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     Grammar Search "dik" has 6 results.
     
dik: masculine nominative singular stem: dik
dik: neuter nominative singular stem: dik
dik: feminine nominative singular stem: dik
dik: feminine nominative singular stem: diś
dik: neuter accusative singular stem: dik
dik: feminine vocative singular stem: diś
     Amarakosha Search  
28 results
     
WordReferenceGenderNumberSynonymsDefinition
apadiśam1.3.5MasculineSingularvidikintermediate point
bhrūṇaḥ3.3.51MasculineSingularmaurvī, dravyāśritaḥ, sattvādikaḥ, śuklādikaḥ, sandhyādikaḥ
dikkariṇyaḥ1.3.4FemininePluralthe female elephant
dikpatayaḥ1.3.2MasculinePluralthe lord of quarters and the points
dīkṣitaḥ2.7.10MasculineSingular
nābhiḥ2.8.57FeminineSingularpiṇḍikā
nandīMasculineSingularbhṛṅgī, riṭiḥ, tuṇḍī, nandikaḥ, nandikeśvaraḥ, śṛṅgīnandi
nāndīvādī3.1.36MasculineSingularnāndīkaraḥ
pādasphoṭaḥ2.6.52MasculineSingularvipādikā
padātiḥ2.8.68MasculineSingularpādātikaḥ, pa‍dājiḥ, padgaḥ, padikaḥ, pa‍ttiḥ, padagaḥ
pūjyaḥ3.3.158MasculineSingularyasyayojñātastatraśabdādikam
sāraṅgaḥ3.3.28MasculineSingularvāk, svargaḥ, bhūḥ, dik, paśuḥ, ghṛṇiḥ, vajram, iṣuḥ, jalam, netram
satīnakaḥ2.9.16MasculineSingularkalāyaḥ, hareṇuḥ, khaṇḍikaḥ
śrīparṇikā2.4.40FeminineSingularkumudikā, kumbhī, kaṭaryaḥ, kaṭphalaḥ
tundilaḥ2.6.44MasculineSingularbṛhatkukṣiḥ, picaṇḍilaḥ, tundikaḥ, tundī
umā1.1.44FeminineSingularkātyāyanī, haimavatī, bhavānī, sarvamaṅgalā, durgā, ambikā, girijā, cāmuṇḍā, gaurī, īśvarī, rudrāṇī, aparṇā, mṛḍānī, āryā, menakātmajā, carmamuṇḍā, kālī, śivā, śarvāṇī, pārvatī, caṇḍikā, dākṣāyaṇī, karmamoṭī, carcikābhavaani
varcaḥ3.3.239NeuterSingularkṛcchrādikarma
vataṃsaḥ3.3.235MasculineSingularcauryādikarma
vitardiḥFeminineSingularvedikā
tuṇḍikerīFeminineSingularsamudrāntā, kārpāsī, badarā
tuṇḍikerīFeminineSingularraktaphalā, bimbikā, pīluparṇī
pracchadikā2.6.55FeminineSingularvamiḥ, vamathuḥ
nāḍikā2.9.35FeminineSingularkaḍambaḥ, kalambaḥ
tintiḍīkam2.9.36NeuterSingularcukram, ‍vṛkṣāmlam
śauṇḍikaḥ2.10.10MasculineSingularmaṇḍahārakaḥ
carmaprabhedikā2.10.35NeuterSingularārā
kalādikam2.10.35NeuterSingular‍śilpam
śatādikāt3.1.62-63MasculineSingular
     Monier-Williams
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420 results for dik
     
