.1.4
gosāñi calilā Śrī Caitanya Mahāprabhu left the placeCC Antya 1.53
uṭhiyā calilā stood up and leftCC Antya 3.117
uṭhiyā calilā got up and leftCC Antya 3.156
uṭhiyā calila got up and leftCC Antya 3.244
uṭhiyā calilā got up and leftCC Antya 4.50
chāḍi' gelā has leftCC Antya 15.48
chāḍilena he leftCC Antya 20.83
sevā chāḍiyāche he has left that serviceCC Antya 6.164
ḍāhine-vāme right and leftCC Madhya 17.35
dakṣiṇa-vāmayoḥ on the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ on the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ right and leftSB 5.23.6
dakṣiṇa-savyam right and leftSB 10.44.36
savya-dakṣiṇataḥ to the left and then the rightSB 10.43.9
śeṣa dravya something valuable leftCC Madhya 20.34
gataḥ Durvāsā Muni, who had left that placeSB 9.5.23
gatam had leftSB 4.13.48
uṭhi' gelā got up and leftCC Antya 8.70
prabhu gelā Śrī Caitanya Mahāprabhu leftCC Antya 12.123
chāḍi' gelā has leftCC Antya 15.48
teńho gele when he leftCC Antya 8.97
gosāñi calilā Śrī Caitanya Mahāprabhu left the placeCC Antya 1.53
vāma-hastena with his left handSB 6.12.24
hitvā having leftSB 11.31.9
savya-itarataḥ right and leftSB 4.8.79
jagāma he leftSB 3.24.41
jagmuḥ they leftSB 11.31.26
videha-jaḥ because of being born from the body of Mahārāja Nimi, who had left his material bodySB 9.13.13
yoga-kakṣām having his left knee firmly fixed with a knotted clothSB 4.6.39
vāma-kareṇa with the left handSB 8.12.21
tat karma that action (striking the head of Indra's elephant with the club in his left hand)SB 6.11.10
vaiṣṇava-ucchiṣṭa khāibāra of eating the remnants of food left by VaiṣṇavasCC Antya 20.128
kichu avaśiṣṭa nāi there were no remnants leftCC Antya 2.62
kṛṣṇera sakala śeṣa everything left by KṛṣṇaCC Madhya 15.236
kichu avaśiṣṭa nāi there were no remnants leftCC Antya 2.62
nirgataḥ having left homeSB 11.2.18
nirjagāma He leftSB 10.41.52
vāma-pāda of His left legSB 5.17.1
prabhura śeṣa pāñā after getting the remnants left by Lord Nityānanda PrabhuCC Antya 6.99
vāma-pārśva of the left sideSB 5.23.6
vāma-pārśve on the left sideCC Adi 5.220
vāma-pāśe on His left sideCC Madhya 12.177
pravrajite patyau when her husband left homeSB 3.33.21
prabhu gelā Śrī Caitanya Mahāprabhu leftCC Antya 12.123
prabhura śeṣa pāñā after getting the remnants left by Lord Nityānanda PrabhuCC Antya 6.99
pratiyāte having leftSB 10.36.20
pravrajite patyau when her husband left homeSB 3.33.21
kṛṣṇera sakala śeṣa everything left by KṛṣṇaCC Madhya 15.236
santāna-bījam the only seed left, the last descendant of the familySB 10.1.4
savya-itarataḥ right and leftSB 4.8.79
savya-dakṣiṇataḥ to the left and then the rightSB 10.43.9
savyam on the leftSB 1.14.13
savyam the leftSB 4.6.38
dakṣiṇa-savyam right and leftSB 10.44.36
savyam to the leftSB 10.72.35
savye on the left sideSB 5.23.5
savyena to the left sideSB 5.21.8-9
kṛṣṇera sakala śeṣa everything left by KṛṣṇaCC Madhya 15.236
śeṣa dravya something valuable leftCC Madhya 20.34
prabhura śeṣa pāñā after getting the remnants left by Lord Nityānanda PrabhuCC Antya 6.99
sevā chāḍiyāche he has left that serviceCC Antya 6.164
śila the collecting of grains left in the fieldSB 6.7.36
śila picking up the grains left in the field by the proprietorSB 7.11.16
sthālī-sthānam the place where Agnisthālī was leftSB 9.14.43
sthālī-sthānam the place where Agnisthālī was leftSB 9.14.43
vāmya-svabhāve because of left-wing characterCC Madhya 14.162
tat karma that action (striking the head of Indra's elephant with the club in his left hand)SB 6.11.10
tataḥ yayau he left that placeSB 9.8.17
teńho gele when he leftCC Antya 8.97
tyakta having leftSB 3.4.8
vaiṣṇava-ucchiṣṭa khāibāra of eating the remnants of food left by VaiṣṇavasCC Antya 20.128
uñcha-vṛttiḥ Mudgala, who lived by gathering grains left behind in the fields after the harvestSB 10.72.21
uñchanam and the collecting of grains left in the wholesale marketplaceSB 6.7.36
uñchaśilam the livelihood of collecting grains left in the field or marketplaceSB 7.11.18-20
uṭhi' gelā got up and leftCC Antya 8.70
uṭhiyā calilā stood up and leftCC Antya 3.117
uṭhiyā calilā got up and leftCC Antya 3.156
uṭhiyā calila got up and leftCC Antya 3.244
uṭhiyā calilā got up and leftCC Antya 4.50
utthātavyam now this place should be leftSB 10.11.23
vaiṣṇava-ucchiṣṭa khāibāra of eating the remnants of food left by VaiṣṇavasCC Antya 20.128
vāma-pāda of His left legSB 5.17.1
vāma-pārśva of the left sideSB 5.23.6
vāma-hastena with his left handSB 6.12.24
vāma-kareṇa with the left handSB 8.12.21
vāma-pārśve on the left sideCC Adi 5.220
vāma-pāśe on His left sideCC Madhya 12.177
vāmā of the group of the left-wing gopīsCC Madhya 14.161
vāma-adhaḥ the lower left handCC Madhya 20.222
vāma-bhāge on the left sideCC Antya 16.50
vāma-ańgāt from His left limbBs 5.15
vāmaḥ the leftCC Madhya 18.38
dakṣiṇa-vāmayoḥ on the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ on the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ at the right and leftSB 5.23.6
dakṣiṇa-vāmayoḥ right and leftSB 5.23.6
vāme on the leftSB 3.4.8
vāme on the left-hand sideSB 10.13.11
vāme to the left sideCC Adi 5.189
vāme on the leftCC Madhya 13.194
ḍāhine-vāme right and leftCC Madhya 17.35
vāmena with his leftSB 6.11.9
vāmya-svabhāve because of left-wing characterCC Madhya 14.162
vāmya characteristics of the left-wing gopīsCC Madhya 14.188
videha-jaḥ because of being born from the body of Mahārāja Nimi, who had left his material bodySB 9.13.13
visṛṣṭam always left outSB 1.19.13
uñcha-vṛttiḥ Mudgala, who lived by gathering grains left behind in the fields after the harvestSB 10.72.21
yāitāma I would have leftCC Antya 3.134
yayau He leftSB 3.21.34
yayau he leftSB 4.13.21
yayau He leftSB 4.30.43
tataḥ yayau he left that placeSB 9.8.17
yayau she leftSB 9.19.8
yoga-kakṣām having his left knee firmly fixed with a knotted clothSB 4.6.39
     DCS with thanks   
Results for left
     
acchidra adjective free from clefts or flaws (Monier-Williams, Sir M. (1988))
unbroken (Monier-Williams, Sir M. (1988))
uninjured (Monier-Williams, Sir M. (1988))
uninterrupted (Monier-Williams, Sir M. (1988))

Frequency rank 12759/72933
adakṣiṇa adjective inexperienced (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
not dexterous (Monier-Williams, Sir M. (1988))
not giving or bringing in a dakṣiṇā or present to the priest (Monier-Williams, Sir M. (1988))
not handy (Monier-Williams, Sir M. (1988))
not right (Monier-Williams, Sir M. (1988))
simple-minded (Monier-Williams, Sir M. (1988))

Frequency rank 13912/72933
ananyagati adjective having only one (or no other) resort or resource left (Monier-Williams, Sir M. (1988))

Frequency rank 31733/72933
anujjhita adjective not left or lost (Monier-Williams, Sir M. (1988))
undiminished (Monier-Williams, Sir M. (1988))
unimpaired (Monier-Williams, Sir M. (1988))

Frequency rank 43101/72933
apasavya adjective not on the left side (Monier-Williams, Sir M. (1988))
right (Monier-Williams, Sir M. (1988))

Frequency rank 5651/72933
asavya adjective not left (Monier-Williams, Sir M. (1988))

Frequency rank 32837/72933
asaṃtyakta adjective not given up not left
Frequency rank 45839/72933
atiric verb (class 4 ātmanepada) to be left with a surplus (Monier-Williams, Sir M. (1988))
to be superior (Monier-Williams, Sir M. (1988))
to predominate (Monier-Williams, Sir M. (1988))
to prevail (Monier-Williams, Sir M. (1988))
to surpass (in a good or bad sense with abl. or acc.) (Monier-Williams, Sir M. (1988))
img/alchemy.bmp
Frequency rank 3349/72933
atirikta adjective different from (with abl.) (Monier-Williams, Sir M. (1988))
left apart (Monier-Williams, Sir M. (1988))
left with or as a surplus (Monier-Williams, Sir M. (1988))
redundant (Monier-Williams, Sir M. (1988))
unequalled (Monier-Williams, Sir M. (1988))

Frequency rank 42186/72933
atīta adjective dead (Monier-Williams, Sir M. (1988))
excessive (Monier-Williams, Sir M. (1988))
gone by (Monier-Williams, Sir M. (1988))
left behind (Monier-Williams, Sir M. (1988))
negligent (Monier-Williams, Sir M. (1988))
one who has gone through or got over or beyond (Monier-Williams, Sir M. (1988))
one who has passed by or neglected (Monier-Williams, Sir M. (1988))
passed (Monier-Williams, Sir M. (1988))
passed away (Monier-Williams, Sir M. (1988))
past (Monier-Williams, Sir M. (1988))

Frequency rank 11886/72933
avahanana noun (neuter) the left lung (Monier-Williams, Sir M. (1988))
threshing (Monier-Williams, Sir M. (1988))
winnowing (Monier-Williams, Sir M. (1988))

Frequency rank 16492/72933
avasarpaṇa noun (neuter) going down to (Monier-Williams, Sir M. (1988))
the place from which Manu descended after he had left his ark (Monier-Williams, Sir M. (1988))

Frequency rank 45259/72933
avaśiṣ verb (class 7 parasmaipada) to be left as a remnant (Monier-Williams, Sir M. (1988))
to remain (Monier-Williams, Sir M. (1988))

Frequency rank 2990/72933
bheda noun (masculine) (in astron.) a particular crossing or conjunction of the planets (Monier-Williams, Sir M. (1988))
(in dram.) saṃhatibhedana (Monier-Williams, Sir M. (1988))
(in math.) the hypothenuse of a right-angled triangle (Monier-Williams, Sir M. (1988))
(in phil.) dualism (Monier-Williams, Sir M. (1988))
a cleft (Monier-Williams, Sir M. (1988))
alteration (Monier-Williams, Sir M. (1988))
betrayal (of a secret) (Monier-Williams, Sir M. (1988))
blossoming (Monier-Williams, Sir M. (1988))
breach (Monier-Williams, Sir M. (1988))
breaking (Monier-Williams, Sir M. (1988))
breaking open (Monier-Williams, Sir M. (1988))
bursting asunder (Monier-Williams, Sir M. (1988))
bursting forth or out (Monier-Williams, Sir M. (1988))
change (Monier-Williams, Sir M. (1988))
chasm (Monier-Williams, Sir M. (1988))
cleaving (Monier-Williams, Sir M. (1988))
contraction (Monier-Williams, Sir M. (1988))
difference (Monier-Williams, Sir M. (1988))
disclosing (Monier-Williams, Sir M. (1988))
dissension between (instr.) or in (comp.) (Monier-Williams, Sir M. (1988))
dissolution (Monier-Williams, Sir M. (1988))
distinction (Monier-Williams, Sir M. (1988))
disturbance (Monier-Williams, Sir M. (1988))
disunion (Monier-Williams, Sir M. (1988))
disuniting (Monier-Williams, Sir M. (1988))
division (Monier-Williams, Sir M. (1988))
divulging (Monier-Williams, Sir M. (1988))
duality (Monier-Williams, Sir M. (1988))
evacuation (of the bowels) (Monier-Williams, Sir M. (1988))
expanding (Monier-Williams, Sir M. (1988))
fissure (Monier-Williams, Sir M. (1988))
gaping (Monier-Williams, Sir M. (1988))
hurt (Monier-Williams, Sir M. (1988))
injury (Monier-Williams, Sir M. (1988))
interruption (Monier-Williams, Sir M. (1988))
kind (Monier-Williams, Sir M. (1988))
modification (Monier-Williams, Sir M. (1988))
name of a man (Monier-Williams, Sir M. (1988))
name of a people (Monier-Williams, Sir M. (1988))
one of the ways in which an eclipse ends (Monier-Williams, Sir M. (1988))
opening (Monier-Williams, Sir M. (1988))
paralysis (Monier-Williams, Sir M. (1988))
part (Monier-Williams, Sir M. (1988))
parting asunder (Monier-Williams, Sir M. (1988))
partition (Monier-Williams, Sir M. (1988))
piercing (Monier-Williams, Sir M. (1988))
portion (Monier-Williams, Sir M. (1988))
rending (Monier-Williams, Sir M. (1988))
rupture (Monier-Williams, Sir M. (1988))
schism (Monier-Williams, Sir M. (1988))
seduction (Monier-Williams, Sir M. (1988))
separation (Monier-Williams, Sir M. (1988))
shooting out (Monier-Williams, Sir M. (1988))
shooting pain (in the limbs) (Monier-Williams, Sir M. (1988))
sort (Monier-Williams, Sir M. (1988))
species (Monier-Williams, Sir M. (1988))
splitting (Monier-Williams, Sir M. (1988))
sprouting (Monier-Williams, Sir M. (1988))
tearing (Monier-Williams, Sir M. (1988))
variety (Monier-Williams, Sir M. (1988))
violation (Monier-Williams, Sir M. (1988))
winning over to one's side by sowing dissension (Monier-Williams, Sir M. (1988))

