Sanskrit Dictionary

Select your preferred input and type any Sanskrit or English word. Enclose the word in “” for an EXACT match e.g. “yoga”.

Grammar Search

"ayana" has 1 results

ayana: neuter vocative singular stem: ayana

Amarakosha Search

10 results

Word	Reference	Gender	Number	Synonyms	Definition

ayanam	2.1.15	Neuter	Singular	padavī, mārgaḥ, vartanī, saraṇiḥ, panthāḥ, vartma, padyā, sṛtiḥ, adhvā, ekapadī, paddhatiḥ

ayanam		Neuter	Singular		a year

brahmavarcasam	2.7.42	Neuter	Singular	vṛttādhyayanardhiḥ

jayaḥ	3.4.12	Masculine	Singular	jayanam

karṇīrathaḥ	2.8.52	Masculine	Singular	ḍayanam, pravahaṇam

locanam	2.6.94	Neuter	Singular	dṛṣṭiḥ, netram, īkṣaṇam, cakṣuḥ, akṣiḥ, dṛk, nayanam

nidrā	1.7.36	Feminine	Singular	śayanam, svāpaḥ, svapnaḥ, saṃveśaḥ	sleep

puram	3.3.191	Neuter	Singular	cāmaraḥdaṇḍaḥ, śayanam, āsanam

saṃvīkṣaṇam	2.4.30	Neuter	Singular	mṛgaṇā, mṛgaḥ, vicayanam, mārgaṇam

śayyā	1.2.138	Feminine	Singular	śayanīyam, śayanam

Monier-Williams Search

438 results for ayana

अयन

mfn. going

अयन

n. walking a road a path

(often in fine compositi or 'at the end of a compound' see naimiṣāyana-, puruṣāyana-, prasamāyana-, samudrāyaṇa-, svedāyana-), (in astronomy) advancing, precession

अयन

n. (with gen[ exempli gratia, 'for example' /angirasām-, ādity/ānam-, gavām-,etc.] or in fine compositi or 'at the end of a compound') "course, circulation", Name of various periodical sacrificial rites

etc. the sun's road north and south of the equator, the half year

etc., the equinoctial and solstitial points

etc.

अयन

n. way, progress, manner

अयन

n. place of refuge

अयन

n. a treatise (śāstra- see jyotiṣām-ayana-)

अयनभग

m. (in astronomy) the amount of precession

अयनदृक्कर्मन्

n. calculation for ecliptic deviation

अयनग्रह

m. a planet's longitude as corrected for ecliptic deviation

अयनकला

f. plural the correction (in minutes) for ecliptic deviation,

अयनवृत्त

n. the ecliptic.

अब्धिशयन

m. "sleeping on the ocean (at the periods of the destruction and renovation of the world)", Name of viṣṇu-.

अभ्यध्ययन

n. studying (the veda- etc.) at any place (compound),

अब्जनयन

mfn. lotus-eyed, having large fine eyes.

अधिशयन

mfn. lying on, sleeping on.

अध्ययन

n. reading, studying, especially the veda-s (one of the six duties of a Brahman),

अध्ययन

etc. See adhī-.

अध्ययन

also going over, recitation, repetition (of the veda- etc.)

अध्ययनपुण्य

n. religious merit acquired by studying.

अध्ययनसंवृत्ति

f. community of occupation in reciting (the veda- etc.),

अध्ययनतपसी

n. dual number study and penance.

आदित्यशयन

n. the sun's sleep

आदित्यशयनव्रत

n. a particular vow or religious observance.

अग्निचयन

n. arranging to preparing the sacred or sacrificial fire-place

अग्निनयन

n. the act of bringing out the sacrificial fire.

अग्निप्रणयन

n. equals -nayana- q.v

अग्निप्रणयन

n. vessels for conveying the sacrificial fire,

अग्नीषोमप्रणयन

n. bringing out the fire and the soma-, a ceremony in the jyotiṣṭoma- sacrifice.

आह्वयन

n. appellation, name

आजयन

See 2. ā-ji-.

आजयन

n. (only for the etymology of 1. āj/i-) "conquering"

आकाशशयन

n. (in fine compositi or 'at the end of a compound' f(ā-).) sleeping in open air

अनध्ययन

n. not reading or studying, intermission of study

अनालयन

mfn. abodeless,

अनन्तशयन

n. Travancore.

आनयन

n. bringing, leading near

आनयन

n. producing, working

आनयन

n. calculating.

अङ्गिरसामयन

n. a sattra- sacrifice.

अनिलयन

n. no home or refuge

अन्तरयन

m. Name of a country

अन्योन्यपक्षनयन

n. transposing (of numbers) from one side to another.

अपनयन

n. taking away, withdrawing

अपनयन

n. destroying, healing

अपनयन

n. acquittance of a debt.

अपरिणयन

n. ( nī-), non-marriage, celibacy.

अप्ययन

n. union, copulating

अरालपक्ष्मनयन

mfn. whose eyelashes are curved

अरण्याध्ययन

n. reading or study in a forest

आर्द्रनयन

mfn. moist-eyed, weeping, suffused with tears.

आर्गयन

(fr. ṛgayana-

) or ārgayaṇa- (gaRa girinady-ādi-

) contained in or explanatory of the book ṛgayana-

अर्कनयन

n. Name of an asura-

असितनयन

mfn. black-eyed.

अस्तमयन

n. setting of the sun

अस्थिसंचयन

n. the ceremony of collecting the bones (after burning a corpse) commentator or commentary on

अशून्यशयन

n. the day on which viśvakarman- rests

अशून्यशयनद्वितीया

f. Name of ceremonies on that occasion

अशून्यशयनव्रत

n. Name of ceremonies on that occasion

अतिशयन

mf(ī-)n. eminent, abundant

अतिशयनम्

ind. excessively

अउदयन

mfn. relating to or coming from (the teacher) udayana-

अउज्जयनक

mfn. relating to or coming from the town ujjayanī- gaRa dhūmādi-

अवजयन

n. means of subduing or healing a disease,

अवनयन

n. equals ava-nāya-

अवनयन

n. pouring down

बह्वध्ययन

(

) mfn. consisting of many chapters gaRa guṇādi-.

बैजवापयन

m. patronymic fr. prec.

बैजवापयन

m. Name of an author

भगवदुपनयन

n. "initiation of bhagavat-", Name of work

भालनयन

m. "having an eye in the forehead"Name of śiva-

भयन

n. fear, alarm

भृतकाध्ययन

n. learning from a hired teacher,

भूमिशयन

n. (

) (

) the act of sleeping on the (bare) ground.

भूयःपलयन

n. fleeing once more

बीजोपनयन

n. Name of work on algebra

चयन

n. piling up (wood etc.)

चयन

n. stacked wood

चयन

n. collecting

चयनकारिका

f. Name (also title or epithet) of work

चयनपद्धति

f. Name (also title or epithet) of work

चयनप्रयोग

m. Name (also title or epithet) of work

चयनसूत्र

n. Name (also title or epithet) of work

चूडोपनयन

n. plural tonsure and initiation

दक्षिणातिनयन

(ṇāt-) m. the mantra- with which the dakṣiṇā- cows are driven southwards

दण्डप्रणयन

n. "infliction of punishment"Name of a chapter of

दशशतनयन

m. "thousand-eyed", indra-

डयन

See ḍī-.

डयन

n. a bird's flight

डयन

n. a palanquin

देशान्तरभाण्डानयन

n. importing wares from foreign countries

धनसंचयन

n. (

) collection of money, riches.

धारणाध्ययन

n. the conservative method of reading (id est the rehearsing of a work to keep it in memory, as opp. to grahaṇādh-,the acquisitive method)

दीप्तनयन

m. "having glittering eyes", Name of an owl

दुरध्यययन

mfn. equals adhīyāna-

द्विजनयन

n. Name of work

एकनयन

m. the planet Venus

एणीनयन

mf(ā-)n. idem or 'mfn. deer-eyed '

गलितनयन

mfn. one who has lost his eyes, blind,

गवामयन

n. idem or 'm. "going of cows", Name of a ceremony '

ग्रामाध्ययन

n. study in a village

हरिशयन

n. viṣṇu-'s sleep

हयन

m. a year (see hāyana-)

हयन

n. a covered carriage or palanquin (also read ḍayana-;See under ḍī-)

हयन

etc. See p.1288, columns 2, 3.

हृदयनरपति

m. Name of a king

ह्वयन

See ā-hv-.

इष्ट्ययन

n. a sacrifice lasting a long time

जलशयन

m. "reposing on water (id est on his serpent-couch above the waters, during the 4 months of the periodical rains and during the intervals of the submersion of the world)", viṣṇu-

जयन

mf(ī-)n. victorious

जयन

n. conquering, subduing

जयन

n. armour for cavalry or elephants etc.

जयनयुज्

mfn. caparisoned (a war horse)

ज्वलितनयन

mfn. idem or 'mfn. fiery-eyed, looking angrily or fiercely '

कालानयन

n. calculation of time commentator or commentary on

कमलनयन

m. "lotus-eyed", Name of a king.

केलिशयन

n. a pleasure-couch

कोकिलनयन

m. "having eyes like those of the Koil", a plant bearing a dark black flower (Capparis spinosa or Asteracantha longifolia or Barleria longifolia)

क्रमाध्ययन

n. reciting or reading according to the krama- method

क्रोधविनयन

n. appeasing anger,

कृष्णनयन

mfn. black-eyed

कृतस्वस्त्ययन

mf(ā-)n. blessed or commended to the protection of gods previous to any journey or undertaking

कृतोपनयन

m. one who has been invested with the sacrificial cord

क्ष्माशयन

n. lying or being buried in the earth

कुस्मयन

n. smiling improperly

कुसुमशयन

n. a couch of flowers

कुवलयनयना

f. idem or 'f. "lotus-eyed", a handsome woman '

लयन

n. the act of clinging, adhering, lying etc., rest, repose

लयन

n. a place of rest, house, cell etc.

लोहशयन

n. an iron bed

लोहितनयन

mfn. red-eyed, having eyes reddened with anger or passion

लोलनयन

mfn. having rolling eyes

लोष्टचयन

n. Name of work

मदिरनयन

mf(ā-)n. idem or 'f. a fascinating woman '

महाग्निचयन

n. Name of work (and mahāgnicayanakārikā na-kārikā- f. mahāgnicayanaprayoga na-prayoga- m. mahāgnicayanavyākhyā na-vyākhyā- f. mahāgnicayanasūtra na-sūtra- n.)

महाग्निचयनकारिका

f. mahāgnicayana

महाग्निचयनप्रयोग

m. mahāgnicayana

महाग्निचयनसूत्र

n. mahāgnicayana

महाग्निचयनव्याख्या

f. mahāgnicayana

महाहिशयन

n. the sleeping (of viṣṇu-) on the great serpent

महाशयन

n. a great or lofty bed or couch

मानसनयन

n. Name of work

मानसनयनप्रसादिनी

f. Name of commentator or commentary on it.

मण्डूकयोगशयन

mfn. lying on the ground in the frog-meditation

मनोरमापरिणयनचरित

n. Name of work

मनोविनयन

n. mental discipline

मासप्रवेशानयन

n. Name of work

मायाभ्युदयन

(māyābh-) m. Name of a kāyastha-

मेघानयन

n. Name of certain works.

मुकुलितनयन

mf(ā-)n. having half-closed eyes

मुञ्जविवयन

mf(ā-)n. matted or twisted out of Munja-grass

मुन्ययन

n. Name of a particular iṣṭi-,

नवग्रहानयनकोष्ठक

n. plural Name of work

नवपाषाणदर्भशयनसंकल्प

m. Name of work

नयन

m. Name of a man

नयन

n. leading, directing, managing, conducting

नयन

n. carrying, bringing

etc.

नयन

n. (kālasya-) fixing

नयन

n. drawing, moving (a man or piece in a game see naya-and naya-pīṭhī-)

; (plural) prudent, conduct, polity

नयन

n. "the leading organ", the eye (in fine compositi or 'at the end of a compound' f(ā-or ī-).)

नयनभूषण

n. Name of work

नयनबुद्बुद

n. eyeball

नयनचन्द्रिका

f. moonshine, anything looking bright to the eyes

नयनचन्द्रिका

f. Name of work

नयनचरित

n. play of the eyes, ogling,

नयनच्छद

m. eye-covering, an eyelid

नयनगोचर

mfn. being within the eye's range, visible (-tva-

; rī-kṛ-,to perceive or behold

)

नयनजल

n. "eye-water", tears

नयनपदवी

f. (

) range or field of sight.

नयनपथ

m. (

) range or field of sight.

नयनप्लव

m. swimming of the eyes

नयनप्रबन्ध

m. the outer corner of the eye

नयनप्रसादिनी

f. Name of work

नयनप्रीति

f. "eye-delight", lovely sight

नयनपुट

m. or n. the eyelid

नयनसलिल

n. equals -jala-

नयनशाण

m. a particular ointment for the eye

नयनसुख

m. Name of an author

नयनत्व

n. condition of the eyes, sight

नयनौषध

a particular ointment for the eyes

नयनवारि

n. equals -jala-

नयनवत्

mfn. having eyes

नयनविषय

m. "range of sight", the horizon

नयनविषयीभाव

m. the being within sight

निहितनयन

mf(ā-)n. having the eyes fixed or directed upon (locative case)

निलयन

n. the act of going out

(prob. identical with 2. ni-l-below) .

निलयन

n. settling down, alighting in or on (locative case)

निलयन

n. hiding-place etc. equals prec.

निनयन

yanīya- See ni-nī- below.

निनयन

n. pouring down or out

(see svadhā-n-)

निनयन

n. carrying out, performance

निर्णयन

n. equals -ṇaya-

न्ययन

n. entry, entrance- or gathering-place, receptacle

पदाध्ययन

n. the recitation of the veda- according to the pada-pāṭha-

पल्ययन

n. a saddle (equals paryāṇa-)

पल्ययन

n. a rein, bridle

पञ्चकाष्टकचयनसूत्र

n. Name of work

पञ्चाङ्गानयन

n. Name of work

पञ्चस्वस्त्ययन

n. Name of work

परिणयन

n. the act of leading round (see prec.) , marrying, marriage

पर्यध्ययन

mfn. averse from study

Va1rtt. 4

पर्याप्तनयन

mfn. having a sufficient number of eyes

पर्यायशयन

n. alternate sleeping and watching

पश्वयन

n. a festival attended with animal sacrifices

पात्रचयन

n. (

) the act of putting the sacrificial utensils on the pyre by the side of the deceased

फलप्रचयन

n. gathering fruits

फुल्लनयन

mfn. having eyes dilated (with joy), smiling, happy

प्रचयन

n. gathering, collecting (See phala--).

प्राध्ययन

n. commencement of recitation or study

प्रकटरक्तान्तनयन

mfn. having the eye-corners visibly red

प्रलयन

n. a place of repose, a bed

प्रमुदितप्रलम्बसुनयन

m. Name of a gandharva- prince

प्रणयन

n. bringing forwards, conducting, conveying, fetching

etc.

प्रणयन

n. means or vessel for bringing or fetching (see agni--)

प्रणयन

n. showing, betraying (see śraddhā--)

प्रणयन

n. (with daṇḍasya-or daṇḍa-.), applying (the rod), infliction of (punishment)

प्रणयन

n. establishing, founding (of a school)

प्रणयन

n. execution, performance, practice

प्रणयन

n. bringing forward, adducing

प्रणयन

n. composing, writing

प्रणयन

n. satisfying, satiating

प्रणीताप्रणयन

n. the vessel in which holy water is fetched

प्राङ्नयन

n. moving eastward

प्रफुल्लनयन

(

) mfn. having fully opened or sparkling eyes, having eyes expanded with joy.

प्रसयन

See pra-- 1, si-.

प्रसयन

n. used to explain pra-siti-

प्रतिनयन

(in the beginning of a compound), into the eye

प्रतिसंलयन

n. ( lī-) retirement into a lonely place, privacy

प्रतिसंलयन

n. complete absorption

प्रत्यानयन

n. leading or bringing back, recovery, restoration

प्रत्ययनम्

ind. every half year

प्रत्ययनस्त्व

n. obtaining again, recovery

प्रवातशयन

n. a bed placed in the middle of a current of air

प्रविलयन

n. complete dissolution or absorption

प्रोत्फुल्लनयन

mfn. having the eyes wide open

पुनरानयन

n. leading back

पुनरुपनयन

n. a second initiation of a Brahman (when the first has been vitiated by partaking of forbidden food; see punaḥ-saṃskāra-)

पुनरुपनयनप्रयोग

m. Name of work

पुनरुपनयनविधान

n. Name of work

पुनरुपनयनविधि

m. Name of work

पुण्डरीकनयन

mfn. lotus-eyed

पुण्डरीकनयन

m. Name of viṣṇu- or kṛṣṇa-

पुण्डरीकनयन

m. a species of bird

पूर्जयन

n. "conquest of a fortress", Name of a particular ceremony

पूर्जयन

pūr-dvār- etc. See .

राजशयन

n. (

) a king's couch, royal seat or throne.

रक्तनयन

mfn. red-eyed

रक्तनयन

m. Perdix Rufa

रथाङ्गाह्वयन

mfn. having the name"wheel"

रथाङ्गाह्वयन

m. (with dvija-) the ruddy goose

रथाङ्गतुल्याह्वयन

m. "having the same name as a chariot's-wheel", the above bird

ऋगयन

n. (not -ayaṇa-

) going through the veda-, study of the complete veda-, a book treating on the study of the veda-

ऋणापनयन

n. discharge or payment of debt.

रोहिणीचन्द्रशयन

n. Name of two religious observances

रूपनयन

m. Name of a commentator

सभासंनयन

Va1rtt. 2.

साभासंनयन

mfn. (fr. sabhā-s-)

Va1rtt. 2.

षडुन्नयनमहातन्त्र

n. Name of work

सहाध्ययन

n. studying together, companionship in study

सहस्रनयन

mfn. thousand-eyed

सहस्रनयन

m. Name of indra-

etc.

सहस्रनयन

m. of viṣṇu-

सजलनयन

mfn. watery-eyed

समाचयन

o. Putting or heaping together, accumulation, aggregation

Va1rtt. 3 ,

समध्ययन

n. going over or studying together, (or) that which is gone over or repeated together

समानयन

n. bringing together or near

समानयन

n. pouring together

समयनय

m. Name of work

संचयन

n. the act of piling or heaping together, heaping up, gathering, collecting (especially the ashes or bones of a body lately burntSee asthi-s-)

संदष्टकुसुमशयन

mfn. indenting (by pressure of the limbs) a couch of flowers

संहिताध्ययन

(tādh-) n. the repeating of the saṃhitā- of a veda-

समीपनयन

n. leading near to, bringing to (genitive case)

संलयन

n. sitting or lying down

संलयन

n. the act of clinging or adhering to

संलयन

n. dissolution

सम्मयन

(s/am--) n. erection of a sacrificial post

संनयन

n. leading or bringing together

संरक्तनयन

mfn. having the eyes reddened (with passion or fury). (

)

समुच्चयन

n. collecting or heaping together

समुदानयन

n. bringing near

समुन्नयन

n. raising up, arching (as the brows)

समुपनयन

n. the act of leading near to

समुपानयन

n. bringing near, procuring

संवादाभिजयन

n. obtaining the victory in disputes,

सम्यक्त्वाध्ययन

n. Name of work

शरशयन

n. (

) or

सशयन

mf(ī-)n. lying or standing together, contiguous, neighbouring

सशयन

mf(ī-)n.

साश्रुनयन

mfn. having tearful eyes

सौभाग्यशयनव्रत

n. idem or 'n. a particular religious observance '

सौभाग्यशयनव्रतकथा

f. Name of chapter of work

शवशयन

n. place (prepared) for (the cremation of) corpses

(according to to Scholiast or Commentator also"a lotus-flower") .

सावित्रचयन

n. "arranging or preparing the agni- called sāvitra-", Name of work

सावित्रचयनपद्धति

f. Name of work

सावित्रचयनप्रयोग

m. Name of work

सावित्रादिकाठकचयन

n. Name of work

शयन

mfn. lying down, resting, sleeping

शयन

n. the act of lying down or sleeping, rest, repose, sleep

etc.

शयन

n. (in fine compositi or 'at the end of a compound' f(ā-).) a bed, couch, sleeping-place (accusative with bhaj-, ā-- ruh-, saṃ-viś-etc.,"to go to bed or to rest";with Causal of ā-ruh-,"to take to bed, have sexual intercourse with [acc.]"; śayanaṃ- śṛta-or ne sthita- mfn.gone to bed, being in bed)

etc.

शयन

n. copulation, sexual intercourse

शयन

n. Name of a sāman-

शयन

etc. See .

सयन

n. binding

सयन

m. Name of a son of viśvāmitra-

(Bombay edition seyana-).

शयनभूमि

f. "sleeping-place", a bed-chamber

शयनगृह

n. "sleeping-house", a bed-chamber

(varia lectio)

शयनैकदशी

f. the 11sth day of the light half of the month āṣāḍha- (on which viṣṇu-'s sleep begins)

शयनपालिका

f. the (female) keeper of a (royal) couch

शयनरचन

n. the preparation of a bed or couch (one of the 64 arts)

शयनसखी

f. the female bed-fellow (of a woman)

शयनस्थ

mfn. being or reclining on a couch

शयनस्थान

n. equals -bhūmi-

शयनतलगत

mfn. gone to bed, lying in bed,

शयनवासस्

n. a sleeping-garment

शयनविध

mfn. having the form of a bedstead

शेषावचयन

n. gathering up remnants, collecting what remains

सीमन्तोन्नयन

n. "the parting or dividing of the hair", Name of one of the 12 saṃskāra-s (observed by women in the fourth, sixth or eighth month of pregnancy)

सीमन्तोन्नयनमन्त्र

m. plural Name of work

सीमन्तोन्नयनप्रयोग

m. Name of work

सिन्धुशयन

m. "ocean-reclining", Name of viṣṇu-

सितासितकमलदलनयनता

f. having eyes like the petals of a dark and white lotus (one of the 80 minor marks of a buddha-)

श्लोकाभिनयन

n. a dramatic performance accompanied by recitation of śloka-s.

श्मशयन

n. (a compound artificially formed to explain śmaśāna-) place of repose for dead bodies or the bones of burnt corpses, cemetery

स्मयन

n. a smile, gentle laughter

सोदयन

mfn. together with udayana-

स्फोटितनयन

mfn. having the eyes put out

श्रमापनयन

n. dispelling fatigue (in ati-śr-)

श्रमविनयन

mfn. dispelling fatigue (in adhva-śr-v-)

श्रुताध्ययनसम्पन्न

mfn. conversant with repetition or recitation of the veda-

स्तब्धनयन

mfn. idem or 'mfn. having motionless (id est unwinking) eyes '

स्थण्डिलेशयन

n. equals sthaṇḍila-śayyā-

स्तिमितनयन

mfn. having the eyes intently fixed (see stabdhadṛṣṭi-)

शूद्रापरिणयन

n. the marrying a śūdra- female

सूकरनयन

n. "hog's eye", Name of a hole of a particular form in timber

सुखशयन

n. placid rest or sleep

सुनयन

mf(ā-)n. having beautiful eyes

सुनयन

m. a deer

सूर्योदयन

n. sunrise

स्वधानिनयन

n. performance of a śrāddha- rite with sva-dhā-

स्वप्नानयनमन्त्र

m. Name of works.

स्वर्नयन

mfn. leading to heaven

स्वस्त्ययन

n. sg. and plural (in fine compositi or 'at the end of a compound' f(ā-).) auspicious progress, success

स्वस्त्ययन

n. blessing, benediction, congratulation (with Causal of vac-,"to ask for a blessing")

etc.

स्वस्त्ययन

n. a mantra- recited for good luck or the recitation of such a mantra-

स्वस्त्ययन

n. a means of attaining prosperity

स्वस्त्ययन

n. a vessel full of water borne in front of a procession

स्वस्त्ययन

mf(ī-)n. bringing or causing good fortune, auspicious (tama-,superl.)

etc.

स्वस्त्ययनगण

m. a collection of mantra-s recited for good luck

श्वाविल्लोमापनयन

n. Name of a tīrtha-

श्वयन

n. swelling

तपश्चितामयन

n. equals ta-paścit/a-

तिमिरनयन

mfn. suffering from partial blindness

तिर्यगयन

n. "horizontal course", the sun's annual revolution (opposed to its diurnal revolution in which it rises and sets vertically) See tairyagayanika-.

त्रिनयन

m. equals -dṛś-

etc.

त्रिनयन

n. Name of a town,

उच्छ्वयन

n. swelling,

उदगयन

n. the sun's progress north of the equator

उदगयन

n. the half year from the winter to the summer solstice

etc.

उदगयन

mfn. being on the path of the sun at its progress north of the equator

उदयन

n. rise, rising (of the sun etc.)

etc.

उदयन

n. way out, outlet

उदयन

n. exit

उदयन

n. outcome, result, conclusion, end

उदयन

n. means of redemption

उदयन

m. Name of several kings and authors.

उदयनचरित

n. Name of a drama.

उदयनतस्

ind. finally

उड्डयन

See uḍ-ḍī-.

उड्डयन

n. flying up, flying, soaring

उज्जयन

etc. See uj-ji-, column 3.

उज्जयन

m. Name of a man

उमापरिणयन

n. " umā-'s wedding", Name of a work.

उन्नयन

(ud-na-;for 2.See column 2) mfn. having upraised eyes.

उन्नयन

n. (for 1.See sub voce, i.e. the word in the Sanskrit order column 1) the act of raising, elevating, lifting, up

उन्नयन

n. taking out of, drawing out (a fluid)

उन्नयन

n. the vessel out of which a fluid is taken

उन्नयन

n. making a straight line, or parting the hair (of a pregnant woman) upwards (See sīmantonnayana-)

उन्नयन

n. conclusion, induction, inference.

उन्नयनपङ्क्ति

mfn. having the line of the eyes upraised

उपनयन

n. the act of leading to or near, bringing

उपनयन

n. employment, application

उपनयन

n. introduction (into any science)

उपनयन

n. leading or drawing towards one's self

उपनयन

n. that ceremony in which a Guru draws a boy towards himself and initiates him into one of the three twice-born classes (one of the twelve saṃskāra-s or purificatory rites [prescribed in the dharma-- sūtra-s and explained in the gṛhya-- sūtra-s] in which the boy is invested with the sacred thread [different for the three castes] and thus endowed with second or spiritual birth and qualified to learn the veda- by heart;a Brahman is initiated in the eighth year [or seventh according to hiraṇyakeśin-;or eighth from conception, according to śāṅkhāyana- etc.], a kṣatriya- in the eleventh, a vaiśya- in the twelfth;but the term could be delayed)

उपनयन

n. See

p.201

उपानयन

n. the act of leading near or home (a wife)

उपनयनचिन्तामणि

m. Name of work

उपनयनलक्षण

n. Name of work

उपरिशयन

n. an elevated resting-place

ऊर्ध्वनयन

mfn. having eyes turned upwards

ऊर्ध्वनयन

mfn. Name of the fabulous animal śarabha-

वधूटीशयन

n. "resting-place of women", a lattice, window

वैश्वसृजचयनप्रयोग

m. Name of work

वार्ययन

n. a reservoir of water, pond etc.

वार्ययन

etc. See .

वसन्ताध्ययन

n. studying in spring

वयन

n. the act of weaving etc.

वेदाध्ययन

n. the repetition or recitation of the veda-

वेदानध्ययन

n. remissness in repeating the veda-

वेदान्तनयनभूषण

n. Name of work

वेदशाखाप्रणयन

n. establishing or founding a Vedic school

विभ्रान्तनयन

mfn. one who rolls the eyes or casts side glances

विचयन

n. idem or 'm. search, investigation, examination '

वीचयन

n. equals vi-c- (See vi--2. ci-), research, inquiry

विगतनयन

mfn. eyeless, blind

विहारशयन

n. a pleasure-couch

विजयनगर

n. Name of a town in karṇāṭa-

विजयनन्दन

m. Name of a cakra-vartin-

विजयनन्दिन्

m. Name of authors

विकसितनयनवदनकमल

mfn. opening (her) lotus-like eyes and mouth

विलयन

mfn. dissolving, liquefying

विलयन

n. dissolution, liquefaction

विलयन

n. melting (intrans.)

विलयन

n. a particular product of milk

विलयन

n. corroding, eating away

विलयन

n. removing, taking away

विलयन

n. attenuating or, an attenuant, escharotic (in medicine)

विनयन

mfn. taking away, removing

विनयन

n. the act of taming or training, education, instruction

विनयनन्दिन्

m. Name of the leader of a jaina- sect

विनिर्भग्ननयन

mfn. one who has his eyes dashed out

विरहशयन

n. a solitary couch or bed

वीरशयन

n. (

) the couch of a dead or wounded hero (formed of arrows).

विशालनयनता

f. having large eyes (one of the minor marks of a buddha-)

विषमनयन

mfn. "having an odd number of eyes","three-eyed", Name of śiva-

विस्मयन

n. astonishment, wonder

विस्मयोत्फुल्लनयन

mfn. (or -locana-) having eyes wide open or staring with astonishment

विष्णुशयनबोधदिन

n. (in fine compositi or 'at the end of a compound') the day of viṣṇu-'s lying down and of his awaking

विवयन

See under vi-ve-.

विवयन

n. plaited work

विवृतस्मयन

n. an open smile (id est one in which the mouth is sufficiently open to show the teeth)

व्रतोपनयन

n. initiation into a religious vow etc.

वृत्ताध्ययन

n. moral conduct and repetition (of veda-)

वृत्ताध्ययनर्द्धि

f. (for ṛddhi-) welfare resulting from the above

वृत्ताध्ययनसम्पत्ति

f. welfare resulting from the above

व्यपनयपनयन

n. tearing off, removing

व्ययन

n. going apart, separation

यजनाध्ययन

n. dual number sacrificing and studying the veda- (the duties incumbent on all twice-born)

यावदध्ययनम्

ind. during the recitation

Apte Search

45 results


ayana	अयन a. [अय्-ल्युट्] Going (at the end of comp.); यथेमा नद्यः स्यन्दमानाः समुद्रायणाः Praśn. Up. 1 Going, moving, walking; as in रामायणम्. -2 A walk, path, way, road; आयन्नापो$यनमिच्छमानाः Rv.3.33.7. अगस्त्य- चिह्नादयनात् R.16.44. -3 A place, site, abode, place of resort; Bṛi. Up.2.4.11. ता यदस्यायनं पूर्वम् Ms. 1.1 (occurring in the derivation of the word नारायण). -4 A way of entrance, an entrance (to an array of troops or व्यूह); अयनेषु च सर्वेषु यथाभागमव- स्थिताः Bg.1.11. -5 Rotation, circulation period; अङ्गिरसां अयनम्; इष्टि˚, पशु˚. -6 A particular period in the year for the performance of particular sacrificial or other religious works; N. of certain sacrificial performances; as गवामयनम्. -7 The sun's passage, north and south of the equator. -8 (Hence) The period of this passage, half year, the time from one solstice to another; see उत्तरायण and दक्षिणायन; cf. also सायन and निरयण. -9 the equinoctial and solstitial points; दक्षिणम् अयनम् winter solstice; उत्तरम् अयनम् summer solstice; -1 Method, manner, way. -11 A Śāstra, scripture or inspired writing. -12 Final emancipation; नान्यः पन्था विद्यते$यनाय Śvet. Up. -13 A commentary; treatise. -14 The deities presiding over the ayanas. -Comp. -अंशः, -भागः the arc between the vernal equinoctial point and beginning of the fixed zodiac or first point of Aries. -कलाः The correction (in minutes) for ecliptic deviation. Sūryasiddhānta. -कालः the interval between the solstices. -ग्रहः A planet's longitude as corrected for ecliptic deviation; ibid. -जः a month caused by ayanāṁśa. -परिवृत्तिः Change of the अयन; sun's passage from one side of the equator to the other; अयनपरिवृत्ति- र्व्यस्तशब्देनोच्यते । ŚB. on MS.6.5.37. -संक्रमः, -संक्रान्तिः f. passage through the zodiac. -वृत्तम् the ecliptic.

aṅgirasāmayanam	अङ्गिरसामयनम् [अलुक् स.] A Sattra sacrifice.

atiśayana	अतिशयन a. [शी-भावे-ल्युट] Surpassing, (in comp.); great, eminent, abundant. -नम् Excess, abundance, superfluity. -नी N. of a metre of four lines, also called चित्रलेखा.

adhyayanam	अध्ययनम् 1 [इ-ल्युट्] Learning, study, reading (especially the Vedas); one of the six duties of a Brāhmaṇa. The study of the Vedas is allowed to the first 3 classes, but not to a Śūdra Ms.1.88.91. अध्ययनं च अक्षरमात्रपाठ इति वैदिकाः, सार्थाक्षरग्रहणमिति मीमांसकाः; the latter view is obviously correct; cf. यथा पशुर्भारवाही न तस्य भजते फलम् । द्विजस्तथार्थानभिज्ञो न वेदफलमश्रुते ॥ or better still Yāska's Nirukta : स्थाणुरयं भारहारः किलाभूदधीत्य वेदं न विजानाति यो$र्थम् । यो$र्थज्ञ इत् (अर्थविद्) सकलं भद्रमश्रुते नाकमेति ज्ञानविधूतपाप्मा ॥ See also under अनग्नि. -2 Muttering प्रणव mantra; वीतरागा महाप्रज्ञा ध्यानाध्ययनसम्पदा Mb. 12.3.49. (अध्ययनं प्रणवजपः इति टीका) -3 Teaching; कृत्वा चाध्ययनं तेषां शिष्याणां शतमुत्तमम् Mb.12.318.17 see अध्यापनम्.

apanayanam	अपनयनम् 1 Taking away, removing, extracting &c. गण्डस्वेद˚ Me.26; नीतिश्रमापनयनाय Ś.5.6. -2 Healing, destroying, curing (disease &c.); रोगाच्चापनयने P.V. 4.49. -3 Discharge or acquittance of a debt or obligation. -4 Subtraction, deduction. -5 Injustice; शृणु राजन् स्थिरो भूत्वा तवापनयनो महान् Mb.6.49.22.

apyayanam	अप्ययनम् 1 Union, junction. -2 Copulation.

abhipraṇayanam	अभिप्रणयनम् Consecrating by sacred hymns.

āhvayana	आह्वयन a. Taking one's name. -नम् Name, appellation.

uḍḍayanam	उड्डयनम् Flying up, soaring; गतो विरुत्योड्डयने निराशताम् N.1.125.

udayanam	उदयनम् 1 Rising, ascending, going up; सूर्यस्योदयना- दधि Rv.1.48.7. -2 Result, consequence. -3 End, conclusion. -नः 1 N. of Agastya. -2 N. of the king Vatsa; प्राप्यावन्तीनुदयनकथाकोविदग्रामवृद्धान् Me.3. [A celebrated Prince of the lunar race, who is usually styled Vatsarāja. He reigned at Kauśambī. Vāsavadattā, Princess of Ujjayinī, saw him in a dream and fell in love with him. He was decoyed to that city and there kept in prison by Chaṇḍamahāsena, the king. But on being released by the minister, he carried off Vāsava-dattā from her father and a rival suitor. Udayana is the hero of the play called Ratnāvalī and his life has been made the subject of several other minor compositions. See Vatsa also]. -Comp. -आचार्यः N. of a philosopher and author of several works.

unnayana	उन्नयन a. With the eyes raised upwards; पुरुहूतध्वज- स्येव तस्योन्नयनपङ्क्तयः R.4.3. -नम् 1 Raising, elevating, lifting up. -2 Drawing up water. -3 The vessel out of which a fluid is taken. -4 Leading away, extracting. -5 Making straight, smoothing; सीमन्त˚. -6 Deliberation, discussion. -7 inference; श्रवणादनु पश्चादीक्षा अन्वीक्षा उन्नयनम्.

upanayanam	उपनयनम् 1 Leading to or near. -2 Presenting, offering; धारासारोपनयनपरा नैगमाः सानुमन्तः V.4.13. -3 Investiture with the acred thread; गर्भाष्टमे ब्राह्मण उपनेय इत्युपनयनं संस्कारार्थम् Mbh.6.6.84. आसमावर्तनात्कुर्यात् कृतोपनयनो द्विजः Ms.2.18,173. -4 Employment, application. -5 Introduction (into any science).

upānayanam	उपानयनम् The act of leading near or home (a wife); Bhāg.

cayanam	चयनम् [चि भावे-ल्युट्] 1 The act of collecting (especially flowers &c.). -2 Piling, heaping. -3 Keeping the sacred fire. -4 Stacking wood.

jayanam	जयनम् [जि करणे ल्युट्] Conquering, subduing. -2 Armour for cavalry, elephants &c. -Comp. -युज् 1 caparisoned. -2 victorious.