Devanagari
BrahmiEXPERIMENTAL
dikin compound for 2. diś-, p.480. View this entry on the original dictionary page scan.
dikamind. gaRa di-. View this entry on the original dictionary page scan.
dikcakran. the circuit of the quarter of the compass, the horizon View this entry on the original dictionary page scan.
dikcakran. the compass, the whole world View this entry on the original dictionary page scan.
dikcakravālan. the whole range of sight, the scenery all around View this entry on the original dictionary page scan.
dikchabda(for śabda-) m. a word denoting a direction View this entry on the original dictionary page scan.
dikka in fine compositi or 'at the end of a compound' = diś-2. View this entry on the original dictionary page scan.
dikkam. equals karabha- (varia lectio dhikka-and vikka-) View this entry on the original dictionary page scan.
dikkāminīf. () equals -kanyā-. View this entry on the original dictionary page scan.
dikkāntā() f. equals -kanyā-. View this entry on the original dictionary page scan.
dikkanyāf. a quarter of the sky deified as a young virgin (varia lectio kāntā-). View this entry on the original dictionary page scan.
dikkaramf(ī-)n. youthful, juvenile (literally making, id est changing quarter continually, restless) View this entry on the original dictionary page scan.
dikkaram. a youth View this entry on the original dictionary page scan.
dikkaram. equals aruṇa- (as making a quarter for the sun) View this entry on the original dictionary page scan.
dikkaram. equals sambhu- (granter of space, promoter?) View this entry on the original dictionary page scan.
dikkaravāsinīf. a form of devī- View this entry on the original dictionary page scan.
dikkarīf. a young woman View this entry on the original dictionary page scan.
dikkarikamfn. (in fine compositi or 'at the end of a compound') equals -karin- and (at, once) equals -karikā- f. the mark of a bite or of a nail View this entry on the original dictionary page scan.
dikkarikāf. Name of a river, View this entry on the original dictionary page scan.
dikkarinm. "elephant of the quarter", one of the mythical elephants which stand in the four or eight quarters of the sky and support the earth View this entry on the original dictionary page scan.
dikkumāram. plural "the youths of the quarter", a class of deities (with jaina-s) View this entry on the original dictionary page scan.
dikkuñjaram. equals -karin- View this entry on the original dictionary page scan.
dikpālam. equals -pati- View this entry on the original dictionary page scan.
dikpālastutif. (in dramatic language) praise of the guardians of the world (a kind of introductory ceremony). View this entry on the original dictionary page scan.
dikpatham. "the path of the horizon", the surrounding region or quarter View this entry on the original dictionary page scan.
dikpatim. a regent or guardian of a quarter of the sky (often identified with loka-pāla- q.v) View this entry on the original dictionary page scan.
dikpravibhāgam. a quarter, direction Scholiast or Commentator on View this entry on the original dictionary page scan.
dikprekṣaṇan. looking round in all directions (from fear etc.) View this entry on the original dictionary page scan.
diksādhanayantran. Name of work View this entry on the original dictionary page scan.
diksamamfn. equals -tulya- View this entry on the original dictionary page scan.
diksāmyan. sameness of direction View this entry on the original dictionary page scan.
dikṣitāvedanan. equals ta-vāda- View this entry on the original dictionary page scan.
diksraktimfn. having the angles or corners towards the quarters of the compass Scholiast or Commentator on View this entry on the original dictionary page scan.
diksudṛś() f. equals -kanyā- View this entry on the original dictionary page scan.
dikśūlan. "sky-spear", any inauspicious planetary conjunction View this entry on the original dictionary page scan.
dikśūlan. Name of particular days on which it is not allowed to travel in certain directions View this entry on the original dictionary page scan.
dikśūlalakṣaṇan. Name of chapter of the View this entry on the original dictionary page scan.
diksundarī() f. equals -kanyā- View this entry on the original dictionary page scan.
diksvāminm. equals -pati- View this entry on the original dictionary page scan.
diktasind. from the regions of the sky View this entry on the original dictionary page scan.
diktaṭam. the line of the horizon, remotest distance View this entry on the original dictionary page scan.
diktulyamfn. having the same direction View this entry on the original dictionary page scan.
diktulyatāf. View this entry on the original dictionary page scan.
ābdikamfn. annual, yearly View this entry on the original dictionary page scan.
abhyūṣakhādikāf. "eating of abhyūṣa--grains", Name of a play View this entry on the original dictionary page scan.
acchedikamfn. not fit or needing to be cut View this entry on the original dictionary page scan.
ādādikamfn. belonging to the gaRa ad-ādi- of the dhātupāṭha-, or to the second class of roots of which the first is ad-. View this entry on the original dictionary page scan.
ādikālam. primitive time View this entry on the original dictionary page scan.
ādikālīnamfn. belonging to primitive time. View this entry on the original dictionary page scan.
ādikāṇḍan. "first part", Name of the first book of the rāmāyaṇa-. View this entry on the original dictionary page scan.
ādikaram. the first maker, the creator View this entry on the original dictionary page scan.
ādikaram. Name of brahman- View this entry on the original dictionary page scan.
ādikāraṇan. a primary cause View this entry on the original dictionary page scan.
ādikāraṇan. analysis, algebra. View this entry on the original dictionary page scan.
ādikarmann. the beginning of an action (in grammar)
ādikarṇīf. a species of plant View this entry on the original dictionary page scan.
ādikartṛm. (see -kara-) the creator View this entry on the original dictionary page scan.
ādikavim. "the first poet" View this entry on the original dictionary page scan.
ādikavim. Name of brahman- View this entry on the original dictionary page scan.
ādikavim. of vālmīki- View this entry on the original dictionary page scan.
ādikāvyan. "the first poem", Name of the rāmāyaṇa-. View this entry on the original dictionary page scan.
ādikeśavam. "the first long-haired one", Name of viṣṇu- View this entry on the original dictionary page scan.
ādikeśavāṣṭakan. Name (also title or epithet) of a stotra- View this entry on the original dictionary page scan.
adikkamfn. having no share in the horizon, banished from beneath the sky View this entry on the original dictionary page scan.
ādikṛt(equals -kartṛ- q.v) View this entry on the original dictionary page scan.
āḍindikāf. clean shaving of the whole body, View this entry on the original dictionary page scan.
ādiśābdika([ ]) m. an old grammarian. View this entry on the original dictionary page scan.
aikapadikamfn. (fr. eka-pada-), belonging to a simple word View this entry on the original dictionary page scan.
aikapadikamfn. consisting of single words
ajamodikāf. "goat's delight", Name of various plants, common Carroway, the species called Ajwaen (Ligusticum Ajwaen), a species of Parsley, Apium Involucratum. View this entry on the original dictionary page scan.
ākrandikamf(ī-)n. running to where cries for help are heard View this entry on the original dictionary page scan.
andikāf. (for antikā- q.v), fireplace. View this entry on the original dictionary page scan.
āntarvedikamfn. (fr. antarvedika-), being within the place of sacrifice commentator or commentary on View this entry on the original dictionary page scan.
ānugādikamfn. (fr. anu-gādin-), belonging to one who repeats another's words, repeating another's words View this entry on the original dictionary page scan.
ānupadikamfn. (fr. anu-pada-), following, pursuing, tracking View this entry on the original dictionary page scan.
ānupadikamfn. knowing or studying the anupada- (q.v) song View this entry on the original dictionary page scan.
āpadikam. "a bolt"or"a sapphire"(indra-- kīla- or indra-- nīla-), View this entry on the original dictionary page scan.
āpaṇavedikāf. a shop-counter View this entry on the original dictionary page scan.
apodikāf. the pot-herb Basella Rubra or Lucida View this entry on the original dictionary page scan.
ardhapādikamfn. having only half a foot View this entry on the original dictionary page scan.
ārgvaidikamfn. belonging to the ṛg-- veda- commentator or commentary on View this entry on the original dictionary page scan.
āsandikāf. a little chair View this entry on the original dictionary page scan.
aṣṭadikpālam. plural the eight regents of the cardinal points, as indra- of the East, etc. View this entry on the original dictionary page scan.
aṣṭadikpālam. (See dik-pati-and -pāla-.) View this entry on the original dictionary page scan.
aṣṭapadikāf. the plant Vallaris Dichotomus Wall. edition Bomb. View this entry on the original dictionary page scan.
aṣṭapadikāf. varia lectio -pādikā- edition Calc. View this entry on the original dictionary page scan.
aṣṭapādikāSee -padikā- above. View this entry on the original dictionary page scan.
aśvakandikāf. equals -ganghā- , q.v View this entry on the original dictionary page scan.
āśvapadikamfn. come into contact with a horse's foot, , Scholiast or Commentator View this entry on the original dictionary page scan.
aupaniṣadikamfn. upaniṣad--like View this entry on the original dictionary page scan.
aupapādikamfn. idem or 'mfn. (fr. upa-pāduka-), self-produced ' View this entry on the original dictionary page scan.
auttarapadikamfn. (fr. uttara-pada-), belonging to or occurring in the last member of a compound View this entry on the original dictionary page scan.
auttaravedikamfn. (fr. uttara-vedi-), relating to or performed on the northern altar View this entry on the original dictionary page scan.
avaidikamfn. non-Vedic. View this entry on the original dictionary page scan.
avāntaradikṣamfn. performing an intermediate consecration View this entry on the original dictionary page scan.
avāntaradikṣāf. an intermediate consecration, View this entry on the original dictionary page scan.
avāntaradikṣāf. avāntaradiṣādi-, a gaṇa-, comm. on commentator or commentary View this entry on the original dictionary page scan.
avāntaradiksraktimfn. (said of the vedi-) having its corners turned towards intermediate regions of the compass View this entry on the original dictionary page scan.
āyurvedikam. acquainted or familiar with medical science, a physician View this entry on the original dictionary page scan.
bahirvedikamfn. being or taking place outside the vedi- (See prec.) View this entry on the original dictionary page scan.
bāhirvedikamf(ī-)n. (fr. bahirvedi-). situated or taking place outside the vedi- (see bahir-vedika-).
bahulauṣadikamfn. overgrown with herbs View this entry on the original dictionary page scan.
bhaidikamfn. equals bhedaṃ nityam arhati- View this entry on the original dictionary page scan.
bhauvādikamfn. (fr. bhū+ādi-) belonging to that class of roots which begins with bhū-, belonging to the first class
bhedikāf. the act of breaking down or asunder, destruction, annihilation View this entry on the original dictionary page scan.
bhūtādikamfn. beginning with the elements, the element etc.
bhūtādikamfn. (with ahaṃ-kāra-) equals bhūtādi- mn. View this entry on the original dictionary page scan.
bhūyaśchandikamfn. having a great desire for anything. View this entry on the original dictionary page scan.
bisakhādikāf. "eating lotus-fibres", Name of a play or sport View this entry on the original dictionary page scan.
caidikamf(ā-, ī-). gaRa kāśy-ādi-. View this entry on the original dictionary page scan.
cakramardikāf. Name of a wife of līlāditya- View this entry on the original dictionary page scan.
carmaprabhedikāf. a shoemaker's awl View this entry on the original dictionary page scan.
caturdikkamind. towards the 4 quarters, on all sides, all around View this entry on the original dictionary page scan.
caturdikṣu(locative case plural) ind. idem or 'ind. towards the 4 quarters, on all sides, all around ' View this entry on the original dictionary page scan.
catuṣpadikāf. equals -. View this entry on the original dictionary page scan.
caurādikamfn. belonging to the cur-ādi- roots. View this entry on the original dictionary page scan.
cedikam. plural the cedi-s View this entry on the original dictionary page scan.
chaidikamfn. deserving mutilation (cheda-) View this entry on the original dictionary page scan.
chaidikamfn. equals chidrāṃśa- View this entry on the original dictionary page scan.
chardikāf. vomition View this entry on the original dictionary page scan.
chardikāf. Clitoria ternatea View this entry on the original dictionary page scan.
chardikāripum. "anti-emetic", cardamoms View this entry on the original dictionary page scan.
cundikāf. cutaneous eruption (see saṃcāric-). View this entry on the original dictionary page scan.
daivādikamf(ī-)n. belonging to the div-ādi-s id est to the 4th class of roots View this entry on the original dictionary page scan.
dauhadikam. (fr. dohada-) a landscape gardener View this entry on the original dictionary page scan.
dauhadikam. morbid or ardent desire
devālayotsavādikramam. Name of work View this entry on the original dictionary page scan.
digvidiksthamfn. situated towards the cardinal and intermediate points, encompassing View this entry on the original dictionary page scan.
dīrghakandikāf. Curculigo Orchioides (equals muṣalī-) View this entry on the original dictionary page scan.
durgāsaṃdehabhedikāf. Name of work
dvaipadikamf(ī-)n. familiar with the dvi-padā-, gaRa uktlsādi- View this entry on the original dictionary page scan.
dvaṃdvādikośam. Name of a dictionary. View this entry on the original dictionary page scan.
dvipadikāf. equals dvau pādau-, prob. double amount (see -pādya-) View this entry on the original dictionary page scan.
dvipadikāf. a kind of metre (equals -) View this entry on the original dictionary page scan.
dvipadikāf. a particular manner of singing (?) View this entry on the original dictionary page scan.
dvipādikāf. a kind of song (see -padikā-) View this entry on the original dictionary page scan.
ekapadikamfn. occupying only one panel View this entry on the original dictionary page scan.
ekapādikāf. a single foot View this entry on the original dictionary page scan.
ekapādikāf. Name of the second book of the śatapatha-brāhmaṇa-. View this entry on the original dictionary page scan.
gabdikāf. Name of a country gaRa sindhv-ādi- View this entry on the original dictionary page scan.
gābdikamfn. fr. gabdikā- gaRa sindhvādi- () View this entry on the original dictionary page scan.
gadgadikāf. stammering View this entry on the original dictionary page scan.
gandikā varia lectio for gabd- q.v View this entry on the original dictionary page scan.
gāndika varia lectio for gābd-. View this entry on the original dictionary page scan.
gavadikam. plural See gabd-. View this entry on the original dictionary page scan.
ghāsakundikamfn. fr. nda- View this entry on the original dictionary page scan.
girinadikāf. a small mountain-torrent View this entry on the original dictionary page scan.
godhāpadikāf. Cissus pedata View this entry on the original dictionary page scan.
gṛhanadikāf. a ditch in a house View this entry on the original dictionary page scan.
gṛhītadikkamfn. equals -diś- View this entry on the original dictionary page scan.
haledvipadikāf. (fr. locative case of hala-+ dv-) Name of a particular tax View this entry on the original dictionary page scan.
haṃsapadikāf. Name of the first wife of duṣyanta- (varia lectio haṃsa-vatī-) View this entry on the original dictionary page scan.
haṃsapādikāf. a kind of plant (equals -padī-) View this entry on the original dictionary page scan.
hārdikāSee yama-h-. View this entry on the original dictionary page scan.
hārdikyam. patronymic of kṛta-varman- View this entry on the original dictionary page scan.
hārdikyam. friendship View this entry on the original dictionary page scan.
hastipādikāf. a kind of medicinal plant View this entry on the original dictionary page scan.
hetuvādika m. a disputant, sceptic View this entry on the original dictionary page scan.
hlādikāvatīf. rich in refreshments or enjoyments View this entry on the original dictionary page scan.
hṛdikam. Name of the father of kṛta-varman- (see hārdikya-) View this entry on the original dictionary page scan.
idādika(idādika-) mfn. beginning now or with this moment. View this entry on the original dictionary page scan.
jānapadikamfn. relating to a country or to its subjects, . View this entry on the original dictionary page scan.
jānavādikamfn. knowing popular report (jana-vāda-), gaRa kathādi-. View this entry on the original dictionary page scan.
jānevādika equals jānav- gaRa katkādi-. View this entry on the original dictionary page scan.
jānovādika equals jānav- gaRa katkādi-. View this entry on the original dictionary page scan.
jauhotyādikamfn. belonging to juhoty-ādi- View this entry on the original dictionary page scan.
kaḍandikāf. science (see kalandikā-, kalindikā-.) View this entry on the original dictionary page scan.
dikramastutif. Name of work attributed to śaṃkarācārya-. View this entry on the original dictionary page scan.
kālādikam. (scilicet māsa-) the month caitra- View this entry on the original dictionary page scan.
kalandikāf. equals kalindikā- q.v View this entry on the original dictionary page scan.
kalindikāf. science View this entry on the original dictionary page scan.
kalindikāf. (varia lectio kalandikā-.) View this entry on the original dictionary page scan.
kālindikāf. (equals kal-) science View this entry on the original dictionary page scan.
kapardikāf. Cypraea Moneta commentator or commentary on View this entry on the original dictionary page scan.
kapardikārikāf. plural Name of work View this entry on the original dictionary page scan.
kaumudikamfn. relating to water-lilies, abounding with them View this entry on the original dictionary page scan.
kaumudikāf. Name of a female friend of umā- View this entry on the original dictionary page scan.
kaumudikāf. of a female servant in kāli-dāsa-'s play View this entry on the original dictionary page scan.
khadikāf. plural fried or parched grain (see khājika-.) View this entry on the original dictionary page scan.
khādikāf."eating" in fine compositi or 'at the end of a compound' exempli gratia, 'for example' abhyūṣa--, bisa--, qq. vv. View this entry on the original dictionary page scan.
khādikāSee daka-. View this entry on the original dictionary page scan.
kīlapādikāf. varia lectio for kīṭa-p- View this entry on the original dictionary page scan.
kiṣkindhagandikan. (varia lectio ndhika-) View this entry on the original dictionary page scan.
kukkuṭamardikāf. idem or 'm. Name of a plant (with fragrant leaves) ' View this entry on the original dictionary page scan.
kumudikamf(ī-)n. abounding with kumuda-s View this entry on the original dictionary page scan.
kumudikāf. Name of a woman View this entry on the original dictionary page scan.
kumudikāf. Name of the plat kaṭphala- View this entry on the original dictionary page scan.
kumudikāf. of a small tree (the seeds of which are aromatic) View this entry on the original dictionary page scan.
kunadikāf. a small river View this entry on the original dictionary page scan.
kurunadikāf. equals ku-nad- commentator or commentary on View this entry on the original dictionary page scan.
kusīdikamf(ī-). a usurer View this entry on the original dictionary page scan.
kuvādikam. "crying unpleasantly", a charlatan, quack View this entry on the original dictionary page scan.
lalitādikīrti(d-) m. Name of a man View this entry on the original dictionary page scan.
mahādikaṭabhī(d-) f. a species of Achyranthes (varia lectio mahālik-). View this entry on the original dictionary page scan.
makandikāf. Name of a woman View this entry on the original dictionary page scan.
mākandikāf. Name of a city (equals mākandī-) View this entry on the original dictionary page scan.
mākandikam. (metron. fr. makandikā- ) Name of a man View this entry on the original dictionary page scan.
makarandikāf. a kind of metre View this entry on the original dictionary page scan.
makarandikāf. Name of the daughter of a vidyā-dhara- View this entry on the original dictionary page scan.
mandikukuram. a kind of fish (varia lectio mallikukuḍa-). View this entry on the original dictionary page scan.
māśabdikaSee under 3. -. View this entry on the original dictionary page scan.
mitrapathādikuṇḍamāhātmyan. Name of work View this entry on the original dictionary page scan.
nadikāSee next. View this entry on the original dictionary page scan.
dikam. Name of a country View this entry on the original dictionary page scan.
nagnanīlapaṭādikan. nick-name of kaṇāda-'s works. View this entry on the original dictionary page scan.
naityaśabdikamfn. Va1rtt. 1 View this entry on the original dictionary page scan.
naladikamf(ī-)n. dealing in Indian spikenard gaRa kiśorādi-. View this entry on the original dictionary page scan.
nandikāf. Name of indra-'s pleasure-ground (see f. ā-). View this entry on the original dictionary page scan.
nandikamfn. Cedrela Toona View this entry on the original dictionary page scan.
nandikamfn. Name of one of śiva-'s attendants
nandikamfn. of a pupil of gautama- buddha- (chief of the village uru-vilvā-) View this entry on the original dictionary page scan.
nāndikan. equals ndī-śrāddha- View this entry on the original dictionary page scan.
nandikācāryatantran. Name of a medicine work View this entry on the original dictionary page scan.
nandikaramfn. causing joy or happiness (with genitive case) View this entry on the original dictionary page scan.
nandikaram. son of (compound) (see nandana-) View this entry on the original dictionary page scan.
nandikaram. Name of śiva- View this entry on the original dictionary page scan.
nāndikaram. equals -k- View this entry on the original dictionary page scan.
nandikāvartam. a kind of diagram (= nandy-āv-) View this entry on the original dictionary page scan.
nandikāvartam. a species of plant View this entry on the original dictionary page scan.
nandikeśam. Name of a holy place, View this entry on the original dictionary page scan.
nandikeśaliṅgan. Name of chapter of the View this entry on the original dictionary page scan.
nandikeśvaram. Name of one of śiva-'s attendants (equals nandi-, ndin-) View this entry on the original dictionary page scan.
nandikeśvaram. of an author View this entry on the original dictionary page scan.
nandikeśvarābhiṣekam. Name of chapter of View this entry on the original dictionary page scan.
nandikeśvarakārikāf. Name of a mystic. interpretation of the śiva-sūtra-s View this entry on the original dictionary page scan.
nandikeśvarakāśikāf. Name of a mystic. interpretation of the śiva-sūtra-s View this entry on the original dictionary page scan.
nandikeśvarapurāṇan. Name of an upapurāṇa- View this entry on the original dictionary page scan.
nandikeśvarasaṃhitāf. Name of work View this entry on the original dictionary page scan.
nandikeśvaratārāvatīf. Name of work View this entry on the original dictionary page scan.
nandikeśvaratīrthan. Name of a sacred bathing-place View this entry on the original dictionary page scan.
nandikeśvarotpattif. Name of chapter of View this entry on the original dictionary page scan.
nandikṣetran. a district frequented by gods View this entry on the original dictionary page scan.
nandikuṇḍam. or n. Name of a sacred bathing-place View this entry on the original dictionary page scan.
naradikamfn. dealing in the substance called narada- View this entry on the original dictionary page scan.
padikāf. See tri-padikā- and dvi-p-. View this entry on the original dictionary page scan.
padikamf(ī-)n. going on foot, pedestrian gaRa parpādi- View this entry on the original dictionary page scan.
padikamf(ī-)n. one pada- long View this entry on the original dictionary page scan.
padikamf(ī-)n. comprising (only) one partition or division View this entry on the original dictionary page scan.
padikan. the point of the foot View this entry on the original dictionary page scan.
dikāf. a sandal, shoe View this entry on the original dictionary page scan.
dikamf(ī-)n. lasting for a quarter of the time View this entry on the original dictionary page scan.
dikamf(ī-)n. amounting to + (n. with śata-,25 percent ;with or sc. ahar-,daily wages ) View this entry on the original dictionary page scan.
dikamf(ī-)n. versed in or studying the pada-patha- gaRa ukthādi- View this entry on the original dictionary page scan.
pañcāṅgādikamfn. (a pantomime) dealing with 5 members (see above) etc., View this entry on the original dictionary page scan.
pañcapādikāf. Name of a philos. work View this entry on the original dictionary page scan.
pañcapādikādhyāsabhāṣyavyākhyāf. Name of Comm. View this entry on the original dictionary page scan.
pañcapādikāśāstradarpaṇam. Name of Comm. View this entry on the original dictionary page scan.
pañcapādikāṭīkāf. Name of Comm. View this entry on the original dictionary page scan.
pañcapādikāṭikātattvadīpanan. Name of Comm. View this entry on the original dictionary page scan.
pañcapādikāvivaraṇan. Name of Comm. View this entry on the original dictionary page scan.
pañcapādikāvivaraṇaprakāśikāf. Name of Comm. View this entry on the original dictionary page scan.
pañcapādikāvyākhyāf. Name of Comm. View this entry on the original dictionary page scan.
pāñcaśabdikan. the fivefold music View this entry on the original dictionary page scan.
pāṇigrahādikṛtyavivekam. Name of work View this entry on the original dictionary page scan.
pariṇatadikkarikamfn. containing mythical elephants (See dik-karin-) stooping to strike with their tusks View this entry on the original dictionary page scan.
paryaṅkapādikā() f. a species of Lupinus. View this entry on the original dictionary page scan.
paścimadikpatim. "regent of the western region"Name of varuṇa- View this entry on the original dictionary page scan.
paścimottaradikpatim. "regent of the north-west", Name of the god of wind View this entry on the original dictionary page scan.
paurvapadikamfn. seizing by the fore-foot (?) on View this entry on the original dictionary page scan.
paurvapadikamfn. relating to the first member of a compound (see auttarap-). View this entry on the original dictionary page scan.
pīṭhamardikāf. a lady who assists the heroine of a drama in securing her lover View this entry on the original dictionary page scan.
pracchardikā() f. vomiting, sickness. View this entry on the original dictionary page scan.
pracodikāf. "inflamer", Name of the 4 daughters of niyojikā- (daughter of the demon duḥsaha-) View this entry on the original dictionary page scan.
prājñavādikamfn. thinking one's self wise. () View this entry on the original dictionary page scan.
pramādikāf. a deflowered girl
pramādikāf. an imprudent or careless woman View this entry on the original dictionary page scan.
prāmādikamf(ī-)n. (fr. -māda-) arising from carelessness, erroneous, faulty, wrong (with pāṭha- m.a wrong reading) View this entry on the original dictionary page scan.
prāmādikatvan. erroneousness, incorrectness View this entry on the original dictionary page scan.
prāmodikamf(ī-)n. (fr. -mīta-) charming, enchanting View this entry on the original dictionary page scan.
prapādika m. a peacock View this entry on the original dictionary page scan.
prāsādikamf(ā-)n. (fr. pra-sāda-) kind, amiable View this entry on the original dictionary page scan.
prāsādikamf(ā-)n. given by way of blessing or as a favour View this entry on the original dictionary page scan.
prāsādikamf(ā-)n. (fr. prā-sāda-) pleasant, beautiful View this entry on the original dictionary page scan.
prāsādikāf. a chamber on the top of a palace View this entry on the original dictionary page scan.
prasedikā varia lectio for prasīdikā- q.v View this entry on the original dictionary page scan.
prasīdikāf. a small garden (varia lectio prasedikā-). View this entry on the original dictionary page scan.
praskandikāf. diarrhoea View this entry on the original dictionary page scan.
praśnādikam. or n. View this entry on the original dictionary page scan.
prathamacittotpādikamfn. one who first thinks (of doing anything) View this entry on the original dictionary page scan.
prātipadikamf(ī-)n. (fr. -padam-) express, explicit ( prātipadikānurodhāt nurodhāt- ind.in conformity with express terms, expressly) View this entry on the original dictionary page scan.
prātipadikan. the crude form or base of a noun, a noun in its uninflected state ( prātipadikatva -tva- n. ) View this entry on the original dictionary page scan.
prātipadikam. fire View this entry on the original dictionary page scan.
prātipadikānurodhātind. prātipadika
prātipadikasaṃjñāvādam. Name of work View this entry on the original dictionary page scan.
prātipadikatvan. prātipadika
prauṣṭhapadikamf(ī-)n., fr. proṣṭha-padā- View this entry on the original dictionary page scan.
priyanivedikāf. a female messenger of good tidings View this entry on the original dictionary page scan.
priyavādikāf. a kind of musical instrument View this entry on the original dictionary page scan.
pulindikāf. (in music) equals pulindī-. View this entry on the original dictionary page scan.
pūrvadikpati m. "regent of the eastern quarter"Name of indra- View this entry on the original dictionary page scan.
pūrvapadikamfn. relating to the first member of a compound View this entry on the original dictionary page scan.
pūrvapadikamfn. equals pūrva-padam adhīte veda vā- View this entry on the original dictionary page scan.
puṣkarācchādikāf. a species of bird View this entry on the original dictionary page scan.
rāgadhyānādikathanādhyāyam. Name of work View this entry on the original dictionary page scan.
rāmakṛṣṇadikṣitīyan. Name of work View this entry on the original dictionary page scan.
raudhādikamf(ī-)n. (fr. rudh-ādi-) belonging to the class of roots beginning with rudh- (id est the 7th class) View this entry on the original dictionary page scan.
śābdikamfn. sonorous, uttering a sound View this entry on the original dictionary page scan.
śābdikamfn. relating to sounds or words, verbal View this entry on the original dictionary page scan.
śābdikam. "conversant with words", a grammarian, lexicographer, View this entry on the original dictionary page scan.
śābdikābharaṇan. Name of a grammar by dharma-kīrti-. View this entry on the original dictionary page scan.
śābdikacintāmaṇim. Name of a gram. work View this entry on the original dictionary page scan.
śābdikanarasiṃham. Name of a grammarian View this entry on the original dictionary page scan.
śābdikarakṣāf. Name of a gram. work View this entry on the original dictionary page scan.
śābdikavidvaktavipramodakam. or n. a list of words formed by uṇādi- suffixes (by veṅkaṭeśvara- who lived at the end of the 17th century). View this entry on the original dictionary page scan.
ṣaḍvidiksaṃdhānan. Name of work View this entry on the original dictionary page scan.
śairṣacchedikamfn. (fr. śīrṣaccheda-) one who deserves to have his head cut off View this entry on the original dictionary page scan.
śākulādikamf(ā-,or ī-)n. (fr. śakulāda-), gaRa kāśy-ādi-. View this entry on the original dictionary page scan.
samantaprasādikam. Name of a bodhi-sattva- (varia lectio -prās-) View this entry on the original dictionary page scan.
samantaprāsādikamfn. affording help or assistance on all sides (also varia lectio for prec.) View this entry on the original dictionary page scan.
samantaprāsādikatāf. complete readiness to offer help (one of the 8 minor marks of a buddha-) View this entry on the original dictionary page scan.
sāmavaidikamfn. relating or belonging to the sāma-- veda- View this entry on the original dictionary page scan.
saṃhrādikaṇṭhamn. a noisy voice View this entry on the original dictionary page scan.
sammodikam. a kind or friendly person, comrade, companion View this entry on the original dictionary page scan.
sāmpādikamfn. efficacious View this entry on the original dictionary page scan.
sāṃvādikamfn. (fr. saṃ-vāda-) colloquial, controversial, causing discussion View this entry on the original dictionary page scan.
sāṃvādikam. disputant, controversialist, logician View this entry on the original dictionary page scan.
śāradādikalpam. Name of work (d-) View this entry on the original dictionary page scan.
śāradikāf. Mimusops Elengi View this entry on the original dictionary page scan.
śāradikāf. Cucumis Utilissimus View this entry on the original dictionary page scan.
śāradikamfn. autumnal (only applied to certain substantives, as śrāddha-, ātapa-, roga-) View this entry on the original dictionary page scan.
śāradikāf. See śāradaka-. View this entry on the original dictionary page scan.
sarvatobhadramaṇḍalādikārikāf. Name of work View this entry on the original dictionary page scan.
sarvatodikkamfn. extending in every direction, Scholiast or Commentator View this entry on the original dictionary page scan.
sarvatodikkamind. = (or wrong reading for) next View this entry on the original dictionary page scan.
sārvavaidikamfn. (fr. idem or 'm. a Brahman conversant with all the veda-s ') versed in all the veda-s View this entry on the original dictionary page scan.
ṣaṣṭhyādikalpabodhanan. a festival in honour of durgā- on the 6th day of the month āśvina- (when she is supposed to be awakened) View this entry on the original dictionary page scan.
śatapādikāf. idem or 'm. a centipede ' View this entry on the original dictionary page scan.
śatapādikāf. a kind of medicinal plant View this entry on the original dictionary page scan.
ṣaṭpadikāf. a class of Prakrit metres View this entry on the original dictionary page scan.
ṣaṭtriṃśadābdikamfn. lasting 36 years View this entry on the original dictionary page scan.
savaidika wrong reading for -vedika-. View this entry on the original dictionary page scan.
savedikamfn. along with a seat bench View this entry on the original dictionary page scan.
sāvitrādikāṭhakacayanan. Name of work View this entry on the original dictionary page scan.
siṃhanādikāf. Alhagi Maurorum View this entry on the original dictionary page scan.
śīrṣacchedika wrong reading for śairṣacch- (q.v) View this entry on the original dictionary page scan.
śivapādādikeśāntavarṇanastotran. Name of work View this entry on the original dictionary page scan.
śivapāramparyapratipādikaśrutismṛtyudāharaṇan. Name of work View this entry on the original dictionary page scan.
smayādikamfn. beginning with (id est based chiefly on) arrogance View this entry on the original dictionary page scan.
śrutiprapādikāf. Name of work View this entry on the original dictionary page scan.
sūkarapādikāf. a plant resembling Carpopogan Pruriens View this entry on the original dictionary page scan.
sutapādikā f. a species of Mimosa View this entry on the original dictionary page scan.
svaravaidikan. Name of work View this entry on the original dictionary page scan.
syādvādikam. an adherent of the jaina- doctrine View this entry on the original dictionary page scan.
syandikāf. Name of a river View this entry on the original dictionary page scan.
tagarapādikan. equals raka- View this entry on the original dictionary page scan.
tagarapādikāf. idem or 'n. equals raka- ' View this entry on the original dictionary page scan.
taudādikamfn. belonging to the tud-ādi- roots (cl. 6) View this entry on the original dictionary page scan.
tiktakandikāf. Curcuma Zedoaria View this entry on the original dictionary page scan.
traivedikamf(ī-)n. relating to the 3 veda-s View this entry on the original dictionary page scan.
tripadikāf. a tripod stand View this entry on the original dictionary page scan.
tripādikāf. Cissus pedata View this entry on the original dictionary page scan.
tripādikāf. equals - View this entry on the original dictionary page scan.
tundikamfn. equals da-vat-, View this entry on the original dictionary page scan.
tundikāf. the navel View this entry on the original dictionary page scan.
tundikaram. the navel View this entry on the original dictionary page scan.
udgadgadikāf. sobbing View this entry on the original dictionary page scan.
upadidikṣāf. (fr. Desiderative), the wish or intention to teach or inform commentator or commentary on View this entry on the original dictionary page scan.
upadidikṣumfn. ( diś-) intending to teach, , Introduction View this entry on the original dictionary page scan.
upādikam. a kind of insect View this entry on the original dictionary page scan.
uṣṭrapādikāf. Jasminum Sambac View this entry on the original dictionary page scan.
utpādikāf. (ikā-) a species of insect (perhaps the white ant?) View this entry on the original dictionary page scan.
utpādikāf. Enhydra Hingtsha View this entry on the original dictionary page scan.
utpādikāf. Basilla Rubra View this entry on the original dictionary page scan.
uttaradiksthamfn. situated in the north, northern. View this entry on the original dictionary page scan.
uttarapadika mfn. relating to or studying the last word or term commentator or commentary View this entry on the original dictionary page scan.
dikamfn. talking, speaking, asserting, maintaining, (a theory etc.) View this entry on the original dictionary page scan.
dikam. a conjurer, magician (varia lectio vātika-) View this entry on the original dictionary page scan.
dikaraṇakhaṇḍanan. Name of work View this entry on the original dictionary page scan.
dikhaṇḍanan. Name of work View this entry on the original dictionary page scan.
vaidikamf(ī-)n. (fr. veda-) relating to the veda-, derived from or conformable to the veda-, prescribed in the veda-, Vedic, knowing the veda- etc. View this entry on the original dictionary page scan.
vaidikam. a Brahman versed in the veda- View this entry on the original dictionary page scan.
vaidikan. a Vedic passage View this entry on the original dictionary page scan.
vaidikan. a Vedic precept View this entry on the original dictionary page scan.
vaidikābharaṇan. Name of work View this entry on the original dictionary page scan.
vaidikācāranirṇayam. Name of work View this entry on the original dictionary page scan.
vaidikacchandaḥprakāśam. Name of work View this entry on the original dictionary page scan.
vaidikadharmanirūpaṇan. Name of work View this entry on the original dictionary page scan.
vaidikadurgādimantraprayogam. Name of work View this entry on the original dictionary page scan.
vaidikakarmann. an action or rite enjoined by the veda- View this entry on the original dictionary page scan.
vaidikapāśam. a bad veda--knower View this entry on the original dictionary page scan.
vaidikaprakriyāf. Name of work View this entry on the original dictionary page scan.
vaidikārcanamīmāṃsāf. Name of work View this entry on the original dictionary page scan.
vaidikasārvabhaumam. Name of various authors View this entry on the original dictionary page scan.
vaidikasarvasvan. Name of work View this entry on the original dictionary page scan.
vaidikasiddhāntam. Name of work View this entry on the original dictionary page scan.
vaidikaśikṣāf. Name of work View this entry on the original dictionary page scan.
vaidikasubodhinīf. Name of work View this entry on the original dictionary page scan.
vaidikatvan. conformity to the veda-, the being founded on or derived from the veda- View this entry on the original dictionary page scan.
vaidikavijayam. Name of work View this entry on the original dictionary page scan.
vaidikavyayadhvajam. Name of work View this entry on the original dictionary page scan.
vaidikeṣuind. equals vede-, in the veda- View this entry on the original dictionary page scan.
vaipādikamfn. (fr. vi-pādikā-) afflicted with blisters or pustules etc. on the feet gaRa jyotsnādi- View this entry on the original dictionary page scan.
vaipādikan. () or f(ā-). () a kind of leprosy (equals vipādikā-). View this entry on the original dictionary page scan.
vātulabhedādikatantran. View this entry on the original dictionary page scan.
vedikāf. See sub voce, i.e. the word in the Sanskrit order View this entry on the original dictionary page scan.
vedikam. a seat, bench View this entry on the original dictionary page scan.
vedikāf. (see vedaka-and 1. vedi-) idem or 'm. a seat, bench ' etc. View this entry on the original dictionary page scan.
vedikāf. a sacrificial ground, altar View this entry on the original dictionary page scan.
vedikāf. a balcony, pavilion (equals vitardi-) View this entry on the original dictionary page scan.
vedikākramam. Name of work on the construction of fire-altars. View this entry on the original dictionary page scan.
vedikaraṇan. the preparation of the vedi- View this entry on the original dictionary page scan.
vedikaraṇan. plural the implements used for it View this entry on the original dictionary page scan.
vibhedikamfn. separating, dividing (in fine compositi or 'at the end of a compound') View this entry on the original dictionary page scan.
vicchardikāf. (See vi-chṛd-). View this entry on the original dictionary page scan.
vicchardikāf. the act of vomiting View this entry on the original dictionary page scan.
videhamuktyādikathanan. videhamukti
vidikcaṅgam. a sort of yellow bird View this entry on the original dictionary page scan.
vipādikāf. (fr. -pāda-) a disease of the foot, a sore tumour on the foot View this entry on the original dictionary page scan.
vipādikāf. a riddle, enigma View this entry on the original dictionary page scan.
vīraśaivadikṣāvidhānan. Name of work View this entry on the original dictionary page scan.
viṣṇupādādikeśāntastutif. Name of several works. View this entry on the original dictionary page scan.
vitardikāf. (said to be fr. tṛd-) a raised and covered piece of ground in the centre of a house or temple or in the middle of a court-yard, verandah, balcony etc. ( also tardī-, tarddhī-and tarddhikā-). View this entry on the original dictionary page scan.
vivāhādikārmaṇāmprayogam. Name of work View this entry on the original dictionary page scan.
yājurvaidikamfn. belonging or relating to the yajur-veda- View this entry on the original dictionary page scan.
yājurvedika mfn. belonging or relating to the yajur-veda- View this entry on the original dictionary page scan.
yamahārdikāf. Name of one of devī-'s female attendants View this entry on the original dictionary page scan.
yathādikind. ( ) according to the quarters of the compass View this entry on the original dictionary page scan.
yathādikind. in all directions View this entry on the original dictionary page scan.
yavakhadikamfn. (fr. -khada-) View this entry on the original dictionary page scan.
yugādikṛtm. Name of śiva- View this entry on the original dictionary page scan.
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dikkaḥ दिक्कः A young elephant (करभ) twenty years old.
adikka अदिक्क a. Ved. Having no direction or region of the world for oneself; banished from beneath the sky. Śat. Br.
anupadika अनुपदिक a. [अनुपदमस्त्यस्य गन्तृत्वेन, ठन्] Following, gone after.
andikā अन्दिका 1 An oven, fire-place. -2 An elder sister (cf. -अन्तिका)
apodikā अपोदिका की f. A sort of pot-herb (अपनद्धमुदकं यस्याः, तत्फलेषूदकवत्त्यात्तथात्वम्). -की see उपोदकी. Bassella Lueida or Rubra (Mar. थोरमयाळ
ādādika आदादिक a. Belonging to the class of roots of which the first is अद् i. e. to the second class.
ādika आदिक a. (At the end of comp.) Beginning with, and so on.
ānupadika आनुपदिक a. (-की f.) [अनुपदं धावति ठक् P.IV.4.37; IV.2.59. वेद अधीते वा] Following, pursuing, tracking, studying. आनुपूर्वम् ānupūrvam र्व्यम् rvyam र्वी rvī आनुपूर्वम् र्व्यम् र्वी [अनुपूर्वस्य भावः ष्यञ् ततो वा ङीषि यलोपः] 1 Order, succession, series; देव्या चाख्यातं सर्वमेवानु- पूर्व्याद्वाचा संपूर्णं वायुपुत्रः शशंस Rām.5.65.28 वसीरन्नानुपूर्व्येण शाणक्षौमाविकानि च Ms.2.41. -2 (In law) The regular order of the castes; षडानुपूर्व्या विप्रस्य क्षत्रस्य चतुरो$वरान् Ms.3.23. -3 (In logic) Conclusion regularly or syllogistically drawn. -वत् Having a (definite) order; आनुपूर्व्यवतामेकदेशग्रहणेषु आगमवदन्त्यलोपः स्यात् । Ms.1.5.1. आनुपूर्वे ānupūrvē र्व्ये rvyē ण ṇ अनुपूर्व्या anupūrvyā आनुपूर्वे र्व्ये ण अनुपूर्व्या ind. One after another, in due order; आनुपूर्व्येणोत्थितराजलोकः K.95.
āntarvedika आन्तर्वेदिक a. Being within the place of sacrifice.
ābdika आब्दिक a. (-की f.) [अब्द-ठक्] Annual, yearly; आब्दिकः करः Ms.7.129,3.1.
āsandikā आसन्दिका [स्वल्पार्थे कन्] A small chair; K.219.
utpādikā उत्पादिका 1 N. of a certain insect, the white ant. -2 A mother. -3 A vegetable हेलंची (Mar. चाकवत) -4 The herb पूतिका (Mar. थोर मयाळ).
udgadgadikā उद्गद्गदिका f. Sobbing; K.
upādikaḥ उपादिकः A sort of insect. -का N. of plant पूतिका (Mar. थोर मयाळ).
aikapadika ऐकपदिक a. (-की f.) 1 Belonging to a simple word. -2 Consisting of single words. -कम् The name given to the Naigama section of Yāska's commentary on the Nighaṇṭavas.
aupapādikaḥ औपपादिकः An upstart (?) Kau. A.1.1.
kaḍandikā कडन्दिका Science (कलण्डिका). कड (ल) म्बः (म्बी) 1 The stem or stalk (of a potherb). -2 The end or point, angle.
kapardikā कपर्दिका A small shell or cowrie (used as a coin); मित्राण्यमित्रतां यान्ति यस्य न स्युः कपर्दि (र्द) काः Pt.2.98.
kalandikā कलन्दिका Wisdom, intelligence (सर्वविद्या).
dikṣāntaḥ कादिक्षान्तः (क-आदि-क्ष-अन्त) A consonant.
kumudika कुमुदिक a. Abounding in Kumudas. -का N. of a plant (कट्फला). -2 A small tree (the seeds to which are aromatic).
khadikāḥ खदिकाः (pl.) Fried or parched grain (Mar. लाह्या).
cedika चेदिक m. (pl.) The Chedis; शौलिकविदर्भवत्सान्ध्रचेदिका- श्चौर्ध्वकण्ठाश्च Bṛi. S.14.8.
chaidikaḥ छैदिकः A cane.
jānapadika जानपदिक a. Relating to a country.
traivedika त्रैवेदिक a. Relaing to the three Vedas; षट्त्रिंशदा- ब्दिकं चर्यं गुरौ त्रैवेदिकं व्रतम् Ms.3.1.
dauhadikaḥ दौहदिकः A landscape gardener; N.6.61; वृक्षादि- दोहदे नियुक्तः ['तत्र नियुक्तः' इति ठक् P.IV.4.69.] -2 Ardent or morbid desire.
nadikā नदिका A small river, rivulet, rill, brook.
nandikaḥ नन्दिकः 1 Joy, pleasure. -2 A small water-jar. -3 An attendant of Śiva. -का 1 A small water-jar. -2 = नन्दा (5) above. -3 N. of Indra's pleasure-ground -Comp. -ईशः, -ईश्वरः 1 N. of one of Śiva's chief attendants. -2 N. of Śiva.
padika पदिक a. 1 Going on foot, pedestrian. -2 One Pada long. -3 Containing only one division. -कः A footman. -कम् The point of the foot.
pāñcaśabdikam पाञ्चशब्दिकम् 1 Music of five kinds; अङ्गजं कर्मजं चैव तन्त्रजं कांस्यजं तथा । फूत्कृतं चेति मुनिभिः कथितं पाञ्चशब्दिकम् ॥ Skanda P. -2 Musical instruments in general.
dika पादिक a. (-की f.) 1 Amounting to a quarter or fourth; पादिकं शतम्, 25 per cent. -2 Lasting for a quarter of the time; Ms 3.1.
paurvapadika पौर्वपदिक a. (-की f.) Relating to the first member of a compound.
pracchardikā प्रच्छर्दिका Vomiting.
prapādikaḥ प्रपादिकः A peacock.
pramādikā प्रमादिका 1 A careless woman. -2 A deflowered girl.
prasīdikā प्रसीदिका A small garden.
prasedikā प्रसेदिका A small garden. प्रसेवः prasēvḥ प्रसेवकः prasēvakḥ प्रसेवः प्रसेवकः 1 A sack, bag for grain. -2 A leathern bottle. -3 A small instrument of wood placed under the neck of the lute to make the sound deeper.
praskandikā प्रस्कन्दिका Dysentery; प्रस्कन्दिकामिव प्राप्तो ध्यात्वा ब्रूते स्म जाम्बवान्Bk.7.74.
prātipadika प्रातिपदिक a. Express, explicit. -कः Fire. -कम् The crude form of a substantive, a noun in its uninflected state (before receiving the case-terminations); अर्थवद- धातुरप्रत्ययः प्रातिपदिकम् P.I.2.45.
prāmādika प्रामादिक a. (-की f.) Due to carelessness or error, wrong, faulty, incorrect; इति प्रामादिकः प्रयोगः or पाठः &c.
prāsādika प्रासादिक a. (-की f.) 1 Given as a favour. -2 Kind, friendly, amiable; अहो प्रासादिकं रूपम् U.6.2. -3 Beautiful, lovely. -का A chamber on the top of a palace.
bhedikā भेदिका Destruction, annihilation.
bhauvādika भौवादिक a. (-की f.) Belonging to the class of roots which begin with भू, i. e. to the first conjugation.
makarandikā मकरन्दिका A kind of metre.
mandikukuraḥ मन्दिकुकुरः A kind of fish (also read as मल्लिकुकुडः).
dika वादिक a. Talking, asserting. -कः 1 A magician. -2 A bard; प्रहीयमानः प्रवरैश्च वादिकैरभिष्टुतो वैश्रवणो यथा ययौ Rām.2.16.46.
vidikcaṅgaḥ विदिक्चङ्गः A kind of yellow bird.
vipādikā विपादिका 1 A sore or tumour on the foot. -2 An enigma, a riddle.
vedikā वेदिका 1 A sacrificial altar or ground; इति प्रिये वादिनि वेदिकोदरी Rām. ch.2.57. -2 A raised seat; an elevated spot of ground (usually for sacred purposes); सप्तपर्णवेदिका Ś.1; सदेवदारुद्रुमवदिकायाम् Ku.3.44. -3 A seat in genearal. -4 An altar, a heap, mound; मन्दाकिनी- सैकतवेदिकाभिः Ku.1.29 'by making altars or heaps of sand &c'. -5 A quadrangular open shed in the middle of a court-yard; a pavilion, balcony; तप्तकाञ्चन- वेदिकम् (जग्राह); Rām.7.15.37; सुरवेश्मवेदिका Ki.7.12. -6 An arbour, a bower.
vaidika वैदिक a. (-की f.) [वेदं-वेत्त्यधीते वा ठञ् वेदेषु विहितः ठक् वा] 1 Derived from or conformable to the Vedas, Vedic. -2 Sacred, scriptural, holy; अपेक्ष्यते साधुजनेन वैदिकी श्मशान- शूलस्य न यूपसत्क्रिया Ku.5.73. -कः A Brāhmaṇa wellversed in the Vedas. -कम् A Vedic passage; अमेध्ये वा पतेन्मत्तो वैदिकं वाप्युदाहरेत् Ms.11.96. -2 A Vedic precept; Mb. -Comp. -पाशः a smatterer in Veda, one possessing an imperfect knowledge of the Vedas; P.V.3.47.
vaipādikam वैपादिकम् A kind of leprosy.