Frequency rank 326/72933
bhedanīya adjective to be broken or split or cleft or divided (Monier-Williams, Sir M. (1988))

Frequency rank 60864/72933
cheda noun (masculine) a cut (Monier-Williams, Sir M. (1988))
an incision (Monier-Williams, Sir M. (1988))
cessation (Monier-Williams, Sir M. (1988))
cleft (Monier-Williams, Sir M. (1988))
cutting off (Monier-Williams, Sir M. (1988))
denominator (Monier-Williams, Sir M. (1988))
deprivation (Monier-Williams, Sir M. (1988))
dissipating (doubt) (Monier-Williams, Sir M. (1988))
divisor (Monier-Williams, Sir M. (1988))
interruption (Monier-Williams, Sir M. (1988))
limit of (in comp.) (Monier-Williams, Sir M. (1988))
piece (Monier-Williams, Sir M. (1988))
portion (Monier-Williams, Sir M. (1988))
section (Monier-Williams, Sir M. (1988))
separation (of syllables or words) (Monier-Williams, Sir M. (1988))
slit (Monier-Williams, Sir M. (1988))
smoothing (a conflict) (Monier-Williams, Sir M. (1988))
tearing off dividing (often ifc.) (Monier-Williams, Sir M. (1988))
vanishing (Monier-Williams, Sir M. (1988))
want (Monier-Williams, Sir M. (1988))

Frequency rank 2068/72933
chidra noun (neuter) (in astrol.) the 8th lunar mansion (Monier-Williams, Sir M. (1988))
a hole (Monier-Williams, Sir M. (1988))
blemish (Monier-Williams, Sir M. (1988))
cleft (Monier-Williams, Sir M. (1988))
defect (Monier-Williams, Sir M. (1988))
fault (Monier-Williams, Sir M. (1988))
foible (Monier-Williams, Sir M. (1988))
imperfection (Monier-Williams, Sir M. (1988))
infirmity (Monier-Williams, Sir M. (1988))
opening (Monier-Williams, Sir M. (1988))
slit (Monier-Williams, Sir M. (1988))
the lower regions (Monier-Williams, Sir M. (1988))
the number "nine" (there being 9 openings in the body) (Monier-Williams, Sir M. (1988))
weak point (Monier-Williams, Sir M. (1988))

Frequency rank 1347/72933
cirasthāyin adjective long left or preserved (food) (Monier-Williams, Sir M. (1988))

Frequency rank 52371/72933
citra noun (neuter) a bright or extraordinary appearance (Monier-Williams, Sir M. (1988))
a brilliant ornament (Monier-Williams, Sir M. (1988))
a forest (vana ?) of variegated appearance (Monier-Williams, Sir M. (1988))
anything bright or coloured which strikes the eyes (Monier-Williams, Sir M. (1988))
facetious conversation (Monier-Williams, Sir M. (1988))
ornament (Monier-Williams, Sir M. (1988))
punning in the form of question and answer (Monier-Williams, Sir M. (1988))
riddle (Monier-Williams, Sir M. (1988))
variety of colour (Monier-Williams, Sir M. (1988))
various modes of writing or arranging verses in the shape of mathematical or other fanciful figures (syllables which occur repeatedly being left out or words being represented in a shortened form) (Monier-Williams, Sir M. (1988))
wonder (Monier-Williams, Sir M. (1988))

Frequency rank 5985/72933
cūḍā noun (feminine) a kind of bracelet (Monier-Williams, Sir M. (1988))
a small well (Monier-Williams, Sir M. (1988))
a top-room (of a house) (Monier-Williams, Sir M. (1988))
any crest (Monier-Williams, Sir M. (1988))
diadem (Monier-Williams, Sir M. (1988))
name of a metre (Monier-Williams, Sir M. (1988))
name of a woman (Monier-Williams, Sir M. (1988))
plume (Monier-Williams, Sir M. (1988))
single lock or tuft left on the crown of the head after tonsure (Monier-Williams, Sir M. (1988))
the crest of a cock or peacock (Monier-Williams, Sir M. (1988))
the hair on the top of the head (Monier-Williams, Sir M. (1988))
the head (Monier-Williams, Sir M. (1988))
the summit (Monier-Williams, Sir M. (1988))
the top (of a column) (Monier-Williams, Sir M. (1988))

Frequency rank 9603/72933
dakṣa adjective able (Monier-Williams, Sir M. (1988))
adroit (Monier-Williams, Sir M. (1988))
clever (Monier-Williams, Sir M. (1988))
dexterous (Monier-Williams, Sir M. (1988))
expert (Monier-Williams, Sir M. (1988))
fit (Monier-Williams, Sir M. (1988))
heightening or strengthening the intellectual faculties (Soma) (Monier-Williams, Sir M. (1988))
industrious (Monier-Williams, Sir M. (1988))
intelligent (Monier-Williams, Sir M. (1988))
passable (the Ganges) (Monier-Williams, Sir M. (1988))
right (opposed to left) (Monier-Williams, Sir M. (1988))
strong (Monier-Williams, Sir M. (1988))
suitable (Monier-Williams, Sir M. (1988))

Frequency rank 2743/72933
dakṣiṇa adjective able (Monier-Williams, Sir M. (1988))
candid (Monier-Williams, Sir M. (1988))
clever (Monier-Williams, Sir M. (1988))
coming from south (wind) (Monier-Williams, Sir M. (1988))
compliant (Monier-Williams, Sir M. (1988))
dexterous (Monier-Williams, Sir M. (1988))
pleasing (Monier-Williams, Sir M. (1988))
right (not left) (Monier-Williams, Sir M. (1988))
sincere (Monier-Williams, Sir M. (1988))
situated to the south (Monier-Williams, Sir M. (1988))
south (Monier-Williams, Sir M. (1988))
southern (as being on the right side of a person looking eastward) (Monier-Williams, Sir M. (1988))
straightforward (Monier-Williams, Sir M. (1988))
the southern sacred text (of the Tāntrikas) (Monier-Williams, Sir M. (1988))
turned or directed southward (Monier-Williams, Sir M. (1988))

Frequency rank 449/72933
dakṣiṇetara adjective left (Monier-Williams, Sir M. (1988))

Frequency rank 28294/72933
dārī noun (masculine feminine) cleft (Monier-Williams, Sir M. (1988))
hole (Monier-Williams, Sir M. (1988))
rent (Monier-Williams, Sir M. (1988))

Frequency rank 54361/72933
godhā noun (feminine) (term. techn. Haṭhayoga) a chord (Monier-Williams, Sir M. (1988))
a leathern fence wound round the left arm to prevent injury from a bow-string (Monier-Williams, Sir M. (1988))
a sinew (Monier-Williams, Sir M. (1988))
an Iguana (either the Gosamp or the alligator) (Monier-Williams, Sir M. (1988))
name of the authoress of a Sāman (Monier-Williams, Sir M. (1988))

Frequency rank 4283/72933
gāndhārī noun (feminine) (in music) name of a Rāgiṇī (Monier-Williams, Sir M. (1988))
Alhagi Maurorum (Monier-Williams, Sir M. (1988))
a kind of fly (Monier-Williams, Sir M. (1988))
a particular vein in the left eye (Monier-Williams, Sir M. (1988))
a princess of the Gāndhāris (esp. the wife of Dhṛtarāṣṭra) (Monier-Williams, Sir M. (1988))
name of a Vidyādevī (Monier-Williams, Sir M. (1988))
name of a wife of Vṛṣṇi name of a wive of Kṛṣṇa
Frequency rank 3906/72933
verb (class 1 parasmaipada) to abandon to be deficient or wanting to be excluded from or bereft of to be left behind to be left or abandoned or deserted to be overtaken by (instr.) to desert to fall short of (abl.) to forsake to leave to quit to relinquish to suffer loss or injury
Frequency rank 212/72933
hīna adjective abandoned (Monier-Williams, Sir M. (1988))
bad (Monier-Williams, Sir M. (1988))
base (Monier-Williams, Sir M. (1988))
bereft or deprived of (Monier-Williams, Sir M. (1988))
broken down in circumstances (Monier-Williams, Sir M. (1988))
brought low (Monier-Williams, Sir M. (1988))
defeated or worsted (in a lawsuit) (Monier-Williams, Sir M. (1988))
defective (Monier-Williams, Sir M. (1988))
deficient (Monier-Williams, Sir M. (1988))
devoid or destitute of (Monier-Williams, Sir M. (1988))
excluded or shut out from (Monier-Williams, Sir M. (1988))
faulty (Monier-Williams, Sir M. (1988))
for saken (Monier-Williams, Sir M. (1988))
free from (Monier-Williams, Sir M. (1988))
incomplete (Monier-Williams, Sir M. (1988))
inferior to (abl.) (Monier-Williams, Sir M. (1988))
insufficient (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
left behind (Monier-Williams, Sir M. (1988))
left out (Monier-Williams, Sir M. (1988))
little (Monier-Williams, Sir M. (1988))
lost or strayed from (a caravan) (Monier-Williams, Sir M. (1988))
low (Monier-Williams, Sir M. (1988))
lower or weaker than (Monier-Williams, Sir M. (1988))
mean (Monier-Williams, Sir M. (1988))
omitted (Monier-Williams, Sir M. (1988))
poor (Monier-Williams, Sir M. (1988))
short (Monier-Williams, Sir M. (1988))
vile (Monier-Williams, Sir M. (1988))
wanting (Monier-Williams, Sir M. (1988))
without (Monier-Williams, Sir M. (1988))

Frequency rank 6383/72933
indra noun (masculine) a prince (Monier-Williams, Sir M. (1988))
a vegetable poison (Monier-Williams, Sir M. (1988))
excellent (Monier-Williams, Sir M. (1988))
ifc. best (Monier-Williams, Sir M. (1988))
name of a grammarian (Monier-Williams, Sir M. (1988))
name of a physician (Monier-Williams, Sir M. (1988))
night (Monier-Williams, Sir M. (1988))
one of the nine divisions of Jambudvīpa or the known continent (Monier-Williams, Sir M. (1988))
the chief (of any class of objects) (Monier-Williams, Sir M. (1988))
the first (Monier-Williams, Sir M. (1988))
the god of the atmosphere and sky (Monier-Williams, Sir M. (1988))
the human soul (Monier-Williams, Sir M. (1988))
the Indian Jupiter Pluvius or lord of rain (who in Vedic mythology reigns over the deities of the intermediate region or atmosphere) (Monier-Williams, Sir M. (1988))
the number fourteen (Monier-Williams, Sir M. (1988))
the plant Wrightia Antidysenterica (Monier-Williams, Sir M. (1988))
the portion of spirit residing in the body (Monier-Williams, Sir M. (1988))
the pupil of the right eye (that of the left being called Indrāṇī or Indra's wife) (Monier-Williams, Sir M. (1988))
the twenty-sixth Yoga or division of a circle on the plane of the ecliptic (Monier-Williams, Sir M. (1988))
the Yoga star in the twenty-sixth Nakṣatra (Monier-Williams, Sir M. (1988))
indranīla sapphire
Frequency rank 76/72933
indrāṇī noun (feminine) a blue-flowered Vitex negundo a kind of coitus (Monier-Williams, Sir M. (1988))
a species of Colocynth (Monier-Williams, Sir M. (1988))
name of Durgā (Monier-Williams, Sir M. (1988))
the plant Vitex Negundo (Monier-Williams, Sir M. (1988))
the pupil of the left eye (Monier-Williams, Sir M. (1988))
the wife of Indra (Monier-Williams, Sir M. (1988))