ḍayanam	डयनम् 1 Flight. -2 A litter carried upon men's shoulders, palanquin.

nayanam	नयनम् [नी-करणे ल्युट्] 1 Leading, guiding, conducting managing. -2 Taking, bringing to or near, drawing; पापापहं स्वर्नयनं दुस्तरं पार्थिवर्षभैः Rām.1.14.58. -3 Ruling, governing, polity; वाक्यैः पवित्रार्थपदैर्नयनैः प्राकृतैरपि Bhāg. 1.5.34. -4 Obtaining. -5 The eye. -6 Passing, spending (as time). -ना, -नी The pupil of the eye. -Comp. -अञ्चलः, -अन्तः 1 the eye-corner. -2 a side-glance. -अभिराम a. gladdening the sight, lovely to behold. (-मः) the moon. -आमोषिन् a. blinding the sight, obscuring. -उत्सवः 1 a lamp. -2 delight of the eyes. -3 any lovely object. -उपान्तः the corner of the eye; नयनोपान्तविलोकितं च यत् (स्मरामि) Ku.4.23. -गोचर a. visible, within the range of sight. -चरितम् the play of the eyes, ogling. -छदः an eyelid. -जम्, -जलम्, -वारि n. tears; देव त्वद्वैरिनारीनयननयनजैर्निर्ममे नीरधिर्न Sūkti.5.117. -पथः the range of sight. -पुटम् the cavity of the eye, eye-lid. -प्रबन्धः the outer corner of the eye. -प्रीतिः lovely sight. -प्लवः the swimming of the eyes. -बुद्बुदम् an eye-ball. -विषयः 1 any visible object; नयनविषयं जन्मन्येकः स एव महोत्सवः Māl.1.36. -2 the horizon. -3 the range of sight. -सलिलम् tears; तस्मिन् काले नयनसलिलं योषितां खण्डितानाम् (शान्तिं नेयम्) Me.41.

nayanatvam	नयनत्वम् The condition of the eyes; बाष्पजलान्तरित- नयनत्वान्न पश्यामि ते मुखचन्द्रम् Ve.6.39/4.

ninayanam	निनयनम् See under निनी.

ninayanam	निनयनम् 1 Performance. -2 Performing, accomplishing. -3 Pouring out.

nilayanam	निलयनम् 1 Setting in a place, alighting. -2 A place of refuge; निलयनं चानिलयनं च Tait. Up.2.6; Bhāg. 5.19.2. -3 A house, dwelling, habitation; नदीनिलयनाः सर्पा नदीकुटिलगामिनः । तिष्ठन्त्यावृत्य पन्थानमतो दुःखतरं वनम् ॥ Rām.2.28.2; Ki.7.2. -4 The act of going out.

palyayanam	पल्ययनम् 1 A saddle. -2 A rein, bridle.

pracayanam	प्रचयनम् Collecting, gathering.

praṇayanam	प्रणयनम् 1 Bringing, fetching. -2 Conducting, conveying. -3 Carrying out, executing, performing; सर्गशेष- प्रणयनाद्विश्वयोनेरनन्तरम् Ku.6.9. -4 Writing, composing. -5 Decreeing, sentencing, awarding; as दण्डस्य प्रणयनम्. -6 Bringing forward, adducing. -7 Distributing. -8 Infliction of (punishment). -9 Founding (of a school).

pratiśayanam	प्रतिशयनम् The act of lying down without food before a deity to secure some desired object.

pratyānayanam	प्रत्यानयनम् Bringing back, recovery.

prasayanam	प्रसयनम् 1 Binding, fastening. -2 A Net; प्रसितिः प्रसयनात् तन्तुर्वा जालं वा Nir.

prādhyayanam	प्राध्ययनम् Reading, studying.

bhayanam	भयनम् Fear, alarm.

layanam	लयनम् [ली-ल्युट्] 1 Adhering, clinging, sticking. -2 Rest, repose. -3 A place of rest, house.

vadhūṭaśayanaḥ	वधूटशयनः A lattice, window.

vayanam	वयनम् Weaving.

vicayanam	विचयनम् Searching, seeking &c.

vinayanam	विनयनम् 1 Removing, taking away; वक्ष्यस्यध्वश्रम- विनयने तस्य शृङ्गे निषण्णः Me.54. -2 Education, instruction, training, discipline.

vilayanam	विलयनम् 1 Dissolving, liquefying, dissolution. -2 Corroding. -3 Removing, taking away. -4 Attenuating. -5 An attenuant.

vismayanam	विस्मयनम् Astonishment, wonder.

vyayanam	व्ययनम् 1 Spending. -2 Wasting, destroying.

śayanam	शयनम् [शी-ल्युट्] 1 Sleeping, sleep, lying down. -2 A bed, couch; शयनस्थो न भुञ्जीत Ms.4.74; R.1.95; V.3.1. -3 Copulation, sexual union. -Comp. -अ (आ)गारः, -रम्, -गृहम् a bed-chamber, sleeping apartments. -एकादशी the eleventh day of the bright half of Āṣāḍha when Viṣṇu lies down to enjoy his four months' repose. -तलगत a. gone to bed, lying in bed. -पालिका the (female) keeper of a (royal) bed. -भूमिः a bed-chamber. -रचनम् the preparation of a bed (one of the 64 arts). -वासस् n. sleeping garment. -सखी a bed-fellow. -स्थ a. being on a couch; शयनस्थो न भुञ्जीत Ms.4.74. -स्थानम् a sleeping apartment, bed-chamber.

saṃlayanam	संलयनम् 1 Adhering or clinging to. -2 Dissolution. -3 Lying down, sleep.

saṃcayanam	संचयनम् 1 Gathering, collecting. -2 Collecting the ashes and bones of a body after it has been burnt.

saṃnayanam	संनयनम् 1 Bringing together or near. -2 Connecting, uniting.

samācayanam	समाचयनम् Accumulation.

samānayanam	समानयनम् Bringing together, collecting, conducting.

smayanam	स्मयनम् A smile.

hayanaḥ	हयनः A year. -नम् A covered carriage.

Macdonell Vedic Search

2 results


nirayaṇa	nir-áyaṇa, n. exit, x. 135, 6 [nís out + áy-ana going: i go].

sūpāyana	sūpāyaná, a. (Bv.) giving easy access, easily accessible, i. 1, 9 [sú + upá̄yana].

Macdonell Search

21 results


ayana	a. going, coming; n. going; way; course; certain Soma sacrifice lasting a year; sun's course from one solstice to an other; half-year; solstice; resting-place.

adhyayana	n. [going to a teacher], study, reading (esp. of sacred books); learning from (ab.); -sampradâna, n. guidance in study; -½âdâna, n. receiving instruction from (ab.).

anadhyayana	n. neglect of study.

ānayana	n. bringing near or back; procuring; producing; -itavya, fp. to be brought near.

uḍḍayana	n. flying up, flight; -dâ mara, a. extraordinary; -dîna, n. flying up, flight; -dîyana, n. id.

udagayana	n. sun's northern course; half year from winter to summer solstice; -âvritti, f. sun's turn to the north; -dasa, a. having the seam turned upward or northward; -dvâra, a. having a northern entrance.

udayana	n. rise; end; m. N. of a king: &isharp;-ya, a. concluding.

unnayana	n. raising; parting; in ference: -pa&ndot;kti, a. the rows of whose eyes are directed upwards.

gavāmayana	n. N. of a sattra lasting a whole year; (m)-pati, m. bull (lord of cows); lord of rays, ep. of the sun or Agni.

cayana	n. heaping up; layer of fuel; heap.

jayana	a. (î) omnipotent.

nayanagocara	a. being with in range of the eye; -gokarî-kri, behold; -kandrikâ, f. moonlight to the eyes; -kar ita, n. play of the eyes; -gala, n. tears; -patha, m. range of the eye; -padavî, f. id.; -payas, n. tears; -vat, a. having eyes; -vâ ri, n. tears; -vishaya, m. range of the eye; -salila, n. tears; -subhaga, a. pleasing to the eye.

nayana	n. bringing, conducting, leading to (--°ree;); eye (guiding organ): -tva, n. abst. n.

nyayana	n. entry, gathering-place.

pratyayanam	ad. every year.

layana	n. rest, repose; place of rest.

vyayana	n. departure (RV.1); ex penditure, waste (C.).

śayana	a. resting, sleeping (very rare); n. bed, couch; recumbency, sleep, re pose: -griha, n., -bhûmi, f. sleeping cham ber; -vâsas, n. sleeping garment; -sakhî, f. female bedfellow (of a woman); -½âvâsa, m. sleeping chamber.

śaraśayana	n. couch formed of arrows for wounded warriors; -sayyâ, f. id.

sīmantonnayana	n. parting the hair (of a pregnant woman).

svastyayana	n. sg. pl. auspicious progress, success, good luck; blessing, bene diction, congratulation: ac. w. vâkaya, ask for a blessing.

Bloomfield Vedic
Concordance

21 results0 results1 result


ayanaṃ	mā vivadhīr (Tā. -badhīr) vikramasva TA.3.15.1d; Tā.10.49d.

Dictionary of Sanskrit Search

"ayana" has 58 results

abhayanandin	a reputed jain Grammarian of the eighth century who wrote an extensive gloss on the जैनेन्द्रव्याकरण. The gloss is known as जैनेन्द्रव्याकरणमहावृत्ति of which वृहज्जैनेन्द्रव्याकरण appears to be another name.

vyākaraṇādhyayanaprayojana	the purpose of the study of Grammar which is beautifully summed up and discussed in the first Ahnika by Patanjali in his Mahabhasya.

karman(1)	object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ).

goṣṭhac	a taddhita affix.affix applied to words like गो and others in the sense of 'a place'; confer, compare गेष्ठजादयः स्थानादिषु पशुनाम। पशुनामादिभ्य उपसंख्यानम् \| गवां स्थानं गोगोष्ठम्, अश्वगोष्ठम्: महिषीगोष्ठम् Kāśikā of Jayāditya and Vāmana.on P.1. varia lectio, another reading,2.29 It is very likely that words like गोष्ठ, दघ्न and others were treated as pratyayas by Panini and katyayana who followed Panini, because they were found always associated with a noun preceding them and never independently.

cintāmaṇi	name of a commentary on the Sutras of the Sakatayana Vyakarana written by यक्षवर्मन्, It is also called लधुवृत्ति.

jātipakṣa	the view that जाति, or genus only, is the denotation of every word. The view was first advocated by Vajapyayana which was later on held by many, the Mimamsakas being the chief supporters of the view. See Mahabhasya on P. I. 2.64. See Par. Sek. Pari. 40.

jainendravyākaraṇa	name of a grammar work written by Pujyapada Devanandin, also called Siddhanandin, in the fifth century A.D. The grammar is based on the Astadhyay of Panini,the section on Vedic accent and the rules of Panini explaining Vedic forms being,of course, neglectedition The grammar is called Jainendra Vyakarana or Jainendra Sabdanusasana. The work is available in two versions, one consisting of 3000 sutras and the other of 3700 sutras. it has got many commentaries, of which the Mahavrtti written by Abhayanandin is the principal one. For details see Jainendra Vyakarana, introduction published by the Bharatiya Jnanapitha Varadasi.

jainendravyākaraṇamahāvṛtti	name of a commentary on the Jainendra Vyakarana, written by Abhayanandin in the ninth century A. D. see जैनेन्द्रव्याकरण a reference to some preceding word, not necessarily on the same page..

tīvratara	extreme sharpness of the nasalization at the time of pronouncing the anusvara and the fifth letters recommended by Saityayana.e. g. अग्नीररप्सुषदः, वञ्चते परिवञ्चते. confer, compare Taittirīya Prātiśākhya.XVII. 1.

trimuni(1)	the famous three ancient grammarians Panini (the author of the Sutras), Katyayana (the author of the Varttikas), and Patanjali (the author of the Mahabhasya;) (2) the grammar of Panini, called so, being the contribution of the reputed triad of Grammarians.

dvis	double reduplicated; the word is frequently used in connection with doubling of consonants or words in the PratiSakhya Literature as also in the Katantra, Sakatayana and Haima grammars confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) VI. 1, XV. 5, Vājasaneyi Prātiśākhya.IV. 101, R, T. 264; confer, compare also Kat. III. 8.10, Sak. IV. 1.43; Hemacandra's Śabdānuśāsana. IV. 1.1.

dhātu	a root; the basic word of a verbal form,defined by the Bhasyakara as क्रियावचनो धातुः or even as भाववचने धातु:, a word denoting a verbal activity. Panini has not defined the term as such, but he has given a long list of roots under ten groups, named dasagani, which includes about 2200 roots which can be called primary roots as contrasted with secondary roots. The secondary roots can be divided into two main groups ( l ) roots derived from roots ( धातुजधातवः ) and (2) roots derived from nouns ( नामधातवः ). The roots derived from roots can further be classified into three main subdivisions : (a) causative roots or णिजन्त, (b) desiderative roots or सन्नन्त, (c) intensive roots or यङन्त and यङ्लुगन्त: while roots derived from nouns or denominative roots can further be divided into क्यजन्त, काम्यजन्त, क्यङन्त, क्यषन्त, णिङन्त, क्विबन्त and the miscellaneous ones ( प्रकीर्ण ) as derived from nouns like कण्डू( कण्ड्वादि ) by the application of the affix यक् or from nouns like सत्य,वेद, पाश, मुण्ड,मिश्र, et cetera, and others by the application of the affix णिच्. Besides these, there are a few roots formed by the application of the affix अाय and ईय (ईयङ्). All these roots can further be classified into Parasmaipadin or Parasmaibhasa, Atmanepadin or Atmanebhasa and Ubhayapadin. Roots possessed of a mute grave ( अनुदात्त ) vowel or of the mute consonant ङ् added to the root in the Dhatupatha or ending in the affixes यड्, क्यङ् et cetera, and others as also roots in the passive voice are termed Atmanepadin: while roots ending with the affix णिच् as also roots possessed of a mute circumflex vowel or a mute consonant ञ़़् applied to them are termed Ubhayapadin. All the rest are termed Parasmaipadin. There are some other mute letters or syllables applied by Panini to the roots in his Dhatupatha for specific purposes; exempli gratia, for example ए at the end to signify prohibition of vrddhi to the penultimate अ in the aorist, exempli gratia, for example अकखीत् confer, compare P. VII.2.5; इर् to signify the optional substitution of अ or अङ् for the affix च्लि of the aorist, exempli gratia, for example अभिदत्, अभैत्सीत् ; confer, compare P.III. 1.57; उ to signify the optional application of the augment इ ( इट् ) before क्त्वा exempli gratia, for example शमित्वा, शान्त्वा; confer, compare P.VII. 2. 56; ऊ to signify the optional application of the augment इ ( इट् ) exempli gratia, for example गोप्ता, गेीपिता, confer, compare P.VII.2.44; अा to signify the prohibition of the augment इट् in the case of the past passive voice. participle. exempli gratia, for example क्ष्विण्णः, स्विन्नः, confer, compare P. VII.2.16; इ to signify the addition of a nasal after the last vowel e. g. निन्दति from निदि, confer, compare P. VII.1.58: ऋ to signify the prohibition of ह्रस्व to the penultimate long vowel before णिच्, e. g. अशशासत्, confer, compare P.VII. 4.2;लृ to signify the substitution of अङ् for च्लि in the aorist, exempli gratia, for example अगमत् confer, compare P. III.1.55: ओ to signify the substitution of न् for त् of the past passive voice.participle. exempli gratia, for example लग्नः, अापीनः, सूनः, दून: et cetera, and others; confer, compare P. VIII. 2.45. Besides these,the mute syllables ञि, टु and डु are prefixed for specific purposes; confer, compare P. III.2.187, III.3.89 and III. 3.88. The term धातु is a sufficiently old one which is taken by Panini from ancient grammarians and which is found used in the Nirukta and the Pratisakhya works, signifying the 'elemental (radical)base' for nouns which are all derivable from roots according to the writers of the Nirukta works and the grammarian Siktaayana; confer, compare नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.3.1. Some scholars have divided roots into six categories; confer, compare तत्र धातवः षोढा (a) परिपठिताः भूवादयः, (b) अपरिपठता अान्दोलयत्यादयः, (c) परिपठितापरिपठिताः ( सूत्रपठिताः ) स्कुस्कम्भस्तम्भेत्यादयः, (d) प्रत्ययधातवः सनाद्यन्ताः, (e) नामघातवः कण्ड्वादयः, (f) प्रत्ययनामधातवः होडगल्भक्ली. बप्रभृतयः; cf Sringara Prak. I. For details see M.Bh. on P.I.3.I as also pp 255, 256 Vol. VII Vyakarana-Mahabhasya published by the D.E. Society, Poona.

dhātupāṭha(1)	name given in general to the several collections of roots given generally with their meanings by grammarians belonging to the various different schools of grammar. These collections are given as necessary appendices named खिल to their grammars by the well known grammarians of Sanskrit such as Panini, Sakatayana, and others; (2) a small treatise on roots written by Bhimasena of the 14th century.

dhāturatnākara	a work dealing with roots believed to have been written by Narayana who was given the title वन्द्य. He lived in the seventeenth century; a work named सारावलि व्याक्ररण is also believed to have been written by him.

dhātuvṛtti	a general term applied to a treatise discussing roots, but specifically used in connection with the scholarly commentary written by Madhavacārya, the reputed scholar and politician at the court of the Vijayanagara kings in the fourteenth century, on the Dhatupatha ot Panini. The work is generally referred to as माधवीया-धातुवृति to distinguish it from ordinary commentary works called also धातुवृत्ति written by grammarians like Wijayananda and others.

nārāyaṇavandya	a grammarian of the seventeenth century who wrote a treatise on grammar named Saravali, and a treatise on roots named Dhatuparayana.

nirukta	name of a class of works which were composed to explain the collections of Vedic words by means of proposing derivations of those words from roots as would suit the sense. The Nirukta works are looked upon as supplementary to grammar works and there must have been a good many works of this kind in ancient times as shown by references to the writers of these viz. Upamanyu, Sakatayana,Sakapuni,Sakapurti and others, but, out of them only one work composed by Yaska has survived; the word, hence has been applied by scholars to the Nirukta of Yaska which is believed to have been written in the seventh or the eighth century B. C. i. e. a century or two before Panini. The Nirukta works were looked upon as subsidiary to the study of the Vedas along with works on phonetics ( शिक्षा ), rituals ( कल्प ), grammar (व्याकरण) prosody (छन्दस्) and astronomy(ज्योतिष)and a mention of them is found made in the Chandogyopanisad. As many of the derivations in the Nirukta appear to be forced and fanciful, it is doubtful whether the Nirukta works could be called scientific treatises. The work of Yaska, however, has got its own importance and place among works subsidiary to the Veda, being a very old work of that kind and quoted by later commentators. There were some glosses and commentary works written upon Yaska's Nirukta out of which the one by Durgacarya is a scholarly one.It is doubtful whether Durgacarya is the same as Durgasimha, who wrote a Vrtti or gloss on the Katantra Vyakarana. The word निरुक्त is found in the Pratisakhya works in the sense of 'explained' and not in the sense of derived; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV 6; V.Pr. IV. 19, 195.

paribhāṣā	an authoritative statement or dictum, helping (1) the correct interpretation of the rules (sūtras) of grammar, or (2) the removal of conflict between two rules which occur simultaneously in the process of the formation of words, (पदसिद्धि), or (3) the formation of correct words. Various definitions of the word परिभाषा are given by commentators, the prominent ones beingपरितो व्यापृतां भाषां परिभाषां प्रचक्षते(न्यास);or, परितो भाष्यते या सा परिभाषा प्रकीर्तिता. The word is also defined as विधौ नियामकरिणी परिभाषा ( दुर्गसिंहवृत्ति ). परिभाषा can also be briefiy defined as the convention of a standard author. Purusottamadeva applies the word परिभाषा to the maxims of standard writers, confer, compare परिभाषा हिं न पाणिनीयानि वचनानि; Puru. Pari. 119; while Haribhaskara at the end of his treatise परिभाषाभास्कर, states that Vyaadi was the first writer on Paribhaasas. The rules तस्मिन्निति निर्दिष्टे पूर्वस्य, तस्मादित्युत्तरस्य and others are in fact Paribhaasa rules laid down by Panini. For the difference between परिभाषा and अधिकार, see Mahabhasya on II.1.1. Many times the writers of Sutras lay down certain conventions for the proper interpretation of their rules, to which additions are made in course of time according to necessities that arise, by commentators. In the different systems of grammar there are different collections of Paribhasas. In Panini's system, apart from commentaries thereon, there are independent collections of Paribhasas by Vyadi, Bhojadeva, Purusottamadeva, Siradeva, Nilakantha, Haribhaskara, Nagesa and a few others. There are independent collections of Paribhasas in the Katantra, Candra, Sakatayana,Jainendra and Hemacandra systems of grammar. It is a noticeable fact that many Paribhasas are common, with their wordings quite similar or sometimes identical in the different systemanuscript. Generally the collections of Paribhasas have got scholiums or commentaries by recognised grammarians, which in their turn have sometimes other glosses or commentaries upon them. The Paribhaasendusekhara of Nagesa is an authoritative work of an outstanding merit in the system of Paninis Grammar, which is commented upon by more than twenty five scholars during the last two or three centuries. The total number of Paribhasas in the diferent systems of grammar may wellnigh exceed 500. See परिभाषासंग्रह.

paribhāṣāsegraha'	a work containing a collection of independent works on Paribhasas in the several systems of Sanskrit Grammar, compiled by M. M. K. V. Abhyankar. The collectlon consists of the following works (i) परिभाषासूचन containing 93 Paribhasas with a commentary by Vyadi, an ancient grammarian who lived before Patanjali; ( ii ) ब्याडीयपरिभाषापाठ, a bare text of 140 Paribhaasaas belonging to the school of Vyadi (iii) शाकटायनपरिभाषासूत्र a text of 98 Paribhasa aphorisms, attributed to the ancient grammarian Saka-tayana, or belonging to that school; [iv) चान्द्रपरिभाषासूत्र a text of 86 Paribhasa aphorisms given at the end of his grammar work by Candragomin; (v) कातन्त्रपरिभाषासूत्रवृत्ति a gloss on 65 Paribhas aphorisms of the Katantra school by Durgasimha; (vi) कातन्त्रपारभाषासूत्रवृत्ति a short gloss on 62 Paribhasa aphorisms of the Katantra school by Bhavamisra; (vii) कातन्त्रपरिभाषासूत्र a text of 96 Paribhasa rules belonging to the Katantra school without any author's name associated with it; (viii) कालापपरिभाषासूत्र a text of 118 Paribhasa rules belonging to the Kalapa school without any author's name associated with it; (ix) जैनेन्द्रपरिभाषावृत्ति a gloss written by M. M. K. V. Abhyankar ( the compiler of the collection), on 108 Paribhasas or maxims noticeable in the Mahavrtti of Abhayanandin on the Jainendra Vyakarana of Pujyapada Devanandin; (x) भोजदेवकृतपरि-भाषासूत्र a text of 118 Paribhasa rules given by Bhoja in the second pada of the first adhyaaya of his grammar work named Sarasvatikanthabharana; (xi) न्यायसंग्रह a bare text of 140 paribhasas(which are called by the name nyaya) given by Hema-hamsagani in his paribhasa.work named न्यायसंग्रह; (xii) लधुपरिभाषावृत्ति a gloss on 120 Paribhasas of the Panini school written by Puruso-ttamadeva; (xiii) वृहत्परिभाषावृत्ति con-taining 130 Paribhasas with a commentary by Siradeva and a very short,gloss on the commentary by Srimanasarman ( xiv ) परिभाषावृत्ति a short gloss on 140 Paribhasas of the Panini school written by Nilakantha; (xv) परिभाषाभास्कर a collection of 132 Paribhasas with a commentary by Haribhaskara Agnihotri; (xvi) bare text of Paribhasa given and explained by Nagesabhatta in his Paribhasendusekhara. The total number of Paribhasas mentioned and treated in the whole collection exceeds five hundredition

paribhāṣāsūcana	an old work on the Paribhasas in the system of Panini's Grammar, believed to have been written by Vyaadi, who lived after Kaatyayana and before Patanjali. The work is written in the old style of the MahabhaSya and consists of a short commentary on 93 Paribhasas.

paribhāṣenduśekhara	the reputed authoritative work on the Paribhasas in the system of Paanini's grammar written by Nagesabhatta in the beginning of the 18th century A.D. at Benares. The work is studied very widely and has got more than 25 commentaries written by pupils in the spiritual line of Nagesa. Well-known among these commentaries are those written by Vaidyanatha Payagunde ( called गदा ), by BhairavamiSra ( called मिश्री), by Raghavendraacaarya Gajendragadakara ( called त्रिपथगा ), by Govindacarya Astaputre of Poona in the beginning of the nineteenth century (called भावार्थदीपिका), by BhaskaraSastri Abhyankar of Satara (called भास्करी ), and by M. M. Vaasudevasaastri Abhyankar of Poona (called तत्त्वादर्श ). Besides these, there are commentaries written by Taatya Sastri Patawardhana,Ganapati Sastri Mokaate, Jayadeva Misra, VisnuSastri Bhat, Vishwanatha Dandibhatta, Harinaatha Dwiwedi Gopaalacarya Karhaadkar, Harishastri Bhagawata, Govinda Shastri Bharadwaja, Naarayana Shastri Galagali, Venumaadhava Shukla, Brahmaananda Saraswati, ManisiSeSaSarma,Manyudeva, Samkarabhatta, Indirapati, Bhimacarya Galagali, Madhavacarya Waikaar, Cidrupasraya, Bhimabhatta, LakSminrsimha and a few others. Some of these works are named by their authors as Tikaas, others as Vyaakhyaas and still others as Tippanis or Vivrtis.

parisaṃkhyāna	literally enumeration; enunciation;mention ; the word is found generally used by Katyayana and other Varttikakaras at the end of their Varttikas. The words वक्तव्यम्, वाच्यम् , and the like, are similarly usedition

pāṇini	the illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition.

pāṇinisūtravārtika	name given to the collection of explanatory pithy notes of the type of SUtras written. mainly by Kaatyaayana. The Varttikas are generally written in the style of the SUtras, but sometimes they are written in Verse also. The total number of Varttikas is well-nigh a reference to some preceding word, not necessarily on the same page. 5000, including Varttikas in Verse.There are three kinds of Varttikas; confer, compareउक्तानुक्तदुरुक्तानां चिन्ता यत्र प्रवर्तते । तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिणः । Naagesa appears to have divided Varttikas into two classes as shown by his definition 'सूत्रेऽ नुक्तदुरुक्तचिन्ताकरत्वं वार्तिकत्वम् '. If this definition be followed, many of the Vaarttikas given in the Maahibhaasya as explaining and commenting upon the Sutras will not strictly be termed as Vaarttikaas, and their total number which is given as exceeding 5000, will be reduced to about 1400 or so. There are some manuscript copies which give this reduced number, and it may be said that only these Vārttikas were written by Kātyāyana while the others were added by learned grammarians after Kātyāyana. In the Mahābhāșya there are seen more than 5000 statements of the type of Vārttikas out of which Dr. Kielhorn has marked about 4200 as Vārttikas. At some places the Mahābhāșyakāra has quoted the names of the authors of some Vārttikas or their schools, in words such as क्रोष्ट्रीयाः पठन्ति, भारद्वाजीयाः पठन्ति, सौनागाः पठन्ति. et cetera, and others Many of the Vārttikas given in the Mahābhāșya are not seen in the Kāśikāvŗtti, while some more are seen in the Kāśikā-vŗtti, which, evidently are composed by scholars who flourished after Patańjali, as they have not been noticed by the Mahābhāșyakāra. It is very difficult to show separately the statements of the Bhāșyakāra popularly named 'ișțis' from the Vārttikas of Kātyāyana and others. For details see Vol. VII Mahābhāșya, D.E. Society's edition pp. 193-224.

prakriyāsaṃgraha	a work on grammar by Abhayacandra in which the Sutras of Sakatayana's Sabdanusasana are arranged in the form of different sections dealing with the different topics of grammar.

prāgdeśa	districts of the east especially districts to the east of Ayodhya and Pataliputra, such as Magadha, Vanga and others; nothing can definitely be said as to which districts were called Eastern by Panini and his followers Katyayana and Patanjali. A Varttika given in the Kasika but not traceable in the Mahabhasya defines Pragdesa as districts situated to the east of शरावती (probably the modern river Ravi or a river near that river ): confer, compare प्रागुदञ्चौ विभजते हंसः क्षीरोदके यथा । विदुषां शब्दसिद्ध्यर्थे सा नः पातु शरावती ॥ Kāśikā of Jayāditya and Vāmana. on एङ् प्राचां देशे P. I. 1.75. There is a reading सरस्वती in some manuscript copies and सरस्वती is a wellknown river in the Punjab near Kuruksetra, which disappears in the sandy desert to the south: a reading इरावती is also found and इरावती may stand for the river Ravi. शरावती in Burma is simply out of consideration. For details see Vyakarana Mahabhasya Vol. VII. pp. 202-204 and 141-142 D. E. Society's Edition.

prātiśākhya	a work on Vedic grammar of a specific nature, which is concerned mainly with the changes, euphonic and others, in the Pada text of the Samhita as compared with the running text, the Samhita itselfeminine. The Pratisakhya works are neither concerned with the sense of words, nor with their division into bases and affixes, nor with their etymology. They contain, more or less,Vedic passages arranged from the point of view of Samdhi. In the Rk Pratisakhya, available to-day, topics of metre, recital, phonetics and the like are introduced, but it appears that originally the Rk Pratisakhya, just like the Atharva Pratisakhya, was concerned with euphonic changes, the other subjects being introduced later on. The word प्रातिशाख्य shows that there were such treatises for everyone of the several Sakhas or branches of each Veda many of which later on disappeared as the number of the followers of those branches dwindledition Out of the remaining ones also, many were combined with others of the same Veda. At present, only five or six Pratisakhyas are available which are the surviving representatives of the ancient ones - the Rk Pratisakhya by Saunaka, the Taittiriya Pratisakhya, the Vajasaneyi PratiSakhya by Katyayana, the Atharva Pratisakhya and the Rk Tantra by Sakatayana, which is practically a Pratisakhya of the Sama Veda. The word पार्षद or पारिषद was also used for the Pratisakhyas as they were the outcome of the discussions of learned scholars in Vedic assemblies; cf परिषदि भवं पार्षदम्. Although the Pratisakhya works in nature, are preliminary to works on grammar, it appears that the existing Pratisakhyas, which are the revised and enlarged editions of the old ones, are written after Panini's grammar, each one of the present Prtisakhyas representing, of course, several ancient Pratisakhyas, which were written before Panini. Uvvata, a learned scholar of the twelfth century has written a brief commentary on the Rk Pratisakhya and another one on the Vajasaneyi Pratisakhya. The Taittiriya PratiSakhya has got two commentaries -one by Somayarya, called Tribhasyaratna and the other called Vaidikabharana written by Gopalayajvan. There is a commentary by Ananta bhatta on the Vajasaneyi Pratisakhya. These commentaries are called Bhasyas also.

mahābhāṣya	literally 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 ).

mahābhāṣyavyākhyā	name given to each of the explanatory glosses on the Mahabhasya written by grammarians prominent of whom were Purusottamadeva, Narayana Sesa, Visnu, Nilakantha and others whose fragmentary works exist in a manuscript form. महामिश्र name of a grammarian who wrote a commentary on Jinendrabuddhi's Nyasa. The commentary is known by the name Vyakaranaprakasa. महाविभाषा a rule laying down an option for several rules in a topic by being present in every rule: confer, compare महाविभाषया वाक्यमपि. विभाषा (P.II.1.11) and समर्थानां प्रथमाद्वा (P. IV.1.82) are some of the rules of this kindeclinable

mitavṛtyarthasaṃgraha	name ofa grammatical work on the SUtras of Paanini by Udayana.

yakṣavarmana	author of the commentary called चिन्तामणि on the SabdaanuSaasana of Sakataayana.

rāmasiṃhṛvarmā	possibly the same king of Sringaberapura who patronised Nagesabhatta. He is said to have written some Small comments on " the Ramayana and a small grammar work named धातुरत्नमञ्जरी.

vararuci(1)	a reputed ancient grammarian who is identified with Katyayana, the prominent author of the Varttikas on the Sutras of Panini. Both the names वररुचि and कात्यायन are mentioned in commentary works in connection with the Varttikas on the Sutras of Panini, and it is very likely that Vararuci was the individual name of the scholar, and Katyayana his family name. The words कात्य and कात्यायन are found used in Slokavarttikas in the Mahabhasya on P.III.2.3 and III.2.118 where references made are actually found in the prose Varttikas (see कविधेो सर्वत्र प्रसारणिभ्यो ड: P.III. 2. 3 Vart and स्मपुरा भूतमात्रे न स्मपुराद्यतने P.III.2.118 Vart. 1)indicating that the Slokavarttikakara believed that the Varttikas were composed by Katyayana. There is no reference at all in the Mahabhasya to Vararuci as a writer of the Varttikas; there is only one reference which shows that there was a scholar by name Vararuci known to Patanjali, but he was a poet; confer, compare वाररुचं काव्यं in the sense of 'composed' ( कृत and not प्रोक्त ) by वररुचि M.Bh. on P. IV. 2.4. ( 2 ) वररुचि is also mentioned as the author of the Prakrta Grammar known by the name प्राकृतप्रकाश or प्राकृतमञ्जरी, This वररुचि, who also was कात्यायन by Gotra name, was a grammarian later than Patanjali, who has been associated with Sarvvarman, (the author of the first three Adhyayas of the Katantra Sutras), as the author of the fourth Adhyaya. Patanjali does not associate वररुचि with Kityayana at alI. His mention of वररुचि as a writer of a Kavya is a sufficient testimony for that. Hence, it appears probable that Katyayana, to whom the authorship of the Vajasaneyi Pratisakhya and many other works allied with Veda has been attributed, was not associated with Vararuci by Patanjali, and it is only the later writers who identified the grammarian Vararuci,who composed the fourth Adhyaya of the Katantra Grammar and wrote a Prakrit Grammar and some other grammar' works, with the ancient revered Katyayana, the author of Varttikas, the Vijasaneyi Pratisakhya and the Puspasutra; (3) There was a comparatively modern grammariannamed वररुचि who wrote a small treatise on genders of words consisting of about 125 stanzas with a commentary named Lingavrtti, possibly written by the author himselfeminine. (4) There was also another modern grammarian by name वररुचि who wrote a work on syntax named प्रयोगमुखमण्डन discuss＾ ing the four topics कारक, समास, तद्धित and कृदन्त.

varṣa	name of an ancient scholar of grammar and Mimamsa, cited by some as the preceptor of कात्यायन and Panini. If not of Panini, he may have been a preceptor of Katyayana

vākyakāra	a term used for a writer who composes a work in pithy, brief assertions in the manner of sutras, such as the Varttikas. The term is found used in Bhartrhari's Mahabhasyadipika where by contrast with the term Bhasyakara it possibly refers to the varttikakara Katyayana; confer, compare एषा भाष्यकारस्य कल्पना न वाक्यकारस्य Bhartrhari Mahabhasyadipika. confer, compare also Nagesa's statement वाक्यकारो वार्तिकरमारभते: confer, compare also चुलुम्पादयो वाक्यकारीया ; Madhaviya Dhatuvrtti.

vājasaneyeiprātiśākhya	the Pratisakhya work belonging to the Vajasaneyi branch of the White Yajurveda, which is the only Pratisakhya existing to-day representing all the branches of the Sukla Yajurveda. Its authorship is attributed to Katyayana, and on account of its striking resemblance with Panini's sutras at various places, its author Katyayana is likely to be the same as the Varttikakara Katyayana. It is quite reasonable to expect that the subject matter in this Pratisakhya is based on that in the ancient Prtisakhya works of the same White school of the Yajurveda.The work has a lucid commentary called Bhasya written by Uvvata.

vāraruca	a work attributed to वररुचि: confer, compare वाररुचे काव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P. IV.3.101 cf also वाररुनो ग्रन्थ: S.K.on P.IV.3. 101 This work possibly was not a grammar work and its author also was not the same as the Varttikakara Katyayana. See वरुरुचि a reference to some preceding word, not necessarily on the same page.. The name वाररुचव्याकरण was given possibly to Katyayana's Prakrit Grammar, the author of which was वररुचि surnamed Katyayana. For details see p.395 Vyakarana Mahabhasya Vol. VII. D. E. Society's Edition.

vārarucakārikā	an ancient grammarwork in verse believed to have been written by an ancient scholar of grammar, who, if not the same as Katyayana who wrote the Varttikas, was his contemporary and to whom the authorship of the Unadi Sutras is ascribed by some scholars. See वररुचि.

vārttika	a statement which is as much authoritative as the original statement to which it is given as an addition for purposes of correction, completion or explanation. The word is defined by old writers in an often-guoted verseउक्तानुक्तदुरुक्तनां चिन्ता यत्र प्रवर्तते \| तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिण:\|This definition fully applies to the varttikas on the Sutras of Panini. The word is explained by Kaiyata as वृत्तौ साधु वार्त्तिकम् which gives strength to the supposition that there were glosses on the Sutras of Panini of which the Varttikas formed a faithful pithy summary of the topics discussedition The word varttika is used in the Mahabhasya at two places only हन्तेः पूर्वविप्रविषेधो वार्तिकेनैव ज्ञापित: M.Bh. on P.III. 4.37 and अपर आह् यद्वार्त्तिक इति M.Bh. on P. II.2.24 Vart. 18. In अपर अहृ यद्वार्त्तिक इति the word is contrasted with the word वृत्तिसूत्र which means the original Sutra (of Panini ) which has been actuaIly quoted, viz. संख्ययाव्ययासन्नाo II.2. 25. Nagesa gives ' सूत्रे अनुक्तदुरुक्तचिन्ताकरत्वं वार्तिक्रत्वम् as the definition of a Varttika which refers only to two out of the three features of the Varttikas stated a reference to some preceding word, not necessarily on the same page.. If the word उक्त has been omitted with a purpose by Nagesa, the definition may well-nigh lead to support the view that the genuine Varttikapatha of Katyayana consisted of a smaller number of Varttikas which along with a large number of Varttikas of other writers are quoted in the Mahabhasya, without specific names of writers, For details see pages 193-223 Vol. VII Patanjala Mahabhasya, D.E, Society's Edition.

vārttikakāra	believed to be Katyayana to whom the whole bulk of the Varttikas quoted in the Mahabhasya is attributed by later grammarians. Patafijali gives the word वार्तिककार in four places only (in the Mahabhasya on P.I.1.34, III.1.44: III.2.118 and VII.1.1) out of which his statement स्यादिविधिः पुरान्तः यद्यविशेषणं भवति किं वार्तिककारः प्रातिषेधेनं करोति in explanation of the Slokavarttika स्यादिविधिः...इति हुवता कात्यायनेनेहृ, shows that Patanjali gives कात्यायन as the Varttikakara (of Varttikas in small prose statements) and the Slokavarttika is not composed by Katyayana. As assertions similar to those made by other writers are quoted with the names of their authors ( भारद्वाजीयाः, सौनागाः, कोष्ट्रियाः et cetera, and others) in the Mahabhasya, it is evident that the Varttikas quoted in the Mahabhasya(even excluding the Slokavarttikas) did not all belong to Katyayana. For details see pp. 193-200, Vol. VII, Vyakarana Mahabhasya, D. E. Society's Edition.

vārtikapāṭha	the text of the Varttikas as traditionally handed over in the oral recital or in manuscripts As observed a reference to some preceding word, not necessarily on the same page.(see वार्त्तिक),although a large number of Varttikas quoted in the Mahabhasya are ascribed to Katyayana, the genuine Varttikapatha giving such Varttikas only, as were definitely composed by him, has not been preserved and Nagesa has actually gone to the length of making a statement like " वार्तिकपाठ: भ्रष्टः" ; confer, compare . Mahābhāṣya-Pradīpoddyota by Nāgeśa.on P.I.l.I2 Varttika 6.

vijayā	name of a commentary on the Laghusabdendusekhara by Sivanarayana.

vyutpattipakṣa	the view that every word is derived from a suitable root as contrasted with the other view viz. the अव्युत्पत्तिपक्ष. The grammarians hold that Panini held the अव्युत्पत्तिपक्ष,id est, that is the view that not all words in a language can be derived but only some of them can be so done, and contrast him (id est, that isPanini) with an equally great grammarian Sakatayana who stated that every word has to be derived: confer, compare न्यग्रोधयतीति न्यग्रोध इति व्युत्पत्तिपक्षे नियमार्थम् ! अव्युत्पत्तिपक्ष विध्यर्थम् Kāśikā of Jayāditya and Vāmana.on P.VII.3.6.

śabdabhūṣaṇa	name of a short gloss on the Sutras of Panini, written by Narayana Pandita.

śabdamañjarī	name of a short grammar work written by Narayana Pandita.

śabdānuśāsana	literally science of grammar dealing with the formation of words, their accents, and use in a sentence. The word is used in connection with standard works on grammar which are complete and self-sufficient in all the a reference to some preceding word, not necessarily on the same page.mentioned features. Patanjali has begun his Mahabhasya with the words अथ शब्दानुशासनम् referring possibly to the vast number of Varttikas on the Sutras of Panini, and hence the term शब्दानुशासन according to him means a treatise on the science of grammar made up of the rules of Panini with the explanatory and critical varttikas written by Katyayana and other Varttikakaras.The word शब्दानुशासन later on, became synonymons with Vyakarana and it was given as a title to their treatises by later grammarians, or was applied to the authoritative treatise which introduced a system of grammar, similar to that of Panini. Hemacandra's famous treatise, named सिद्धहैमचन्द्र by the author,came to be known as हैमशब्दानुशासन. Similarly the works on grammar written by पाल्यकीर्तिशाकटायन and देवनन्दिन् were called शाकटायनशब्दानुशासन and जैनेन्द्र' शब्दानुशासन respectively.

śākaṭāyana(1)	name of an ancient reputed scholar of Grammar and Pratisakhyas who is quoted by Panini. He is despisingly referred to by Patanjali as a traitor grammarian sympathizing with the Nairuktas or etymologists in holding the view that all substantives are derivable and can be derived from roots; cf तत्र नामान्याख्यातजानीति शाकटायनो नैरुक्तसमयश्च Nir.I.12: cf also नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् M. Bh on P.III.3.1. Sakatayana is believed to have been the author of the Unadisutrapatha as also of the RkTantra Pratisakhya of the Samaveda ; (2) name of a Jain grammarian named पाल्यकीर्ति शाकटायन who lived in the ninth century during the reign of the Rastrakuta king Amoghavarsa and wrote the Sabdanusana which is much similar to the Sutrapatha of Panini and introduced a new System of Grammar. His work named the Sabdanusasana consists of four chapters which are arranged in the form of topics, which are named सिद्धि. The grammar work is called शब्दानुशासन.

śākaṭāyanataraṅgiṇī	a commentary on Sakatayana's Sabdanusana.

śākaṭāyanavyākaraṇa	the treatise on grammar written by sakatayana। See शाकटायन.

śuklayajuḥprātiśākhya	name of the Pratisakhya treatise pertaining to the White Yajurveda which is also called the Vajasaneyi-Pratisakhya. This work appears to be a later one as compared with the other PratiSakhya works and bears much similarity with some of the Sutras of Panini. It is divided into eight chapters by the author and it deals with letters, their origin and their classification, the euphonic and other changes when the Samhita text is rendered into the Pada text, and accents. The work appears to be a common work for all the different branches of the White Yajurveda, being probably based on the individually different Pratisakhya works of the different branches of the Shukla Yajurveda composed in ancient times. Katyayana is traditionally believed to be the author of the work and very likely he was the same Katyayana who wrote the Varttikas on the Sutras of Panini.

śrutakevalin	a term of a very great honour given to such Jain monks as have almost attained perfection; the term is used in connection with Palyakirti Sakatayana, the Jain grammarian शाकटायन, whose works शाकटायनशब्दानुशासन and its presentation in a topical form named शाकटायनप्रक्रिया are studied at the present day in some parts of India. See शाकटायन a reference to some preceding word, not necessarily on the same page..

sāpya	furnished with अाप्य or object; a transitive root;the term is used in the Sakatayana, Haimacandra and Candra grammars; confer, compare Candra I.4.100, Hema. III.3.21, Sakat. IV. 3.55.

sāyaṇa,sāyaṇācārya	the celebrated Vedic scholar and grammarian of Vijayanagar who flourished in the 14th century and wrote, besides the monumental commentary works on the Vedas, a grammatical work on roots and their forms known by the name माधवीया धातुवृत्ति. As the colophon of the work shows, the Dhatuvrtti was written by Sayanacarya, but published under the name of Madhava, the brother of Sayanacarya: confer, compare इति महामन्त्रिणा मायणसुतेन माधवसहोदरेण सायणाचार्येण विरचितायां माधवीयायां धातुवृत्तौ...Madhaviya Dha tuvrtti at the end; cf also तेन मायणपुत्रेण सायणेन मनीषिणा । व्याख्येया माधवी चेयं धातुवृत्तिर्विरच्यते । Mad. Dhatuvrtti at the beginning.

sārasvataṭīkā	name in general given to commentary works on the Sarasvata Vyakarana out of which those written by Ramanarayana, Satyaprabodha, Ksemamkara, Jagannatha and Mahidhara are known to scholars.

sūtrakāra	the original writer of the sutras; e. g. पाणिनि, शाकटायन, शर्ववर्मन् , हेमचन्द्र and others. In Panini's system, Panini is called Sutrakara, as contrasted with Katyayana,who is called the Varttikakara and Patanjali, who is called the Bhasyakara;confer, compare पाणिने: सूत्रकारस्य M.Bh. on P.II 2.1.1.

spardha	a word used in the sense of 'a conflict of two rules' ( विप्रतिषेध ) in some grammars such as those of Jainendra, Sakatayana and Hemacandra; cf Jain. I.2.39,Sak. I.1.46 and Hema. VII.4. l l9.

sva(1)	personal-ending of the second person singular. Atmanepada in the imperative mood; cf थास: से \| सवाभ्यां वामौ \| P.III.4.80, 91 ; (2) a term used in the sense of स्ववर्गीय (belonging to the same class or category) in the Pratisakhya works; cf स्पर्श: स्वे R.T.25; confer, compare also कान्त् स्वे Ṛktantra Prātiśākhya. 1. 55;confer, comparealso R, Pr.IV.1 ; and VI.1 ;(3) cognate, the same as सवर्ण defined by Panini in तुल्यास्यप्रयत्नं सवर्णम् P. P.I.1.9; the term is found used in the Jain grammar works of Jainendra, Sakatayana and Hemacanda cf ]ain. I.1.2 SikI. 1.2; Hema. I.1.17.

haimaliṅānuśāsanavyākhyā	a commentary named उद्धार also, written by Jayananda on the हैमलिङ्गानुशासन.

Vedabase Search

360 results


ayana	the body	SB 5.18.37

ayana	the motion	CC Adi 2.46

ayana	the shelters	CC Adi 2.42

ayana-śabdete	by the word ayana	CC Adi 2.38

ayana-śabdete	by the word ayana	CC Adi 2.38

ayanaḥ	bringing	SB 10.84.37

ayanaiḥ	whose place of residence	SB 10.68.49

ayanam	a reservoir	SB 12.2.6

ayanam	ayana	SB 5.22.6

ayanam	lying in place	SB 2.10.10

ayanam	movement	SB 3.7.16

ayanam	shelter	SB 10.42.12

		SB 10.42.24

		SB 11.26.32

ayanam	the demigod in charge of the passing of the sun	SB 7.15.50-51

ayanam	the movement of the sun in six months	SB 3.11.11

ayanam	the movements of the stars and planets in relationship to human society	SB 10.8.5

ayanam	the shelter	SB 5.6.16

he nayana-abhirāma	O most beautiful to My eyes	CC Madhya 2.65

nayana-abhirāmam	very pleasing to the eyes	SB 3.2.20

nayana-abjayoḥ	from the lotuslike eyes	SB 1.14.23

adhyayana	studying	SB 5.9.1-2

adhyayana	study of Vedic literature	SB 5.9.6

adhyayana	study of scripture	SB 7.9.46

adhyayana	studies of the Vedas	SB 7.11.13

adhyayana-ādīni	reading the Vedas, etc	SB 7.11.14

adhyayana	study of scripture	SB 10.84.39

adhyayana	study of various śāstras	SB 11.6.9

adhyayana	Vedic study	SB 11.17.40

adhyayana	studying	CC Adi 15.3

adhyayana-līlā	pastimes of studying	CC Adi 15.7

adhyayana	study	CC Madhya 6.126

adhyayana	study	CC Madhya 11.191

chāḍi' adhyayana	giving up so-called studies of Vedānta	CC Madhya 25.22

karena adhyayana	was engaged in study	CC Antya 3.169

kara adhyayana	study	CC Antya 13.113

nāhi adhyayana	without education	CC Antya 16.75

adhyayanaiḥ	or Vedic study	BG 11.48

ānayana-ādi	of the bringing and other such tasks	SB 5.10.21

upanayana-ādi	beginning with offering the sacred thread or training the conditioned soul to qualify as a bona fide brāhmaṇa	SB 5.14.30

adhyayana-ādīni	reading the Vedas, etc	SB 7.11.14

nayana-amburuham	the lotus eyes	SB 3.9.25

amṛta-ayanam	the reservoir of nectar	SB 12.10.26

manaḥ-nayana-amṛtam	nectar for the mind and eyes	CC Madhya 2.74

manaḥ-nayana-ānandana	pleasing to the mind and eyes	SB 5.3.2

ānayana-ādi	of the bringing and other such tasks	SB 5.10.21

ānayana-kāmyayā	with a desire to bring the Ganges to this material world to deliver his forefathers	SB 9.9.1

ānayanam	bringing him	SB 1.7.43

ānayanam	the bringing back	SB 12.12.35

caraṇa-anuśayana	surrendering unto the lotus feet	SB 5.1.36

anuśayanam	the lying down of the puruṣa incarnation Mahā-Viṣṇu in mystic slumber	SB 2.10.6

aravinda-nayanasya	of the lotus-eyed Lord	SB 3.15.43

aravinda-nayanasya	of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus	CC Madhya 17.142

aravinda-nayanasya	of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus	CC Madhya 24.45

aravinda-nayanasya	of the lotus-eyed Lord	CC Madhya 24.115

aravinda-nayanasya	of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus flower	CC Madhya 25.158

rādhā-āsya-nayana	the face and eyes of Śrīmatī Rādhārāṇī	CC Madhya 14.179

praṇaya-bāṣpa-niruddha-avaloka-nayanaḥ	awakening of tears of love in the eyes, obstructing the vision	SB 5.7.12

prāṇa-ayana	of the movement of the life air	SB 4.29.71

dakṣiṇa-ayana	of passing to the southern side of the equator	SB 5.21.3

indriya-ayana	by the resting place of the senses (the mind)	SB 11.22.42

karṇa-rasa-ayana	most pleasing to the ear	CC Madhya 8.255

mahā-rasa-ayana	the complete abode of transcendental mellows	CC Madhya 24.38

eka-ayanaḥ	the body of an ordinary living being is fully dependent on the material elements	SB 10.2.27

naimiṣa-ayanaiḥ	who were assembled in the forest of Naimiṣa	SB 3.20.7

gīta-ayanaiḥ	accompanied with music	SB 4.4.5

uttara-ayanam	when the sun passes on the northern side	BG 8.24

dakṣiṇa-ayanam	when the sun passes on the southern side	BG 8.25

svasti-ayanam	all-blissful	SB 1.3.40

svasti-ayanam	perception of all happiness	SB 2.6.36

kṛta-svasti-ayanam	decorated with auspicious marks	SB 3.23.30

dhyāna-ayanam	easily meditated upon	SB 3.28.33

svasti-ayanam	creating auspiciousness	SB 4.12.45

guṇa-ayanam	one who has acquired all the good qualities	SB 4.21.44

svasti-ayanam	auspiciousness	SB 4.23.34

svasti-ayanam	the abode of auspiciousness	SB 5.14.46

dakṣiṇa-ayanam	the sun passes to the southern side	SB 5.21.6

bila-ayanam	the subterranean planets	SB 5.24.16

svasti-ayanam	the means of liberation	SB 6.2.7

svasti-ayanam	brings good fortune for all	SB 6.13.22-23

svasti-ayanam	Vedic mantras (by the brāhmaṇas)	SB summary

svasti-ayanam	auspicious hymns	SB 10.7.13-15

svasti-ayanam	the auspicious chants	SB 10.24.32-33

para-ayanam	the ultimate shelter	SB 11.13.39

mańgala-ayanam	which brings good fortune	SB 11.30.9

amṛta-ayanam	the reservoir of nectar	SB 12.10.26

rasa-ayanam	mellow	CC Madhya 1.211

rasa-ayanam	the elixir	MM 37

mānasa-ayanau	together in the Mānasa Lake	SB 4.28.54

praṇaya-bāṣpa-niruddha-avaloka-nayanaḥ	awakening of tears of love in the eyes, obstructing the vision	SB 5.7.12

nayana-bhańge	by activities of the eyes	CC Madhya 8.194

bharila nayana	eyes become filled	CC Madhya 15.57

nayana bhariyā	to the fulfillment of the eyes	CC Madhya 12.21

sa-bhaya-nayana	just now sitting there with fearful eyes	SB 10.8.31

kṛṣṇera bhojana-śayana	in this way offering eatables to Kṛṣṇa and laying Him down to rest	CC Madhya 24.334

bhūmite śayana	lying on the floor	CC Antya 13.15

bila-ayanam	the subterranean planets	SB 5.24.16

nayana-cakora	eyes that are like cakora birds	CC Antya 19.36

caraṇa-anuśayana	surrendering unto the lotus feet	SB 5.1.36

chāḍi' adhyayana	giving up so-called studies of Vedānta	CC Madhya 25.22

dakṣiṇa-ayanam	when the sun passes on the southern side	BG 8.25

dakṣiṇa-ayana	of passing to the southern side of the equator	SB 5.21.3

dakṣiṇa-ayanam	the sun passes to the southern side	SB 5.21.6

dhyāna-ayanam	easily meditated upon	SB 3.28.33

dvi-nayana	two eyes	CC Madhya 21.134

eka-ayanaḥ	the body of an ordinary living being is fully dependent on the material elements	SB 10.2.27

gīta-ayanaiḥ	accompanied with music	SB 4.4.5

guṇa-ayanam	one who has acquired all the good qualities	SB 4.21.44

he nayana-abhirāma	O most beautiful to My eyes	CC Madhya 2.65

nayana-hṛdaya	the eyes and mind	CC Madhya 13.117

indriya-ayana	by the resting place of the senses (the mind)	SB 11.22.42

śayana kailā	lay down	CC Antya 18.108

kamala-nayana	Kamala-nayana	CC Adi 10.111

kamala-nayana	lotus-eyed	CC Madhya 5.137

kamala-nayana	the lotus eyes	CC Madhya 8.270

kamala-nayana	the lotus-eyed Lord Jagannātha	CC Madhya 11.35

kamala-nayana	lotus eyes	CC Madhya 12.58

kamala-nayana	eyes like the petals of a lotus flower	CC Madhya 17.108

ānayana-kāmyayā	with a desire to bring the Ganges to this material world to deliver his forefathers	SB 9.9.1

kara adhyayana	study	CC Antya 13.113

śayana karāi'	making Him lie down	CC Antya 17.8

karāiha śayana	cause to lie down	CC Antya 13.9

karāilā śayana	they made to lie down	CC Antya 14.57

karāilā śayana	made to lie down	CC Antya 15.94

karena śayana	lies down	CC Adi 5.55

karena śayana	lies down	CC Madhya 20.268

karena adhyayana	was engaged in study	CC Antya 3.169

karena śayana	he sleeps	CC Antya 6.155

karena śayana	lies down	CC Antya 10.83-84

śayana karena	lies down	CC Antya 13.20

karena śayana	lies down	CC Antya 19.68

karena śayana	he lies down	CC Antya 19.71

karila śayana	lay down	CC Adi 5.100-101

karilā śayana	took rest	CC Adi 14.76

karila śayana	lay down	CC Madhya 14.89

karilā śayana	took rest	CC Madhya 14.94

karilā śayana	took rest	CC Madhya 17.90

śayana karila	lay down	CC Madhya 20.286

karila śayana	went to sleep	CC Antya 12.151

śayana karilā	He lay down	CC Antya 13.12

karilā śayana	lay down	CC Antya 17.9

karite śayana	to take rest	CC Madhya 11.240

karite śayana	to take rest	CC Antya 10.81

kariyāche śayana	was lying down	CC Madhya 17.28

kariyāche śayana	was lying down	CC Antya 11.17

kariyāchena śayana	was lying down	CC Antya 10.85

kariyāchena śayana	was taking rest	CC Antya 14.17

karṇa-rasa-ayana	most pleasing to the ear	CC Madhya 8.255

kṛṣṇera bhojana-śayana	in this way offering eatables to Kṛṣṇa and laying Him down to rest	CC Madhya 24.334

kṛta-svasti-ayanam	decorated with auspicious marks	SB 3.23.30

kṛta-svastyayanam	engaging them in chanting auspicious Vedic hymns	SB 10.7.5

kṛta-svastyayanam	immediately performed a ritualistic ceremony for good fortune	SB 10.7.11

adhyayana-līlā	pastimes of studying	CC Adi 15.7

mahā-rasa-ayana	the complete abode of transcendental mellows	CC Madhya 24.38

manaḥ-nayana-vardhanam	very pleasing to the eyes and the mind	SB 4.8.49

manaḥ-unnayanau	very agitating to the mind	SB 5.2.12

manaḥ-nayana-ānandana	pleasing to the mind and eyes	SB 5.3.2

manaḥ-nayana-amṛtam	nectar for the mind and eyes	CC Madhya 2.74

manaḥ-nayana	mind and eyes	CC Madhya 6.145-146

manaḥ-nayana	to the mind and eyes	CC Antya 17.51

mānasa-ayanau	together in the Mānasa Lake	SB 4.28.54

mańgala-ayanam	which brings good fortune	SB 11.30.9

miśra-nayana	Nayana Miśra	CC Adi 12.81

nayana-mūlam	face to face	SB 3.15.46

nāga-śayana	O You who sleep on the serpent bed (of Ananta Śeṣa)	MM 1

nāhi adhyayana	without education	CC Antya 16.75

naimiṣa-ayanaiḥ	who were assembled in the forest of Naimiṣa	SB 3.20.7

nalina-nayana	of the lotus-eyed Lord	CC Madhya 23.65

nayana-abjayoḥ	from the lotuslike eyes	SB 1.14.23

nayana-abhirāmam	very pleasing to the eyes	SB 3.2.20

nayana-amburuham	the lotus eyes	SB 3.9.25

nayana	eyes	SB 3.15.45

nayana-mūlam	face to face	SB 3.15.46

nayana	of the eyes	SB 3.16.27

nayana	eyes	SB 3.28.16

nayana	to the eyes	SB 3.28.26

manaḥ-nayana-vardhanam	very pleasing to the eyes and the mind	SB 4.8.49

nayana	of his eyes	SB 4.9.44

nayana	eyes	SB 5.2.5

nayana	for the eyes	SB 5.2.6

manaḥ-nayana-ānandana	pleasing to the mind and eyes	SB 5.3.2

nayana	with eyes	SB 5.5.31

nayana	eyes	SB 5.25.5

tri-nayana	O maintainer and seer of the three worlds	SB 6.9.40

nayana	eyes	SB 7.9.36

sa-bhaya-nayana	just now sitting there with fearful eyes	SB 10.8.31

nayana	for the eyes	SB 10.36.15

nayana	for the eyes	SB 10.58.12

nayana	whose eyes	SB 10.90.15

nayana	of the two eyes	CC Adi 4.196

nayana	eyes	CC Adi 4.242-243

nayana	eyes	CC Adi 4.250

sahasra-nayana	thousands of eyes	CC Adi 5.100-101

nayana	eyes	CC Adi 5.165

nayana	our eyes	CC Adi 7.104

kamala-nayana	Kamala-nayana	CC Adi 10.111

miśra-nayana	Nayana Miśra	CC Adi 12.81

nayana	eyes	CC Madhya 2.29

he nayana-abhirāma	O most beautiful to My eyes	CC Madhya 2.65

manaḥ-nayana-amṛtam	nectar for the mind and eyes	CC Madhya 2.74

nayana	the eyes	CC Madhya 3.142

kamala-nayana	lotus-eyed	CC Madhya 5.137

manaḥ-nayana	mind and eyes	CC Madhya 6.145-146

nayana-bhańge	by activities of the eyes	CC Madhya 8.194

kamala-nayana	the lotus eyes	CC Madhya 8.270

nayana	my eyes	CC Madhya 10.18

kamala-nayana	the lotus-eyed Lord Jagannātha	CC Madhya 11.35

nayana bhariyā	to the fulfillment of the eyes	CC Madhya 12.21

kamala-nayana	lotus eyes	CC Madhya 12.58

nayana-yugala	two eyes	CC Madhya 12.212

nayana-hṛdaya	the eyes and mind	CC Madhya 13.117

nayana-yugala	a pair of eyes	CC Madhya 13.168

nayana	the eyes	CC Madhya 14.36

rādhā-āsya-nayana	the face and eyes of Śrīmatī Rādhārāṇī	CC Madhya 14.179

nayana-yugam	the pair of eyes	CC Madhya 14.189

bharila nayana	eyes become filled	CC Madhya 15.57

nayana	the eyes	CC Madhya 15.91

kamala-nayana	eyes like the petals of a lotus flower	CC Madhya 17.108

nayana	eyes	CC Madhya 21.68

nayana	eyes	CC Madhya 21.131

dvi-nayana	two eyes	CC Madhya 21.134

nalina-nayana	of the lotus-eyed Lord	CC Madhya 23.65

nayana	by whose beautiful eyes	CC Antya 1.165

nayana	your eyes	CC Antya 3.33

nayana	My eyes	CC Antya 15.61

manaḥ-nayana	to the mind and eyes	CC Antya 17.51

uttāna-nayana	with open eyes	CC Antya 18.54

nayana	the eyes	CC Antya 18.86

nayana-cakora	eyes that are like cakora birds	CC Antya 19.36

nayana	from the eyes	CC Antya 20.40

nayana	from the eye	MM 22

praṇaya-bāṣpa-niruddha-avaloka-nayanaḥ	awakening of tears of love in the eyes, obstructing the vision	SB 5.7.12

sa-tri-nayanaḥ	with Lord Śiva, who has three eyes	SB 10.1.19

nayanaiḥ	with their eyes	SB 10.43.20

nayanaiḥ	with reasoning	SB 10.50.32-33

nayanaiḥ	from their eyes	SB 10.82.14

nayanam	eyes	BG 11.10-11

nayanam	their eyes	SB 11.30.3

nayanam	the eyes	CC Antya 20.36

nayanam	of Him whose eyes	MM 34

aravinda-nayanasya	of the lotus-eyed Lord	SB 3.15.43

aravinda-nayanasya	of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus	CC Madhya 17.142

aravinda-nayanasya	of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus	CC Madhya 24.45

aravinda-nayanasya	of the lotus-eyed Lord	CC Madhya 24.115

aravinda-nayanasya	of the Supreme Personality of Godhead, whose eyes are like the petals of a lotus flower	CC Madhya 25.158

nayanayoḥ	in the eyes	MM 35

nilayanam	the abode, Satyaloka	SB 6.7.23

praṇaya-bāṣpa-niruddha-avaloka-nayanaḥ	awakening of tears of love in the eyes, obstructing the vision	SB 5.7.12

para-ayanam	the ultimate shelter	SB 11.13.39

prāṇa-ayana	of the movement of the life air	SB 4.29.71

praṇaya-bāṣpa-niruddha-avaloka-nayanaḥ	awakening of tears of love in the eyes, obstructing the vision	SB 5.7.12

śākhā-praṇayanam	the expansion of the branches	SB 12.7.25

praṇayanam	the dissemination	SB 12.12.45

rādhā-āsya-nayana	the face and eyes of Śrīmatī Rādhārāṇī	CC Madhya 14.179

rasa-ayanam	mellow	CC Madhya 1.211

karṇa-rasa-ayana	most pleasing to the ear	CC Madhya 8.255

mahā-rasa-ayana	the complete abode of transcendental mellows	CC Madhya 24.38

rasa-ayanam	the elixir	MM 37

sa-tri-nayanaḥ	with Lord Śiva, who has three eyes	SB 10.1.19

sa-bhaya-nayana	just now sitting there with fearful eyes	SB 10.8.31

sahasra-nayana	thousands of eyes	CC Adi 5.100-101

śākhā-praṇayanam	the expansion of the branches	SB 12.7.25

sañcayana	accumulation	CC Antya 10.111

śava-śayana	dead bodies	SB 4.7.33

śayana	sleeping	SB 1.10.11-12

śayana	lying down	SB 1.11.16-17

śava-śayana	dead bodies	SB 4.7.33

śayana	lying down	SB 5.8.11

śayana	lying down	SB 7.5.38

śayana	beds	SB 10.48.2

śayana	putting to bed	SB 10.59.45

śayana	arranging His bed	SB 10.61.6

śayana	in taking rest	SB 11.5.47

śayana	in the activities of lying down	SB 11.5.48

śayana	rest	SB 12.3.39-40

karena śayana	lies down	CC Adi 5.55

śayana	on the bed	CC Adi 5.99

karila śayana	lay down	CC Adi 5.100-101

śayana	lying down	CC Adi 14.6

karilā śayana	took rest	CC Adi 14.76

śayana	lying down to rest	CC Madhya 3.59

śayana	lying down	CC Madhya 3.102

śayana	lying down	CC Madhya 3.135

śayana	lying down for rest	CC Madhya 4.91

śayana	lying down	CC Madhya 4.125

śayana	rest	CC Madhya 4.126

śayana	sleeping	CC Madhya 4.157

śayana	lying down	CC Madhya 4.205

śayana	lying down	CC Madhya 7.23

śayana	lying down	CC Madhya 8.299

śayana	lie down to rest	CC Madhya 9.353

karite śayana	to take rest	CC Madhya 11.240

karila śayana	lay down	CC Madhya 14.89

karilā śayana	took rest	CC Madhya 14.94

kariyāche śayana	was lying down	CC Madhya 17.28

karilā śayana	took rest	CC Madhya 17.90

śayana	resting	CC Madhya 19.90

śayana	lying down to sleep	CC Madhya 19.127

karena śayana	lies down	CC Madhya 20.268

śayana karila	lay down	CC Madhya 20.286

kṛṣṇera bhojana-śayana	in this way offering eatables to Kṛṣṇa and laying Him down to rest	CC Madhya 24.334

karena śayana	he sleeps	CC Antya 6.155

śayana	sleeping	CC Antya 8.42

karite śayana	to take rest	CC Antya 10.81

śayana	lying down	CC Antya 10.82

karena śayana	lies down	CC Antya 10.83-84

kariyāchena śayana	was lying down	CC Antya 10.85

kariyāche śayana	was lying down	CC Antya 11.17

karila śayana	went to sleep	CC Antya 12.151

śayana	lying down	CC Antya 13.5

karāiha śayana	cause to lie down	CC Antya 13.9

śayana karilā	He lay down	CC Antya 13.12

bhūmite śayana	lying on the floor	CC Antya 13.15

śayana karena	lies down	CC Antya 13.20

kariyāchena śayana	was taking rest	CC Antya 14.17

karāilā śayana	they made to lie down	CC Antya 14.57

karāilā śayana	made to lie down	CC Antya 15.94

śayana karāi'	making Him lie down	CC Antya 17.8

karilā śayana	lay down	CC Antya 17.9

śayana	lying down	CC Antya 18.107

śayana kailā	lay down	CC Antya 18.108

karena śayana	lies down	CC Antya 19.68

karena śayana	he lies down	CC Antya 19.71

nāga-śayana	O You who sleep on the serpent bed (of Ananta Śeṣa)	MM 1

śayanaḥ	lying	SB 3.1.19

śayanam	a bed	SB 10.48.4

śayanam	lying down	CC Madhya 24.135

svasti-ayanam	all-blissful	SB 1.3.40

svasti-ayanam	perception of all happiness	SB 2.6.36

kṛta-svasti-ayanam	decorated with auspicious marks	SB 3.23.30

svasti-ayanam	creating auspiciousness	SB 4.12.45

svasti-ayanam	auspiciousness	SB 4.23.34

svasti-ayanam	the abode of auspiciousness	SB 5.14.46

svasti-ayanam	the means of liberation	SB 6.2.7

svasti-ayanam	brings good fortune for all	SB 6.13.22-23

svasti-ayanam	Vedic mantras (by the brāhmaṇas)	SB summary

svasti-ayanam	auspicious hymns	SB 10.7.13-15

svasti-ayanam	the auspicious chants	SB 10.24.32-33

svastyayanaḥ	ritualistic performance	SB 8.15.7

svastyayanam	good fortune	SB 1.15.51

svastyayanam	pleasing	SB 3.2.13

svastyayanam	auspicious	SB 8.1.32

kṛta-svastyayanam	engaging them in chanting auspicious Vedic hymns	SB 10.7.5

kṛta-svastyayanam	immediately performed a ritualistic ceremony for good fortune	SB 10.7.11

tri-nayana	O maintainer and seer of the three worlds	SB 6.9.40

sa-tri-nayanaḥ	with Lord Śiva, who has three eyes	SB 10.1.19

udagayana	of passing to the northern side of the equator	SB 5.21.3

udagayanam	the sun passes to the northern side	SB 5.21.6

unnayanaiḥ	carrying	SB 10.44.5

manaḥ-unnayanau	very agitating to the mind	SB 5.2.12

upanayana-ādi	beginning with offering the sacred thread or training the conditioned soul to qualify as a bona fide brāhmaṇa	SB 5.14.30

upanayanaiḥ	and bringing home	SB 10.69.33

upanayanam	His marriage	SB 10.53.30

upanayanam	Gāyatrī initiation	SB 11.17.22

uttāna-nayana	with open eyes	CC Antya 18.54

uttara-ayanam	when the sun passes on the northern side	BG 8.24

manaḥ-nayana-vardhanam	very pleasing to the eyes and the mind	SB 4.8.49

nayana-yugala	two eyes	CC Madhya 12.212

nayana-yugala	a pair of eyes	CC Madhya 13.168

nayana-yugam	the pair of eyes	CC Madhya 14.189

DCS with thanks

74 results


ayana	noun (neuter) (in astron.) advancing (Monier-Williams, Sir M. (1988)) a path (Monier-Williams, Sir M. (1988)) a road (Monier-Williams, Sir M. (1988)) a treatise (Monier-Williams, Sir M. (1988)) manner (Monier-Williams, Sir M. (1988)) precession (Monier-Williams, Sir M. (1988)) progress (Monier-Williams, Sir M. (1988)) walking (Monier-Williams, Sir M. (1988)) way (Monier-Williams, Sir M. (1988)) Frequency rank 2894/72933

ayana	adjective going (Monier-Williams, Sir M. (1988)) Frequency rank 26621/72933

adhyayana	noun (neuter) reading (Monier-Williams, Sir M. (1988)) studying (Monier-Williams, Sir M. (1988)) Frequency rank 1992/72933

adhyayanasaṃpradānīya	noun (masculine) name of ch. Suśr., Sū. 3 Frequency rank 42540/72933

anadhyayana	noun (neuter) intermission of study (Monier-Williams, Sir M. (1988)) not reading or studying (Monier-Williams, Sir M. (1988)) Frequency rank 26263/72933

anuḍḍayana	noun (neuter) non-flying non-motion Frequency rank 43104/72933

apanayana	adjective removing Frequency rank 43615/72933

apanayana	noun (neuter) acquittance of a debt (Monier-Williams, Sir M. (1988)) atonement destroying (Monier-Williams, Sir M. (1988)) healing (Monier-Williams, Sir M. (1988)) taking away (Monier-Williams, Sir M. (1988)) withdrawing (Monier-Williams, Sir M. (1988)) Frequency rank 8390/72933

abhinayana	noun (neuter) [dram.] representation Frequency rank 44168/72933

abhyadhyayana	noun (neuter) study Frequency rank 44455/72933

aśūnyaśayana	noun (neuter) the day on which Viśvakarman rests (Monier-Williams, Sir M. (1988)) Frequency rank 26790/72933

asthisaṃcayana	noun (neuter) the ceremony of collecting the bones (after burning a corpse) (Monier-Williams, Sir M. (1988)) Frequency rank 26861/72933

ādityaśayana	noun (neuter) the sun's sleep (Monier-Williams, Sir M. (1988)) Frequency rank 33047/72933

ānayana	noun (neuter) bringing (Monier-Williams, Sir M. (1988)) calculating (Monier-Williams, Sir M. (1988)) leading near (Monier-Williams, Sir M. (1988)) producing (Monier-Williams, Sir M. (1988)) working (Monier-Williams, Sir M. (1988)) Frequency rank 9131/72933

āhvayana	noun (neuter) appellation (Monier-Williams, Sir M. (1988)) name (Monier-Williams, Sir M. (1988)) Frequency rank 46846/72933

ujjayanaka	noun (masculine) Frequency rank 47077/72933

uḍḍayana	noun (neuter) flying (Monier-Williams, Sir M. (1988)) flying up (Monier-Williams, Sir M. (1988)) soaring (Monier-Williams, Sir M. (1988)) Frequency rank 47095/72933

udagayana	noun (neuter) the half year from the winter to the summer solstice (Monier-Williams, Sir M. (1988)) the sun's progress north of the equator (Monier-Williams, Sir M. (1988)) Frequency rank 16575/72933

udayana	noun (masculine) name of several kings and authors (Monier-Williams, Sir M. (1988)) Frequency rank 15551/72933

udayana	noun (neuter) conclusion (Monier-Williams, Sir M. (1988)) end (Monier-Williams, Sir M. (1988)) exit (Monier-Williams, Sir M. (1988)) means of redemption (Monier-Williams, Sir M. (1988)) outcome (Monier-Williams, Sir M. (1988)) outlet (Monier-Williams, Sir M. (1988)) result (Monier-Williams, Sir M. (1988)) rise (Monier-Williams, Sir M. (1988)) rising (of the sun etc.) (Monier-Williams, Sir M. (1988)) way out (Monier-Williams, Sir M. (1988)) Frequency rank 11965/72933

unnayana	noun (neuter) conclusion (Monier-Williams, Sir M. (1988)) drawing out (a fluid) (Monier-Williams, Sir M. (1988)) elevating (Monier-Williams, Sir M. (1988)) induction (Monier-Williams, Sir M. (1988)) inference (Monier-Williams, Sir M. (1988)) lifting (Monier-Williams, Sir M. (1988)) making a straight line (Monier-Williams, Sir M. (1988)) parting the hair (of a pregnant woman) upwards (Monier-Williams, Sir M. (1988)) taking out of (Monier-Williams, Sir M. (1988)) the act of raising (Monier-Williams, Sir M. (1988)) the vessel out of which a fluid is taken (Monier-Williams, Sir M. (1988)) up (Monier-Williams, Sir M. (1988)) Frequency rank 27161/72933

upanayana	noun (neuter) application (Monier-Williams, Sir M. (1988)) bringing (Monier-Williams, Sir M. (1988)) employment (Monier-Williams, Sir M. (1988)) introduction (into any science) (Monier-Williams, Sir M. (1988)) leading or drawing towards one's self (Monier-Williams, Sir M. (1988)) that ceremony in which a Guru draws a boy towards himself and initiates him into one of the three twice-born classes; one of the twelve Saṃskāras (Monier-Williams, Sir M. (1988)) the act of leading to or near (Monier-Williams, Sir M. (1988)) Frequency rank 7076/72933

upādhyayana	noun (neuter) recitation (of the Veda) (?) Frequency rank 47727/72933

aujjayanaka	adjective relating to or coming from the town Ujjayanī (Monier-Williams, Sir M. (1988)) Frequency rank 48164/72933

candraśayana	noun (neuter) name of a vrata Frequency rank 52070/72933

cayana	noun (neuter) collecting (Monier-Williams, Sir M. (1988)) piling up (wood etc.) (Monier-Williams, Sir M. (1988)) stacked wood (Monier-Williams, Sir M. (1988)) Frequency rank 23954/72933

jayana	noun (neuter) armour for cavalry or elephants (Monier-Williams, Sir M. (1988)) conquering (Monier-Williams, Sir M. (1988)) subduing (Monier-Williams, Sir M. (1988)) Frequency rank 52718/72933

jhaṣanayana	noun (masculine) mīnākṣī Frequency rank 53133/72933

trinayana	noun (masculine) Frequency rank 16832/72933

dhayana	noun (neuter) drinking sucking Frequency rank 55326/72933

nayana	noun (neuter) (kālasya) fixing (Monier-Williams, Sir M. (1988)) bringing (Monier-Williams, Sir M. (1988)) carrying (Monier-Williams, Sir M. (1988)) conducting (Monier-Williams, Sir M. (1988)) directing (Monier-Williams, Sir M. (1988)) drawing (Monier-Williams, Sir M. (1988)) leading (Monier-Williams, Sir M. (1988)) managing (Monier-Williams, Sir M. (1988)) moving (a man or piece in a game) (Monier-Williams, Sir M. (1988)) polity (Monier-Williams, Sir M. (1988)) prudent conduct (Monier-Williams, Sir M. (1988)) the eye (Monier-Williams, Sir M. (1988)) Frequency rank 1150/72933

nayana	noun (masculine) a leader name of a man (Monier-Williams, Sir M. (1988)) Frequency rank 55699/72933

nayanajala	noun (neuter) tears (Monier-Williams, Sir M. (1988)) Frequency rank 55700/72933

nayanaviṣaya	noun (masculine) the horizon (Monier-Williams, Sir M. (1988)) Frequency rank 55701/72933

nayanauṣadha	noun (neuter) a kind of plant; paṭṭikārodhra (Aruṇadatta (0), 677) Frequency rank 55703/72933

ninayana	noun (neuter) carrying out (Monier-Williams, Sir M. (1988)) performance (Monier-Williams, Sir M. (1988)) pouring down or out (Monier-Williams, Sir M. (1988)) Frequency rank 28649/72933

nilayana	noun (neuter) alighting in or on (Monier-Williams, Sir M. (1988)) hiding-place (Monier-Williams, Sir M. (1988)) settling down (Monier-Williams, Sir M. (1988)) Frequency rank 28723/72933

niścayana	noun (neuter) Frequency rank 56402/72933

pariṇayana	noun (neuter) marriage (Monier-Williams, Sir M. (1988)) marrying (Monier-Williams, Sir M. (1988)) the act of leading round (Monier-Williams, Sir M. (1988)) Frequency rank 36654/72933

praṇayana	noun (neuter) adducing (Monier-Williams, Sir M. (1988)) applying (the rod) (Monier-Williams, Sir M. (1988)) betraying (Monier-Williams, Sir M. (1988)) bringing forward (Monier-Williams, Sir M. (1988)) bringing forwards (Monier-Williams, Sir M. (1988)) composing (Monier-Williams, Sir M. (1988)) conducting (Monier-Williams, Sir M. (1988)) conveying (Monier-Williams, Sir M. (1988)) establishing (Monier-Williams, Sir M. (1988)) execution (Monier-Williams, Sir M. (1988)) fetching (Monier-Williams, Sir M. (1988)) founding (of a school) (Monier-Williams, Sir M. (1988)) infliction of (punishment) (Monier-Williams, Sir M. (1988)) means or vessel for bringing or fetching (Monier-Williams, Sir M. (1988)) performance (Monier-Williams, Sir M. (1988)) practice (Monier-Williams, Sir M. (1988)) satiating (Monier-Williams, Sir M. (1988)) satisfying (Monier-Williams, Sir M. (1988)) showing (Monier-Williams, Sir M. (1988)) writing (Monier-Williams, Sir M. (1988)) Frequency rank 10147/72933

pratinayana	noun (neuter) Frequency rank 58785/72933

pratyayanam	indeclinable every half year (Monier-Williams, Sir M. (1988)) Frequency rank 29192/72933

pratyānayana	noun (neuter) a means to restore (ifc.) Gegenmittel (gegen Zauber) leading or bringing back (Monier-Williams, Sir M. (1988)) recovery (Monier-Williams, Sir M. (1988)) restoration (Monier-Williams, Sir M. (1988)) Frequency rank 13651/72933

pravilayana	noun (neuter) complete dissolution or absorption (Monier-Williams, Sir M. (1988)) Frequency rank 59411/72933

prādhyayana	noun (neuter) commencement of recitation or study (Monier-Williams, Sir M. (1988)) Frequency rank 59654/72933

phaṇinayana	noun (neuter) sarpākṣī Frequency rank 59863/72933

rohiṇīcandraśayana	noun (neuter) name of two religious observances (Monier-Williams, Sir M. (1988)) Frequency rank 63874/72933

ūrdhvanayana	noun (masculine) name of the fabulous animal Śarabha (Monier-Williams, Sir M. (1988)) Frequency rank 63926/72933

layana	noun (neuter) a place of rest (Monier-Williams, Sir M. (1988)) adhering (Monier-Williams, Sir M. (1988)) cell (Monier-Williams, Sir M. (1988)) house (Monier-Williams, Sir M. (1988)) lying (Monier-Williams, Sir M. (1988)) repose (Monier-Williams, Sir M. (1988)) rest (Monier-Williams, Sir M. (1988)) the act of clinging (Monier-Williams, Sir M. (1988)) Frequency rank 38881/72933

lohitanayana	adjective having eyes reddened with anger or passion (Monier-Williams, Sir M. (1988)) red-eyed (Monier-Williams, Sir M. (1988)) Frequency rank 64364/72933

vinayana	noun (neuter) education (Monier-Williams, Sir M. (1988)) instruction (Monier-Williams, Sir M. (1988)) the act of taming or training (Monier-Williams, Sir M. (1988)) Frequency rank 39359/72933

virūpanayana	noun (masculine) name of a Dānava dying during the destruction of Tripura (?) Frequency rank 66018/72933

vilayana	noun (neuter) a particular product of milk (Monier-Williams, Sir M. (1988)) an attenuant (Monier-Williams, Sir M. (1988)) attenuating (Monier-Williams, Sir M. (1988)) corroding (Monier-Williams, Sir M. (1988)) dissolution (Monier-Williams, Sir M. (1988)) eating away (Monier-Williams, Sir M. (1988)) escharotic (in medicine) (Monier-Williams, Sir M. (1988)) liquefaction (Monier-Williams, Sir M. (1988)) melting (intrans.) (Monier-Williams, Sir M. (1988)) removing (Monier-Williams, Sir M. (1988)) taking away (Monier-Williams, Sir M. (1988)) Frequency rank 18471/72933

vilayana	adjective dissolving (Monier-Williams, Sir M. (1988)) liquefying (Monier-Williams, Sir M. (1988)) Frequency rank 66025/72933

vismayana	noun (neuter) astonishment (Monier-Williams, Sir M. (1988)) wonder (Monier-Williams, Sir M. (1988)) Frequency rank 39595/72933

śayana	noun (neuter) a bed (Monier-Williams, Sir M. (1988)) copulation (Monier-Williams, Sir M. (1988)) couch (Monier-Williams, Sir M. (1988)) name of a Sāman (Monier-Williams, Sir M. (1988)) repose (Monier-Williams, Sir M. (1988)) rest (Monier-Williams, Sir M. (1988)) sexual intercourse (Monier-Williams, Sir M. (1988)) sleep (Monier-Williams, Sir M. (1988)) sleeping-place (Monier-Williams, Sir M. (1988)) the act of lying down or sleeping (Monier-Williams, Sir M. (1988)) Frequency rank 1141/72933

śayana	adjective lying down (Monier-Williams, Sir M. (1988)) resting (Monier-Williams, Sir M. (1988)) sleeping (Monier-Williams, Sir M. (1988)) Frequency rank 67244/72933

śayanaracana	noun (neuter) the preparation of a bed or couch (one of the 64 arts) (Monier-Williams, Sir M. (1988)) Frequency rank 67245/72933

śaraśayana	noun (neuter) Frequency rank 67276/72933

śvānalomāpanayana	noun (neuter) name of a Tīrtha (?); Śvānalohmāpaha? Frequency rank 68354/72933

samupānayana	noun (neuter) bringing near (Monier-Williams, Sir M. (1988)) procuring (Monier-Williams, Sir M. (1988)) Frequency rank 69206/72933

sahasranayana	noun (masculine) name of Indra (Monier-Williams, Sir M. (1988)) name of Vishnu (Monier-Williams, Sir M. (1988)) Frequency rank 14534/72933

sahādhyayana	noun (neuter) companionship in study (Monier-Williams, Sir M. (1988)) studying together (Monier-Williams, Sir M. (1988)) Frequency rank 40592/72933

saṃcayana	noun (neuter) collecting (esp. the ashes or bones of a body lately burnt) (Monier-Williams, Sir M. (1988)) gathering (Monier-Williams, Sir M. (1988)) heaping up (Monier-Williams, Sir M. (1988)) the act of piling or heaping together (Monier-Williams, Sir M. (1988)) Frequency rank 22579/72933

saṃnayana	noun (neuter) leading or bringing together (Monier-Williams, Sir M. (1988)) Frequency rank 69908/72933

saṃlayana	noun (neuter) sitting or lying down (Monier-Williams, Sir M. (1988)) the act of clinging or adhering to (Monier-Williams, Sir M. (1988)) Frequency rank 40713/72933

sābhāsaṃnayana	adjective Frequency rank 70318/72933

sīmantonnayana	noun (neuter) name of one of the 12 Saṃskāras (Monier-Williams, Sir M. (1988)) Frequency rank 11850/72933

sunayana	adjective having beautiful eyes (Monier-Williams, Sir M. (1988)) Frequency rank 70892/72933

saubhāgyaśayanavrata	noun (neuter) a particular religious observance (Monier-Williams, Sir M. (1988)) Frequency rank 41129/72933

svarnayana	adjective leading to heaven (Monier-Williams, Sir M. (1988)) Frequency rank 72185/72933

svastyayana	noun (neuter) auspicious progress (Monier-Williams, Sir M. (1988)) benediction (Monier-Williams, Sir M. (1988)) blessing (Monier-Williams, Sir M. (1988)) bringing or causing good fortune (Monier-Williams, Sir M. (1988)) success (Monier-Williams, Sir M. (1988)) Frequency rank 5801/72933

haranayanaphalā	noun (feminine) name of a plant (?) Frequency rank 72336/72933

hiraṇyanayana	noun (masculine) hiraṇyākṣa Frequency rank 31284/72933

Ayurvedic MedicalDictionary Dr. Potturu with thanks

Purchase Kindle edition


ayana	path; half of the year.
lohita	blood; lohitakṣaya a condition resulting in amenorrhoea; lohitanayana a kind of fish.
śayana	scholar of Hampi, the capital of Viajayanagara empire (14th – 15th Century ), author of Ayurveda sudhanidhi, the manuscript is not available.
upanayana	one of the sixteen rites.
vaidyarājavallabha	a treatise of āyurveda authored by Laxmanapandita in Hampi, Vijayanagara empire in 14th Century
vilayana	liquefying, dissolving, compression.
yogaratnākara	a treatise of āyurveda authored by Nayanasekhara (17th Century ).

Wordnet Search

"ayana" has 73 results.


ayana	paryyaṅkaḥ, palyaṅkaḥ, śayyā, śayanam, talpaḥ, khaṭvā, saṃstaraḥ, starimā, śayanīyam, mañcaḥ, mañcakaḥ, prastaraḥ, āstaraṇam kāṣṭhādiracitaśayyādhāraḥ। mātā bālakaṃ paryaṅke śāyayati।
ayana	sīmantonnayanam hindūdharmānusāreṇa garbhadhāraṇasamaye uttamāpatyasya kāṅkṣayā caturthe ṣaṣṭe aṣṭame vā māse kṛtaḥ tṛtīyaḥ saṃskāraḥ। sīmaṃtonnayanena bālakasya ujjvalabhaviṣyena sahitaṃ dīrghāyuḥ kāmyate।
ayana	upanayanam hindūdharmānusāreṇa ṣoḍaśasaṃskāreṣu ekaḥ yasmin bālakaḥ yajñopavītaṃ dhārayati। mama upanayanam navame varṣe abhavat।
ayana	vidyālayaḥ, śālā, pāṭhaśālā, vidyālayam, vidyāveśma, vidyāgṛham, vidyābhyāsagṛham, vidyābhyāsaśālā, śikṣāgṛham, śikṣālayam, śikṣālayaḥ, adhyayanaśālā, adhyayanagṛham, maṭhaḥ, āśramaḥ, avasathaḥ, avasathyaḥ vidyāyāḥ ālayaḥ। asmākaṃ vidyālaye ekādaśa prakoṣṭhāḥ santi/prātaḥ sarve chātrāḥ vidyālayaṃ gacchanti।
ayana	akṣayanavamī kārtikamāsasya śuklapakṣasya navamī tithiḥ। saḥ akṣayanavamyāṃ jātaḥ।
ayana	śayanāgāraḥ, śayanagṛhaḥ, svapnaniketanam, nidrāśālā, viśrāmaśālā, vāsagṛham, vāsāgāram, svapnagṛham śayanasya kṛte kakṣaḥ। kaḥ asti śayanāgāre।
ayana	viṣṇuḥ, nārāyaṇaḥ, kṛṣṇaḥ, vaikuṇṭhaḥ, viṣṭaraśravāḥ, dāmodaraḥ, hṛṣīkeśaḥ, keśavaḥ, mādhavaḥ, svabhūḥ, daityāriḥ, puṇḍarīkākṣaḥ, govindaḥ, garuḍadhvajaḥ, pītāmbaraḥ, acyutaḥ, śārṅgī, viṣvaksenaḥ, janārdanaḥ, upendraḥ, indrāvarajaḥ, cakrapāṇiḥ, caturbhujaḥ, padmanābhaḥ, madhuripuḥ, vāsudevaḥ, trivikramaḥ, daivakīnandanaḥ, śauriḥ, śrīpatiḥ, puruṣottamaḥ, vanamālī, balidhvaṃsī, kaṃsārātiḥ, adhokṣajaḥ, viśvambharaḥ, kaiṭabhajit, vidhuḥ, śrīvatsalāñachanaḥ, purāṇapuruṣaḥ, vṛṣṇiḥ, śatadhāmā, gadāgrajaḥ, ekaśṛṅgaḥ, jagannāthaḥ, viśvarūpaḥ, sanātanaḥ, mukundaḥ, rāhubhedī, vāmanaḥ, śivakīrtanaḥ, śrīnivāsaḥ, ajaḥ, vāsuḥ, śrīhariḥ, kaṃsāriḥ, nṛhariḥ, vibhuḥ, madhujit, madhusūdanaḥ, kāntaḥ, puruṣaḥ, śrīgarbhaḥ, śrīkaraḥ, śrīmān, śrīdharaḥ, śrīniketanaḥ, śrīkāntaḥ, śrīśaḥ, prabhuḥ, jagadīśaḥ, gadādharaḥ, ajitaḥ, jitāmitraḥ, ṛtadhāmā, śaśabinduḥ, punarvasuḥ, ādidevaḥ, śrīvarāhaḥ, sahasravadanaḥ, tripāt, ūrdhvadevaḥ, gṛdhnuḥ, hariḥ, yādavaḥ, cāṇūrasūdanaḥ, sadāyogī, dhruvaḥ, hemaśaṅkhaḥ, śatāvarttī, kālanemiripuḥ, somasindhuḥ, viriñciḥ, dharaṇīdharaḥ, bahumūrddhā, vardhamānaḥ, śatānandaḥ, vṛṣāntakaḥ, rantidevaḥ, vṛṣākapiḥ, jiṣṇuḥ, dāśārhaḥ, abdhiśayanaḥ, indrānujaḥ, jalaśayaḥ, yajñapuruṣaḥ, tārkṣadhvajaḥ, ṣaḍbinduḥ, padmeśaḥ, mārjaḥ, jinaḥ, kumodakaḥ, jahnuḥ, vasuḥ, śatāvartaḥ, muñjakeśī, babhruḥ, vedhāḥ, prasniśṛṅgaḥ, ātmabhūḥ, suvarṇabinduḥ, śrīvatsaḥ, gadābhṛt, śārṅgabhṛt, cakrabhṛt, śrīvatsabhṛt, śaṅkhabhṛt, jalaśāyī, muramardanaḥ, lakṣmīpatiḥ, murāriḥ, amṛtaḥ, ariṣṭanemaḥ, kapiḥ, keśaḥ, jagadīśaḥ, janārdanaḥ, jinaḥ, jiṣṇuḥ, vikramaḥ, śarvaḥ devatāviśeṣaḥ hindudharmānusāraṃ jagataḥ pālanakartā। ekādaśastathā tvaṣṭā dvādaśo viṣṇurucyate jaghanyajastu sarveṣāmādityānāṃ guṇādhikaḥ।
ayana	cakṣuḥ, locanam, nayanam, netram, īkṣaṇam, akṣi, dṛk, dṛṣṭiḥ, ambakam, darśanam, tapanam, vilocanam, dṛśā, vīkṣaṇam, prekṣaṇaṃ, daivadīpaḥ, devadīpaḥ, dṛśiḥ, dśī avayavaviśeṣaḥ-darśanendriyam। tasyāḥ cakṣuṃṣī mṛgīvat staḥ।
ayana	adhyayanam, paṭhanam, adhigamanam, jñānārjanam kasyāpi viṣayasya jñānaprāptyarthaṃ kṛtā kriyā। saḥ saṃskṛtasya adhyayanārthe kāśīnagaraṃ gatavān।
ayana	unnatiḥ, pragatiḥ, vikāsaḥ, abhyudayaḥ, unnayanam vartamānāvasthāyāḥ apekṣayā unnatāvasthāṃ prati gamanam। bhāratadeśasya unnatiṃ bhāratīyāḥ eva kurvanti।
ayana	praśikṣaṇam, vinītiḥ, vinayanam kasyāpi vyavasāyasya kauśalyasya vā kriyātmakaṃ śikṣaṇam। sītā grāme grāme gatvā yantradvārā sīvanasya praśikṣaṇaṃ dadāti।
ayana	gavākṣaḥ, vātāyanam, badhūdṛgayanam, jālam, jālakam vātasya gamanāgamanamārgaḥ। asmin koṣṭhe ekaḥ gavākṣaḥ asti।
ayana	spardhāvayanam sā pratiyogitā yasyāṃ pratiyoginaḥ sammelanānantaraṃ tatkāle eva svecchayā pratiyogī vicinute। asmākaṃ grāme prativarṣe nāgapañcamyāṃ spardhāvayanasya āyojanaṃ kriyate।
ayana	vayanavṛttiḥ vayanasya vṛttiḥ। pārvatī pañcāśat rupyakāṇi iti yāvat ekasya patalacchandasya vayanavṛttiṃ gṛhṇāti।
ayana	vivāhaḥ, upayamaḥ, pariṇayaḥ, udvāhaḥ, upayāmaḥ, pāṇipīḍanam, dārakarmaḥ, karagrahaḥ, pāṇigrahaṇam, niveśaḥ, pāṇikaraṇam, saṃbandhaḥ, pāṇigrahaḥ, dārasambandhaḥ, udvahaḥ, dāropasaṃgrahaḥ, pāṇigrāhaḥ, parigrahaḥ, prodvāhaḥ, saṃgrahaḥ, samudvāhaḥ, pariṇītam, adhigamanam, udvahanam, udvāhanam, karārpaṇam, dārādhigamanam, niveśanam, patitvam, patitvanam, parigrahatvam, pariṇayanam, bāndhukyam, maithunam saḥ dhārmikaḥ sāmājikaḥ vā saṃskāraḥ yena strīpuruṣau parasparaṃ patipatnīrūpeṇa svīkurutaḥ। sohanasya vivāhaḥ rādhayā saha jātaḥ।
ayana	paryāṇam, aśvasajjā, palyayanam aśvādīn āruhya gamanārthaṃ kṛtaṃ pīṭham। tena paryāṇam aśvāt avatīrya adhaḥ sthāpitam।
ayana	virāmaḥ, anujñā, avasānam, anadhyayanam kāryāt anujñāpūrvako virāmaḥ। adhunā virāmasya avasaro nāsti।
ayana	mārgaḥ, pathaḥ, panthāḥ, adhvā, vartma, vartmanī, vartmaniḥ, ayanam, varttanam, varttanī, varttaniḥ, saraṇī, saraṇiḥ, padavī, paddhatiḥ, paddhatī, padyā, padvā, padaviḥ, sṛtiḥ, sañcaraḥ, padvaḥ, upaniṣkramaṇam, ekapadī, ekapād, taraḥ, vīthiḥ, śaraṇiḥ, ekapadī, ekapād, taraḥ, vīthiḥ, mācaḥ, māṭhaḥ, māṭhyaḥ, prapāthaḥ, pitsalam, khullamaḥ ekasthānād anyasthānaṃ gantum upayujyamānaḥ bhūbhāgaḥ yaḥ gamanasya ādhāro bhavati। mama gṛham asmin eva mārgasya vāmataḥ vartate।
ayana	nidrā, śayaḥ, śayanam, suptam, suptiḥ, suptakaḥ, svāpaḥ, prasvāpam, svapnaḥ, saṃveśaḥ, mandasānaḥ, mandasānuḥ, nandīmukhī, tāmasam, lañjā, ṣaḥ, saṃlayaḥ prāṇināṃ sā avasthā yasyāṃ teṣāṃ medhyāmanaḥsaṃyogaḥ bhavati tathā ca yena teṣāṃ manaḥ śarīraṃ ca viśramataḥ। alpīyasī nidrā parikleśaṃ janayati।
ayana	akṣigolaḥ, nayanabudbudaḥ akṣiṇi vartamānaḥ śvetaḥ bhāgaḥ yasyopari kṛṣṇasāraḥ asti। netre gatena rāsāyanikepadārthena akṣigolaḥ śvayati।
ayana	apaharaṇam, haraṇam, apanayanam kasyacit janasya kutaścit balapūrvakaṃ nayanam। vīrappanaḥ nityameva kasyacit viśeṣajanasya apaharaṇaṃ karoti sma।
ayana	nidrā, svapnaḥ, svāpaḥ, suptiḥ, śayanam, saṃveśaḥ, svapanam, mandasānaḥ śayanāvasthāviśeṣaḥ। rātriḥ śayanārthameva nirmitā।
ayana	uḍḍayanapathaḥ, dhāvanavīthiḥ, dhāvanapaṭṭikā vimānam avataritum uḍḍayituṃ ca nirmitaḥ dīrghaḥ mārgaḥ। vimānam uḍḍayanāt pūrvaṃ uḍḍayanapathe dhāvati।
ayana	adhyayanakakṣaḥ adhyayanārthe kakṣaḥ। sudhīraḥ adhyayanakakṣe adhyayanaṃ karoti।
ayana	grathanam, vayanam grathanakriyā। mālatī svedakanirmāṇāya grathanaṃ karoti।
ayana	smitam, utsmayaḥ, utsmitam, smitiḥ, smeraḥ, smeratā, smayanam smayanakriyā। bālakasya smitaṃ sarveṣāṃ manāṃsi haranti।
ayana	vilayanam, dravīkaraṇam, saṃlayanam dravye kasyāpi vastunaḥ ekatrībhavanam। śarkarāyāḥ jale vilayanena pānakaṃ bhavati।
ayana	haraṇam, apaharaṇam, apanayanam anucitarūpeṇa balapūrvakaṃ nayanam। rāvaṇena sītāyāḥ haraṇaṃ kṛtam।
ayana	krāntivalayaḥ, krāntivalayam, krāntimaṇḍalam, krāntivṛttam ayanavṛttam karkamakararekhayoḥ vartamānaḥ pṛthivyāḥ bhāgaḥ। krāntivalayasya pradeśeṣu adhikā uṣṇatā bhavati।
ayana	bhṛśam, atīvam, atitarām, ativelam, atiśayanam, udgāḍham, uccakaiḥ, atyantam, nikāmam, param, paramataḥ atyadhikamātrayā। śarīravedanā rugṇaṃ bhṛśam apīḍayat।
ayana	saṅgrahaṇam, sañcayanam ekatrīkaraṇasya kriyā। idaṃ mandiraṃ nirmātuṃ bhikṣāyāḥ saṅgrahaṇaṃ kṛtam।
ayana	sunayana, cārulocana, lalitalocana, sunetra yasya netrau śobhanīyau staḥ। gītāyāḥ putraḥ sunayanaḥ asti।
ayana	bhūśayanam bhūmyām śayanam। kecana janāḥ navarātri-utsave bhūśayanam kurvanti।
ayana	adhyayanam gurumukhādānupūrvīśravaṇam; devadattaḥ adhyayanam karoti
ayana	anadhyayanam adhyayanasya abhāvaḥ। anadhyayanāt uttīrṇatā na sambhavati।
ayana	śayanabodhinī-ekādaśī mārgaśīrṣamāsasya kṛṣṇapakṣasya ekādaśī। śyāmaḥ śayanabodhinī-ekādaśyāṃ jātaḥ।
ayana	śayanaikādaśī āṣāḍhamāsasya śuklapakṣasya ekādaśī। śayanaikādaśī viṣṇoḥ śayanasya dinam asti iti manyate।
ayana	vedādhyayanam vedasya adhyayanam। saṃśodhakaḥ vedādhyayane līnaḥ।
ayana	dravaṇam, vilayanam, galanam, kṣaraṇam drāvaṇasya kriyā। himasya dravaṇasya nirodhāya tāṃ goṇīm ācchādaya।
ayana	uḍḍayanam ḍayanakriyā। keṣāñcana pakṣiṇām uḍḍayanam atīva dīrghaṃ bhavati।
ayana	uḍḍayanam anyena kṛtā vimānautpātanasya kriyā। vāyugaṇasya pratikūlatāyāḥ kāraṇāt uḍḍayanāni vinivartitāni ।
ayana	apanayanam, utsāraṇam, dūrīkaraṇam apasaraṇasya pṛthakkaraṇasya vā kriyā। asya apanayanam āvaśyakam।
ayana	apanayanam, apākaraṇam, dūrīkaraṇam sthānatyāgapreraṇāyuktā kriyā। tasya apanayanena na prayojanam।
ayana	ārdranayana, udaśru, udasra, upaplutekṣaṇa, prarudita, sāsra, sāśra yaṃ dṛṣṭvā ayam idānīṃ rodiṣyati iti bhāti। tasya vacanaṃ śrutvā śyāmasya mukham ārdranayanaṃ jātam।
ayana	vayanam, syūtiḥ, veṇiḥ, tasarikā, vāṇiḥ, vāyanakriyā, sūtravāpaḥ, paṭṭakarma, tantuvānam, tāntavam, āvapanam tantuvāyasya kāryam। sañjayaḥ vayanaṃ kṛtvā uttamaṃ dhanam arjayati।
ayana	mārgaḥ, panthāḥ, ayanam, vartma, sṛtiḥ, padyā, vartaniḥ, śaraṇiḥ, paddhatī, vartaniḥ, adhvā, vīthiḥ, saraṇiḥ, paddhatiḥ, padaviḥ, padavī, padvā, pitsalam, pracaraḥ, prapathaḥ, mācaḥ, māthaḥ, māruṇḍaḥ, rantuḥ, vahaḥ, prapātha peṇḍaḥ, amaniḥ, itam, emā, evā, gantuḥ yena gatvā gantavyaṃ prāpyate। vimānasyāpi viśiṣṭaḥ mārgaḥ asti।
ayana	cayanam, varaṇam, varaḥ, saṃvaraḥ, vṛtiḥ cayanitaṃ dravyam। imaṃ padaṃ vibhūṣayituṃ bhavatāṃ cayanaṃ praśaṃsanīyam asti।
ayana	vilayanam saḥ padārthaḥ yaḥ dvayoḥ padārthayoḥ anuvilayanena prāpyate। saḥ jalalavaṇayoḥ vilayanam akṣipat।
ayana	ayanam saḥ samayaḥ yadā sūryaḥ uttarasyāṃ dakṣiṇasyāṃ vā diśi bhavati। dvābhyām ayanābhyāṃ varṣaḥ bhavati।
ayana	nayanaramya, nayanābhirāma, netrasukha yad nayanebhyaḥ kṛte ramyam asti। pathi naikāni nayanaramyāṇi dṛśyāni āsīt।
ayana	unnayanam, tulanam, samuddharaṇam udvahanasya kriyā। udvahanyā kānicana vastūni unnayanena upari ānetuṃ śakyante।
ayana	vijayanandanaḥ ikṣvākuvaṃśīyaḥ rājā। vijayanandanasya varṇanaṃ purāṇeṣu prāpyate।
ayana	samāharaṇam, saṅgrahaṇam, cayanam, avacayaḥ ekatrīkaraṇasya kriyā। vaṇik ājīvanaṃ dhanasya samāharaṇe eva vyastaḥ bhavati।
ayana	cayanam puṣpādīnāṃ grahaṇasya kriyā। mātā pūjāyai puṣpāṇāṃ cayanaṃ karoti।
ayana	aśūnyaśayanavratam śrāvaṇamāsasya kṛṣṇapakṣasya dvitīyāyāṃ kriyamāṇaṃ vratam। bhagavataḥ viṣṇoḥ pūjanārtham aśūnyaśayanavrataṃ kriyate।
ayana	ākāśaśayanam anācchāditāyāṃ bhūmau śayanasya kriyā। grīṣme ṛtau ākāśaśayanaṃ sukhadāyakaṃ bhavati।
ayana	vilayanam, saṃlayanam kasyāpi ghanapadārthasya dravapadārthena ekībhavanasya kriyā। śītalasya jalasya apekṣayā uṣṇe jale śarkarāyāḥ vilayanaṃ śīghraṃ bhavati।
ayana	ānayanam kasyāpi vastunaḥ manuṣyādīnāṃ vā sthānāntaranayanam। āpaṇāt dugdhasya ānayanāya vilambaḥ jātaḥ।
ayana	avāropaṇam, avāharaṇam, avacayanam anyasmāt saṅgaṇakāt dattāṃśam āhatya svasaṅgaṇake sthāpanam। idānīṃtane kāle dūradarśane api avāropaṇasya suvidhā vartate।
ayana	pracālayanam, vidhūnanam vāyau calituṃ preraṇasya kriyā। tiraṅgādhvajasya pracālayanasya anantaraṃ pradhānamantriṇā deśaḥ sambodhitaḥ।
ayana	uḍḍayanamantrālayaḥ ekaḥ śāsanavibhāgaḥ yaḥ kasyāpi mantriṇaḥ adhikāre vartate। pitṛvyaḥ uḍḍayanamantrālaye sacivaḥ asti।
ayana	adhyayanaśīla yaḥ adhyayane viśeṣaṃ prayatnaṃ karoti। adhyayanaśīlaḥ rameśaḥ kakṣāyāṃ sarvadā agrasthāne bhavati।
ayana	adhyayanapūrṇa adhyayanena sahitam। bhavān asya pustakasya adhyayanapūrṇaṃ vivecanaṃ karotu।
ayana	nayanaḥ ekaḥ puruṣaḥ । nayanasya ullekhaḥ rājataraṅgiṇyāṃ vartate
ayana	baijavāpayanaḥ ekaḥ lekhakaḥ । kośeṣu baijavāpayanaḥ samullikhitaḥ āsīt
ayana	baijavāpayanaḥ ekaḥ lekhakaḥ । kośeṣu baijavāpayanaḥ samullikhitaḥ āsīt
ayana	svapnānayanamantraḥ kṛtiviśeṣaḥ । svapnānayanamantraḥ iti nāmakāḥ naikāḥ kṛtayaḥ santi
ayana	hṛdayanagarapatiḥ ekaḥ rājā । hṛdayanagarapateḥ ullekhaḥ praśastyām asti
ayana	udayanacaritam ekaṃ nāṭakam । udayanacaritasya ullekhaḥ koṣe asti
ayana	udayanaḥ rājñaḥ nāmaviśeṣaḥ । udayanaḥ iti nāmakānāṃ naikeṣāṃ rājñām ullekhaḥ koṣe asti
ayana	udayanaḥ lekhakanāmaviśeṣaḥ । udayanaḥ iti nāmakānāṃ naikeṣāṃ lekhakānām ullekhaḥ koṣe asti
ayana	ujjayanaḥ ekaḥ puruṣaḥ । ujjayanasya ullekhaḥ mahābhārate asti
ayana	nayanasukhaḥ ekaḥ lekhakaḥ । nayanasukhasya ullekhaḥ vivaraṇapustikāyām asti

Help

Credits