śābdika शाब्दिक a. (-की f.) [शब्द-ठक्] 1 Verbal, oral. -2 Relating to sounds or words. -3 Sounding. -कः 1 A grammarian; अधःकरोत्यादिमशाब्दिकोरगम् Viś. Guṇa.282. -2 A lexicographer.
śāradikaḥ शारदिकः 1 Autumnal sickness. -2 Autumnal sunshine or heat. -कम् An autumnal or annual Śrāddha.
saṃmodikaḥ संमोदिकः Comrade, companion.
sāṃvādika सांवादिक a. (-की f.) 1 Colloquial. -2 Controversial. -कः 1 A disputant. -2 A logician.
hārdikyaḥ हार्दिक्यः 1 N. of Kṛita-varman; Mb.1.2.32; मुञ्च हार्दिक्य शङ्काम् । Ve.3.7. -2 Friendship.
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dikkanyā f. quarter of the sky as a maiden; -karin, m. elephant of the quarters (supporting the earth at one of the four or eight points of the compass); -kântâ, -kâminî, f. quarter of the sky as amaiden; -kakra, n. horizon: -vâla, n. surrounding horizon; -khabda, m. word expressive of direction; -ta- ta, m. brink of the compass, horizon, extreme distance; -pati, m. regent of a quarter; -pa tha, m. horizon, extreme distance; -pâla, m. guardian of a quarter; -prekshana, n. looking about in all directions (in fear); -sundarî, f.=dik-kanyâ.
ādādika a. belonging to the Ad class (gr.).
ābdika a. annual; --°ree;, lasting years.
āsandikā f. small chair.
udgadgadikā f. sobbing.
auṇādika a. belonging to the Unâdi-sûtras.
gadgadikā f. stammer.
daivādika a. belonging to the div or fourth class of verbs.
dika a. amounting to or lasting a quarter (of a time); -in, a. having feet; entitled to a fourth.
dauhadika n. longing, desire.
prāsādikā f. room on the roof of a house.
prāsādika a. gracious; lovely.
prāmādika a. due to careless ness, erroneous, faulty, wrong (reading etc.).
bhauvādika a. belonging to the class of roots beginning with bhû (bhû½âdi), i. e. to the first conjugational class (gr.).
yājurvedika a. relating to the Yagur-veda; -vaidika, a. id.
raudhādika a. belonging to the class of roots beginning with rudh (i.e. to the seventh class).
dika a. (--°ree;) talking, speaking; asserting, maintaining (a theory); m. magician (v. r.); -ita, pp. cs. of √ vad; n. instru mental music; -i-tavya, fp. n. id.; -i-tra, n. musical instrument; music, musical performance; musical choir.
prāmodika a. charming.
vaidika a. (î) relating to, derived from, conformable to, or prescribed in the Veda, Vedic; n. Vedic passage or precept.
sāṃpādika a. [sampad] effica cious.
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ṛtvij Is the regular term for ‘ sacrificial priest,’ covering all the different kinds of priests employed at the sacrifice. It appears certain that all the priests were Brāhmanas. The number of priests officiating at a sacrifice with different functions was almost certainly seven. The oldest list, occurring in one passage of the Rigveda, enumerates their names as Hotr, Potr, Nestr, Agnīdh, Praśāstr, Adhvaryu, Brahman, besides the institutor of the sacrifice. The number of seven probably explains the phrase ‘ seven Hotrs ’ occurring so frequently in the Rigveda, and is most likely connected with that of the mythical ‘ seven Rsis.’ It may be compared with the eight of Iran. The chief of the seven priests was the Hotr, who was the singer of the hymns, and in the early times their composer also. The Adhvaryu performed the practical work of the sacrifice, and accompanied his performance with muttered formulas of prayer and deprecation of evil. His chief assist­ance was derived from the Agnīdh, the two performing the smaller sacrifices without other help in practical matters. The Praśāstr, Upavaktr, or Maitrāvaruna, as he was variously called, appeared only in the greater sacrifices as giving in­structions to the Hotr, and as entrusted with certain litanies. The Potr, Nestr, and Brahman belonged to the ritual of the Soma sacrifice, the latter being later styled Brāhmanāc- chamsin to distinguish him from the priest who in the later ritual acted as supervisor. Other priests referred to in the Rigveda are the singers of Sāmans or chants, the Udgātr and his assistant the Prastotr, while the Pratihartr, another assistant, though not mentioned, may quite well have been known. Their functions undoubtedly represent a later stage of the ritual, the development of the elaborate series of sacrificial calls on the one hand, and on the other the use of long hymns addressed to the Soma plant. Other priests, such as the Achāvāka, the Grāvastut, the Unnetr, and the Subrahmanyan were known later in the developed ritual of the Brāhmanas, making in all sixteen priests, who were technically and artificially classed in four groups : Hotr, Maitrāvaruna, Achāvāka, and Grāvastut; Udgātr, Prastotr, Pratihartr, and Subrahmanya; Adhvaryu, Pratisthātr, Nestr, and Unnetr; Brahman, Brāhmanācchamsin, Agnīdhra, and Poty. Apart from all these priests was the Purohita, who was the spiritual adviser of the king in all his religious duties. Geldner holds that, as a rule, when the Purohita actually took part in one of the great sacrifices he played the part of the Brahman, in the sense of the priest who superintended the whole conduct of the ritual. He sees evidence for this view in a considerable number of passages of the Rigveda and the later literature, where Purohita and Brahman were combined or identified. Oldenberg, however, more correctly points out that in the earlier period this was not the case: the Purohita was then normally the Hotr, the singer of the most important of the songs; it was only later that the Brahman, who in the capacity of overseer of the rite is not known to the Rigveda, acquired the function of general supervision hitherto exercised by the Purohita, who was ex officio skilled in the use of magic and in guarding the king by spells which could also be applied to guarding the sacrifice from evil demons. With this agrees the fact that Agni, pre-eminently the Purohita of men, is also a Hotr, and that the two divine Hotrs of the Aprī hymns are called the divine Purohitas. On the other hand, the rule is explicitly recognized in the Aitareya Brāhmana that a Ksatriya should have a Brahman as a Purohita; and in the Taittirīya Samhitā the Vasistha family have a special claim to the office of Brahman-Purohita, perhaps an indi¬cation that it was they who first as Purohitas exchanged the function of Hotys for that of Brahmans in the sacrificial ritual. The sacrifices were performed for an individual in the great majority of cases. The Sattra, or prolonged sacrificial session, was, however, performed for the common benefit of the priests taking part in it, though its advantageous results could only be secured if all the members actually engaged were consecrated (ιdīksita). Sacrifices for a people as such were unknown. The sacrifice for the king was, it is true, intended to bring about the prosperity of his people also; but it is characteristic that the prayer16 for welfare includes by name only the priest and the king, referring to the people indirectly in connexion with the prosperity of their cattle and agriculture.
ekāṣṭakā That Astakā is the eighth day after the full moon appears clearly from the Atharvaveda. Ekāstakā, or ‘ sole Astakā,’ must denote not merely any Astakā, but some particular one. Sāyana, in his commentary on the Atharva­veda, in which a whole hymn celebrates the Ekāstakā, fixes the date meant by the term as the eighth day in the dark half of the month of Māgha (January—February). The Ekāstakā is declared in the Taittirīya Samhitā to be the time for the consecration (dīksā) of those who are going to perform a year­long sacrifice. See also Māsa.
audbhāri Descendant of Udbhāra,’ is the patronymic in the śatapatha Brāhmana of Khandika, teacher of Keśin.
keśin Is the name of a people occurring in the Satapatha Brāhmana, where their king is mentioned as learning from Khandika the atonement for a bad omen at the sacrifice.
keśin dārbhya (* descendant of Darbha ’) is a somewhat enigmatic figure. According to the Satapatha Brāh¬mana and the Jaiminīya Upanisad Brāhmana he was a king, sister’s son of Uccaihśravas, according to the latter authority. His people were the Pañcālas, of whom the Keśins must there¬fore have been a branch, and who are said to have been threefold (tvyanīka). A story is told of his having a ritual dispute wτith ṣandika in the Maitrāyanī Samhitā ; this appears in another form in the śatapatha Brāhmana. He was a contemporary of a fellow sage, Keśin Sātyakāmi, according to the Maitrā¬yanī and Taittirīya Samhitās. The Pañcavimśa Brāhmana attributes to him a Sāman or chant, and the Kausītaki Brāh¬mana tells how he was taught by a golden bird. In view of the fact that the early literature always refers to Dārbhya as a sage, it seems doubtful whether the commentator is right in thinking that the śatapatha refers to a king and a people, when a sage alone may well be meant, while the Jaiminīya Upanisad Brāhmana is of no great authority. The latter work may have assumed that the reference in the Kāthaka Samhitā to the Keśin people signifies kingship, but this is hardly necessary.
khaṇḍika audbhāri Descendant of Udbhāra ’) is mentioned in the śatapatha Brāhmana as a teacher of Keśin, and in the Maitrāyanī Samhitā as having been defeated by Keśin as a sacrificer. A Khāndika appears in the Baudhāyana śrauta Sūtra as an enemy of Keśin.
dehī In two passages of the Rigveda refers to defences thrown up against an enemy, apparently earthworks or dikes. Cf. Pur.
varṇa (lit. ‘colour’) In the Rigveda is applied to denote classes of men, the Dāsa and the Aryan Varṇa being contrasted, as other passages show, on account of colour. But this use is confined to distinguishing two colours: in this respect the Rigveda differs fundamentally from the later Samhitās and Brāhmaṇas, where the four castes (varnūh) are already fully recognized. (a) Caste in the Rigveda.—The use of the term Varṇa is not, of course, conclusive for the question whether caste existed in the Rigveda. In one sense it must be admitted to have existed: the Puruṣa-sūkta, ‘hymn of man,’ in the tenth Maṇdala clearly contemplates the division of mankind into four classes—the Brāhmaṇa, Rājanya, Vaiśya, and śūdra. But the hymn being admittedly late,6 its evidence is not cogent for the bulk of the Rigveda.' Zimmer has with great force com- batted the view that the Rigveda was produced in a society that knew the caste system. He points out that the Brāhmaṇas show us the Vedic Indians on the Indus as unbrah- minized, and not under the caste system; he argues that the Rigveda was the product of tribes living in the Indus region and the Panjab; later on a part of this people, who had wandered farther east, developed the peculiar civilization of the caste system. He adopts the arguments of Muir, derived from the study of the data of the Rigveda, viz.: that (a) the four castes appear only in the late Purusasūkta; (6) the term Varṇa, as shown above, covers the three highest castes of later times, and is only contrasted with Dāsa; (c) that Brāhmaṇa is rare in the Rigveda, Kṣatriya occurs seldom, Rājanya only in the Purusasūkta, where too, alone, Vaiśya and śūdra are found; (d) that Brahman denotes at first ‘poet,’ ‘sage,’ and then ‘ officiating priest,’ or still later a special class of priest; (e) that in some only of the passages where it occurs does Brahman denote a ‘priest by profession,’ while in others it denotes something peculiar to the individual, designating a person distinguished for genius or virtue, or specially chosen to receive divine inspiration. Brāhmaṇa, on the other hand, as Muir admits, already denotes a hereditary professional priesthood. Zimmer connects the change from the casteless system of the Rigveda to the elaborate system of the Yajurveda with the advance of the Vedic Indians to the east, comparing the Ger¬manic invasions that transformed the German tribes into monarchies closely allied with the church. The needs of a conquering people evoke the monarch; the lesser princes sink to the position of nobles ; for repelling the attacks of aborigines or of other Aryan tribes, and for quelling the revolts of the subdued population, the state requires a standing army in the shape of the armed retainers of the king, and beside the nobility of the lesser princes arises that of the king’s chief retainers, as the Thegns supplemented the Gesiths of the Anglo-Saxon monarchies. At the same time the people ceased to take part in military matters, and under climatic influences left the conduct of war to the nobility and their retainers, devoting themselves to agriculture, pastoral pursuits, and trade. But the advantage won by the nobles over the people was shared by them with the priesthood, the origin of whose power lies in the Purohitaship, as Roth first saw. Originally the prince could sacrifice for himself and the people, but the Rigveda itself shows cases, like those of Viśvāmitra and Vasiçtha illustrating forcibly the power of the Purohita, though at the same time the right of the noble to act as Purohita is seen in the case of Devāpi Arṣtisena.le The Brahmins saw their opportunity, through the Purohitaship, of gaining practical power during the confusion and difficulties of the wars of invasion, and secured it, though only after many struggles, the traces of which are seen in the Epic tradition. The Atharvaveda also preserves relics of these conflicts in its narration of the ruin of the Spñjayas because of oppressing Brahmins, and besides other hymns of the Atharvaveda, the śatarudriya litany of the Yajurveda reflects the period of storm and stress when the aboriginal population was still seething with discontent, and Rudra was worshipped as the patron god of all sorts of evil doers. This version of the development of caste has received a good deal of acceptance in it's main outlines, and it may almost be regarded as the recognized version. It has, however, always been opposed by some scholars, such as Haug, Kern, Ludwig, and more recently by Oldenberg25 and by Geldner.25 The matter may be to some extent simplified by recognizing at once that the caste system is one that has progressively developed, and that it is not legitimate to see in the Rigveda the full caste system even of the Yajurveda; but at the same time it is difficult to doubt that the system was already well on its way to general acceptance. The argument from the non- brahminical character of the Vrātyas of the Indus and Panjab loses its force when it is remembered that there is much evidence in favour of placing the composition of the bulk of the Rigveda, especially the books in which Sudās appears with Vasiṣṭha and Viśvāmitra, in the east, the later Madhyadeśa, a view supported by Pischel, Geldner, Hopkins,30 and Mac¬donell.81 Nor is it possible to maintain that Brahman in the Rigveda merely means a ‘poet or sage.’ It is admitted by Muir that in some passages it must mean a hereditary profession ; in fact, there is not a single passage in which it occurs where the sense of priest is not allowable, since the priest was of course the singer. Moreover, there are traces in the Rigveda of the threefold or fourfold division of the people into brahma, ksafram, and vitofi, or into the three classes and the servile population. Nor even in respect to the later period, any more than to the Rigveda, is the view correct that regards the Vaiśyas as not taking part in war. The Rigveda evidently knows of no restriction of war to a nobility and its retainers, but the late Atharvaveda equally classes the folk with the bala, power,’ representing the Viś as associated with the Sabhā, Samiti, and Senā, the assemblies of the people and the armed host. Zimmer explains these references as due to tradition only; but this is hardly a legitimate argument, resting, as it does, on the false assumption that only a Kṣatriya can fight. But it is (see Kçatriya) very doubtful whether Kṣatriya means anything more than a member of the nobility, though later, in the Epic, it included the retainers of the nobility, who increased in numbers with the growth of military monarchies, and though later the ordinary people did not necessarily take part in wars, an abstention that is, however, much exaggerated if it is treated as an absolute one. The Kṣatriyas were no doubt a hereditary body; monarchy was already hereditary (see Rājan), and it is admitted that the śūdras were a separate body: thus all the elements of the caste system were already in existence. The Purohita, indeed, was a person of great importance, but it is clear, as Oldenberg37 urges, that he was not the creator of the power of the priesthood, but owed his position, and the influence he could in consequence exert, to the fact that the sacrifice required for its proper performance the aid of a hereditary priest in whose possession was the traditional sacred knowledge. Nor can any argument for the non-existence of the caste system be derived from cases like that of Devāpi. For, in the first place, the Upaniṣads show kings in the exercise of the priestly functions of learning and teaching, and the Upaniṣads are certainly contemporaneous with an elaborated caste system. In the second place the Rigvedic evidence is very weak, for Devāpi, who certainly acts as Purohita, is not stated in the Rigveda to be a prince at all, though Yāska calls him a Kauravya; the hymns attributed to kings and others cannot be vindicated for them by certain evidence, though here, again, the Brāhmaṇas do not scruple to recognize Rājanyarṣis, or royal sages’; and the famous Viśvāmitra shows in the Rigveda no sign of the royal character which the Brāhmaṇas insist on fastening on him in the shape of royal descent in the line of Jahnu. (6) Caste in the later Samhitās and Brāhmanas. The relation between the later and the earlier periods of the Vedic history of caste must probably be regarded in the main as the hardening of a system already formed by the time of the Rigveda. etc. Three castes Brāhmaṇa, Rājan, śūdraare mentioned in the Atharvaveda, and two castes are repeatedly mentioned together, either Brahman and Kṣatra, or Kṣatra and Viś. 2.The Relation of the Castes. The ritual literature is full of minute differences respecting the castes. Thus, for example, the śatapatha prescribes different sizes of funeral mounds for the four castes. Different modes of address are laid down for the four castes, as ehi, approach ’; āgaccha, ‘come’; ādrava, run up ’; ādhāva, hasten up,’ which differ in degrees of politeness. The representatives of the four castes are dedicated at the Puruṣamedha (‘human sacrifice’) to different deities. The Sūtras have many similar rules. But the three upper castes in some respects differ markedly from the fourth, the śūdras. The latter are in the śatapatha Brāhmaṇa declared not fit to be addressed by a Dīkṣita, consecrated person,’ and no śūdra is to milk the cow whose milk is to be used for the Agnihotra ('fire-oblation’). On the other hand, in certain passages, the śūdra is given a place in the Soma sacrifice, and in the Taittirīya Brāhmaṇa there are given formulas for the placing of the sacrificial fire not only for the three upper castes, but also for the Rathakāra, chariot-maker.’ Again, in the Aitareya Brāhmaṇa, the Brāhmaṇa is opposed as eater of the oblation to the members of the other three castes. The characteristics of the several castes are given under Brāhmaṇa, Kçatriya and Rājan, Vaiśya, śūdra: they may be briefly summed up as follows : The Viś forms the basis of the state on which the Brahman and Kṣatra rest;®3 the Brahman and Kṣatra are superior to the Viś j®4 while all three classes are superior to the śūdras. The real power of the state rested with the king and his nobles, with their retainers, who may be deemed the Kṣatriya element. Engaged in the business of the protection of the country, its administration, the decision of legal cases, and in war, the nobles subsisted, no doubt, on the revenues in kind levied from the people, the king granting to them villages (see Grāma) for their maintenance, while some of them, no doubt, had lands of their own cultivated for them by slaves or by tenants. The states were seemingly small there are no clear signs of any really large kingdoms, despite the mention of Mahārājas. The people, engaged in agriculture, pastoral pursuits, and trade (Vaṇij), paid tribute to the king and nobles for the protection afforded them. That, as Baden- Powell suggests, they were not themselves agriculturists is probably erroneous; some might be landowners on a large scale, and draw their revenues from śūdra tenants, or even Aryan tenants, but that the people as a whole were in this position is extremely unlikely. In war the people shared the conflicts of the nobles, for there was not yet any absolute separation of the functions of the several classes. The priests may be divided into two classes the Purohitas of the kings, who guided their employers by their counsel, and were in a position to acquire great influence in the state, as it is evident they actually did, and the ordinary priests who led quiet lives, except when they were engaged on some great festival of a king or a wealthy noble. The relations and functions of the castes are well summed up in a passage of the Aitareya Brāhmaṇa, which treats of them as opposed to the Kṣatriya. The Brāhmaṇa is a receiver of gifts (ā-dāyī), a drinker of Soma (ā-pāyī), a seeker of food (āvasāyī), and liable to removal at will (yathākāma-prayāpyaīi).n The Vaiśya is tributary to another (anyasya balikrt), to be lived on by another (anyasyādyal}), and to be oppressed at will (yathā- kāma-jyeyal}). The śūdra is the servant of another (anyasya j>resyah), to be expelled at will (kāmotthāpyah), and to be slain at pleasure {yathākāma-vadhyah). The descriptions seem calculated to show the relation of each of the castes to the Rājanya. Even the Brāhmaṇa he can control, whilst the Vaiśya is his inferior and tributary, whom he can remove without cause from his land, but who is still free, and whom he cannot maim or slay without due process. The śūdra has no rights of property or life against the noble, especially the king. The passage is a late one, and the high place of the Kṣatriya is to some extent accounted for by this fact. It is clear that in the course of time the Vaiśya fell more and more in position with the hardening of the divisions of caste. Weber shows reason for believing that the Vājapeya sacrifice, a festival of which a chariot race forms an integral part, was, as the śāñkhāyana śrauta Sūtra says, once a sacrifice for a Vaiśya, as well as for a priest or king. But the king, too, had to suffer diminution of his influence at the hands of the priest: the Taittirīya texts show that the Vājapeya was originally a lesser sacrifice which, in the case of a king, was followed by the Rājasūya, or consecration of him as an overlord of lesser kings, and in that of the Brahmin by the Bṛhaspatisava, a festival celebrated on his appointment as a royal Purohita. But the śatapatha Brāhmaṇa exalts the Vājapeya, in which a priest could be the sacrificer, over the Rājasūya, from which he was excluded, and identifies it with the Bṛhaspatisava, a clear piece of juggling in the interests of the priestly pretentions. But we must not overestimate the value of such passages, or the exaltation of the Purohita in the later books of the śatapatha and Aitareya Brāhmanas as evidence of a real growth in the priestly power: these books represent the views of the priests of what their own powers should be, and to some extent were in the Madhyadeśa. Another side of the picture is presented in the Pāli literature, which, belonging to a later period than the Vedic, undoubtedly underestimates the position of the priests ; while the Epic, more nearly contemporaneous with the later Vedic period, displays, despite all priestly redaction, the temporal superiority of the nobility in clear light. Although clear distinctions were made between the different castes, there is little trace in Vedic literature of one of the leading characteristics of the later system, the impurity communicated by the touch or contact of the inferior castes, which is seen both directly in the purification rendered necessary in case of contact with a śūdra, and indirectly in the prohibition of eating in company with men of lower caste. It is true that prohibition of eating in company with others does appear, but hot in connexion with caste: its purpose is to preserve the peculiar sanctity of those who perform a certain rite or believe in a certain doctrine; for persons who eat of the same food together, according to primitive thought, acquire the same characteristics and enter into a sacramental communion. But Vedic literature does not yet show that to take food from an inferior caste was forbidden as destroying purity. Nor, of course, has the caste system developed the constitution with a head, a council, and common festivals which the modern caste has; for such an organization is not found even in the Epic or in the Pāli literature. The Vedic characteristics of caste are heredity, pursuit of a common occupation, and restriction on intermarriage. 3. Restrictions on Intermarriage. Arrian, in his Indica, probably on the authority of Megasthenes, makes the prohibi¬tion of marriage between <γevη, no doubt castes,’ a characteristic of Indian life. The evidence of Pāli literature is in favour of this view, though it shows that a king could marry whom he wished, and could make his son by that wife the heir apparent. But it equally shows that there were others who held that not the father’s but the mother’s rank determined the social standing of the son. Though Manu recognizes the possibility of marriage with the next lower caste as producing legitimate children, still he condemns the marriage of an Aryan with a woman of lower caste. The Pāraskara Gṛhya Sūtra allows the marriage of a Kṣatriya with a wife of his own caste or of the lower caste, of a Brahmin with a wife of his own caste or of the two lower classes, and of a Vaiśya with a Vaiśya wife only. But it quotes the opinion of others that all of them can marry a śūdra wife, while other authorities condemn the marriage with a śūdra wife in certain circumstances, which implies that in other cases it might be justified. The earlier literature bears out this impression: much stress is laid on descent from a Rṣi, and on purity of descent ; but there is other evidence for the view that even a Brāhmaṇa need not be of pure lineage. Kavaṣa Ailūṣa is taunted with being the son of a Dāsī, ‘slave woman,’ and Vatsa was accused of being a śūdrā’s son, but established his purity by walking unhurt through the flames of a fire ordeal. He who is learned (śiiśruvān) is said to be a Brāhmaṇa, descended from a Rṣi (1ārseya), in the Taittirīya Samhitā; and Satyakāma, son of Jabālā, was accepted as a pupil by Hāridrumata Gautama, though he could not name his father. The Kāthaka Samhitā says that knowledge is all-important, not descent. But all this merely goes to show that there was a measure of laxity in the hereditary character of caste, not that it was not based on heredity. The Yajurveda Samhitās recognize the illicit union of Árya and śūdrā, and vice versa: it is not unlikely that if illicit unions took place, legal marriage was quite possible. The Pañcavimśa Brāhmaṇa, indeed, recognizes such a case in that of Dīrghatamas, son of the slave girl Uśij, if we may adopt the description of Uśij given in the Brhaddevatā. In a hymn of the Atharvaveda extreme claims are put forward for the Brāhmaṇa, who alone is a true husband and the real husband, even if the woman has had others, a Rājanya or a Vaiśya: a śūdra Husband is not mentioned, probably on purpose. The marriage of Brāhmaṇas with Rājanya women is illustrated by the cases of Sukanyā, daughter of king śaryāta, who married Cyavana, and of Rathaviti’s daughter, who married śyāvāśva. 4.Occupation and Caste.—The Greek authorities and the evidence of the Jātakas concur in showing it to have been the general rule that each caste was confined to its own occupations, but that the Brāhmaṇas did engage in many professions beside that of simple priest, while all castes gave members to the śramaṇas, or homeless ascetics. The Jātakas recognize the Brahmins as engaged in all sorts of occupations, as merchants, traders, agriculturists, and so forth. Matters are somewhat simpler in Vedic literature, where the Brāhmaṇas and Kṣatriyas appear as practically confined to their own professions of sacrifice and military or administrative functions. Ludwig sees in Dīrgliaśravas in the Rigveda a Brahmin reduced by indigence to acting as a merchant, as allowed even later by the Sūtra literature; but this is not certain, though it is perfectly possible. More interesting is the question how far the Ksatriyas practised the duties of priests; the evidence here is conflicting. The best known case is, of course, that of Viśvāmitra. In the Rigveda he appears merely as a priest who is attached to the court of Sudās, king of the Tftsus ; but in the Pañcavimśa Brāhmaṇa he is called a king, a descendant of Jahnu, and the Aitareya Brāhmaṇa refers to śunahśepa’s succeeding, through his adoption by Viśvāmitra, to the divine lore (daiva veda) of the Gāthins and the lordship of the Jahnus. That in fact this tradition is correct seems most improbable, but it serves at least to illustrate the existence of seers of royal origin. Such figures appear more than once in the Pañcavimśa Brāhmana, which knows the technical terms Rājanyarçi and Devarājan corresponding to the later Rājarṣi, royal sage.’ The Jaiminiya Brāhmaṇa says of one who knows a certain doctrine, ‘being a king he becomes a seer’ (rājā sann rsir bhavati), and the Jaiminiya Upanisad Brāhmana applies the term Rāj'anya to a Brāhmaṇa. Again, it is argued that Devāpi Árstiseṇa, who acted as Purohita, according to the Rigveda, for śantanu, was a prince, as Yāska says or implies he was. But this assumption seems to be only an error of Yāska’s. Since nothing in the Rigveda alludes to any relationship, it is impossible to accept Sieg’s view that the Rigveda recognizes the two as brothers, but presents the fact of a prince acting the part of Purohita as unusual and requiring explanation. The principle, however, thus accepted by Sieg as to princes in the Rigveda seems sound enough. Again, Muir has argued that Hindu tradition, as shown in Sāyaṇa, regards many hymns of the Rigveda as composed by royal personages, but he admits that in many cases the ascription is wrong; it may be added that in the case of Prthī Vainya, where the hymn ascribed to him seems to be his, it is not shown in the hymn itself that he is other than a seer; the śatapatha Brāhmaṇa calls him a king, but that is probably of no more value than the later tradition as to Viśvāmitra. The case of Viśvantara and the śyāparṇas mentioned in the Aitareya Brāhmaṇa has been cited as that of a king sacrificing without priestly aid, but the interpretation iś quite uncertain, while the parallel of the Kaśyapas, Asitamrgas, and Bhūtavīras mentioned in the course of the narrative renders it highly probable that the king had other priests to carry out the sacrifice. Somewhat different are a series of other cases found in the Upaniṣads, where the Brahma doctrine is ascribed to royal persons. Thus Janaka is said in the śatapatha Brāhmaṇa to have become a Brahman; Ajātaśatru taught Gārgya Bālāki Pravāhaṇa Jaivali instructed śvetaketu Áruṇeya, as well as śilaka śālāvatya and Caikitāyana Dālbhya; and Aśvapati Kaikeya taught Brahmins. It has been deduced from such passages that the Brahma doctrine was a product of the Kṣatriyas. This conclusion is, however, entirely doubtful, for kings were naturally willing to be flattered by the ascription to them of philosophic activity, and elsewhere the opinion of a Rājanya is treated with contempt. It is probably a fair deduction that the royal caste did not much concern itself with the sacred lore of the priests, though it is not unlikely that individual exceptions occurred. But that warriors became priests, that an actual change of caste took place, is quite unproved by a single genuine example. That it was impossible we cannot say, but it seems not to have taken place. To be distinguished from a caste change, as Fick points out, is the fact that a member of any caste could, in the later period at least, become a śramaṇa, as is recorded in effect of many kings in the Epic. Whether the practice is Vedic is not clear: Yāska records it of Devāpi, but this is not evidence for times much anterior to the rise of Buddhism. On the other hand, the Brahmins, or at least the Purohitas, accompanied the princes in battle, and probably, like the mediaeval clergy, were not unprepared to fight, as Vasistha and Viśvāmitra seem to have done, and as priests do even in the Epic from time to time. But a priest cannot be said to change caste by acting in this way. More generally the possibility of the occurrence of change of caste may be seen in the Satapatha Brāhmaṇa,138 where śyāparṇa Sāyakāyana is represented as speaking of his off¬spring as if they could have become the nobles, priests, and commons of the śalvas; and in the Aitareya Brāhmana,139 where Viśvantara is told that if the wrong offering were made his children would be of the three other castes. A drunken Rṣi of the Rigveda140 talks as if he could be converted into a king. On the other hand, certain kings, such as Para Átṇāra, are spoken of as performers of Sattras, ‘sacrificial sessions.’ As evidence for caste exchange all this amounts to little; later a Brahmin might become a king, while the Rṣi in the Rigveda is represented as speaking in a state of intoxication; the great kings could be called sacrificers if, for the nonce, they were consecrated (dīksita), and so temporarily became Brahmins.The hypothetical passages, too, do not help much. It would be unwise to deny the possibility of caste exchange, but it is not clearly indicated by any record. Even cases like that of Satyakāma Jābāla do not go far; for ex hypothesi that teacher did not know who his father was, and the latter could quite well have been a Brahmin. It may therefore be held that the priests and the nobles practised hereditary occupations, and that either class was a closed body into which a man must be born. These two Varṇas may thus be fairly regarded as castes. The Vaiśyas offer more difficulty, for they practised a great variety of occupations (see Vaiśya). Fick concludes that there is no exact sense in which they can be called a caste, since, in the Buddhist literature, they were divided into various groups, which themselves practised endogamy such as the gahapatis, or smaller landowners, the setthis, or large merchants and members of the various guilds, while there are clear traces in the legal textbooks of a view that Brāhmana and Kṣatriya stand opposed to all the other members of the community. But we need hardly accept this view for Vedic times, when the Vaiśya, the ordinary freeman of the tribe, formed a class or caste in all probability, which was severed by its free status from the śūdras, and which was severed by its lack of priestly or noble blood from the two higher classes in the state. It is probably legitimate to hold that any Vaiśya could marry any member of the caste, and that the later divisions within the category of Vaiśyas are growths of divisions parallel with the original process by which priest and noble had grown into separate entities. The process can be seen to-day when new tribes fall under the caste system: each class tries to elevate itself in the social scale by refusing to intermarry with inferior classes on equal terms—hypergamy is often allowed—and so those Vaiśyas who acquired wealth in trade (śreṣthin) or agriculture (the Pāli Gahapatis) would become distinct, as sub-castes, from the ordinary Vaiśyas. But it is not legitimate to regard Vaiśya as a theoretic caste; rather it is an old caste which is in process of dividing into innumerable sub-castes under influences of occupation, religion, or geographical situation. Fick denies also that the śūdras ever formed a single caste: he regards the term as covering the numerous inferior races and tribes defeated by the Aryan invaders, but originally as denoting only one special tribe. It is reasonable to suppose that śūdra was the name given by the Vedic Indians to the nations opposing them, and that these ranked as slaves beside the three castes—nobles, priests, and people—just as in the Anglo-Saxon and early German constitution beside the priests, the nobiles or eorls, and the ingenui, ordinary freemen or ceorls, there was a distinct class of slaves proper; the use of a generic expression to cover them seems natural, whatever its origin (see śūdra). In the Aryan view a marriage of śūdras could hardly be regulated by rules; any śūdra could wed another, if such a marriage could be called a marriage at all, for a slave cannot in early law be deemed to be capable of marriage proper. But what applied in the early Vedic period became no doubt less and less applicable later when many aboriginal tribes and princes must have come into the Aryan community by peaceful means, or by conquest, without loss of personal liberty, and when the term śūdra would cover many sorts of people who were not really slaves, but were freemen of a humble character occupied in such functions as supplying the numerous needs of the village, like the Caṇdālas, or tribes living under Aryan control, or independent, such as the Niṣādas. But it is also probable that the śūdras came to include men of Aryan race, and that the Vedic period saw the degradation of Aryans to a lower social status. This seems, at any rate, to have been the case with the Rathakāras. In the Taittirīya Brāhmaṇa the Rathakāra is placed as a special class along with the Brāhmaṇas, Rājanyas, and Vaiśyas: this can hardly be interpreted except to mean that the Rathakāras were not included in the Aryan classes, though it is just possible that only a subdivision of the Vaiśyas is meant. There is other evidence that the Rathakāras were regarded as śūdras. But in the Atharvaveda the Rathakāras and the Karmāras appear in a position of importance in connexion with the selection of the king; these two classes are also referred to in an honourable way in the Vājasaneyi Sarphitā; in the śata¬patha Brāhmaṇa, too, the Rathakāra is mentioned as a a person of high standing. It is impossible to accept the view suggested by Fick that these classes were originally non- Aryan ; we must recognize that the Rathakāras, in early Vedic times esteemed for their skill, later became degraded because of the growth of the feeling that manual labour was not dignified. The development of this idea was a departure from the Aryan conception; it is not unnatural, however undesirable, and has a faint parallel in the class distinctions of modern Europe. Similarly, the Karmāra, the Takṣan the Carmamna, or ‘tanner,’ the weaver and others, quite dignified occupations in the Rigveda, are reckoned as śūdras in the Pāli texts. The later theory, which appears fully developed in the Dharma Sūtras, deduces the several castes other than the original four from the intermarriage of the several castes. This theory has no justification in the early Vedic literature. In some cases it is obviously wrong; for example, the Sūta is said to be a caste of this kind, whereas it is perfectly clear that if the Sūtas did form a caste, it was one ultimately due to occupation. But there is no evidence at all that the Sūtas, Grāmaηīs, and other members of occupations were real castes in the sense that they were endogamic in the early Vedic period. All that we can say is that there was a steady progress by which caste after caste was formed, occupation being an important determining feature, just as in modern times there are castes bearing names like Gopāla (cowherd ’) Kaivarta or Dhīvara ('fisherman'), and Vaṇij (‘merchant’). Fick finds in the Jātakas mention of a number of occupations whose members did not form part of any caste at all, such as the attendants on the court, the actors and dancers who went from village to village, and the wild tribes that lived in the mountains, fishermen, hunters, and so on. In Vedic times these people presumably fell under the conception of śūdra, and may have included the Parṇaka, Paulkasa, Bainda, who are mentioned with many others in the Vājasaneyi Samhitā and the Taittirīya Brāhmaṇa in the list of victims at the Puruṣamedha (‘human sacrifice’). The slaves also, whom Fick includes in the same category, were certainly included in the term śūdra. 5. Origin of the Castes.—The question of the origin of the castes presents some difficulty. The ultimate cause of the extreme rigidity of the caste system, as compared with the features of any other Aryan society, must probably be sought in the sharp distinction drawn from the beginning between the Aryan and the śūdra. The contrast which the Vedic Indians felt as existing between themselves and the conquered population, and which probably rested originally on the difference of colour between the upper and the lower classes, tended to accentuate the natural distinctions of birth, occupation, and locality which normally existed among the Aryan Indians, but which among other Aryan peoples never developed into a caste system like that of India. The doctrine of hypergamy which marks the practical working of the caste system, seems clearly to point to the feeling that the Aryan could marry the śūdrā, but not the śūdra the Aryā. This distinction probably lies at the back of all other divisions: its force may be illustrated by the peculiar state of feeling as to mixed marriages, for example, in the Southern States of America and in South Africa, or even in India itself, between the new invaders from Europe and the mingled population which now peoples the country. Marriages between persons of the white and the dark race are disapproved in principle, but varying degrees of condemnation attach to (1) the marriage of a man of the white race with a woman of the dark race; (2) an informal connexion between these two; (3) a marriage between a woman of the white race and a man of the dark race; and (4) an informal connexion between these two. Each category, on the whole, is subject to more severe reprobation than the preceding one. This race element, it would seem, is what has converted social divisions into castes. There appears, then, to be a large element of truth in the theory, best represented by Risley, which explains caste in the main as a matter of blood, and which holds that the higher the caste is, the greater is the proportion of Aryan blood. The chief rival theory is undoubtedly that of Senart, which places the greatest stress on the Aryan constitution of the family. According to Senart the Aryan people practised in affairs of marriage both a rule of exogamy, and one of endogamy. A man must marry a woman of equal birth, but not one of the same gens, according to Roman law as interpreted by Senart and Kovalevsky ; and an Athenian must marry an Athenian woman, but not one of the same γez/oç. In India these rules are reproduced in the form that one must not marry within the Gotra, but not without the caste. The theory, though attractively developed, is not convincing; the Latin and Greek parallels are not even probably accurate ; and in India the rule forbidding marriage within the Gotra is one which grows in strictness as the evidence grows later in date. On the other hand, it is not necessary to deny that the development of caste may have been helped by the family traditions of some gentes, or Gotras. The Patricians of Rome for a long time declined intermarriage with the plebeians; the Athenian Eupatridai seem to have kept their yevη pure from contamination by union with lower blood; and there may well have been noble families among the Vedic Indians who intermarried only among themselves. The Germans known to Tacitus163 were divided into nobiles and ingenui, and the Anglo-Saxons into eorls and ceorls, noble and non-noble freemen.1®4 The origin of nobility need not be sought in the Vedic period proper, for it may already have existed. It may have been due to the fact that the king, whom we must regard as originally elected by the people, was as king often in close relation with, or regarded as an incarnation of, the deity;165 and that hereditary kingship would tend to increase the tradition of especially sacred blood: thus the royal family and its offshoots would be anxious to maintain the purity of their blood. In India, beside the sanctity of the king, there was the sanctity of the priest. Here we have in the family exclusiveness of king and nobles, and the similar exclusiveness of a priesthood which was not celibate, influences that make for caste, especially when accompanying the deep opposition between the general folk and the servile aborigines. Caste, once created, naturally developed in different directions. Nesfield166 was inclined to see in occupation the one ground of caste. It is hardly necessary seriously to criticize this view considered as an ultimate explanation of caste, but it is perfectly certain that gilds of workers tend to become castes. The carpenters (Tak§an), the chariot-makers (Rathakāra), the fisher¬men (Dhaivara) and others are clearly of the type of caste, and the number extends itself as time goes on. But this is not to say that caste is founded on occupation pure and simple in its first origin, or that mere difference of occupation would have produced the system of caste without the interposition of the fundamental difference between Aryan and Dāsa or śūdra blood and colour. This difference rendered increasingly important what the history of the Aryan peoples shows us to be declining, the distinction between the noble and the non-noble freemen, a distinction not of course ultimate, but one which seems to have been developed in the Aryan people before the separation of its various.branches. It is well known that the Iranian polity presents a division of classes comparable in some respects with the Indian polity. The priests (Athravas) and warriors (Rathaesthas) are unmistakably parallel, and the two lower classes seem to correspond closely to the Pāli Gahapatis, and perhaps to the śūdras. But they are certainly not castes in the Indian sense of the word. There is no probability in the view of Senart or of Risley that the names of the old classes were later superimposed artificially on a system of castes that were different from them in origin. We cannot say that the castes existed before the classes, and that the classes were borrowed by India from Iran, as Risley maintains, ignoring the early Brāhmaṇa evidence for the four Varnas, and treating the transfer as late. Nor can we say with Senart that the castes and classes are of independent origin. If there had been no Varṇa, caste might never have arisen; both colour and class occupation are needed for a plausible account of the rise of caste.
vāc ‘Speech,’ plays a great part in Vedic speculation, but only a few points are of other than mythological significance. Speech is in the śatapatha Brāhmaṇa divided into four kinds —that of men, of animals, of birds (vayāψsi), and of small creeping things (ksudram sañsrpam). The discrimination or making articulate of speech is ascribed to Indra by the Saiphitās. The speech ’ of the following musical instruments — Tūṇava, Vīṇā, Dundubhi — is mentioned, and in one Samhitā also that of the axle of a chariot. The speech of the Kuru-Pañcālas was especially renowned, as well as that of the northern country, according to the Kausītaki Brāhmaṇa, so that men went there to study the language. On the other hand, barbarisms in speech were known, and were to be avoided. One division of speech referred to* is that of the divine (daivī) and the human (mānusī), of which some specimens are given, such as om, the divine counterpart of tathā, and so forth. The Brahmin is said to know both ; it seems best to regard the distinction not as between Sanskrit and Apabhramśa, as Sāyaṇa suggests, but as between the Sanskrit of the ritual and the hymns and that of ordinary life. Reference is also made to Aryan11 and to Brahmin12 speech, by which Sanskrit, as opposed to non-Aryan tongues, seems to be meant. The Vrātyas are described as speaking the language of the initiated (dlksita-vāc), though not themselves initiated (a-dīksita), but as calling that which is easy to utter (a-durukta), difficult to utter. This may mean that the non-Brahminical Indians were advancing more rapidly than the Brahminical tribes to Prākrit speech, especially if it is legitimate to connect the Vrātyas with the barbarians in speech alluded to in the śatapatha Brāhmaṇa.
vṛkadvaras Is found in one passage of the Rigveda, which Ludwig interprets as referring to a battle against Vṛkadvaras, king of the śaṇdikas. But this is quite uncertain. Roth and Oldenberg incline to read vrkadhvaras. Hillebrandt suggests Iranian connections, but without any clear reason.
śaṇdika Is found in one passage of the Rigveda in the plural. According to Ludwig, the hymn is a prayer for victory over the śaṇdikas and their king.
ṣaṇḍika Is mentioned in the Maitrāyaṇī Saiphitā as a con­temporary of Keśin. Probably Khaṇdika should be read as usual elsewhere.
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6 results
     