Frequency rank 6860/72933
iḍā noun (feminine) a cow (Monier-Williams, Sir M. (1988))
a particular artery on the left side of the body (Monier-Williams, Sir M. (1988))
a tubular vessel (one of the principal channels of the vital spirit) (Monier-Williams, Sir M. (1988))
animation (Monier-Williams, Sir M. (1988))
comfort (Monier-Williams, Sir M. (1988))
earth (Monier-Williams, Sir M. (1988))
food (Monier-Williams, Sir M. (1988))
heaven (Monier-Williams, Sir M. (1988))
libation (especially a holy libation) (Monier-Williams, Sir M. (1988))
name of a daughter of Dakṣa and wife of Kaśyapa (Monier-Williams, Sir M. (1988))
name of a wife of Vasudeva and of the Rudra tadhvaja (Monier-Williams, Sir M. (1988))
name of Durgā (Monier-Williams, Sir M. (1988))
offering (Monier-Williams, Sir M. (1988))
recreation (Monier-Williams, Sir M. (1988))
refreshing draught (Monier-Williams, Sir M. (1988))
refreshment (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
stream or flow of praise and worship (personified as the goddess of sacred speech and action) (Monier-Williams, Sir M. (1988))
the earth (Monier-Williams, Sir M. (1988))
the goddess iḍā (daughter of Manu or of man thinking on and worshipping the gods) (Monier-Williams, Sir M. (1988))
vital spirit (Monier-Williams, Sir M. (1988))

Frequency rank 7278/72933
kaula noun (neuter) a kind of alcoholic drink the doctrine and practices of the left-hand Śāktas (Monier-Williams, Sir M. (1988))

Frequency rank 16713/72933
kauleya adjective name of the left-hand Śākta sect (Monier-Williams, Sir M. (1988))
sprung from a noble family (Monier-Williams, Sir M. (1988))

Frequency rank 50281/72933
kaulika noun (masculine) a follower of the left-hand Śākta ritual (Monier-Williams, Sir M. (1988))
a heretic (Monier-Williams, Sir M. (1988))
a weaver (Monier-Williams, Sir M. (1988))

Frequency rank 16715/72933
kaulīna noun (masculine) a follower of the left-hand Śākta ritual (Monier-Williams, Sir M. (1988))
the pupils of Kaulīni (Monier-Williams, Sir M. (1988))
the son of a female beggar (Monier-Williams, Sir M. (1988))

Frequency rank 50280/72933
kākapakṣa noun (masculine) side-locks of hair on the temples of young men (three or five locks on each side left when the head is first shaved and allowed to remain there) (Monier-Williams, Sir M. (1988))

Frequency rank 16666/72933
kāpālika noun (masculine) a kind of Śaiva ascetic who carries a human skull and uses it as a receptacle for his food (he belongs to the left-hand sect) (Monier-Williams, Sir M. (1988))
name of a teacher
Frequency rank 9583/72933
kṛtyaśeṣa adjective one who has left some work to be done (Monier-Williams, Sir M. (1988))
one who has not finished his task (Monier-Williams, Sir M. (1988))

Frequency rank 34202/72933
mauli noun (masculine feminine) a diadem (Monier-Williams, Sir M. (1988))
a top-knot (Monier-Williams, Sir M. (1988))
a tuft or lock of hair left on the crown of the head after tonsure (Monier-Williams, Sir M. (1988))
crest (Monier-Williams, Sir M. (1988))
crown (Monier-Williams, Sir M. (1988))

Frequency rank 5456/72933
maṇimālā noun (feminine) a circular impression left by a bite (esp. in amorous dalliance) (Monier-Williams, Sir M. (1988))
a kind of metre (Monier-Williams, Sir M. (1988))
a string or necklace of jewels or pearls (Monier-Williams, Sir M. (1988))
beauty (Monier-Williams, Sir M. (1988))
lustre (Monier-Williams, Sir M. (1988))
name of Lakṣmī (Monier-Williams, Sir M. (1988))
name of wk (Monier-Williams, Sir M. (1988))

Frequency rank 29529/72933
mogha adjective abandoned (Monier-Williams, Sir M. (1988))
fruitlets (Monier-Williams, Sir M. (1988))
idle (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
unprofitable (Monier-Williams, Sir M. (1988))
unsuccessful (Monier-Williams, Sir M. (1988))
useless (Monier-Williams, Sir M. (1988))
vain (Monier-Williams, Sir M. (1988))

Frequency rank 4614/72933
nirmālya noun (neuter) flowers left at a sacrificial ceremony (Monier-Williams, Sir M. (1988))
purity (Monier-Williams, Sir M. (1988))
stainlessness (Monier-Williams, Sir M. (1988))
the remains i.e. a feeble reflex of (gen.) (Monier-Williams, Sir M. (1988))
the remains of an offering to a deity (Monier-Williams, Sir M. (1988))

Frequency rank 6233/72933
nirmālya adjective nirmala (Monier-Williams, Sir M. (1988))
cast out or left from a garland (Monier-Williams, Sir M. (1988))
useless (Monier-Williams, Sir M. (1988))
worn the day before (Monier-Williams, Sir M. (1988))

Frequency rank 56278/72933
nivṛtta adjective abstracted from this world (Monier-Williams, Sir M. (1988))
averted from (Monier-Williams, Sir M. (1988))
ceased (Monier-Williams, Sir M. (1988))
ceased to be valid or binding (as a rule) (Monier-Williams, Sir M. (1988))
completed (Monier-Williams, Sir M. (1988))
desisting from or repenting of any improper conduct (Monier-Williams, Sir M. (1988))
disappeared (Monier-Williams, Sir M. (1988))
finished (Monier-Williams, Sir M. (1988))
fled (in battle) (Monier-Williams, Sir M. (1988))
gone (Monier-Williams, Sir M. (1988))
having renounced or given up (abl. or comp.) (Monier-Williams, Sir M. (1988))
indifferent to (Monier-Williams, Sir M. (1988))
left out (Monier-Williams, Sir M. (1988))
omitted (Monier-Williams, Sir M. (1988))
passed away (Monier-Williams, Sir M. (1988))
quiet (Monier-Williams, Sir M. (1988))
rebounded from (abl.) (Monier-Williams, Sir M. (1988))
retreated (Monier-Williams, Sir M. (1988))
returned to (acc.) (Monier-Williams, Sir M. (1988))
rid or deprived of (abl.) (Monier-Williams, Sir M. (1988))
set (as the sun) (Monier-Williams, Sir M. (1988))
turned back (Monier-Williams, Sir M. (1988))
vanished (Monier-Williams, Sir M. (1988))

Frequency rank 56375/72933
pariśeṣa adjective left over (Monier-Williams, Sir M. (1988))
remaining (Monier-Williams, Sir M. (1988))

Frequency rank 21683/72933
pariśiṣ verb (class 7 parasmaipada) to be left as a remainder (Monier-Williams, Sir M. (1988))
to leave as a remainder (Monier-Williams, Sir M. (1988))
to leave over (Monier-Williams, Sir M. (1988))
to remain behind (Monier-Williams, Sir M. (1988))

Frequency rank 19594/72933
paryācānta noun (neuter) food left by a person after sipping (Monier-Williams, Sir M. (1988))

Frequency rank 57528/72933
paścātkṛta adjective left behind (Monier-Williams, Sir M. (1988))
surpassed (Monier-Williams, Sir M. (1988))

Frequency rank 57616/72933
phulla adjective abounding in flowers (Monier-Williams, Sir M. (1988))
beaming (Monier-Williams, Sir M. (1988))
blown (as a flower) (Monier-Williams, Sir M. (1988))
dilated (as eyes) (Monier-Williams, Sir M. (1988))
expanded (Monier-Williams, Sir M. (1988))
flowery (Monier-Williams, Sir M. (1988))
loose (as a garment) (Monier-Williams, Sir M. (1988))
opened wide (Monier-Williams, Sir M. (1988))
puffed inflated (as cheeks) (Monier-Williams, Sir M. (1988))
smiling (as a face) (Monier-Williams, Sir M. (1988))
split or cleft open (Monier-Williams, Sir M. (1988))

Frequency rank 4474/72933
prabhinna adjective altered (Monier-Williams, Sir M. (1988))
blown (as a flower) (Monier-Williams, Sir M. (1988))
broken (Monier-Williams, Sir M. (1988))
broken through (Monier-Williams, Sir M. (1988))
cleft (Monier-Williams, Sir M. (1988))
depressed (Monier-Williams, Sir M. (1988))
disfigured (Monier-Williams, Sir M. (1988))
exuding (as blood) (Monier-Williams, Sir M. (1988))
flowing with juice (Monier-Williams, Sir M. (1988))
interrupted (Monier-Williams, Sir M. (1988))
opened (Monier-Williams, Sir M. (1988))
pierced (Monier-Williams, Sir M. (1988))
split asunder (Monier-Williams, Sir M. (1988))

Frequency rank 59248/72933
pradakṣiṇam indeclinable from left to right, so that reverential side is turned towards a person or object
Frequency rank 21828/72933
pradakṣiṇīkṛ verb (class 8 parasmaipada) to go round from left to right (Monier-Williams, Sir M. (1988))
to turn the right side towards (acc.) (Monier-Williams, Sir M. (1988))

Frequency rank 6701/72933
pradara noun (masculine) a crevice (Monier-Williams, Sir M. (1988))
a kind of arrow (Monier-Williams, Sir M. (1988))
cleft (in the earth) (Monier-Williams, Sir M. (1988))
dispersion (Monier-Williams, Sir M. (1988))
moenorrhagia (a disease of women) (Monier-Williams, Sir M. (1988))
name of a people (Monier-Williams, Sir M. (1988))
rending (Monier-Williams, Sir M. (1988))
rout (of an army) (Monier-Williams, Sir M. (1988))
tearing (Monier-Williams, Sir M. (1988))

Frequency rank 8300/72933
prakram verb (class 1 ātmanepada) to advance (Monier-Williams, Sir M. (1988))
to begin (Monier-Williams, Sir M. (1988))
to commence (Monier-Williams, Sir M. (1988))
to cross (Monier-Williams, Sir M. (1988))
to go (Monier-Williams, Sir M. (1988))
to march (Monier-Williams, Sir M. (1988))
to pass (Monier-Williams, Sir M. (1988))
to proceed (Monier-Williams, Sir M. (1988))
to resort to (Monier-Williams, Sir M. (1988))
to set out (Monier-Williams, Sir M. (1988))
to step or stride forwards (Monier-Williams, Sir M. (1988))
to traverse (Monier-Williams, Sir M. (1988))
to undertake (Monier-Williams, Sir M. (1988))
to walk around from left to right (Monier-Williams, Sir M. (1988))
to walk on (Monier-Williams, Sir M. (1988))

Frequency rank 4998/72933
prasavya adjective contrary (Monier-Williams, Sir M. (1988))
favourable (Monier-Williams, Sir M. (1988))
reverse (Monier-Williams, Sir M. (1988))
to the left side (Monier-Williams, Sir M. (1988))
turned towards the left (Monier-Williams, Sir M. (1988))

Frequency rank 37411/72933
prasphuṭa adjective blown (Monier-Williams, Sir M. (1988))
burst (Monier-Williams, Sir M. (1988))
clear (Monier-Williams, Sir M. (1988))
cleft open (Monier-Williams, Sir M. (1988))
divulged (Monier-Williams, Sir M. (1988))
evident (Monier-Williams, Sir M. (1988))
expanded (Monier-Williams, Sir M. (1988))
known (Monier-Williams, Sir M. (1988))
open (Monier-Williams, Sir M. (1988))
plain (Monier-Williams, Sir M. (1988))
published (Monier-Williams, Sir M. (1988))

Frequency rank 29267/72933
prasāda noun (masculine) a decoction (Monier-Williams, Sir M. (1988))
a propitiatory offering or gift (of food) (Monier-Williams, Sir M. (1988))
a residuum (Monier-Williams, Sir M. (1988))
absence of excitement (Monier-Williams, Sir M. (1988))
aid (Monier-Williams, Sir M. (1988))
approbation (Monier-Williams, Sir M. (1988))
brightness (Monier-Williams, Sir M. (1988))
brightness (of the face) (Monier-Williams, Sir M. (1988))
calmness (Monier-Williams, Sir M. (1988))
clarified liquor (Monier-Williams, Sir M. (1988))
clearness (Monier-Williams, Sir M. (1988))
clearness of style (Monier-Williams, Sir M. (1988))
favour (Monier-Williams, Sir M. (1988))
free gift (Monier-Williams, Sir M. (1988))
good humour (Monier-Williams, Sir M. (1988))
graciousness (Monier-Williams, Sir M. (1988))
gratuity (Monier-Williams, Sir M. (1988))
Kindness personified as a son of Dharma and Maitrī (Monier-Williams, Sir M. (1988))
kind behaviour (Monier-Williams, Sir M. (1988))
kindness (Monier-Williams, Sir M. (1988))
pellucidnees (Monier-Williams, Sir M. (1988))
perspicuity (Monier-Williams, Sir M. (1988))
purity (Monier-Williams, Sir M. (1988))
serenity of disposition (Monier-Williams, Sir M. (1988))
settlings (Monier-Williams, Sir M. (1988))
the food presented to an idol (Monier-Williams, Sir M. (1988))
the remnants of food left by a spiritual teacher (which any one may freely appropriate to his own use) (Monier-Williams, Sir M. (1988))
tranquillity (Monier-Williams, Sir M. (1988))
welfare (Monier-Williams, Sir M. (1988))
well-being (Monier-Williams, Sir M. (1988))

Frequency rank 475/72933
pratiloma adjective against the hair (Monier-Williams, Sir M. (1988))
contrary to caste (Monier-Williams, Sir M. (1988))
contrary to nature (Monier-Williams, Sir M. (1988))
hostile (Monier-Williams, Sir M. (1988))
in reversed order (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
low (Monier-Williams, Sir M. (1988))
reverse (Monier-Williams, Sir M. (1988))
vile (Monier-Williams, Sir M. (1988))

Frequency rank 4772/72933
pratiṣṭhāna noun (neuter) a firm standing-place (Monier-Williams, Sir M. (1988))
a pedestal (Monier-Williams, Sir M. (1988))
foot (Monier-Williams, Sir M. (1988))
foundation (Monier-Williams, Sir M. (1988))
ground (Monier-Williams, Sir M. (1988))
name of a City in the Dekkhan name of a town at the confluence of the Gaṅgā and Yamunā (on the left bank of the Gaṅgā opposite to Allāhābād) (Monier-Williams, Sir M. (1988))
the foundation (others "consecration") of a city (Monier-Williams, Sir M. (1988))

Frequency rank 9023/72933
pratyālīḍha noun (neuter) a particular attitude in shooting (the left foot advanced and right drawn back) (Monier-Williams, Sir M. (1988))

Frequency rank 37274/72933
pūraka noun (masculine neuter) (in arithm.) the multiplier (Monier-Williams, Sir M. (1988))
a ball of meal offered at the conclusion of the oblations to the Pitṛs (Monier-Williams, Sir M. (1988))
closing the right nostril with the forefinger and then drawing up air through the left and then closing the left nostril and drawing up air through the right (as a religious exercise) (Monier-Williams, Sir M. (1988))
effusion (Monier-Williams, Sir M. (1988))
flood (Monier-Williams, Sir M. (1988))
stream (Monier-Williams, Sir M. (1988))
the citron tree (Monier-Williams, Sir M. (1988))
?
Frequency rank 8152/72933
rahita adjective (ibc.) wanting (Monier-Williams, Sir M. (1988))
absent (Monier-Williams, Sir M. (1988))
deprived or void or destitute of (instr. or comp.) (Monier-Williams, Sir M. (1988))
deserted (Monier-Williams, Sir M. (1988))
deserted by (Monier-Williams, Sir M. (1988))
forsaken (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
lonely (Monier-Williams, Sir M. (1988))
quitted (Monier-Williams, Sir M. (1988))
separated or free from (Monier-Williams, Sir M. (1988))

Frequency rank 1409/72933
riktha noun (neuter) any property (Monier-Williams, Sir M. (1988))
gold (Monier-Williams, Sir M. (1988))
inheritance (Monier-Williams, Sir M. (1988))
possessions (Monier-Williams, Sir M. (1988))
property left at death (Monier-Williams, Sir M. (1988))
wealth (Monier-Williams, Sir M. (1988))

Frequency rank 6348/72933
samprabhinna adjective cleft (said of an elephant whose temples are cleft during the rutting season) (Monier-Williams, Sir M. (1988))
split open (Monier-Williams, Sir M. (1988))
split quite asunder (Monier-Williams, Sir M. (1988))

Frequency rank 69278/72933
saumya noun (masculine) a Brāhman (Monier-Williams, Sir M. (1988))
a pillar whose section has sixteen angles a Soma sacrifice (Monier-Williams, Sir M. (1988))
an adherent (Monier-Williams, Sir M. (1988))
Ficus Glomerata (Monier-Williams, Sir M. (1988))
name of a Kalpa name of the Vedic Ṛṣi Budha (Monier-Williams, Sir M. (1988))
one of the nine divisions of Bhāratavarṣa patr. of Budha or the planet Mercury (Monier-Williams, Sir M. (1988))
the left hand (Monier-Williams, Sir M. (1988))
worshipper (Monier-Williams, Sir M. (1988))

Frequency rank 9288/72933
saumya noun (neuter) a particular kind of omen or prodigy (occurring in the Diva or sky) (Monier-Williams, Sir M. (1988))
gentleness (presided over by the Moon) (Monier-Williams, Sir M. (1988))
name of a Tīrtha at the Narmadā name of the fifth Muhūrta (Monier-Williams, Sir M. (1988))
the left eye (Monier-Williams, Sir M. (1988))
the middle of the hand (Monier-Williams, Sir M. (1988))
the nature or condition of Soma (Monier-Williams, Sir M. (1988))

Frequency rank 25940/72933
savya noun (neuter) a mode of fighting the sacred thread worn over the left shoulder (Monier-Williams, Sir M. (1988))

Frequency rank 69588/72933
savya adjective backward (Monier-Williams, Sir M. (1988))
contrary (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
left hand (Monier-Williams, Sir M. (1988))
opposite to left (Monier-Williams, Sir M. (1988))
reverse (Monier-Williams, Sir M. (1988))
right (Monier-Williams, Sir M. (1988))
right hand (Monier-Williams, Sir M. (1988))
south (Monier-Williams, Sir M. (1988))
southern (Monier-Williams, Sir M. (1988))

Frequency rank 2835/72933
savyaka adjective left
Frequency rank 69589/72933
savyasācin adjective ambidexterous (Monier-Williams, Sir M. (1988))
drawing (a bow) with the left hand (Monier-Williams, Sir M. (1988))

Frequency rank 69590/72933
savyatas indeclinable from or on the left side (Monier-Williams, Sir M. (1988))
on the right side (Monier-Williams, Sir M. (1988))

Frequency rank 16247/72933
sphāṭita adjective cleft (Monier-Williams, Sir M. (1988))
expanded (Monier-Williams, Sir M. (1988))
made to gape (Monier-Williams, Sir M. (1988))
rent (Monier-Williams, Sir M. (1988))
split open (Monier-Williams, Sir M. (1988))
torn (Monier-Williams, Sir M. (1988))

Frequency rank 41247/72933
ucchiṣṭa adjective impure (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
one who has not washed his hands and mouth and therefore is considered impure (Monier-Williams, Sir M. (1988))
one who has still the remains of food in the mouth or hands (Monier-Williams, Sir M. (1988))
rejected (Monier-Williams, Sir M. (1988))
spit out of the mouth (as remnants of food) (Monier-Williams, Sir M. (1988))
stale (Monier-Williams, Sir M. (1988))

Frequency rank 14758/72933
ujjhita adjective abandoned (Monier-Williams, Sir M. (1988))
discharged (as water) (Monier-Williams, Sir M. (1988))
discontinued (Monier-Williams, Sir M. (1988))
emitted (Monier-Williams, Sir M. (1988))
free from (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
left off (Monier-Williams, Sir M. (1988))

Frequency rank 4714/72933
upavīta noun (neuter) the being invested with the sacred thread (Monier-Williams, Sir M. (1988))
the sacred thread or cord (worn by the first three classes over the left shoulder and under the right arm) (Monier-Williams, Sir M. (1988))

Frequency rank 7283/72933
upavītin adjective wearing the sacred cord in the usual manner (over the left shoulder and under the right arm) (Monier-Williams, Sir M. (1988))

Frequency rank 7524/72933
urvarita adjective left (Monier-Williams, Sir M. (1988))
left over (Monier-Williams, Sir M. (1988))

Frequency rank 47808/72933
utsṛṣṭa adjective (Bezeichnung einer Form des Bettelns) abandoned (Monier-Williams, Sir M. (1988))
cast into (Monier-Williams, Sir M. (1988))
given (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
let loose (Monier-Williams, Sir M. (1988))
poured forth (Monier-Williams, Sir M. (1988))
presented (Monier-Williams, Sir M. (1988))
set free (Monier-Williams, Sir M. (1988))

Frequency rank 27119/72933
uttara noun (neuter) (in law) a defence (Monier-Williams, Sir M. (1988))
a defensive measure (Monier-Williams, Sir M. (1988))
a particular figure in rhetoric (Monier-Williams, Sir M. (1988))
a wall plate an architrave answer (Monier-Williams, Sir M. (1988))
competency (Monier-Williams, Sir M. (1988))
conclusion (Monier-Williams, Sir M. (1988))
contradiction (Monier-Williams, Sir M. (1988))
difference (in arithmetic) (Monier-Williams, Sir M. (1988))
excellence (Monier-Williams, Sir M. (1988))
excess (Monier-Williams, Sir M. (1988))
name of a song (Monier-Williams, Sir M. (1988))
name of each of the Nakṣatras that contain the word "uttara" (Monier-Williams, Sir M. (1988))
over and above (Monier-Williams, Sir M. (1988))
rejoinder (Monier-Williams, Sir M. (1988))
remainder (Monier-Williams, Sir M. (1988))
remainder (Monier-Williams, Sir M. (1988))
reply (Monier-Williams, Sir M. (1988))
result (Monier-Williams, Sir M. (1988))
superiority (Monier-Williams, Sir M. (1988))
the chief or prevalent result or characteristic (Monier-Williams, Sir M. (1988))
the following member (Monier-Williams, Sir M. (1988))
the last part of a compound (Monier-Williams, Sir M. (1988))
the north (Monier-Williams, Sir M. (1988))
upper surface or cover (Monier-Williams, Sir M. (1988))
what remains or is left (Monier-Williams, Sir M. (1988))
[Mimāṃsā] the answer (the fourth member of an adhikaraṇa or case) (Monier-Williams, Sir M. (1988))
[medic.] the Uttaratantra
Frequency rank 2168/72933
uttara adjective better (Monier-Williams, Sir M. (1988))
chief (Monier-Williams, Sir M. (1988))
concluding (Monier-Williams, Sir M. (1988))
dominant (Monier-Williams, Sir M. (1988))
excellent (Monier-Williams, Sir M. (1988))
following (Monier-Williams, Sir M. (1988))
future (opposed to pūrva) (Monier-Williams, Sir M. (1988))
gaining a cause (in law) (Monier-Williams, Sir M. (1988))
higher (Monier-Williams, Sir M. (1988))
later (Monier-Williams, Sir M. (1988))
latter (Monier-Williams, Sir M. (1988))
left (opposed to dakṣiṇa or right) (Monier-Williams, Sir M. (1988))
more excellent (Monier-Williams, Sir M. (1988))
more powerful (Monier-Williams, Sir M. (1988))
northern (because the northern part of India is high) (Monier-Williams, Sir M. (1988))
posterior (Monier-Williams, Sir M. (1988))
predominant (Monier-Williams, Sir M. (1988))
subsequent (Monier-Williams, Sir M. (1988))
superior (Monier-Williams, Sir M. (1988))
superior (Monier-Williams, Sir M. (1988))
upper (Monier-Williams, Sir M. (1988))

Frequency rank 325/72933
uttaratas indeclinable above (Monier-Williams, Sir M. (1988))
afterwards (Monier-Williams, Sir M. (1988))
at the top (Monier-Williams, Sir M. (1988))
behind (Monier-Williams, Sir M. (1988))
from the north (Monier-Williams, Sir M. (1988))
northward (Monier-Williams, Sir M. (1988))
to the left (opposed to dakṣiṇa-tas) (Monier-Williams, Sir M. (1988))

Frequency rank 7521/72933
uttareṇa indeclinable northward (Monier-Williams, Sir M. (1988))
on the left side of (Monier-Williams, Sir M. (1988))

Frequency rank 8236/72933
uttarāṃsa noun (masculine) the left shoulder (the clavicle ?) (Monier-Williams, Sir M. (1988))

Frequency rank 47162/72933
vibhāvanā noun (feminine) (in rhet.) description of effects the causes of which are left to be conjectured (Monier-Williams, Sir M. (1988))

Frequency rank 13769/72933
vinākṛta adjective deprived or bereft of (Monier-Williams, Sir M. (1988))
destitute of (Monier-Williams, Sir M. (1988))
free from (Monier-Williams, Sir M. (1988))
lacking (Monier-Williams, Sir M. (1988))
left or relinquished by (Monier-Williams, Sir M. (1988))
separated from (Monier-Williams, Sir M. (1988))
solitary (Monier-Williams, Sir M. (1988))
standing alone (Monier-Williams, Sir M. (1988))

Frequency rank 6546/72933
visphuṭ verb (class 6 parasmaipada) to be split or cleft or rent asunder to burst open
Frequency rank 22298/72933
vivara noun (masculine neuter) a breach (Monier-Williams, Sir M. (1988))
a fissure (Monier-Williams, Sir M. (1988))
a particular high number (Monier-Williams, Sir M. (1988))
chasm (Monier-Williams, Sir M. (1988))
cleft (Monier-Williams, Sir M. (1988))
difference (Monier-Williams, Sir M. (1988))
expansion (Monier-Williams, Sir M. (1988))
fault (Monier-Williams, Sir M. (1988))
flaw (Monier-Williams, Sir M. (1988))
harm (Monier-Williams, Sir M. (1988))
hole (Monier-Williams, Sir M. (1988))
hollow (Monier-Williams, Sir M. (1988))
injury (Monier-Williams, Sir M. (1988))
intermediate space (Monier-Williams, Sir M. (1988))
interstice (Monier-Williams, Sir M. (1988))
name of the number nine (Monier-Williams, Sir M. (1988))
opening (Monier-Williams, Sir M. (1988))
slit (Monier-Williams, Sir M. (1988))
vacuity (Monier-Williams, Sir M. (1988))
vagina vulnerable or weak point (Monier-Williams, Sir M. (1988))
widening (Monier-Williams, Sir M. (1988))

Frequency rank 3524/72933
viśikha adjective bald (Monier-Williams, Sir M. (1988))
blunt (as an arrow) (Monier-Williams, Sir M. (1988))
devoid of the top-knot or tuft of hair (left on the head after tonsure) (Monier-Williams, Sir M. (1988))
flameless (as fire) (Monier-Williams, Sir M. (1988))
pointless (Monier-Williams, Sir M. (1988))
tailless (as a comet) (Monier-Williams, Sir M. (1988))
unfeathered (as an arrow) (Monier-Williams, Sir M. (1988))
weak (?) (Monier-Williams, Sir M. (1988))

Frequency rank 16133/72933
vāma adjective acting in the opposite way or differently (Monier-Williams, Sir M. (1988))
adverse (Monier-Williams, Sir M. (1988))
bad (Monier-Williams, Sir M. (1988))
base (Monier-Williams, Sir M. (1988))
being or situated on the left side (the quivering of the left eye or arm is supposed to be a good omen in women and of the left arm a bad omen in men) (Monier-Williams, Sir M. (1988))
contrary (Monier-Williams, Sir M. (1988))
coy (in love) (Monier-Williams, Sir M. (1988))
crooked (Monier-Williams, Sir M. (1988))
cruel (Monier-Williams, Sir M. (1988))
hard (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
low (Monier-Williams, Sir M. (1988))
not right (Monier-Williams, Sir M. (1988))
oblique (Monier-Williams, Sir M. (1988))
opposite (Monier-Williams, Sir M. (1988))
refractory (Monier-Williams, Sir M. (1988))
reverse (Monier-Williams, Sir M. (1988))
unfavourable (Monier-Williams, Sir M. (1988))
vile (Monier-Williams, Sir M. (1988))
wicked (Monier-Williams, Sir M. (1988))

Frequency rank 1202/72933
vāma noun (neuter) adversity (Monier-Williams, Sir M. (1988))
misfortune (Monier-Williams, Sir M. (1988))
the left-hand practices of the followers of the Tantras (Monier-Williams, Sir M. (1988))

Frequency rank 65129/72933
vāma noun (masculine neuter) the left side (Monier-Williams, Sir M. (1988))

Frequency rank 39201/72933
vāmaka adjective adverse (Monier-Williams, Sir M. (1988))
cruel (Monier-Williams, Sir M. (1988))
hard (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))

Frequency rank 30120/72933
vāmaka adjective left one who vomits (Monier-Williams, Sir M. (1988))
[medic.] inducing vomition
Frequency rank 18425/72933
vāmatas indeclinable from or on the left (Monier-Williams, Sir M. (1988))

Frequency rank 9699/72933
vāstavya adjective an inhabitant (Monier-Williams, Sir M. (1988))
left on any spot (as a worthless remainder) (Monier-Williams, Sir M. (1988))
resident (Monier-Williams, Sir M. (1988))
settled (Monier-Williams, Sir M. (1988))

Frequency rank 25355/72933
vṛndāvana noun (neuter) a raised platform or mound of earth on which the worshippers of Kṛṣṇa plant and preserve the Tulasī (Monier-Williams, Sir M. (1988))
a wood near the town Gokula in the district of Mathurā on the left bank of the Jumnā (Monier-Williams, Sir M. (1988))

Frequency rank 10207/72933
āvītin noun (masculine) (a Brāhman) who has the sacred thread on (in the usual manner over the left shoulder and under the right arm (Monier-Williams, Sir M. (1988))

Frequency rank 46722/72933
śaśināḍī noun (feminine) the left nostril
Frequency rank 67344/72933
śeṣa noun (masculine neuter) balance (Monier-Williams, Sir M. (1988))
leavings (Monier-Williams, Sir M. (1988))
remainder (Monier-Williams, Sir M. (1988))
residue (Monier-Williams, Sir M. (1988))
surplus (Monier-Williams, Sir M. (1988))
that which has to be supplied (Monier-Williams, Sir M. (1988))
that which remains or is left (Monier-Williams, Sir M. (1988))
the snake Śeṣa
Frequency rank 497/72933
śeṣabhūta adjective being a garland of flowers (Monier-Williams, Sir M. (1988))
being left (Monier-Williams, Sir M. (1988))
being secondary or accidental (Monier-Williams, Sir M. (1988))
remaining (Monier-Williams, Sir M. (1988))

Frequency rank 67971/72933
śeṣatva noun (neuter) all that is left (Monier-Williams, Sir M. (1988))
residue (Monier-Williams, Sir M. (1988))
secondariness (Monier-Williams, Sir M. (1988))
the state of being a remainder (Monier-Williams, Sir M. (1988))

Frequency rank 67970/72933
śeṣavant adjective characterized by an effect or result (sometimes applied in logic to a posteriori reasoning) (Monier-Williams, Sir M. (1988))
left alive (Monier-Williams, Sir M. (1988))
spared (Monier-Williams, Sir M. (1988))

Frequency rank 13204/72933
śikhaṇḍa noun (masculine) a kind of plant (Monier-Williams, Sir M. (1988))
a peacock's tail (Monier-Williams, Sir M. (1988))
a tuft or lock of hair left on the crown or sides of the head at tonsure (Monier-Williams, Sir M. (1988))
any crest or plume or tuft (Monier-Williams, Sir M. (1988))

Frequency rank 18528/72933
śikhaṇḍaka noun (masculine) (with mystic Śaivas) one who attains a particular degree of emancipation (Monier-Williams, Sir M. (1988))
a curl or ringlet (Monier-Williams, Sir M. (1988))
a peacock's tail (Monier-Williams, Sir M. (1988))
a tuft or lock of hair (Monier-Williams, Sir M. (1988))
the fleshy parts of the body below the buttocks (Monier-Williams, Sir M. (1988))
three or five locks left on the side of the head (esp. in men of the military class) (Monier-Williams, Sir M. (1988))

Frequency rank 30510/72933
śilāndhas noun (neuter) ears of corn left on a field (Monier-Williams, Sir M. (1988))

Frequency rank 67630/72933
śiṣṭa noun (neuter) anything that remains or is left (Monier-Williams, Sir M. (1988))
remains (Monier-Williams, Sir M. (1988))
remnant (Monier-Williams, Sir M. (1988))

Frequency rank 13201/72933
ūṣa noun (masculine) a cleft (Monier-Williams, Sir M. (1988))
a kind of alkali (kṣāra) dawn (Monier-Williams, Sir M. (1988))
hole (Monier-Williams, Sir M. (1988))
salt ground (Monier-Williams, Sir M. (1988))
soil impregnated with saline particles(according to the Brāhmaṇas also "cattle") (Monier-Williams, Sir M. (1988))
the cavity of the ear (Monier-Williams, Sir M. (1988))
the Malaya mountain (Monier-Williams, Sir M. (1988))

Frequency rank 16207/72933
ṛktha noun (neuter) effects (esp. left at death) (Monier-Williams, Sir M. (1988))
gold (Monier-Williams, Sir M. (1988))
possession (Monier-Williams, Sir M. (1988))
property (Monier-Williams, Sir M. (1988))
wealth (Monier-Williams, Sir M. (1988))

Frequency rank 47872/72933
acchidra adjective free from clefts or flaws (Monier-Williams, Sir M. (1988))
unbroken (Monier-Williams, Sir M. (1988))
uninjured (Monier-Williams, Sir M. (1988))
uninterrupted (Monier-Williams, Sir M. (1988))

Frequency rank 12759/72933
atirikta adjective different from (with abl.) (Monier-Williams, Sir M. (1988))
left apart (Monier-Williams, Sir M. (1988))
left with or as a surplus (Monier-Williams, Sir M. (1988))
redundant (Monier-Williams, Sir M. (1988))
unequalled (Monier-Williams, Sir M. (1988))

Frequency rank 42186/72933
atiric verb (class 4 ātmanepada) to be left with a surplus (Monier-Williams, Sir M. (1988))
to be superior (Monier-Williams, Sir M. (1988))
to predominate (Monier-Williams, Sir M. (1988))
to prevail (Monier-Williams, Sir M. (1988))
to surpass (in a good or bad sense with abl. or acc.) (Monier-Williams, Sir M. (1988))
img/alchemy.bmp
Frequency rank 3349/72933
atīta adjective dead (Monier-Williams, Sir M. (1988))
excessive (Monier-Williams, Sir M. (1988))
gone by (Monier-Williams, Sir M. (1988))
left behind (Monier-Williams, Sir M. (1988))
negligent (Monier-Williams, Sir M. (1988))
one who has gone through or got over or beyond (Monier-Williams, Sir M. (1988))
one who has passed by or neglected (Monier-Williams, Sir M. (1988))
passed (Monier-Williams, Sir M. (1988))
passed away (Monier-Williams, Sir M. (1988))
past (Monier-Williams, Sir M. (1988))

Frequency rank 11886/72933
adakṣiṇa adjective inexperienced (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
not dexterous (Monier-Williams, Sir M. (1988))
not giving or bringing in a dakṣiṇā or present to the priest (Monier-Williams, Sir M. (1988))
not handy (Monier-Williams, Sir M. (1988))
not right (Monier-Williams, Sir M. (1988))
simple-minded (Monier-Williams, Sir M. (1988))

Frequency rank 13912/72933
ananyagati adjective having only one (or no other) resort or resource left (Monier-Williams, Sir M. (1988))

Frequency rank 31733/72933
anujjhita adjective not left or lost (Monier-Williams, Sir M. (1988))
undiminished (Monier-Williams, Sir M. (1988))
unimpaired (Monier-Williams, Sir M. (1988))

Frequency rank 43101/72933
apasavya adjective not on the left side (Monier-Williams, Sir M. (1988))
right (Monier-Williams, Sir M. (1988))

Frequency rank 5651/72933
avaśiṣ verb (class 7 parasmaipada) to be left as a remnant (Monier-Williams, Sir M. (1988))
to remain (Monier-Williams, Sir M. (1988))

Frequency rank 2990/72933
avasarpaṇa noun (neuter) going down to (Monier-Williams, Sir M. (1988))
the place from which Manu descended after he had left his ark (Monier-Williams, Sir M. (1988))

Frequency rank 45259/72933
avahanana noun (neuter) the left lung (Monier-Williams, Sir M. (1988))
threshing (Monier-Williams, Sir M. (1988))
winnowing (Monier-Williams, Sir M. (1988))

Frequency rank 16492/72933
asavya adjective not left (Monier-Williams, Sir M. (1988))

Frequency rank 32837/72933
asaṃtyakta adjective not given up not left
Frequency rank 45839/72933
āvītin noun (masculine) (a Brāhman) who has the sacred thread on (in the usual manner over the left shoulder and under the right arm (Monier-Williams, Sir M. (1988))

Frequency rank 46722/72933
iḍā noun (feminine) a cow (Monier-Williams, Sir M. (1988))
a particular artery on the left side of the body (Monier-Williams, Sir M. (1988))
a tubular vessel (one of the principal channels of the vital spirit) (Monier-Williams, Sir M. (1988))
animation (Monier-Williams, Sir M. (1988))
comfort (Monier-Williams, Sir M. (1988))
earth (Monier-Williams, Sir M. (1988))
food (Monier-Williams, Sir M. (1988))
heaven (Monier-Williams, Sir M. (1988))
libation (especially a holy libation) (Monier-Williams, Sir M. (1988))
name of a daughter of Dakṣa and wife of Kaśyapa (Monier-Williams, Sir M. (1988))
name of a wife of Vasudeva and of the Rudra tadhvaja (Monier-Williams, Sir M. (1988))
name of Durgā (Monier-Williams, Sir M. (1988))
offering (Monier-Williams, Sir M. (1988))
recreation (Monier-Williams, Sir M. (1988))
refreshing draught (Monier-Williams, Sir M. (1988))
refreshment (Monier-Williams, Sir M. (1988))
speech (Monier-Williams, Sir M. (1988))
stream or flow of praise and worship (personified as the goddess of sacred speech and action) (Monier-Williams, Sir M. (1988))
the earth (Monier-Williams, Sir M. (1988))
the goddess iḍā (daughter of Manu or of man thinking on and worshipping the gods) (Monier-Williams, Sir M. (1988))
vital spirit (Monier-Williams, Sir M. (1988))

Frequency rank 7278/72933
indra noun (masculine) a prince (Monier-Williams, Sir M. (1988))
a vegetable poison (Monier-Williams, Sir M. (1988))
excellent (Monier-Williams, Sir M. (1988))
ifc. best (Monier-Williams, Sir M. (1988))
name of a grammarian (Monier-Williams, Sir M. (1988))
name of a physician (Monier-Williams, Sir M. (1988))
night (Monier-Williams, Sir M. (1988))
one of the nine divisions of Jambudvīpa or the known continent (Monier-Williams, Sir M. (1988))
the chief (of any class of objects) (Monier-Williams, Sir M. (1988))
the first (Monier-Williams, Sir M. (1988))
the god of the atmosphere and sky (Monier-Williams, Sir M. (1988))
the human soul (Monier-Williams, Sir M. (1988))
the Indian Jupiter Pluvius or lord of rain (who in Vedic mythology reigns over the deities of the intermediate region or atmosphere) (Monier-Williams, Sir M. (1988))
the number fourteen (Monier-Williams, Sir M. (1988))
the plant Wrightia Antidysenterica (Monier-Williams, Sir M. (1988))
the portion of spirit residing in the body (Monier-Williams, Sir M. (1988))
the pupil of the right eye (that of the left being called Indrāṇī or Indra's wife) (Monier-Williams, Sir M. (1988))
the twenty-sixth Yoga or division of a circle on the plane of the ecliptic (Monier-Williams, Sir M. (1988))
the Yoga star in the twenty-sixth Nakṣatra (Monier-Williams, Sir M. (1988))
indranīla sapphire
Frequency rank 76/72933
indrāṇī noun (feminine) a blue-flowered Vitex negundo a kind of coitus (Monier-Williams, Sir M. (1988))
a species of Colocynth (Monier-Williams, Sir M. (1988))
name of Durgā (Monier-Williams, Sir M. (1988))
the plant Vitex Negundo (Monier-Williams, Sir M. (1988))
the pupil of the left eye (Monier-Williams, Sir M. (1988))
the wife of Indra (Monier-Williams, Sir M. (1988))

Frequency rank 6860/72933
ucchiṣṭa adjective impure (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
one who has not washed his hands and mouth and therefore is considered impure (Monier-Williams, Sir M. (1988))
one who has still the remains of food in the mouth or hands (Monier-Williams, Sir M. (1988))
rejected (Monier-Williams, Sir M. (1988))
spit out of the mouth (as remnants of food) (Monier-Williams, Sir M. (1988))
stale (Monier-Williams, Sir M. (1988))

Frequency rank 14758/72933
ujjhita adjective abandoned (Monier-Williams, Sir M. (1988))
discharged (as water) (Monier-Williams, Sir M. (1988))
discontinued (Monier-Williams, Sir M. (1988))
emitted (Monier-Williams, Sir M. (1988))
free from (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
left off (Monier-Williams, Sir M. (1988))

Frequency rank 4714/72933
uttara noun (neuter) (in law) a defence (Monier-Williams, Sir M. (1988))
a defensive measure (Monier-Williams, Sir M. (1988))
a particular figure in rhetoric (Monier-Williams, Sir M. (1988))
a wall plate an architrave answer (Monier-Williams, Sir M. (1988))
competency (Monier-Williams, Sir M. (1988))
conclusion (Monier-Williams, Sir M. (1988))
contradiction (Monier-Williams, Sir M. (1988))
difference (in arithmetic) (Monier-Williams, Sir M. (1988))
excellence (Monier-Williams, Sir M. (1988))
excess (Monier-Williams, Sir M. (1988))
name of a song (Monier-Williams, Sir M. (1988))
name of each of the Nakṣatras that contain the word "uttara" (Monier-Williams, Sir M. (1988))
over and above (Monier-Williams, Sir M. (1988))
rejoinder (Monier-Williams, Sir M. (1988))
remainder (Monier-Williams, Sir M. (1988))
remainder (Monier-Williams, Sir M. (1988))
reply (Monier-Williams, Sir M. (1988))
result (Monier-Williams, Sir M. (1988))
superiority (Monier-Williams, Sir M. (1988))
the chief or prevalent result or characteristic (Monier-Williams, Sir M. (1988))
the following member (Monier-Williams, Sir M. (1988))
the last part of a compound (Monier-Williams, Sir M. (1988))
the north (Monier-Williams, Sir M. (1988))
upper surface or cover (Monier-Williams, Sir M. (1988))
what remains or is left (Monier-Williams, Sir M. (1988))
[Mimāṃsā] the answer (the fourth member of an adhikaraṇa or case) (Monier-Williams, Sir M. (1988))
[medic.] the Uttaratantra
Frequency rank 2168/72933
uttara adjective better (Monier-Williams, Sir M. (1988))
chief (Monier-Williams, Sir M. (1988))
concluding (Monier-Williams, Sir M. (1988))
dominant (Monier-Williams, Sir M. (1988))
excellent (Monier-Williams, Sir M. (1988))
following (Monier-Williams, Sir M. (1988))
future (opposed to pūrva) (Monier-Williams, Sir M. (1988))
gaining a cause (in law) (Monier-Williams, Sir M. (1988))
higher (Monier-Williams, Sir M. (1988))
later (Monier-Williams, Sir M. (1988))
latter (Monier-Williams, Sir M. (1988))
left (opposed to dakṣiṇa or right) (Monier-Williams, Sir M. (1988))
more excellent (Monier-Williams, Sir M. (1988))
more powerful (Monier-Williams, Sir M. (1988))
northern (because the northern part of India is high) (Monier-Williams, Sir M. (1988))
posterior (Monier-Williams, Sir M. (1988))
predominant (Monier-Williams, Sir M. (1988))
subsequent (Monier-Williams, Sir M. (1988))
superior (Monier-Williams, Sir M. (1988))
superior (Monier-Williams, Sir M. (1988))
upper (Monier-Williams, Sir M. (1988))

Frequency rank 325/72933
uttaratas indeclinable above (Monier-Williams, Sir M. (1988))
afterwards (Monier-Williams, Sir M. (1988))
at the top (Monier-Williams, Sir M. (1988))
behind (Monier-Williams, Sir M. (1988))
from the north (Monier-Williams, Sir M. (1988))
northward (Monier-Williams, Sir M. (1988))
to the left (opposed to dakṣiṇa-tas) (Monier-Williams, Sir M. (1988))

Frequency rank 7521/72933
uttarāṃsa noun (masculine) the left shoulder (the clavicle ?) (Monier-Williams, Sir M. (1988))

Frequency rank 47162/72933
uttareṇa indeclinable northward (Monier-Williams, Sir M. (1988))
on the left side of (Monier-Williams, Sir M. (1988))

Frequency rank 8236/72933
utsṛṣṭa adjective (Bezeichnung einer Form des Bettelns) abandoned (Monier-Williams, Sir M. (1988))
cast into (Monier-Williams, Sir M. (1988))
given (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
let loose (Monier-Williams, Sir M. (1988))
poured forth (Monier-Williams, Sir M. (1988))
presented (Monier-Williams, Sir M. (1988))
set free (Monier-Williams, Sir M. (1988))

Frequency rank 27119/72933
upavītin adjective wearing the sacred cord in the usual manner (over the left shoulder and under the right arm) (Monier-Williams, Sir M. (1988))

Frequency rank 7524/72933
upavīta noun (neuter) the being invested with the sacred thread (Monier-Williams, Sir M. (1988))
the sacred thread or cord (worn by the first three classes over the left shoulder and under the right arm) (Monier-Williams, Sir M. (1988))

Frequency rank 7283/72933
ṛktha noun (neuter) effects (esp. left at death) (Monier-Williams, Sir M. (1988))
gold (Monier-Williams, Sir M. (1988))
possession (Monier-Williams, Sir M. (1988))
property (Monier-Williams, Sir M. (1988))
wealth (Monier-Williams, Sir M. (1988))

Frequency rank 47872/72933
kākapakṣa noun (masculine) side-locks of hair on the temples of young men (three or five locks on each side left when the head is first shaved and allowed to remain there) (Monier-Williams, Sir M. (1988))

Frequency rank 16666/72933
kāpālika noun (masculine) a kind of Śaiva ascetic who carries a human skull and uses it as a receptacle for his food (he belongs to the left-hand sect) (Monier-Williams, Sir M. (1988))
name of a teacher
Frequency rank 9583/72933
kṛtyaśeṣa adjective one who has left some work to be done (Monier-Williams, Sir M. (1988))
one who has not finished his task (Monier-Williams, Sir M. (1988))

Frequency rank 34202/72933
kaula noun (neuter) a kind of alcoholic drink the doctrine and practices of the left-hand Śāktas (Monier-Williams, Sir M. (1988))

Frequency rank 16713/72933
kaulika noun (masculine) a follower of the left-hand Śākta ritual (Monier-Williams, Sir M. (1988))
a heretic (Monier-Williams, Sir M. (1988))
a weaver (Monier-Williams, Sir M. (1988))

Frequency rank 16715/72933
kaulīna noun (masculine) a follower of the left-hand Śākta ritual (Monier-Williams, Sir M. (1988))
the pupils of Kaulīni (Monier-Williams, Sir M. (1988))
the son of a female beggar (Monier-Williams, Sir M. (1988))

Frequency rank 50280/72933
kauleya adjective name of the left-hand Śākta sect (Monier-Williams, Sir M. (1988))
sprung from a noble family (Monier-Williams, Sir M. (1988))

Frequency rank 50281/72933
gāndhārī noun (feminine) (in music) name of a Rāgiṇī (Monier-Williams, Sir M. (1988))
Alhagi Maurorum (Monier-Williams, Sir M. (1988))
a kind of fly (Monier-Williams, Sir M. (1988))
a particular vein in the left eye (Monier-Williams, Sir M. (1988))
a princess of the Gāndhāris (esp. the wife of Dhṛtarāṣṭra) (Monier-Williams, Sir M. (1988))
name of a Vidyādevī (Monier-Williams, Sir M. (1988))
name of a wife of Vṛṣṇi name of a wive of Kṛṣṇa
Frequency rank 3906/72933
godhā noun (feminine) (term. techn. Haṭhayoga) a chord (Monier-Williams, Sir M. (1988))
a leathern fence wound round the left arm to prevent injury from a bow-string (Monier-Williams, Sir M. (1988))
a sinew (Monier-Williams, Sir M. (1988))
an Iguana (either the Gosamp or the alligator) (Monier-Williams, Sir M. (1988))
name of the authoress of a Sāman (Monier-Williams, Sir M. (1988))

Frequency rank 4283/72933
citra noun (neuter) a bright or extraordinary appearance (Monier-Williams, Sir M. (1988))
a brilliant ornament (Monier-Williams, Sir M. (1988))
a forest (vana ?) of variegated appearance (Monier-Williams, Sir M. (1988))
anything bright or coloured which strikes the eyes (Monier-Williams, Sir M. (1988))
facetious conversation (Monier-Williams, Sir M. (1988))
ornament (Monier-Williams, Sir M. (1988))
punning in the form of question and answer (Monier-Williams, Sir M. (1988))
riddle (Monier-Williams, Sir M. (1988))
variety of colour (Monier-Williams, Sir M. (1988))
various modes of writing or arranging verses in the shape of mathematical or other fanciful figures (syllables which occur repeatedly being left out or words being represented in a shortened form) (Monier-Williams, Sir M. (1988))
wonder (Monier-Williams, Sir M. (1988))

Frequency rank 5985/72933
cirasthāyin adjective long left or preserved (food) (Monier-Williams, Sir M. (1988))

Frequency rank 52371/72933
cūḍā noun (feminine) a kind of bracelet (Monier-Williams, Sir M. (1988))
a small well (Monier-Williams, Sir M. (1988))
a top-room (of a house) (Monier-Williams, Sir M. (1988))
any crest (Monier-Williams, Sir M. (1988))
diadem (Monier-Williams, Sir M. (1988))
name of a metre (Monier-Williams, Sir M. (1988))
name of a woman (Monier-Williams, Sir M. (1988))
plume (Monier-Williams, Sir M. (1988))
single lock or tuft left on the crown of the head after tonsure (Monier-Williams, Sir M. (1988))
the crest of a cock or peacock (Monier-Williams, Sir M. (1988))
the hair on the top of the head (Monier-Williams, Sir M. (1988))
the head (Monier-Williams, Sir M. (1988))
the summit (Monier-Williams, Sir M. (1988))
the top (of a column) (Monier-Williams, Sir M. (1988))

Frequency rank 9603/72933
chidra noun (neuter) (in astrol.) the 8th lunar mansion (Monier-Williams, Sir M. (1988))
a hole (Monier-Williams, Sir M. (1988))
blemish (Monier-Williams, Sir M. (1988))
cleft (Monier-Williams, Sir M. (1988))
defect (Monier-Williams, Sir M. (1988))
fault (Monier-Williams, Sir M. (1988))
foible (Monier-Williams, Sir M. (1988))
imperfection (Monier-Williams, Sir M. (1988))
infirmity (Monier-Williams, Sir M. (1988))
opening (Monier-Williams, Sir M. (1988))
slit (Monier-Williams, Sir M. (1988))
the lower regions (Monier-Williams, Sir M. (1988))
the number "nine" (there being 9 openings in the body) (Monier-Williams, Sir M. (1988))
weak point (Monier-Williams, Sir M. (1988))

Frequency rank 1347/72933
cheda noun (masculine) a cut (Monier-Williams, Sir M. (1988))
an incision (Monier-Williams, Sir M. (1988))
cessation (Monier-Williams, Sir M. (1988))
cleft (Monier-Williams, Sir M. (1988))
cutting off (Monier-Williams, Sir M. (1988))
denominator (Monier-Williams, Sir M. (1988))
deprivation (Monier-Williams, Sir M. (1988))
dissipating (doubt) (Monier-Williams, Sir M. (1988))
divisor (Monier-Williams, Sir M. (1988))
interruption (Monier-Williams, Sir M. (1988))
limit of (in comp.) (Monier-Williams, Sir M. (1988))
piece (Monier-Williams, Sir M. (1988))
portion (Monier-Williams, Sir M. (1988))
section (Monier-Williams, Sir M. (1988))
separation (of syllables or words) (Monier-Williams, Sir M. (1988))
slit (Monier-Williams, Sir M. (1988))
smoothing (a conflict) (Monier-Williams, Sir M. (1988))
tearing off dividing (often ifc.) (Monier-Williams, Sir M. (1988))
vanishing (Monier-Williams, Sir M. (1988))
want (Monier-Williams, Sir M. (1988))

Frequency rank 2068/72933
dakṣa adjective able (Monier-Williams, Sir M. (1988))
adroit (Monier-Williams, Sir M. (1988))
clever (Monier-Williams, Sir M. (1988))
dexterous (Monier-Williams, Sir M. (1988))
expert (Monier-Williams, Sir M. (1988))
fit (Monier-Williams, Sir M. (1988))
heightening or strengthening the intellectual faculties (Soma) (Monier-Williams, Sir M. (1988))
industrious (Monier-Williams, Sir M. (1988))
intelligent (Monier-Williams, Sir M. (1988))
passable (the Ganges) (Monier-Williams, Sir M. (1988))
right (opposed to left) (Monier-Williams, Sir M. (1988))
strong (Monier-Williams, Sir M. (1988))
suitable (Monier-Williams, Sir M. (1988))

Frequency rank 2743/72933
dakṣiṇa adjective able (Monier-Williams, Sir M. (1988))
candid (Monier-Williams, Sir M. (1988))
clever (Monier-Williams, Sir M. (1988))
coming from south (wind) (Monier-Williams, Sir M. (1988))
compliant (Monier-Williams, Sir M. (1988))
dexterous (Monier-Williams, Sir M. (1988))
pleasing (Monier-Williams, Sir M. (1988))
right (not left) (Monier-Williams, Sir M. (1988))
sincere (Monier-Williams, Sir M. (1988))
situated to the south (Monier-Williams, Sir M. (1988))
south (Monier-Williams, Sir M. (1988))
southern (as being on the right side of a person looking eastward) (Monier-Williams, Sir M. (1988))
straightforward (Monier-Williams, Sir M. (1988))
the southern sacred text (of the Tāntrikas) (Monier-Williams, Sir M. (1988))
turned or directed southward (Monier-Williams, Sir M. (1988))

Frequency rank 449/72933
dārī noun (masculine feminine) cleft (Monier-Williams, Sir M. (1988))
hole (Monier-Williams, Sir M. (1988))
rent (Monier-Williams, Sir M. (1988))

Frequency rank 54361/72933
nirmālya noun (neuter) flowers left at a sacrificial ceremony (Monier-Williams, Sir M. (1988))
purity (Monier-Williams, Sir M. (1988))
stainlessness (Monier-Williams, Sir M. (1988))
the remains i.e. a feeble reflex of (gen.) (Monier-Williams, Sir M. (1988))
the remains of an offering to a deity (Monier-Williams, Sir M. (1988))

Frequency rank 6233/72933
nirmālya adjective nirmala (Monier-Williams, Sir M. (1988))
cast out or left from a garland (Monier-Williams, Sir M. (1988))
useless (Monier-Williams, Sir M. (1988))
worn the day before (Monier-Williams, Sir M. (1988))

Frequency rank 56278/72933
nivṛtta adjective abstracted from this world (Monier-Williams, Sir M. (1988))
averted from (Monier-Williams, Sir M. (1988))
ceased (Monier-Williams, Sir M. (1988))
ceased to be valid or binding (as a rule) (Monier-Williams, Sir M. (1988))
completed (Monier-Williams, Sir M. (1988))
desisting from or repenting of any improper conduct (Monier-Williams, Sir M. (1988))
disappeared (Monier-Williams, Sir M. (1988))
finished (Monier-Williams, Sir M. (1988))
fled (in battle) (Monier-Williams, Sir M. (1988))
gone (Monier-Williams, Sir M. (1988))
having renounced or given up (abl. or comp.) (Monier-Williams, Sir M. (1988))
indifferent to (Monier-Williams, Sir M. (1988))
left out (Monier-Williams, Sir M. (1988))
omitted (Monier-Williams, Sir M. (1988))
passed away (Monier-Williams, Sir M. (1988))
quiet (Monier-Williams, Sir M. (1988))
rebounded from (abl.) (Monier-Williams, Sir M. (1988))
retreated (Monier-Williams, Sir M. (1988))
returned to (acc.) (Monier-Williams, Sir M. (1988))
rid or deprived of (abl.) (Monier-Williams, Sir M. (1988))
set (as the sun) (Monier-Williams, Sir M. (1988))
turned back (Monier-Williams, Sir M. (1988))
vanished (Monier-Williams, Sir M. (1988))

Frequency rank 56375/72933
pariśiṣ verb (class 7 parasmaipada) to be left as a remainder (Monier-Williams, Sir M. (1988))
to leave as a remainder (Monier-Williams, Sir M. (1988))
to leave over (Monier-Williams, Sir M. (1988))
to remain behind (Monier-Williams, Sir M. (1988))

Frequency rank 19594/72933
paryācānta noun (neuter) food left by a person after sipping (Monier-Williams, Sir M. (1988))

Frequency rank 57528/72933
pūraka noun (masculine neuter) (in arithm.) the multiplier (Monier-Williams, Sir M. (1988))
a ball of meal offered at the conclusion of the oblations to the Pitṛs (Monier-Williams, Sir M. (1988))
closing the right nostril with the forefinger and then drawing up air through the left and then closing the left nostril and drawing up air through the right (as a religious exercise) (Monier-Williams, Sir M. (1988))
effusion (Monier-Williams, Sir M. (1988))
flood (Monier-Williams, Sir M. (1988))
stream (Monier-Williams, Sir M. (1988))
the citron tree (Monier-Williams, Sir M. (1988))
?
Frequency rank 8152/72933
prakram verb (class 1 ātmanepada) to advance (Monier-Williams, Sir M. (1988))
to begin (Monier-Williams, Sir M. (1988))
to commence (Monier-Williams, Sir M. (1988))
to cross (Monier-Williams, Sir M. (1988))
to go (Monier-Williams, Sir M. (1988))
to march (Monier-Williams, Sir M. (1988))
to pass (Monier-Williams, Sir M. (1988))
to proceed (Monier-Williams, Sir M. (1988))
to resort to (Monier-Williams, Sir M. (1988))
to set out (Monier-Williams, Sir M. (1988))
to step or stride forwards (Monier-Williams, Sir M. (1988))
to traverse (Monier-Williams, Sir M. (1988))
to undertake (Monier-Williams, Sir M. (1988))
to walk around from left to right (Monier-Williams, Sir M. (1988))
to walk on (Monier-Williams, Sir M. (1988))

Frequency rank 4998/72933
pratiloma adjective against the hair (Monier-Williams, Sir M. (1988))
contrary to caste (Monier-Williams, Sir M. (1988))
contrary to nature (Monier-Williams, Sir M. (1988))
hostile (Monier-Williams, Sir M. (1988))
in reversed order (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
low (Monier-Williams, Sir M. (1988))
reverse (Monier-Williams, Sir M. (1988))
vile (Monier-Williams, Sir M. (1988))

Frequency rank 4772/72933
pratiṣṭhāna noun (neuter) a firm standing-place (Monier-Williams, Sir M. (1988))
a pedestal (Monier-Williams, Sir M. (1988))
foot (Monier-Williams, Sir M. (1988))
foundation (Monier-Williams, Sir M. (1988))
ground (Monier-Williams, Sir M. (1988))
name of a City in the Dekkhan name of a town at the confluence of the Gaṅgā and Yamunā (on the left bank of the Gaṅgā opposite to Allāhābād) (Monier-Williams, Sir M. (1988))
the foundation (others "consecration") of a city (Monier-Williams, Sir M. (1988))

Frequency rank 9023/72933
pratyālīḍha noun (neuter) a particular attitude in shooting (the left foot advanced and right drawn back) (Monier-Williams, Sir M. (1988))

Frequency rank 37274/72933
pradakṣiṇam indeclinable from left to right, so that reverential side is turned towards a person or object
Frequency rank 21828/72933
pradakṣiṇīkṛ verb (class 8 parasmaipada) to go round from left to right (Monier-Williams, Sir M. (1988))
to turn the right side towards (acc.) (Monier-Williams, Sir M. (1988))

Frequency rank 6701/72933
pradara noun (masculine) a crevice (Monier-Williams, Sir M. (1988))
a kind of arrow (Monier-Williams, Sir M. (1988))
cleft (in the earth) (Monier-Williams, Sir M. (1988))
dispersion (Monier-Williams, Sir M. (1988))
moenorrhagia (a disease of women) (Monier-Williams, Sir M. (1988))
name of a people (Monier-Williams, Sir M. (1988))
rending (Monier-Williams, Sir M. (1988))
rout (of an army) (Monier-Williams, Sir M. (1988))
tearing (Monier-Williams, Sir M. (1988))

Frequency rank 8300/72933
prabhinna adjective altered (Monier-Williams, Sir M. (1988))
blown (as a flower) (Monier-Williams, Sir M. (1988))
broken (Monier-Williams, Sir M. (1988))
broken through (Monier-Williams, Sir M. (1988))
cleft (Monier-Williams, Sir M. (1988))
depressed (Monier-Williams, Sir M. (1988))
disfigured (Monier-Williams, Sir M. (1988))
exuding (as blood) (Monier-Williams, Sir M. (1988))
flowing with juice (Monier-Williams, Sir M. (1988))
interrupted (Monier-Williams, Sir M. (1988))
opened (Monier-Williams, Sir M. (1988))
pierced (Monier-Williams, Sir M. (1988))
split asunder (Monier-Williams, Sir M. (1988))

Frequency rank 59248/72933
prasavya adjective contrary (Monier-Williams, Sir M. (1988))
favourable (Monier-Williams, Sir M. (1988))
reverse (Monier-Williams, Sir M. (1988))
to the left side (Monier-Williams, Sir M. (1988))
turned towards the left (Monier-Williams, Sir M. (1988))

Frequency rank 37411/72933
prasāda noun (masculine) a decoction (Monier-Williams, Sir M. (1988))
a propitiatory offering or gift (of food) (Monier-Williams, Sir M. (1988))
a residuum (Monier-Williams, Sir M. (1988))
absence of excitement (Monier-Williams, Sir M. (1988))
aid (Monier-Williams, Sir M. (1988))
approbation (Monier-Williams, Sir M. (1988))
brightness (Monier-Williams, Sir M. (1988))
brightness (of the face) (Monier-Williams, Sir M. (1988))
calmness (Monier-Williams, Sir M. (1988))
clarified liquor (Monier-Williams, Sir M. (1988))
clearness (Monier-Williams, Sir M. (1988))
clearness of style (Monier-Williams, Sir M. (1988))
favour (Monier-Williams, Sir M. (1988))
free gift (Monier-Williams, Sir M. (1988))
good humour (Monier-Williams, Sir M. (1988))
graciousness (Monier-Williams, Sir M. (1988))
gratuity (Monier-Williams, Sir M. (1988))
Kindness personified as a son of Dharma and Maitrī (Monier-Williams, Sir M. (1988))
kind behaviour (Monier-Williams, Sir M. (1988))
kindness (Monier-Williams, Sir M. (1988))
pellucidnees (Monier-Williams, Sir M. (1988))
perspicuity (Monier-Williams, Sir M. (1988))
purity (Monier-Williams, Sir M. (1988))
serenity of disposition (Monier-Williams, Sir M. (1988))
settlings (Monier-Williams, Sir M. (1988))
the food presented to an idol (Monier-Williams, Sir M. (1988))
the remnants of food left by a spiritual teacher (which any one may freely appropriate to his own use) (Monier-Williams, Sir M. (1988))
tranquillity (Monier-Williams, Sir M. (1988))
welfare (Monier-Williams, Sir M. (1988))
well-being (Monier-Williams, Sir M. (1988))

Frequency rank 475/72933
prasphuṭa adjective blown (Monier-Williams, Sir M. (1988))
burst (Monier-Williams, Sir M. (1988))
clear (Monier-Williams, Sir M. (1988))
cleft open (Monier-Williams, Sir M. (1988))
divulged (Monier-Williams, Sir M. (1988))
evident (Monier-Williams, Sir M. (1988))
expanded (Monier-Williams, Sir M. (1988))
known (Monier-Williams, Sir M. (1988))
open (Monier-Williams, Sir M. (1988))
plain (Monier-Williams, Sir M. (1988))
published (Monier-Williams, Sir M. (1988))

Frequency rank 29267/72933
phulla adjective abounding in flowers (Monier-Williams, Sir M. (1988))
beaming (Monier-Williams, Sir M. (1988))
blown (as a flower) (Monier-Williams, Sir M. (1988))
dilated (as eyes) (Monier-Williams, Sir M. (1988))
expanded (Monier-Williams, Sir M. (1988))
flowery (Monier-Williams, Sir M. (1988))
loose (as a garment) (Monier-Williams, Sir M. (1988))
opened wide (Monier-Williams, Sir M. (1988))
puffed inflated (as cheeks) (Monier-Williams, Sir M. (1988))
smiling (as a face) (Monier-Williams, Sir M. (1988))
split or cleft open (Monier-Williams, Sir M. (1988))

Frequency rank 4474/72933
bheda noun (masculine) (in astron.) a particular crossing or conjunction of the planets (Monier-Williams, Sir M. (1988))
(in dram.) saṃhatibhedana (Monier-Williams, Sir M. (1988))
(in math.) the hypothenuse of a right-angled triangle (Monier-Williams, Sir M. (1988))
(in phil.) dualism (Monier-Williams, Sir M. (1988))
a cleft (Monier-Williams, Sir M. (1988))
alteration (Monier-Williams, Sir M. (1988))
betrayal (of a secret) (Monier-Williams, Sir M. (1988))
blossoming (Monier-Williams, Sir M. (1988))
breach (Monier-Williams, Sir M. (1988))
breaking (Monier-Williams, Sir M. (1988))
breaking open (Monier-Williams, Sir M. (1988))
bursting asunder (Monier-Williams, Sir M. (1988))
bursting forth or out (Monier-Williams, Sir M. (1988))
change (Monier-Williams, Sir M. (1988))
chasm (Monier-Williams, Sir M. (1988))
cleaving (Monier-Williams, Sir M. (1988))
contraction (Monier-Williams, Sir M. (1988))
difference (Monier-Williams, Sir M. (1988))
disclosing (Monier-Williams, Sir M. (1988))
dissension between (instr.) or in (comp.) (Monier-Williams, Sir M. (1988))
dissolution (Monier-Williams, Sir M. (1988))
distinction (Monier-Williams, Sir M. (1988))
disturbance (Monier-Williams, Sir M. (1988))
disunion (Monier-Williams, Sir M. (1988))
disuniting (Monier-Williams, Sir M. (1988))
division (Monier-Williams, Sir M. (1988))
divulging (Monier-Williams, Sir M. (1988))
duality (Monier-Williams, Sir M. (1988))
evacuation (of the bowels) (Monier-Williams, Sir M. (1988))
expanding (Monier-Williams, Sir M. (1988))
fissure (Monier-Williams, Sir M. (1988))
gaping (Monier-Williams, Sir M. (1988))
hurt (Monier-Williams, Sir M. (1988))
injury (Monier-Williams, Sir M. (1988))
interruption (Monier-Williams, Sir M. (1988))
kind (Monier-Williams, Sir M. (1988))
modification (Monier-Williams, Sir M. (1988))
name of a man (Monier-Williams, Sir M. (1988))
name of a people (Monier-Williams, Sir M. (1988))
one of the ways in which an eclipse ends (Monier-Williams, Sir M. (1988))
opening (Monier-Williams, Sir M. (1988))
paralysis (Monier-Williams, Sir M. (1988))
part (Monier-Williams, Sir M. (1988))
parting asunder (Monier-Williams, Sir M. (1988))
partition (Monier-Williams, Sir M. (1988))
piercing (Monier-Williams, Sir M. (1988))
portion (Monier-Williams, Sir M. (1988))
rending (Monier-Williams, Sir M. (1988))
rupture (Monier-Williams, Sir M. (1988))
schism (Monier-Williams, Sir M. (1988))
seduction (Monier-Williams, Sir M. (1988))
separation (Monier-Williams, Sir M. (1988))
shooting out (Monier-Williams, Sir M. (1988))
shooting pain (in the limbs) (Monier-Williams, Sir M. (1988))
sort (Monier-Williams, Sir M. (1988))
species (Monier-Williams, Sir M. (1988))
splitting (Monier-Williams, Sir M. (1988))
sprouting (Monier-Williams, Sir M. (1988))
tearing (Monier-Williams, Sir M. (1988))
variety (Monier-Williams, Sir M. (1988))
violation (Monier-Williams, Sir M. (1988))
winning over to one's side by sowing dissension (Monier-Williams, Sir M. (1988))

Frequency rank 326/72933
bhedanīya adjective to be broken or split or cleft or divided (Monier-Williams, Sir M. (1988))

Frequency rank 60864/72933
maṇimālā noun (feminine) a circular impression left by a bite (esp. in amorous dalliance) (Monier-Williams, Sir M. (1988))
a kind of metre (Monier-Williams, Sir M. (1988))
a string or necklace of jewels or pearls (Monier-Williams, Sir M. (1988))
beauty (Monier-Williams, Sir M. (1988))
lustre (Monier-Williams, Sir M. (1988))
name of Lakṣmī (Monier-Williams, Sir M. (1988))
name of wk (Monier-Williams, Sir M. (1988))

Frequency rank 29529/72933
mogha adjective abandoned (Monier-Williams, Sir M. (1988))
fruitlets (Monier-Williams, Sir M. (1988))
idle (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
unprofitable (Monier-Williams, Sir M. (1988))
unsuccessful (Monier-Williams, Sir M. (1988))
useless (Monier-Williams, Sir M. (1988))
vain (Monier-Williams, Sir M. (1988))

Frequency rank 4614/72933
mauli noun (masculine feminine) a diadem (Monier-Williams, Sir M. (1988))
a top-knot (Monier-Williams, Sir M. (1988))
a tuft or lock of hair left on the crown of the head after tonsure (Monier-Williams, Sir M. (1988))
crest (Monier-Williams, Sir M. (1988))
crown (Monier-Williams, Sir M. (1988))

Frequency rank 5456/72933
rahita adjective (ibc.) wanting (Monier-Williams, Sir M. (1988))
absent (Monier-Williams, Sir M. (1988))
deprived or void or destitute of (instr. or comp.) (Monier-Williams, Sir M. (1988))
deserted (Monier-Williams, Sir M. (1988))
deserted by (Monier-Williams, Sir M. (1988))
forsaken (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
lonely (Monier-Williams, Sir M. (1988))
quitted (Monier-Williams, Sir M. (1988))
separated or free from (Monier-Williams, Sir M. (1988))

Frequency rank 1409/72933
riktha noun (neuter) any property (Monier-Williams, Sir M. (1988))
gold (Monier-Williams, Sir M. (1988))
inheritance (Monier-Williams, Sir M. (1988))
possessions (Monier-Williams, Sir M. (1988))
property left at death (Monier-Williams, Sir M. (1988))
wealth (Monier-Williams, Sir M. (1988))

Frequency rank 6348/72933
vāma noun (masculine neuter) the left side (Monier-Williams, Sir M. (1988))

Frequency rank 39201/72933
vāma noun (neuter) adversity (Monier-Williams, Sir M. (1988))
misfortune (Monier-Williams, Sir M. (1988))
the left-hand practices of the followers of the Tantras (Monier-Williams, Sir M. (1988))

Frequency rank 65129/72933
vāmaka adjective adverse (Monier-Williams, Sir M. (1988))
cruel (Monier-Williams, Sir M. (1988))
hard (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))

Frequency rank 30120/72933
vāma adjective acting in the opposite way or differently (Monier-Williams, Sir M. (1988))
adverse (Monier-Williams, Sir M. (1988))
bad (Monier-Williams, Sir M. (1988))
base (Monier-Williams, Sir M. (1988))
being or situated on the left side (the quivering of the left eye or arm is supposed to be a good omen in women and of the left arm a bad omen in men) (Monier-Williams, Sir M. (1988))
contrary (Monier-Williams, Sir M. (1988))
coy (in love) (Monier-Williams, Sir M. (1988))
crooked (Monier-Williams, Sir M. (1988))
cruel (Monier-Williams, Sir M. (1988))
hard (Monier-Williams, Sir M. (1988))
left (Monier-Williams, Sir M. (1988))
low (Monier-Williams, Sir M. (1988))
not right (Monier-Williams, Sir M. (1988))
oblique (Monier-Williams, Sir M. (1988))
opposite (Monier-Williams, Sir M. (1988))
refractory (Monier-Williams, Sir M. (1988))
reverse (Monier-Williams, Sir M. (1988))
unfavourable (Monier-Williams, Sir M. (1988))
vile (Monier-Williams, Sir M. (1988))
wicked (Monier-Williams, Sir M. (1988))

Frequency rank 1202/72933
vāmatas indeclinable from or on the left (Monier-Williams, Sir M. (1988))

Frequency rank 9699/72933
vāstavya adjective an inhabitant (Monier-Williams, Sir M. (1988))
left on any spot (as a worthless remainder) (Monier-Williams, Sir M. (1988))
resident (Monier-Williams, Sir M. (1988))
settled (Monier-Williams, Sir M. (1988))

Frequency rank 25355/72933
vinākṛta adjective deprived or bereft of (Monier-Williams, Sir M. (1988))
destitute of (Monier-Williams, Sir M. (1988))
free from (Monier-Williams, Sir M. (1988))
lacking (Monier-Williams, Sir M. (1988))
left or relinquished by (Monier-Williams, Sir M. (1988))
separated from (Monier-Williams, Sir M. (1988))
solitary (Monier-Williams, Sir M. (1988))
standing alone (Monier-Williams, Sir M. (1988))

Frequency rank 6546/72933
vibhāvanā noun (feminine) (in rhet.) description of effects the causes of which are left to be conjectured (Monier-Williams, Sir M. (1988))

Frequency rank 13769/72933
vivara noun (masculine neuter) a breach (Monier-Williams, Sir M. (1988))
a fissure (Monier-Williams, Sir M. (1988))
a particular high number (Monier-Williams, Sir M. (1988))
chasm (Monier-Williams, Sir M. (1988))
cleft (Monier-Williams, Sir M. (1988))
difference (Monier-Williams, Sir M. (1988))
expansion (Monier-Williams, Sir M. (1988))
fault (Monier-Williams, Sir M. (1988))
flaw (Monier-Williams, Sir M. (1988))
harm (Monier-Williams, Sir M. (1988))
hole (Monier-Williams, Sir M. (1988))
hollow (Monier-Williams, Sir M. (1988))
injury (Monier-Williams, Sir M. (1988))
intermediate space (Monier-Williams, Sir M. (1988))
interstice (Monier-Williams, Sir M. (1988))
name of the number nine (Monier-Williams, Sir M. (1988))
opening (Monier-Williams, Sir M. (1988))
slit (Monier-Williams, Sir M. (1988))
vacuity (Monier-Williams, Sir M. (1988))
vagina vulnerable or weak point (Monier-Williams, Sir M. (1988))
widening (Monier-Williams, Sir M. (1988))

Frequency rank 3524/72933
viśikha adjective bald (Monier-Williams, Sir M. (1988))
blunt (as an arrow) (Monier-Williams, Sir M. (1988))
devoid of the top-knot or tuft of hair (left on the head after tonsure) (Monier-Williams, Sir M. (1988))
flameless (as fire) (Monier-Williams, Sir M. (1988))
pointless (Monier-Williams, Sir M. (1988))
tailless (as a comet) (Monier-Williams, Sir M. (1988))
unfeathered (as an arrow) (Monier-Williams, Sir M. (1988))
weak (?) (Monier-Williams, Sir M. (1988))

Frequency rank 16133/72933
visphuṭ verb (class 6 parasmaipada) to be split or cleft or rent asunder to burst open
Frequency rank 22298/72933
vṛndāvana noun (neuter) a raised platform or mound of earth on which the worshippers of Kṛṣṇa plant and preserve the Tulasī (Monier-Williams, Sir M. (1988))
a wood near the town Gokula in the district of Mathurā on the left bank of the Jumnā (Monier-Williams, Sir M. (1988))

Frequency rank 10207/72933
śaśināḍī noun (feminine) the left nostril
Frequency rank 67344/72933
śikhaṇḍa noun (masculine) a kind of plant (Monier-Williams, Sir M. (1988))
a peacock's tail (Monier-Williams, Sir M. (1988))
a tuft or lock of hair left on the crown or sides of the head at tonsure (Monier-Williams, Sir M. (1988))
any crest or plume or tuft (Monier-Williams, Sir M. (1988))

Frequency rank 18528/72933
śikhaṇḍaka noun (masculine) (with mystic Śaivas) one who attains a particular degree of emancipation (Monier-Williams, Sir M. (1988))
a curl or ringlet (Monier-Williams, Sir M. (1988))
a peacock's tail (Monier-Williams, Sir M. (1988))
a tuft or lock of hair (Monier-Williams, Sir M. (1988))
the fleshy parts of the body below the buttocks (Monier-Williams, Sir M. (1988))
three or five locks left on the side of the head (esp. in men of the military class) (Monier-Williams, Sir M. (1988))

Frequency rank 30510/72933
śilāndhas noun (neuter) ears of corn left on a field (Monier-Williams, Sir M. (1988))

Frequency rank 67630/72933