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Root Search
cul has 1 results
        Root Word (Pāṇini Dhātupāṭha:)Full Root MarkerSenseClassSutra
cul has 1 results
Root WordIAST MeaningMonier Williams PageClass
√चुल्culraising, elevating / samucchrāya1165/3Cl.10
Amarakosha Search
5 results
antikā2.9.29FeminineSingularuddhānam, adhiśryaṇī, culliḥ, aśmantam
klinnākṣaḥ2.6.60MasculineSingularcullaḥ, cillaḥ, pillaḥ
mahīlatā1.10.21FeminineSingulargaṇḍūpadaḥ, kiñculakaḥa worm
niculaḥ2.2.61MasculineSingularambujaḥ, hijjalaḥ
Monier-Williams Search
69 results for cul
cul cl.10. colayati-, to raise ; (for bul-) to dive into View this entry on the original dictionary page scan.
cula gaRa 1. balādi- (vula- ) View this entry on the original dictionary page scan.
culakafor luka- q.v View this entry on the original dictionary page scan.
culaka(ā-) See luka-. View this entry on the original dictionary page scan.
culhif. equals lḷi- View this entry on the original dictionary page scan.
cull(= cuḍḍ-), to exhibit any hāva-, or bhāva- (derived fr. culla-) View this entry on the original dictionary page scan.
cullamfn. equals cilla-, blear-eyed Va1rtt. 2 View this entry on the original dictionary page scan.
cullam. a blear eye View this entry on the original dictionary page scan.
cullam. (cūlhī-) View this entry on the original dictionary page scan.
cullam. a funeral pile View this entry on the original dictionary page scan.
cullam. a large hall composed of 3 divisions (one looking north, another east, the third west) View this entry on the original dictionary page scan.
cullam. equals gṛha-cullī-, 42. View this entry on the original dictionary page scan.
cullakīf. a kind of water-pot View this entry on the original dictionary page scan.
cullakīf. equals lukin- View this entry on the original dictionary page scan.
cullakīf. Name of a race View this entry on the original dictionary page scan.
cullākṣamfn. blear-eyed View this entry on the original dictionary page scan.
cullapatkam. Name (also title or epithet) of a disciple of buddha-, . View this entry on the original dictionary page scan.
culf. a fireplace, chimney View this entry on the original dictionary page scan.
cullif. equals llī-, a fire-place View this entry on the original dictionary page scan.
culum. a handful of water View this entry on the original dictionary page scan.
culukamn. (equals cal-) the hand hollowed to hold water, handful or mouthful of water, draught (varia lectio laka-, ) (laka-) etc. View this entry on the original dictionary page scan.
culukam. deep mud or mire View this entry on the original dictionary page scan.
culukam. a small vessel (gallipot, etc.) View this entry on the original dictionary page scan.
culukam. Name of a man gaRa kaṇvādi- (laka-, ) View this entry on the original dictionary page scan.
culukāf. Name of a river (lakā-,C) . View this entry on the original dictionary page scan.
culukīkṛto swallow in one draught, cause to disappear View this entry on the original dictionary page scan.
culukinm. a porpoise, sea-hog (also ulupin-, culumpin-, cullakī-) View this entry on the original dictionary page scan.
culukyam. Name of a race. View this entry on the original dictionary page scan.
culump cl.1. pati-, (perfect tense pāṃ cakāra- vArttika ) = lul-, or lup- View this entry on the original dictionary page scan.
culumpam. fondling children View this entry on the original dictionary page scan.
culumpāf. a she-goat View this entry on the original dictionary page scan.
culumpinm. equals lukin- View this entry on the original dictionary page scan.
culyamfn. fr. la- gaRa 1. balādi-. View this entry on the original dictionary page scan.
culyaSee cul-. View this entry on the original dictionary page scan.
cañcula varia lectio for cuñc-. View this entry on the original dictionary page scan.
cuñculam. Name of a man, (plural) his descendants View this entry on the original dictionary page scan.
cuñculif. idem or 'f. a kind of game played with tamarind seeds instead of dice ' View this entry on the original dictionary page scan.
cuñculīf. idem or 'f. idem or 'f. a kind of game played with tamarind seeds instead of dice ' ' View this entry on the original dictionary page scan.
cuñculīf. See curī-. View this entry on the original dictionary page scan.
gheñculīf. idem or 'f. Arum orixense (krauñcādana-) ' View this entry on the original dictionary page scan.
gheñculikāf. Arum orixense (krauñcādana-) View this entry on the original dictionary page scan.
gṛhaculf. two rooms contiguous to each other (one facing west, the other east) View this entry on the original dictionary page scan.
kañculam. a partridge View this entry on the original dictionary page scan.
kañculīf. a bodice, jacket etc. View this entry on the original dictionary page scan.
kañculikāf. a bodice, corset View this entry on the original dictionary page scan.
karaculim. Name of a country View this entry on the original dictionary page scan.
kiñculakam. idem or 'm. an earth-worm ' View this entry on the original dictionary page scan.
kiñculukam. idem or 'm. idem or 'm. an earth-worm ' ' View this entry on the original dictionary page scan.
muculindam. a kind of big orange (see mucalinda-and mucilinda-). View this entry on the original dictionary page scan.
naiculamfn. coming from the nicula- tree (Barringtonia Acutangula) View this entry on the original dictionary page scan.
niculam. ( cul-) an upper garment, overcoat View this entry on the original dictionary page scan.
niculam. Name of a tree (Barringtonia Acutangula), View this entry on the original dictionary page scan.
niculam. Calamus Rotang View this entry on the original dictionary page scan.
niculam. Name of a poetry or poetic View this entry on the original dictionary page scan.
niculakam. outer garment View this entry on the original dictionary page scan.
niculakam. case, box View this entry on the original dictionary page scan.
niculitamfn. being in a case, cased View this entry on the original dictionary page scan.
niculitamfn. (in fine compositi or 'at the end of a compound') covered with, View this entry on the original dictionary page scan.
peculīf. idem or 'n.' View this entry on the original dictionary page scan.
piculam. a species of tree (Barringtonia Acutangula or Tamarix Indica) (see ) View this entry on the original dictionary page scan.
piculam. cotton View this entry on the original dictionary page scan.
piculam. a kind of cormorant or sea crow View this entry on the original dictionary page scan.
rahasyatrayaculukam. Name of work View this entry on the original dictionary page scan.
samudraculukam. "holding the ocean in his mouth", Name of the sage agastya- (fabled to have drunk up the ocean) View this entry on the original dictionary page scan.
sāratrayaculukam. or n. Name of a vedānta- work View this entry on the original dictionary page scan.
ucculump( ud-culump-), to sip up View this entry on the original dictionary page scan.
ucculumpto sip, drink in, View this entry on the original dictionary page scan.
viculam. Vangueria Spinosa View this entry on the original dictionary page scan.
vindhyaculikam. plural Name of a people (varia lectio -pulika-). View this entry on the original dictionary page scan.
Apte Search
17 results
cul चुल् 1 P. (चोलयति) 1 To raise or elevate. -2 To rise, increase. -3 To dip, dive or plunge into.
cull चुल्ल् 1 P. (चुल्लति) 1 To play, sport, to make amorous gestures. -2 To conjecture.
culla चुल्ल a. Blear-eyed. -ल्लः A blear eye.
cullakaḥ चुल्लकः The palm of the hand hollowed as in the act of holding water. -की 1 A kind of water-pot. -2 A porpoise.
cul चुल्ली 1 A fire-place; पञ्च सूना गृहस्थस्य चुल्ली पेषण्युपस्करः Ms.3.68. -2 A funeral pile. -3 A large apartment or hall composed of three divisions, one looking north, another east, and the third west; याम्याहीनं चुल्ली त्रिशालाकं वित्तनाशकरमेतत् Bṛi. S.53.38.
culliḥ चुल्लिः A fire-place.
culukaḥ चुलुकः [चुल्-उकञ्] 1 Deep mud. -2 A mouthful of water or the hand hollowed to hold water or anything; ममौ स भद्रं चुलुके समुद्रः N.8.45; ज्ञात्वा विधातुश्श्चुलुकात् प्रसूतिम् Vikr.1.37. -3 A small vessel. -क Water in which pulse had been steeped.
culukin चुलुकिन् m. A porpoise.
culump चुलुम्प् 1 P. (चुलुम्पति) 1 To swing, rock, move to and fro, agitate. With उद् 1 to swing. -2 to agitate; अम्भोधेर्नालिकेलीरसमिव चुलुकैरुच्चुलुम्पन्त्यपो र्ये Mv.5.8.
culumpā चुलुम्पा A she-goat.
culumpaḥ चुलुम्पः Fondling children.
culumpin चुलुम्पिन् A kind of fish; L. D. B.
niculaḥ निचुलः 1 A kind of reed. -2 N. of a poet and friend of Kālidāsa; स्थानादस्मात् सरसनिचुलादुत्पतोदङ्मुखः खम् Me.14. (where Malli. observes:-निचुलो नाम महाकविः कालिदासस्य सहाध्यायः; but this explanation is very doubtful). -3 An upper garment, cover; cf. निचोल. -4 The tree called हिज्जल, (Barringtonia Acutangula). -5 A lotus. -6 A cocoa-nut tree; निचुलो हिज्जले पद्मे$प्यस्त्री मधुफले$ पि च Nm.
niculakam निचुलकम् 1 A breast-plate, cuirass. -2 An outer garment. -3 A case box; कृत्वा धनुर्निचुलके मृगयानिवृत्तौ B.R.6.42.
niculita निचुलित a. Being in a case; cased; निर्मोकेन च वासुके- र्निचुलितम् (धनुः) B.R.4.53.
piculaḥ पिचुलः 1 Cotton. -2 A kind of cormorant or sea-crow.
muculindaḥ मुचुलिन्दः A kind of big orange; Rām.5.2.9.
Macdonell Search
4 results
culla a. blear-eyed.
cul f. hearth, fire-place; threefold hall (looking towards N., E. and W.).
culuka m. n. hollowed hand; hand ful, mouthful.
culukaya den. P. swallow from the hollowed hand.
Bloomfield Vedic
4 results0 results12 results
akāmo dhīro amṛtaḥ svayaṃbhūḥ # AVś.10.8.44a. Designated as ātman, CūlikāU.12.
anaḍvān dādhāra pṛthivīm uta dyām (AVP. pṛthivīṃ dyām utāmūm) # AVś.4.11.1a; AVP.3.25.1a. P: anaḍvān Kauś.66.12. Cf. indro dādhāra, mitro dādhāra, sa dādhāra, and skambho dādhāra. Designated as anaḍvān, CūlikāU.11.
asya vāmasya palitasya hotuḥ # RV.1.164.1a; AVś.9.9.1a; ā.;; śś.18.22.7; N.4.26a. P: asya vāmasya Kauś.18.25. Cf. BṛhD.4.32 (B). Designated as asya-vāmīya (sc. sūkta) VāDh.26.6; MDh.11.251; VAtDh.2.5; VHDh.5.129,156,166,376,442,449; 6.44,439; Rvidh.1.26.2; BṛhD.4.31; as palita CūlikāU.11; as salilaṃ vaiśvadevam śś.18.22.7.
ucchiṣṭe nāma rūpaṃ ca # AVś.11.7.1a. Designated as ucchiṣṭa, CūlikāU.11.
ud ehi vājin yo apsv (TB. yo asy apsv) antaḥ # AVś.13.1.1a; TB. P: ud ehi vājin Kauś.49.18. Designated as rohitaḥ CūlikāU.11; as rohitāni (sc. sūktāni) AVś.19.23.23; Kauś.99.4.
kasminn aṅge tapo asyādhi tiṣṭhati # AVś.10.7.1a. Designated as skambha, CūlikāU.11.
kālo aśvo vahati saptaraśmiḥ # AVś.19.53.1a; AVP.11.8.1a. Designated as kālaḥ CūlikāU.12.
kutas tau jātau katamaḥ so ardhaḥ # AVś.8.9.1a. Designated as salilam CūlikāU.13; as virāj, ibid.
puruṣa evedaṃ sarvam (MuṇḍU.VaradapU. viśvam) # RV.10.90.2a; AVś.19.6.4a; AVP.9.5.4a; ArS.4.5a; VS.31.2a; TA.3.12.1a; śvetU.3.15a; MuṇḍU.2.1.10a; VaradapU.1.2e. Cf. CūlikāU.12.
prāṇāya namaḥ # AVś.11.4.1; KSA.11.1; Kauś.55.17; 58.3,11. Designated as prāṇaḥ CūlikāU.12.
brahmacārīṣṇaṃś carati rodasī ubhe # AVś.11.5.1a; GB.1.2.1. P: brahmacārīṣṇan GB.1.2.1. Designated as brahmacārī CūlikāU.11.
bhavāśarvau mṛḍataṃ mābhi yātam # AVś.11.2.1a; Kauś.129.3. P: bhavāśarvau mṛḍatam Vait.29.10; bhavāśarvau Kauś.50.13; 51.7. Cf. CūlikāU.12.
Dictionary of Sanskrit Search
"cul" has 162 results
cullibhaṭṭia grammarian who is supposed to have written a gloss ( वृत्ति ) on the Sutras of Panini; confer, compare तत्र च वृतिः पाणिनिप्रणीतानां सूत्राणां विवरणं चुल्लिभट्टिनल्लूरादि( V. 1. निर्लूरादि-) विरचितम् , Nyasa, on the benedictory verse of Kasika: वृत्तौ भाष्ये तथा घातुनामपारायणादिषु at the very beginning.
aḥ( : )visarga called visarjanīya in ancient works and shown in writing by two dots, one below the other, exactly of the same size, like the pair of breasts of a maiden as jocularly larly expressed by Durgasiṁha's Kātantra-Sūtravṛtti.. confer, compare अः ( : ) इति विसर्जनीयः । अकार इह उच्चारणार्थः । कुमारीस्तनयुगाकृतिर्वर्णो विसजर्नीयसंज्ञो भवति ( दुर्गसिंह on कातन्त्र I.1.16). विसर्ग is always a dependent letter included among the Ayogavāha letters and it is looked upon as a vowel when it forms a part of the preceding vowel; while it is looked upon as a consonant when it is changed into the Jihvāmūlīya or the Upadhmānīya letter.
adhikāragoverning rule consisting of a word (exempli gratia, for example प्रत्ययः, धातोः, समासान्ताः et cetera, and others) or words (exempli gratia, for example ङ्याप्प्रातिपदिकात्, सर्वस्य द्वे et cetera, and others) which follows or is taken as understood in every following rule upto a particular limit. The meaning of the word अधिकार is discussed at length by Patañjali in his Mahābhāṣya on II.1.1, where he has given the difference between अधिकार and परिभाषा; confer, compare अधिकार: प्रतियोगं तस्यानिर्देशार्थ इति योगे योगे उपतिष्ठते। परिभाषा पुनरेकदेशस्था सती सर्वं शास्त्रमभिज्वलयति प्रदीपवत् । See also Mahābhāṣya on I.3.11, I. 4.49 and IV. I.83. The word or wording which is to repeat in.the subsequent rules is believed to be shown by Pāṇini by characterizing it with a peculiarity of utterance known as स्वरितोच्चार or स्वरितत्वेन उच्चारणम्. The word which is repeated in the following Sūtras is stated to be अधिकृत. The Śabda Kaustubha defines adhikāra as एकंत्रोपात्तस्यान्यत्र व्यापार: अधिकारः Śab. Kaus. on P.1.2.65. Sometimes the whole rule is repeated e. g. प्रत्यय: P.III.1.1, अङ्गस्य P.VI.4.1 समासान्ताः P.V.4.68 while on some occasions a part only of it is seen repeatedition The repetition goes on upto a particular limit which is stated as in असिद्धवदत्राभात् P.VI.4.22, प्राग्रीश्वरान्निपाताः P.I.4.56. Many times the limit is not stated by the author of the Sūtras but it is understood by virtue of a counteracting word occurring later on. On still other occasions, the limit is defined by the ancient traditional interpreters by means of a sort of convention which is called स्वरितत्वप्रतिज्ञा. This अधिकार or governance has its influence of three kinds: ( 1 ) by being valid or present in all the rules which come under its sphere of influence, e. g. स्त्रियाम् or अङ्गस्य; (2) by showing additional properties e. g. the word अपादान being applied to cases where there is no actual separation as in सांकाश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः: (3) by showing additional force such as setting aside even subsequent rules if opposingular. These three types of the influence which a word marked with स्वरित and hence termed अधिकार possesses are called respectively अधिकारगति, अधिक क्रार्य and अधिक कार. For details see M.Bh. on I.3.11. This अधिकार or governing rule exerts its influence in three ways: (1) generally by proceeding ahead in subsequent rules like the stream of a river, (2)sometimes by jumps like a frog omitting a rule or more, and (3)rarely by proceeding backward with a lion's glance; confer, compare सिंहावलोकितं चैव मण्डूकप्लुतमेव च ।; गड्गाप्रवाहवच्चापि अधिकारास्त्रिधा मताः ॥
anavakāśatvaabsence of any opportunity of taking effect, scopelessness considered in the case of a particular rule, as a criterion for setting aside that general rule which deprives it of that opportunity confer, compare अनवकाशत्वं निरवकाशत्वं वा बाधकत्वे बीजम्. This अनवकाशत्व is slightly different from अपवादत्व or particular mention which is defined usually by the words सामान्यविधिरुत्सर्गः । विशेषविधिरपवादः ।
anupradānaan effort outside the mouth in the production of sound at the different vocal organs such as कण्ठ, तालु et cetera, and others which is looked upon as an external effort or bāhyaprayatna. अनुप्रदान is one of the three main factors in the production of sound which are ( 1 ) स्थान, ( 2 ) करण or आभ्यन्तरप्रयत्न and ( 3 ) अनुप्रदान or बाह्यप्रयत्न; confer, compare स्थाकरणप्रयत्नेभ्यो वर्णा जायन्ते Cān. The commentator on Taittirīya Prātiśākhya.describes अनुप्रदान as the मूलकारण or उपादानकारण, the main cause in the production of articulate sound confer, compare अनुप्रदीयते अनेन वर्णः इति अनुप्रदानम्: cf also अनुप्रदीयते इत्यनुप्रदानं प्रयत्न इत्यर्थः; Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. I. Generally two main varieties of बाह्यप्रयत्न are termed अनुप्रदान which are mentioned as (i) श्वासानुप्रदान (emission of breath) and नादानुप्रदान (resonance), the other varieties of it such as विवार, संवार, घोष, अघोष, अल्पप्राण, मह्मप्राण, उदात्त, अनुदात्त and स्वरित being called merely as बाह्यप्रयत्न.
antaraṅgaparibhāṣāthe phrase is used generally for the परिभाषा "असिद्धं बहिरङ्गमन्तरङ्गे' described a reference to some preceding word, not necessarily on the same page.. See the word अन्तरङ्ग. The परिभाषा has got a very wide field of application and is used several times in setting aside difficulties which present themselves in the formation of a word. Like many other paribhāṣās this paribhāṣā is not a paribhāṣā of universal application.
abhāṣitapuṃskathat which does not convey a masculine sense; a word which is not declined in the masculine gender; a word possessing only the feminine gender e.gखट्वा, लता et cetera, and othersconfer, compare अभाषितपुंस्काच्च P. VII. 3.48.
abhividhiinclusive extension to a particular limit; inclusive limit confer, compare आङ् मर्यादाभिविध्योः P.II.1.13, अङ् मर्यादाभिविध्योरिति वक्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.89; (2) full or complete extension confer, compare अभिविधौ भाव इनुण् । अभिविधिरभिव्याप्तिः । सांराविणं वर्तते Kāś on P. III. 3.44.
artha(1)literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya.III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206.
ardharcādia group of words given in P.II.4.31 which are declined in both the masculine and the neuter genders; c.g. अर्धर्चः,अर्धर्चमू, यूथः, यूथम्; गृहः गृहम्, et cetera, and others; cf अर्धर्चाः पुंसिं च P.II.4.31.
alpaprāṇa(1)non-aspirate letters letters requiring little breath from the mouth for their utterance as opposed to mahāprāṇa; (2) non-aspiration; one of the external articulate efforts characterizing the utterance of non-aspirate letters.
avadhilimit,which is either exclusive or inclusive of the particular rule or word which characterizes it: confer, compare सर्वश्च हल् तं तमवधिं प्रति अन्त्यो भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.3.
avighātārthameant for not preventing the application (of a particular term) to others where it should apply. The word is frequently used in the Kāśikā; cf अजाद्यतष्टाप् । टकारः सामान्यग्रहणाविघातार्थः । Kāś. on P. IV.I.4, also see Kāś. on III.1. 133; III.2,67,73 IV.1.78.
avyakta(1)indistinct; inarticulate; confer, compare अव्यक्तानुकरणस्यात इतौ P. VI.1.98 also P.V.4.57; अव्यक्तं अपरिस्फुटवर्णम् Kāś. on P. VI.1.98; (2) a fault of pronunciation confer, compare नातिव्यक्तं न चाव्यक्तमेवं वर्णानुदीरयेत् ।
avyayībhāvaname of a compound so called on account of the words forming the compound, being similar to indeclinables: e. g. निर्मक्षिकम् , अधिहरि, यथामति, यावज्जीवम् et cetera, and others; confer, compare अनव्ययं अव्ययं भवतीत्यव्ययीभावः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.I.5. The peculiarity of the avyayībhāva compound is that the first member of the compound plays the role of the principal word; confer, compare पूर्वपदार्थप्रधानोऽव्ययीभावः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.6.
aśvaghāsādicompounds like अश्वघास which cannot be strictly correct as चतुथींसमास, but can be षष्ठीसमास if the word तदर्थ in the rule चतुर्थी तदर्थार्थबलिहितसुखरक्षितैः be understood in the sense of 'meant for' a particular thing which is to be formed out of it: confer, compare विकृतिः प्रकृत्येति चेदश्वघासादीनामुपसंख्यानम् M.Bh. on II.1.36.
aāmantrita(1)a word in the vocative singular. confer, compare सामन्त्रितम् P.II.3.48: a tech. term in Pāṇini's grammar, the peculiar features of which are पराङ्गवद्भाव (confer, compare P.II.1.2), अविद्यमानवद्भाव (confer, compare P.VIII.1.72), द्वित्व (confer, compare P.VIII. 1.8), अद्युदात्तत्व (confer, compare P.VI.1.198), सर्वानुदात्तत्व(confer, compare P.VIII.1.19), splitting of ए into अा and इ, exempli gratia, for example अग्रे into अग्ना ३ इ (confer, compare P.VIII.2.107 Vārttika (on the Sūtra of Pāṇini). 3); (2) Vocative case, confer, compare ओकार अामन्त्रितजः प्रगृह्यः Ṛk. Prāt. I.28; Vāj. Pr. III.139: II.17: II.24 VI.1.
āśvalāyanaprātiśākhyaan authoritative Prātiśākhya work attributed to Śaunaka the teacher of Āśvalāyana, belonging prominently to the Sakala and the Bāṣkala Śakhās of the Ṛgveda. it is widely known by the name Ṛk-Prātiśākhya. It is a metrical composition divided into . 18 chapters called Paṭalas, giving special directions for the proper pronunciation, recitation and preservation of the Ṛksaṁhita by laying down general rules on accents and euphonic combinations and mentioning phonetic and metrical peculiarities. It has got a masterly commentary written by Uvvaṭa.
āsya(1)place of articulation, the mouth, confer, compare अत्यन्त्यनेन वर्णान् इति अास्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.9; (2) found in the place of articulation; e g. the effort made for the utterance of words confer, compareआस्ये भवमास्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.9, also स्पृष्टादिप्रयत्नपञ्चकमास्यम् Laghuvṛtti on Śāk. I.1.6.
indradattaauthor of the ' Gūḍhaphakkikāprakāśa', a gloss on the difficult passages in the Mahābhāṣya.
uktapuṃskaa word with its meaning (in the neuter gender) unchanged when used in the masculine gender; generally an adjectival word; cf, Cāndra Vyāk. I.4.30.
uṇādiaffixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriveditionThe derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work.
udāttanirdeśaconventional understanding about a particular vowel in the wording of a sūtra being marked acute or Udātta, when ordinarily it should not have been so, to imply that a Paribhāṣā is to be applied for the interpretation of that Sūtra: confer, compare उदात्तनिर्देशात्सिद्धम् P.VI.1.13 Vārttika (on the Sūtra of Pāṇini).14, also Sīra. Pari. 112.
upabandhaa technical term used in the Prātiśākhya works in the sense of words which proceed from a rule to the following rules upto a particular stated limit; confer, compare उपबन्धस्तु देशाय नित्यम् T. Pr I.59 explained by the commentator as उपबध्यते इति उपबन्धः । एतस्मिन्नित्यधिकरणरूपः संख्यानविषयः प्रदेशश्च उपबन्ध उच्यते । उपबन्धे यदुक्तं तदन्यत्र न भवतीति तुशब्दार्थः ।
upabdimatthe fourth out of the seven stages or places in the production of articulate speech, upāṁśu being the first stage; confer, compare सशब्दमुपद्भिमत् Tait. Pr. 23.9 explained by the commentator as: सशब्दं परश्राव्यशब्दसहितम् । यत्र प्रयुज्यमानः शब्दः परैरक्षरव्यञ्जनववेकवर्जे श्रूयते तदुपद्विमत्संज्ञं भवति ।
ubhayataspāśāpresenting a difficulty in both the ways; confer, compare सैषा उभयतस्पाशा रज्जुर्भवति M.Bh. on VI.1.68.
ūṅfeminine. affix ऊ prescribed after masculine nouns ending in the vowel ऊ and denoting a human being as also after some other specific masculine bases cf ऊङुतः P.IV. I.66 and the following sūtras. exempli gratia, for example कुरूः, पङ्गूः श्वश्रूः, करभोरूः, भद्रबाहूः et cetera, and others
karaṇa(1)lit instrument; the term signifies the most efficient means for accomplishing an act; confer, compare क्रियासिद्धी यत् प्रकृष्टोपकारकं विवक्षितं तत्साधकतमं कारकं करणसंज्ञं भवति, Kāś. on साधकतमं करणम् P.I.4.42, e. g. दात्रेण in दात्रेण लुनाति; (2) effort inside the mouth (अाभ्यन्तर-प्रयत्न ) to produce sound; e. g. touching of the particular place ( स्थान ) inside the mouth for uttering consonants; confer, compare स्पृष्टं स्पर्शानां करणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P, I.1.10 Vārttika (on the Sūtra of Pāṇini). 3; (3) disposition of the organ which produces the sound; confer, compare श्वासनादोभयानां विशेषः करणमित्युच्यते । एतच्च पाणिनिसंमताभ्यन्तरप्रयत्न इति भाति । Com. on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII.3;confer, compare also स्थानकरणानुप्रदानानि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.32: confer, compare also अनुप्रदानात्संसर्गात् स्थानात् करणविन्ययात् । जायते वर्णवैशेष्यं परीमाणाच्च पञ्चमात् Taittirīya Prātiśākhya.XXIII. 2. where karaṇa is described to be of five kinds अनुप्रदान (id est, that is नाद or resonance), संसर्ग (contact), स्थान, करणविन्यय and परिमाण; confer, compareअकारस्य तावत् अनुप्रदानं नादः, संसर्गः कण्ठे, स्थानं हनू, करणविन्ययः ओष्ठौ, परिमाणं मात्राकालः । अनुप्रदानादिभिः पञ्चभिः करणैर्वर्णानां वैशेष्यं जायते Com. on Tai. Pr. XXIII.2. The Vājasaneyi Prātiśākhya mentions two karaṇas संवृत and विवृत; confer, compare द्वे करणे संवृतविवृताख्ये वायोर्भवतः Vājasaneyi Prātiśākhya.I. 11; (4) use of a word exempli gratia, for example इतिकरणं, वत्करणम्; confer, compare किमुपस्थितं नाम । अनार्षं इतिकरणः M.Bh.on. P.VI.1.129.
karṣaṇaextension; protraction, defined as kālaviprakarṣa by commentators; a peculiarity in the recital as noticed in the pronunciation of ट् when followed by च् , or ड् when followed by ज् exempli gratia, for example षट्चै; षड्जात. confer, compare Nār. Śik. I.7.19.
kārakaliterally doer of an action. The word is used in the technical sense ; 1 of ’instrument of action'; cf कारकशब्दश्च निमित्तपर्यायः । कारकं हेतुरिति नार्थान्तरम् । कस्य हेतुः । क्रियायाः Kāś. on P.I. 4.23: confer, compare also कारक इति संज्ञानिर्देशः । साधकं निर्वर्तकं कारकसंज्ञं भवति । M.Bh. on P. I. 4.28. The word 'kāraka' in short, means 'the capacity in which a thing becomes instrumental in bringing about an action'. This capacity is looked upon as the sense of the case-affixes which express it. There are six kārakas given in all grammar treatises अपादान, संप्रदान, अधिकरण, करण , कर्मन् and कर्तृ to express which the case affixes or Vibhaktis पञ्चमी, चतुर्थी, सप्तमी, तृतीया, द्वितीया and प्रथमा are respectively used which, hence, are called Kārakavibhaktis as contrasted with Upapadavibhaktis, which show a relation between two substantives and hence are looked upon as weaker than the Kārakavibhaktis; confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari.94. The topic explaining Kārakavibhaktis is looked upon as a very important and difficult chapter in treatises of grammar and there are several small compendiums written by scholars dealing with kārakas only. For the topic of Kārakas see P. I. 4.23 to 55, Kat, II. 4.8-42, Vyākaraṇa The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pp.262-264 published by the D. E. Society, Poona.
krama(1)serial order or succession as contrasted with यौगपद्य or simultaneity. The difference between क्रम and यौगपद्य is given by भर्तृहरि in the line क्रमे विभिद्यते रूपं यौगपद्ये न भिद्यते Vāk. Pad. II. 470. In order to form a word by the application of several rules of grammar, a particular order is generally followed in accordance with the general principle laid down in the Paribhāṣā पूर्वपरनित्यान्तरङ्गापवादानामुत्तरोत्तरं बलीयः, as also according to what is stated in the sūtras असिद्धवदत्राभात्, पूर्वत्रासिद्धम् et cetera, and others (2) succession, or being placed after, specifically with reference to indeclinables like एव, च et cetera, and others which are placed after a noun with which they are connectedition When an indecinable is not so connected, it is called भिन्नक्रम; confer, compare परिपन्थं च तिष्ठति (P.IV. 4.36), चकारो भिन्नक्रमः प्रत्ययार्थं समुच्चिनोति, Kāś. on P. IV. 4.36; also ईडजनोर्ध्वे च । चशब्दो भिन्नक्रमः
kvibantaa substantive ending with the kṛt affix क्विप् (zero affix) added to a root to form a noun in the sense of the verbal action (भाव). The words ending with this affix having got the sense of verbal activity in them quite suppressed, get the noun terminations सु, औ, जस् et cetera, and others and not ति, तः et cetera, and others placed after them; confer, compare कृदभिहितो भावो द्रव्यवद् भवति. However, at the same time, these words undergo certain operations peculiar to roots simply because the kṛt affix entirely disappears and the word formed, appears like a root; confer, compare क्विबन्ता धातुत्वं न जहति. Kaiyaṭa's Prad. on VII.1.70.
gati(1)literally motion; stretching out, lengthening of a syllable. The word is explained in the Prātiśakhya works which define it as the lengthening of a Stobha vowel with the utterance of the vowel इ or उ after it, exempli gratia, for example हाइ or हायि for हा; similarly आ-इ or अा -यि ; (2) a technical term used by Pāṇini in connection with prefixes and certain indeclinables which are called गति, confer, compare P.I.4.60-79. The words called gati can be compounded with the following word provided the latter is not a verb, the compound being named tatpuruṣa e.g, प्रकृतम् , ऊरीकृत्य confer, compare P.II.2.18; the word गति is used by Pāṇini in the masculine gender as seen in the Sūtra गतिरनन्तरः P.VI. 2.49 and hence explained as formed by the addition of the affix क्तिच् to गम्, the word being used as a technical term by the rule क्तिच्क्तौ च संज्ञायाम् P.III.3.174; (3) realization, understanding; confer, compare उभयगतिरिह भवति Paribhāṣenduśekhara of Nāgeśa. Pari.9; सांप्रतिकाभावे भूतपूर्वगतिः Paribhāṣenduśekhara of Nāgeśa. Pari 76; अगत्या हि परिभाषा अाश्रीयते Puruṣottamadeva's Paribhāṣāvṛtti.adeva Pari. Pāṭha 119.
grahaṇakaciting or instructing the inclusion ( ग्रहण) of certain other things by the mention of a particular thing; e. g. the rule अणुदित्सवर्णस्य चाप्रत्ययः is a ग्रहणक rule as it advises that the citing of the letters अ, इ, उ, ऋ et cetera, and others includes the long and protracted forms of अ, इ, उ etc; confer, compare also ग्रहणकशास्त्रस्य सावर्ण्यविधिनिषेधाभ्यां प्रागनिष्पत्ते; Sid. Kau. on अकः सवर्णे दीर्धः V1. 1. 101.
codaka(1)an objector; the word is common in the Commentary Literature where likely objections to a particular statement are raised, without specific reference to any individual objector, and replies are given, simply with a view to making matters clear; (2) repetition of a word with इति interposed: confer, compare चेदकः परिग्रहः इत्यनर्थान्तरम्. See अदृष्टवर्ण and परिग्रह.
jñāpakaliterallyindirect or implicit revealer; a word very commonly used in the sense of an indicatory statement. The Sutras, especially those of Pinini, are very laconic and it is believed that not a single word in the Sutras is devoid of purpose. If it is claimed that a particular word is without any purpose, the object of it being achieved in some other way, the commentators always try to assign some purpose or the other for the use of the word in the Sutra. Such a word or words or sometimes even the whole Sutra is called ज्ञापक or indicator of a particular thing. The Paribhasas or rules of interpretation are mostly derived by indication(ज्ञापकसिद्ध) from a word or words in a Sutra which apparently appear to be व्यर्थ or without purpose, and which are shown as सार्थक after the particular indication ( ज्ञापन ) is drawn from them. The ज्ञापक is shown to be constituted of four parts, वैयर्थ्य, ज्ञापन, स्वस्मिञ्चारितार्थ्य and अन्यत्रफल. For the instances of Jñāpakas, see Paribhāșenduśekhara. Purușottamadeva in his Jñāpakasamuccaya has drawn numerous conclusions of the type of ज्ञापन from the wording of Pāņini Sūtras. The word ज्ञापक and ज्ञापन are used many times as synonyms although ज्ञापन sometimes refers to the conclusions drawn from a wording which is ज्ञापक or indicator. For instances of ज्ञापक, confer, compareM.Bh. on Māheśvara Sūtras 1, 3, 5, P. Ι.1. 3, 11, 18, 23, 51 et cetera, and others The word ऊठ् in the rule वाह ऊठ् is a well known ज्ञापक of the अन्तरङ्गपरिभाषा. The earliest use of the word ज्ञापक in the sense given a reference to some preceding word, not necessarily on the same page., is found in the Paribhāșāsūcana of Vyādi. The Paribhāșā works on other systems of grammar such as the Kātantra; the Jainendra and others have drawn similar Jñāpakas from the wording of the Sūtras in their systemanuscript. Sometimes a Jñāpaka is not regularly constituted of the four parts given a reference to some preceding word, not necessarily on the same page.;it is a mere indicator and is called बोधक instead of ज्ञापक्र.
ṭāpfeminine affix अा added to masculine nouns ending in अ by the rule अजाद्यतष्टाप् IV. 1.4 excepting those nouns where any other affix prescribed by subsequent rules becomes applicable.
ṭhitmarked with the mute letter ठ्. There is no affix or word marked with mute ठ् (at the end) in Panini's grammar, but to avoid certain technical difficulties, the Mahabhasyakara has proposed mute ठ् instead of 'ट् in the' case of the affix इट् of the first person. singular. perf Atm. and ऊठ् prescribed as Samprasarana substitute by P. VI. 4.132 e: g. प्रष्ठौहः, प्रष्ठौहा; confer, compare M.Bh. on III.4.79 and VI.4.19.
tatpuruṣaname of an important kind of compound words similar to the compound word तत्पुरुष id est, that is ( तस्य पुरुषः ), and hence chosen as the name of such compounds by ancient grammarians before Panini. Panini has not defined the term with a view to including such compounds as would be covered by the definition. He has mentioned the term तत्पुरुष in II.1.22 as Adhikara and on its strength directed that all compounds mentioned or prescribed thereafter upto Sutra II.2.22 be called तत्पुरुष. No definite number of the sub-divisions of तत्पुरुष is given;but from the nature of compounds included in the तत्पुरुष-अधिकार, the sub-divisions विभक्तितत्पुरुष confer, compare P.II.1.24 to 48, समानाधिकरणतत्पुरुष confer, compare P. II.1.49 to 72 (called by the name कर्मधारय; P.I. 2. 42), संख्यातत्पुरुष (called द्विगु by P.II.1.52), अवयत्रतत्पुरुष or एकदेशितत्पुरुषं confer, compare P.II.2.1-3, ब्यधिकरणतत्पुरुष confer, compare P. II 2.5, नञ्तत्पुरुष confer, compare P.II.2.6, उपपदतत्पुरुष confer, compare P. II.2.19, प्रादितत्पुरुष confer, compare P.II.2 18 and णमुल्तत्पुरुष confer, compareP.II.2.20 are found mentioned in the commentary literature on standard classical works. Besides these, a peculiar tatpurusa compound mentioned by'Panini in II.1.72, is popularly called मयूरव्यंसकादिसमास. Panini has defined only two out of these varieties viz. द्विगु as संख्यापूर्वो द्विगुः P.II. 1.23, and कर्मधारय as तत्पुरुषः समानाधिकरणः कर्मधारयः P. I.2.42. The Mahabhasyakara has described तत्पुरुष as उत्तरपदार्थप्रधानस्तत्पुरुषः: confer, compare M.Bh. on II.1.6, II.1.20, II.1.49, et cetera, and others, and as a consequence it follows that the gender of the tatpurusa compound word is that of the last member of the compound; confer, compare परवल्लिङ द्वन्द्वतत्पुरुषयोः P. II.4. 26; cf also तत्पुरुषश्चापि कः परवल्लिङं प्रयोजयति । यः पूर्वपदार्थप्रधानः एकदेशिसमासः अर्धपिप्पलीति । यो ह्युत्तरपदार्थप्रधानो दैवकृतं तस्य परवल्लिङ्गम्, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.4.26. Sometimes, the compound gets a gender different from that of the last word; confer, compare P.II.4.19-31, The tatpurusa compound is optional as generally all compounds are, depending as they do upon the desire of the speaker. Some tatpurusa compounds such as the प्रादितत्पुरुष or उपपदतत्पुरुष are called नित्य and hence their constitutent words, with the case affixes applied to them, are not noticed separately; confer, compare P.II.2.18,19, In some cases अ as a compound-ending ( समासान्त ) is added: exempli gratia, for example राजघुरा, नान्दीपुरम् ; confer, compare P. V.4.74; in some cases अच् ( अ ) is added: confer, compare P.V-4 75 o 87: while in some other cases टच् ( अ ) is added, the mute letter ट् signifying the addition of ङीप् ( ई) in the feminine gender; confer, compareP.V.4. 91-1 12. For details See p.p. 270-273 Mahabhasya Vol.VII published by the D. E. Society, Poona.
tadantavidhia peculiar feature in the interpretation of the rules of Panini, laid down by the author of the Sutras himself by virtue of which an adjectival word, qualifying its principal word, does not denote itself, but something ending with it also; confer, compare येन विधिस्तदन्तस्य P.I.1.72.This feature is principally noticed in the case of general words or adhikaras which are put in a particular rule, but which Occur in a large number of subsequent rules; for instance, the word प्रातिपदिकात्, put in P.IV.1.1, is valid in every rule upto the end of chapter V and the words अतः, उतः, यञः et cetera, and others mean अदन्ताद् , उदन्तात् , यञन्तात् et cetera, and others Similarly the words धातोः (P.III.1.91) and अङ्गस्य (P.VI. 4.1 ) occurring in a number of subsequent rules have the adjectival words to them, which are mentioned in subsequent rules, denoting not only those words,but words ending with them. In a large number of cases this feature of तदन्तविधि is not desirable, as it, goes against arriving at the desired forms, and exceptions deduced from Panini's rules are laid down by the Varttikakara and later grammarians; confer, compare Par. Sek. Pari. 16,23, 31 : also Mahabhasya on P.I.1.72.
tadrājathe taddhita affixes अञ्,अण्,ञ्यङ, ण्य, as also इञ्, छ्, ञ्युट्, ण्य, टेण्यण् and यञ् given in the rules of Panini IV. 1.168-174 and V.3. 112-119. They are called तद्राज as they are applied to such words as mean both the country and the warrior race or clan ( क्षत्त्रिय ): confer, compare तद्राजमाचक्षाणः तद्राजः S. K. on P. IV.l.168. The peculiar feature of these tadraja affixes is that they are omitted when the word to which they have been applied is used in the plural number; e. g. ऐक्ष्वाकः, ऐक्ष्वाकौ, इक्ष्वाकवः; similarly इक्ष्वाकूणाम्; confer, compare P.II.4.62.
tavai(1)krt affix तवै for the infinitive affix तुम् in Vedic Literature. The affix तवै has a peculiarity of accent, namely that the word ending in तवै has got both the initial and ending vowels accented acute (उदात्त); exempli gratia, for example सोममिन्द्राय पातवै, हर्षसे दातवा उ; confer, compare P.III.4.9; and VI. 1.200; (2) krtya affix in Vedic Literature, exempli gratia, for example परिघातवै for परिघातव्यम्; confer, compare Kāśikā of Jayāditya and Vāmana. on P. III. 4.14.
tulyasimilar in articulation; savarna; confer, compare Ṛktantra Prātiśākhya. 168.
taittirīyaprātiśākhyacalled also कृष्णयजुःप्रातिशाख्य and hence representing possibly all the different branches or Sakhas of the कृष्णयजुर्वेद, which is not attributed definitely to a particular author but is supposed to have been revised from time to time and taught by various acaryas who were the followers of the Taittiriya Sakha.The work is divided into two main parts, each of which is further divided into twelve sections called adhyayas, and discusses the various topics such as letters and their properties, accents, euphonic changes and the like, just as the other Pratisakhya works. It is believed that Vararuci, Mahiseya and Atreya wrote Bhasyas on the Taittiriya Pratisakhya, but at present, only two important commentary works on it are available(a) the 'Tribhasyaratna', based upon the three Bhasyas mentioned a reference to some preceding word, not necessarily on the same page. as the title shows, written by Somayarya and (b) the 'Vaidikabharana' written by Gopalayajvan. For details see Introduction to 'Taittiriya Pratisakhya' edition Govt Oriental Library Series, Mysore.
duḥśliṣṭaa word, or words whose case affixes can be syntactically connected only with some difficulty; confer, compareबहुव्रीहौ सक्थ्यक्ष्णोः स्वाङ्गात् षच्। स्वाङ्गवाची यः सक्थिशब्दः अक्षिशब्दश्च तदन्ताद् बहुव्रीहेः षच् भवति । सूत्रे तु दुःश्लिष्टविभक्तीनि पदानि Kas, on P. V. 4.I13. .
durghaṭavṛttiname of a grammar work explaining words which are difficult to derive according to rules of Panini. The work is written in the style of a running commentary on select sutras of Panini, devoted mainly to explain difficult formations. The author of it, Saranadeva, was an eastern grammarian who, as is evident from the number of quotations in his work, was a great scholar of the 12th or the 13th century.
durghaṭavṛttisaṃskaraṇaa grammar work on the formation of difficult words attributed to शर्वरक्षित or सर्वरक्षित.
dṛṣṭaseen in use in Vedic Literature, or Classical Literature, or in the talk of cultured people; said in connection with words which a grammarian tries to explain; confer, compare दृष्टानुविधिश्छन्दसि भवति' Vyadi Pari. Patha 68.
devatādvandvaa compound word called द्वन्द्व whose members are names of deities; the peculiarities of this Dvandva compound are (a) that generally there are changes at the end of the first member, by virtue of which it appears similar to a word ending in the dual number, and (b) that both the words retain their original accents.exempli gratia, for example इन्द्रासोमौ, सौमापूषणा, अग्नीषोमाभ्यां, मित्रावरुणाभ्याम् ; for changes, confer, compare P. VI.3.25-31; for accent, confer, compare देवताद्वन्द्वानि चानामन्त्रितानि (द्विरुदात्तानिं) । इन्द्राबृहस्पतिभ्याम्, इन्द्राबृहस्पती इति त्रीणि Vājasaneyi Prātiśākhya.II.48, 49; confer, compare also देवताद्वन्द्वे च P. VI, 2.141.
deśaliterally place; (l) original place of articulation: confer, compare अदेशे वा वचनं व्यञ्जनस्य, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 5; (2) place of origin; उच्चारणस्थान: (3) place of inferential establishment of a Paribhasa et cetera, and others परिभाषादेशः उद्देशः Par. Sek. paribhāṣā. 2,3; (4) passage of the Samhita text, confer, compare.Taittirīya Prātiśākhya.I. 59.
deśya(1)taddhita affix. affix in the sense of almost similar; see देशीयर् a reference to some preceding word, not necessarily on the same page.; (2) (words) current in popular use or language, although not sanctioned by rules of grammar; confer, compare देश्याः सूत्रनिबन्धाः क्रियन्ते M.Bh. on P. V. 3.55: confer, compare देश्या देष्टव्याः साधुत्वेन प्रतिपाद्या:, Kaiyata on V. 3.55; probably Kaiyata had a difficulty in explaining the word देश्य in the old way meaning ' current in use', as many words called bad words, introduced from other languages were current at his time which he was reluctant to term देश्य.
daivaname of a system of grammar or a work on grammar the peculiarity of which is the omission of the एकशेष topic; confer, compare अनेकशेषं दैवं स्यात्
dhāraṇa(1)suppression of a consonant, out of two successive consonants which is looked upon as a fault of recital; exempli gratia, for example ह्वयामि when recited as वयामि; efeminine. धारणमनुपलब्धिः Uvvata on R.Pr.XIV. 6; (2) repetition of a consonant which is also a fault; exempli gratia, for example ज्ज्योतिष्कृत् for ज्योतिष्कृत्: confer, compare Uvvata on XIV.6;confer, compare also धारयन्त; परक्रमं et cetera, and others explained by Uvvata as सान्तस्थस्य संयोगस्य आदौ रक्तं धारयन्तो विलम्बमानाः परक्रमं कुर्वन्ति where धारयन्तः means 'lengthening’ or 'prolonging' confer, compare R.Pr. on XIV.23; (3) the peculiar position of the mouth (मुखसंधारणम् ) by which a double consonant is recited as a single one, confer, compare द्विवर्णमेकवर्णवत् ( एकप्रयत्ननिर्वर्त्य ) धारणात् exempli gratia, for example व्यात्तम् , कुक्कुटः, confer, compare V.Pr. IV.144.
napuṃsaka1it. a word which is neither in the masculine nor in the feminine gender; a word in the neuter gender; confer, compare R.Pr.XIII.7,Vājasaneyi Prātiśākhya.II. 32; III.138; confer, compare P. VI.3.75, on which the Siddhanta Kaumudi observes न स्त्री पुमान् नपुंसकम् । स्त्रीपुंसयोः पुंसकभावो निपातनात् ।
(1)taddhita affix. affix ना as also नाञ् prescribed respectively after वि and नञ् (negative particle न ) in the sense of separation; e. g. विना, नाना ; (2) case ending ना substituted for the inst. instrumental case. singular. affix टा (called also अाङ् in ancient grammars) in the masculine gender after words called घि i. e. words ending in इ or उ excepting such as are called नदी.
nāda(1)voice; resonance; tone; the sound caused by the vibration of the vocal chords in the open glottis when the air passes through them; confer, compare वर्णाोत्पत्त्यनन्तरभावी अनुरणनरूपः शब्दः नादः Mahābhāṣya-Pradīpoddyota by Nāgeśa.on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.9; confer, compare also संवृते कण्ठे यः शब्दः क्रियते स नादसंज्ञो भवति Taittirīya Prātiśākhya.II. 4; (2) sound, articulate sound generally without sense, which is momentary; (3) the highest sound. See परा.
nigāraa kind of sound which apparently is made up of a combination of three phonetic elements ह्, म् and नासिक्य. It is a peculiar sound through both the mouth and the nose, although no specific place of production is assigned to it; cf अविशेषस्थानौ संस्वांदनिगारौ। हकारमकारनासिक्या वा निगारे R.T.11.
nipātaa particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206.
nipātanaa word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini;confer, compareदाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 et cetera, and others et cetera, and others The phrase निपातनात्सिद्धम् is very frequently used by Patanjali to show that some technical difficulties in the formation of a word are not sometimes to be taken into consideration, the word given by Panini being the correct one; confer, compare M.Bh.on I.1.4, III.1.22 et cetera, and others et cetera, and others; cf also the usual expression बाधकान्येव निपातनानि. The derivation of the word from पत् with नि causal, is suggested in the Rk Pratisakhya where it is stated that Nipatas are laid down or presented as such in manifold senses; cf Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: confer, comparealso Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.27.
nirākṛta(1)set aside; answered; the word is frequently used in connection with faults which are stated to occur or present themselves if a particular explanation is given; (2) prevailed over by another; confer, compare तदा न रूपं लभते निराकृतम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI. 30, where Uvvata paraphrases निराकृत as विस्मृत.
nirdeśamention, actual statement; the word is often used in the Mahabhasya in sentences like स तथा निर्देशः कर्तव्यः, निर्देशं कुरुते et cetera, and others; confer, compare also V.Pr. I. 36;confer, compare also the maxim तस्मिन्निति निर्दिष्टे पूर्वस्य P. I.1.66 and Vājasaneyi Prātiśākhya.I. 134; confer, compare also अवश्यं कयाचिद्विभक्त्या केनचिद्वचनेन निर्देशः कर्तव्यः M.Bh. on P. I. 2. 39 Vart. 1. Sometimes the mention or exhibition made by a word shows the particular type of word; confer, compare Durghata Vrtti on P. I. 2. 6 and VII. 4. 73 as also Kāśikā of Jayāditya and Vāmana. on P. IV. 3. 11 and V. 2. 20.
patañjalithe reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.
parihāra(1)removal of a difficulty, confer, compare अन्यथा कृत्वा चोदितमन्यथा कृत्वा परिहारं: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1.7. Vart. 3: (2) repetition in the Padapatha, Kramapatha et cetera, and others e. g अकरित्यक:. In this sense the word is found in the neuter gender ; confer, compare रेफपरिहाराणि Atharvaveda Prātiśākhya. III. 1.1.
paśyantīname of the second out of the four successive stages in the origination or utterance of a word from the mouth. According to the ancient writers on Phonetics, sound or word ( वाक् ) which is constituted of air ( वायु ) originates at the Mulaadhaaracakra where it is called परा. It then springs up and it is called पश्यन्ती in the second stage. Thence it comes up and is called मध्यमा in the third stage; rising up from the third stage when the air strikes against the vocal chords in the glottis and comes in contact with the different parts of the mouth, it becomes articulate and is heard in the form of different sounds. when it is called वैखरी; confer, compare वैखर्या मध्यमायाश्च पश्यन्त्याश्चैतदद्भुतम् । अनेकतीर्थभेदायास्त्रय्या वाचः परं पदम् Vaakyapadiya I. 144, and also confer, compare पश्यन्ती तु सा चलाचलप्रतिबद्धसमाधाना संनिविष्टज्ञेयाकारा प्रतिलीनाकारा निराकारा च परिच्छिन्नार्थप्रत्ययवभासा संसृष्टार्थप्रत्यवभासा च प्रशान्तसर्वार्थप्रत्यवभासा चेत्यपरिमितभेदा । पश्यन्त्या रूपमनपभ्रंशामसंकीर्ण लोकव्यवह्यरातीतम् । commentary on Vaakyapadiya I. 144. confer, compare also तत्र श्रोत्रविषया वैखरी । मध्यमा हृदयदशेस्था पदप्रत्यक्षानुपपत्त्या व्यवहारकारणम् । पश्यन्ती तु लोकव्यवहारातीता। योगिनां तु तत्रापि प्रकृतिप्रत्ययविभागावगतिरस्ति | परायां तु न इति त्रय्या इत्युक्तम् । Mahābhāṣya-Pradīpoddyota by Nāgeśa.on चत्वारि वाक्परिमिता पदानि । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1.
pāṇinisūtravārtikaname 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.
puṃvadbhāvarestoration of the masculine form in the place of the feminine one as noticed in compound words, formed generally by the Karmadhāraya and the Bahuvrīhi compounds, where the first member is declinable in all the three genders; e. g. दीर्घजङ्घः. This restoration to the masculine form is also noticed before the taddhita affix. affixes तस्, तर, तम्, रूप्य, पा​श, त्व as also before क्यङ् and the word मानिन्. For details, see P. VI, 3.34 to 42 and commentaries thereon. See also page 334, Vol. VII of the Pātańjala Mahābhāșya D. E. Society's edition.
puṃsmasculine: a word used in grammar in the पुंलिङ्ग or the masculine gender; cf स्त्रीपुंनपुंसकेषु Br. De1. varia lectio, another reading, I. 40, confer, comparealso असरूपाणां युवस्थविरस्त्रीपुंसानां विशेषश्चाविवक्षितः सामान्यं च विवक्षितम् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.68 Vārttika (on the Sūtra of Pāṇini). 1; confer, compare पुंस्प्रवाद. and पौंस्नानि नामानि.
puṃskamasculine nature, hence masculine gender. The word is generally found as a part of the word भाषितपुंस्क​ which means a word which is declined in the masculine and the feminine gender or in the neuter and the masculine gender in the same sense. For details see M. Bh, on P. VI.3.34.
putraṭ(1)the word पुत्र as given in the ancient list of masculine words marked with the mute letter ट् to signify the addition of the feminine. affix ई ( ङीप् ): confer, compare P. IV.1.15: (2) the substitute पुत्रट् ( i. e. पुत्री ) for the word दुहितृ optionally prescribed after the words सूत, उग्र, राज, भोज, कुल and मेरु in the simple sense of 'girl' and not ' daughter ' e. g. राजपुत्री, सूतपुत्री; confer, compare P.VI.3.70 Vārttika (on the Sūtra of Pāṇini). 9.
pum.or पुंस् masculine. It appears that both पुभ्, and पुंस् were current terms meaning 'masculine ' in ancient days. confer, compare पुमः खय्यम्परे P.VIII. 3.12. and पुंसोसुङ् P. VII. 1.89. Although पुभ् is changed to पुंस् before a word beginning with a hard consonant, still पुंस् is given as an independent word derived from the root पा confer, compare पातेर्डुम्सुन् Unādi S IV. 177; confer, compare also the expressions पुंवचन, पुंलिङ्ग and पुंयोग.
puṣādia class of roots headed by the root पुष् of the fourth conjugation whose peculiarity is the substitution of the aorist sign अ ( अङ्) for च्लि ; exempli gratia, for example अपुषत्, अशुषत्, अनुषत् et cetera, and others ofeminine. पुषादिद्युताद्यलृदितः परस्मैपदेषु P. III. 1.55.
pūraṇaan ordinal numeral; literally the word means completion of a particular number ( संख्या ); confer, compare येन संख्या संख्यानं पूर्यते संपद्यते स तस्याः पूरणः । एकादंशानां पूरणः एकादशः । Kas, on P.V. 2.48. The word is used also in the sense of an affix by the application of which the particular number ( संख्या ) referring to an object, is shown as complete; confer, compare यस्मिन्नुपसंजाते अन्या संख्या संपद्यते स प्रत्ययार्थः Kāśikā of Jayāditya and Vāmana. on P. V.2.48. These Purana pratyayas are given in P. V. 2. 48-58, confer, compare पूरणं नामार्थः । तमाह Xतीयशव्दः । अतः पूरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.3. The word also means 'an ordinal number'; confer, compare पूरणगुणसुहितार्थसदव्ययतव्यसमानाधिकरणेन P.II.2.11.
pūraṇapratyayaa taddhita affix. affix showing the completion of the particular number ( संख्या ) shown by the word to which the affix is applied; confer, compare . अर्धपूर्वपदश्च पूरणप्रत्ययान्तः संख्याशब्दो भवतीति वक्तव्यम् । अर्धपञ्चमः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on P.I.1.23 Vart. 7. These affixes are mentioned by Panini in V.2. 48 to 58.
prakaraṇatopic; context; a section wherein a particular subject is treated; confer, compare अर्थात् प्रकरणाद्वा लोके कृत्रिमाकृत्रिमयोः कृत्रिमे संप्रत्ययो भवति M.Bh. on I. 1. 23; confer, compare also सामान्यशब्दाश्च नान्तरेण विशेषं प्रकरणं वा विशेषेष्ववतिष्ठन्ते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 2.45 Vart 9.
prakaraṇagranthaliterary works in which the treatment is given in the form of topics by arranging the original sutras or rules differently so that all such rules as relate to a particular topic are found together: the Prakriykaumudi, the Siddhantakumudi and others are called प्रकरणग्रन्थs. Such works are generally known by the name प्राक्रयाग्रन्थ as opposed to वृतिग्रन्थ.
prakarṣaeminence: excellence of a particular quality ; confer, compare कथं पुनरन्यस्य प्रकर्षेण अन्यस्य प्रकर्षः स्यात्: confer, compare also यद्यपि द्रव्यस्य स्वतः प्रकर्षो नास्ति तथापि गुणाक्रियास्थ: प्रक्रर्षो द्रव्य उपचर्यते , Kas on P. V. 4.1 1.
prakrama(l)the place of articulation, the place of the production of sound, such as throat, chest, palate and the like; confer, compare प्रक्रम्यन्ते अस्मिन्वर्णा इति प्रक्रमः स्थानमुच्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Pradipa on सिद्धं तु समानप्रक्रमवचनात् P.I.2.30 Vart.2; (2) recital of Veda, described as क्रमपाठ confer, compare उभयथा च प्रक्रमे दोषो भवति M.Bh.on P. VIII. 4.28 confer, compare also "अष्टसु प्रक्रमेषु दोषो भवति"quoted in the Mahabhasya on P.VI. 1.172; (3) regularity in the position of words, regular order of words.
pratipattigarīyastvadifficulty in understanding; requiring an effort to understand the sense; confer, compare योगविभागे तु प्रतियोगं भिन्नबुद्ध्युदयाद् व्यक्तं प्रतिपतिगरीयस्त्वम् Puru. Pari. 98.
pratipattigauravadifficulty in understanding; requiring a longer time in understanding the sense: confer, compare एवं हि प्रतिपत्तिगौरवंं स्यात् Sira. Pari. 50. See प्रतिपत्तिगरीयस्त्व.
pratividhānacounteraction; solving a difficulty by taking the necessary action; confer, compare अयमिदानीं स प्रतिविधानकालः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VII. 4.60 Vart. 4; confer, compare also तत्र प्रातविधानं द्विर्वचननिमित्ते अचीत्युच्यते, Kāśikā of Jayāditya and Vāmana. on P. VI. 1.2; confer, compare also the usual expression प्रतिविधेयं दोषेषु Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.39, I. 3.10, 4.1.l etc,
pratyāhāraliterally bringing together; bringing together of several letters ( or words in a few cases, such as roots or nouns ) by mentioning the first and the last only for the sake of brevity; the term प्रत्याहार is generally used in connection with brief terms such as अण्, अक् , अच् , हल् and the like, created by Panini in his grammar by taking any particular letter and associating it with any mute final letter ( अनुबन्ध ) of the fourteen Sivasutras, with a view to include all letters beginning with the letter uttered and ending with the letter which precedes the ( mute ) letter. The practice of using such abbreviations was in existence before Panini, possibly in the grammar attributed to Indra. The term प्रत्याहार is not actually used by Panini; it is found in the Rk. Tantra; confer, compare प्रत्याहारार्थो वर्णोनुबन्धो व्यञ्जनम् R.T.I.3. The term appears to have come into use after Panini. Panini has not given any definition of the term प्रत्याहार. He has simply given the method of forming the Pratyaharas and he has profusely used them; confer, compare आदिरन्त्येन सहेता P. I. 1.71. The word कृञ् in P. III.1.40 and तृन् in P. II. 3.69 are used as Pratyaharas. For a list of the Pratyharas which are used by Panini see Kasika on the Maheswara Sutras.
pratyudāharaṇacounter instance. In order to explain the wording of a grammatical rule clearly, it is customary to give along with the instances of the rule (where the rule has been effectively employed), a few words which would have resulted into other faulty words by the application of the particular rule in case that rule had not been stated or a word or more of it had been omitted; confer, compare न केवलानि चर्चापदानि व्याख्यानं वृद्धिः आत् ऐच् इति । किं तर्हि । उदाहरणं प्रत्युदाहरणं वाक्याध्याहारः इत्येतत् समुदितं व्याख्यानं भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika 1.
pradānamode of articulation, the same as करण.
prayatna(1)effort; the word is used in connection with the effort made for producing sound; confer, compare तुल्यास्यप्रयत्नं सवर्णम् P.1.1.9 these efforts are described to be of two kinds बाह्य and आभ्यन्तर of which the latter are considered in determining the cognate nature of letters ( सावर्ण्य ); confer, compareअाभ्यन्तरप्रयत्नाः सवर्णसंज्ञायामाश्रीयन्ते;Kāśikā of Jayāditya and Vāmana. on P. I. 1.9; (2) specific measure taken for a particular purpose such as marking a letter with a particular tone or accent or dividing a rule, or laying down a modificatory rule or the like; confer, compare सैवाननुवृत्तिः शब्देनाख्यायते प्रयत्नाधिक्येन पूर्वसूत्रेपि संबन्धार्थम् Kāśikā of Jayāditya and Vāmana. on P. IV. 3.22.
prayojanaobject, motive or purpose in undertaking a particular thing; the word is used although rarely, in the sense of a cause also; confer, compare इमान्यस्य प्रयोजनानि अध्येयं व्याकरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. For the advantages of the study of Vyakarana, see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. See also Vyakarana Mahabhasya Vol. VII pp.226,227, D.E. Society's edition.
praśleṣa(l)coalescence of two vowels into one, as given in Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.6, and 7, corresponding to the गुण, वृद्वि and दीर्घ substitutes prescribed by the rules आद्गुणः P.IV 1.87; अकः सवर्णे दीर्घः VI.1.101; and वृद्धिरेचि VI. 1.88 which are stated under the jurisdiction of the rule एकः पूर्वपरयोः VI.1.84; (2) finding out the presence of a letter in addition to the letters already present as coalesced, after splitting the combination into its different constituent 1etters. This Practice of finding out an additional letter is resorted to by the commentators only to remove certain difficulties in arriving at some correct forms which otherwise could not be obtained; e. g. see क्ङिति च where क्ङ् is believed to be a combination of ग्, क् and ङ् See प्रश्लिष्ट and प्रश्लिष्टनिर्देश.
prākbefore a particular thing in place, or in recital, or in mention. The word is used generally to show the limit upto which a particular topic extends; confer, compare तसिलादयः प्राक् पाशपः; cf also प्राक् कडारात्समासः P. I. 4.l : confer, compare also अथ आख्याः समाम्नायाधिकाः प्राग्रिफितात् Vājasaneyi Prātiśākhya.I. 33.
prācyāvaiyākaraṇaan eastern grammarian; the term प्राच्य (eastern) being a relative term, the east is to be taken with respect to the place in the context. The word प्राचां occurs many times in Panini's Sutras and the term प्राक् may refer to countries east of the river शरावती or सरस्वती in the Punjab. See प्राग्देश a reference to some preceding word, not necessarily on the same page.. प्राचां is understood by some commentators as referring to time, in which case, the word may refer to ancient grammarians आपिशलि, शाकटायन, इन्द्र and others who lived before Panini; confer, compare प्राचीनवैयाकरणतन्त्रे वाचनिकानि ...Par. Sek. Pari. 1. The word प्राचीन is, of course, mostly used in the sense of ancient, rather than the word प्राच्. For specific peculiarities of the eastern grammarians see pp. 148-149 Vyakarana Mahabhasya Vol. VII. D. E. Society's Edition.
prādeśikabelonging to the root; the word प्रदेश has here the peculiar sense of a root which has the meaning of the noun (under discussion). confer, compare तद्यत्र स्वरसंस्कारौ समर्थौ प्रादेशिकेन गुणेन अन्वितौ स्यातां संविज्ञातानि तानि Nir I. 12.
prāptiapplication of a rule, arrival at a particular form; incidence, occurrence of a particular rule;confer, compare अनन्तरा या प्राप्तिः सा प्रतिषिध्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.43.
priyādia class of words headed by the word प्रिया which do not allow their previous word in a bahuvrihi compound to take the masculine base by the rule स्त्रियाः पुंवत्.. P. VI. 3.84: e. g. कल्याणीप्रियः For details, see Kas, on P. VI. 3.34.
proktapuṃskapossessed of the masculine gender
prauḍhamanoramāpopularly called मनोरमा also; the famous commentary on the Siddhantakaumudi of Bhattoji Diksita written by the author himself to explain fully in a scholarly manner the popular grammar written by him; , the word प्रौढमनेारमा is used in contrast with बालमनोरमा another commentary on the Siddhantakaumudi by Vasudevadiksita. On account of the difficult nature of it, it is usual to read the प्रौढमनेारमा upto the end of the Karaka-prakarana only in the Sanskrit PathaSalas before the study of the Sabdendusekhara and the Paribhsendusekhara is undertaken.
bahuvrīhia compound similar in meaning to the word बहुव्रीहि ( possessed of much rice ) which, in sense shows quite a distinct object than those which are shown by the constituent members of the compound; a relative or adjective compound. There are various kinds of the Bahuvrihi compound such as समानाधिकरणबहुव्रीहि, व्यधिकरणबहुव्रीहि, संख्याबहुव्रीहि, दिग्बहुव्रीहि, सहबहुव्रीहि, नञ्बहुव्रीहि, and अनेकपदबहुव्रीहि which depend upon the specific peculiarity noticed in the various cases. Panini in his grammar has not given any definition of बहुव्रीहि, but has stated that a compound other than those already given viz. अव्ययीभाव, द्वन्द्व and तत्पुरुष, is बहुव्रीहि and cited under Bahuvrihi all cases mentioned a reference to some preceding word, not necessarily on the same page.; cf शेषो बहुव्रीहिः II. 3.23-28; also confer, compare अन्यपदार्थप्रधानो बहुव्रीहिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.6; II. 1.20; II. 1.49.
bahuvrīhiprakṛtisvarathe accent peculiar to, or specifically mentioned in the case of the Bahuvrihi compound viz. the retention of its own accents by the first member, in spite of the general rule that a compound word has the last vowel accented acute id est, that is उदात्त. confer, compare बहुव्रीहौ प्रकृत्या पूर्वपदम्. P. VI. 2.1. The expression बहुव्रीहिस्वर in this very sense is used in the Mahabhasya confer, compare बहुव्रीहिस्वरं शास्ति समासान्तविधेः सुकृत् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 2.1.
bāhya(प्रयत्न)external effort; the term is used many times in connection with the external effort in the production of articulate sound, as different from the internal effort अाभ्यन्तरप्रयत्न. The external effort is described to be consisting of 11 kinds; confer, compare बाह्यप्रयत्नस्त्वेकादशधा । विवारः संवारः श्वासो नादो घोषोSघोषोSल्पप्राणो महाप्राण उदात्तोनुदात्तः स्वरितश्चेति S.K.on P. I.1.9.
bṛhatsaṃjñāthe same as महत्संज्ञा or महती संज्ञा; a bigger terminology as contrasted with लघुसंज्ञा brief terminology such as टि, घु, भ et cetera, and others for which (latter) Panini is very particular. The bigger terms such as सर्वनाम, अात्मनेपद, परस्मैपद and others are evidently borrowed by Panini from the ancient grammarians who lived before him.
bopadevaa great Sanskrit scholar and grammarian belonging to Devagiri in the greater Maharastra who was supported by Hemadri of Devagiri. He resided at सार्थग्राम on the river Varada in the first half of the thirteenth century. He wrote a short treatise on Sanskrit Grammar, which has a number of peculiar abbreviations for the usual well-known grammatical termanuscript. His grammar had a wide spread in Bengal and it is today a very common text on Grammar Bengal. On this account some scholars believe that he lived in Bengal. He was the son of Kesava and pupil of Dhanesa. He is also the author, of the well-known work कविकल्पद्रुम on which he has written a commentary named कामधेनु or काव्यकामधेनु.
bhakṣyaniyamarestriction regarding edibles of a particular kindeclinable The word is quoted to illustrate the नियमविधि or restrictive rule in grammar. Although the restriction in the instance पञ्च पञ्चनखा भक्ष्याः is of the kind of परिसंख्या and called परिसंख्या, and not नियम, by the Mimamsakas, the grammarians call it a niyamavidhi. There is no परिसंख्याविधि according to grammarians; they cite only two kinds of vidhi viz. simple vidhi or apurva vidhi and niyamavidhi.
bhāṣāvṛttia short gloss on the Pāṇini's Aṣṭādhyāyī. of Pāṇini in the l2th century by Puruṣottamadeva's Paribhāṣāvṛtti.adeva, a reputed scholar belonging to the Eastern school of grammarians which flourished in Bengal and Behar in the 10th, 11th and 12th centuries, The gloss is very useful for beginners and it has given a clear explanation of the different sūtras without going into difficult niceties and discussions. The treatise does not comment upon Vedic portions or rules referring to Vedic Language because, as the legend goes, king Lakṣmaṇa Sena, for whom the gloss was written, was not qualified to understand Vedic Language; confer, compare वैदिकभाषानर्हत्वात् Com. on Bhāṣāvṛtti by Sṛṣṭidhara. There is a popular evaluation of the Bhāṣāvṛtti given by the author himself in the stanza "काशिकाभागवृत्त्योश्चेत्सिद्धान्तं बोद्धुमस्ति धीः ! तदा विचिन्त्यतां भ्रातर्भाषावृत्तिरियं मम " at the end of his treatise; for details see पुरुषोत्तमदेव.
bhāṣitapuṃskaa word or a noun-base which has the same sense in the masculine gender as in the neuter gender: generally words of quality or adjectives like शुचि, मधु et cetera, and others fall in this category;cf तृतीयादिषु भाषितपुंस्कं पुंवद्गालवस्य P. VII. 1. 74; confer, compare also भाषितः पुमान् यस्मिन्नर्थे प्रवृत्तिानिमित्ते स भाषितपुंस्कशब्देनोच्यते । तद्योगादभिधेयमपि यन्नपुसकं तदपि भाषितपुंस्कम् | तस्य प्रतिपादकं यच्छब्दरूपं तदपि भाषितपुंस्कम् | Kāś. on VII.1.74.
mandraone of the three places of the origination of articulate speech which is described as situated in the throat; confer, compare त्रीणि मन्द्रं मध्यममुत्तमं च | तेषु मन्द्रमुरसि वर्तते Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIII. 17; confer, compare also मन्द्रमध्यमताराणि स्थानानि भवन्ति | T.Pr.XXII.11.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
mahābhāṣyapradīpaa very scholarly commentary on Patanjali's MahabhaSya written by Kaiyatabhatta in the eleventh century, The commentary has so nicely explained every difficult and obscure point in the Mahabhasya, and has so thoroughly explained each sentence that the remark of later grammarians that the torch of the Mahabhasya has been kept burning by the Pradipa appears quite apt and justifiedition Kaiyata's commentary has thrown much additional light on the original arguments and statements in the Mahabhasya. There is a learned commentary on the Pradipa written by Nagesabhatta which is named vivarana by the author but which is well known by the name 'Uddyota' among students and teachers of Vyakarana. For details see pp. 389, 390 Vol VII, Patanjala Mahabhasya, D. E. Society's Edition.
maitrāyaṇīya prātiśākhyaa Pratiskhya or :Parsada work giving the peculiarities of Sandhi, accent and the like, in changing the Maitrayaniya Samhitaapatha into the Padapatha.
mleccha(1)a word although correct,yet looked upon as incorrect owing to its faulty utterance; (2) a person like the uncultured people, who is not able to pronounce words correctly confer, compare म्लेच्छा मा भूमेत्यध्येयं व्याकरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1, Ahnika 1.
yatna(1)effort in the utterance of a letter: the word which is generally used for such an effort is प्रयत्न. This effort is described to be oftwo kinds अाभ्यन्तर internal id est, that is below the root of the tongue and बाह्य a reference to some preceding word, not necessarily on the same page. the root of the tongue id est, that is inside the mouth; confer, compare यत्नं द्विधा | अाभ्यन्तरो बाह्यश्च | S. K. on P. I. 1.9; (2) specific effort, by adding a word to a rule for drawing some inference, with a view to removing some technical difficulty: cf तेन पये धावतीत्यादौ यत्नान्तरमास्थेयम् Kaas. on P. VIII. 2. 25. The phrase कर्तव्योत्र यत्न: often occurs in the Mahaabhaasya.
yathānyāsaṃas it is actually put in the rule or a treatise by the author. The phrase is often used in the Mahaabhaasya when after a long discussion, involving further and further difficulties, the author reverts to the original stand and defends the writing of the sUtra as it stands. सिध्यत्येवमपाणिनीयं तु भवति or सूत्रं भिद्यते । तर्हि यथान्यासमेवास्तु is the usual expression found in the Mahaabhaasya; cf, M.Bh. I.1. Aahnika 1, I.1.1, 9, 20, 62, 65 et cetera, and others
yaskādiwords headed by the word यस्क, the affixes in the sense of ’a descendant' placed after which are elided and the words are to be used in the plural number in the masculine gender; e. g. यस्का:; cf Kāśikā of Jayāditya and Vāmana. on P. II.4.63.
yuckrt affix यु changed into अन, (1) applied in the sense of 'a habituated agent' to intransitive roots in the sense of movement or utterance, to Atmanepadi roots beginning with a consonant, to the roots जु, चेकम् सृ, शुच्, कुघ्, as also to roots in the sense of decoration: exempli gratia, for example चलन:, शब्दन:: cf P.III. 2. 148-15I: (2) applied to causal roots, as also to the roots आस् श्रन्थ् and others in the sense of verbal activity when the word so formed has always the feminine gender; exempli gratia, for example कारणा, हृरणा, आसना, घट्टना,वेदना et cetera, and others; confer, compare P.III.3.107 and the Varttikas thereon; (3) applied to roots ending in अा and preceded by the indeclinables ईषद्, दुस् or सु in the sense of easy or difficult for obtainment and, wherever seen to any root in the Vedic language, as also to some other roots as found in actual use in the classical literature; e. g. ईषद्दानो गौर्मवता, दु्ष्पानः, सुपान: et cetera, and others सूपसदन:, दुर्योधनः, दुर्मर्षण: et cetera, and others, confer, compare P.III.8.128-130.
yuvanliterally young person; masculine; the word is given as a technical term in grammar in the sense of one, who is the son of the grandson or his descendant, provided his father is alive; the term is also applied to a nephew, brother, or a paternal relative of the grandson or his descendant, provided his elderly relative, if not his his father, is alive; it is also applied to the grandson, in case respect is to be shown to him: confer, compare P. IV. 1.163-167. The affixes prescribed in the sense of युवन् are always applied to a word ending with a taddhita affix. affix applied to it in the sense of an offspring (अपत्य) or grandson (गोत्र), in spite of the ruling that in the sense of grandson or his descendant (गोत्र), one affix only इञ् or अण् or the like is added to the base; exempli gratia, for example गार्ग्यस्यापत्यं गार्ग्यायण:, दाक्षेरपत्यं दाक्षाय्ण: गार्ग्ये जीवति तस्य भ्राता सपिण्डो वा गाम्यार्यण: तत्रभवान् गार्ग्यः; गार्ग्यायणो वा.
yogavibhāgadivision of a rule which has been traditionally given as one single rule, into two for explaining the formation of certain words, which otherwise are likely to be stamped as ungrammatical formations. The writer of the Varttikas and the author of the Mahabhasya have very frequently taken recourse to this method of योगविभाग; confer, compare P.I.1.3 Vart. 8, I.1.17 Vart.1,I.1.61, Vart. 3; I. 4.59 Vart. 1, II. 4. 2. Vart.2, III.1.67 Vart. 5, III.4.2. Vart. 6, VI.I. I Vart. 5, VI.1.33 Vart.1 et cetera, and others Although this Yogavibhaga is not a happy method of removing difficulties and has to be followed as a last recourse, the Varttikakara has suggested it very often, and sometimes a sutra which is divided by the Varttikakara into two,has been recognised as a couple of sutras in the Sutrapatha which has come down to us at present.
yogāpekṣaconcerning only that particular rule to which it refers. The word is many times used in connection with a deduction ( ज्ञापक ) which is not to be applied in general, but which is restricted to the functions of that rule from which the deduction is drawn; confer, compare योगोपक्षं ज्ञापकम् M.Bh. on P. I.1.23 Vart.10, P.III.1.95 Vart.2.,P.IV. 1.87 Vart. 2, confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.3.62 and V.1.1.
rājadantādia class of compound words headed by राजदन्त in which the order of words or the constituent members is fixedition There are about 50 words in the class; some of them are tatpurusa compounds such as राजदन्त or अग्रेवण in which the subordinate word which ought to have been placed first is placed second There are some karmadharaya.compounds in which one particular word is always placed first and not any one of the two: exempli gratia, for example लिप्तवासितम्, सिक्तसंमृष्टम् et cetera, and others There are some dvandva compounds such as उलुखलमुसलम् , चित्रास्वाती, भार्यापती et cetera, and others in which a definite order of words is laid down. For details see Kasika on राजदन्तादिषु परम् P. II. 2.31.
rauḍhīyaa term jocularly used with the word घृत preceding it,for students of a famous scholar named धृतरौढि; confer, compare ओदनपाणिनीया: घृतरौर्ढायाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. 1.1.73.
liṅgavācakapratyayaan affix such as अा , ( टाप्, डाप्, चाप्) or ई (ङीप्, ङीष्, ङीन् ) which is added to a masculine base; confer, compare P.IV. 1.3 to IV.1.77.
liṅgaviśiṣṭagrahaṇainclusion of the feminine form of a word when a word in the masculine gender is used in a rule, for certain operations such as the application of affixes and the like;confer, compare the usual dictum regarding this practice viz. the Paribhāșā प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 71. as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1. 1 Vārttika (on the Sūtra of Pāṇini). 5 to Vārt, 15 for places of the application of the dictum and those of its rejection.
liṅgaviśiṣṭaparibhāṣāthe dictum to include the feminine form of a word when in a rule the word is used in the masculine gender : प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 71. See लिङ्गविदिाग्रहण.
luptanirdiṣṭasupposed to be mentioned although not seen or heard in a particular rule, for the sake of bringing about some grammatical operation with a view to arriving at some desired forms; confer, compare ल्रान्तस्येत्यत्र वकारोऽपि निर्दिश्यते | किं वकारो न श्रूयते | लुप्तनिर्दिष्टो वकारः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.3. Vārttika (on the Sūtra of Pāṇini). 10; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.7, III. 1.44 et cetera, and others; also confer, compare क्ङिति च P. I. 1.5 where the consonant ग् is supposed to be present in the word क्ङिति .
vayataddhita affix. affix वय applied to the word दु in the sense of मान (a peculiar product): exempli gratia, for example द्रुवयम्; confer, compare माने वय: P. IV. 3.162.
varṇaphonemic unit: a letter The term was in use in ancient times and found used generally in the masculine gender, but occasionally in the neuter gender too; .e. g. उपदिष्टा इमे वर्णाः M.Bh. Ahnika 1. also मा कदाचिदवर्णे भूत् M.Bh. on Siva Sutras 3, 4.
vāṇīspeech; utterance; the same as वाच् which is believed to be of four kinds as cited by the grammarians and explained by Bhartrhari; the four kinds are based upon the four places of origin, the three first places belonging to the inarticulate speech and the fourth belonging to the articulate one: cfचत्वारि वाक्परिमिता पदानि तानि विदुर्ब्राह्मण य मनीषिणः | गुहा त्रीणि निहिता नेङ्गयन्तिं तुरीयं वाचेी मनुष्या वदन्ति, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I Ahnika l and the Pradipa and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon.
viṣayasaptamīlocative case denoting the domain or province of a particular suffix or a substitute or the like, which could be actually applied later on; this विषयसप्तमी is contrast ed with परसप्तमी when the thing mentioned in the locative case is required, to be present in front; confer, compareअसति पौर्वापर्ये विषयसप्तमी विज्ञास्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 4.35; confer, compare also अार्धधातुके इति विषयसप्तमी Kāś, on P.II. 4.35; confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.26 and IV. 1.90.
viṣayārthameant for showing the province or domain of the application of a particular rule; confer, compare तत्रग्रहृणं ( in तत्रोपपदं सप्तमीस्थम् ) विषयार्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.1.92 Vārttika (on the Sūtra of Pāṇini).6.
vṛta word signifying the end of a particular group of words; the word frequently occurs in the Dhātupāṭha of Pāṇini but not necessarily at the end of each class or group therein; exempli gratia, for example टुओश्चि गतिवृद्धयोः । वृत् | अयं वदतिश्च उदात्तौ परस्मैभाषौ | Dhātupāṭha at the end of the First Conjugation. Similarly वृत् is used at the end of the fourth, fifth, and sixth conjugations.
vṛṣan( वृषा ),a term used in ancient grammar works for a word of the masculine gender as contrasted with येषा.
vaidikīprakriyāname of that section of Bhattoji's Siddhantakaumudi which deals with Vedic peculiarities noticed by Panini in his sutras. There is a well-known commentary upon this section named सुबोधिनी written by Jayakrisna a famous grammar scholar of the Maunin family.
vaidikaprakriyāṭīkā(1)a commentary on the sutras of Panini dealing with the Vedic words and their peculiarities written by a grammarian named Murari; (2) a commentary on the section of Bhattoji's Siddhantakaumudi named वैदिकीप्रक्रिया written by Jayakrsna Maunin and named Subodhini.
vaiyākaraṇasiddhāntakaimudīan extremely popular work on the subject of Sanskrit grammar written for the use of students, which, although difficult at a few places, enables the students by its careful study to get a command over the subject. and enable him to read other higher works on grammar. The work is based on the Astadhyayi of Panini without omitting a single Sutra. The arrangement of the Sutras is, entirely different, as the author, for the sake of facility in understanding, has divided the work into different topics and explained the Sutras required for the topic by bringing them together in the topic. The main topics or Prakaranas are twelve in number, viz. (1) संज्ञापरिभाषा, (2) पञ्चसंधि, (3) सुबन्त or षड्लिङ्ग, (4) स्त्रीप्रत्यय, (5) कारक, (6) समास, (7) तद्धित, (8) तिङन्त, (9) प्रक्रिया, (10) कृदन्त, (11) वैदिकी and (12) स्वर which are sometimes styled as व्याकरणद्वादशी. The work is generally known by the term सिद्धान्तकौमुदी, or even कौमुदी, and it has got a large number of scholarly and ordinary commentaries as also commentaries on commentaries, all numbering a reference to some preceding word, not necessarily on the same page. twelve, and two abridgments the Madhyakaumudi and the Laghukaumudi. The work was written by the reputed scholar Bhattoji Diksita of Varanasi in the seventeenth century. See Bhattoji Diksita.
vaiśiṣṭayaspecific feature, peculiarity.
vyākaraṇamahābhāṣyagūḍhārthadīpinīa brief commentary on the Mahabhasya, written by Sadasiva, son of Nilakantha and pupil of Kamalakara Diksita. The gloss confines itself to the explanations of obscure and difficult passages in the Mahabhasya and criticizes Kaiyata's explanations.
byāḍiname of an ancient grammarian with a sound scholarship in Vedic phonetics, accentuation,derivation of words and their interpretation. He is believed to have been a relative and contemporary of Panini and to have written a very scholarly vast volume on Sanskrit grammar named *Samgraha which is believed to have consisted of a lac of verses; confer, compare संग्रहो व्याडिकृतो लक्षसंख्ये ग्रन्थ: NageSa's Uddyota; confer, compare also इह पुरा पाणिनीये अस्मिन्व्याकरणे ब्याड्युपरचितं लक्षग्रन्थपरिमाणं निबन्धनमासीत् Vākyapadīya of Bhartṛhari. Tika. The work is not available at present. References to Vyadi or to his work are found in the Pratisakhya works, the Mahabhasya, the Varttikas, the Vakyapadiya and many subsequent treatises. A work on the Vyakarana Paribhasas, believed to have been written by Vyadi, is available by the name परिभाषासूचन which from its style and other peculiarities seems to have been written after the Varttikas, but before the Mahabhasya. Vyadi is well-known to have been the oldest exponent of the doctrine that words denote an individual object and not the genus. For details see pp. 136-8, Vol. 7 Vyakarana Mahabhasya DE. Society's Edition.
śaktaendowed with शक्ति i. e. the potentiality to express the sense; potent to show the particular Sense.
śabdparavipratiṣedhacl,. comparatively superior strength possessed by a word, which in the text of a particular sutra is later than another word, which is put in earlier in the Sutra. This शब्दपरविप्रतिषेधे is contrasted with the standard शास्त्रपरविप्रतिषेध which is laid down by Panini in his rule विप्रतिषेधे परं कार्यम् and which lays down the superior strength of that rule which is put by Panini later on in his Astadhyayi: e. g. in the rule विभाषा गमहनविदविशाम्,it is not the word हन् although occuring earlier, but the word विश् occuring later in the rule, which helps us to decide which विद् should be taken confer, compareज्ञानार्तस्य सत्यपि विदरूपत्वे अर्थस्य भेदकत्वेन रूपवदाश्रयणात्प्रतिषेधाभावः | यद्यपि हन्तिना साहचर्ये विदेरस्ति तथापि शब्दपरविप्रतिषेधाद् विशिर्व्यवस्थाहेतुर्न हान्तिः ! Kaiyata on P. VII.2.18:confer, compare also, P.VI.1.158 V.12.
śaraṇadevaa prominent grammarian of the Eastern school of Panini's system of grammar who lived in the thirteenth century and wrote works on Panini's grammar. His work named दुर्घटवृत्ति which ex. plains according to Panini's rules, the Varttikas thereon, and the Jnapakas deduced from them,the various words difficult to be explained, is much appreciated by scholars of grammar. He has quoted from a large number of classical works, and referred to many works of the Eastern grammarians who followed the Kasika school.
śarvavarmāa reputed grammarian who is believed to have been a contemporary of the poet Gunadhya in the court of Satavahana. He wrote the Grammar rules which are named the Katantra Sutras which are mostly based on the Sutras of Panini. In the grammar treatise named 'the Katantra Sutra' written by Sarvavarman the Vedic section and all the intricacies and difficult elements are carefully and scrupulously omitted by him, with a view to making his grammar useful for beginners and students of average intelligence.
śāstrakṛtthe originator or the founder of a Sastra or system of particular thoughts. The word was used by ancient grammarians for Panini, the founder of the great system of grammar, or of grammar in general; confer, compare व्यत्ययमिच्छति शास्त्रकृदेषां सोपि च सिध्यति बाहुलकेन M.Bh. on P. III. 1. 85
śicase-affix इ substituted for the case-affixes जस् and शस् of the nominative case. plural and the acc. plural in the neuter gender; confer, compare जश्शसोः शिः P. VII. 1.20. This affix शि is called सर्वनामस्थान just like the first five caseaffixes in the masculine and feminine. gender. This case affix is seen dropped in Vedic passages; confer, compare शेच्छन्दसि बहुलं ( लोप: ) P. VI. 1.70.
śikṣāgeneral name given to a work on Phonetics. Although there are many such works which are all called शिक्षा, the work, which is often referred to, by the word, is the Siksa named पाणिनीयशिक्षा, about the authorship of which, however, there is a doubt whether it was the work of Panini or of somebody belonging to his school. The Siksa works are helpful, no doubt, for the study of grammar, but no topic belonging to Siksa is given by Panini which apparently means that these works do not come under the subject or province of Grammar. The reason why the Siksa topics are not given by Panini, is worth consideration. These Siksa works are not specifically related to a particular Veda and it cannot be said whether they preceded or succeeded the Pratisakhya works.
śiṣṭa(1)cultured and learned people who want to speak correctly and who therefore have studied gra mmar; confer, compare के पुनः शिष्टा: | वैयाकरणाः | कुत एतत् | शास्त्रपूर्विका हि शिष्टिवैयाकरणाश्च शास्त्रज्ञा: | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 1.109; (2) enjoined, prescribed; confer, compare विपर्ययो ध्रुवशिष्टेSपरेषाम् | R.Pr.VI.120.
śtip'the syllable ति applied to the Vikarana-ending form of a root to denote a root for a grammatical operation. The specific mention of a root with श्तिप् added, shows that the root of the particular class or conjugation shown, is to be taken and not the same root belonging to any other conjuga-tion; confer, compare इक्श्तिपौ धातुनिर्देशे; exempli gratia, for example अस्यतिवक्तिख्यातिभ्योऽङ् P.III. 1. 52. Although operations prescribed for a primary root are applicable to a frequentative root when the frequentative sign य has been omitted, operations prescribed for a root which is stated in a rule with ति ( श्तिप् ) added to it, do not take place in the frequentative roots;confer, compare श्तिपा शपानुबन्धेन ... पञ्चैतानि न यङ्लुकि.
śramaṇādia class of words headed by the word श्रमणा with which words in the masculine or the feminine gender are compounded when they stand in apposition; confer, compare कुमारी श्रमणा कुमारश्रमणा, युवा अध्यापकः युवाध्यापक: Kāśikā of Jayāditya and Vāmana. on P.II.1.70.
ṣatvachange of the consonant स् into ष् in certain conditions in the formation of a word, or after prepositions in the case of verbs beginning with स्. This cerebralization of स् was a peculiar phonetic change which naturally occurred when स् in utterance came after a vowel excepting अ. Some of the Pratisakhya works have exhaustively treated this change and Panini has also mentioned many rules in connection with it.
saṃniviṣṭaplaced together in a particular order at a particular place; confer, compare क्व संनिविष्टानां प्रत्याहार: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.40 Vart. 3; III. 2.127 Vart, 6.
saṃsvādaa peculiar phonetic element described along with another one named निगार both of which have got no definite place of utterance in the mouth; confer, compare अविशेषस्थानौ संस्वादानगारौ । पकारनकारयकारा: वा संस्वादे । हकारमकारना. सिक्या वा निगारे I commentary on R.T.11.
samavāya(I)combination as contrasted with व्यवाय disjunction or separation; (2) the enumeration of the letters of the alphabet in a particular order so as to facilitate their combination, technically termed प्रत्याहार; confer, compare वृतिसमवायार्थ उपदेशः । का पुनर्वृत्तिः l शास्त्रप्रवृत्तिः । अथ कः समवायः । वर्णानामानुपूर्व्येण संनिवेशः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika l Vart. 15. confer, compare also समवायो वर्णगत: क्रमविशेषः । Mahābhāṣya-Pradīpoddyota by Nāgeśa.on the Bhasya mentioned a reference to some preceding word, not necessarily on the same page.; (3) contact; cf रक्तै रागः समवाये स्वराणाम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV.24.
samāsāntasecondary suffixes which are prescribed at the end of compounds in specific cases and which are looked upon as taddhita affixes; exempli gratia, for examplethe Samasanta डच् ( अ ), causing elision of the last syllable of the compound word, is added to compounds called संख्याबहुव्रीहि; exempli gratia, for example उपदशाः,पञ्चषाः et cetera, and others P.V.4.73. Samasanta अ is added to compounds ending with ऋच्,पुर्, अप्, and धुर,and अच् to words ending with सामन् , लोमन् , अक्षन् , चतुर् पुंस् , अनडुह्, मनस् , वर्चस्, तमस् , श्रेयस् , रहस्, उरस्, गो, तावत्, अध्वन् , etc :under specific conditions; cf P.V.4.68 to 86. अच् ( अ ) is added at the end of the tatpurusa compounds to the words अङ्गुलि, and रात्रि, under specific conditions; confer, compare P.V.4.86, 87: टच् ( अ ) is added at the end of tatpurusa compounds ending in राजन् , अहन् , सखि , गो, and उरस् and under specific conditions to those ending in तक्षन् , श्वन् , सक्थि, नौ, खारी, and अज्जलि as also to words ending in अस् and अन् in the neuter gender in Vedic Literature, and to the word ब्रह्मन् under specific conditions: confer, compare P.V. 4.91 to 105: टच् is added at the end of समाहारद्वन्द्व compounds ending in च् , छ् , ज्, झ्,ञ्, , द्, ष् and ह्, and at the end of अव्ययीभाव compounds ending with the words शरद् , विपाश् , अनस् , and मनस् et cetera, and others as also at the end of words ending in अन् or with any of the class consonants except nasals, confer, compare P.V.4.106-ll2; षच् ( अ ) is added to Bahuvrihi compounds ending with सक्थि and अक्षि as limbs of the body, as also with अङ्गुलि, while ष , अप् and अच् are added to specified words under special conditions; the Samasanta affix असिच् ( अस् ) is added at the end of a Bahuvrihi compound ending in प्रजा, and मेधा, the Samasanta affix इच् is added at the end of the peculiar Bahuvrihi compound formed of दण्ड, मुसल et cetera, and others when they are repeated and when they show a fight with the instruments of fight exchanged; confer, compare P. V.4.113128. Besides these affixes, a general समासान्त affix कप् is added necessarily or optionally as specified in P.V. 4.151-159.
sarvanighātagrave accent ( अनुदात्त ) for the whole word, generally for a verbal form or a word in the vocative case, if preceded by another word which is not a verb. The term is used in contrast with शेषनिघात the grave accent for the remaining vowels of a word when a particular vowel is definitely fixed as an acute or an independent Svarita or circumflex; confer, compare P.VIII. 1.28 to 74.
sāmānyaviśeṣabhāvathe relationship between the general and the particular, which forms the basis of the type of apavada which is explained by the analogy of तक्रकौण्डिन्यन्याय; the word also refers to the method followed by the Sutras of Panini, or any treatise of grammar for the matter of that, where a general rule is prescribed and, for the sake of definiteness some specific rules laying down exceptions, are given afterwards: confer, compare किंचित्सामान्यविशेषवल्लक्षणं प्रवर्त्यं येनाल्पेन यत्नेन महतः शद्बौघान् प्रतिपद्येरन् l Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnik 1.
sāhacaryapresence together, mention together, association; this साहचर्य is many times of use in cases of doubt regarding the meaning of a word or the choice of a word in a particular sense: confer, compare अथवा साहचर्यात्ताच्छब्द्यं भविष्यति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1, 70, I 2. 27: confer, compare सहचरितो योर्थस्तस्य गतिर्भविष्यति साहचर्यात् ; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 51 Vart. 3.
siṃhāvalokitanyāyathe analogy of the backward look peculiar to a lion, who, as he advances, does always look back at the ground coveredition The word is used in grammar with reference to a word taken back from a rule to the preceding rule which technically is called अपकर्षः confer, compare वक्ष्यमाणं विभाषाग्रहणमिह सिंहावलोकितन्यायेन संबध्यते Kāśikā of Jayāditya and Vāmana. on P.III.3.49.
siddhāntakaumudīa critical and scholarly commentary on the Sutras of Panini, in which the several Sutras are arranged topicwise and fully explained with examples and counter examples. The work is exhaustive, yet not voluminous, difficult yet popular, and critical yet lucid. The work is next in importance to the Mahabhasya in the system of Panini, and its study prepares the way for understanding the Mahabhasya. It is prescribed for study in the courses of Vyakarana at every academy and Pathasala and is expected to be committed to memory by students who want to be thorough scholars of Vyakarana.By virtue of its methodical treatment it has thrown into the back-ground all kindred works and glosses or Vrttis on the Sutras of Panini. It is arranged into two halves, the first half dealing with seven topics ( 1 ) संज्ञापरिभाषा, ( 2 ) पञ्त्वसंधि, ( 3 ) षड्लिङ्ग, ( 4 ) स्त्रीप्रत्यय, ( 5 ) कारक, ( 6 ) समास, ( 7 ) तद्धित, and the latter half dealing with five topics, ( 1 ) दशगणी, ( 2 ) द्वादशप्राक्रिया ( 3 ) कृदन्त ( 4 ) वैदिकी and ( 5 ) स्वर. The author भट्टोजीदीक्षित has himself written a scholarly gloss on it called प्रौढमनेरमा on which, his grandson, Hari Diksita has written a learned commentary named लघुशब्दरत्न or simple शब्दरत्न. The Siddhāntakaumudi has got a large number of commentaries on it out of which, the commentaries प्रौढमनेरमा, बालमनोरमा, (by वासुदेवदीक्षित) तत्त्वबोधिनी and लघुशब्देन्दुशेखर are read by almost every true scholar of Vyakarana. Besides these four, there are a dozen or more commentaries some of which can be given below with their names and authors ( I ) सुबेाधिनी by जयकृष्णमौनि, ( 2 ) सुबोधिनी by रामकृष्णभट्ट ( 3 ) वृहृच्छब्देन्दुशेखर by नागेश, ( 4 ) बालमनेारमा by अनन्तपण्डित, ( 5 ) वैयाकरणसिद्धान्तरहृस्य by नीलकण्ठ, ( 6 ) रत्नार्णव, by कृष्णमिश्र ( 7 ) वैयाकरणसिद्धान्तरत्नाकर by रामकृष्ण, ( 8 ) सरला by तारानाथ,(9) सुमनोरमा by तिरुमल्ल,(10)सिद्वान्तकौमुदीव्याख्या by लक्ष्मीनृसिंह, (11 )सिद्धान्तकौमुदीव्याख्या by विश्वेश्वरतीर्थ, (12) रत्नाकर by शिवरामेन्द्रसरस्वती and (13) प्रकाश by तोलापदीक्षित. Although the real name of the work is वैयाकरणसिद्धान्ततकौमुदी, as given by the author, still popularly the work is well known by the name सिद्धान्तकौमुदी. The work has got two abridged forms, the Madhyakaumudi and the Laghukaumudi both written by Varadaraja, the pupil of Bhattoji Diksita.
siddhāntakaumudīgūḍhaphakkikāprakāśaa small gloss on Bhattoji's Siddhantakaumudi, explaining its difficult lines and passages, written by a grammarian named इन्द्रदत्तोपाध्याय.
siddhāntakaumudīvādārthaan explanatory work, discussing the difficult sentences and passages of the Siddhantakaumudi, written by a grammarian named Ramakrisna. सिद्धान्तरत्न a gloss on the Sarasvatisutra written by a grammarian natmed Jinacandra. सिद्धान्तरत्नाङ्कुर name of a commentary on the Katantraparisista by Sivaramacakravartin.
suc(l)taddhita affix. affix स् applied to fद्व, त्रि, चतुर् and to एक optionally, in the sense of 'repetition of the activity' e. g. द्विः करोति et cetera, and others cf Kas, on P. V. 4. 18, 19; (2) Unadi affix स्, see सु a reference to some preceding word, not necessarily on the same page.. सुजनपण्डित a grammarian who wrote a small treatise on genders named लिङार्थचन्द्रिका सुट् (1) short term ( प्रत्याहार ) for the first five case-affixes which are called सर्वनामस्थान also, when they pertain to the masculine or the feminine gender: confer, compare सुडनपुंसकस्य I.1.43; (2)augment स् prefixed to the root कृ and to the root कॄ when preceded by certain prepositions and as seen in the words कुस्तुम्बुरु and others as also in the words अपरस्पर गोष्पद, आस्पद, अाश्चर्य, अपस्कर, विप्किर, हरिश्चन्द्र, प्रस्कण्व्, मल्कर, कास्तीर, अजास्तुन्द, कारस्कर and words in the class of words headed by पारस्कर, under certain conditions; confer, compare P. VI. 1.135-57: (3) augment स् prefixed to the case-affix अाम् after a pronoun; e. g. सर्वेषाम् confer, compare P. VII. I.52;(4) augment स् prefixed to the consonant त् or थ् pertaining to लिङ् affixes, e. g. कृषीष्ट confer, compare P. III. 4.107.
sṛkkanthe place of the articulation or production of the sound व्.
strīpratyaya(1)affixes added to the masculine base of a word to show the sense of the feminine, such as आ in टापृ, डापू and चापू and ई in ङीपू, ङीषू and ङीनन्. See P. IV. 1.3 to 8l. (2) name of a section of Bhattoj's Siddhantakaumudi which gives the affixes added for the formation of a feminine base.
sthabased upon; the word is peculiarly used in the Pratisakhya works in the sense of ' based on ' ' belonging to ' or ' made up of '; confer, compare अस्थनामिनीं सन्ध्यम्, Ṛktantra Prātiśākhya. 91 , so also confer, compare वं नैगि उस्थे Ṛktantra Prātiśākhya. 162.
sthānaplace of articulation; place of the production of sound, which is one of the chief factors in the production of sound; confer, compare अनुप्रदानात् संसर्गात् स्थानात् करणविन्ययात् | जायते वर्णवैशेष्यं परीमाणाच्च पञ्चमात्, T.Pr. XXIII. 2. Generally there are given five places of the production of sound viz. कण्ठ, तालु, मूर्धन् , दन्त and ओष्ठ, respectively for the articulation of guttural, palatal cerebral, dental and labial letters and नासिका as an additional one for the articulation of the nasal consonants ञू, मू,ङू, णू and नू For the Jihvamuliya sound (क ), जिंह्वामूल is given as a specific one. For details and minor differences of views, see Taittirīya Prātiśākhya.III, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) 1.18 to 20,Ṛktantra Prātiśākhya. 2-10; Vājasaneyi Prātiśākhya.I. 65 to 84 and M. Bh, on P. I. 1. 9. (2) place, substratum, which is generally understood as the sense of the genitive case-affix in rules which prescribe substitutes; confer, compare षष्ठी स्थोनोयागा. P. I. 1. 49.
spṛṣṭaname of one of the four internal efforts when the instrument ( करण) of articulation fully touches the sthana or the place of the production of sound in the mouth. See the word स्पर्श a reference to some preceding word, not necessarily on the same page.: तत्र स्पृष्टं| प्रयतनं स्पर्शानाम् S.K. on P. VI1I.2.1 ; confer, compare also M.Bh. on P.I.1.9.
svaritapratijñāthe conventional dictum that a particular rule or part of a rule, is marked with the accent स्वरित which enables the grammarians to decide that that rule or that part of a rule is to occur in each of the subsequent Sutras, the limit of continuation being ascertained from convention. It is possible that Panini in his original recital of the Astadhyayi recited the words in the rules with the necessary accents; probably he recited every word, which was not to proceed further, with one acute or with one circumflex vowel, while, the words which were to proceed to the next rule or rules, were marked with an actual circumflex accent ( स्वरित ), or with a neutralization of the acute and the grave accents (स्वरितत्व), that is, probably without accents or by एकश्रुति or by प्रचय; cf स्वरितेनाधिकार: P. I.3.II and the Mahabhasya thereon.
hanuinside of the chin, mentioned as a स्थान or place which is touched by the tongue when a peculiar sound described as something like किट्-किट् is produced; cf क्रिट्किडाकरो हन्वां तिष्ठति R.T.10.
Vedabase Search
7 results
culāte on the stoveCC Antya 13.55
cule by the hairCC Antya 4.47
culukena by a palmfulCC Adi 3.104
śata culāya on one hundred stovesCC Madhya 15.226
kañculi as a top dressCC Antya 18.91
kañculikāya by a short blouseCC Madhya 8.169
śata culāya on one hundred stovesCC Madhya 15.226
29 results
culaka noun (neuter) a measure of volume
Frequency rank 52421/72933
culhaka noun (neuter) a fireplace
Frequency rank 35015/72933
culhi noun (masculine feminine)
Frequency rank 14166/72933
culhikā noun (feminine) culli
Frequency rank 23986/72933
cullakā noun (feminine) palikā
Frequency rank 17908/72933
cullakī noun (feminine neuter) a fireplace a kind of waterpot (Monier-Williams, Sir M. (1988))
name of a race (Monier-Williams, Sir M. (1988))

Frequency rank 35013/72933
culli noun (feminine) a fire-place (Monier-Williams, Sir M. (1988))

Frequency rank 23985/72933
cullikā noun (masculine feminine neuter) a handful (?) a kind of salt an oven/fireplace cullakā navasāra
Frequency rank 10084/72933
cul noun (feminine) a fireplace (Monier-Williams, Sir M. (1988))
a funeral pile (Monier-Williams, Sir M. (1988))
a large hall composed of 3 divisions (Monier-Williams, Sir M. (1988))
chimney (Monier-Williams, Sir M. (1988))

Frequency rank 2887/72933
culuka noun (masculine) a small vessel (gallipot) (Monier-Williams, Sir M. (1988))
deep mud or mire (Monier-Williams, Sir M. (1988))
name of a man (Monier-Williams, Sir M. (1988))

Frequency rank 52423/72933
culuka noun (masculine neuter) draught (Monier-Williams, Sir M. (1988))
handful or mouthful of water (Monier-Williams, Sir M. (1988))
the hand hollowed to hold water (Monier-Williams, Sir M. (1988))

Frequency rank 23984/72933
culukin noun (masculine) a porpoise (Monier-Williams, Sir M. (1988))
a sea-hog (Monier-Williams, Sir M. (1988))

Frequency rank 52424/72933
culukī noun (feminine) a kind of fish
Frequency rank 52422/72933
culva adjective ?
Frequency rank 35014/72933
culūka noun (masculine) Meerschweinchen
Frequency rank 52425/72933
adhiculli indeclinable on the oven
Frequency rank 42482/72933
kañculikā noun (feminine) bodice (Monier-Williams, Sir M. (1988))
corset (Monier-Williams, Sir M. (1988))
kañcuka (?)
Frequency rank 27334/72933
kiñculaka noun (masculine) an earth-worm (Monier-Williams, Sir M. (1988))

Frequency rank 49416/72933
kiñculūka noun (neuter) ??
Frequency rank 49417/72933
cañcula noun (masculine) name of a plant
Frequency rank 51934/72933
dhiñculikā noun (feminine) a kind of plant
Frequency rank 55449/72933
nicula noun (neuter) the fruit of nicula
Frequency rank 28637/72933
nicula noun (masculine) an upper garment (Monier-Williams, Sir M. (1988))
Barringtonia acutangula (L.) Gaertn. (Monier-Williams, Sir M. (1988))
Calamus Rotang (Monier-Williams, Sir M. (1988))
Eugenia acutangula Linn. name of a poet (Monier-Williams, Sir M. (1988))
overcoat (Monier-Williams, Sir M. (1988))

Frequency rank 6149/72933
niculaka noun (masculine) box (Monier-Williams, Sir M. (1988))
case (Monier-Williams, Sir M. (1988))
outer garment (Monier-Williams, Sir M. (1988))

Frequency rank 55979/72933
naicula adjective coming from the Nicula tree (Barringtonia Acutangula) (Monier-Williams, Sir M. (1988))

Frequency rank 36507/72933
picula noun (masculine) a kind of cormorant or sea crow (Monier-Williams, Sir M. (1988))
a species of tree (Barringtonia Acutangula or Tamarix Indica) (Monier-Williams, Sir M. (1988))
cotton (Monier-Williams, Sir M. (1988))

Frequency rank 57939/72933
muculinda noun (masculine) a kind of big orange (Monier-Williams, Sir M. (1988))

Frequency rank 62324/72933
muculunda noun (masculine) a kind of plant
Frequency rank 62325/72933
vañculaka noun (masculine) a kind of bird
Frequency rank 64496/72933


an acute kind of fever where all three humors participate; fever that is difficult to cure with various signs and symptoms similar to swine flu, typhoid et Century It is one of the 4 subtypes of tridoṣaja fevers.


1. Plant orange tree, Citrus reticulata; 2. a species of fern; 3. Artocarpus lacucha, monkey jack tree; 4. Mythological white elephant carrying the god Indra.


Plant herbs pāṭhā, mayūraśikha, jasmine, creeping woodsorrel, Oxalis corniculata.


Plant wood sorrel, Oxalis corniculata.


Plant Himalayan rhubarb; Garcinia pedunculata; Rumex vesicarius; vinegar. Solena amplexicaulis a substitute. Garcinia pedunculata tree is also considered amlavetasa. Rheum emodi is used as another substitute. not yet identified.


unwholesome as food or drink in particular complaints, non-homologous.


an eye disease, particularly the diseases that affect sclera; pterygium.


urolithiasis, calculus. aśmaribheda lithotrope.


Plant tanner’s cassia, Cassia auriculata.


polyphagia (excessive hunger or increased appetite) with muscular wasting; excessive hunger


Plant okra (edible vegetable), Abelmoschus esculentus.


dried rhizome of Curculigo orchioides.


beak, bill; haranvel, Corchorus fascicularis.


(candra.sūrya.darśana) a rite, taking the infant out of home to show nature particularly sun and moon.


Plant Indian sorrel; wood sorrel; Oxalis corniculata; procumbent yellow sorrel.


tree sparrow; the bird Cucculus melanoleucus (said to be subsist on rain-drops)


Plant fennel, Foeniculum vulgar


1. Plant smooth angelica, Angelica glauca; Coleus amboinicus; Trigonella corniculata; 2. a thief.


the disappearance of golden colour of metal after few days; see patangi.


porpoise, sea-hog; any of several aquatic mammals, such as dolphin.


Plant 1. rosy mildweed plant, Oxystelma esculentum; 2. prostrate spurge, Euphorbia prostrata. 3. thyme leaved spurge, Euphorbia thymifolia.


herbo-mineral preparation used in muscular diseases.


difficulty in swallowing; compression of throat.


impacted delivery; twins pressing one against the other during the delivery and resulting difficulty.


1. cultivated, domesticated; 2. venereal disease.


1. Plant a kind of pea or pulse; Pisum speciosum; 2. copper coloured deer; Murraya paniculata.


an eye disease, panophthalmitis; inflammation of all coats of the eye including intraocular structures; atrophic eye.


diamond. hīrakabhasma nanoparticulate diamond powder.


Plant jeevanti, Leptadenia reticulata.


Plant climbing staff tree, black oil plant, intellect tree, bittersweet; Celastrus paniculata.


water from cultivable fields.


Plant 1. dried root of Peristrophe bicalyculala; 2. jequirity, Abrus precatorius; 3. Leea hirta.


Plant crow killer, fish berries, Anamirta cocculus, A. paniculata.


Plant forest pepper, wild orange tree, orange climber, Toddalia asiatica, T. aculeata.


modification, cleaning raw food material, one of āhāravidhiviśeṣayatana (āhāra.vidhi.viśeṣa.yatana) or culinary science.


Plant box myrtle, Myrica nagi, M. esculeta


Plant screw pine, dried underground roots of Pandanus tectorius, P. fascicularis. P. odoratissimus.


Plant chireta, whole plant of Swertia chirata; Andrographis paniculata is used in southeastern India as kirātatikta.


Plant kodrava; Paspalum scrobiculatum.


Plant starthorn, long-leaved barleria, Asteracantha longifolia; syn. Hygrophila auriculata, H. spinosa.


disease curable with great difficulty.


Plant golden eye-grass, Curculigo orchioides.


phthisis, tuberculosis.


horse gram, dry seeds of Vigna unquiculata, syn. Dolichos biflorus


Plant cowpea, horse gram, Vigna unguiculata; Macrotyloma uniflorum.


Plant Indian blue water lily, esculent white water lily, dried flowers of Nymphaea alba, N. stellata, N. nauchali.


Plant 1. pepper plant, 2. needle flower jasmine, Jasminum auriculatum.


medicated oil to reduce muscular spasm and arthritis.


muscular system.


round pointed; manḍalāgraśastra surgeon’s circular knife.


1. whey, watery part of the curds, liquid remaining after milk has been curdled and strained, 2. sour cream; 3. Lens culinaris.


lentil, dried seeds of Lens culinaris; syn. Ervum lens.


Plant Alternanthera sessilis, A. triandra, A. denticulata, A. nodiflora, A. repens; sessile joywood.


Plant fannel fruit, dried fruits of Foeniculum vulgare.


Plant 1. small water fern; 2. musli, Chlorophytum tuberosum, C. borivillianum; 3. Curculigo orchioides.


Plant water mass azolla; green edible leaves of Merremia emarginata; Silvinia cucullata too is similar to it.


1. a person with testicles, 2. muscular or stout person, 3. theif


urinary calculus or calculi.


Plant tiger nut, earth almond, Cyprus esculentus.


Plant Citrus aurantium, C. reticulate; orange.


Plant freshwater mangrove or Indian oak, Barringtonia acutangula.


Plant field beans, Dolichos lablab; Vigna unuiculata.


one of the four tridoṣaja fevers, difficult to cure.


joints, articulations.


Plant broom creeper, ink berry, Cocculus hirsutus.


1. penis, 2. furunculosis.


1. Plant salacia, Salacia reticulata; 2. yellow jasmine; 3. turmeric; 4. saffron.


extenion of breath; suspending the breath; cultivation of breath.


Plant pinari, Sterculia foetida.


kingly consumption, tuberculosis.


netted custard apple, Annona reticulata; native to Americas and not dealt with in classical ayurvedic texts.


cardio-vascular system or circulatory system.


medicine made from mineral substances like diamond et Century and used in chronic diseases: tuberculosis, heart diseases et Century


science related to dentistry, ear, nose, throat, eye and other diseases of the organs of the supraclavicular region, śalākayantra rodlike forceps


diseases of head (ear, nose, throat, dental and head), supraclavicular therapy.


Plant esculent root of different kinds of lotus.


joint, articulation; fornices of the eye; sandhimukta dislocation of the joint or bone.


rectal stricture and difficulty in defecation.


contentment, cultivation of satisfaction, happyness.


one of the four tridoṣaja fevers, difficult to cure.


duct, blood vessel, vein, nerve; sirapidika episcleritis, sirapratāna prominent and reticulated veins.


ejaculation (of semen)


dracunculiasis; Dracunculus medinensis, a parasitical worm eruption on the skin of the extremities.


drying, tuberculosis, pulmonary consumption, marasmus.


boil, furuncle or deep folliculitis.


1. Plant water chestnut, seeds of Trapa natans, T. brispinosa, T. quadrispinosa; 2. lethal point (marma) in occipital region of skull; 3. particular configuration of the planets; 4. minced meat.


a lethal point (marma) bleow the breast, splinter entering this point can cause difficulty in breathing.


1. barley or rice boiled in milk; 2. preparing medicine in a pan or culdron.


spermatolith; stone or calculus in the spermatic duct.


gold, svarṇabhasma ash prepared from gold, svarṇaparpaṭi golden crust, it is a hebo-mineral medicine to treat tuberculosis and used as aphrodisiac; svarṇavanga mosiac gold, used in sterility.


dyspnoea, difficulty in breathing.


Plant 1. Malabar ebony, black and white ebony, Diospyros malabarica. 2. Indian persimon,Diospyros exsculpta.


turpith roots, Indian jalap, Ipomoea turpethum, Operculia turpethum.


Plant 1. black and white ebony, Diospyros malabarica; 2. Hercules’ club, Zanthoxylum armatum.


1. Plant various plants: Calatropis gingantea, Agati grandiflora, Adhatoda vasika, Borreria articularis, Indigofera enneaphylla, Osmanthus fragrans and Chenopodium; Spermacoce hispida; 2. a kind of salt.


(vāta.gaja.ankusa.ras) herbo-mineral preparation used in the treatment of arthritis and muscular diseases.


fifth layer of skin, one fifth of vrīhi in thickness, reticular layer; visarpa, kuṣṭa are manifested from here.


1. constipation, 2. circular bandage, 3. obstruction, 4. remedy for promoting obstruction.


having no thorns or having spreading thorns; camel thorn bush or marsh barbel; Alhagi maurorum or Hygrophila auriculata; Foacourtia indica.


Plant Indian persimon, diospyros exsculpta.


instrument difficult to handle, one of the yantradoṣas.


diseases that are difficult to cure but not life-threatening, unimportant, trifling.

Wordnet Search
"cul" has 20 results.


culliḥ, aśmantam, uddhanam, adhiśrayaṇī, antikā, asamantam, uṣmānam, uddhāram, āndikā, uddhāni, aṅgāriṇī, aṅgāraguptiḥ, agnikuṇḍam   

mṛd-loha-iṣṭikādibhiḥ nirmitaṃ pākārtham agnipātram।

bhojanottapanārthaṃ mātā culliṃ prajvālayati।



laghu cullikā yasyopari dugdhādayaḥ pācyante।

sītā cullikāyāṃ dugdhaṃ tapati।


tūlaḥ, piculaḥ, picuḥ, picutūlam, tūlam, tūlakam, tūlapicuḥ   

tantuhetubhūtaḥ karpāsasya bhāgaḥ।

asmin ācchādane kilotrayaḥ tūlaḥ asti।



strīṇām aṅgarakṣiṇī।

sā yācikāyai kañculikāṃ yacchati।


ajā, chāgī, payasvinī, bhīruḥ, medhyā, galestanī, chāgikā, majjā, sarvabhakṣyā, galastanī, culumpā, sajjā, mukhaviluṇṭhikā   

paśuviśeṣaḥ, yā apraśastā kharatulyanādā pradīptapucchā kunakhā vivarṇā nikṛttakarṇā dvipamastakā tathā ca yasyāḥ dugdhaṃ pānārthaṃm upayujyate ।

ajāyāḥ dugdhaṃ śītalaṃ madhuraṃ ca।


makaraḥ, śiśumāraḥ, ambukīśaḥ, ambukūrmaḥ, culukī   

bṛhad jalajantuḥ।

makaraḥ atīva bhayakaraḥ asti।


piculaḥ, jhāvuḥ, jhāvūḥ, jhāvukaḥ   

ekaḥ laghuḥ kṣupaḥ yasya śākhāmupayujya kaṇḍolān rajjūn ca nirmānti।

piculasya kāṣṭham agnijvālanāya upayujyate।


tiniśaḥ, syandanaḥ, nemī, rathadruḥ, atimuktakaḥ, vañculaḥ, citrakṛt, cakrī, śatāṅgaḥ, śakaṭaḥ, rathaḥ, rathikaḥ, bhasmagarbhaḥ, meṣī, jaladharaḥ   

śiṃśapājātīyaḥ vṛkṣaḥ yasya patrāṇi khadiravat bhavanti।

tiniśasya kāṣṭham atīva dṛḍhaṃ bhavati।



viśvāmitrasya ekaḥ putraḥ।

cuñculasya varṇanaṃ purāṇeṣu vartate।



viśvāmitrasya putraviśeṣaḥ।

cuñculasya varṇanaṃ purāṇeṣu asti।


madguḥ, matsyavedhanī, piculaḥ, pānīyakākikā   

ekaḥ jalīyaḥ pakṣī।

madguḥ bhārate vaṅgadeśe pākisthāne ca dṛśyate।


abjaḥ, niculaḥ, ijjalaḥ, hijjaḥ, nicūlaḥ, piculaḥ, raktamañjaraḥ, sevyaḥ   


atra bahavaḥ abjāḥ santi।


niculaḥ, nicūlaḥ   

śarīrasya ūrdhvabhāge dhāritaṃ vastram।

avadīrṇaṃ niculaṃ tasya nirdhanatāyāḥ pratīkam।



kālidāsasya ekaṃ mitram।

niculaḥ api kaviḥ eva।


ajā, chāgā, chagalam, chelikā, culumpā, payasvinī, bhīru, mañjā, mañjī, sañjā, śubhā, medhyā, galestanī, chāgikā, sarvabhakṣyā, galastanī, mukhaviluṇṭhikā   


saḥ ajāḥ tṛṇabhakṣaṇārthe nayati।


nadīkāntaḥ, hijjalavṛkṣaḥ, niculaḥ, ijjalaḥ, piculaḥ, ambujaḥ, ghanadaḥ, kāntaḥ, jalajaḥ, dīrghapatrakaḥ, nadīlaḥ, raktakaḥ, kārmukaḥ   

sāṃvatsaraḥ vṛkṣaḥ yaḥ nadītaṭe samudrataṭe vā prāpyate।

niyamakartā nadīkāntasya chedanaṃ kartuṃ sammataḥ nāsti।


anilaculliḥ, analaculliḥ   

yā culliḥ anilasya sahāyyena prajvalati।

anilacullyāṃ sthāpitaṃ dugdham utkvathate।



ekā jātiḥ ।

vindhyaculikāḥ mahābhārate varṇyate



ekaḥ puruṣaḥ ।

cuñculasya ullekhaḥ harivaṃśe vartate



ekaḥ deśaḥ ।

karaculeḥ ullekhaḥ viddhaśālabhañjikāyām asti

Parse Time: 1.626s Search Word: cul Input Encoding: IAST: cul