dikṣu candrāya samanaman sa ārdhnot AVś.4.39.7. See under candramase sam.
dikṣu viṣṇur vyakraṃstānuṣṭubhena chandasā śś.4.12.5. See under ānuṣṭubhena chandasā diśo.
dikṣu śritāḥ sahasraśaḥ AVP.14.3.9d; VS.16.6d; TS.4.5.1.3d; MS.2.9.2d: 121.9; KS.17.11d; NīlarU.9d.
dikto-diktaḥ pañcālānām śB.13.5.4.8c.
āskandike viskandike # AVP.15.18.7a.
nandikeśvarāya dhīmahi # MahānU.3.3b.
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"dik" has 107 results.
     
ādādikabelonging to the second conjugation or class of roots which begins with the root अद्; confer, compare दैवादिकस्यैव ग्रहणं भविष्यति नादादिकस्य Pur.Pari. 67.
ādikarmancommencement of an action; confer, compare आदिभूतः क्रियाक्षणः अदिकर्म Kāś. on आदिकर्मणि क्तः कर्तरि च । P.III.4.71.
uṇādiprātipadikaword form or crude base, ending with an affix of the uṇ class, which is looked upon as practically underived, the affixes un and others not being looked upon as standard affixes applied with regular meanings attached to them and capable of causing operations to the preceding base as prescribed by rules of grammar; confer, compare उणादयोS व्युत्पन्नानि प्रातिपदिकानि । व्युत्पन्नानीति शाकटायनरीत्या । पाणिनेस्त्वव्युत्पत्तिपक्ष एवेति शब्देन्दुशेखरे निरूपितम्. Pari. Śek. on Paribhāṣa 22.
ekadikin the same direction, given as the sense of the taddhita affix. affix तस् by Pāṇini; confer, compare तेनैकदिक् | तसिश्च । P.IV. .3. 112, 113.
aikapadikagiven in the group of ekapadas or solitarily stated words as contrasted with anekapadas or synonymanuscript. See एकपद a reference to some preceding word, not necessarily on the same page..
aauṇādikaan afix mentioned in the class of affixes called उणादि in treatises of Pāṇini and other grammarians; confer, compare नमुचि । मुचेरौणादिकः केिप्रत्ययः Kāś.on P.VI.3.75; फिडफिड्डौ अौणादिकौ प्रत्ययौ M.Bh. on Māheśvarasūtras. 2. See the word उणादि a reference to some preceding word, not necessarily on the same page..
auṇādikapadārṇavaa collection of words called औणादिक; a name given to his work by पेदुभदृ of the 18th century.
auttarapadikapertaining to the ulterior member of a compound confer, compare औत्तरपदिके ह्रस्वत्व (P.VI.3.61) कृते तुक् प्राप्नोति M.Bh. on I.1.62.
kraiyādikaa root belonging to the class of roots which are headed by क्री and which are popularly known as roots of the ninth conjugation; confer, compare यथा तु वार्तिकं तथा कैयादिकस्याप्यत्र ग्रहणमिष्यते Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on VII.2.48.
caurādikaa root belonging to the tenth conjugation of roots ( चुरादिगण ) ; confer, compare अामः इति चौरादिकस्य णिचि वृद्धौ सत्यां भवति । Kāśikā of Jayāditya and Vāmana. on P. VII. 3. 34.
jauhotyādikaa root belonging to the जुहोत्यादिगण or the third conjugation. ज्ञानदीपिका name of a commentary on Amarasimha’s Amarakosa written by Sripati (Chakravartin) in the 14th century.
tānādikaa root of the tanadi class of roots (8th conjugation).
taudādikaa root belonging to the तुदादि class of roots ( sixth conjugation ) which take the vikarana अ ( श ) causing no guna or vrddhi substitute for the vowel of the root.
traipādikaa rule or an operation prescribed by Panini in the last three quarters of his Astadhyayi. See त्रिपादी a reference to some preceding word, not necessarily on the same page..
dikśabdaa word denoting a direction such as पूर्व, उत्तर and the like, used as a substantive, e. g. पूर्वो ग्रामात् , or showing the direction of another thing being its adjective, e. g. इयमस्याः पूर्वा; cf Kas, on P. II.3.29.
diksamāsathe bahuvrihi compound prescribed by the rule दिङ्नामान्यन्तराले, exempli gratia, for example पूर्वोत्तरा (north-east) or उत्तरपश्चिमा (north-west): confer, compare दिक्समासः दिगुपदिष्टः समासः, Kāśikā of Jayāditya and Vāmana. on P.I. 1.28.
daivādikaa root belonging to the fourth conjugation of roots.( दिवादिगण ); confer, compareजसु ताडेन इति चुरादौ पठ्यते तस्येदं ग्रहणं, न देवादिकस्य, Kāśikā of Jayāditya and Vāmana. on P. II 3.56.
nandikeśvaraan ancient grammarian who has written a short work in verses on grammar in general, which is named नन्दकेश्वरकारिकासूत्र. There is a scholarly commentary upon it written by उपमन्यु.
nandikeśvarakārikāa short treatise of 28 stanzas, attributed to an ancient grammarian नन्दिकेश्वर, which gives a philosophical interpretation of the fourteen sutras attributed to God Siva. The authorship of the treatise is assigned traditionally to the Divine Bull of God Siva. See नन्दिकेश्वर. The treatise is also named नन्दिकेश्वरकारिकासूत्र.
nandikeśvarakārikāvivaraṇacalled also नन्दिकेश्वरकारिकाटीका a gloss written by Nandikeśvarakārikā.kārikābhāṣya by Upamanyu.on नन्दिकेश्वरकारिका.See नान्द्वेश्वरकारिका.
prātipadikaliterallyavailable in every word. The term प्रातिपादिक can be explained as प्रतिपदं गृह्णाति तत् प्रातिपदिकम् cf P.IV. 4. 39. The term प्रातिपदिक, although mentioned in the Brahmana works, is not found in the Pratisakhya works probably because those works were concerned with formed words which had been actually in use. The regular division of a word into the base ( प्रकृति ) and the affix ( प्रत्यय ) is available, first in the grammar of Panini, who has given two kinds of bases, the noun-base and the verb-base. The noun-base is named Pratipadika by him while the verb-base is named Dhatu. The definition of Pratipadika is given by him as a word which is possessed of sense, but which is neither a root nor a suffix; confer, compare अर्थवदधातुरप्रत्ययः प्रातिपदिकम् . P.I. 2.45. Although his definition includes, the krdanta words,the taddhitanta words and the compound words, still, Panini has mentioned them separately in the rule कृत्तद्धितसमासाश्च P. I. 2.45 to distinguish them as secondary noun-bases as compared with the primary noun-bases which are mentioned in the rule अर्थवदधातुरप्रत्ययः प्रातिपदिकम्, Thus,Panini implies four kinds of Pratipadikas मूलभूत, कृदन्त, तद्धितान्त and समास, The Varttikakara appears to have given nine kinds-गुणवचन, सर्वनाम, अव्यय, तद्धितान्त, कृदन्त, समास, जाति, संख्या and संज्ञा. See Varttikas 39 to 44 on P. I. 4. 1. Later on, Bhojaraja in his SringaraPrakasa has quoted the definition अर्थवदधातु given by Panini, and has given six subdivisions.: confer, compare नामाव्ययानुकरणकृत्तद्धितसमासाः प्रातिपदिकानि Sr. Prak. I. page 6. For the sense conveyed by a Pratipadika or nounbase, see प्रातिपदिकार्थ.
prātipadikakāryacorresponding to अङ्गकार्य in the case of the declinables, which the Sutrakara mentions specifically with respect to the noun-base.
prātipadikagrahaṇaexpress mention by wording of a noun-base as in दित्यदित्यादित्य , सुधातुरकङ् च et cetera, and others, and not by description as अदन्त in अत इञ् (P.IV.1.95) or in a group of words ( गण ) ; confer, compare प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Par. Sek. Pari. 71, which recommends the feminine form of the base for an operation, provided the base is specifically expressed and not merely describedition e. g युवतिः खलतिः युवखलतिः, चटकस्यापत्यं चाटकैरः, वह्नीनां पूरणी बहुतिथी et cetera, and others
prātipadikasvarathe general accent of the Pratipadika viz. the acute ( उदात्त ) for the last vowel as given by the Phit sutra फिषः ( प्रातिपदिकस्य ) अन्त उदात्तः; confer, compare also प्रातिपदिकस्वरस्यावकाशः । अाम्रः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI. 1.91 Vart. 7.
prātipadikārthadenoted sense of a Pratipadika or a noun-base. Standard grammarians state that the denotation of a pratipadika is five-fold viz. स्वार्थ, द्रव्य, लिङ्ग, संख्या and कारक. The word स्वार्थ refers to the causal factor of denotation or प्रवृत्तिनिमित्त which is of four kinds जाति, गुण, क्रिया and संज्ञा as noticed respectively in the words गौः, शुक्लः, चलः and डित्ः. The word द्रव्य refers to the individual object which sometimes is directly denoted as in अश्वमानय, while on some occasions it is indirectly denoted through the genus or the general notion as in ब्राह्मणः पूज्य:, लिङ्ग the gender, संख्या the number and कारक the case-relation are the denotations of the case-terminations, but sometimes as they are conveyed in the absence of a case-affix as in the words पञ्च, दश, and others, they are stated as the denoted senses of the Pratipadika, while the case-affixes are said to indicate them; confer, compare वाचिका द्योतिका वा स्युः शब्दादीनां विभक्तयः Vakyapadiya.
prāmādikafaulty, uttered or expressed with a fault; inaccurate.
bhauvādikabelonging to the class of roots headed by भू; a root of the first conjugation; confer, compare अक्षू व्याप्तौ भौवादिक: Kāś. on P. III. 1.75.
raudhādikaa root belonging to the class of roots headed by रुध् which take the conjugational sign न् (श्नम्). See रुधादि a reference to some preceding word, not necessarily on the same page..
vaidikafound in Vedic Literature; the term is used in contrast with लौकिक which means ’found , in commmon use' : confer, compare यथा लोकिकवैदिकेषुMahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. kaiyata explains वैदिक as श्रुत्युपनिबद्ध.
vaidikīprakriyāname of that section of Bhattoji's Siddhantakaumudi which deals with Vedic peculiarities noticed by Panini in his sutras. There is a well-known commentary upon this section named सुबोधिनी written by Jayakrisna a famous grammar scholar of the Maunin family.
vaidikaprakriyāṭīkā(1)a commentary on the sutras of Panini dealing with the Vedic words and their peculiarities written by a grammarian named Murari; (2) a commentary on the section of Bhattoji's Siddhantakaumudi named वैदिकीप्रक्रिया written by Jayakrsna Maunin and named Subodhini.
sarvaprātipadikaany noun-base irrespective of any discrimination; confer, compare अपर अाह सर्वप्रातिपादेकेभ्य आचारे किब्वक्तव्योश्वति गर्दभतीत्येवमर्थम् M.Bh. on P. III. 1.11 Vart, 3.
sauvādikaa root of the स्वादिगण or the Fifth Conjugation.
artha(1)literally signification,conveyed sense or object. The sense is sometimes looked upon as a determinant of the foot of a verse: confer, compare प्रायोर्थो वृत्तमित्येते पादज्ञानस्य हेतवः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVII 16. It is generally looked upon as the determinant of a word (पद). A unit or element of a word which is possessed of an independent sense is looked upon as a Pada in the old Grammar treatises; confer, compare अर्थः पदमिति ऐन्द्रे; confer, compare also अर्थः पदम् Vājasaneyi Prātiśākhya.III.2, explained by उव्वट as अर्थाभिधायि पदम् । पद्यते गम्यते ज्ञायतेSर्थोनेनेति पदम् । There is no difference of opinion regarding the fact that, out of the four standard kinds of words नाम, आख्यात, उपसर्ग and निपात, the first two kinds नाम and अाख्यात do possess an independent sense of their own. Regarding possession of sense and the manner in which the sense is conveyed, by the other two viz. the Upasargas (prepositions) and Nipātas (particles) there is a striking difference of opinion among scholars of grammar. Although Pāṇini has given the actual designation पद to words ending with either the case or the conjugational affixes, he has looked upon the different units or elements of a Pada such as the base, the affix, the augment and the like as possessed of individually separate senses. There is practically nothing in Pāṇini's sūtras to prove that Nipātas and Upasargas do not possess an independent sense. Re: Nipātas, the rule चादयोऽसत्वे, which means that च and other indeclinables are called Nipātas when they do not mean सत्त्व, presents a riddle as to the meaning which च and the like should convey if they do not mean सत्त्व or द्रव्य id est, that is a substance. The Nipātas cannot mean भाव or verbal activity and if they do not mean सत्व or द्रव्य, too, they will have to be called अनर्थक (absolutely meaningless) and in that case they would not be termed Prātipadika, and no caseaffix would be applied to them. To avoid this difficulty, the Vārtikakāra had to make an effort and he wrote a Vārtika निपातस्य अनर्थकस्य प्रातिपदिकत्वम् । P. I.2.45 Vār. 12. As a matter of fact the Nipātas च, वा and others do possess a sense as shown by their presence and absence (अन्वय and व्यतिरेक). The sense, however, is conveyed rather in a different manner as the word समूह, or समुदाय, which is the meaning conveyed by च in रामः कृष्णश्च, cannot be substituted for च as its Synonym in the sentence राम: कुष्णश्च. Looking to the different ways in which their sense is conveyed by nouns and verbs on the one hand, and by affixes, prepositions and indeclinables on the other hand, Bhartṛhari, possibly following Yāska and Vyāḍi, has developed the theory of द्योतकत्व as contrasted with वाचकत्व and laid down the dictum that indeclinables, affixes and prepositions (उपसर्गs) do not directly convey any specific sense as their own, but they are mere signs to show some specific property or excellence of the sense conveyed by the word to which they are attached; confer, compare also the statement 'न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः नामाख्यातयोस्तु कर्मोपसंयेगद्योतका भवन्ति । Nir 1.3. The Grammarians, just like the rhetoricians have stated hat the connection between words and their senses is a permanent one ( नित्य ), the only difference in their views being that the rhetoricians state that words are related; no doubt permanently, to their sense by means of संकेत or convention which solely depends on the will of God, while the Grammarians say that the expression of sense is only a natural function of words; confer, compare 'अभिधानं पुनः स्वाभाविकम्' Vārttika No.33. on P. I.2.64. For द्योतकत्व see Vākyapadīya of Bhartṛhari II. 165-206.
ācārakvipdenominative case. affix क्विप् applied to any prātipadika or noun in the sense of behaviour: confer, compare सर्वप्रातिपदिकेभ्य आचारे क्विब् वक्तव्यः अश्वति गर्दभति इत्येवमर्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.11; confer, compare हलन्तेभ्य आचाराक्विबभावाच्च Paribhāṣenduśekhara of Nāgeśa. on Pari.52.
ārṣaderived from the holy sages; founded on sacred tradition, such as the Vedāṅgas;confer, compare कृत्स्नं च वेदाड्गमनिन्द्यमार्षम् R. Prāt. XIV 30. The word is explained as स्वयंपाठ by the commentary on Vāj Prāt. IX.2I, and as Vaidika saṁdhi on X.l3. Patañjali has looked upon the pada-pāṭha or Pada-text of the Saṁhitās of the Vedas, as anārṣa, as contrasted with the Saṁhitā text which is ārṣa; confer, compare आर्ष्याम् in the sense संहितायाम् R. Prāt. II.27; confer, compare also पदकारैर्नाम लक्षणमनुवर्त्यम् M.Bh. on III.1.109.
upamanyu(1)the famous commentator on the grammatical verses attributed to Nandikeśvarakārikā. which are known by the name नन्दिकेश्वरकारिका and which form a kind of a commentary on the sūtras of Maheśvara; (2) a comparatively modern grammarian possibly belonging to the nineteenth century who is also named Nandikeśvarakārikā.kārikābhāṣya by Upamanyu.and who has written a commentory on the famous Kāśikāvṛtti by Jayāditya and Vāmana. Some believe that Upa-manyu was an ancient sage who wrote a nirukta or etymological work and whose pupil came to be known as औपमन्यव.
ghi(1)a tech. term applied to noun bases or Prātipadikas ending in इ and उ excepting the words सखि and पति and those which are termed नदी; confer, compare P. I. 4.79; (2) a conventional term for लधु ( a short vowel) found used in the Jainendra Vyakarana.
cātuḥsvāryathe view that there are four accents-the udatta, the anudatta, the svarita and the pracaya held by the Khandikya and the Aukhiya Schools.
jātigenus; class;universal;the notion of generality which is present in the several individual objects of the same kindeclinable The biggest or widest notion of the universal or genus is सत्ता which, according to the grammarians, exists in every object or substance, and hence, it is the denotation or denoted sense of every substantive or Pratipadika, although on many an occasion vyakti or an individual object is required for daily affairs and is actually referred to in ordinary talks. In the Mahabhasya a learned discussion is held regarding whether जाति is the denotation or व्यक्ति is the denotation. The word जाति is defined in the Mahabhasya as follows:आकृतिग्रहणा जातिर्लिङ्गानां च न सर्वभाक् । सकृदाख्यातनिर्गाह्या गोत्रं च चरणैः सह ॥ अपर आह । ग्रादुभीवविनाशाभ्यां सत्त्वस्य युगपद्गुणैः । असर्वलिङ्गां बह्वर्थो तां जातिं कवयो विदुः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV. 1.63. For details see Bhartphari's Vakyapadiya.
taittirīyaprātiśākhyacalled also कृष्णयजुःप्रातिशाख्य and hence representing possibly all the different branches or Sakhas of the कृष्णयजुर्वेद, which is not attributed definitely to a particular author but is supposed to have been revised from time to time and taught by various acaryas who were the followers of the Taittiriya Sakha.The work is divided into two main parts, each of which is further divided into twelve sections called adhyayas, and discusses the various topics such as letters and their properties, accents, euphonic changes and the like, just as the other Pratisakhya works. It is believed that Vararuci, Mahiseya and Atreya wrote Bhasyas on the Taittiriya Pratisakhya, but at present, only two important commentary works on it are available(a) the 'Tribhasyaratna', based upon the three Bhasyas mentioned a reference to some preceding word, not necessarily on the same page. as the title shows, written by Somayarya and (b) the 'Vaidikabharana' written by Gopalayajvan. For details see Introduction to 'Taittiriya Pratisakhya' edition Govt Oriental Library Series, Mysore.
prātiśākhyaa work on Vedic grammar of a specific nature, which is concerned mainly with the changes, euphonic and others, in the Pada text of the Samhita as compared with the running text, the Samhita itselfeminine. The Pratisakhya works are neither concerned with the sense of words, nor with their division into bases and affixes, nor with their etymology. They contain, more or less,Vedic passages arranged from the point of view of Samdhi. In the Rk Pratisakhya, available to-day, topics of metre, recital, phonetics and the like are introduced, but it appears that originally the Rk Pratisakhya, just like the Atharva Pratisakhya, was concerned with euphonic changes, the other subjects being introduced later on. The word प्रातिशाख्य shows that there were such treatises for everyone of the several Sakhas or branches of each Veda many of which later on disappeared as the number of the followers of those branches dwindledition Out of the remaining ones also, many were combined with others of the same Veda. At present, only five or six Pratisakhyas are available which are the surviving representatives of the ancient ones - the Rk Pratisakhya by Saunaka, the Taittiriya Pratisakhya, the Vajasaneyi PratiSakhya by Katyayana, the Atharva Pratisakhya and the Rk Tantra by Sakatayana, which is practically a Pratisakhya of the Sama Veda. The word पार्षद or पारिषद was also used for the Pratisakhyas as they were the outcome of the discussions of learned scholars in Vedic assemblies; cf परिषदि भवं पार्षदम्. Although the Pratisakhya works in nature, are preliminary to works on grammar, it appears that the existing Pratisakhyas, which are the revised and enlarged editions of the old ones, are written after Panini's grammar, each one of the present Prtisakhyas representing, of course, several ancient Pratisakhyas, which were written before Panini. Uvvata, a learned scholar of the twelfth century has written a brief commentary on the Rk Pratisakhya and another one on the Vajasaneyi Pratisakhya. The Taittiriya PratiSakhya has got two commentaries -one by Somayarya, called Tribhasyaratna and the other called Vaidikabharana written by Gopalayajvan. There is a commentary by Ananta bhatta on the Vajasaneyi Pratisakhya. These commentaries are called Bhasyas also.
prauḍhamanoramāpopularly called मनोरमा also; the famous commentary on the Siddhantakaumudi of Bhattoji Diksita written by the author himself to explain fully in a scholarly manner the popular grammar written by him; , the word प्रौढमनेारमा is used in contrast with बालमनोरमा another commentary on the Siddhantakaumudi by Vasudevadiksita. On account of the difficult nature of it, it is usual to read the प्रौढमनेारमा upto the end of the Karaka-prakarana only in the Sanskrit PathaSalas before the study of the Sabdendusekhara and the Paribhsendusekhara is undertaken.
māheśasutrthe fourteen sutras अइउण्, ऋलृक् et cetera, and others which are believed to have been composed by Siva and taught to Paanini, by means of the sounds of the drum beaten at the end of the dance; confer, compare नृत्तावसाने नटराजराजेा ननाद ढक्कां नवपञ्चवारम् । उद्धर्तुकामः सनकादिसिद्धानेतद्विमशौ शिवसूत्रजालम् Nandikeswara-kaarikaa 1. For details see Vol. VII Vyaakarana Mahaabhaasya, D. E. Society's edition.
mūlaprakṛtithe original base of the word used in language; the root and the praatipadika; the word परमप्रकृति , is also used in the same sense.
mṛtathe crude base of a declinable word; the pratipadika; the term is found used in the Jainendra Vyakarana; cf Jain. Vyak. I..1.5.
rāmacandra dīkṣitaa grammarian who wrote (l) Unadikosa, ( 2 ) Manidipika, a commentary on the Unadisutras, and (3) Sabdabhedaniruipana.
vāsudeva dīkṣitason of महादेव दीक्षित, the author of the Balamanorarma, a commentary on the Siddhantakaumudi. Vasudevadiksita was a resident of Tanjore who lived in the beginning of the eighteenth century A.D. and wrote a few works on Purvamimamsa.
śabdaratnaname of a scholarly gloss written by Haridiksita on the Manorama, a commentary by Bhattoji Diksita on his own Siddhantakaumudi. The proper name of the commentary is लघुशब्दरत्न of which शब्दरत्न is an abridged form.The commentary लघुशब्दरत्न is generally studied along with the Manorama by students.There is a bigger work named बृहच्छब्दरत्न written by Hari Diksita, of which the लधुशद्वरत्न is an abridgment.
saliṅgainclusive of the notion of gender; the word is used in connection with the sense of a Pratipadika or a crude base as inclusive of the notion of gender | and number: confer, compare अर्थग्रहृणस्यैतत् प्रयेाजनं कृत्स्नः पदार्थो यथाभिधीयेत सद्रव्यः सलिङ्गः ससंख्यश्चेति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2 24 Vart. 8.
sthāneyogāa variety of the genitive case when it is connected in sense with the Pratipadika by the relationship of स्थान or place, as contrasted with the relationships of the kind of विषयविषयिभाब, अवयवावयविभाव and others. As grammar is a Science of words,in those places where one word is mentioned for another by the use of the genitive case it should be understood that the word mentioned is to be substituted for the other;cf the rule of Panini for that purpose षष्ठी स्थानेयोगा explained by Bhattoji Diksita as अानिर्धारितसंबन्धविशेषा षष्ठी स्थानेयोगा बोध्या; confer, compare S.K. on P.I.1.49. In some grammars the sthanin and adesa are expressed in the same case, Viz. the nominative case.
svarapratirūpakaa word or Pratipadika which is exactly similar to a single vowel such as उ or अा or . ए and the like; such words are to be looked upon as Avyayas and the case-affixes after them are dropped when they are usedition confer, compare स्वरप्रतिरूपकमव्ययम्.
ha(1)representation of the consonant हू with अ added for facility of pronunciation; (2) a technical term for the internal effort between विवृत and संवृत, which causes घोष in the consonants; confer, compare संवृतविवृतयोर्मध्ये मध्यमप्रक्रारे यः शब्दः क्रियते स हकारसंज्ञो भवति। संज्ञायाः प्रयेाजनं ' हकारो हचतुर्थेषु ' इति ( तै. प्रा.श ९)Tribhasyaratna on T.Pr. II.6; (3) name of an external effort causing घोष: confer, compare सांप्रतिके प्रकृतिस्थे कण्ठे सति हृकारो नाम बाह्यः प्रयत्नः क्रियते | तेन च व्यञ्जनेषु घोषो जायते। Vaidikabharana on T.Pr. II.6; (4) name of a kind of external effort of the type of अनुप्रदान found in the utterance of the consonant ( ह् ) and the fourth class-consonants; confer, compare हकारौ हृचतुर्थेषु T.Pr.II.9.
hareidīkṣitaa reputed grammarian of the Siddhantakaumudi school of Panini who lived in the end of the seventeenth century. He was the grandson of Bhattoji Diksita and the preceptor of Nagesabhtta. His commentary named लधुशब्दरत्न, but popularly called शब्दरत्न on Bhattoji Diksita's Praudhamanorama, is widely studied by pupils along with the Praudhamanorama in the Vyakaranapathasalas. There is a work existing in a manuscript form but recentlv taken for printing, mamed 'Brhatsabdaratna ' which has been written by Haridiksita, although some scholars beiieve that it was written by Nagesa who ascribed it to his preceptor. For details see लधुशब्दरत्न.
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401 results
     
dik (in) the directions (north, south, east, and west)Bs 5.5
dik directionsCC Adi 13.97
SB 5.26.40
dik in or of the universal directionsSB 10.70.44
dik of all the directionsSB 10.72.12
dik of directionsSB 10.51.51
SB 10.71.3
dik of the directionsSB 10.62.7
SB 10.86.21
dik open spaceSB 2.2.4
dik the controller of directionsSB 2.5.30
dik the directionsSB 4.5.10
dik-ambaraḥ nakedSB 10.42.28-31
dik-ambaraḥ nakedSB 10.42.28-31
dik-ambaram dressed by all directions (naked)SB 1.19.27
dik-ambaram dressed by all directions (naked)SB 1.19.27
dik-daraśana a general reviewCC Madhya 22.77
dik-daraśana a general reviewCC Madhya 22.77
dik-daraśana a slight indicationCC Madhya 20.248
dik-daraśana a slight indicationCC Madhya 20.248
dik-daraśana an indicationCC Madhya 24.329
dik-daraśana an indicationCC Madhya 24.329
dik-daraśana an indication onlyCC Madhya 21.30
dik-daraśana an indication onlyCC Madhya 21.30
dik-daraśana by a sample indicationCC Madhya 20.297
dik-daraśana by a sample indicationCC Madhya 20.297
dik-daraśana general surveyCC Madhya 19.235
dik-daraśana general surveyCC Madhya 19.235
dik-daraśana indicating the direction onlyCC Madhya 20.300
dik-daraśana indicating the direction onlyCC Madhya 20.300
dik-daraśana indicationCC Madhya 14.142
dik-daraśana indicationCC Madhya 14.142
CC Madhya 25.244
dik-daraśana indicationCC Madhya 25.244
dik-daraśana just a little directionCC Madhya 24.345
dik-daraśana just a little directionCC Madhya 24.345
dik-daraśana just to make an indicationCC Antya 20.76
dik-daraśana just to make an indicationCC Antya 20.76
dik-daraśana only an indicationCC Antya 18.12
dik-daraśana only an indicationCC Antya 18.12
dik-daraśana only partial showingCC Madhya 20.404
dik-daraśana only partial showingCC Madhya 20.404
dik-daraśana pointing out the directionCC Madhya 17.232
dik-daraśana pointing out the directionCC Madhya 17.232
dik-daraśana seeing the directionCC Antya 17.65
dik-daraśana seeing the directionCC Antya 17.65
dik-daraśana kailuń have simply made an indicationCC Madhya 18.224
dik-daraśana kailuń have simply made an indicationCC Madhya 18.224
dik-daraśana kailuń have simply made an indicationCC Madhya 18.224
dik-daraśana kari let Me describe some of themCC Madhya 20.367
dik-daraśana kari let Me describe some of themCC Madhya 20.367
dik-daraśana kari let Me describe some of themCC Madhya 20.367
dik-deśa direction and countrySB 1.6.8
dik-deśa direction and countrySB 1.6.8
dik-devatāḥ the demigods in charge of different directions, like the sun and the moonSB 5.14.9
dik-devatāḥ the demigods in charge of different directions, like the sun and the moonSB 5.14.9
dik-devatayā by the demigod RudraSB 6.13.17
dik-devatayā by the demigod RudraSB 6.13.17
dik-gajāḥ elephants that could go in any directionSB 8.8.5
dik-gajāḥ elephants that could go in any directionSB 8.8.5
dik-gajaḥ the most powerful enemies, who were like elephantsSB 7.15.68
dik-gajaḥ the most powerful enemies, who were like elephantsSB 7.15.68
dik-gajaiḥ by big elephants trained to smash anything under their feetSB 7.5.43-44
dik-gajaiḥ by big elephants trained to smash anything under their feetSB 7.5.43-44
dik-gajendraḥ the rulers of the different directionsSB 4.5.10
dik-gajendraḥ the rulers of the different directionsSB 4.5.10
dik-ibha-indra-paṭṭam as the ornamental cloth covering the elephant that conquers the directionsSB 9.11.21
dik-ibha-indra-paṭṭam as the ornamental cloth covering the elephant that conquers the directionsSB 9.11.21
dik-ibha-indra-paṭṭam as the ornamental cloth covering the elephant that conquers the directionsSB 9.11.21
dik-ibha-indra-paṭṭam as the ornamental cloth covering the elephant that conquers the directionsSB 9.11.21
dik-ibha-jayinaḥ who are victorious in all directionsSB 5.14.40
dik-ibha-jayinaḥ who are victorious in all directionsSB 5.14.40
dik-ibha-jayinaḥ who are victorious in all directionsSB 5.14.40
dik-kariṇam the great elephant who could go everywhereSB 8.10.25
dik-kariṇam the great elephant who could go everywhereSB 8.10.25
dik-mātra only a directionCC Antya 15.98
dik-mātra only a directionCC Antya 15.98
dik-pāla the governors of the directionsCC Madhya 21.93-94
dik-pāla the governors of the directionsCC Madhya 21.93-94
dik-pālaiḥ protectors of the directionsBs 5.5
dik-pālaiḥ protectors of the directionsBs 5.5
dik-taṭe the edges of the directionsSB 10.33.24
dik-taṭe the edges of the directionsSB 10.33.24
dik-vāsāḥ completely nakedSB 7.13.41
dik-vāsāḥ completely nakedSB 7.13.41
dik-vāsasaḥ being nakedSB 7.1.37
dik-vāsasaḥ being nakedSB 7.1.37
dik-vāsasaḥ nakedSB 3.19.20
dik-vāsasaḥ nakedSB 3.19.20
SB 3.20.40
dik-vāsasaḥ nakedSB 3.20.40
dik-vidik of time and circumstancesCC Madhya 14.101
dik-vidik of time and circumstancesCC Madhya 14.101
dik-vidik the right or wrong directionCC Madhya 8.9
dik-vidik the right or wrong directionCC Madhya 8.9
dik-vidik-jñāna knowledge of the right direction or wrong directionCC Madhya 3.10
dik-vidik-jñāna knowledge of the right direction or wrong directionCC Madhya 3.10
dik-vidik-jñāna knowledge of the right direction or wrong directionCC Madhya 3.10
dik-vidikṣu in all directionsCC Adi 4.125
dik-vidikṣu in all directionsCC Adi 4.125
dik-vijaye during the conquest of all directionsSB 10.70.24
dik-vijaye during the conquest of all directionsSB 10.70.24
dik-vijaye for conquering all directionsSB 8.19.5
dik-vijaye for conquering all directionsSB 8.19.5
dik-vijaye for the purpose of gaining victory over Bali MahārājaSB 5.24.27
dik-vijaye for the purpose of gaining victory over Bali MahārājaSB 5.24.27
dik-vijaye to conquer all the worldSB 9.11.25
dik-vijaye to conquer all the worldSB 9.11.25
dik-vijaye while conquering all directionsSB 9.20.30
dik-vijaye while conquering all directionsSB 9.20.30
dik-vijayinaḥ great heroes who have conquered all directionsSB 9.10.15
dik-vijayinaḥ great heroes who have conquered all directionsSB 9.10.15
dike in the directionCC Antya 18.41
dikṣu all directionsSB 1.8.6
dikṣu directionsSB 5.20.30
SB 9.18.4
dikṣu in all directionsSB 10.31.1
SB 10.4.44
SB 10.72.24-25
SB 11.16.5
SB 2.7.20
SB 4.10.22
SB 4.10.23
SB 4.24.12
SB 4.24.22
SB 5.2.14
SB 8.12.20
SB 8.15.35
SB 8.21.8
SB 9.20.32
dikṣu in all directions (east, west, north and south)SB 6.8.34
dikṣu in all the directionsSB 11.6.22
dikṣu in different directionsSB 9.3.35
dikṣu in every directionSB 9.4.49
dikṣu in the directionsSB 12.6.14
dikṣu unto different directionsSB 7.12.26-28
abhyañjana-ādikam massaging the body with oil and so onSB 7.12.8
hārdikyaḥ vidura-ādayaḥ Hārdikya (Kṛtavarmā), Vidura and othersSB 10.75.4-7
ādika and so onCC Adi 1.65-66
cakra-ādika the wheel, etc.CC Adi 2.29
ādika and so onCC Adi 4.67
rāsa-ādika beginning with the rāsa danceCC Adi 4.81
sṛṣṭi-ādika sevā service in the matter of creationCC Adi 5.10
rāsa-ādika-līlā pastimes like the rāsa danceCC Adi 5.220
iti-ādika all these and othersCC Adi 10.127
jala-pātra-ādika waterpots and other vesselsCC Madhya 6.66
yuddha-ādika fighting and so forthCC Madhya 6.264-265
brahma-ādika the demigods, headed by Lord BrahmāCC Madhya 13.59
rāsa-ādika līlā the pastimes of the rāsa danceCC Madhya 13.143
phala-ādika fruits and so onCC Madhya 15.202
iti-ādika in this wayCC Madhya 20.239
matsya-ādika and incarnations such as the fishCC Madhya 20.244
janma-ādika-līlā-krame such pastimes as birth, in orderCC Madhya 20.379
prema-ādika love of Godhead, beginning with śānta, dāsya and so onCC Madhya 23.47
brahmā-śiva-ādika demigods, beginning from Lord Brahmā and ŚivaCC Antya 8.2
ramā-ādika beginning with the goddess of fortuneCC Antya 17.40
chedana-ādikaḥ cutting offSB 3.7.10
maitra-ādikaḥ his morning worship and other regular dutiesSB 10.39.32
nirharaṇa-ādikam undertakableSB 1.7.58
valaya-ādikam and banglesSB 1.15.40
ādikam symptomsSB 4.23.21
abhyañjana-ādikam massaging the body with oil and so onSB 7.12.8
anaśana-ādikam not take sufficient foodSB 7.12.23
akṛta-arhaṇa-ādikam without offering a respectful receptionSB 8.4.9
dhana-ādikam his wealth and richesSB 8.20.6
bhūḥ-bhuva-ādikam namely Bhūrloka, Bhuvarloka and SvarlokaSB 8.24.32
pūtanā-āgamana-ādikam everything about how Pūtanā the witch had come there and played havocSB 10.6.42
kṛta-majjana-ādikam after she and the other members of the house had bathed and the child had been bathed alsoSB 10.7.5
yāvat kara-ańghri-ādikam exactly to the measurement of their particular varieties of legs and handsSB 10.13.19
yāvat vihāra-ādikam exactly according to their tastes or amusementsSB 10.13.19
tarṣaka-ādikam thirst and so onSB 10.13.60
ādikam beginning withSB 10.55.36
ādikam and so onSB 10.74.54
ādikam and so onSB 10.84.10
ādikam and so onSB 10.84.71
ādikam and so onSB 11.7.55
ādikam and so onSB 11.17.33
tarṣaṇa-ādikam thirst and so onCC Madhya 17.39
ādikam and so onNBS 64
ādikam and so onNBS 65
vṛṣa-durmarṣaṇa-ādikān begot sons headed by Vṛṣa and DurmarṣaṇaSB 9.24.42
muṣṭika-cāṇūra-śala-tośalaka-ādikān Muṣṭika, Cāṇūra, Śala, Tośala and othersSB 10.36.21
yadu-vṛṣṇi-andhaka-madhu-dāśārha kukura-ādikān the Yadus, Vṛṣṇis, Andhakas, Madhus, Dāśārhas, Kukuras and so onSB 10.45.15-16
ādike in such different bathing placesCC Madhya 5.14
pitṛ-ādikera of the forefathers and so onCC Madhya 22.140
pūtanā-āgamana-ādikam everything about how Pūtanā the witch had come there and played havocSB 10.6.42
akṛta-arhaṇa-ādikam without offering a respectful receptionSB 8.4.9
anaśana-ādikam not take sufficient foodSB 7.12.23
yadu-vṛṣṇi-andhaka-madhu-dāśārha kukura-ādikān the Yadus, Vṛṣṇis, Andhakas, Madhus, Dāśārhas, Kukuras and so onSB 10.45.15-16
yāvat kara-ańghri-ādikam exactly to the measurement of their particular varieties of legs and handsSB 10.13.19
akṛta-arhaṇa-ādikam without offering a respectful receptionSB 8.4.9
aṣṭa dike in the eight directionsCC Adi 9.16
aṣṭa-dike in the eight directionsCC Madhya 20.211
cau-dike beḍiyā surrounding the Lord on all sidesCC Madhya 14.76
bhūḥ-bhuva-ādikam namely Bhūrloka, Bhuvarloka and SvarlokaSB 8.24.32
bhūḥ-bhuva-ādikam namely Bhūrloka, Bhuvarloka and SvarlokaSB 8.24.32
brahma-ādika the demigods, headed by Lord BrahmāCC Madhya 13.59
brahmā-śiva-ādika demigods, beginning from Lord Brahmā and ŚivaCC Antya 8.2
vaidika brāhmaṇa a Vedic brāhmaṇaCC Madhya 7.121
cakra-ādika the wheel, etc.CC Adi 2.29
muṣṭika-cāṇūra-śala-tośalaka-ādikān Muṣṭika, Cāṇūra, Śala, Tośala and othersSB 10.36.21
cāri-dike surrounding the mound of riceCC Madhya 3.44
cāri-dik all aroundCC Madhya 4.82
cāri-dike all aroundCC Madhya 9.231
cāri-dike in the four directionsCC Madhya 11.215
cāri-dikera in all four directionsCC Madhya 11.223
cāri-dike on four sidesCC Madhya 11.225
cāri-dike on four sidesCC Madhya 11.230
cāri-dike all aroundCC Madhya 12.84
cāri-dike all aroundCC Madhya 12.137
cāri-dike all aroundCC Madhya 12.139
cāri dike all aroundCC Madhya 13.75
cāri-dike on all sidesCC Madhya 15.208
cāri-dike on all sidesCC Madhya 15.209
cāri-dike in four directionsCC Madhya 20.193
cāri-dike in four directionsCC Antya 2.28
cāri-dike all aroundCC Antya 11.67
catuḥ-dik the four directionsCC Madhya 1.276
catuḥ-dike all aroundCC Madhya 13.190
catuḥ-dik all directionsCC Antya 14.102
catur-dik all aroundCC Madhya 12.121
cau-dike on four sidesCC Madhya 10.34
cau-dike on four sidesCC Madhya 11.232
cau-dikera on four sidesCC Madhya 11.233
cau-dike beḍiyā surrounding the Lord on all sidesCC Madhya 14.76
cau-dike in the four directionsCC Madhya 21.141
cau-dikete all aroundCC Madhya 25.65
cau-dike in all four directionsCC Antya 10.69
cau-dike all aroundCC Antya 11.69
cau-dike all aroundCC Antya 12.125
cau-dike in four directionsCC Antya 14.107
cau-dike all aroundCC Antya 15.59
cau-dikete all aroundCC Antya 15.91
cau-dike aroundCC Antya 17.18
caudike in all directionsCC Adi 7.25
caudike all aroundCC Madhya 4.73
caudike all aroundCC Madhya 7.84
caudike all aroundCC Antya 6.53
caudikete all aroundCC Madhya 7.78
chedana-ādikaḥ cutting offSB 3.7.10
dakṣiṇa-dike on the southern sideCC Antya 16.50
ei dik-daraśana this summary inspectionCC Madhya 25.240
kari dik-daraśana I shall describe in briefCC Antya 2.15
kari dik daraśana I show an indicationCC Antya 14.122
daśa-dike in the ten directionsCC Madhya 1.272
daśa-dik ten directionsCC Madhya 21.139
daśa-dike in all the ten directionsCC Madhya 25.271
daśa dik ten directionsCC Antya 3.230
daśa dik ten directionsCC Antya 3.233
yadu-vṛṣṇi-andhaka-madhu-dāśārha kukura-ādikān the Yadus, Vṛṣṇis, Andhakas, Madhus, Dāśārhas, Kukuras and so onSB 10.45.15-16
dhana-ādikam his wealth and richesSB 8.20.6
nirjita-dik-gajendrāḥ who have conquered many other heroes as powerful as elephantsSB 5.13.15
catuḥ-dik the four directionsCC Madhya 1.276
cāri-dik all aroundCC Madhya 4.82
catur-dik all aroundCC Madhya 12.121
daśa-dik ten directionsCC Madhya 21.139
ei dik-daraśana this summary inspectionCC Madhya 25.240
kari dik-daraśana I shall describe in briefCC Antya 2.15
daśa dik ten directionsCC Antya 3.230
daśa dik ten directionsCC Antya 3.233
eka-dik ha-ite to turn on one sideCC Antya 10.87
catuḥ-dik all directionsCC Antya 14.102
kari dik daraśana I show an indicationCC Antya 14.122
aṣṭa dike in the eight directionsCC Adi 9.16
dui dike on both sidesCC Madhya 1.157
daśa-dike in the ten directionsCC Madhya 1.272
cāri-dike surrounding the mound of riceCC Madhya 3.44
cāri-dike all aroundCC Madhya 9.231
cau-dike on four sidesCC Madhya 10.34
cāri-dike in the four directionsCC Madhya 11.215
cāri-dike on four sidesCC Madhya 11.225
cāri-dike on four sidesCC Madhya 11.230
cau-dike on four sidesCC Madhya 11.232
cāri-dike all aroundCC Madhya 12.84
cāri-dike all aroundCC Madhya 12.137
cāri-dike all aroundCC Madhya 12.139
dui dike from two sidesCC Madhya 13.10
dui dike on two sidesCC Madhya 13.25
cāri dike all aroundCC Madhya 13.75
catuḥ-dike all aroundCC Madhya 13.190
cau-dike beḍiyā surrounding the Lord on all sidesCC Madhya 14.76
cāri-dike on all sidesCC Madhya 15.208
cāri-dike on all sidesCC Madhya 15.209
dui-dike on two sidesCC Madhya 18.60
pūrva-dike on the eastern sideCC Madhya 20.135
cāri-dike in four directionsCC Madhya 20.193
aṣṭa-dike in the eight directionsCC Madhya 20.211
cau-dike in the four directionsCC Madhya 21.141
dui-dike on two sidesCC Madhya 25.175
daśa-dike in all the ten directionsCC Madhya 25.271
cāri-dike in four directionsCC Antya 2.28
dui-dike on two sidesCC Antya 6.297
eka-dike on one sideCC Antya 7.64
sāta-dike in seven directionsCC Antya 10.66
cau-dike in all four directionsCC Antya 10.69
cāri-dike all aroundCC Antya 11.67
cau-dike all aroundCC Antya 11.69
cau-dike all aroundCC Antya 12.125
cau-dike in four directionsCC Antya 14.107
pañca-dike in five directionsCC Antya 15.9
pāńca-dike in five directionsCC Antya 15.15
pāńca dike in five directionsCC Antya 15.17
kon dike in what directionCC Antya 15.17
cau-dike all aroundCC Antya 15.59
uttara-dike on the northern sideCC Antya 16.41
dakṣiṇa-dike on the southern sideCC Antya 16.50
cau-dike aroundCC Antya 17.18
koṇārkera dike toward the Koṇārka templeCC Antya 18.31
ei dike in this directionCC Antya 18.46
cāri-dikera in all four directionsCC Madhya 11.223
cau-dikera on four sidesCC Madhya 11.233
cau-dikete all aroundCC Madhya 25.65
cau-dikete all aroundCC Antya 15.91
sarva-dikṣu in all directionsSB 6.8.8-10
dui dike on both sidesCC Madhya 1.157
dui dike from two sidesCC Madhya 13.10
dui dike on two sidesCC Madhya 13.25
dui-dike on two sidesCC Madhya 18.60
dui-dike on two sidesCC Madhya 25.175
dui-dike on two sidesCC Antya 6.297
vṛṣa-durmarṣaṇa-ādikān begot sons headed by Vṛṣa and DurmarṣaṇaSB 9.24.42
ei dik-daraśana this summary inspectionCC Madhya 25.240
ei dike in this directionCC Antya 18.46
eka-dike on one sideCC Antya 7.64
eka-dik ha-ite to turn on one sideCC Antya 10.87
nirjita-dik-gajendrāḥ who have conquered many other heroes as powerful as elephantsSB 5.13.15
eka-dik ha-ite to turn on one sideCC Antya 10.87
hārdikyaḥ vidura-ādayaḥ Hārdikya (Kṛtavarmā), Vidura and othersSB 10.75.4-7
hārdikyaḥ HārdikyaSB 10.76.14-15
hṛdikaḥ HṛdikaSB 9.24.26
eka-dik ha-ite to turn on one sideCC Antya 10.87
iti-ādika all these and othersCC Adi 10.127
iti-ādika in this wayCC Madhya 20.239
jala-pātra-ādika waterpots and other vesselsCC Madhya 6.66
janma-ādika-līlā-krame such pastimes as birth, in orderCC Madhya 20.379
yāvat kara-ańghri-ādikam exactly to the measurement of their particular varieties of legs and handsSB 10.13.19
kari dik-daraśana I shall describe in briefCC Antya 2.15
kari dik daraśana I show an indicationCC Antya 14.122
kon dike in what directionCC Antya 15.17
koṇārkera dike toward the Koṇārka templeCC Antya 18.31
janma-ādika-līlā-krame such pastimes as birth, in orderCC Madhya 20.379
kṛta-majjana-ādikam after she and the other members of the house had bathed and the child had been bathed alsoSB 10.7.5
yadu-vṛṣṇi-andhaka-madhu-dāśārha kukura-ādikān the Yadus, Vṛṣṇis, Andhakas, Madhus, Dāśārhas, Kukuras and so onSB 10.45.15-16
rāsa-ādika-līlā pastimes like the rāsa danceCC Adi 5.220
rāsa-ādika līlā the pastimes of the rāsa danceCC Madhya 13.143
janma-ādika-līlā-krame such pastimes as birth, in orderCC Madhya 20.379
yadu-vṛṣṇi-andhaka-madhu-dāśārha kukura-ādikān the Yadus, Vṛṣṇis, Andhakas, Madhus, Dāśārhas, Kukuras and so onSB 10.45.15-16
maitra-ādikaḥ his morning worship and other regular dutiesSB 10.39.32
kṛta-majjana-ādikam after she and the other members of the house had bathed and the child had been bathed alsoSB 10.7.5
matsya-ādika and incarnations such as the fishCC Madhya 20.244
muṣṭika-cāṇūra-śala-tośalaka-ādikān Muṣṭika, Cāṇūra, Śala, Tośala and othersSB 10.36.21
nirharaṇa-ādikam undertakableSB 1.7.58
nirjita-dik-gajendrāḥ who have conquered many other heroes as powerful as elephantsSB 5.13.15
pañca-dike in five directionsCC Antya 15.9
pāńca-dike in five directionsCC Antya 15.15
pāńca dike in five directionsCC Antya 15.17
jala-pātra-ādika waterpots and other vesselsCC Madhya 6.66
phala-ādika fruits and so onCC Madhya 15.202
pitṛ-ādikera of the forefathers and so onCC Madhya 22.140
prema-ādika love of Godhead, beginning with śānta, dāsya and so onCC Madhya 23.47
pūrva-dike on the eastern sideCC Madhya 20.135
pūtanā-āgamana-ādikam everything about how Pūtanā the witch had come there and played havocSB 10.6.42
ramā-ādika beginning with the goddess of fortuneCC Antya 17.40
rāsa-ādika beginning with the rāsa danceCC Adi 4.81
rāsa-ādika-līlā pastimes like the rāsa danceCC Adi 5.220
rāsa-ādika līlā the pastimes of the rāsa danceCC Madhya 13.143
muṣṭika-cāṇūra-śala-tośalaka-ādikān Muṣṭika, Cāṇūra, Śala, Tośala and othersSB 10.36.21
sarva-dikṣu in all directionsSB 6.8.8-10
sāta-dike in seven directionsCC Antya 10.66
sṛṣṭi-ādika sevā service in the matter of creationCC Adi 5.10
brahmā-śiva-ādika demigods, beginning from Lord Brahmā and ŚivaCC Antya 8.2
sṛṣṭi-ādika sevā service in the matter of creationCC Adi 5.10
vaidika-tāntrikaiḥ presented in the Vedas and tantrasSB 11.27.49
tarṣaka-ādikam thirst and so onSB 10.13.60
tarṣaṇa-ādikam thirst and so onCC Madhya 17.39
muṣṭika-cāṇūra-śala-tośalaka-ādikān Muṣṭika, Cāṇūra, Śala, Tośala and othersSB 10.36.21
uttara-dike on the northern sideCC Antya 16.41
vaidika under the direction of Vedic instructionsSB 8.6.9
vaidika-tāntrikaiḥ presented in the Vedas and tantrasSB 11.27.49
vaidika brāhmaṇa a Vedic brāhmaṇaCC Madhya 7.121
vaidika following the Vedic principlesCC Madhya 8.15
vaidika followers of Vedic ritualistic ceremoniesCC Madhya 8.25
vaidika a follower of the Vedic ritualistic ceremoniesCC Madhya 8.48
vaidika followers of the Vedic religionCC Madhya 18.133
vaidika a follower of Vedic principlesCC Madhya 19.69
vaidikaḥ according to the four VedasSB 11.27.7
vaidikaiḥ and VedicSB 12.4.31
vaidikam according to Vedic ritesSB 1.4.19
vaidikam recommended in the VedasSB 7.15.47
vaidikī mentioned in the VedasSB 11.11.34-41
valaya-ādikam and banglesSB 1.15.40
vidikṣu in all cornersSB 6.8.34
vidikṣu and in the intermediate directions (northeast, southeast, southwest, and northwest)Bs 5.5
hārdikyaḥ vidura-ādayaḥ Hārdikya (Kṛtavarmā), Vidura and othersSB 10.75.4-7
yāvat vihāra-ādikam exactly according to their tastes or amusementsSB 10.13.19
vṛṣa-durmarṣaṇa-ādikān begot sons headed by Vṛṣa and DurmarṣaṇaSB 9.24.42
yadu-vṛṣṇi-andhaka-madhu-dāśārha kukura-ādikān the Yadus, Vṛṣṇis, Andhakas, Madhus, Dāśārhas, Kukuras and so onSB 10.45.15-16
yadu-vṛṣṇi-andhaka-madhu-dāśārha kukura-ādikān the Yadus, Vṛṣṇis, Andhakas, Madhus, Dāśārhas, Kukuras and so onSB 10.45.15-16
yāvat kara-ańghri-ādikam exactly to the measurement of their particular varieties of legs and handsSB 10.13.19
yāvat vihāra-ādikam exactly according to their tastes or amusementsSB 10.13.19
yuddha-ādika fighting and so forthCC Madhya 6.264-265
     DCS with thanks   
138 results
     
dikcarī noun (feminine) a kind of Śakti
Frequency rank 35646/72933
dikka noun (masculine) diś region, quarter karabha (Monier-Williams, Sir M. (1988))

Frequency rank 21446/72933
dikkaravāsinī noun (feminine) name of an attendant of Devī (K.R. von Kooji (1972), 50)
Frequency rank 54404/72933
dikpati noun (masculine) a regent or guardian of a quarter of the sky (often identified with lokapāla) (Monier-Williams, Sir M. (1988))

Frequency rank 21447/72933
dikpāla noun (masculine) -pati (Monier-Williams, Sir M. (1988))

Frequency rank 10104/72933
dikpālaka noun (masculine) dikpāla
Frequency rank 54405/72933
ajamodikā noun (feminine) Apium Involucratum (Monier-Williams, Sir M. (1988))
a species of Parsley (Monier-Williams, Sir M. (1988))
Ligusticum Ajowan (Monier-Williams, Sir M. (1988))
name of various plants (Monier-Williams, Sir M. (1988))

Frequency rank 31462/72933
anādika adjective
Frequency rank 26296/72933
apādikā noun (feminine) name of a Rākṣasī
Frequency rank 43766/72933
abhyūṣakhādikā noun (feminine) "eating of abhyūṣa-grains" (Monier-Williams, Sir M. (1988))
name of a play (Monier-Williams, Sir M. (1988))

Frequency rank 44526/72933
arkādika noun (masculine) name of a pharmacological varga
Frequency rank 44903/72933
ardhapādika adjective having only half a foot (Monier-Williams, Sir M. (1988))

Frequency rank 44956/72933
avaidika adjective non-Vedic (Monier-Williams, Sir M. (1988))

Frequency rank 45522/72933
ādika adjective and so on (Monier-Williams, Sir M. (1988))
beginning with (Monier-Williams, Sir M. (1988))

Frequency rank 643/72933
ādika noun (masculine) name of a Nāga
Frequency rank 46351/72933
ādikara noun (masculine) name of Brahman (Monier-Williams, Sir M. (1988))
name of Śiva the creator (Monier-Williams, Sir M. (1988))
the first maker (Monier-Williams, Sir M. (1988))

Frequency rank 26926/72933
ādikartṛ noun (masculine) the creator (Monier-Williams, Sir M. (1988))

Frequency rank 14729/72933
ādikarman noun (neuter) the beginning of an action (in Gr.) (Monier-Williams, Sir M. (1988))

Frequency rank 23360/72933
ādikavi noun (masculine) name of Brahman (Monier-Williams, Sir M. (1988))
name of Vālmīki (Monier-Williams, Sir M. (1988))

Frequency rank 46352/72933
ādikāraṇa noun (neuter) a primary cause (Monier-Williams, Sir M. (1988))
algebra (Monier-Williams, Sir M. (1988))
analysis (Monier-Williams, Sir M. (1988))

Frequency rank 33043/72933
ādikṛṣṇa noun (masculine) [rel.] name of Viṣṇu
Frequency rank 46353/72933
ābdika adjective annual (Monier-Williams, Sir M. (1988))
yearly (Monier-Williams, Sir M. (1988))

Frequency rank 11544/72933
āmayarodikā noun (feminine) name of a plant (???)
Frequency rank 46524/72933
āyurvaidika noun (masculine)
Frequency rank 33139/72933
āragvadhādika noun (masculine) [medic.] āragvadhādi
Frequency rank 46587/72933
iṅgudikā noun (feminine)
Frequency rank 46871/72933
utpalādika noun (masculine) [medic.] utpalādi
Frequency rank 27112/72933
utpādika adjective originating
Frequency rank 27113/72933
utpādikā noun (feminine) a species of insect (Monier-Williams, Sir M. (1988))
Basilla Rubra (Monier-Williams, Sir M. (1988))
Enhydra Hingtsha (Monier-Williams, Sir M. (1988))

Frequency rank 47200/72933
upalepanādikathana noun (neuter) name of Liṅgapurāṇa, 1.77
Frequency rank 47623/72933
upodikā noun (feminine) Basella Cordifolia (Monier-Williams, Sir M. (1988))

Frequency rank 15579/72933
elādika noun (masculine) name of a pharmacological varga
Frequency rank 33681/72933
aunmādika adjective causing unmāda
Frequency rank 48188/72933
aupaniṣadika adjective concerning the last chapter of Kāmasūtra Upanishad-like (Monier-Williams, Sir M. (1988))

Frequency rank 19099/72933
aupapādika adjective self-produced (Monier-Williams, Sir M. (1988))

Frequency rank 48196/72933
kakārādika noun (masculine) name of a varga
Frequency rank 48230/72933
kapardikā noun (feminine) Cypraea Moneta (Monier-Williams, Sir M. (1988))

Frequency rank 16647/72933
kālādika noun (masculine) the month Caitra (Monier-Williams, Sir M. (1988))

Frequency rank 49321/72933
kālindikā noun (feminine) a kind of plant science (Monier-Williams, Sir M. (1988))

Frequency rank 49330/72933
kāsamardikā noun (feminine) a kind of mahauṣadhī
Frequency rank 49396/72933
kīlapādikā noun (feminine) a kind of Mimosa
Frequency rank 49527/72933
kukkuṭapādika noun (masculine) a kind of plant
Frequency rank 49539/72933
kunadikā noun (feminine) a small river (Monier-Williams, Sir M. (1988))

Frequency rank 34126/72933
kumudikā noun (feminine) name of a small tree (the seeds of which are aromatic) (Monier-Williams, Sir M. (1988))
name of a woman (Monier-Williams, Sir M. (1988))
name of the plat Kaṭphala (Monier-Williams, Sir M. (1988))
mūṣā
Frequency rank 12008/72933
gadgadikā noun (feminine) stammering (Monier-Williams, Sir M. (1988))

Frequency rank 51047/72933
gauryādika noun (neuter) [medic.] a kind of medical ghee
Frequency rank 51673/72933
candanādika noun (neuter) [medic.] candanādi
Frequency rank 52042/72933
citravedika noun (masculine) name of a serpent which was burnt in Janamejayas sarpasattra
Frequency rank 52337/72933
caurādika adjective belonging to the cur-ādi roots (Monier-Williams, Sir M. (1988))

Frequency rank 35031/72933
chardikā noun (feminine) Clitoria ternatea (Monier-Williams, Sir M. (1988))
vomition (Monier-Williams, Sir M. (1988))

Frequency rank 35051/72933
chedikīdvāraka noun (neuter) name of a place near Śrīśaila
Frequency rank 52589/72933
jānapadika adjective relating to a country or to its subjects (Monier-Williams, Sir M. (1988))

Frequency rank 52904/72933
jāvādikā noun (feminine) ??
Frequency rank 52952/72933
jvaranidānādika noun (neuter) name of Garuḍapurāṇa, 1.147
Frequency rank 53102/72933
tripādikā noun (feminine) a stand; tripod? Cissus pedata (Monier-Williams, Sir M. (1988))

Frequency rank 24159/72933
triphalādika noun (masculine) triphalādi
Frequency rank 53964/72933
traipādika adjective
Frequency rank 54038/72933
traivedika adjective relating to the 3 Vedas (Monier-Williams, Sir M. (1988))

Frequency rank 35538/72933
dīrghakandikā noun (feminine) Curculigo Orchioides (Monier-Williams, Sir M. (1988))

Frequency rank 54507/72933
nandika noun (masculine) name of one of Śiva's attendants
Frequency rank 55663/72933
nandika noun (masculine) Nandin Cedrela Toona (Monier-Williams, Sir M. (1988))
name of a pupil of Gautama Buddha (chief of the village Uruvilvā) (Monier-Williams, Sir M. (1988))
name of one of Śiva's attendants (Monier-Williams, Sir M. (1988))

Frequency rank 28573/72933
nandikara noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988))
son of (comp.) (Monier-Williams, Sir M. (1988))

Frequency rank 21551/72933
nandikeśa noun (masculine neuter) name of a holy place (Monier-Williams, Sir M. (1988))
name of a Tīrtha at the Narmadā
Frequency rank 28574/72933
nandikeśvara noun (masculine) Nandin [Śivas bull] name of a Tīrtha name of an author (Monier-Williams, Sir M. (1988))
name of one of Śiva's attendants (Monier-Williams, Sir M. (1988))

Frequency rank 8459/72933
nandikeśvaratīrthamāhātmyavarṇana noun (neuter) name of SkPur, Revākhaṇḍa 80 name of SkPur, Revākhaṇḍa 94
Frequency rank 36103/72933
nandikeśvaraprādurbhāvanandikeśvarābhiṣekamantra noun (masculine) name of Liṅgapurāṇa, 1.43
Frequency rank 55664/72933
nandikeśvaravākya noun (neuter) name of Liṅgapurāṇa, 1.71
Frequency rank 55665/72933
nandikeśvarābhiṣeka noun (masculine) name of Liṅgapurāṇa, 1.44
Frequency rank 55666/72933
nandikeśvarotpatti noun (feminine) name of Liṅgapurāṇa, 1.42
Frequency rank 55667/72933
narmadotpattitatsnānaphalādikathana noun (neuter) name of Skandapurāṇa, Revākhaṇḍa, 9
Frequency rank 55725/72933
navadhānyādika noun (masculine) navadhānyādi
Frequency rank 55751/72933
nṛpādikā noun (feminine) name of a plant
Frequency rank 56715/72933
naiḥṣyandika adjective
Frequency rank 56793/72933
nyagrodhādika noun (masculine) nyagrodhādi
Frequency rank 56814/72933
paṭolādika noun (masculine) [medic.] paṭolādi
Frequency rank 56980/72933
padikā noun (feminine) a kind of Mimosa
Frequency rank 57074/72933
padmakādika noun (neuter) [medic.] padmakādi
Frequency rank 57079/72933
paryaṅkapādikā noun (feminine) a species of Lupinus (Monier-Williams, Sir M. (1988))

Frequency rank 28933/72933
paśupāśavimocanaliṅgapūjādikathana noun (neuter) name of Liṅgapurāṇa, 1.81
Frequency rank 57610/72933
dika adjective being a quarter of ... lasting for a quarter of the time (Monier-Williams, Sir M. (1988))
versed in or studying the Pada-patha (Monier-Williams, Sir M. (1988))

Frequency rank 11342/72933
dikā noun (feminine) foot (Monier-Williams, Sir M. (1988))
a sandal (Monier-Williams, Sir M. (1988))
shoe (Monier-Williams, Sir M. (1988))

Frequency rank 57757/72933
pāṣāṇabhedikā noun (feminine) Coleus amboinicus Louv. Coleus aromaticus Benth. Plectranthus scutellarioides
Frequency rank 24599/72933
pumāñjātabalādika noun (masculine) name of chapter CS, Cik. 2.4
Frequency rank 21746/72933
pratardikā noun (feminine) [medic.] a kind of disease
Frequency rank 58710/72933
prātipadika noun (neuter) the crude form or base of a noun (Monier-Williams, Sir M. (1988))

Frequency rank 13087/72933
prātipadika adjective express (Monier-Williams, Sir M. (1988))

Frequency rank 59636/72933
prāmādika adjective arising from carelessness (Monier-Williams, Sir M. (1988))
erroneous (Monier-Williams, Sir M. (1988))
faulty (Monier-Williams, Sir M. (1988))

Frequency rank 59667/72933
prāsādika adjective amiable (Monier-Williams, Sir M. (1988))
beautiful (Monier-Williams, Sir M. (1988))
given by way of blessing or as a favour (Monier-Williams, Sir M. (1988))
kind (Monier-Williams, Sir M. (1988))
pleasant (Monier-Williams, Sir M. (1988))

Frequency rank 37482/72933
prāsādikatara adjective more amiable
Frequency rank 37483/72933
bahupādikā noun (feminine) Salvinia cucullata Roxb.
Frequency rank 24835/72933
bilvādika noun (masculine) [medic.] bilvādi
Frequency rank 60272/72933
bisakhādikā noun (feminine) name of a play or sport (Monier-Williams, Sir M. (1988))

Frequency rank 60276/72933
bhadradārvādika noun (masculine) [medic.] bhadradārvādi
Frequency rank 60537/72933
madikā noun (feminine) [agr.] a kind of plough (?)
Frequency rank 61301/72933
mahādikaṭabhī noun (feminine) a species of Achyranthes (Monier-Williams, Sir M. (1988))

Frequency rank 61718/72933
dikā noun (feminine) Cannabis sativa L.
Frequency rank 62036/72933
mārjārapādikā noun (feminine) a kind of plant
Frequency rank 62116/72933
mustādika noun (masculine) a kind of basti
Frequency rank 62396/72933
yajjaḥpuruṣādika noun (masculine) name of Carakasaṃhitā, Sū. 25
Frequency rank 62790/72933
raktapādikā noun (feminine) name of a plant
Frequency rank 63193/72933
laddika noun (neuter) droppings of an animal
Frequency rank 38873/72933
lākṣādika noun (masculine) name of a pharmacological varga
Frequency rank 38894/72933
vajrakandikā noun (feminine) a kind of rasaudhī
Frequency rank 38989/72933
varuṇādika noun (masculine) [medic.] varuṇādi
Frequency rank 64708/72933
dika noun (masculine) a conjurer (Monier-Williams, Sir M. (1988))
an alchemist magician (Monier-Williams, Sir M. (1988))

Frequency rank 30116/72933
vicchardikā noun (feminine) the act of vomiting (Monier-Williams, Sir M. (1988))

Frequency rank 39297/72933
vipādikā noun (feminine) a disease of the foot (Monier-Williams, Sir M. (1988))
a riddle (Monier-Williams, Sir M. (1988))
a sore tumour on the foot (Monier-Williams, Sir M. (1988))
enigma (Monier-Williams, Sir M. (1988))
[medic.] a kind of kuṣṭha
Frequency rank 15208/72933
vibhedika adjective dividing (Monier-Williams, Sir M. (1988))
separating (Monier-Williams, Sir M. (1988))

Frequency rank 65911/72933
vīratarādika noun (masculine) [medic.] vīratarādi
Frequency rank 30324/72933
vedika noun (masculine) a seat (Monier-Williams, Sir M. (1988))
bench (Monier-Williams, Sir M. (1988))

Frequency rank 39691/72933
vedikā noun (feminine) a balcony (Monier-Williams, Sir M. (1988))
a kind of plant a sacrificial ground (Monier-Williams, Sir M. (1988))
altar (Monier-Williams, Sir M. (1988))
bench (Monier-Williams, Sir M. (1988))
pavilion (Monier-Williams, Sir M. (1988))

Frequency rank 4698/72933
vaidika adjective derived from or conformable to the Veda (Monier-Williams, Sir M. (1988))
knowing the Veda (Monier-Williams, Sir M. (1988))
prescribed in the Veda (Monier-Williams, Sir M. (1988))
relating to the Veda (Monier-Williams, Sir M. (1988))
Vedic (Monier-Williams, Sir M. (1988))

Frequency rank 4099/72933
vaidika noun (neuter) a Vedic passage (Monier-Williams, Sir M. (1988))
a Vedic precept (Monier-Williams, Sir M. (1988))

Frequency rank 39718/72933
vaipādika noun (feminine neuter) a kind of leprosy (Monier-Williams, Sir M. (1988))

Frequency rank 66711/72933
vaivādika noun (masculine)
Frequency rank 66741/72933
vyāghrapādikā noun (feminine) vyāghrapādī, a kind of plant
Frequency rank 39793/72933
śaṭyādika noun (masculine) [medic.] name of a varga
Frequency rank 67145/72933
śaradikāmuka noun (masculine) a dog
Frequency rank 67265/72933
śābdika noun (masculine) a grammarian (Monier-Williams, Sir M. (1988))
lexicographer (Monier-Williams, Sir M. (1988))

Frequency rank 67455/72933
śāradika noun (masculine) Mimusops Elengi
Frequency rank 67471/72933
śāradikā noun (feminine) Cucumis Utilissimus (Monier-Williams, Sir M. (1988))
Mimusops Elengi (Monier-Williams, Sir M. (1988))

Frequency rank 67472/72933
śāradika adjective autumnal (Monier-Williams, Sir M. (1988))

Frequency rank 67473/72933
śālādika noun (masculine)
Frequency rank 67504/72933
śṛṅgaverādika noun (masculine) name of a varga
Frequency rank 67946/72933
śūkarapādikā noun (feminine) dadhipuṣpī
Frequency rank 68096/72933
ṣaṣṭyābdika adjective lasting for sixty years
Frequency rank 68509/72933
surasādika noun (masculine) [medic.] surasādi
Frequency rank 71151/72933
sūkarapādikā noun (masculine feminine) a plant resembling Carpopogon Pruriens (Monier-Williams, Sir M. (1988))

Frequency rank 72925/72933
syandikā noun (feminine) name of a river (Monier-Williams, Sir M. (1988))

Frequency rank 71980/72933
sūryagatyādikathana noun (neuter) name of Liṅgapurāṇa, 1.54
Frequency rank 72021/72933
harītakyādika noun (neuter) [medic.] harītakyādi [medic.] triphalā
Frequency rank 20398/72933
haladikā noun (feminine) turmeric
Frequency rank 72407/72933
haṃsapādika noun (neuter) darada
Frequency rank 72480/72933
haṃsapādikā noun (feminine) a kind of plant (Monier-Williams, Sir M. (1988))

Frequency rank 20400/72933
hārdikya noun (masculine) friendship (Monier-Williams, Sir M. (1988))
patr. of Kṛtavarman (Monier-Williams, Sir M. (1988))

Frequency rank 5069/72933
hiṅgvādika noun (neuter) name of a pharmacological varga
Frequency rank 31281/72933
hṛdika noun (masculine) name of the father of Kṛtavarman (Monier-Williams, Sir M. (1988))

Frequency rank 17439/72933
hrādikā noun (feminine) name of a river
Frequency rank 72780/72933
Ayurvedic Medical
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     Dr. Potturu with thanks
     
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bījapūra

Plant seed-filled; wild lemon, citron, fresh fruit of Citrus medika

caṇḍika

women whose child dies on the thirteenth day after delivery.

gala

throat; galaganḍa goiter; enlargement of thyroid gland; galaśunḍika (kanṭaśunḍika) uvulitis (swelling of the uvula); galaśoṣa dryness in throat; galavidhradhi retropharyngeal abscess.

gauḍika

1. an eatable prepared from fine wheat flour (maida) and jaggery; 2. rum or molasses.

kaṇṭhaśunḍika

uvulitis or inflammation of uvula.

kaparda,kapardika

a small shell or cowrie; Cypraea moneta.

mārkanḍika

Plant cassia senna, Senna alexandrina.

mukhamaṇḍika

one of the grahas, the disease with symptoms of cirrhosis of liver.

nāḍika

a unit of time equal to one half of muhūrta; 24 minutes.

navaratna

nine precious stones, diamond or adamantine (vajra), pearl (mauktika), ruby (māṇikya), sapphire (nilam), emerald (marakatam), garnet (gomedikam), ruby (padmarāgam), cat’s eye, beryl (vaiḍhūrya), coral (pravāla).

opodika

Plant Indian spinach; Basella alba; syn. B. rubra.

pañcapañcamūla

(panca.panca.mūla) the roots mentioned in bṛhatpañcamūla, madhyamapañcamūla, jīvanīyapañcamūla, tṛṇapañcamūla together with the roots of svādamṣṭa, śaireya and karamardika.

pinḍika

1. penis, 2. furunculosis.

pinḍikodveṣṭa

cramps in the calf; noctornal or tropical cramps.

sādhāraṇarasa

group of nine non-herbal substances used in rasaśāstra; kampilla, gauripāshāna, navāsāra, kapardika, agnijāra, girisindhūra, hingula, mṛdārṣṛnga.

sira

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

tintiḍika

Plant sumach, Rhus parviflora, syn. Toxicodendron parviflorum.

tunḍikeri

tonsillitis.

upodika

near to water; herb Basella rubra, Malabar spinach; Spinacia oleracea.

vipādika

1. scaly lesions on palms and soles, cracking of feet, 2. sour tumour on the foot, 3. one of the vāta diseases.

yuvānipiḍaka

(yuvāni.piḍika) pimples occuring during adolescence

     Wordnet Search "dik" has 186 results.
     

dik

āhituṇḍikavādyam, alābuvādyam   

śuṣkakuṣmāṇḍāt vinirmitam ekaṃ vādyaṃ yad āhituṇḍikaḥ vādayati।

āhituṇḍikavādyasya dhvaniṃ śrutvā sarpaḥ utphaṇaḥ abhavat।

dik

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

mṛd-loha-iṣṭikādibhiḥ nirmitaṃ pākārtham agnipātram।

bhojanottapanārthaṃ mātā culliṃ prajvālayati।

dik

caitraḥ, caitrikaḥ, madhuḥ, caitrī, kātādikaḥ, caitrakaḥ, citrikaḥ   

māsabhedaḥ, mīnarāśistharavikaḥ sauraḥ mīnastharaviprārabdhaśuklapratipadādidarśāntaḥcāndraḥ।

mātā caitre śrīrāmanavamīvratam ācarati।

dik

sakhyam, maitrī, mitratā, mahāmaitrī, ajaryam, āpitvam, bandhubhāvaḥ, mitram, mitratvam, sauhārdam, jarjyam, maitram, maitrakam, maitryam, hārdikyam, saṃgataḥ   

mitrayoḥ parasparasambandhaḥ।

sakhye svārthaṃ nāsti।

dik

ciñcā, amlaphalaḥ, amlavṛkṣaḥ, āmlikā, āmlīkā, gurupattrā, caṇḍacukrā, caritrā, ciñciṇī, cukracaṇḍikā, tintiḍikā   

vṛkṣaviśeṣaḥ asya pakvaphalasya guṇāḥ dīpanatva-rucikāritva-bheditvādayaḥ।

śyāmasya prāṅgaṇe ciñcāyāḥ vṛkṣam asti।

dik

bhujakoṭaraḥ, dormūlam, upapakṣaḥ, kakṣapuṭaḥ, khaṇḍikaḥ, nikakṣaḥ, purañjaraḥ, śikharaḥ   

bhujasya koṭaraḥ।

tasya bhujakoṭare visphoṭaḥ jātaḥ।

dik

vivādin, vādānuvādin, vitarkin, sāṃvādika, visaṃvādin   

yad viṣaye vivādaḥ suśakaḥ।

aham visaṃvādini viṣaye kimapi kartuṃ necchāmi।

dik

tarkaśāstrī, tārkikaḥ, vādikaḥ   

tarkaśāstrasya jñātā।

saḥ ekaḥ kuśalaḥ tarkaśāstrī asti।

dik

upadik   

caturṣu dikṣu vartamānaṃ madhyavartikoṇam।

upadiśaḥ catasraḥ santi।

dik

tārkika, nyāyin, vādika, tarkin   

yaḥ tarkaṃ karoti।

tārkikaḥ tarkaṃ karoti।

dik

piṇḍikā, piṇḍaḥ, piṇḍam, picaṇḍikā, indravastiḥ, picchā, jaṅghāpiṇḍī   

jānuno'dhomāṃsalapradeśaḥ।

mama piṇḍikāyāṃ pīḍā ajāyata।

dik

vedikā, ālindaḥ, catvaram   

gṛhe maṅgalakarmārthaṃ śayyārthaṃ vā nirmitavediḥ;

saḥ vedikāyām upaviśati।

dik

śikhā, cūḍā, keśapāśaḥ, jūṭikā, juṭikā, śikhaṇḍikā   

śiro madhyasya keśāḥ।

śikhāṃ nibaddha āsīno dvija ācamanam caret।

dik

dīkṣāntaḥ   

mahāvidyālayīnaśikṣāyāḥ antaḥ।

asya saṃvatsarasya dīkṣāntasya samārohasya adhyakṣaḥ prācārya bhaṭṭācārya mahodayaḥ।

dik

dhūmikā, dhūlikā, dhūpikā, śīkaraḥ, khabāṣpaḥ, mṛgatṛṣṇā, mṛgatṛṣā, mṛgatṛṭ, kūhā, kuheḍikā, kujhaṭikā, kujhaṭiḥ, himajhatiḥ, rubheṭiḥ, dhūmamahiṣī   

vātādipreritajalakaṇāḥ।

śītakāle dhūmikayā āvāgamanasya kṛte kāṭhinyaṃ jāyate।

dik

sāgaraḥ, samudraḥ, abdhiḥ, akūpāraḥ, pārāvāraḥ, saritpatiḥ, udanvān, udadhiḥ, sindhuḥ, sarasvān, sāgaraḥ, arṇavaḥ, ratnākaraḥ, jalanidhiḥ, yādaḥpatiḥ, apāmpatiḥ, mahākacchaḥ, nadīkāntaḥ, tarīyaḥ, dvīpavān, jalendraḥ, manthiraḥ, kṣauṇīprācīram, makarālayaḥ, saritāmpatiḥ, jaladhiḥ, nīranijhiḥ, ambudhiḥ, pāthondhiḥ, pādhodhiḥ, yādasāmpatiḥ, nadīnaḥ, indrajanakaḥ, timikoṣaḥ, vārāṃnidhiḥ, vārinidhiḥ, vārdhiḥ, vāridhiḥ, toyanidhiḥ, kīlāladhiḥ, dharaṇīpūraḥ, kṣīrābdhiḥ, dharaṇiplavaḥ, vāṅkaḥ, kacaṅgalaḥ, peruḥ, mitadruḥ, vāhinīpatiḥ, gaṅagādharaḥ, dāradaḥ, timiḥ, prāṇabhāsvān, urmimālī, mahāśayaḥ, ambhonidhiḥ, ambhodhiḥ, tariṣaḥ, kūlaṅkaṣaḥ, tāriṣaḥ, vārirāśiḥ, śailaśiviram, parākuvaḥ, tarantaḥ, mahīprācīram, sarinnāthaḥ, ambhorāśiḥ, dhunīnāthaḥ, nityaḥ, kandhiḥ, apānnāthaḥ   

bhūmeḥ paritaḥ lavaṇayuktā jalarāśiḥ।

sāgare mauktikāni santi।

dik

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।

dik

vyālikaḥ, jīvakaḥ, āhituṇḍikaḥ   

yaḥ sarpān pālayati।

vyālikaḥ ālābuvādyasya nādena sarpaṃ nartayati।

dik

dikśūlam   

viśiṣṭeṣu dineṣu viśiṣṭadiśi kṛtaḥ vāsaḥ vā kṛtā yātrā vā yā aśubhā asti iti manyate।

śukravāsare ravivāsare udīcyāṃ maṅgalavāsare guruvāsare uttaradiśi somavāsare śanivāsare prācyāṃ tathā ca bṛhaspativāsare dakṣiṇadiśāyāṃ dikśūlam asti iti manyate।

dik

kṣodaḥ, piṣṭam, guṇḍikaḥ, guṇḍikā, samīdaḥ, samitā   

dhānyasya cūrṇam।

godhūmānāṃ kṣodasya apūpaḥ svāsthyadāyakaḥ।

dik

āśā, pratyāśā, āśaṃsā, ākāṅkṣā, apekṣā, spṛhā, āśābandhaḥ, manorathaḥ, vyapekṣā, pratīkṣā, sampratīkṣā, nirīkṣā, udīkṣaṇam, īpsitam, manasvitā   

manasaḥ avasthā yasyāṃ ko'pi kimapi vastvoḥ prāptiḥ āśaṃsate।

bhavataḥ eṣā ākāṅkṣā nāsīt asmākam।

dik

dik, āśā, harit, nideśinī, diśā, kakubhaḥ, haritaḥ, gauḥ   

kṣitijasya kalpiteṣu caturṣu vibhāgeṣu ekaḥ।

mama gṛham uttarasyāṃ diśi vartate।

dik

sāmavedīya, sāmavedika   

sāmavedasambandhī।

paṇḍitaḥ sāmavedīyasya ślokasya arthaṃ spaṣṭīkaroti।

dik

diksūcakaḥ, digdarśaka-yantra   

tad yantraṃ yad diśāṃ darśayati।

vane yadā digbhramaḥ jātaḥ tadā diksūcakasya sāhāyyena mayā diśā jñātā।

dik

uttarā, udīcī, tiryagdik, kauverī, devī   

dakṣiṇadiśaḥ saṃmukhī dik।

bhāratadeśasya uttarasyām diśi himālayaḥ asti।

dik

galaśuṇḍikā   

jihvāyāḥ ante gale vartamānaḥ māṃsapiṇḍaḥ ।

galaśuṇḍikāyāḥ vardhanāt saḥ bhojane pāne ca kāṭhinyam anubhavati।

dik

yamaḥ, yamarāṭ, kṛtāntaḥ, kālaḥ, antakaḥ, vaivasvataḥ, mahiṣadhvajaḥ, mahiṣavāhanaḥ, dharmaḥ, dharmarājaḥ, pitṛpati, daṇḍadharaḥ, śrāddhadevaḥ, śamanaḥ, auḍambaraḥ, yamunābhrātā, dakṣiṇadikpālaḥ, dadhnaḥ, bhīmaśāsanaḥ, śīrṇapādaḥ, prāṇaharaḥ, hariḥ   

mṛtyoḥ devatā, dakṣiṇadikpālaḥ yaḥ jīvānām phalāphalam niyamayati।

dattābhaye tvayiyamādapi daṇḍadhāre।

dik

durgā, umā, kātyāyanī, gaurī, brahmāṇī, kālī, haimavatī, īśvarā, śivā, bhavānī, rudrāṇī, sarvāṇī, sarvamaṅgalā, aparṇā, pārvatī, mṛḍānī, līlāvatī, caṇaḍikā, ambikā, śāradā, caṇḍī, caṇḍā, caṇḍanāyikā, girijā, maṅgalā, nārāyaṇī, mahāmāyā, vaiṣṇavī, maheśvarī, koṭṭavī, ṣaṣṭhī, mādhavī, naganandinī, jayantī, bhārgavī, rambhā, siṃharathā, satī, bhrāmarī, dakṣakanyā, mahiṣamardinī, herambajananī, sāvitrī, kṛṣṇapiṅgalā, vṛṣākapāyī, lambā, himaśailajā, kārttikeyaprasūḥ, ādyā, nityā, vidyā, śubhahkarī, sāttvikī, rājasī, tāmasī, bhīmā, nandanandinī, mahāmāyī, śūladharā, sunandā, śumyabhaghātinī, hrī, parvatarājatanayā, himālayasutā, maheśvaravanitā, satyā, bhagavatī, īśānā, sanātanī, mahākālī, śivānī, haravallabhā, ugracaṇḍā, cāmuṇḍā, vidhātrī, ānandā, mahāmātrā, mahāmudrā, mākarī, bhaumī, kalyāṇī, kṛṣṇā, mānadātrī, madālasā, māninī, cārvaṅgī, vāṇī, īśā, valeśī, bhramarī, bhūṣyā, phālgunī, yatī, brahmamayī, bhāvinī, devī, acintā, trinetrā, triśūlā, carcikā, tīvrā, nandinī, nandā, dharitriṇī, mātṛkā, cidānandasvarūpiṇī, manasvinī, mahādevī, nidrārūpā, bhavānikā, tārā, nīlasarasvatī, kālikā, ugratārā, kāmeśvarī, sundarī, bhairavī, rājarājeśvarī, bhuvaneśī, tvaritā, mahālakṣmī, rājīvalocanī, dhanadā, vāgīśvarī, tripurā, jvālmukhī, vagalāmukhī, siddhavidyā, annapūrṇā, viśālākṣī, subhagā, saguṇā, nirguṇā, dhavalā, gītiḥ, gītavādyapriyā, aṭṭālavāsinī, aṭṭahāsinī, ghorā, premā, vaṭeśvarī, kīrtidā, buddhidā, avīrā, paṇḍitālayavāsinī, maṇḍitā, saṃvatsarā, kṛṣṇarūpā, balipriyā, tumulā, kāminī, kāmarūpā, puṇyadā, viṣṇucakradharā, pañcamā, vṛndāvanasvarūpiṇī, ayodhyārupiṇī, māyāvatī, jīmūtavasanā, jagannāthasvarūpiṇī, kṛttivasanā, triyāmā, jamalārjunī, yāminī, yaśodā, yādavī, jagatī, kṛṣṇajāyā, satyabhāmā, subhadrikā, lakṣmaṇā, digambarī, pṛthukā, tīkṣṇā, ācārā, akrūrā, jāhnavī, gaṇḍakī, dhyeyā, jṛmbhaṇī, mohinī, vikārā, akṣaravāsinī, aṃśakā, patrikā, pavitrikā, tulasī, atulā, jānakī, vandyā, kāmanā, nārasiṃhī, girīśā, sādhvī, kalyāṇī, kamalā, kāntā, śāntā, kulā, vedamātā, karmadā, sandhyā, tripurasundarī, rāseśī, dakṣayajñavināśinī, anantā, dharmeśvarī, cakreśvarī, khañjanā, vidagdhā, kuñjikā, citrā, sulekhā, caturbhujā, rākā, prajñā, ṛdbhidā, tāpinī, tapā, sumantrā, dūtī, aśanī, karālā, kālakī, kuṣmāṇḍī, kaiṭabhā, kaiṭabhī, kṣatriyā, kṣamā, kṣemā, caṇḍālikā, jayantī, bheruṇḍā   

sā devī yayā naike daityāḥ hatāḥ tathā ca yā ādiśaktiḥ asti iti manyate।

navarātrotsave sthāne sthāne durgāyāḥ pratiṣṭhāpanā kriyate।

dik

karṇakīṭī, śatapadī, karṇajalaukāḥ, bhīruḥ, śatapādikā, karṇajalukā, śatapāta, śatapādī   

kīṭaviśeṣaḥ, karṇasya bhedakaḥ kṣudraḥ kīṭī।

karṇajalukā mānavāya hānikarā।

dik

nārikelaḥ, nālikeraḥ, nārikeraḥ, śrīphalam, nāḍikelaḥ, nārikelī, payodharaḥ, kauśikaphalam, khānodakam, puṭorakaḥ, dākṣiṇātyaḥ   

phalaprakāraḥ yasya kavacaḥ kaṭhīnaḥ tathā ca yasya sāraḥ atīva madhuraḥ।

saḥ pratidine nārikelasya jalaṃ pibati।

dik

nārikelaḥ, nālikeraḥ, nārikeraḥ, nāḍikelaḥ, nārikelī, payodharaḥ, kauśikaphalam, khānodakam, puṭorakaḥ, dākṣiṇātyaḥ   

kharjūrajātīyaḥ vṛkṣaḥ yasya phalaṃ madhuram asti।

kharjūrajātīyaḥ vṛkṣaḥ yasya phalaṃ madhuram asti।

dik

vedikā, vedī, āyatanam, mānaḥ, sthānam   

śubhakāryārthe dhārmikakāryārthe vinirmitā unnatā sacchāyā bhūmiḥ।

saḥ vedikāyām upaviśya kathāṃ śṛṇoti।

dik

kaṭhinī, khaṭinī, kaṭhikā, khaṭikā, khaḍikā   

dhavalamṛttikā।

adhyāpakaḥ kaṭhinyā śyāmapaṭṭe likhati।

dik

āliṅg, samāliṅg, śliṣ, svañj, āśliṣ, saṃśliṣ, upāśliṣ, upaguh, pariṣvañj, abhiṣvañj, abhipariṣvañj, saṃsvañj, abhisaṃsvañj, sampariṣvañj, samavalamb, kroḍīkṛ, rabh, abhirabh, upabṛh, vibṛh   

prītipūrvakaṃ bāhubhyāṃ parasparāśleṣānukūlaḥ vyāpāraḥ।

kanyāyāṃ praṇamantyāṃ pitā tām āliṅgat।

dik

adhaḥcaraḥ, apahārakaḥ, apahārikā, apahārakam, avahāraḥ, avāvan, avāvarī, ākhanikaḥ, ākhuḥ, āmoṣī, āmoṣi, kapāṭaghnaḥ, kapāṭaghnā, kapāṭaghnam, kambū, kalamaḥ, kavāṭaghnaḥ, kumbhīrakaḥ, kusumālaḥ, kharparaḥ, coraḥ, cauraḥ, corī, corakaḥ, caurī, caurikā, taḥ, takvān, taskaraḥ, tāyu, tṛpuḥ, dasmaḥ, dasmā, dasraḥ, drāvakaḥ, dhanaharaḥ, dhanahṛt, dhanahṛd, naktacāriḥ, naktacārī, nāgarakaḥ, parāskandī, parāskandi, parimoṣī, parimoṣiḥ, paṭaccaraḥ, pāṭṭacaraḥ, puraṃdaraḥ, pracuraḥ., pracurapuruṣaḥ, pratirodhakaḥ, pratirodhī, bandīkāraḥ, malimluḥ, malimluc, mallīkara, mācalaḥ, mīḍhuṣtamaḥ, mumuṣiṣuḥ, muṣkaḥ, mūṣakaḥ, moṣaḥ, moṣakaḥ, moṣṭā, rajanīcaraḥ, rātricaraḥ, rātryāṭaḥ, rikvān, ritakvān, ribhvān, rihāyaḥ, rerihāṇaḥ, laṭaḥ, luṇṭākaḥ, vaṭaraḥ, vanarguḥ, viloḍakaḥ, viloptā, stenaḥ, stainyaḥ, stāyuḥ, steyakṛt, steyakṛd, steyī, staunaḥ, styenaḥ, styainaḥ, srotasyaḥ, harikaḥ, hartā, hārakaḥ, hārītaḥ   

adatsya paradhanasya apahārakaḥ।

rakṣakaḥ corān daṇḍayati।

dik

yajñaḥ, yāgaḥ, medhaḥ, kratuḥ, adhvaraḥ, makhaḥ, ijyā, savaḥ, iṣṭiḥ, yajñakarma, yajanam, yājanam, āhavaḥ, savanam, havaḥ, abhiṣavaḥ, homaḥ, havanam, yājñikyam, iṣṭam, vitānam, manyuḥ, mahaḥ, saptatantuḥ, dīkṣā   

vaidikaḥ vidhiviśeṣaḥ yasmin devatām uddiśya vaidikaiḥ mantraiḥ saha haviḥ pradīyate। vaidikakāle yajñāḥ mahattvapūrṇāḥ āsan। /

aphalākāṅkṣibhir yajño vidhidṛṣṭo ya ijyate। yaṣṭavyam eveti manaḥ samādhāya sa sātvikaḥ॥ [bha.gī. 17।11]

dik

dakṣiṇadik, yāmyā   

uttara-diśaḥ viruddhā dik yasyāḥ svāmī yamaḥ iti manyate। mama gṛhaṃ dakṣiṇadiśi vartate।/

pragṛhya tu mahīpālo jalapūritam añjalim। diśaṃ yāmyām abhimukho rudan vacanam abravīt॥ [rāmāyaṇa 2।103।26]

dik

ṛṇapradātā, uttamarṇaḥ, kusīdaḥ, kusīdikaḥ, prayoktā, prayojakaḥ, vṛddhyājīvaḥ, vṛddhyupajīvī, dhanikaḥ, sādhu   

ṛṇadānajīvakaḥ dhanikaḥ yaḥ anyān ṛṇatvena dhanaṃ dadāti।

vayam uttamarṇāya ṛṇaṃ pratyarpayitum icchāmaḥ।

dik

īryapādikā   

indhanāt pracālyamānā laghudvicakrikā।

mārge eva tasyāḥ īryapādikā aduṣyat।

dik

pratīcī, paścimadik   

sā prācyāḥ sammukhā dik।

mama gṛhaṃ asya sthānasya pratīcyāṃ diśi asti।

dik

ci, vici, saṃci, sañci, ucci, samucci, upaci, apaci, avaci, samānī, saṃgrah, saṅgrah, samāhṛ, samādā, saṃbhṛ, sambhṛ, samākṣip, saṃnidhā, samupādā, piṇḍīkṛ, rāśīkṛ, ekatrīkṛ, parigrah, upasaṃhṛ, praci, samākṛ, samāvah, abhisamas, samūh, samīj, nici   

vikīrṇasya vastunaḥ ekatra sthāpanānukūlaḥ vyāpāraḥ।

kṛṣakaḥ vikīrṇān dhānyakaṇān cinoti।

dik

piṇḍīkṛ   

piṣṭasya īṣat niṣpīḍanena piṇḍākārapradānānukūlaḥ vyāpāraḥ।

bhrātṛjāyā caṇakapiṣṭaṃ piṇḍīkaroti।

dik

vivṛ, vyākhyā, vyācakṣ, nirūpaya, dyotaya, vyaṃj, vyañj, vyaṃjaya, vyañjaya, sphuṭīkṛ, viśadīkṛ, vyākṛ, pravac, prakāśaya, spaṣṭīkṛ   

kasyacana viṣayasya avabodhanānukūlaḥ vyāpāraḥ।

adhyāpakaḥ bālakaṃ gaṇitam jñāpayati

dik

kalāyaḥ, satīnaḥ, sitīlakaḥ, khaṇḍikaḥ, hareṇuḥ, tripuṭaḥ, ativartulaḥ, muṇḍacaṇakaḥ, śamanaḥ, nīlakaḥ, kaṇṭī, satīlaḥ   

dhānya-viśeṣaḥ, madhuraḥ vātalaḥ haritaḥ vartulākāraḥ śamīdhānyaḥ (āyurvede asya vātarucipuṣṭayāmadoṣakāritvam- pittadāhakaphanāśitvam-śītatvādayaḥ guṇāḥ proktāḥ);

kalāyāḥ madhuraḥ santi।

dik

kukkuṭaḥ, caraṇāyudhaḥ, nakhāyudhaḥ, svarṇacūḍaḥ, tāmracūḍaḥ, tāmraśikhī, śikhī, śikhaṇḍī, śikhaṇḍikaḥ, kṛkavākuḥ, kalavikaḥ, kālajñaḥ, uṣākaraḥ, niśāvedī, rātrivedī, yāmaghoṣaḥ, rasāsvanaḥ, suparṇaḥ, pūrṇakaḥ, niyoddhā, viṣkiraḥ, nakharāyudhaḥ, vṛtākṣaḥ, kāhalaḥ, dakṣaḥ, yāmanādī, kāhalaḥ   

narakukkuṭī।

prātaḥ kukkuṭasya dhvaniṃ śrutvā ahaṃ jāgṛtaḥ।

dik

madyam, surā, madirā, vāruṇī, halipriyā, hālā, pariśrut, varuṇātmajā, gandhottamā, prasannā, irā, kādambarī, pariśrutā, kaśyam, mānikā, kapiśī, gandhamādanī, mādhavī, kattoyam, madaḥ, kāpiśāyanam, mattā, sītā, capalā, kāminī, priyā, madagandhā, mādhvīkam, madhu, sandhānam, āsavaḥ, amṛtā, vīrā, medhāvī, madanī, supratibhā, manojñā, vidhātā, modinī, halī, guṇāriṣṭam, sarakaḥ, madhūlikā, madotkaṭā, mahānandā, sīdhuḥ, maireyam, balavallabhā, kāraṇam, tatvam, madiṣṭhā, pariplutā, kalpam, svādurasā, śūṇḍā, hārahūram, mārddīkam, madanā, devasṛṣṭā, kāpiśam, abdhijā   

mādakadravapadārthaḥ - yasya sevanaṃ pāpaṃ tathā ca nindanīyam iti manyante।

saḥ pratidinaṃ sāyaṅkāle madyaṃ pītvā gṛham āgacchati।

dik

ādṛ, avekṣ, īkṣ, vīkṣ, vyapekṣ, samudīkṣ, pratīkṣ, upādā, upās, upalakṣaya, lakṣaya, upekṣ, man, vicntaya, viprekṣ, vibhāvaya, sambhāvaya, samālokaya, vilokaya, dṛś, nirīkṣ, parikhyā, utprekṣ, udīkṣ, paridṛś, pratyavekṣ, upabhūṣ, vicakṣ   

puruṣaviśeṣasya vastuviśeṣasya vā viṣaye sāvadhānaṃ cintanānukūlaḥ vyāpāraḥ।

mātā agrajam adhikam ādriyate।

dik

sammārjakaḥ, mārrakaḥ, avaskaraḥ, malākarṣī, khalapūḥ, bahukaraḥ, haḍḍakaḥ, haḍikaḥ   

yaḥ śaucālayasya sammārjanaṃ karoti।

sammārjakeṇa śaucālayaṃ na samyakatayā sammārjitam।

dik

yuvatī, yuvatiḥ, taruṇī, yūnī, talunī, dikkarī, dhanikā, dhanīkā, madhyamā, dṛṣṭarajāḥ, madhyamikā, īśvarī, varyā   

prāptayauvanā strī। (prāg yauvanā yuvatiḥ iti vātsyāyanaḥ।);

yo yaṃ vicintayati yāni sa tanmayatvam। yassmād ataḥ subhagayā iva gatā yuvatyaḥ॥

dik

dikpālaḥ, lokapālaḥ, dikpatiḥ   

purāṇānusāreṇa pratyekasyāḥ diśaḥ pālanakartrī devatā।

pūrvadiśaḥ dikpālaḥ indraḥ asti।

dik

śāstram, vijñānam, vidyā, kalindikā, kaḍandikā   

jaḍapadārthānāṃ laukikaviṣayāṇāñca jñātatattvānāṃ vivecanasya ekā svatantrā vidyāśākhā।

rāmaḥ rājanīteḥ śāstram adhīte।

dik

nandikeśvaraḥ, tryambakavṛṣabhaḥ, ājakāraḥ, nandī, nandiḥ   

purāṇānusāreṇa śivasya vṛṣabhaḥ।

nandikeśvaraḥ śivasya dvārapālaḥ asti।

dik

vaidika   

vedasambandhī।

cinmayāśrame vaidikī śikṣā pradīyate।

dik

śirīṣaḥ, bhaṇḍilaḥ, bhaṇḍiraḥ, bhaṇḍīlaḥ, bhaṇḍīraḥ, mṛdupuṣpaḥ, śukataruḥ, viśanāśanaḥ, śītapuṣpaḥ, bhaṇḍikaḥ, svarṇapuṣpakaḥ, śukeṣṭaḥ, varhapuṣpaḥ, viṣahantā, supuṣpakaḥ, uddānakaḥ, śukrataruḥ, lomaśapuṣpakaḥ, kapītakaḥ, kaliṅgaḥ, śyāmalaḥ, śaṅkhiniphalaḥ, madhupuṣpaḥ, vṛttapuṣpaḥ, śikhinīphalaḥ, bhaṇḍiḥ, plavagaḥ, śukapuṣpaḥ   

tīkṣṇasārāsadṛśaḥ dīrghaḥ vṛkṣaḥ।

śirīṣasya kāṣṭhaṃ dṛḍham asti।

dik

karuṇā, kāruṇyam, dayā, kṛpā, ghṛṇā, śūkaḥ, sahānubhūtiḥ, anukampanam, anukrośaḥ, ānṛśaṃsyam, kāruṇikatā, sumṛḍīkam   

paraduḥkhena duḥkhānubhavaḥ।

santaḥ anyān prati karuṇayā vyavaharanti।

dik

somaḥ, dīkṣāpatiḥ, pavamānaḥ   

ekā prācīnā devatā।

somasya ullekhaḥ vedeṣu prāpyate।

dik

dīkṣā   

guruṇā niyamapūrvakaṃ mantropadeśasya kriyā।

mañcasthaḥ mahātmā śiṣyān dīkṣayā anugṛhṇāti।

dik

mārgadarśakaḥ, pathadarśakaḥ, upadeśakaḥ, nirdeśakaḥ, nāyakaḥ, pragrahaḥ, mārgopadik, nirdeṣṭā, adhvadarśī, saṃcārayitā, nirṇetā, dhūrṣad, uddeśakaḥ, padavāyaḥ, ādeśakaḥ, prajñātā, mukhyaḥ, vicārakaḥ, vināyakaḥ, vinetā, voḍhā   

yaḥ mārgaṃ darśayati।

vayam ekaṃ kuśalaṃ mārgadarśakam anusarantaḥ agre agacchāma।

dik

mañjiṣṭhā, vikasā, jiṅgī, samaṅgā, kālameṣikā, maṇḍūkaparṇī, bhaṇḍīrī, bhaṇḍī, yojanavallī, kālameṣī, kālī, jiṅgiḥ, bhaṇḍirī, bhaṇḍiḥ, hariṇī, raktā, gaurī, yojanāvallikā, vaprā, rohiṇī, citralatā, citrā, citrāṅgī, jananī, vijayā, mañjūṣā, raktayaṣṭikā, kṣatriṇī, rāgāḍhyā, kālabhāṇḍikā, aruṇā, jvarahantrī, chatrā, nāgakumārikā, bhaṇḍīralatikā, rāgāṅgī, vastrabhūṣaṇā   

latāprakāraḥ yasyāḥ puṣpāṇi pītāni tathā ca laghūni santi।

mañjiṣṭhāyāḥ daṇḍāt tathā ca sūlāt raktaḥ varṇaḥ prāpyate।

dik

śauṇḍikaḥ   

yaḥ madyaṃ vinirmāti vikrīṇāti ca।

yadā śauṇḍikaḥ madyaṃ nirmāti tadā saḥ ārakṣakeṇa gṛhītaḥ।

dik

sampādakaḥ, sampādikā   

yaḥ vartamānapatrapustakādīn krameṇa sthāpayitvā tān pariśīlya teṣāṃ prakāśanañca karoti।

kādambarī iti patrikāyāḥ sampādakaḥ rājendra-avasthīmahodayaḥ asti।

dik

bhūpradeśaḥ, dikcakravālam   

bhūmeḥ pradeśasya vā svarūpam।

nainītālanagarasya bhūpradeśaḥ atīva manoharaḥ asti।

dik

atasī, umā, caṇakā, kṣaumī, rudrapatnī, suvarcalā, pichilā, devī, nadagandhā, madotkaṭā, kṣumā, haimavatī, sunīlā, nīlapuṣpikā, varadā, ekamūlā, caṇḍikā, niḥsnehā   

dhānya-viśeṣaḥ, kṛṣṇa-puṣpa-kṣudra-vṛkṣasya tailadāḥ bījāḥ (āyurvede asya uṣṇatva-tiktatva-amlatvādayaḥ guṇāḥ proktāḥ vātahāritvaṃ śleṣma-pittakāritvaṃ ca);

atasī madhurā tiktā snigdhā pāke kaṭurguru [śa ka]

dik

piṭakaḥ, peṭakaḥ, peḍā, mañjūṣā, peṭaḥ, peṭikā, tariḥ, tarī, mañjuṣā, peḍikā   

vaṃśaśalākayā vinirmitaṃ pidhānayuktaṃ pātram।

piṭake sarpaḥ asti।

dik

dīkṣā, gurūmantraḥ   

gurūmukhāt sveṣṭadevamantragrahaṇam;

yaterdīkṣā piturdīkṣā dīkṣā ca vanavāsinaḥ।viviktāśramiṇāṃ dīkṣā na sā kalyāṇadāyinā

dik

dīkṣā   

vidhīviśeṣaḥ., upanayanasaṃskāre gāyatrīmantrasya upadeśaḥ;

upanayanavidhau dīkṣāṃ gṛhītvā baṭuḥ brahmacaryāśramasya pālanaṃ karoti

dik

āyurvedika, āyurvedīya   

āyurvedasya saṃbandhī।

mama bhrātā āyurvedikaḥ vaidyaḥ asti।

dik

ativṛt, utkṛṣ, udīkṣ   

pūrvaṃ niścitāt samayāt ūrdhvaṃ samayaniyatānukūlaḥ vyāpāraḥ।

disambaramāsasya yātrā idānīṃ grīṣmakālīnāvakāśaparyantam ativartate।

dik

sūtragaṇḍikā   

sādhanaviśeṣaḥ, nālikāyāṃ maṇḍatāyitaṃ sūtram।

bālakasya vastrārthe kati sūtragaṇḍikāḥ āvaśyakāḥ।

dik

bakūlaḥ, agastyaḥ, vakavṛkṣaḥ, kesaraḥ, keśaraḥ, siṃhakesaraḥ, varalabdhaḥ, sīdhugandhaḥ, mukūlaḥ, mukulaḥ, strīmukhamadhuḥ, dohalaḥ, madhupuṣpaḥ, surabhiḥ, bhramarānandaḥ, sthirakusumaḥ, śāradikaḥ, karakaḥ, sīsaṃjñaḥ, viśāradaḥ, gūḍhapuṣyakaḥ, dhanvī, madanaḥ, madyāmodaḥ, cirapuṣpaḥ, karahāṭakaḥ, karahāṭaḥ, strīmukhamadhudohadaḥ, strīmukhamadhudohalaḥ, strīmukhapaḥ, śītagandhā, dhanvaḥ, sīdhugandhaḥ, karakaḥ, kesaraḥ, cirapuṣpaḥ, mukuraḥ, dantadhāvanaḥ   

vṛkṣaviśeṣaḥ, puṣpaṣpavṛkṣaviśeṣaḥ āyurvede asya guṇāḥ śītalatvahṛdyatvaviṣadoṣanāśitvam।

bakūlasya phalam dantasthairyakaram asti।

dik

adīkṣita   

yaḥ dīkṣāṃ na prāptavān।

kebhyaścana adīkṣitebhyaḥ janebhyaḥ adya dīkṣā dāsyate।

dik

dīkṣita   

yaḥ dīkṣāṃ prāptavān।

dīkṣitaiḥ śiṣyaiḥ niyamapālanam avaśyaṃ karaṇīyam।

dik

dīkṣāyūpam   

kāṣṭhasya astram।

dīkṣāyūpena yajñasya paśuṃ ghnanti।

dik

nandanam, kandasāram, nandanavanam, malayaḥ, nandikā   

indrasya vāṭikā।

pārijātavṛkṣaḥ nandanavane vartate।

dik

dhūmikā, dhūpikā, khabāṣpaḥ, kuñjhaṭikā, kuñjhaṭiḥ, himañjhatiḥ, kūhā, kuhelikā, kuhelī, kuheḍikā, kuheḍī, rubheṭī, ratāndhrī, nabhoreṇuḥ   

dhūmasadṛśāḥ bāṣpakaṇāḥ ye sūryaprakāśam apahṛtya janān kuhayanti;

śiśire prātaḥ dhūmikā dṛśyate

dik

pādasphoṭaḥ, vipādikā, sphuṭī, sphuṭiḥ, pādasphoṭiḥ   

ekādaśakṣudrakuṣṭhāntargatatṛtīyakuṣṭham।

pādasphoṭe pādeṣu kṛṣṇavarṇīyaḥ gaṇḍaḥ nirgacchati।

dik

viṣṇukrāntā, aparājitā, āsphoṭā, girikarṇī, harikrāntā, nīlapuṣpā, nīlakrāntā, sunīlā, vikrāntā, charddikā   

latāviśeṣaḥ।

viṣṇukrāntāyāḥ nīlavarṇīyaṃ puṣpaṃ bhavati।

dik

bakulaḥ, sindhupuṣpaḥ, śāradikā, gūḍhapuṣpakaḥ, cirapuṣpaḥ, dhūkaḥ, bhramarānandaḥ, madhupuṣpaḥ, maghagandhaḥ, madyalālasaḥ, madyāmodaḥ, makulaḥ, makuraḥ, viśāradaḥ, śakradrumaḥ, śivakesaraḥ, sarvakesaraḥ, siṃhakesaraḥ, sthirapuṣpaḥ, strīmukhamadhudohadaḥ, strīmukhamadhudohalaḥ, strīmukhapaḥ, śītagandhā, dhanvaḥ, sīdhugandhaḥ, karakaḥ, kesaraḥ, cirapuṣpaḥ, dhanvī, mukuraḥ, dantadhāvanaḥ, strīmukhamadhuḥ   

ekasya ciraharitasya vṛkṣasya puṣpam।

bakulasya sugandhaḥ tīvraḥ bhavati।

dik

mālā, latikā, daṇḍikā, hārāvalī   

kaṇṭhe dhāritā ekā śṛṅkhalā।

mālāyāḥ madhyabhāgaḥ patrasamānaṃ vartate।

dik

ḍiksana-āmram   

āmrāṇām ekaḥ prakāraḥ।

ḍiksana-āmraṃ kathaṃ bhavati।

dik

ḍiksana-āmraḥ   

ḍiksana iti nāmakānām āmrāṇāṃ vṛkṣaḥ।

ḍiksana-āmrasya patrāṇi pītavarṇiyāni jātāni।

dik

kuṇḍika-upaniṣad, kuṇḍikaḥ   

ekā upaniṣad।

kuṇḍika-upaniṣad sāmavedena sambandhitā।

dik

aparājitaḥ, adrikarṇī, aśvakhurī, kumārī, gavākṣaḥ, girikarṇā, ghṛṣṭi, chardikā, tailaspandā, dadhipuṣpikā, nagakarṇī, badarā, bhūrilagnā, mahāpuṣpā, mahāśvetā, mahārasā, maheśvarī, vyaktagandhā, supuṣpā, supuṣpī, sumukhī, harīkrāntā, śvetapuṣpā, śvetagokarṇī, śvetadhāman, nīlakrāntā, nīlapuṣpā, nīlagirikarṇikā, nīlādrikarṇikā, nīlādriparājitā, āsphotā, viṣṇukrāntā, kaṭabhī, garddabhī, sitapuṣpī, śvetā, śvetabhaṇḍā, bhadrā, suputrī, gardabhaḥ   

bhūmau prakīrṇaḥ vallarīviśeṣaḥ।

eṣā bhūmiḥ aparājitena ācchāditā ।

dik

nadīkūlam, taṭam, naṭaḥ, kūlam, nadītaṭam   

nadyāḥ tyaktaṃ kṣetram।

nadīkūleṣu bahūnāṃ saṃskṛtīnām udayaḥ jātaḥ।

dik

vaidikaḥ   

yaḥ vedān jānāti;

paṇḍita-maheśvaraḥ mahān vaidikaḥ

dik

sophiyānagaram, seraḍikānagaram   

bulgāriyādeśasya rājadhānī।

sophiyānagaraṃ bulgāriyādeśasya mahiṣṭhaṃ nagaram asti।

dik

bhāṣākovidaḥ, śābdikaḥ, śabdavyutpannaḥ, bhāṣāpravīṇaḥ, bhāṣājñaḥ   

bhāṣāśāstrasya jñātā।

asmin vādavivāde prakhyātāḥ bhāṣākovidāḥ paryupāsitāḥ।

dik

kāmodikaḥ   

yaḥ kāmodaṃ gāyati।

kāmodikaḥ kāmodaṃ gāyati।

dik

maḍikerinagaram   

karnāṭakarājye vartamānam ekaṃ nagaram।

koḍagumaṇḍalasya mukhyālayaḥ maḍikerinagare asti।

dik

alindaḥ, vitardikā, vitardiḥ, tamaṅgaḥ, vedikā   

gṛhasya bhitteḥ bahiḥ āgataḥ saḥ bhāgaḥ yaḥ kṣudrastambhaśreṇyā parisṛṣṭaḥ asti।

te sandhyāsamayasya kaṣāyaṃ alinde eva pibanti।

dik

alindaḥ, vitardiḥ, vitardikā, tamaṅga, vedikā   

sabhāgṛhasya uparitanaḥ aṭṭaḥ yaḥ prathama-aṭṭasya upari kevalaṃ pṛṣṭhabhāge vartate।

alindasya cīṭikā na prāptā।

dik

vivādānugata, sāṃvādika   

yasmin viṣaye vādaṃ bhavitum arhati।

kecit netāraḥ vivādānugataṃ bhāṣaṇaṃ kṛtvā janeṣu kalaham utpādayanti।

dik

kārāvāsaḥ, kārānirodhaḥ, kārābaṃdhanaṃm, nirodhaḥ, baṃdhanam, āsedhaḥ, pragrahaḥ, baṃdīkaraṇam   

vidhim anusṛtya aparādhasya kṛte diṣṭaḥ daṇḍaḥ yena aparādhī ekasmin sthāne ruddhaḥ bhavati।

tasya kṛte varṣatrayaparyantaṃ kārāvāsaḥ ādiṣṭaḥ।

dik

kaṇḍīkṛ, śabd   

gardabhasya śabdanānukūlaḥ vyāpāraḥ।

tṛṇaṃ bhakṣayan gardabhaḥ kaṇḍīkaroti।

dik

makarandikā   

chandoviśeṣaḥ।

makarandikāyāḥ pratyekasmin caraṇe navadaśa varṇāḥ santi।

dik

pṛthivī, bhūḥ, bhūmiḥ, acalā, anantā, rasā, viśvambharā, sthirā, dharā, dharitrī, dharaṇī, kṣauṇī, jyā, kāśyapī, kṣitiḥ, sarvasahā, vasumatī, vasudhā, urvī, vasundharā, gotrā, kuḥ, pṛthvī, kṣmā, avaniḥ, medinī, mahī, dharaṇī, kṣoṇiḥ, kṣauṇiḥ, kṣamā, avanī, mahiḥ, ratnagarbhā, sāgarāmbarā, abdhimekhalā, bhūtadhātrī, ratnāvatī, dehinī, pārā, vipulā, madhyamalokavartmā, dhāraṇī, gandhavatī, mahākāntā, khaṇḍanī, girikarṇikā, dhārayitrī, dhātrī, acalakīlā, gauḥ, abdhidvīpā, iḍā, iḍikā, ilā, ilikā, irā, ādimā, īlā, varā, ādyā, jagatī, pṛthuḥ, bhuvanamātā, niścalā, śyāmā   

martyādyadhiṣṭhānabhūtā।

pṛthivī pañcamam bhūtam

dik

dikhunadī   

nāgālaॅṇḍarājyasya pramukhā nadī।

dikhunadyāṃ nirmitayā jalavidyudyojanayā nāgālaॅṇḍarājyasya bṛhat bhāgaḥ anugṛhītaḥ।

dik

diś, dik, dig   

niyatasthānasya pūrvāparavistāraḥ।

kasyāṃ diśi gacchati bhoḥ।

dik

dikrīḍāyuddham, samūhakhelā, krīḍā-pratiyogitā   

vividheṣu saṅgheṣu paṅkti-paramparayā krīