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     Grammar Search "dhas" has 9 results.
     
dhas: masculine nominative singular stem: dhī
dhās: masculine nominative plural stem: dhā
dhās: masculine nominative singular stem: dhā
dhās: feminine nominative plural stem: dhā
dhās: masculine nominative plural stem: dhī
dhas: masculine accusative plural stem: dhā
dhās: feminine accusative plural stem: dhā
dhas: masculine ablative singular stem: dhā
dhas: masculine genitive singular stem: dhā
     Amarakosha Search  
8 results
     
     Monier-Williams
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405 results for dhas
     
Devanagari
BrahmiEXPERIMENTAL
abhyardhasind. apart, separate from (ablative)
adhasind. (See /adhara-), below, down View this entry on the original dictionary page scan.
adhasind. in the lower region View this entry on the original dictionary page scan.
adhasind. beneath, under View this entry on the original dictionary page scan.
adhasind. from under (with accusative genitive case,and ablative) View this entry on the original dictionary page scan.
adhasind. also applied to the lower region and to the pudendum muliebre ([ confer, compare Latin infra]). View this entry on the original dictionary page scan.
adhaspadamfn. Ved. placed under the feet, under foot View this entry on the original dictionary page scan.
adhaspada(/am-) n. the place under the feet View this entry on the original dictionary page scan.
adhaspadamind. under foot. View this entry on the original dictionary page scan.
adhastāddiśf. the lower region, the nadir. View this entry on the original dictionary page scan.
adhastalan. the room below anything. View this entry on the original dictionary page scan.
adhastāllakṣmanmfn. having a mark at the lower part (of the body) View this entry on the original dictionary page scan.
adhastanamfn. lower, being underneath View this entry on the original dictionary page scan.
adhastanamfn. preceding (in a book). View this entry on the original dictionary page scan.
adhastānnābhiind. below the navel, View this entry on the original dictionary page scan.
adhastānnirbādham(adh/astān--), ind. (with the knobs) turned downwards, View this entry on the original dictionary page scan.
adhastarāmind. very far down View this entry on the original dictionary page scan.
adhastātind. equals adh/as- q.v View this entry on the original dictionary page scan.
adhyardhasahasra mfn. amounting to or worth one thousand five hundred. View this entry on the original dictionary page scan.
adhyardhasāhasramfn. amounting to or worth one thousand five hundred. View this entry on the original dictionary page scan.
adhyardhasauvarṇikamfn. amounting to or worth one and a half suvarṇa-. View this entry on the original dictionary page scan.
adhyardhasuvarṇa mfn. amounting to or worth one and a half suvarṇa-. View this entry on the original dictionary page scan.
agandhasevinmfn. not addicted to perfumes, View this entry on the original dictionary page scan.
alpamedhasmfn. () of little understanding, ignorant, silly View this entry on the original dictionary page scan.
amedhasmfn. unintelligent, foolish, an idiot View this entry on the original dictionary page scan.
amṛtāndhasm. "whose food is ambrosia", a god View this entry on the original dictionary page scan.
anadhasind. not below View this entry on the original dictionary page scan.
ananyarādhasmfn. striving after nothing else, View this entry on the original dictionary page scan.
anavabhrarādhasmfn. ( bhṛ-), having or giving undiminished (or durable) wealth View this entry on the original dictionary page scan.
andhasn. darkness, obscurity View this entry on the original dictionary page scan.
andhasn. (Greek ) , a herb View this entry on the original dictionary page scan.
andhasn. the soma- plant View this entry on the original dictionary page scan.
andhasn. soma- juice View this entry on the original dictionary page scan.
andhasn. juice View this entry on the original dictionary page scan.
andhasn. grassy ground View this entry on the original dictionary page scan.
andhasn. food View this entry on the original dictionary page scan.
āndhasikamfn. (fr. 2. andhas-), cooking View this entry on the original dictionary page scan.
āndhasikam. a cook View this entry on the original dictionary page scan.
anedhasm. fire, View this entry on the original dictionary page scan.
anedhasthe wind, View this entry on the original dictionary page scan.
anūdhasf. udderless View this entry on the original dictionary page scan.
anūdhas(also, according to to some) having no breasts, a young girl, View this entry on the original dictionary page scan.
arādhasmfn. not liberal, hard, stingy, selfish and View this entry on the original dictionary page scan.
ardhasamamfn. "half equal", Name of metres, in which the first and third and the second and fourth pāda-s are equal View this entry on the original dictionary page scan.
ardhasamamuktāvalīf. Name of work View this entry on the original dictionary page scan.
ardhasamasyāf. supplying an idea which is only half expressed View this entry on the original dictionary page scan.
ardhasaṃjātasasyamf(ā-)n. having its crops half grown View this entry on the original dictionary page scan.
ardhasaptadaśamfn. plural sixteen and a half. View this entry on the original dictionary page scan.
ardhasaptamamfn. plural six and a half. View this entry on the original dictionary page scan.
ardhasaptaśatamf(ā-)n. plural or āni- n. plural three hundred and fifty View this entry on the original dictionary page scan.
ardhasīrinmfn. a cultivator (who takes half the crop for his labour)
ardhasomam. half the soma- View this entry on the original dictionary page scan.
ardhaspṛṣṭamfn. (in gram.) half-touched (see spṛṣṭa-), , Scholiast or Commentator View this entry on the original dictionary page scan.
ardhasuptakamf(ikā-)n. half-asleep, View this entry on the original dictionary page scan.
aśvarādhas(/aśva--) mfn. equipping or furnishing horses View this entry on the original dictionary page scan.
audhasamfn. (fr. ūdhas-), being or contained in the udder (as milk) View this entry on the original dictionary page scan.
ayuddhasenamfn. whose arrows or armies are un conquered, irresistible View this entry on the original dictionary page scan.
āyudhasahāyamfn. armed View this entry on the original dictionary page scan.
āyudhasāhvayam. Name of a plant View this entry on the original dictionary page scan.
baddhasnehamfn. conceiving affection for (locative case) View this entry on the original dictionary page scan.
baddhaspṛhamfn. (in fine compositi or 'at the end of a compound') feeling a longing for View this entry on the original dictionary page scan.
baddhasūtam. a particular preparation of quicksilver View this entry on the original dictionary page scan.
dhasiddhāntagranthakroḍam. Name of work View this entry on the original dictionary page scan.
dhasiddhāntagranthānugamam. Name of work View this entry on the original dictionary page scan.
dhasiddhāntagranthaprakāśam. Name of work View this entry on the original dictionary page scan.
dhasiddhāntagranthaṭīkāf. Name of work View this entry on the original dictionary page scan.
dhasiddhāntagranthavivecanan. Name of work View this entry on the original dictionary page scan.
bandhastambham. "binding-post", the post to which an elephant is tied View this entry on the original dictionary page scan.
bauddhasaṃgatif. Name of work on alaṃ-kāra- (quoted in ) View this entry on the original dictionary page scan.
bhojaprabandhasāram. Name of work (celebrating the deeds of king bhoja- ) View this entry on the original dictionary page scan.
bodhasāram. Name of work View this entry on the original dictionary page scan.
bodhasiddhif. Name of work View this entry on the original dictionary page scan.
bodhasudhākaram. Name of work View this entry on the original dictionary page scan.
buddhasaṃgham. plural Buddha, the law, and the monkhood View this entry on the original dictionary page scan.
buddhasaṃgītif. Name of work View this entry on the original dictionary page scan.
buddhasenam. Name of a king View this entry on the original dictionary page scan.
buddhasiṃham. Name of a man View this entry on the original dictionary page scan.
budhasānum. equals parna- or equals yajña-puruṣa-
budhasmṛtif. Name of work View this entry on the original dictionary page scan.
budhasūktan. Name of work View this entry on the original dictionary page scan.
budhasutam. " bhaṭṭotpala-'s son", Name of purū-ravas- (the first king of the lunar dynasty) View this entry on the original dictionary page scan.
caturvidhasaṃśayodbhedam. "removal of doubts of 4 kinds", Name of a work View this entry on the original dictionary page scan.
citrarādhas(tr/a-.) mfn. idem or '(tr/a--) mfn. granting excellent gifts ' View this entry on the original dictionary page scan.
daityapurodhasm. equals -guru- View this entry on the original dictionary page scan.
daśavidhasnānamantram. plural Name of particular hymns View this entry on the original dictionary page scan.
devāndhasn. "divine food", ambrosia View this entry on the original dictionary page scan.
digdhasahaśayamfn. lying in mud or along with any soiled person Va1rtt. 2 View this entry on the original dictionary page scan.
dradhasn. (for ḍhas-?) garment View this entry on the original dictionary page scan.
dugdhasamudram. the sea of milk View this entry on the original dictionary page scan.
dugdhasindhum. idem or 'm. the sea of milk ' View this entry on the original dictionary page scan.
dugdhasrotasn. a stream of milk View this entry on the original dictionary page scan.
durmedhasmfn. () dull-witted, stupid, ignorant etc. View this entry on the original dictionary page scan.
durmedhastvan. foolishness, stupidity View this entry on the original dictionary page scan.
dvaidhasūtran. Name of chapter xxii-xxv of View this entry on the original dictionary page scan.
dvātriṃśadaparādhastotran. Name of part of the View this entry on the original dictionary page scan.
edhasn. happiness, prosperity View this entry on the original dictionary page scan.
edhasn. fuel View this entry on the original dictionary page scan.
gandhasāram. sandal-wood View this entry on the original dictionary page scan.
gandhasāram. a kind of jasmine View this entry on the original dictionary page scan.
gandhasāraṇam. a kind of perfume View this entry on the original dictionary page scan.
gandhasevakamfn. using fragrances View this entry on the original dictionary page scan.
gandhasoman. the white esculent water-lily View this entry on the original dictionary page scan.
gandhasragdāmavatmfn. furnished with fragrant garlands View this entry on the original dictionary page scan.
gandhasukhīf. equals -śuṇḍinī- View this entry on the original dictionary page scan.
gandhasūyīf. idem or 'f. equals -śuṇḍinī- ' View this entry on the original dictionary page scan.
ghṛṣvirādhasmfn. granting with joy, (vocative case) View this entry on the original dictionary page scan.
halāyudhastavam. Name of work View this entry on the original dictionary page scan.
harimedhasm. Name of viṣṇu-kṛṣṇa- View this entry on the original dictionary page scan.
harimedhasm. of the father of hari- (viṣṇu-) View this entry on the original dictionary page scan.
harimedhasm. of a man View this entry on the original dictionary page scan.
haripañcāyudhastotran. Name of work View this entry on the original dictionary page scan.
harṣavivṛddhasattvamfn. one whose vigour is increased by happiness View this entry on the original dictionary page scan.
hatamedhasmfn. equals -citta- View this entry on the original dictionary page scan.
jagdhasāraṃgamfn. equals sāraṃga-jagdhin- View this entry on the original dictionary page scan.
kāmāndhasaṃjñamfn. one whose intellect is blinded with pleasure, View this entry on the original dictionary page scan.
krodhasamanvitamfn. filled with anger. View this entry on the original dictionary page scan.
kṣetrasādhasm. one who divides the fields, who fixes the landmarks () . View this entry on the original dictionary page scan.
kṣetrasādhas according to to some,"bestowing a field" View this entry on the original dictionary page scan.
kumedhasmfn. of little intellect View this entry on the original dictionary page scan.
kuvedhasm. bad fate View this entry on the original dictionary page scan.
kvadhastha according to to some read sadhastham-. View this entry on the original dictionary page scan.
labdhasambhāramfn. equals -saṃhāra- above View this entry on the original dictionary page scan.
labdhasaṃhāramfn. brought together, brought about View this entry on the original dictionary page scan.
labdhasaṃjñamfn. one who has recovered his senses, restored to consciousness View this entry on the original dictionary page scan.
labdhasiddhimfn. one who has attained perfection View this entry on the original dictionary page scan.
mahāvegalabdhasthāmam. Name of a king of the garuḍa-s View this entry on the original dictionary page scan.
mahodhasmfn. "large-uddered", rich in clouds or water (said of parjanya-) View this entry on the original dictionary page scan.
mandamedhasmfn. equals -dhī- View this entry on the original dictionary page scan.
medhasn. equals medha-, a sacrifice View this entry on the original dictionary page scan.
medhasm. Name of a son of manu- svāyambhuva- View this entry on the original dictionary page scan.
medhasm. of son of priya-vrata- (varia lectio medha-) View this entry on the original dictionary page scan.
medhasm. (in fine compositi or 'at the end of a compound') equals medhā-, intelligence, knowledge, understanding. View this entry on the original dictionary page scan.
medhasam. Name of a man View this entry on the original dictionary page scan.
medhasāti(medh/a--) f. the receiving or offering of the oblation, sacrificial ceremony (;others"the offering of devotion, service or worship of the gods";others "the gaining or deserving of a reward or praise") . View this entry on the original dictionary page scan.
miyedhasn. equals m/edhas- View this entry on the original dictionary page scan.
mohāndhasūryam. a particular medicament View this entry on the original dictionary page scan.
mṛdhasn. disdain, contempt (only dhas-kṛ-to disdain, contemn, injure) View this entry on the original dictionary page scan.
mṛdhasn. fight, battle
mṛgavyādhasarpasūkaram. plural a deer, hunter, snake and boar View this entry on the original dictionary page scan.
mugdhabodhasubodhinīf. Name of work connected with vopadeva-'s grammar View this entry on the original dictionary page scan.
mugdhasvabhāvam. artlessness, simplicity, View this entry on the original dictionary page scan.
mugdhasvabhāvamfn. artless or charming by nature View this entry on the original dictionary page scan.
mūrdhasaṃhitamf(ā-)n. attached or fastened to the head View this entry on the original dictionary page scan.
dhasn. (prob.) equals nātha-, help, refuge View this entry on the original dictionary page scan.
naudhasam. patronymic of eka-dyū- (q.v) View this entry on the original dictionary page scan.
naudhasan. Name of a sāman- View this entry on the original dictionary page scan.
naudhasaetc. See nodh/as-. View this entry on the original dictionary page scan.
naudhasaśyaita n. Name of sāman-s View this entry on the original dictionary page scan.
naudhasaśyaitayonin. Name of sāman-s View this entry on the original dictionary page scan.
navakaṇḍikāśrāddhasūtran. Name of the 6th pariśiṣṭa- of (equals śrāddha-kalpa-s-). View this entry on the original dictionary page scan.
nibandhasaṃgraham. Name of work View this entry on the original dictionary page scan.
nibandhasāram. Name of work View this entry on the original dictionary page scan.
nibandhasarvasvan. Name of work View this entry on the original dictionary page scan.
nirandhasmfn. foodless, hungry View this entry on the original dictionary page scan.
nodhasm. (according to 4. nu-?) Name of a ṛṣi- also called gautama- ( ) or kākṣīvata- () (see ) . View this entry on the original dictionary page scan.
odhasn. equals ūdhas- q.v View this entry on the original dictionary page scan.
pañcavidhasūtran. Name of work View this entry on the original dictionary page scan.
pañcāyudhastavam. Name of work View this entry on the original dictionary page scan.
pañcāyudhastotran. Name of work View this entry on the original dictionary page scan.
paṅktirādhas(kt/i--) mfn. containing fivefold (or numbers of) gifts View this entry on the original dictionary page scan.
paramadurmedhasmfn. exceedingly stupid. View this entry on the original dictionary page scan.
parvatarodhasn. mountains-slope View this entry on the original dictionary page scan.
paṭhitasiddhasārasvatastotran. Name of work View this entry on the original dictionary page scan.
paurodhasam. patronymic fr. puro-dhas- View this entry on the original dictionary page scan.
paurodhasam. the office of the purohita- View this entry on the original dictionary page scan.
payodhasm. (1. dhā-) a rainy cloud View this entry on the original dictionary page scan.
payodhasm. the ocean View this entry on the original dictionary page scan.
pīnodhas() f. (a cow) with full or swelling udders. View this entry on the original dictionary page scan.
pitṛmedhasāram. Name of work View this entry on the original dictionary page scan.
pitṛmedhasūtran. Name of work View this entry on the original dictionary page scan.
prabodhasiddhif. Name of work View this entry on the original dictionary page scan.
prabodhasudhākaram. Name of work View this entry on the original dictionary page scan.
prabodhasūktivyākhyāf. Name of work View this entry on the original dictionary page scan.
prarādhasm. ( rādh-) Name of a descendant of aṅgiras- (varia lectio purādhas-). View this entry on the original dictionary page scan.
pratiṣiddhasevanan. doing what is prohibited View this entry on the original dictionary page scan.
pratiṣiddhasevinmfn. following or doing what is forbidden View this entry on the original dictionary page scan.
priyamedhastutamfn. (priy/a-m-) praised by priya- (according to to equals priya-yajñair ṛṣibhiḥ stutaḥ-). View this entry on the original dictionary page scan.
purādhasm. Name of an āṅgirasa- (varia lectio pra-rādhas-). View this entry on the original dictionary page scan.
purodhasm. "placed at the head", chief priest of a king, domestic chaplain etc. View this entry on the original dictionary page scan.
purodhasm. Name of a man View this entry on the original dictionary page scan.
purumedhasmfn. () endowed with wisdom View this entry on the original dictionary page scan.
purumedhasmfn. Name of a man with the patronymic āṅgirasa- (author of ). View this entry on the original dictionary page scan.
dhasn. favour, kindness, bounty, a gift of affection, any gift View this entry on the original dictionary page scan.
dhasn. munificence, liberality View this entry on the original dictionary page scan.
dhasn. accomplishment of one's wishes, success View this entry on the original dictionary page scan.
dhasn. striving to accomplish or gain View this entry on the original dictionary page scan.
dhasn. wealth, power View this entry on the original dictionary page scan.
dhaspatim. a lord of gifts or wealth View this entry on the original dictionary page scan.
randhas m. Name of a man belonging to the family of andhaka- (see rāndhasa-). View this entry on the original dictionary page scan.
randhasam. Name of a man belonging to the family of andhaka- (see rāndhasa-). View this entry on the original dictionary page scan.
rāndhasam. patronymic View this entry on the original dictionary page scan.
retodhasmfn. impregnating, fertilizing, begetting offspring View this entry on the original dictionary page scan.
retodhasm. (with or without pitṛ-) "a begetter", natural father View this entry on the original dictionary page scan.
rodhasn. a bank, embankment, dam, mound, wall, shore etc. View this entry on the original dictionary page scan.
rodhasn. a mountain slope View this entry on the original dictionary page scan.
rodhasn. the steep wall or bank (of a cloud) View this entry on the original dictionary page scan.
rodhasn. the brink (of a well) View this entry on the original dictionary page scan.
rodhasn. the flank, side, a woman's hips (see taṭa-). View this entry on the original dictionary page scan.
rodhasthamfn. standing on the bank of a river View this entry on the original dictionary page scan.
rodhasvatmfn. (r/odhas--) having high banks View this entry on the original dictionary page scan.
rodhasvatīf. (atī-) Name of a river View this entry on the original dictionary page scan.
ṛtasadhasthamfn. standing in the right manner, ibidem or 'in the same place or book or text' as the preceding View this entry on the original dictionary page scan.
rūparasagandhasparśavatmfn. having colour and taste and smell and palpability View this entry on the original dictionary page scan.
sabādhasmfn. equals -b/ādh- View this entry on the original dictionary page scan.
sabādhasind. urgently, eagerly View this entry on the original dictionary page scan.
sabādhasm. equals ṛtvij- View this entry on the original dictionary page scan.
śabdānuviddhasamādhipañcakan. Name of a yoga- work View this entry on the original dictionary page scan.
dhase(Ved. infinitive mood) for levelling or preparing land (with ks/aitrāya-) View this entry on the original dictionary page scan.
sadhasthamfn. (sadh/a--) "standing together", present View this entry on the original dictionary page scan.
sadhasthan. "place where people stand together", place of meeting, any place, spot, abode, home, region, world View this entry on the original dictionary page scan.
sadhastutif. (sadh/a--) joint praise (when used as instrumental case = "with joint praise") View this entry on the original dictionary page scan.
sadhastutimfn. praised together (as indra- and agni-) View this entry on the original dictionary page scan.
sadhastutya(sadh/a--) n. joint praise or applause View this entry on the original dictionary page scan.
ṣaḍvidhasāṃkhyan. Name of work View this entry on the original dictionary page scan.
sambaddhasainyaughamfn. one who has the main body of troops concentrated View this entry on the original dictionary page scan.
samuddhasta(for -ud-hasta-) mfn. wiped off with the hand View this entry on the original dictionary page scan.
saptabuddhastotran. Name of a stotra-. View this entry on the original dictionary page scan.
saralaskandhasaṃghaṭṭajanmanmfn. arising from the friction of pine-branches View this entry on the original dictionary page scan.
śardhasmfn. equals ś/ardhat- (only in Comparative degree śadhas-tara-,more daring or defiant) View this entry on the original dictionary page scan.
śardhasn. a troop, host, multitude (see śārdha-) View this entry on the original dictionary page scan.
sārdhasaṃvatsaran. a year and a half. View this entry on the original dictionary page scan.
sārdhasaptann. seven and a half. View this entry on the original dictionary page scan.
sarvabhūtātmamedhasmfn. sarvabhūtātman
sarvabuddhasaṃdarśanam. Name of a world View this entry on the original dictionary page scan.
sarvarodhavirodhasampraśamanam. a particular samādhi- View this entry on the original dictionary page scan.
sarvasāmrājyamedhasahasranāmann. Name of work View this entry on the original dictionary page scan.
śatāparādhastotran. Name of work View this entry on the original dictionary page scan.
śatārdhasaṃkhyamfn. numbering fifty View this entry on the original dictionary page scan.
satyamedhasmfn. having true intelligence (said of viṣṇu-) View this entry on the original dictionary page scan.
satyarādhas(saty/a--) mfn. bestowing real blessings, truly beneficent View this entry on the original dictionary page scan.
siddhasādhanam. white mustard View this entry on the original dictionary page scan.
siddhasādhanan. the performance of magical or mystical rites (for acquiring supernatural powers etc.) View this entry on the original dictionary page scan.
siddhasādhanan. the materials employed in those rites View this entry on the original dictionary page scan.
siddhasādhanan. the proving of anything already proved View this entry on the original dictionary page scan.
siddhasādhanadoṣam. the mistake of doing so View this entry on the original dictionary page scan.
siddhasādhitamfn. one who his learned (the art of medicine) by practice (not by study) View this entry on the original dictionary page scan.
siddhasādhyamfn. who or what has effected what was to be done View this entry on the original dictionary page scan.
siddhasādhyamfn. effected, accomplished, proved View this entry on the original dictionary page scan.
siddhasādhyam. a particular mantra- View this entry on the original dictionary page scan.
siddhasādhyan. demonstrated proof or conclusion View this entry on the original dictionary page scan.
siddhasādhyakam. a particular mantra- View this entry on the original dictionary page scan.
siddhasalilan. equals -jala- View this entry on the original dictionary page scan.
siddhasamākhyamfn. called siddha- (with kṣetra- n. equals siddha-kṣetra-) View this entry on the original dictionary page scan.
siddhasambandhamfn. one whose kindred are well known View this entry on the original dictionary page scan.
siddhasaṃgham. a company of siddha-s, assemblage of perfected beings View this entry on the original dictionary page scan.
siddhasaṃkalpamfn. one whose wishes are accomplished View this entry on the original dictionary page scan.
siddhasārasaṃhitāf. Name of a medical work View this entry on the original dictionary page scan.
siddhasārasvatam. Name of a tantra- work View this entry on the original dictionary page scan.
siddhasārasvatam. (with śabdānuśāsana-) Name of a gram. work View this entry on the original dictionary page scan.
siddhasārasvatadīpikāf. Name of a commentator or commentary by padma-nābha- on the bhuvaneśvarī-stotra- View this entry on the original dictionary page scan.
siddhasārasvatastotran. another N. for bhuvaneśvarī-stotra-. View this entry on the original dictionary page scan.
siddhasaritf. "river of the Blest", Name of the Ganges View this entry on the original dictionary page scan.
siddhasenam. "having a divine or perfect army", Name of kārttikeya- (god of war) View this entry on the original dictionary page scan.
siddhasenam. of an astronomer View this entry on the original dictionary page scan.
siddhasenadivākaram. Name of a son of sarva-jña- and pupil of vṛddha-vāda-sūri- (said to have induced vikramāditya- to tolerate the jaina-s) View this entry on the original dictionary page scan.
siddhasenadivākṛtm. Name of a son of sarva-jña- and pupil of vṛddha-vāda-sūri- (said to have induced vikramāditya- to tolerate the jaina-s) View this entry on the original dictionary page scan.
siddhasenasūrim. Name of author. () View this entry on the original dictionary page scan.
siddhasenavākyakāram. Name of author. () View this entry on the original dictionary page scan.
siddhasevitam. "honoured or worshipped by siddha-s", Name of a form of bhairava- or śiva- (equals baṭuka-bhairava-) View this entry on the original dictionary page scan.
siddhasiddhamfn. thoroughly efficacious (said of a particular mantra-) View this entry on the original dictionary page scan.
siddhasiddhāñjanan. Name of work View this entry on the original dictionary page scan.
siddhasiddhāntam. Name of work View this entry on the original dictionary page scan.
siddhasiddhāntapaddhatif. Name of work View this entry on the original dictionary page scan.
siddhasindhum. "river of the siddha-s", Name of the heavenly Ganges. View this entry on the original dictionary page scan.
siddhasopānan. Name of work View this entry on the original dictionary page scan.
siddhasthala() n. the place or region of the Blest. View this entry on the original dictionary page scan.
siddhasthālīf. the magical caldron of a great adept or sage (said to overflow with any kind of food at the wish of the possessor) View this entry on the original dictionary page scan.
siddhasthāna() n. the place or region of the Blest. View this entry on the original dictionary page scan.
siddhasusiddhamfn. "exceedingly efficacious"(said of a particular mantra-) View this entry on the original dictionary page scan.
siddhauṣadhasaṃgraham. Name of work View this entry on the original dictionary page scan.
śilāndhasn. ears of corn left on a field View this entry on the original dictionary page scan.
śivajñānabodhasūtran. Name of work View this entry on the original dictionary page scan.
skandhasn. the shoulder View this entry on the original dictionary page scan.
skandhasn. the branching top or crown of a tree View this entry on the original dictionary page scan.
skandhasn. the trunk of a tree View this entry on the original dictionary page scan.
skandhastambhi(?) m. Name of king View this entry on the original dictionary page scan.
skandhasvāmin wrong reading for skanda-sv- (q.v) View this entry on the original dictionary page scan.
skandhasvāti(?) m. Name of king View this entry on the original dictionary page scan.
ṣoḍaśāyudhastutif. Name of work View this entry on the original dictionary page scan.
spardhasSee v/i-ṣpardhas-. View this entry on the original dictionary page scan.
spārharādhas(spārh/a--) mfn. possessing or bestowing enviable wealth (as indra-) View this entry on the original dictionary page scan.
spūrdhaseSee root. View this entry on the original dictionary page scan.
śrāddhasāgaram. Name of work View this entry on the original dictionary page scan.
śrāddhasaṃgraham. Name of work View this entry on the original dictionary page scan.
śrāddhasaṃkalpam. Name of work View this entry on the original dictionary page scan.
śrāddhasaṃkalpavidhim. Name of work View this entry on the original dictionary page scan.
śrāddhasamuccayam. Name of work View this entry on the original dictionary page scan.
śrāddhasāram. Name of work View this entry on the original dictionary page scan.
śrāddhasaukhyan. Name of work View this entry on the original dictionary page scan.
śrāddhastabakam. Name of work View this entry on the original dictionary page scan.
śrāddhasūtakamfn. relating or belonging to a śrāddha- or a natal feast (as food) View this entry on the original dictionary page scan.
śrāddhasūtakabhojanan. participation in a śrāddha- or a natal feast View this entry on the original dictionary page scan.
śrāddhasūtran. Name of work (equals śrāddha-kalpa-sūtra-), View this entry on the original dictionary page scan.
stabdhasakthimfn. stiff-thighed, lame ( stabdhasakthitā -- f.) View this entry on the original dictionary page scan.
stabdhasakthitāf. stabdhasakthi
stabdhasambhāra(?) m. a rākṣasa- View this entry on the original dictionary page scan.
śuddhasādhyavasānā f. Name of two kinds of ellipsis View this entry on the original dictionary page scan.
śuddhasaṃgamamf(ā-)n. having pure intercourse or association View this entry on the original dictionary page scan.
śuddhasāram. a particular samādhi- View this entry on the original dictionary page scan.
śuddhasāropā(or pa-lakṣaṇā-) f. Name of two kinds of ellipsis View this entry on the original dictionary page scan.
śuddhasattvamf(ā-)n. equals -śīla- View this entry on the original dictionary page scan.
śuddhasaukhyan. Name of work View this entry on the original dictionary page scan.
śuddhasnānan. bathing in pure water (without unguents etc.) View this entry on the original dictionary page scan.
śuddhasūḍanṛtyan. (in music) a kind of dance View this entry on the original dictionary page scan.
śuddhasvabhāvamf(ā-)n. equals -śīla- View this entry on the original dictionary page scan.
sudhāndhas(dhān-) m. equals suddhābhuj- View this entry on the original dictionary page scan.
sukhamedhasmfn. prospering well View this entry on the original dictionary page scan.
sumedhasmfn. (accusative sg. /asam-or /ām-) having a good understanding, sensible, intelligent, wise etc. View this entry on the original dictionary page scan.
sumedhasm. Name of a ṛṣi- under manu- cākṣuṣa- View this entry on the original dictionary page scan.
sumedhasm. of a son of veda-mitra- View this entry on the original dictionary page scan.
sumedhasm. plural a particular class of gods under the fifth manu- View this entry on the original dictionary page scan.
sumedhasm. a particular class of deceased ancestors View this entry on the original dictionary page scan.
sumedhasf. Cardiospermum Halicacabum View this entry on the original dictionary page scan.
sumitradhasmfn. one who makes good friends (śobhanāni mitrāṇi puṣyati- ) View this entry on the original dictionary page scan.
supurodhasm. a good domestic priest View this entry on the original dictionary page scan.
surādhasmfn. granting good gifts, liberal, bountiful View this entry on the original dictionary page scan.
surādhasmfn. receiving rich gifts, wealthy View this entry on the original dictionary page scan.
surādhasm. Name of a ṛṣi- (having the patronymic vārṣāgira- and author of ) View this entry on the original dictionary page scan.
surādhasm. of a man View this entry on the original dictionary page scan.
surapurodhasm. "domestic priest of the gods"Name of bṛhas-pati- View this entry on the original dictionary page scan.
suretodhasmfn. (or -dhā-) bestowing potency or virility View this entry on the original dictionary page scan.
surodhasm. Name of a man View this entry on the original dictionary page scan.
triṣadhasthamf(ā-)n. having a triple seat (sadh- equals barh/is-) (also dh/astha-, ) View this entry on the original dictionary page scan.
triṣadhasthan. a triple seat, . View this entry on the original dictionary page scan.
tuvirādhasmfn. equals -deṣṇa-, View this entry on the original dictionary page scan.
udbuddhasaṃskāram. association of ideas, recalling anything to remembrance. View this entry on the original dictionary page scan.
uddeśyavidheyabodhasthalīyavicāram. sthalīya
uddhas( ud-has-) P. -dhasati-, to break out into laughter (said of the lightning) ; to flash View this entry on the original dictionary page scan.
uddhastamfn. (hasta-with ud-) extending the hands, raising the hands View this entry on the original dictionary page scan.
udhasn. equals ūdhas- q.v View this entry on the original dictionary page scan.
ūdhasmn. (in veda- also) /ūdhan-, /ūdhar- (See Whitney's grammar 430 b;in classical Sanskrit the stem ūdhan-appears only in the fem. of an adjective (cf. mfn.) compound exempli gratia, 'for example' kuṇḍodhnī-etc.) ( vah- commentator or commentary on ; ud- ) the udder of any female, breast, bosom etc. View this entry on the original dictionary page scan.
ūdhasmn. figuratively applied to the clouds View this entry on the original dictionary page scan.
ūdhasmn. the night View this entry on the original dictionary page scan.
ūdhasmn. Name of a passage in the mahānāmnī- (q.v) verses View this entry on the original dictionary page scan.
ūdhasmn. ([ confer, compare Greek ; Latin u1ber; Anglo-Saxon ūder-; Old High German u1tar; modern German Euter; modern English udder;Gael.uth.]) View this entry on the original dictionary page scan.
ūdhasvatīf. (a female) with full udders View this entry on the original dictionary page scan.
ūdhasyamf(ā-)n. milking, giving milk View this entry on the original dictionary page scan.
ūdhasyamf(ā-)n. coming from the udder View this entry on the original dictionary page scan.
ūdhasyan. milk View this entry on the original dictionary page scan.
upalabdhasukhamfn. one who has experienced pleasure. View this entry on the original dictionary page scan.
vadhasnam. or n. (only in instrumental case plural) equals v/adhar- View this entry on the original dictionary page scan.
vadhasnumfn. wielding a deadly weapon View this entry on the original dictionary page scan.
vadhasthalīf. View this entry on the original dictionary page scan.
vadhasthānan. a place of execution View this entry on the original dictionary page scan.
vadhasthānan. a slaughter-house View this entry on the original dictionary page scan.
vaidhasamf(ī-)n. (fr. vedhas-) derived from fate View this entry on the original dictionary page scan.
vaidhasamf(ī-)n. composed by brahmā- View this entry on the original dictionary page scan.
vaidhasam. patronymic of hari-ścandra- View this entry on the original dictionary page scan.
vaidyabodhasaṃgraham. Name of work View this entry on the original dictionary page scan.
varcodhas() mfn. granting power, bestowing vigour or energy. View this entry on the original dictionary page scan.
vastrārdhasaṃvītamfn. covered or clothed with half a garment. View this entry on the original dictionary page scan.
vastrārdhasaṃvṛtamfn. covered or clothed with half a garment. () View this entry on the original dictionary page scan.
vayodhasmfn. equals -dh/ā- View this entry on the original dictionary page scan.
vayodhasmfn. young, fresh View this entry on the original dictionary page scan.
vāyodhasamfn. relating or belonging to vayo-dhas- (id est indra-) View this entry on the original dictionary page scan.
vedhasmfn. (in some meanings prob. connected with vi-dhā-; Nominal verb m. vedh/ās- accusative vedh/asam-or vedh/ām-) pious, religious, virtuous, good, brave (also applied to gods) View this entry on the original dictionary page scan.
vedhasmfn. wise View this entry on the original dictionary page scan.
vedhasmfn. performing, accomplishing (in gambhīra-v-) View this entry on the original dictionary page scan.
vedhasm. a worshipper of the gods View this entry on the original dictionary page scan.
vedhasm. an arranger, disposer, creator (especially applied to brahmā-, but also to prajāpati-, puruṣa-, śiva-, viṣṇu-, dharma-, the Sun etc.) etc. View this entry on the original dictionary page scan.
vedhasm. an author View this entry on the original dictionary page scan.
vedhasm. a wise or learned man View this entry on the original dictionary page scan.
vedhasm. Name of the father of hari-ścandra- (See vaidasa-). View this entry on the original dictionary page scan.
vedhasan. the part of the hand under the root of the thumb (considered as sacred to brahmā-;See tīrtha-) View this entry on the original dictionary page scan.
vedhasam. Name of a Vedic ṛṣi- (said to belong to the family of aṅgiras-) View this entry on the original dictionary page scan.
vedhasīf. Name of a place of pilgrimage View this entry on the original dictionary page scan.
vedhastama(vedh/as--). mfn. most pious or religious, best, wisest View this entry on the original dictionary page scan.
vedhasf. (instrumental case) worship, piety View this entry on the original dictionary page scan.
vibudhasadmann. "abode of the gods", heaven or the sky View this entry on the original dictionary page scan.
vibudhasakham. a friend of the gods View this entry on the original dictionary page scan.
vibudhastrīf. "divine female", an apsaras- View this entry on the original dictionary page scan.
vidhasm. equals vedhas- or brahman- View this entry on the original dictionary page scan.
vidyuddhasta(vidy/ud--) mfn. (for vidy/ud-+ hasta-) holding a glittering weapon in the hand View this entry on the original dictionary page scan.
vindhasa(?) m. the moon View this entry on the original dictionary page scan.
viruddhasambandhanīyamfn. (in law) allied or kin in a forbidden degree View this entry on the original dictionary page scan.
viruddhasiddhāntagranthālokam. Name of work View this entry on the original dictionary page scan.
viruddhasiddhāntagrantharahasyan. Name of work View this entry on the original dictionary page scan.
viruddhasiddhāntagranthaṭīkāf. Name of work View this entry on the original dictionary page scan.
viṣṇuvṛddhasahasranāmastotran. Name of chapter of the padma-purāṇa-. View this entry on the original dictionary page scan.
viṣpardhasmfn. ( spardh-; see vi-spardh-) emulating, vying, envious ("free from emulation") View this entry on the original dictionary page scan.
viṣpardhasm. Name of a ṛṣi- View this entry on the original dictionary page scan.
viṣpardhasn. Name of a sāman- View this entry on the original dictionary page scan.
viśrabdhasuptamfn. sleeping peacefully View this entry on the original dictionary page scan.
viśuddhasattvamfn. of a pure character View this entry on the original dictionary page scan.
viśuddhasattvapradhānamfn. chiefly characterized by pure goodness View this entry on the original dictionary page scan.
viśuddhasattvavijñānamfn. of pure character and understanding View this entry on the original dictionary page scan.
viśuddhasiṃham. Name of a man View this entry on the original dictionary page scan.
viśuddhasvaranirghoṣāf. a particular dhāraṇī- View this entry on the original dictionary page scan.
viśvarādhas(viśv/a--) mf. all-granting View this entry on the original dictionary page scan.
viśvaśardhasmfn. (viśv/a--) being in a complete troop, complete in number View this entry on the original dictionary page scan.
viśvaśardhasmfn. displaying great power, making great exertion () View this entry on the original dictionary page scan.
vītirādhas(vīt/i--) mfn. affording enjoyment View this entry on the original dictionary page scan.
vṛddhasaṃgham. an assembly of old men, council or meeting of elders View this entry on the original dictionary page scan.
vṛddhasenamfn. (vṛddh/a--) hearing large missiles (others"forming mighty hosts") View this entry on the original dictionary page scan.
vṛddhasenāf. Name of the wife of sumati- (and mother of devatā-jit-) View this entry on the original dictionary page scan.
vṛddhasevāf. reverence for the aged View this entry on the original dictionary page scan.
vṛddhasevinmfn. reverencing one's elders View this entry on the original dictionary page scan.
vṛddhasevitvan. equals -sevā- View this entry on the original dictionary page scan.
vṛddhasṛgālam. an old jackal View this entry on the original dictionary page scan.
vṛddhasuśrutam. the older suśruta- or an older recension of suśruta-'s work View this entry on the original dictionary page scan.
vṛddhasūtrakan. a flock of cotton, flocculent seeds flying in the air View this entry on the original dictionary page scan.
yodhasaṃrāvam. challenging to battle, mutual defiance of combatants View this entry on the original dictionary page scan.
yuddhasāram. "battle-goer", a horse View this entry on the original dictionary page scan.
yuddhasāramfn. instinct with combativeness, warlike, provoking (as speech) View this entry on the original dictionary page scan.
yuddhasūktan. Name of the hymn View this entry on the original dictionary page scan.
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dhas धस् a. [धा-कसुन्] Holding; रेतोधस्, पुरोधस् &c. -m. 1 N. of Brahman. -2 Bṛihaspati.
adhas अधस् अधः ind. [अधर-असि, अधरशव्दस्थाने अध् आदेशः P.V.3.39.] 1 Below, down; पतत्यधो धाम विसारि सर्वतः Śi.1.2; in lower region, to the infernal regions or hell; व्यसन्यधो$धो व्रजति स्वर्यात्यव्यसनी मृतः Ms.7.53. (According to the context अधः may have the sense of the nominative, ˚अङ्कुशः &c.; ablative, अधो वृक्षात् पतति; or locative, अधो गृहे शेते). -2 Beneath, under, used like a preposition with gen.; तरूणाम्˚ Ś.1.14; rarely with abl. also; बाहित्थं तु ततो$प्यधः Hemachandra; (when repeated) lower and lower, down and down; अधोधः पश्यतः कस्य महिमा नोपचीयते H.2.2; यात्यधोधो- व्रजत्युच्चैर्नरः स्वैरेव कर्मभिः H.2.47; अधोधो गङ्गेयं पदमुपगता स्तोकं Bh.2.1; from under, just below (with acc.); नवानधो$धो बृहतः पयोधरान् Śi.1.4. In comp. with nouns अधः has the sense of (a) lower, under, as ˚भुवनं, ˚लोकः the lower world; ˚वासः or ˚अंशुकम् an under-garment; or (b) the lower part; ˚कायः the lower part of the body; अधःकृ means to surpass, eclipse, overcome, vanquish, despise, scorn; तपः शरीरैः कठिनैरुपार्जितं तपस्विनां दूरमधश्चकार सा Ku.5.29; अधःकृताशेषान्तःपुरेण K.177; ˚कृतकुसुमायुधं 179; Śi.1.35; क्षितिप्रतिष्ठो$पि मुखारविन्दैवर्धूजनश्च- न्द्रमधश्चकार 3.52; ˚कृतैनसः Śi.16.8. dispelled. (c) अधस्, अधस्तात् -Pudendum muliebre. -Comp. -अक्ष a. situated below the axle or car. (-क्षम्) adv. below the car, under the axle. -अक्षजः [अक्षात् इन्द्रियाज्वायते इति अक्षजं प्रत्यक्षज्ञानम्, तदधरं ग्राहकत्वाभावात् हीनं यस्य सः Tv.; अधःकृतं अक्षजम् इन्द्रियज्ञानं येन Malli.] N. of Viṣṇu; other etymologies of the name are also found; (1) अधो न क्षीयते जातु यस्मात्तस्मादधोक्षजः; (2) द्यौरक्षं पृथिवी चाधस्तयोर्यस्मादजायत । मध्ये वैराजरूपेण ततो$धोक्षज इष्यते ॥ -अधस् See above. -उपास- नम् sexual intercourse. -अङ्गम्, -द्वारम्, -मर्म the anus; Pudendum Muliebre. -करः the lower part of the hand (करभ). -करणम् excelling, defeating, degradation; K.22; so ˚क्रिया; सहते न जनोप्यधःक्रियाम् Ki.2.47. degradation, dishonour. -खननम् undermining. -गतिः f., गमनम् -पातः 1 a downward fall or motion, descent; going downwards. -2 degradation, downfall, going to perdition or hell; मूलानामधोगतिः K.41 (where ˚ति has both senses); ˚तिम् आयाति Pt.1.15 sinks, comes down (feels dishonoured); Ms.3.17; अरक्षितारमत्तारं नृपं विद्याद- धोगतिम् 8.39 destined to go to hell. -गन्तृ m. one who digs downwards. a mouse. -ग-घ-ण्टा [अधरात् अधस्तादा- रभ्य घण्टेव तदाकारफलत्वात्] a plant Achyranthes Aspera (अपामार्ग. Mar. आघाडा). -चरः [अधः खनित्वा चरति-अच्] 1 thief. -2 one who goes downwards. -जानु n. the lower part of the knee. -ind. below the knee. -जिह्विका [अल्पा जिह्वा जिह्विका, अधरा जिह्विका] the uvula (Mar. पडजीभ). -तलम् the lower part or surface; शय्या˚, खट्वा˚. -दिश् f. the lower region, the nadir; the southern direction. -दृष्टि a. casting a downward look, a posture in Yoga; करणान्यबहिष्कृत्य स्थाणुवन्निश्चलात्मकः । आत्मानं हृदये ध्यायेत् नासाग्रन्यस्तलोचनः ॥ इति योगसारे. cf. also Ku.3.47. (-ष्टिः) a downward look. -पदं [अधोवृत्ति पदं, पादस्याधःस्थानं वा] the place under the foot, a lower place. -पातः = ˚गति q. v. above. -पुष्पी [अधोमुखानि पुष्पाणि यस्याः] Names of two plants अवाक्- पुष्पी (Pimpinella Anisum) and गोजिह्वा Elephantopus (Seaber). -प्रस्तरः a seat of grass for persons in mourning to sit upon. -भक्तम् [अधरं भक्तं यस्मात्] a dose of water, medicine &c. to be taken after meals &c. (भोजनान्ते पीयमानं जलादिकम्). -भागः 1 the lower part (of the body); पूर्वभागो गुरुः पुंसामधोभागस्तु योषितां Suśr. -2 the lower part of any thing, the region below, down below; ˚व्यवस्थितं किंचित्पुरमालोकितं Pt.1. situated down below, See पाताल. -भूः f. lower ground, land at the foot of a hill. -मुख, -वदन a. having the face downwards; ˚खी तिष्ठति; ˚खैः पत्रिभिः R.3.37. -2 head-long, precipitate, flying downwards. -3 upside down, topsyturvy. (-खः) N. of Viṣṇu. (-खा, -खी) N. of a plant गोजिह्वा. (-खम्) (नक्षत्रम्) 1 flying downwards, having a downward motion; these nakṣatras are : मूलाश्लेषा कृत्तिका च विशाखा भरणी तथा । मघा पूर्वात्रयं चैव अधोमुखगणः स्मृतः ॥ Jyotiṣa. -2 N. of a hell. -यन्त्रम् a still. -रक्तपित्तम् discharge of blood from the anus and urethra. -राम a. [अधोभागे रामः शुक्लः, दृष्टितर्पकत्वात् तस्य रामत्वम्] having a white colour or white marks on the lower part of the body (said of a goat); -लम्बः 1 a plummet. -2 a perpendicular. -3 the lower world. -वर्चस् a. strong _x001F_3in the lower regions; whose lustre penetrates downwards. -वशः Pudendum Muliebre. -वायुः [अधोगामी वायुः शाक. त.] breaking wind, flatulency. -वेदः to marry a second wife when the first is alive. -शय, -य्य a. sleeping on the ground. (-य्या) sleeping on the ground; अग्नीन्धनं भैक्षचर्यामधःशय्यां गुरोर्हितए । आसमावर्तनात् कुर्यात्कृतोपनयनो द्विजः ॥ Ms.2.18. -शिरस् a. -मुख (n.) N. of a hell. -स्थ, स्थित a. situated below, -स्वस्तिकम् the nadir.
adhastana अधस्तन a. (-नी f.) [अधोभवः अधस्-टयु तुट् च] 1 Lower, situated beneath. -2 Prior, previous.
adhastarā अधस्तरा (मा) म् ind. [अतिशयेनाधः] Very low.
adhastāt अधस्तात् adv. or prep. [अधर-अस्ताति, अध् आदेशः P.V.3.39-4.] Down, below, under, beneath, underneath &c. (with gen.), See अधः, अधस्तान्नोपदध्याच्च Ms. 4.54; धर्मेण गमनमूर्ध्वं गमनमधस्ताद्भवत्यधर्मेण Sāṅkhya K; ˚तादागतः Pt.3; तस्याधस्ताद्वयमपि रतास्तेषु पर्णोटजेषु U.2.25; यस्य सर्वमेवाधस्ताद् गतं K.289; gone to hell.
andhas अन्धस् n. [अद्-असुन् नुम् धश्च; अदेर्नुम्धौ च Uṇ.4.25] 1 Food; द्विजातिशेषेण यदेतदन्धसा Ki.1.39; सशेष एवान्धसि असावतृप्यत् Dk.133,157 Viś. Guṇa.11; Mb.3.193.34. (supposed to have in the Veda the senses of Soma, the herb itself, or its juice; juice, ghee or boiled rice, but usually taken to mean 'food' only by Indian lexicographers and commentators. -2 Grassy ground उभे यत्ते महिना शुभ्रे अन्धसी अधिक्षियन्ति पूरवः Rv.7.96.2. [cf. Gr. andhos.]
amedhas अमेधस् a. [अ-मेधा; नित्यमसिच् P.V.4.122] Foolish, stupid, an idiot.
arādhas अराधस् a. [राधः; धनम्- Nir. न. ब.] Poor, not able to perform sacrifices, stingy; hard.
āndhasaḥ आन्धसः The scum of boiled rice.
āndhasikaḥ आन्धसिकः [अन्धो भक्तं शिल्पमस्य ठक्] A cook.
uddhasta उद्धस्त a. Extending or raising the hands.
udhas उधस् An udder; see ऊधस्.
ūdhas ऊधस् n. An udder (changed to ऊधन् in Bah. Comp. ऊधसो$नङ् P.V.4.131.) भुवं कोष्णेन कुण्डोध्नी मेध्ये- नावमृथादपि R.1.84. -2 A covered secret place to which only friends are admitted. -3 The bosom. -4 The breast of a cattle. -Comp. -वती (a female, female animal) with full udders; Bhāg.
edhas एधस् n. 1 Fuel; यथैधांसि समिद्धो$ग्निर्भस्मसात् कुरुते$र्जुन Bg.4.37; अनलायागुरुचन्दनैधसे R.8.71; Ms.11.71; Y.2.166. -2 Prosperity (in comp.).
odhas ओधस् n. An udder.
audhasa औधस a. (-सी f.) [ऊधसः इदं अण्] Being or contained in the udder (as milk); यवसं जग्ध्यनुदिनं नैवं दोग्ध्यौधसं पयः Bhāg.4.17.23.
audhasyam औधस्यम् Milk (produced from the udder); R.2.66. v.1.
purodhas पुरोधस् m. A family-priest (particularly that of a king.)
paurodhasam पौरोधसम् The office of a family-priest; पौरोधसं हृष्यति येन दुर्मतिः Bhāg.6.7.37.
mṛdhas मृधस् n. Ved. 1 War; दैत्यराजस्य च ब्रह्मन् कस्माद् हेतोरभून्मृधः Bhāg.3.14.3. -2 Contempt, disregard.
radhasaḥ रधसः [Uṇ.3.116.] A kind of demon.
dhas राधस् n. Ved. 1 Food. -2 Kindness, favour. -3 A gift, present. -4 Liberality. -5 Wealth, riches. -6 Accomplishment of one's wishes, success; तस्मा अप्यनु- भावेन स्वेनैवावाप्तराधसे Bhāg.4.7.57 -7 Desire; ईश्वरालम्बनं चित्तं कुर्वतो$नन्यराधसः Bhāg.9.21.17. -8 Power, sovereignty; निरस्तसाम्यातिशयेन राधसा Bhāg.2.4.14. -9 Device, proper application; बुद्ध्या वा किं निपुणया बलेनेन्द्रियराधसा Bhāg. 4.31.11. -1 Maintaining, keeping (पालनम्); आत्मारामो$पि यस्त्वस्य लोककल्पस्य राधसे Bhāg.4.24.18. -1 The sensual pleasure; कृष्णे कमलपत्राक्षे संन्यस्ताखिलराधसः Bhāg.1.65.6.
rodhas रोधस् n. [रुध्-असुन्] 1 A bank, an embankment, a dam; गङ्गा रोधःपतनकलुषा गृह्णतीव प्रसादम् V.1.8; R.5.42; Me.43. -2 A shore, high bank; अथ रोधसि दक्षिणोदधेः R.8.33. -3 A mountain slope; स दण्डस्तत्र राजभूद्रम्ये पर्वतरोधसि Rām.7.79.17; Ki.16.55. -4 The brink of a well; Bhāg. -5 A woman's hips; cf. तट. -Comp. -वक्रा, -वती 1 a river. -2 a rapid river. -वप्रः a rapid river.
vayodhas वयोधस् m. A young or middle-aged man.
vidhas विधस् m. N. of Brahman, the creator.
vṛdhasānaḥ वृधसानः [वृधेः छन्दसि असानच्-कित् Uṇ.2.83.84] A man.
vṛdhasānuḥ वृधसानुः 1 A man. -2 A leaf. -3 An act or action.
vedhas वेधस् m. [विधा असुन् गुणः] 1 A creator; मदनश्च वेधाः Māl.1.21. -2 N. of Brahman, the creator; तं वेधा विदधे नूनं महाभूतसमाधिना R.1.29; Ku.2.16;5.41. -3 A secondary creator (such as Dakṣa, sprung from Bhrahman); विधाता वेधसामपि Ku.2.14. -4 N. of Śiva. -5 Of Viṣṇu. -6 The sun. -7 The Arka plant. -8 A learned man. -9 A priest. -1 N. of Soma. -11 A poet. -a. Performing, accomplishing; गम्भीरवेधा उपगुप्त- वित्तः Bhāg.4.16.1.
vedhasam वेधसम् The part of the hand under the root of the thumb.
vaidhasa वैधस a. 1 Composed by Brahmā. -2 Derived from fate.
śardhas शर्धस् n. Ved. 1 A troop, host (particularly of Maruts). -2 Strength, power.
skandhas स्कन्धस् n. 1 The shoulder. -2 The trunk of a tree.
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adhas adhás, adv. below, x. 129, 5.
triṣadhastha tri-ṣadhasthá, a. (Bv.) occupying three seats, iv. 50, 1; n. threefold abode, v. 11, 2 [sadhá-stha, n.gathering-place]. [235]
dha 1. dhá put, III. dádhāti, v. 83, 1; supply with (inst.), ii. 35, 12; bestow, ipv. dhehí, x. 14, 11; dhattá, i. 85, 12; ii. 12, 5; x. 15, 7; dadhāta, x. 15, 4. [237] 7; dadhātana, x. 15, 11; dhattá̄m, iv. 51, 11; dadhantu, vii. 63, 6; perform, ipf. dhatta, i. 85, 9; bestow, s ao. sb. dhāsathas, i. 160, 5; establish,pf. dadhé, x. 129, 7; ds. desire to bestow, didhiṣanti, ii. 35, 5; support, dídhiṣāmi, ii. 35, 12 [Gk. τἰθημι]. ádhi- put on (acc.): pf. dadhire, i. 85, 2; ao. ádhita, x. 127, 1. á̄- deposit, root ao. sb. dhās, v. 83, 7. ní- deposit, root ao. dhātam, vii. 71, 5; ps. ao. ádhāyi, viii. 48, 10. pári- put around, vi. 54, 10. prá- put from (ab.) into (lc.), vii. 61, 3. ví- impose: pf. dadhur, iv. 51, 6; divide, ipf. ádadhur, x. 90, 11. purás- place at the head, appoint Purohita: pf. dadhire, iv. 50, 1.
sumedhas su-medhás, a. (Bv.) having a good understanding, wise, viii. 48, 1.
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alpaparīvāra a. of slender retinue; -pâyin, a. sucking badly (leeches); -punya, a. whose good works are few; -pra- bhâva, a. insignificant; -bala, n. small force; -bala-prâna, a. weak and short-winded; -buddha, pp. only just awakened; -buddhi, a. of mean intellect; -bhâgya, a. luckless: -tva, n. abst. n.; -bhuga½antara, a. narrow-chested; -medhas, a. of small wit.
aśvattha m. [standing-place (ttha for stha) for horses], sacred fig-tree; -tthâman, m. N. of a son of Drona; -da, -d&asharp;, a. giving horses; -pâda, m. N. of a Siddha; -pâ dâta-sârameya-maya, a. (î) consisting of horses, pedestrians, and dogs; -pâla, m. groom; -prishtha, n. horseback; -pluta, n. horse's leap; -budhna, a. borne by steeds; -budh ya, a. characterised by horses; -mandurâ, f. stable; -mukhá,m. Kimnara; î, f. Kimnara's wife; -medhá, m. horse-sacrifice; N.; -yúg, a. yoking or yoked with horses; f. sg. & du. N. of a lunar mansion; -râga, m. king of horses (Ukkaihsravas); -râdhas, a. horse equipping; -vat, a.rich in horses; -vâra, m. horseman; -vrishá, m. stallion; -sâlâ, f. stable; -sâdá, -sâdin, m. rider; -sâra thya, n. training of horses and charioteering; -sena, m. N. of a serpent demon.
edhas n. fuel (√ idh); 2. edhas, n. prosperity (√ edh).
kuvivāha m. low marriage; -vritti, f. poor maintenance; -vedhas, m. evil fate; -vaidya, m. bad physician; -vyâpâra, m. low occupation.
durmanuṣya m. bad man, villain; -mántu, a. hard to comprehend; -mantra, m. bad advice; -mantrita, pp. ill-advised; n. bad advice; -mantrin, m. bad minister; a. having a bad minister; -mára, a.dying hard; n. it is hard for (in.) to die: -tva, n. dying hard; -marana, n. id.; -maryâda, a. knowing no bounds: -tâ, f. abst. n.; -már sha, a. not to be forgotten; intolerable; re fractory, hostile; -marshana, a. hard to manage, intractable; -mâtsarya, n. bad jealousy; -mitrá, a. unfriendly; m. N.; -mukha, a. (î) ugly-faced, hideous; foul-mouthed, scurrilous; m. N.; -muhûrta, n. fatal hour; -medha, -medhás, a. of small wit, stupid, foolish; -medhâvin, a. id.; -maitra, a. hostile.
naiṣadha m. prince of the Nishadhas, esp. Nala: pl. the Nishadhas: -½anveshana, n. searching for Nala.
paurogava a. superintendent of a princely kitchen; -dhas-a, n. office of Purohita; -bhâg-ya, n. ill-will, envy; -hitya, n. office of Purohita.
viśvātithi m. universal guest =going everywhere; -½âtman, m. universal soul; -½ad, a. all-consuming (V.); -½âdhâra, m. support of the universe; -½adhipa, m. lord of the universe; â-nara, a.relating, dear etc. to all men (V.); m. N. of Agni's father; -½antara, m. N. of a king; â-púsh, a. all-sustaining (RV.1); &asharp;-mitra, m. N. of a celebrated Rishi, chief author of Rig-veda III (with the pat. Gâthina, Gâdheya, and Gâh nava), engaged in a great contest with Vas ishtha: pl. family of Visvâmitra; a&halfacute;âyu, a. moving among, known or dear to all (V.); n. all people (RV.); â-vatva, m. N.; &asharp;-vasu, a.beneficent to all; m. N. of a Gandharva; N. of a prince of the Siddhas.
vaidhasa a. (î) derived from fate (vedhas; said of writing on the forehead); m. pat. of Hariskandra.
satyaka m. N.; -karman, n. vera city; a. whose actions are true (RV.1); (á) kâma, a. truth-loving (V.); m. N. (V.); -gir, a. true to his word; -m-kâra, m. promise: -krita, pp. delivered as earnest-money;-gâ, a. born of truth (Br.); -gít, a. truly vic torious, conquering by truth (V.); m. N.; -tas, ad. in truth, truly, really; -t&asharp;, f. reality, truth (Br., C.); love of truth, veracity (C.): agrya-satyatâm gam, be recognised inone's true character; (á)-tâti, f. reality: lc. â, in reality (RV.1); a. making true (RV.1); -ti tikshâ-vat, a. truthful and patient; -tva, n. reality; -darsin, a. seeing or discerning the truth; -dris, a. id.; -dhana, a. rich in truth, exceedingly truthful; -dhara, m. N.; -dhar ma, m. law of truth: -patha, m. path of eter nal truth, -parâyana, a. devoted to truth and virtue; (á)-dharman, a. whose ordinances are true (V.); adhering to or speaking the truth (S.); (á)-dhriti, a. sincere in purpose; strictly truthful; m. N.; -nâma-tâ, f. cor rectness of name; -nâman, a. having a correct name, entitled to one's name; -parâkrama, a. truly valiant, heroic or mighty (person); -bhâmâ, f. N. of a daughter of Satrâgit and one of the wives of Krishna; -bhâshana, n. speaking of truth; (á)-mantra, a. whose words are true (RV.); (á)-manman, a. whose thoughts are true (V.); -maya, a. (î) consisting of truth, truthful; -mrishâ-viveka, m. discrimination of truth and falsehood; -yuga, n. first or Krita age; (á)-yoni, a. hav ing a permanent abode (RV.1); (á)-râdhas, a. bestowing real blessings, truly beneficent (RV.); -rûpa, a. whose appearance is true; credible, probable; -loka, m. world of truth (highest of the seven worlds); -vakana, n. speaking of truth; giving of a promise, solemn assurance; a. speaking the truth; -vat, a. true, truthful; containing the word satya (Br.): m. N.: -î, f. N. of the wife of Parâsara (Samtanu) and mother of Vyâsa; -vadana, n. speaking of truth: -sîla, a. habi tually truthful; -vara, incorr. for sattva vara; -varman, m. N.;-vâkya, n. true speech; a. true of speech; -v&asharp;k, f. true speech (C.); assurance (RV.); a. truthful; -vâkaka, a. speaking the truth, truthful; -vâd-ín, a. id.: (-i)-tâ, f., (-i)-tva, n. truth fulness; -vâhana, a. conveying the truth (dream); -vikrama, a. truly valiant; -vya vasthâ, f. ascertainment of the truth; -vra ta, n. vow of truthfulness; a. strictly truthful; m. N.; -sîla, a. addicted to truth; (á)-sush ma, a. truly valiant (V.); (á)-sravas, n. true renown (V.); m. N.; -srâvana, n. tak ing a solemn oath; -srut, a. listening to the truth (RV.); -samrakshana, n. keeping one's word; -samhita, a. true to one's agreement or promise (Br.); (á)-samkalpa, a. whose purpose is true (=realised); -samgara, a. keeping one's promise; -sad, a.=rita-sad; (á)-samdha, a. true to engagements, keeping one's agreement or promise; m. N.: -tâ, f. fidelity to one's promise, trustworthiness; -sâkshin, m.veracious witness; -stha, a. holding fast to the truth, keeping one's word; -½ânanda, m. true bliss: -kid-âtman, m. true bliss and pure intellect; -½anritá, n. du. truth and falsehood (V.); sg. du. practice of truth and falsehood, trade, commerce (C.).
sabala a. powerful, mighty; together with Bala (Krishna's eldest brother): -tva, n. power, might; -bala-vâhana, a. together with army and transport; -bahu-mânam, ad. with great respect; -bâdha, a.disadvan tageous to (g.); -b&asharp;dhas, ad. urgently, ar dently (V.); -bâshpa, a. shedding tears: -m, ad. tearfully; -bâshpa-gadgadam, ad. weeping and faltering; -bâhya½antah-kara- na, a. with the external and internal senses: w. âtman, m.=one's whole self; -bîbhatsam, ad. with aversion or disgust; -brahma-kâr ika, a. relating to a fellow-student; -brah ma-kârin, m.: (n)-î, f. fellow-pupil, student of the same branch of the Veda; --°ree;, partici pator or companion in; a. (--°ree;) vying with; -brâhmanî-ka, a. accompanied by Brâhman women.
siddha pp. (√ sidh) hit (mark); ac complished, achieved, effected, fulfilled, real ized, successful; ready (money); prepared, made ready; cooked (food); gained, acquired; peculiar; unchangeable; cured (person); established, settled, substantiated, proved; well known, in (--°ree;); possessed of magical power (things); subject, ready to serve one (spirits, charms); perfected, adept in (d., --°ree;); become perfect, possessing super natural power, emancipated from the laws of nature; m. seer, sorcerer, magician; saint, Siddha (a class of demi-gods, such as Kapila, Vyâsa etc., possessing supernatural powers, esp. that of flying through the air); = Gina (with the Jains); N.; n. magical or super natural power: -kârya, a. having accomplished one's purpose; -kshetra, n. region inhabited by Siddhas, land of the Blest; N. of certain sacred regions: -parvata, m. mountain in the land of the Blest; -tâp asa, m., î, f. ascetic endowed with super natural knowledge and power; -tva, n. correct ness; establishment, demonstration; perfec tion; -dhâman, n. abode of the Blest;-bhûmi, f. fairyland; -mantra, m. magical spell; -yoga, m. magical agency; -yogin-î, f. sorceress, witch, fairy; -ratna, a. possess ing a magical jewel; -rasa, m. quicksilver; -rasâyana, a. possessed of an elixir of life; -râga, m. N. of a king; -laksha, a. hitting the mark (arrow); -vat, ad. as established or proved: -kri, regard as settled or proved; -varti, f. magical wick; -vâsa, m. abode of the Blest, N. of a locality; -sambandha, a. whose kin is known; -sarit, f. (famous river) Ganges.
sukha a. having a good axle-hole, running easily (only of cars in RV.); com fortable, pleasant, mild (rare in V., very common in C.); C.: soothing, agreeable to (the ear etc., --°ree;), by reason of (--°ree;); easy to (lc. of vbl. n.); m. (sc. danda) kind of mili tary array (C.); n. ease, comfort, pleasure, enjoyment, happiness, joy (C.; rare in V.): (á)-m, in., °ree;--, happily, comfortably, agree ably, easily, without trouble (C.; rare in V.); -m, easy to (inf.); -m -na punah, more easily -than; kadalî-sukham, as easily as a Kadalî; mahatâ sukhena, with great enjoyment: -kara, a. (î) giving pleasure; easy to be done or performed, by (g.); -kârin, -krit, a. giv ing pleasure; -kârya, a. having pleasure as an object; -gamya, fp. easy to traverse; -grâhya, fp. easy to seize or catch; easy to comprehend; -ghâtya, fp. easy to kill; -kkhedya, fp. easy to destroy; -gâta,n. any thing pleasant; -tara, cpv. easier: -m, ad. more easily; -tva, n. pleasantness, enjoyable ness; -da, a. giving pleasure; -duhkha, n. du. pleasure and pain: -maya, a. (î) con sisting of or feeling joy or sorrow; -dhana,m. N. of a merchant; -para, a. intent on enjoyment, pleasure-seeking; -peya, fp. to be drunk easily; -prasna, m. enquiry as to welfare; -prasupta, pp. sleeping placidly; -prâpya, fp. easy to win or obtain (girl); -bandhana,a. (fettered by=) addicted to worldly pleasure; -bodha-rûpa, a. easily un derstood; -bhâgin, -bhâg, a. participating in fortune; lucky, happy; -bhedya, fp. easily broken; easy to separate, prone to faithless ness; -bhogya,fp. easy to enjoy or dispose of (wealth); -maya, a. (î) full of enjoyment; -m-edhas, a. prospering well.
sumanomattaka m. N.; -mano-latâ, f. flowering creeper; -mano hara, a. very charming or attractive; -mán tu, a. easily known, well-known (RV.); m. N. of a teacher; -mantra, a. following good counsels; m. N. of various men; -mantrita, pp. well-deliberated: n. imps. good counsel has been taken; n. good counsel: -m kri, take good counsel; -mantrin, a. having a good minister; -mánman, a. uttering good wishes, very devout (RV.); -marma-ga, a. deeply penetrating the joints, causing great agony (arrow); -marshana, a. easy to bear; (sú)-mahat, a. very great, huge, vast (of time, space, quantity, number, degree); very important; -mahas, a. glorious (RV., always vc.); -mahâ, °ree;--: a. extremely great; ad. very greatly; -mahâ-kaksha, a. very high-walled; -mahâ-tapas, a. extremely ascetic or pious; -mahâ-tegas, a. very glorious; -mahât man, a. very noble-minded or high-souled; -mahâ-bala, a. extremely powerful or effica cious; -mahâ-manas, a. very high-minded; -mahârha, a. very splendid; -mahausha dha, n. herb of marvellous efficacy; -mâyá, a. having noble counsels (Maruts; RV.); m. N. of a prince of the Asuras; N. of a fairy: â, f. N. of a daughter of Maya: (a)-ka, m. N. of a fairy; -mitrá, m. kind friend; N., esp. of kings: â, f. N. of a Yakshinî; N. of a wife of Dasaratha, mother of Satrughna and Lakshmana; -mukha, n. beautiful mouth; bright face: in. cheerfully; a. (î) fair-faced; bright-faced, glad; inclined or disposed to (--°ree;); m. N. of a king; -mundîka, m. N. of an Asura; -mridîká, -mrilîká, V. a. com passionate, gracious; -mrishta, pp. well polished; very dainty: -pushpa½âdhya, a. abounding in very bright flowers; -méka, V. a. well-established, firm; unvarying; -medhás, a.having a good understanding, intelligent, wise (ac. also -medh&asharp;m, RV.); -meru, m. N. of a mtn. (=Meru); N. of a fairy; -mná, a. [√ mnâ=√ man] well-dis posed, gracious (V.); n. (V.) benevolence, favour, grace; devotion, prayer; satisfac tion, gladness, peace: -yú, V. a. devout, be lieving; favourable; -mnâ-várî, a. f. gracious, bringing gladness (Dawn, RV.1).
suradāru n. a tree (=Deva-dâru); -druma, m. celestial tree; -dvipa, m. celes tial elephant; -dvish, m. foe of the gods, demon; ep. of Râhu; -dhanus, n. bow of the gods, rainbow; -nadî, f. river of the gods, Ganges; -nâyaka, m. leader of the gods, ep. of Indra; -nimnagâ, f. river of the gods, Ganges; -pati, m. lord of the gods, Indra: -tva, n. sovereignty of the gods, -dhanus, n. bow of Indra, rainbow; -patha, m. path of the gods (a part of the sky); -pâmsulâ, f. Apsaras: -gana, m. Apsaras folk; -pâdapa, m. celestial tree; -pura, n. city of the gods, Amarâvatî; -purodhas, m. domestic priest of the gods=Brihaspati; -pushpa, n. celestial flower: -vrishti, f. shower of celestial flowers; -pratishthâ, f. erection of a divine image.
     Vedic Index of
     Names and Subjects  
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aṅga The name occurs only once in the Atharvaveda in connection with the Gandhāris, Mūjavants, and Magadhas, as distinct peoples. They appear also in the Gopatha Brāhmana in the compound name Añga-magadhāk. As in later times they were settled on the Sone and Ganges, their earlier seat was presumably there also. See also Vañga.
ajamīḍha The Ajamīdhas, or descendants of Ajamīdha, are referred to in a hymn of the Rigveda. Ludwig and Oldenberg deduce from the use of this patronymic that Ajamīdha was the seer of that hymn.
atri Neither Atri himself nor the Atris can claim any historical reality, beyond the fact that Mandala V. of the Rigveda is attributed, no doubt correctly, to the family of the Atris. The Atris as a family probably stood in close relations with the Priyamedhas and Kanvas, perhaps also with the Gotamas and Kāksīvatas. The mention of both the Parusnī and the Yamunā in one hymn of the fifth Mandala seems to justify the presumption that the family was spread over a wide extent of territory.
ambarīṣa Ambarīsa is mentioned as a Vārsāgira in the Rigveda along with Rjrāśva, Sahadeva, Surādhas, and Bhayamāna.
aikṣvāka Descendant of Iksvāku,’ is the patronymic borne by Purukutsa in the śatapatha Brāhmana. Another Aiksvāka is Vārsni, a teacher mentioned in the Jaiminīya Upanisad Brāhmana. A king Hariścandra Vaidhasa Aiksvāka is known to the Aitareya Brāhmana, and Tryaruna is an Aiksvāka in the Pañcavimśa Brāhmana.
kākṣīvata. See Nodhas.
gotama Is mentioned several times in the Rigveda, but never in such a way as to denote personal authorship of any hymn. It seems clear that he was closely connected with the Añgirases, for the Gotamas frequently refer to Añgiras. That he bore the patronymic Rāhūgana is rendered probable by one hymn of the Rigveda, and is assumed in the Satapatha Brāh¬mana, where he appears as the Purohita, or domestic priest, of Māthava Videgha, and as a bearer of Vedic civilization. He is also mentioned in the same Brāhmana as a contemporary of Janaka of Videha, and Yājñavalkya, and as the author of a Stoma. He occurs, moreover, in two passages of the Atharvaveda. The Gotamas are mentioned in several passages of the Rigveda, Vāmadeva and Nodhas being specified as sons of Gotama. They include the Vāj aśravases. See also Gautama.
nakṣatra Is a word of obscure origin and derivation. The Indian interpreters already show a great divergence of opinion as to its primary meaning. The śatapatha Brāhmana re­solves it into na-ksatra (‘ no power ’), explaining it by a legend. The Nirukta refers it to the root naks, ‘obtain/ following the Taittirīya Brāhmana. Aufrecht and Weber derived it from nakta-tra, ‘ guardian of night/ and more recently the derivation from nak-ksatra, ‘ having rule over night/ seems to be gaining acceptance. The generic meaning of the word therefore seems to be ‘star/ The Naksatras as Stars in the Rigveda and Later.—The sense of star ’ appears to be adequate for all or nearly all the passages in which Naksatra occurs in the Rigveda. The same sense occurs in the later Samhitās also : the sun and the Naksatras are mentioned together, or the sun, the moon, and the Naksatras, or the moon and the Naksatras, or the Naksatras alone; but there is no necessity to attribute to the word the sense of lunar mansion ’ in these passages. On the other hand, the names of at least three of the Naksatras in the later sense occur in the Rigveda. Tisya, however, does not seem to be mentioned as a lunar mansion. With Aghās (plur.) and Arjunī (dual) the case is different: it seems probable that they are the later lunar mansions called Maghās (plur.) and Phālgunī (dual). The names appear to have been deliberately changed in the Rigveda, and it must be remembered that the hymn in which they occur, the wedding hymn of Sūryā, has no claim to great age. Ludwig and Zimmer have seen other references to the Naksatras as 27 in the Rigveda, but these seem most improbable. Nor do the adjectives revatī (£ rich ’) and punarvasīi (‘ bringing wealth again’) in another hymn appear to refer to the Naksatras. The Naksatras as Lunar Mansions.—In several passages of the later Samhitās the connexion of the moon and the Naksatras is conceived of as a marriage union. Thus in the Kāthaka and Taittirīya Samhitās it is expressly stated that Soma was wedded to the mansions, but dwelt only with Rohinī; the others being angry, he had ultimately to undertake to live with them all equally. Weber hence deduced that the Naksatras were regarded as of equal extent, but this is to press the texts unduly, except in the sense of approximate equality. The number of the mansions is not stated as 27 in the story told in the two Samhitās: the Taittīriya has, and the Kāthaka no number; but 27 appears as their number in the list which is found in the Taittirīya Samhitā and elsewhere. The number 28 is much less well attested: in one passage of the Taittirīya Brāhmana Abhijit is practically marked as a new comer, though in a later book, in the Maitrāyanī Samhitā, and in the Atharvaveda list,27 it has found acceptance. It is perfectly possible that 28 is the earlier number, and that Abhijit dropped out because it was faint, or too far north, or because 27 was a more mystic (3x3x3) number: it is significant that the Chinese Sieou and the Arabic Manāzil are 28 in number.28 Weber, however, believes that 27 is the older number in India. The meaning of the number is easily explained when it is remembered that a periodic month occupies something between 27 and 28 days, more nearly the former number. Such a month is in fact recognized in the Lātyāyana and Nidāna Sūtras as consisting of 27 days, 12 months making a year of 324 days, a Naksatra year, or with an intercalary month, a year of 351 days. The Nidāna Sūtra makes an attempt to introduce the Naksatra reckoning into the civil or solar (sāvana) year of 360 days, for it holds that the sun spends 13J• days in each Naksatra (13^x27 = 360). But the month of 27 or 28 days plays no part in the chronological calculations of the Veda. The Names of the Naksatras.—In addition to the two mentioned in the Rigveda, the earlier Atharvaveda gives the names of Jyesthaghnī (the later Jyesthā) and Vicrtau, which are mentioned as in close connexion, and of Revatīs (plural) and Kyttikās. With reference to possible times for the ceremony of the Agnyādhāna, or Maying of the sacred fires/ the Kāthaka Samhitā, the Maitrāyanī Samhitā, and the Taittirīya Brāhmana mention the Naksatras called Krttikās, Rohinī, Phalgunyas, Hasta; the latter Brāhmana adds Punar- vasū, and in an additional remark excludes Pūrve Phālgunī in favour of Uttare Phālgunī. The śatapatha Brāhmana adds Mrgaśīrsa and Citrā as possibilities. On the other hand, Punarvasū is recommended by all authorities as suitable for the Punarādheya, 'relaying of the sacred fires,’ which takes place if the first fire has failed to effect the aim of its existence, the prosperity of the sacrificer. The Kāthaka Samhitā, however, allows Anurādhās also. In the ceremony of the Agnicayana, or 'piling of the fire- altar,’ the bricks are assumed to be equal in number to the Naksatras. The bricks number 756, and they are equated to 27 Naksatras multiplied by 27 secondary Naksatras, reckoned as 720 (instead of 729), with the addition of 36 days, the length of an intercalary month. Nothing can be usefully derived from this piece of priestly nonsense. But in connexion with this ceremony the Yajurveda Samhitās enumerate the 27, The Taittirīya Brāhmana has a list of the Naksatras which agrees generally with the list of the Samhitās. It runs as follows: Kyttikās, Rohinī, Invakās, Bāhū (dual), Tisya, Aśleṣās, Maghās, Pūrve Phālgunī, Uttare Phālgunī, Hasta, Citrā, Nistyā, Viśākhe, Anūrādhās, Rohinī, Mūlabarhanī, Pūrvā Asādhās', Uttarā Asādhās, Sronā, Sravisthās, Satabhisaj, Pūrve Prosthapadās, Uttare Prosthapadās, Revatī, Aśvayujau, Apabharanīs. In a later book, however, the list grows to 28, and the full moon is inserted after number 14, and the new moon after number, as an attempt to bring the Naksatra (lunar) month into accordance with the Sāvana (solar) month of 30 days. The names in this second list are as in the Samhitās with the following exceptions. The seven stars of the Krttikās are named as Ambā, Dulā, Nitatnī, Abhrayantī, Meghayantī, Varsayantī, Cupunīkā, names found also in the Taittirīya and Kāthaka Samhitās. Beside Mrgaśīrsa, Invakās are also mentioned. Then come Ardrā, Punarvasū, Tisya, Aśresās, Maghās (beside which Anaghās, Agadās, and Arun- dhatīs are also mentioned), Phalgunyas (but elsewhere in the dual, Phalgunyau), Phalgunyas, Hasta, Citrā, Nistyā, Viśākhe, Anūrādhās, Jyesthā, Mūla, Asādhās, Asā(jhās, Abhijit, śronā, Sravisthās, Satabhisaj, Prosthapadās, Prosthapadās, Revatī, Aśvayujau, Bharanyas, but also Apabharanīs. Abhijit, which occurs also in an earlier part of the Brāhmana, is perhaps interpolated. But Weber’s argument that Abhijit is out of place in this list because Brāhmana is here mentioned as the 28th Naksatra, loses some force from the fact (of course unknown to him) that the list in the Maitrāyanī Samhitā contains 28 Naksatras, including Abhijit, and adds Brāhmana at the end as another. In another passage the Taittirīya Brāhmana divides the Naksatras into two sets, the Deva Naksatras and the Yama Naksatras, being 1-14 and 15-27 (with the omission of Abhijit) respectively. This division corresponds with one in the third book of the Brāhmana60 where the days of the light half of the month and those of the dark half are equated with the Naksatras. The Brāhmana treats the former series as south, the latter as north; but this has no relation to facts, and can only be regarded as a ritual absurdity. The late nineteenth book of the Atharvaveda contains a list of the Naksatras, including Abhijit. The names here (masc.), Viśākhe, Anurādhā, Jyesthā, Mūla, Pūrvā Asādhās, Uttarā Asādhās, Abhijit, śravana, śravisthās, śatabhisaj, Dvayā Prosthapadā, Revatī, Aśvayujau, Bharanyas. The Position of the Naksatras.—There is nothing definite in Vedic literature regarding the position of most of the Naksatras, but the later astronomy precisely locates all of them, and its statements agree on the whole satisfactorily with what is said in the earlier texts, though Weber was inclined to doubt this. The determinations adopted below are due to Whitney in his notes on the Sūrya Siddhānta. 1.Krttikās are unquestionably η Tauri, etc., the Pleiades. The names of the seven stars forming this constellation, and given above from Yajurveda texts, include three --------abhrayantī, forming clouds meghayantī, ‘making cloudy’; varsayantī, ‘causing rain’—which clearly refer to the rainy Pleiades. The word krttikā possibly means ‘web/ from the root krt, spin.’ 2. Rohinī, ‘ ruddy,’ is the name of the conspicuously reddish star, a Tauri or Aldebaran, and denotes the group of the Hyades, <* θ y 8 e Tauri. Its identification seems absolutely assured by the legend of Prajāpati in the Aitareya Brāhmana. He is there represented as pursuing his daughter with incestuous intention, and as having been shot with an arrow (Isu Trikāndā, ‘ the belt of Orion ’) by the huntsman ’ (Mrgavyādha, Sirius ’). Prajāpati is clearly Orion (Mrgaśiras being the name of the little group of stars in Orion’s head). 3.Mrgaśīrsa or Mrgaśiras, also called Invakā or Invagā, seems to be the faint stars λ, φ,1 φ2 Orionis. They are called Andhakā, * blind,’ in the śāntikalpa of the Atharvaveda, probably because of their dimness. 4.Ardrā, ‘ moist,’ is the name of the brilliant star, α Orionis. But the names by which it is styled, in the plural as Árdrās in the śāñkhāyana Grhya Sūtra and the Naksatrakalpa, and in the dual as Bāhú, in the Taittirīya Brāhmana, point to a constellation of two or more stars, and it may be noted that the corresponding Chinese Sieou includes the seven brilliant stars composing the shoulders, the belt, and the knees of Orion. 5. Punarvasu, the two that give wealth again,’ denotes the two stars, a and β Geminorum, on the heads of Castor and Pollux. The name is no doubt connected with the beneficent character of the Aśvins, who correspond to the Dioscuri. 6.Tisya or Pusya includes the somewhat faint group in the body of the Crab, 7, δ, and θ Cancri. The singular is rather curious, as primarily one star would seem to have been meant, and none of the group is at all prominent. 7. Aśresās or Aślesās, which in some texts is certainly to be read Aśresās or Aślesas, denotes δ, e, η, p, σ, and perhaps also ζ, Hydrse. The word means ‘embracer,’ a name which admirably fits the constellation. 8. Maghās, the ‘bounties,’ are the Sickle, or α, γ, ζ, μ, e Leonis. The variants Anaghā, the ‘ sinless one,’ etc.,clearly refer to the auspicious influence of the constellation. 9. 10. Phālgunī, Phalgunyau, Phalgū, Phalg-unīs, Phal- gunyas, is really a double constellation, divided into Pūrve, ‘ former,’ and Uttare, ‘latter.’ The former is δ and θ Leonis, the latter β and Leonis. According to Weber, the word denotes, like Arjunī, the variant of the Rigveda, a ‘ bright- coloured ’ constellation. 11. Hasta, ‘hand,’ is made up of the five conspicuous stars (δ> Ί, e, a, β) in Corvus, a number which the word itself suggests. According to Geldner, the ‘ five bulls ’ of the Rigveda are this constellation. 12. Citrā, ‘bright,’ is the beautiful star, a Virginis. It is mentioned in a legend of Indra in the Taittirīya Brāhmana, and in that of the ‘ two divine dogs ’ (divyau śvānau) in the śatapatha Brāhmana. 13. Svāti or Nistyā is later clearly the brilliant star Arcturus or a Bootis, its place in the north being assured by the notice in the śāntikalpa, where it is said to be ‘ ever traversing the northern way ’ (nityam uttara-mārgagam). The Taittirīya Brāhmana, however, constructs an asterismal Prajāpati, giving him Citrā (α Virginis) for head, Hasta (Corvus) for hand, the Viśākhe (α and β Librae) for thighs, and the Anurādhās (β, δ, and 7r Scorpionis) for standing place, with Nistyā for heart. But Arcturus, being 30° out, spoils this figure, while, on the other hand, the Arabic and Chinese systems have respectively, instead of Arcturus, Virginis and κ Virginis, which would well fit into the Prajāpati figure. But in spite of the force of this argument of Weber’s, Whitney is not certain that Nistyā here must mean a star in Virgo, pointing out that the name Nistyā, ‘outcast,’ suggests the separation of this Naksatra from the others in question. 14.Viśākhe is the couple of stars a and β Librae. This mansion is later called Rādhā according to the Amarakośa, and it is curious that in the Atharvaveda the expression rādho Viśākhe, the Viśākhe are prosperity,’ should occur. But probably Rādhā is merely an invention due to the name of the next Naksatra, Anurādhā, wrongly conceived as meaning that which is after or follows Rādhā.’ 15. Anūrādhās or Anurādhā, propitious,’ is β, δ, and tγ (perhaps also p) Scorpionis. 16. Rohinī, ‘ ruddy ’; Jyesthaghnī, * slaying the eldest ’; or Jyesthā, ‘eldest,’ is the name of the constellation σ, α, and τ Scorpionis, of which the central star, a, is the brilliant reddish Antares (or Cor Scorpionis). 17.Vicrtau, ‘ the two releasers ’; Mūla, ‘ root or Mūla- barhanī, ‘ uprooting,’ denote primarily λ and v at the extremity of the tail of the Scorpion, but including also the nine or eleven stars from e to v. 18.19. Asādhās (‘ unconquered ’), distinguished as Pūrvās, ‘ former,’ and Uttarās, ‘ latter,’ are really two constellations, of which the former is composed of γ, δ, e, and η Sagittarii, or of 8 and e only, and the latter of θ, σ, t, and ξ Sagittarii, or of two, σ and ζ, only. It is probable that originally only four stars forming a square were meant as included in the whole constellation —viz., σ and f, with 8 and e. 20. Abhijit is the brilliant star a Lyrse with its two companions e and ζ. Its location in 6o° north latitude is completely discordant with the position of the corresponding Arabian and Chinese asterisms. This fact is considered by Oldenberg to support the view that it was a later addition to the system; its occurrence, however, as early as the Maitrāyanī Samhitā, which he does not note, somewhat invalidates that view. In the Taittirīya Brāhmana Abhijit is said to be ‘over Asādhās, under śronā,’ which Weber held to refer to its position in space, inferring thence that its Vedic position corresponded to that of the Arab Manāzil and the Chinese Sieou—viz., a, β Capricorni. But Whitney argues effectively that the words ‘ over ’ and ‘ under ’ really refer to the place of Abhijit in the list, ‘ after ’ Asādhās and ‘ before ’ Sronā. 21. Sronā, ‘lame,’ or Sravana, ‘ ear,’ denotes the bright star a Aquilai with β below and 7 above it. Weber very need- lessly thinks that the name Sravana suggested two ears and the head between. It is quite out of correspondence with the Manāzil and the Sieou, and is clearly an Indian invention. 22. śravisthās, ‘ most famous,’ or later Dhanisthās, ‘most wealthy,’ is the diamond-shaped group, α, β, δ, and 7, in the Dolphin, perhaps also ζ in the same constellation. Like the preceding Naksatra, it is out of harmony with the Manāzil and Sieou. 23. Satabhisaj or śatabhisa, ‘having a hundred physicians,’ seems to be λ Aquarii with the others around it vaguely conceived as numbering a hundred. 24. 25. Prostha-padās (fem. plur.), ‘ feet of a stool,’ or later Bhadra-padās,100 ‘auspicious feet,’ a double asterism forming a square, the former (pūrva) consisting of a and β Pegasi, the latter (uttara) of γ Pegasi and a Andromedse. 26. Revatī, ‘ wealthy,’ denotes a large number of stars (later 32), of which ζ Piscium, close upon the ecliptic where it was crossed by the equator of about 570 a.d., is given as the southernmost. 27. Aśva-yujau, ‘the two horse-harnessers,’ denotes the stars β and ζ Arietis. Aśvinyau101 and Aśvinī102 are later names. 28. Apabharanīs, Bharanīs, or Bharanyas, ‘ the bearers,’ is the name of the small triangle in the northern part of the Ram known as Musca or 35, 39, and 41 Arietis. The Naksatras and the Months.—In the Brāhmanas the Naksatra names are regularly used to denote dates. This is done in two ways. The name, if not already a feminine, may be turned into a feminine and compounded with pūrna-māsa, ‘the full moon,’ as in Tisyā-pūrnamāsa, ‘the full moon in the Naksatra Tisya.’103 Much more often, however, it is turned into a derivative adjective, used with paurnamāsī, ‘the full moon (night)/ or with amāvāsyā, ‘the new moon (night)/ as in Phālgunī paurnamāsl, ‘the full-moon night in the Naksatra Phālgunī’;104 or, as is usual in the Sūtras, the Naksatra adjective alone is used to denote the full-moon night. The month itself is called by a name derived105 from that of a Naksatra, but only Phālguna,106 Caitra,107 Vaiśākha,108 Taisya,109 Māgha110 occur in the Brāhmanas, the complete list later being Phālguna, Caitra, Vaiśākha, Jyaistha, Asādha, Srāvana, Prausthapada, Aśvayuja, Kārttika, Mārgaśīrsa, Taisya, Māgha. Strictly speaking, these should be lunar months, but the use of a lunar year was clearly very restricted: we have seen that as early as the Taittirīya Brāhmana there was a tendency to equate lunar months with the twelve months of thirty days which made up the solar year (see Māsa). The Naksatras and Chronology.—(i) An endeavour has been made to ascertain from the names of the months the period at which the systematic employment of those names was intro¬duced. Sir William Jones111 refers to this possibility, and Bentley, by the gratuitous assumption that śrāvana always marked the summer solstice, concluded that the names of the months did not date before b.c. Ii8I. Weber112 considered that there was a possibility of fixing a date by this means, but Whitney113 has convincingly shown that it is an impossible feat, and Thibaut114 concurs in this view. Twelve became fixed as the number of the months because of the desire, evident in the Brāhmanas, somehow or other to harmonize lunar with solar time; but the selection of twelve Naksatras out of twenty-seven as connected with the night of full moon can have no chronological significance, because full moon at no period occurred in those twelve only, but has at all periods occurred in every one of the twenty-seven at regularly recurrent intervals. (2) All the lists of the Naksatras begin with Krttikās. It is only fair to suppose that there was some special reason for this fact. Now the later list of the Naksatras begins with Aśvinī, and it was unquestionably rearranged because at the time of its adoption the vernal equinox coincided with the star ζ Piscium on the border of Revatī and Aśvinī, say in the course of the sixth century A.D. Weber has therefore accepted the view that the Krttikās were chosen for a similar reason, and the date at which that Naksatra coincided with the vernal equinox has been estimated at some period in the third millennium B.C. A very grave objection to this view is its assumption that the sun, and not the moon, was then regarded as connected with the Naksatras; and both Thibaut and Oldenberg have pronounced decidedly against the idea of connecting the equinox with the Krttikās. Jacobi has contended that in the Rigveda the commencement of the rains and the summer solstice mark the beginning of the new year and the end of the old, and that further the new year began with the summer solstice in Phālgunī.121 He has also referred to the distinction of the two sets of Deva and Yama Naksatras in the Taittirīya Brāhmana as supporting his view of the connexion of the sun and the Naksatras. But this view is far from satisfactory: the Rigveda passages cannot yield the sense required except by translating the word dvādaśa123 as 4 the twelfth (month) * instead of consisting of twelve parts,’ that is, ‘year/ the accepted interpretation; and the division of the Naksatras is not at all satisfactorily explained by a supposed connexion with the sun. It may further be mentioned that even if the Naksatra of Krttikās be deemed to have been chosen because of its coincidence with the vernal equinox, both Whitney and Thibaut are pre¬pared to regard it as no more than a careless variant of the date given by the Jyotisa, which puts the winter solstice in Māgha. (3) The winter solstice in Māgha is assured by a Brāhmana text, for the Kausītaki Brāhmana12® expressly places it in the new moon of Māgha (māghasyāmāυāsyāyām). It is not very important whether we take this with the commentators as the new moon in the middle of a month commencing with the day after full moon in Taisa, or, which is much more likely, as the new moon beginning the month and preceding full moon in Māgha. The datum gives a certain possibility of fixing an epoch in the following way. If the end of Revatī marked the vernal equinox at one period, then the precession of the equinoxes would enable us to calculate at what point of time the vernal equinox was in a position corresponding to the winter solstice in Māgha, when the solstitial colure cut the ecliptic at the beginning of Sravisthās. This would be, on the strict theory, in the third quarter of Bharanī, 6f asterisms removed from Sravisthās, and the difference between that and the beginning of Aśvinī = if asterisms = 23 (27 asterisms being = 360°). Taking, the starting-point at 499 a.d., the assured period of Varāha Mihira, Jones arrived at the date B.C. 1181 for the vernal equinox corresponding to the winter solstice in Māgha—that is, on the basis of ι° = 72 years as the precession. Pratt arrived at precisely the same date, taking the same rate of precession and adopting as his basis the ascertained position in the Siddhantas of the junction star of Maghā, a Leonis or Regulus. Davis and Colebrooke arrived at a different date, B.C. 1391, by taking as the basis of their calculation the junction star of Citrā, which happens to be of uncertain position, varying as much as 30 in the different textbooks. But though the twelfth century has received a certain currency as the epoch of the observation in the Jyotisa, it is of very doubtful value. As Whitney points out, it is impossible to say that the earlier asterisms coincided in position with the later asterisms of 13J0 extent each. They were not chosen as equal divisions, but as groups of stars which stood in conjunction with the moon; and the result of subsequently making them strictly equal divisions was to throw the principal stars of the later groups altogether out of their asterisms. Nor can we say that the star ζ Piscium early formed the eastern boundary of Revatī; it may possibly not even have been in that asterism at all, for it is far remote from the Chinese and Arabic asterisms corresponding to Revatī. Added to all this, and to the uncertainty of the starting-point— 582 a.d., 560 a.d., or 491 a.d. being variants —is the fact that the place of the equinox is not a matter accurately determin¬able by mere observation, and that the Hindu astronomers of the Vedic period cannot be deemed to have been very accurate observers, since they made no precise determination of the number of days of the year, which even in the Jyotisa they do not determine more precisely than as 366 days, and even the Sūrya Siddhānta136 does not know the precession of the equinoxes. It is therefore only fair to allow a thousand years for possible errors,137 and the only probable conclusion to be drawn from the datum of the Kausītaki Brāhmana is that it was recording an observation which must have been made some centuries B.C., in itself a result quite in harmony with the probable date of the Brāhmana literature,138 say B.C. 800-600. (4) Another chronological argument has been derived from the fact that there is a considerable amount of evidence for Phālguna having been regarded as the beginning of the year, since the full moon in Phālgunī is often described as the ‘ mouth (mukham) of the year.’139 Jacobi140 considers that this was due to the fact that the year was reckoned from the winter solstice, which would coincide with the month of Phālguna about B.C. 4000. Oldenberg and Thibaut, on the other hand, maintain that the choice of Phālguna as the ‘ mouth ’ of the year was due to its being the first month of spring. This view is favoured by the fact that there is distinct evidence of the correspondence of Phālguna and the beginning of spring : as we have seen above in the Kausītaki Brāhmana, the new moon in Māgha is placed at the winter solstice, which puts the full moon of Phālgunī at a month and a half after the winter solstice, or in the first week of February, a date not in itself improbable for about B.C. 800, and corresponding with the February 7 of the veris initium in the Roman Calendar. This fact accords with the only natural division of the year into three periods of four months, as the rainy season lasts from June 7-10 to October 7-10, and it is certain that the second set of four months dates from the beginning of the rains (see Cāturmāsya). Tilak, on the other hand, holds that the winter solstice coincided with Māghī full moon at the time of the Taittirīya Samhitā (b.c. 2350), and had coincided with Phālgunī and Caitrī in early periods—viz., B.C. 4000-2500, and B.C. 6000¬4000. (5) The passages of the Taittirīya Samhitā and the Pañca¬vimśa Brāhmana, which treat the full moon in Phālguna as the beginning of the year, give as an alternative the full moon in Caitra. Probably the latter month was chosen so as to secure that the initial day should fall well within the season of spring, and was not, as Jacobi believes, a relic of a period when the winter solstice corresponded with Caitra. Another alternative is the Ekāstakā, interpreted by the commentators as the eighth day after the full moon in Maghās, a time which might, as being the last quarter of the waning half of the old year, well be considered as representing the end of the year. A fourth alternative is the fourth day before full moon; the full moon meant must be that of Caitra, as Álekhana quoted by Ápastamba held, not of Māgha, as Asmarathya, Laugāksi and the Mīmāmsists believed, and as Tilak believes. (6) Others, again, according to the Grhya ritual, began the year with the month Mārgaśīrsa, as is shown by its other name Agrahāyana (‘ belonging to the commencement of the year ’). Jacobi and Tilak think that this one denoted the autumn equinox in Mrgaśiras, corresponding to the winter solstice in Phālgunī. But, as Thibaut shows clearly, it was selected as the beginning of a year that was taken to commence with autumn, just as some took the spring to commence with Caitra instead of Phālguna. (7) Jacobi has also argued, with the support of Buhler, from the terms given for the beginning of Vedic study in the Grhya Sūtras, on the principle that study commenced with the rains (as in the Buddhist vassā) which mark the summer solstice. He concludes that if Bhādrapada appears as the date of commencing study in some texts, it was fixed thus because at one time Prosthapadās (the early name of Bhadra- padās) coincided with the summer solstice, this having been the case when the winter solstice was in Phālguna. But Whitney155 has pointed out that this argument is utterly illegitimate; we cannot say that there was any necessary connexion between the rains and learning—a month like Srāvana might be preferred because of its connexion with the word Sravana, 4 ear ’—and in view of the precession of the equinoxes, we must assume that Bhādrapada was kept because of its traditional coincidence with the beginning of the rains after it had ceased actually so to coincide. the other astronomical phenomena; the discovery of a series of 27 lunar mansions by them would therefore be rather surprising. On the other hand, the nature of such an operation is not very complicated ; it consists merely in selecting a star or a star group with which the moon is in conjunction. It is thus impossible a priori to deny that the Vedic Indians could have invented for themselves a lunar Zodiac. But the question is complicated by the fact that there exist two similar sets of 28 stars or star groups in Arabia and in China, the Manāzil and the Sieou. The use of the Manāzil in Arabia is consistent and effective ; the calendar is regulated by them, and the position of the asterisms corresponds best with the positions required for a lunar Zodiac. The Indians might therefore have borrowed the system from Arabia, but that is a mere possibility, because the evidence for the existence of the Manāzil is long posterior to that for the existence of the Naksatras, while again the Mazzaroth or Mazzaloth of the Old Testament may really be the lunar mansions. That the Arabian system is borrowed from India, as Burgess held, is, on the other hand, not at all probable. Biot, the eminent Chinese scholar, in a series of papers published by him between. 1839 and 1861, attempted to prove the derivation of the Naksatra from the Chinese Sieou. The latter he did not regard as being in origin lunar mansions at all. He thought that they were equatorial stars used, as in modern astronomy, as a standard to which planets or other stars observed in the neighbourhood can be referred; they were, as regards twenty-four of them, selected about B.C. 2357 on account of their proximity to the equator, and of their having the same right ascension as certain circumpolar stars which had attracted the attention of Chinese observers. Four more were added in B.C. IIOO in order to mark the equinoxes and solstices of the period. He held that the list of stars commenced with Mao (= Krttikās), which was at the vernal equinox in B.C. 2357. Weber, in an elaborate essay of i860, disputed this theory, and endeavoured to show that the Chinese literary evidence for the Sieou was late, dating not even from before the third century B.C. The last point does not appear to be correct, but his objections against the basis of Biot’s theory were rein¬forced by Whitney, who insisted that Biot’s supposition of the Sieou’s not having been ultimately derived from a system of lunar mansions, was untenable. This is admitted by the latest defender of the hypothesis of borrowing from China, Lśopold de Saussure, , but his arguments in favour of a Chinese origin for the Indian lunar mansions have been refuted by Oldenberg, who has also pointed out that the series does not begin with Mao ( = Krttikās). There remains only the possibility that a common source for all the three sets—Naksatra, Manāzil, and Sieou—may be found in Babylonia. Hommel has endeavoured to show that recent research has established in Babylonia the existence of a lunar zodiac of twenty-four members headed by the Pleiades ( = Krttikās); but Thibaut’s researches are not favourable to this claim. On the other hand, Weber, Whitney, Zimmer, and Oldenberg all incline to the view that in Babylonia is to be found the origin of the system, and this must for the present be regarded as the most probable view, for there are other traces of Babylonian influence in Vedic literature, such as the legend of the flood, perhaps the Adityas, and possibly the word Manā.
nṛmedha Is the name of a protege of Agni in the Rigveda, where he also appears with Sumedhas in a hymn that Griffith with justice declares to be unintelligible. In the Taittirīya Samhitā he is an unsuccessful rival of Parucchepa, and in the Pañcavimśa Brāhmana he is an Añgirasa and a seer of Sāmans (Chants).
parucchepa Is the name of a Rsi to whom the Anukramanī (Index) attributes a series of hymns in the Rigveda, and whose authorship is asserted in the Aitareya and the Kausītaki Brāhmanas, as well as in the Nirukta. In the Taittirīya Samhitā he appears as a rival of Nrmedhas.
prācya Denotes in the plural ‘dwellers in the east.’ They are mentioned in the list of peoples in the Aitareya Brāhmaria. It is very probable that the Kāśis, Kosalas, Videhas, and perhaps Magfadhas, are meant, as Oldenberg supposes. In the śatapatha Brāhmana the Easterns are said to call Agni by the name of śarva, and their mode of making tombs is there referred to with disapproval. The Lātyāyana śrauta Sūtra explains the Vipatha, ‘rough car,’ of the Pañcavimśa Brāhmana as a car of the Easterns (prācya-raiha). In the Samhitopaniṣad Brāhmana reference is made to the Prācya- Pāñcālas.
priyamedha Is the name of a seer in the Rigveda, where his family, the Priyamedhas, are also repeatedly alluded to. It is not probable that any hymns are really Priyamedha’s own composition. See also Praiyamedha.
praiyamedha ‘Descendant of Priyamedha,’ is a patronymic of the priests who sacrificed for the Átreya Udamaya in the Aitareya Brāhmaṇa. They appear in the Yajurveda Samhitās as priests who ‘ knew all ’ (sacrificial lore). Three Praiya- medhas are referred to in the Taittirīya Brāhmaṇa. In the Gopatha Brāhmaṇa4 they are called Bharadvājas.
magadha Is the name of a people who appear throughout Vedic literature as of little repute. Though the name is not actually found in the Rigveda, it occurs in the Atharvaveda, where fever is wished away to the Gandhāris and Mūjavants, northern peoples, and to the Añgfas and Magadhas, peoples of the east. Again, in the list of victims at the Purusamedha (‘ human sacrifice ’) in the Yajurveda,3 the Māgadha, or man of Magadha, is included as dedicated to ati-krusta, ‘ loud noise ’ (?), while in the Vrātya hymn of the Atharvaveda[1] the Māgadha is said to be connected with the Vrātya as his Mitra, his Mantra, his laughter, and his thunder in the four quarters. In the śrauta Sūtras6 the equipment characteristic of the Vrātya is said to be given, when the latter is admitted into the Aryan Brahminical community, to a bad Brahmin living in Magadha ·(brahma-bandhu Māgadha-deśīya), but this point does not occur in the Pañcavimśa Brāhmaṇa. On the other hand, respectable Brahmins sometimes lived there, for the Kausītaki Araṇyaka mentions Madhyama, Prātībodhī-putra, as Magadha-vāsin, ‘living in Magadha.’ Oldenberg, however, seems clearly right in regarding this as unusual. The Magadhas are evidently a people in the Baudhāyana and other Sūtras, possibly also in the Aitareya Araṇyaka. It is therefore most improbable that Zimmer can be right in thinking that in the Yajurveda and the Atharvaveda the λlāgadha is not a man of Magadha, but a member of the mixed caste produced by a Vaiśya marrying a Kṣatriya woman. But the theory of mixed castes, in any case open to some doubt, cannot be accepted when used to explain such obviously tribal names as Māgadha. The fact that the Māgadha is often in later times a minstrel is easily accounted for by the assumption that the country was the home of minstrelsy, and that wandering bards from Magadha were apt to visit the more western lands. This class the later texts recognize as a caste, inventing an origin by intermarriage of the old-established castes. The dislike of the Magadhas, which may be Rigvedic, since the Kīkatas were perhaps the prototype of the Magadhas, was in all probability due, as Oldenberg13 thinks, to the fact that the Magadhas were not really Brahminized. This is entirely in accord with the evidence of the Satapatha Brāhmaṇa14 that neither Kosala nor Videha were fully Brahminized at an early date, much less Magadha. Weber15 suggests two other grounds that may have influeṇced the position—the persistence of aboriginal blood and the growth of Buddhism. The latter consideration is hardly applicable to the Yajurveda or the Atharvaveda; but the imperfect Brahminization of the land, if substituted for it in accordance with Oldenberg’s suggestion, would have some force. The former motive, despite Olden- berg’s doubt, seems fully justified. Pargiter18 has gone so far as to suggest that in Magadha the Aryans met and mingled with a body of invaders from the east by sea. Though there is no evidence for this view in the Vedic texts, it is reason¬able to suppose that the farther east the Aryans penetrated, the less did they impress themselves upon the aborigines. Modern ethnology confirms this a priori supposition in so far as it shows Aryan types growing less and less marked as the eastern part of India is reached, although such evidence is not decisive in view of the great intermixture of peoples in India.
vaṇga The designation of Bengal proper, is not found in the earlier Vedic literature unless it is to be recognized in the curious word Vañgāvagadhāh, which occurs in the Aitareya Araṇyaka, and which suggests amendment to Vañga-Magadhāh, ‘the Vangas and the Magadhas,’ two neighbouring peoples. The name is certainly found in the Baudhāyana Dharma Sūtra.
vārṣāgira Descendant of Vṛṣāgir' is the patronymic of Ambarīṣa, Rjrāśva, Bhayamāna, Sahadeva, and Surādhas, in the Rigveda.
vaidhasa ‘Descendant of Vedhas,’ is the patronymic of Hariścandra in the Aitareya Brāhmana and the śāñkhāyana śrauta Sūtra.
vrātya Is included in the list of victims at the Puruṣamedha (‘human sacrifice’) in the Yajurveda, where, however, no further explanation of the name is given. Fuller information is furnished by the Atharvaveda, the Pañcavimśa Brāhmaṇa, and the Sūtras, which describe at length a certain rite intended for the use of Vrātyas. According to the Pañcavimśa Brāh­maṇa, there are four different kinds of ‘outcasts’—viz., the hīna, who are merely described as ‘depressed’; those who have become outcasts for some sin (nindita); those who become out­casts at an early age, apparently by living among outcasts; and those old men who, being impotent (śama-nīcamedhra), have gone to live with outcasts. The last three categories are by no means of the same importance as the first. The motive of the fourth is hard to understand: according to Rājārām Rām- krishṇa Bhāgavat,5 they were men who had enfeebled their constitutions by undue intercourse with women in the lands of the outcasts, and returned home in a debilitated state. But this is not stated in the text. It seems probable that the really important Vrātyas were those referred to as Itlna, and that the other classes were only subsidiary. According to Rāj'ārām,® there were two categories of the first class: (a) The depressed (hīna), who were non- Aryan ; and (6) degraded Aryans (gara-gir). This, however, is a mere guess, and devoid of probability. There seems to have been but one class of Vrātyas. That they were non-Aryan is not probable, for it is expressly said7 that, though unconse¬crated, they spoke the tongue of the consecrated: they were thus apparently Aryans. This view is confirmed by the state-ment that ‘they call what is easy of utterance, difficult to utter’: probable they had already a somewhat Prakritic form of speech (cf. Vāc). The Sūtras mention their Arhants (‘saints’) and Yaudhas (‘warriors’), corresponding to the Brahminical Brāhmana and Kṣatriya. Other particulars accord with the view that they were Aryans outside the sphere of Brahmin culture. Thus they are said not to practise agriculture or commerce (an allusion to a nomadic life), nor to observe the rules of Brahmacarya—i.e., the principle regulating the Brahminic order of life. They were also allowed to become members of the Brahminical community by performance of the ritual prescribed, which would hardly be so natural in the case of non-Aryans. Some details are given of the life and dress of the Vrātyas. Their principles were opposed to those of the Brahmins: they beat those unworthy of correction. Their leader (Gṛhapati) or householder wore a turban (Uçṇīçε), carried a whip (Pratoda), a kind of bow (Jyāhroda), was :lothed in a black (krçnaśa) garment and two skins (Ajina), blxk and white (krsna-valaksa), and owned a rough wagon (Vijatha) covered with planks (phalakāstīrna). The others, subordinate to the leader, had garments with fringes of red (valūkāntāni dāmatūsām), two fringes on each, skins folded double (dvisamhitāny ajinūni), and sandals (Upānah). The leader wore also an ornament (Niçka) of silver, which Rājārām converts into a silver coinage. The Vrātyas, on becoming consecrated, were expected to hand over their goods to the priest. Many other details are given in the Sūtras (e.g., that the shoes or sandals were of variegated black hue and pointed), but these are not authenticated by the Pañcavimśa Brāhmaṇa. The locality in which the Vrāiyas lived cannot be stated with certainty, but their nomad life suggests the western tribes beyond the Sarasvatī. But they may equally well have been in the east: this possibility is so far supported by the fact that the Sūtras make the Brahmin receiving the gift of the Vrātya's outfit an inhabitant of Mag’adha. The Atharvaveda does not help, for it treats the Vrātya in so mystical a way that he is represented as being in all the quarters. Indeed, Roth believed that it was here not a case of the Vrātya of the Pañcavimśa Brāhmaṇa at all, but of a glorification of the Vrātya as the type of the pious vagrant or wandering religious mendicant (Parivrājaka). This view is clearly wrong, as the occurrence of the words usnīsa, vipatha, and pratoda shows. It is probable that the 15th Book of the Atharvaveda, which deals with the Vrātya, and is of a mystical character, exalts the converted Vrātya as a type of the perfect Brahmacārin, and, in so far, of the divinity.
soma Was the famous plant which was used for the prepara­tion of the libation of Soma made at the Vedic sacrifice. Its importance is sufficiently shown by the fact that the whole of the ninth Maṇdala of the Rigveda, and six hymns in other Maṇdalas, are devoted to its praise. Nevertheless, little is actually known of the plant. Its twigs or shoots are described as brown (babhru), ruddy (aruna), or tawny (hari).s Possibly its twigs hang down if the epithet Naicāśākha refers to the plant as Hillebrandt thinks. The shoot is called amśu, while the plant as a whole is called andhas, which also denotes the juice. Parvan is the stem. Kξip, ‘finger,’ is used as a designation of the shoots, which may therefore have resembled fingers in shape; vaksanā and vāna also seem to have the sense of the shoot. There is some slight evidence to suggest that the stem was not round, but angular. The plant grew on the mountains, that of Mūjavant being specially renowned. These notices are inadequate to identify the plant. It has been held to be the Sarcostemma viminalc or the Asclepias acida (Sarcostemma brevistigma). Roth held that the Sarcostemma acidiim more nearly met the requirements of the case. Watt suggested the Afghan grape as the real Soma, and Rice thought a sugar-cane might be meant, while Max Mūller and Rājendralāla Mitra suggested that the juice was used as an ingredient in a kind of beer—i.e., that the Soma plant was a species of hop. Hillebrandt considers that neither hops nor the grape can explain the references to Soma. It is very probable that the plant cannot now be identified. In the Yajurveda the plant is purchased ere it is pressed. Hillebrandt considers that the sale must be assumed for the Rigveda. It grew on a mountain, and could not be obtained by ordinary people: perhaps some special tribe or prince owned it, like the Kīkatas. As it stands, the ritual performance is clearly an acquisition of the Soma from the Gandharvas (represented by a śūdra), a ritual imitation of the action which may have been one of the sources of the drama. Owing to the difficulty of obtaining the real plant from a great distance, several substitutes were allowed in the Brāhmaṇa period. The plant was prepared for use by being pounded with stones or in a mortar. The former was the normal method of pro¬cedure, appearing in the Rigveda as the usual one. The stones are called grāvan or αdn, and were, of course, held in the hands. The plant was laid on boards one beside the other (Adhiṣavana), and, according at least to the later ritual, a hole was dug below, so that the pounding of the plant by means of the stones resulted in a loud noise, doubtless a prophylactic against demoniac influences. The plant was placed on a skin and on the Vedi—-which was no longer done in the later ritual—Dhiṣaṇā in some passages denoting the Vedi. Sometimes the mortar and pestle were used in place of the stones. This use, though Iranian, was apparently not common in Vedic times. Camū denotes the vessel used for the offering to the god, Kalaśa and Camasa those used for the priests to drink from. Sometimes the Camū denotes the mortar and pestle. Perhaps the vessel was so called because of its mortar-like shape. The skin on which the shoots were placed was called Tvac, or twice go (‘cow-hide). Kośa, Sadhastha, Dru, Vana, Droṇa, are all terms used for Soma vessels, while Sruva denotes the ladle.’ Apparently the plant was sometimes steeped in water to increase its yield of juice. It is not possible to describe exactly the details of the process of pressing the Soma as practised in the Rigveda. It was certainly purified by being pressed through a sieve (Pavitra). The Soma was then used unmixed (βukra, śuci) for Indra and Vāyu, but the Kanvas seem to have dropped this usage. The juice is described as brown (babhru)," tawny (hart), or ruddy (aruna), and as having a fragrant smell, at least as a rule. Soma was mixed with milk (Gavāśir), curd or sour milk (Dadhyāśir), or grain (Yavāśir). The admixtures are alluded to with various figurative expressions, as Atka, ‘ armour ’j Vastra or Vāsas, 'garment'; Abhiśrī, 'admixturerūpa, ‘beautyJ; śrl, ‘splendour’; rasa, ‘flavour’; prayas, ‘ dainty ’; and perhaps nabhas, ‘ fragrance.’ The adjective tīvra denotes the ‘ pungent ’ flavour of Soma when so mixed. The Soma shoots, after the juice has been pressed out, are denoted by rjīsa, ‘residue.’ It seems probable that in some cases honey was mixed with Soma: perhaps the kośa madhti-ścut, ' the pail distilling sweetness,’ was used for the mixing. It seems doubtful if Surā was ever so mixed. There were three pressings a day of Soma, as opposed to the two of the Avesta. The evening pressing was specially connected with the Rbhus, the midday with Indra, the morning with Agni, but the ritual shows that many other gods also had their share. The drinker of Soma and the nondrinker are sharply discriminated in the texts. Localities where Soma was consumed were Árjīka, Pastyāvant, śaryaṇāvant, Suṣomā, the territory of the Pañcajanāh or ‘five peoples,’ and so on. The effects of Soma in exhilarating and exciting the drinkers are often alluded to. It is difficult to decide if Soma was ever a popular, as opposed to a hieratic drink. The evidence for its actual popularity is very slight, and not decisive.
hariścandra vaidhasa (‘Descendant of Vedhas’) Aikṣvāka (‘descendant of Ikṣvāku’) is the name of a probably mythical king whose rash vow to offer up his son Rohita to Varuna is the source of the tale of śunahśepa in the Aitareya Brāhmaṇa and the śāñkhāyana śrauta Sūtra.
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         Concordance  
52 results
     
akruddhasya yotsyamānasya # TA.1.4.2a.
adabdhasya vratasya ye # RV.7.66.6b; SV.2.703b; JB.3.208b.
adabdhasya svadhāvataḥ # RV.8.44.20a; KS.40.14a.
adabdhasya svayaśaso virapśinaḥ # RV.10.75.9d.
adhastād bhūmyā vada # HG.1.15.6b. Cf. adhaspadān.
adhas te aśmano manyum # AVś.6.42.2c.
adhaspadaṃ śatravas te bhavantu # AVP.1.75.1b.
adhaspadaṃ kṛṇutāṃ (AVś.7.34.1c, kṛṇuṣva; TS. kṛṇute) ye pṛtanyavaḥ # AVś.7.34.1c; 62.1d; VS.15.51d; TS.4.7.13.3d; MS.2.12.4d: 147.12; KS.18.18d; śB.8.6.3.20.
adhaspadaṃ kṛṇuṣva durdharāyataḥ # AVP.2.72.5b.
adhaspadaṃ kṛṇuṣva ye pṛtanyavaḥ # see prec. but one.
adhaspadaṃ tam īṃ kṛdhi # RV.10.133.4c; 134.2c; SV.2.442c; TS.1.6.12.4c; MS.4.12.3c: 183.13.
adhaspadaṃ dviṣatas pādayāmi # AVś.11.1.12d,21d.
adhaspadaṃ pṛtanyavaḥ # AVP.5.29.8c.
adhaspadā ic caidyasya kṛṣṭayaḥ # RV.8.5.38c.
adhaspadād āmayataḥ # AVP.7.15.8a.
adhaspadān ma ud vadata # RV.10.166.5d. Cf. adhastād.
adhaspadena te padam # AVś.10.4.24c.
adhas padyantām adhare bhavantu # AVP.2.19.4a; 3.19.4a. See nīcaiḥ padyantām etc.
andhase svāhā # śB.12.6.1.5.
andhasya cin nāsatyā kṛśasya cit # RV.10.39.3c.
ayuddhaseno vibhvā vibhindatā # RV.10.138.5a.
arkāsadhasthā cakṣuṣmantaṃ māsmiñ jane kurutam # KA.3.147A.
avabādhasva pṛtanāyataḥ # PG.1.7.1d. Cf. avabādhe pṛtanyataḥ.
aśvamedhasya dānāḥ # RV.5.27.5c.
āśvamedhasya rohitā # RV.8.68.15c.
ūdhas te bhadre parjanyaḥ # AVś.10.10.7c.
ṛtasadhastha # Apś.2.3.13.
edhasva yamarājasu # AVś.18.2.25d. See next.
kruddhasyeva lohinī # TA.1.4.2b.
gandhas te somam (TS. kāmam) avatu # VS.20.27c; TS.1.2.6.1c.
tavaivādhaspadaṃ carān # AVP.2.89.5b.
triṣadhasthas tataruṣo na jaṃhaḥ # RV.6.12.2c.
triṣadhasthasya jāvataḥ # RV.8.94.5c; SV.2.1136c.
triṣadhasthā saptadhātuḥ # RV.6.61.12a.
triṣadhasthe barhiṣi viśvavedasā # RV.1.47.4a.
nṛmedhas tatre aṃhasaḥ # RV.10.132.7d.
naudhasaṃ ca kāleyaṃ cānūcye # AB.8.17.2.
paṅktirādhasa udagdiśyasya sthāne svatejasā bhāni # TA.1.18.1.
purudhasmānaṃ vṛṣabhaṃ sthirapsnum # SV.1.327b.
priyamedhastutā harī # RV.8.6.45b; 32.30b.
dhase janān vṛṣabheva manyunā # RV.6.46.4a.
dhasva dūre (TS. dveṣo) nirṛtiṃ parācaiḥ # RV.1.24.9c; TS.1.4.45.1c. See āre bādhasva nir-, and cf. bādhethāṃ dūraṃ.
dhasva dviṣo (MS. ripūn) rakṣaso amīvāḥ # RV.3.15.1b; VS.11.49b; TS.4.1.5.1b; MS.2.7.5b: 79.14; KS.16.4b; śB.6.4.4.21.
dhasva dveṣo etc. # see bādhasva dūre.
dhasva parirāpiṇaḥ # AVP.7.19.2b.
dhasva mūradevinaḥ # AVP.7.19.2d.
dhasva ripūn etc. # see bādhasva dviṣo.
dhasvetaḥ kimīdinaḥ # AVś.8.6.25d.
mṛdhas te samrāḍ vahantu (read avahantu ?) sarvān # AVP.1.74.3a.
medhasātā vājinam ahraye dhane # RV.10.147.3d.
medhasātā saniṣyavaḥ # RV.7.94.6c; SV.2.152c; TS.1.7.8.2b.
medhasātā so arvatā # RV.4.37.6d.
     Dictionary of Sanskrit
     Grammar
     KV Abhyankar
"dhas" has 1 results.
     
śuddhāśubodhasūtrārthavyākaraṇaa gloss on the Asubodha-grammar, written by a grammarian named Ramesvara.
     Vedabase Search  
212 results
     
abudhasya a great foolSB 5.8.29
abudhasya of one who does not knowSB 6.5.15
abudhasya of one who does not knowSB 6.5.17
abudhasya of one who does not know (this principle of time)SB 6.5.19
adhastāt downSB 2.7.8
adhastāt from belowSB 3.8.18
adhastāt from belowSB 3.30.34
adhastāt belowSB 5.24.1
adhastāt belowSB 5.24.4
tataḥ adhastāt beneath the planets occupied by the Siddhas, Cāraṇas and VidyādharasSB 5.24.5
tataḥ adhastāt beneath thatSB 5.24.6
adhastāt beneathSB 5.24.7
adhastāt beneathSB 5.24.17
tataḥ adhastāt beneath the planet known as VitalaSB 5.24.18
adhastāt belowSB 5.24.28
adhastāt beneathSB 5.24.29
tataḥ adhastāt below the planetary system MahātalaSB 5.24.30
tataḥ adhastāt beneath that planet RasātalaSB 5.24.31
adhastāt beneathSB 5.26.5
upari-adhastāt above and beneathSB 5.26.14
adhastāt afterSB 6.4.53
meroḥ adhastāt at the foot of Mount MeruSB 9.1.25
akuṇṭha-medhase unto one whose brain activity is never checkedSB 4.24.42
akuṇṭha-medhase whose memory and knowledge are never disturbed by anxietySB 9.11.7
akuṇṭha-medhase whose intelligence is never restrictedSB 10.23.50
akuṇṭha-medhase whose power is never impededSB 12.6.35
alpa-medhasām of those of small intelligenceBG 7.23
alpa-medhasaḥ less intelligentSB 1.3.21
alpa-medhasaḥ of one who is unintelligentSB 10.49.22
ananya-rādhasaḥ for Rantideva, who was undeviating and desired nothing other than to serve the Supreme LordSB 9.21.17
andhasā saha with her foodSB 9.8.4
andhasā with foodSB 10.86.41
andhasā with foodstuffsSB 11.6.37-38
andhasā by foodSB 11.18.25
andhasaḥ of foodSB 4.4.18
andhasya darknessSB 3.25.8
andhasya blindedSB 3.25.9
andhasya for such a blind personSB 8.24.50
śrī-mada-andhasya who is blinded by temporarily possessing riches and opulenceSB 10.10.13
andhasya one who is blindCC Antya 1.2
andhasya who is blindMM 36
sa-anubandhasya with that which is relatedSB 3.30.3
anuvidhasya who is imitatingSB 10.50.29
apratibuddhasya of one who is sleepingSB 3.27.25
apratibuddhasya for one who has not awakenedSB 11.28.14
ārādhasā by the all-perfectSB 4.24.33
para-ardhasya of the superior halfSB 3.11.35
asmat-vidhasya of a person like meSB 5.2.12
ātma-medhasā well versed in spiritual knowledgeSB 4.22.41
ātma-medhasā considering like one's selfSB 4.31.2
ātma-medhasā by my own intelligenceSB 9.5.20
audhasam in the milk bagSB 4.17.23
sravat audhasam payaḥ abundant milk flowing from their milk bagsSB 10.13.24
svapna-avabodhasya sleep and wakefulnessBG 6.17
avabodhasya of one whose keeping awakeCC Antya 8.67-68
avāpta-rādhase having attained perfectionSB 4.7.57
kusuma-āyudhasya of Cupid, who has a flower arrow in his handSB 5.2.6
āyudhasya whose weaponSB 10.90.47
baddhasya about Him who was capturedSB 10.63.2
baddhasya of the conditioned soulSB 11.11.5
dhase You drive awaySB 10.51.29
budhasya for such a learned manSB 5.1.17
dagdhasya of one who is so punishedSB 3.14.43
nidāgha-dagdhasya of one scorched by the heat of the sunSB 5.12.2
edhasā fuelSB 4.1.21
edhasaḥ from fuel woodSB 7.3.23
edhasaḥ from kindling woodSB 10.53.3
edhasām in kindling woodSB 10.37.10-11
edhasi fuelSB 3.15.10
edhasi in woodSB 8.6.12
edhasi within firewoodSB 10.46.36
edhasi in firewoodSB 11.7.47
etat-vidhasya of suchSB 10.39.26
gandhasya aromaSB 3.6.14
gandhasya of aromaSB 3.27.18
hari-medhasaḥ who destroys the material existence of the devoteeSB 3.13.48
hari-medhasaḥ of Lord HariSB 3.32.18
hari-medhase whose brain works only for the deliverance of the conditioned soulSB 4.30.24
hari-medhasaḥ whose intelligence is always absorbed in thoughts of Hari, the Supreme Personality of GodheadSB 9.13.9
hari-medhasā by the Supreme Lord, whose intelligence takes away the misery of material lifeSB 11.29.45
harimedhasaḥ begotten by HarimedhāSB 8.1.30
indriya-rādhasā by power of the sensesSB 4.31.11
jagdhasya which has been eatenSB 4.4.18
krodhasya of angerSB 7.15.20
krodhasya of angerSB 11.4.11
kruddhasya when angeredSB 7.8.6
ku-medhasaḥ wicked-mindedSB 3.20.33
ku-medhasam who are unintelligentSB 10.58.11
kusuma-āyudhasya of Cupid, who has a flower arrow in his handSB 5.2.6
lubdhasya avariciousSB 10.89.23
śrī-mada-andhasya who is blinded by temporarily possessing riches and opulenceSB 10.10.13
maithuna-ruddhasya who had to restrain sexual lifeSB 9.22.26
ātma-medhasā well versed in spiritual knowledgeSB 4.22.41
ātma-medhasā considering like one's selfSB 4.31.2
ātma-medhasā by my own intelligenceSB 9.5.20
su-medhasā and intelligentSB 11.7.31
hari-medhasā by the Supreme Lord, whose intelligence takes away the misery of material lifeSB 11.29.45
alpa-medhasaḥ less intelligentSB 1.3.21
medhasaḥ of one who has such a brainSB 3.10.18
hari-medhasaḥ who destroys the material existence of the devoteeSB 3.13.48
ku-medhasaḥ wicked-mindedSB 3.20.33
medhasaḥ whose intelligenceSB 3.21.14
hari-medhasaḥ of Lord HariSB 3.32.18
hari-medhasaḥ whose intelligence is always absorbed in thoughts of Hari, the Supreme Personality of GodheadSB 9.13.9
alpa-medhasaḥ of one who is unintelligentSB 10.49.22
medhasaḥ whose intelligenceSB 10.66.7
medhasaḥ whose wisdomSB 10.84.14
su-medhasaḥ intelligent personsSB 11.5.32
su-medhasaḥ intelligent personsCC Adi 3.52
su-medhasaḥ those who are intelligentCC Madhya 6.103
su-medhasaḥ intelligent personsCC Madhya 11.100
su-medhasaḥ intelligent personsCC Madhya 20.342
su-medhasaḥ intelligent personsCC Antya 20.10
alpa-medhasām of those of small intelligenceBG 7.23
medhasam one who has sufficient intelligenceSB 1.19.31
ku-medhasam who are unintelligentSB 10.58.11
akuṇṭha-medhase unto one whose brain activity is never checkedSB 4.24.42
hari-medhase whose brain works only for the deliverance of the conditioned soulSB 4.30.24
akuṇṭha-medhase whose memory and knowledge are never disturbed by anxietySB 9.11.7
akuṇṭha-medhase whose intelligence is never restrictedSB 10.23.50
medhase whose wisdomSB 10.84.22
medhase whose intelligenceSB 10.86.35
akuṇṭha-medhase whose power is never impededSB 12.6.35
medhasya of sacrificesSB 2.6.4
meroḥ adhastāt at the foot of Mount MeruSB 9.1.25
mugdhasya of a person bewildered or not in perfect knowledgeSB 7.6.7
mūrdhasu beyond the material coveringsSB 2.6.19
mūrdhasu on the topSB 5.17.6
mūrdhasu on their headsSB 10.2.33
mūrdhasu and to the headSB 11.15.24
nidāgha-dagdhasya of one scorched by the heat of the sunSB 5.12.2
nitya-siddhasya which is eternally presentCC Madhya 22.105
sva-odhasam payaḥ their own milk flowing from the milk bagsSB 10.13.31
para-ardhasya of the superior halfSB 3.11.35
paramasya vedhasaḥ of the supreme creatorSB 10.12.38
paurodhasam the duty of priesthoodSB 6.7.36
sravat audhasam payaḥ abundant milk flowing from their milk bagsSB 10.13.24
sva-odhasam payaḥ their own milk flowing from the milk bagsSB 10.13.31
payasā udhasvatīḥ due to swollen milk bagsSB 1.10.4
pratibuddhasya of one who is awakeSB 3.27.25
pratibuddhasya for one who has awakenedSB 11.28.14
purodhasā by a priestSB 10.45.26
purodhasaḥ to the priestsSB 4.17.2
purodhasām of all priestsBG 10.24
purodhasām among priestsSB 11.16.22
dhasā by opulenceSB 2.4.14
indriya-rādhasā by power of the sensesSB 4.31.11
dhasā whose powerSB 7.3.22
ananya-rādhasaḥ for Rantideva, who was undeviating and desired nothing other than to serve the Supreme LordSB 9.21.17
dhasaḥ whose good fortuneSB 10.53.23
dhasaḥ material possessionsSB 10.65.4-6
avāpta-rādhase having attained perfectionSB 4.7.57
dhase for the matter of helping its existenceSB 4.24.18
rodhasam having hipsSB 3.20.29
rodhasi on the beach of the seaSB 8.10.5
rodhasī at the edge of the wellSB 9.19.4
rodhasi on the bankCC Madhya 1.58
rodhasi on the bankCC Madhya 13.121
rodhasi on the bankCC Antya 1.78
su-rodhasoḥ the charming banksSB 3.22.26-27
rodhasoḥ of the banksSB 5.16.20-21
rodhasvatī RodhasvatīSB 5.19.17-18
maithuna-ruddhasya who had to restrain sexual lifeSB 9.22.26
rundhasi You blockCC Antya 1.144
sa-anubandhasya with that which is relatedSB 3.30.3
andhasā saha with her foodSB 9.8.4
saṃsiddhasya of one who is all-perfectSB 1.19.36
siddhasya of a perfect yogīSB 3.27.30
nitya-siddhasya which is eternally presentCC Madhya 22.105
skandhasya whose portionSB 11.23.10
snigdhasya of the one who is submissiveSB 1.1.8
snigdhasya submissiveSB 10.13.3
śrāddhasya of the periodical offerings of respectsSB 3.7.33
sravat audhasam payaḥ abundant milk flowing from their milk bagsSB 10.13.24
śrī-mada-andhasya who is blinded by temporarily possessing riches and opulenceSB 10.10.13
su-rodhasoḥ the charming banksSB 3.22.26-27
su-medhasaḥ intelligent personsSB 11.5.32
su-medhasā and intelligentSB 11.7.31
su-medhasaḥ intelligent personsCC Adi 3.52
su-medhasaḥ those who are intelligentCC Madhya 6.103
su-medhasaḥ intelligent personsCC Madhya 11.100
su-medhasaḥ intelligent personsCC Madhya 20.342
su-medhasaḥ intelligent personsCC Antya 20.10
sumedhasaḥ who are all very intelligentSB 9.4.3
sva-odhasam payaḥ their own milk flowing from the milk bagsSB 10.13.31
svapna-avabodhasya sleep and wakefulnessBG 6.17
tataḥ adhastāt beneath the planets occupied by the Siddhas, Cāraṇas and VidyādharasSB 5.24.5
tataḥ adhastāt beneath thatSB 5.24.6
tataḥ adhastāt beneath the planet known as VitalaSB 5.24.18
tataḥ adhastāt below the planetary system MahātalaSB 5.24.30
tataḥ adhastāt beneath that planet RasātalaSB 5.24.31
uddhasantaḥ loudly laughingSB 10.12.24
uddhasat laughing loudlySB 3.17.6
payasā udhasvatīḥ due to swollen milk bagsSB 1.10.4
upari-adhastāt above and beneathSB 5.26.14
vedhasaḥ of the supreme creatorSB 1.5.31
vedhasaḥ with Lord BrahmāSB 4.7.7
paramasya vedhasaḥ of the supreme creatorSB 10.12.38
vedhasam even to Lord BrahmāCC Antya 1.164
vedhase the compiler of the Vedic literaturesSB 2.4.24
vedhase unto the cause of all causesSB 4.17.33
vedhase who are full of knowledgeSB 8.17.26
vedhase unto Lord BrahmāSB 8.24.57
vedhase the creator of everythingSB 9.19.29
vedhase unto the origin of creationSB 10.10.33
vedhase the creatorSB 10.85.39
vedhase the creatorSB 12.12.1
vibādhase you tantalizeSB 3.20.34
asmat-vidhasya of a person like meSB 5.2.12
etat-vidhasya of suchSB 10.39.26
vivardhasva increaseSB 6.9.11
vyādhasya of the hunterSB 3.14.36
Ayurvedic Medical
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nibandhasamgraha

a commentary on Suśrutasamhita by Ḍalḥaṇa in 12th Century

siddhasāra

7th century work on medicine by Ravigupta.

siddhasāranighanṭu

medical thesaurus compiled by Ravigupta in 7th Century part of Siddhasāra.

siddhasena

an expert in agadatantra and adherent of Jainism.

sudhāṣma

lime stone.

vālukā

sand, vālukāpuṭa, heating device using sand; vālukāyantra sandy apparatus to prepare rasauṣadhās.

     Wordnet Search "dhas" has 70 results.
     

dhas

nipuṇa, pravīṇa, abhijña, vijña, niṣṇāta, śikṣita, vaijñānika, kṛtamukha, kṛtin, kuśala, saṅkhyāvat, matimat, kuśagrīyamati, kṛṣṭi, vidura, budha, dakṣa, nediṣṭha, kṛtadhī, sudhin, vidvas, kṛtakarman, vicakṣaṇa, vidagdha, catura, prauḍha, boddhṛ, viśārada, sumedhas, sumati, tīkṣṇa, prekṣāvat, vibudha, vidan, vijñānika, kuśalin   

yaḥ prakarṣeṇa kāryakṣamaḥ asti।

arjunaḥ dhanurvidyāyāṃ nipuṇaḥ āsīt।

dhas

dugdham, kṣīram, pīyūṣam, udhasyam, stanyam, payaḥ, amṛtam, bālajīvanam   

strījātistananiḥsṛtadravadravyaviśeṣaḥ।

dhāroṣṇaṃ dugdham amṛtatulyam asti।

dhas

puruṣaḥ, naraḥ, nā, manuṣyaḥ, mānuṣaḥ, mānavaḥ, manujaḥ, janaḥ, pumān, martyaḥ, pūruṣaḥ, manuḥ, pañca़janaḥ, manubhūḥ, puṃvyaktiḥ, vīraḥ, mālaḥ, vṛdhasānaḥ, vṛdhasānuḥ, carṣaṇiḥ, bhūspṛk   

pumān mānavajātīyaḥ।

dvidhā kṛtvātmano deham arddhena puruṣo'bhavat। arddhena nārī tasyāṃ sa virājam asṛjat prabhuḥ।

dhas

apamūrdhaśarīram, kabandhaḥ, aṅkabandhaḥ, ruṇḍaḥ, ruṇḍaka   

śarīrasya kaṇṭhād adhodeśaḥ।

khaḍgasya ekena eva prahāreṇa tasya mūrdhā tathā ca apamūrdhaśarīram vilagnam abhavat।

dhas

talam, adhobhāgaḥ, adhasthānam, adhovaśaḥ   

vastunaḥ nimnaḥ antaḥ bhāgaḥ।

pātrasya tale rakṣā sañcitā।

dhas

śuddhasuvarṇam   

pariśuddhaṃ suvarṇam।

eṣā śuddhasuvarṇasya mudrā asti।

dhas

adhaḥ, adhoऽdhaḥ, adhastāt, avāk, avācīnam   

adho diśāyām।

adho nirdiṣṭānāṃ praśnānām uttarāṇi dadatu।

dhas

andhaśraddhā, andhaviśvāsaḥ   

vinā parīkṣāṃ kṛtaḥ viśvāsaḥ।

bhaktikālīnaḥ kavayaḥ andhaśraddhāyāḥ dūrīkaraṇārthe naikān prayāsān akurvan।

dhas

candraḥ, kalānāthaḥ, kalādharaḥ, himāṃśuḥ, candramāḥ, kumudabāndhavaḥ, vidhuḥ, sudhāṃśuḥ, śubhrāṃśuḥ, oṣadhīśaḥ, niśāpatiḥ, abjaḥ, jaivātṛkaḥ, glauḥ, mṛgāṅkaḥ, dvijarājaḥ, śaśadharaḥ, nakṣatreśaḥ, kṣapākaraḥ, doṣākaraḥ, niśīthinīnāthaḥ, śarvarīśaḥ, eṇāṅkaḥ, śītaraśmiḥ, samudranavanītaḥ, sārasaḥ, śvetavāhanaḥ, nakṣatranāmiḥ, uḍupaḥ, sudhāsūtiḥ, tithipraṇīḥ, amatiḥ, candiraḥ, citrāṭīraḥ, pakṣadharaḥ, rohiṇīśaḥ, atrinetrajaḥ, pakṣajaḥ, sindhujanmā, daśāśvaḥ, māḥ, tārāpīḍaḥ, niśāmaṇiḥ, mṛgalāñchanaḥ, darśavipat, chāyāmṛgadharaḥ, grahanemiḥ, dākṣāyaṇīpati, lakṣmīsahajaḥ, sudhākaraḥ, sudhādhāraḥ, śītabhānuḥ, tamoharaḥ, tuśārakiraṇaḥ, pariḥ, himadyutiḥ, dvijapatiḥ, viśvapsā, amṛtadīdhitiḥ, hariṇāṅkaḥ, rohiṇīpatiḥ, sindhunandanaḥ, tamonut, eṇatilakaḥ, kumudeśaḥ, kṣīrodanandanaḥ, kāntaḥ, kalāvān, yāminījatiḥ, sijraḥ, mṛgapipluḥ, sudhānidhiḥ, tuṅgī, pakṣajanmā, abdhīnavanītakaḥ, pīyūṣamahāḥ, śītamarīciḥ, śītalaḥ, trinetracūḍāmaṇiḥ, atrinetrabhūḥ, sudhāṅgaḥ, parijñāḥ, sudhāṅgaḥ, valakṣaguḥ, tuṅgīpatiḥ, yajvanāmpatiḥ, parvvadhiḥ, kleduḥ, jayantaḥ, tapasaḥ, khacamasaḥ, vikasaḥ, daśavājī, śvetavājī, amṛtasūḥ, kaumudīpatiḥ, kumudinīpatiḥ, bhūpatiḥ, dakṣajāpatiḥ, oṣadhīpatiḥ, kalābhṛt, śaśabhṛt, eṇabhṛt, chāyābhṛt, atridṛgjaḥ, niśāratnam, niśākaraḥ, amṛtaḥ, śvetadyutiḥ, hariḥ   

khagolīyapiṇḍaḥ yaḥ pṛthvīṃ paribhramati।

adhunā mānavaḥ candrasya pṛṣṭhabhāgaṃ gatvā saṃśodhanaṃ karoti।

dhas

indraḥ, devarājaḥ, jayantaḥ, ṛṣabhaḥ, mīḍhvān, marutvān, maghavā, viḍojā, pākaśāsanaḥ, vṛddhaśravāḥ, sunāsīraḥ, puruhūtaḥ, purandaraḥ, jiṣṇuḥ, lekharṣabhaḥ, śakraḥ, śatamanyuḥ, divaspatiḥ, sutrāmā, gotrabhit, vajrī, vāsavaḥ, vṛtrahā, vṛṣā, vāstospatiḥ, surapatiḥ, balārātiḥ, śacīpatiḥ, jambhabhedī, harihayaḥ, svārāṭ, namucisūdanaḥ, saṃkrandanaḥ, duścyavanaḥ, turāṣāṭ, meghavāhanaḥ, ākhaṇḍalaḥ, sahastrākṣaḥ, ṛbhukṣā, mahendraḥ, kośikaḥ, pūtakratuḥ, viśvambharaḥ, hariḥ, purudaṃśā, śatadhṛtiḥ, pṛtanāṣāḍ, ahidviṣaḥ, vajrapāṇiḥ, devarājaḥ, parvatāriḥ, paryaṇyaḥ, devatādhipaḥ, nākanāthaḥ, pūrvadikkapatiḥ, pulomāriḥ, arhaḥ, pracīnavarhiḥ, tapastakṣaḥ, biḍaujāḥ, arkaḥ, ulūkaḥ, kaviḥ, kauśikaḥ, jiṣṇuḥ   

sā devatā yā svargasya adhipatiḥ iti manyate।

vedeṣu indrasya sūktāni santi।

dhas

suvarṇam, svarṇam, kanakam, hiraṇyam, hema, hāṭakam, kāñcanam, tapanīyam, śātakumbham, gāṅgeyam, bharmam, karvaram, cāmīkaram, jātarūpam, mahārajatam, rukmam, kārtasvaram, jāmbunadam, aṣṭāpadam, śātakaumbham, karcuram, rugmam, bhadram, bhūri, piñjaram, draviṇam, gairikam, cāmpeyam, bharuḥ, candraḥ, kaladhautam, abhrakam, agnibījam, lohavaram, uddhasārukam, sparśamaṇiprabhavam, mukhyadhātu, ujjvalam, kalyāṇam, manoharam, agnivīryam, agni, bhāskaram, piñajānam, apiñjaram, tejaḥ, dīptam, agnibham, dīptakam, maṅgalyam, saumañjakam, bhṛṅgāram, jāmbavam, āgneyam, niṣkam, agniśikham   

dhātuviśeṣaḥ-pītavarṇīyaḥ dhātuḥ yaḥ alaṅkāranirmāṇe upayujyate।

suvarṇasya mūlyaṃ vardhitam।

dhas

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

bhāratadeśasthāḥ pradhānā nadī yā hindudharmānusāreṇa mokṣadāyinī asti iti manyante।

dharmagranthāḥ kathayanti rājñā bhagīrathena svargāt gaṅgā ānītā।

dhas

skandaḥ, ṣaḍānanaḥ, kumāraḥ, kārttikeyaḥ, ṣāṇmāturaḥ, mayūraketuḥ, siddhasenaḥ, viśākhaḥ, agnibhūḥ, āmbikeyaḥ, āgneyaḥ, kāmajitaḥ, gāṅgeyaḥ, candrānanaḥ, tārakāriḥ, devavrataḥ, mayūreśaḥ, śikhīśvaraḥ, kārtikaḥ, harihayaḥ, krauñcāriḥ, mahiṣārdanaḥ, rudratejaḥ, bhavātmajaḥ, śāṅkariḥ, śikhībhūḥ, ṣaṇmukhaḥ, kāntaḥ, jaṭādharaḥ, subrahmaṇyaḥ   

bhagavataḥ śivasya jyeṣṭhaputraḥ।

senānīnāmaham skandaḥ।

dhas

karṇaḥ, rādheyaḥ, vasuṣeṇaḥ, arkanandanaḥ, ghaṭotkacāntakaḥ, cāmpeśaḥ, cāmpādhipaḥ, sūtaputrakaḥ, aṅgarāṭ, rādhāsutaḥ, arkatanayaḥ, aṅgādhipaḥ, arkanandanaḥ   

kunteḥ jyeṣṭhaḥ putraḥ yaḥ dānavīraḥ āsīt ।

karṇasya dānavīratāyāḥ kathā janāḥ adhunāpi śṛṇvanti।

dhas

yuddharaṅgaḥ, yuddhabhūmiḥ, yuddhakṣetram, yuddhasthalam, raṇabhūmiḥ, raṇakṣetram, samarāṅgam   

yuddhasya kṣetram।

saḥ antimakālaparyantaṃ yuddharaṅge eva āsīt।

dhas

āpīnam, odhaḥ, ūdhasam, udhas, vāṇaḥ, vāmaḥ   

sastanapaśūnāṃ avayavaviśeṣaḥ yena strījātīyaḥ teṣāṃ navajātān dugdhaṃ pāyayanti ।

asyāḥ goḥ āpīnam bṛhat asti।

dhas

sūpakāraḥ, pacakaḥ, pācakaḥ, pacaḥ, pacelukaḥ, sūdādhyakṣaḥ, bhakṣyakāraḥ, annasaṃskartā, bhaktakāraḥ, audenikaḥ, āndhasikaḥ   

yaḥ anyān kṛte annaṃ pacati।

asmākaṃ sūpakāraḥ svādayuktam annaṃ pacati।

dhas

āgrahaḥ, haṭhaḥ, nirbandhaḥ, svairitā, durāgrahaḥ, nirbandhaśīlam, dṛḍhatā, avaśyatā, pratiniviṣṭatā, pratīpatā, duravagrahaḥ, pragrahaḥ, durgrahaḥ, āsaktiḥ, anugrahaḥ   

sātatyena kathanaṃ yat yathaiva asti yathaiva bhaviṣyati yathaiva bhavet iti।

tulasī kṛṣṇamūrteḥ purata eva dhanurdhāraṇasya āgraham akarot।

dhas

adhastanam, adhaḥ   

kasyacana vastunaḥ arvāk।

kañcukasya adhastanaṃ svedakaṃ paridhattaṃ tathāpi śithilaḥ eva asti।

dhas

dugdhaśālā   

tad sthānaṃ yatra dugdhaṃ dugdhajanyapadārthāśca milanti।

pāyasaṃ nirmātuṃ dugdhaśālāyāḥ dugdham ānayāmi।

dhas

vedhaśālā, vedhagṛham   

tat sthānaṃ yatra grahanakṣatratārakādīn draṣṭuṃ teṣāṃ kriyārūpañca jñātuṃ yantrāṇi santi।

śikṣikā chātrān vedhaśālām anayat।

dhas

abhiyoktā, vādī, abhiyogī, arthī, kāraṇavādī, kāryī, kriyāpādaḥ, kriyāvādī, gūḍhasākṣī, parivādī, pūrvapakṣapādaḥ, pūrvavādī, pratyabhiskandanam   

yaḥ nyāyālaye rājasabhāyāṃ vā svapakṣam upasthāpayati।

abhiyoktā svasya puṣṭyarthe pramāṇaṃ saṅgṛhṇāti।

dhas

svairatā, svairitā, durāgrahaḥ, nirbandhaśīm, avaśyatā, pratiniviṣṭatā, pratīpatā, duravagrahaḥ, pragrahaḥ, avineyatā, duṣṭatā, durmadaḥ   

svasya anucitām icchāṃ sādhayituṃ kṛtaḥ āgrahaḥ।

kiśorasya svairatayā sarve api trastāḥ।

dhas

sakhyam, gāḍhasauhṛdam, atimitratā, sakhibhāvaḥ, sakhitā, ātmīyatā   

ātmīyasya avasthā bhāvaḥ vā।

rāmaśyāmayoḥ atīva sakhyam asti।

dhas

aśiṣṭatā, avinayaḥ, dhāṣṭaryam, anāryatā, adākṣiṇyam, vaiyātyam, aśiṣṭatvam   

aśiṣṭasya avasthā bhāvaḥ vā।

hasitvā pravarjanena tasya aśiṣṭatā vardhate eva।

dhas

antaḥsthaḥ, ardhasvaraḥ   

madhye sthitaḥ।

ya ra la va itye antaḥsthāḥ santi।

dhas

adhaḥsvastikam, adharasvastikam, adhodiśā, adhastāddiśā, adharā   

ākāśaṃ paśyataḥ manujasya pādayoḥ adhaḥ kalpitaḥ binduḥ।

adhaḥsvastikam tu khasvastikasya vilomaṃ bhavati।

dhas

narakāsuraḥ, bhaumāsuraḥ, bhūmiputraḥ, vasudhāsutaḥ, bhūmijaḥ, bhūsutaḥ   

pṛthvīgarbhāt jātaḥ ekaḥ asuraḥ।

śrīkṛṣṇena sudarśanacakreṇa narakāsuraḥ ghātitaḥ।

dhas

dūrvāṣṭamī, rādhāṣṭamī   

bhādrapadamāsasya śuklapakṣasya aṣṭamī।

kecana janāḥ dūrvāṣṭamyāṃ vrataṃ kurvanti।

dhas

nirandhas, anāhārin   

yena kimapi na khāditam।

nirandhasaḥ puruṣaḥ kārye magnaḥ na bhavati।

dhas

dṛḍhāśvaḥ   

dhundhumārasya ekaḥ putraḥ।

dṛḍhāśvasya varṇanaṃ purāṇeṣu vartate।

dhas

dṛḍhasyuḥ   

agastyamaharṣeḥ kaḥ putraḥ।

dṛḍhasyuḥ lopamudrāyāḥ garbhāt jātaḥ।

dhas

dṛḍhasandhaḥ   

dhṛtarāṣṭrasya ekaḥ putraḥ।

dṛḍhasandhasya varṇanaṃ bhāgavate vartate।

dhas

kopalatā, ardhacandrikā, analaprabhā, kaṭabhī, kanakaprabhā, kukundanī, kaiḍaryaḥ, gīrlatā, jyotiṣkā, jyotirlatā, tīktakā, tīkṣṇā, dīptaḥ, niphalā, paṇyā, parāpatapadī, pītatailā, piṇyā, pūtitailā, bahurasā, matidā, lagaṇā, latā, latāpuṭakī, lavaṇaḥ, vāyasādanī, śṛṅgin, śleṣmaghnī, sarasvatī, supiṅgalā, suvegā, suvarṇalatā, svarṇalatā, sumedhas, sphuṭavalkalī, sphuṭaraṅgiṇī   

ekā latā।

kopalatā oṣadhyāṃ prayujyate।

dhas

yuddhasāmagrī   

yuddhe prayuktā sāmagrī।

yuddhasāmagryā samāhitaṃ vāhanaṃ kṣatigrastam।

dhas

muktāsanam, siddhāsanam   

ekaṃ yogāsanam।

saḥ muktāsanaṃ sahajam eva karoti।

dhas

paṅkadigdhaśarīraḥ   

ekaḥ dānavaḥ।

paṅkadigdhaśarīrasya varṇanaṃ purāṇeṣu vartate।

dhas

adhastana, adhara, sannatara, nihīnatara, adhobhava, pratyavara   

adharabhāgasya।

asyāḥ argalāyāḥ adhastanaḥ bhāgaḥ naṣṭaḥ jātaḥ asti।

dhas

phategaḍhasāhibanagaram   

pañjābaprānte vartamānam ekaṃ maṇḍalam।

phategaḍhasāhibamaṇḍalasya mukhyālayaḥ phategaḍhasāhibanagare vartate।

dhas

phategaḍhasāhibanagaram   

pañjābaprānte vartamānam ekaṃ nagaram।

phategaḍhasāhibanagarasya ekasmin mandire umāmaheśvarayoḥ tathā ca gaṇeśasya pratimāḥ santi।

dhas

somaḥ, candraḥ, śaśāṅkaḥ, induḥ, mayaṅkaḥ, kalānidhiḥ, kalānāthaḥ, kalādharaḥ, himāṃśuḥ, candramāḥ, kumudabāndhavaḥ, vidhuḥ, sudhāṃśuḥ, śubhrāṃśuḥ, oṣadhīśaḥ, niśāpatiḥ, abjaḥ, jaivātṛkaḥ, somaḥ, glauḥ, mṛgāṅkaḥ, dvijarājaḥ, śaśadharaḥ, nakṣatreśaḥ, kṣapākaraḥ, doṣākaraḥ, niśīthinīnāthaḥ, śarvarīśaḥ, eṇāṅkaḥ, śītaraśmiḥ, samudranavanītaḥ, sārasaḥ, śvetavāhanaḥ, nakṣatranāmiḥ, uḍupaḥ, sudhāsūtiḥ, tithipraṇīḥ, amatiḥ, candiraḥ, citrāṭīraḥ, pakṣadharaḥ, rohiṇīśaḥ, atrinetrajaḥ, pakṣajaḥ, sindhujanmā, daśāśvaḥ, māḥ, tārāpīḍaḥ, niśāmaṇiḥ, mṛgalāñchanaḥ, darśavipat, chāyāmṛgadharaḥ, grahanemiḥ, dākṣāyaṇīpati, lakṣmīsahajaḥ, sudhākaraḥ, sudhādhāraḥ, śītabhānuḥ, tamoharaḥ, tuśārakiraṇaḥ, pariḥ, himadyutiḥ, dvijapatiḥ, viśvapsā, amṛtadīdhitiḥ, hariṇāṅkaḥ, rohiṇīpatiḥ, sindhunandanaḥ, tamonut, eṇatilakaḥ, kumudeśaḥ, kṣīrodanandanaḥ, kāntaḥ, kalāvān, yāminījatiḥ, sijraḥ, mṛgapipluḥ, sudhānidhiḥ, tuṅgī, pakṣajanmā, abdhīnavanītakaḥ, pīyūṣamahāḥ, śītamarīciḥ, śītalaḥ, trinetracūḍāmaṇiḥ, atrinetrabhūḥ, sudhāṅgaḥ, parijñāḥ, sudhāṅgaḥ, valakṣaguḥ, tuṅgīpatiḥ, yajvanāmpatiḥ, parvvadhiḥ, kleduḥ, jayantaḥ, tapasaḥ, khacamasaḥ, vikasaḥ, daśavājī, śvetavājī, amṛtasūḥ, kaumudīpatiḥ, kumudinīpatiḥ, bhūpatiḥ, dakṣajāpatiḥ, oṣadhīpatiḥ, kalābhṛt, śaśabhṛt, eṇabhṛt, chāyābhṛt, atridṛgjaḥ, niśāratnam, niśākaraḥ, amṛtaḥ, śvetadyutiḥ   

devatāviśeṣaḥ;

patitaṃ somamālokya brahmā lokapitāmahaḥ[śa.ka]

dhas

pradhasaḥ   

sumālinaḥ daśasu putreṣu anyatamaḥ।

pradhasaḥ varṇanaṃ rāmāyaṇe asti।

dhas

arimedaḥ, irimedaḥ, rimedaḥ, godhāskandaḥ, arimedakaḥ, ahimāraḥ, pūtimedaḥ, ahimedakaḥ, viṭkhadiraḥ   

khairavṛkṣaviśeṣaḥ।

arimedasya kāṣṭhena gṛhaṃ nirmitavyam।

dhas

arimedaḥ, irimedaḥ, rimedaḥ, godhāskandaḥ, arimedakaḥ, ahimāraḥ, pūtimedaḥ, viṭkhadiraḥ   

khadiraviśeṣaḥ।

arimedaḥ durgandhitaḥ bhavati।

dhas

ardhasamavṛttaḥ   

vṛttaviśeṣaḥ yasya prathamāḥ catvāraḥ pādāḥ samānāḥ bhavanti।

dohāḥ ca sāraṭhāḥ ca ardhasamavṛttau staḥ।

dhas

ardhaśabda   

mandasvarayuktaḥ।

ardhaśabdasya manuṣyasya kathanam ahaṃ śrotuṃ na śaktavān।

dhas

ardhasama   

ardheṇa tulyam।

eteṣām ardhasamānāṃ saṅkhyānāṃ yogaḥ kaḥ।

dhas

arddhāsanam   

anyasmai sammānaṃ pradātum upaveśanārthaṃ svasya ardhasya āsanasya pradānasya kriyā।

guroḥ arddhāsanaṃ prāpya śiṣyaḥ santuṣṭaḥ jātaḥ।

dhas

gandhāṣṭakam   

aṣṭābhiḥ sugandhibhiḥ vastubhiḥ nirmitaṃ sugandhi vastu।

gandhāṣṭakasya prayogaḥ masirūpeṇa api kriyate।

dhas

antaḥsthavarṇaḥ, ardhasvaraḥ   

ya ra la va ityādayaḥ catvāraḥ varṇāḥ।

sparśāṇām uṣmaṇāṃ ca madhye vartamānatvāt ete antaḥsthavarṇāḥ iti kathyante।

dhas

viśuddhasiṃhaḥ   

puruṣasya nāmaviśeṣaḥ ।

viśuddhasiṃhasya varṇanaṃ bauddhasāhitye asti

dhas

dṛḍhasyuḥ   

ekaḥ muniḥ ।

dṛḍhasyoḥ ullekhaḥ mahābhārate vartate

dhas

vedhasī   

ekaṃ puṇyakṣetram ।

vedhasyāḥ ullekhaḥ vivaraṇapustikāyām asti

dhas

śuddhāśubodhaḥ   

ekaṃ vyākaraṇam ।

śuddhāśubodhasya ullekhaḥ koṣe asti

dhas

buddhasiṃhaḥ   

ekaḥ puruṣaḥ ।

buddhasiṃhaḥ bauddhasāhitye nirdiṣṭaḥ

dhas

buddhasenaḥ   

ekaḥ rājā ।

rājā buddhasenaḥ mṛgayārthe vanam agacchat

dhas

buddhasiṃhaḥ   

ekaḥ puruṣaḥ ।

buddhasiṃhaḥ bauddhasāhitye nirdiṣṭaḥ

dhas

buddhasenaḥ   

ekaḥ rājā ।

rājā buddhasenaḥ mṛgayārthe vanam agacchat

dhas

sarvabuddhasandarśanaḥ   

ekaṃ jagat ।

sarvabuddhasandarśanasya ullekhaḥ bauddhasāhitye asti

dhas

siddhasārasvatadīpikā   

bhuvaneśvarīstotrasya ṭīkāgranthaḥ ।

siddhasārasvatadīpikāyāḥ lekhakaḥ padmanābhaḥ

dhas

siddhasenavākyakāraḥ   

ekaḥ lekhakaḥ ।

siddhasenavākyakārasya ullekhaḥ sarvadarśana-saṅgrahe asti

dhas

siddhasenasūriḥ   

ekaḥ lekhakaḥ ।

siddhasenasūryaḥ ullekhaḥ vikramāditya-caritre asti

dhas

skandhastambhiḥ   

ekaḥ rājā ।

skandhastambheḥ ullekhaḥ viṣṇupurāṇe asti

dhas

skandhasvātiḥ   

ekaḥ rājā ।

skandhasvāteḥ ullekhaḥ viṣṇupurāṇe asti

dhas

āyudhasāhvayaḥ   

ekaḥ kṣupaḥ ।

āyudhasāhvayasya ullekhaḥ suśrutena kṛtaḥ

dhas

pāṇicandrasya ullekhaḥ bauddhasāhitye asti   

pāṇicandra ।

ekaḥ rājā

dhas

nirmedhāśramaḥ   

ekaḥ puruṣaḥ ।

nirmedhāśramasya ullekhaḥ vivaraṇapustikāyām asti

dhas

daśavidhasnānamantram   

ekaṃ sūktam ।

daśavidhasnānamantrasya ullekhaḥ āśvalāyana-śākhoktā-mantra-saṃhitāyāṃ vartate

dhas

dvātriṃśadaparādhastotram   

ekaṃ stotram ।

dvātriṃśadaparādhastotrasya ullekhaḥ varāhapurāṇe vartate

dhas

timirapratiṣedhasya ullekhaḥ koṣe asti   

timirapratiṣedha ।

aṣṭāṅga-hṛdayasya aparaṃ nāma

Parse Time: 1.126s Search Word: dhas Input Encoding: IAST: dhas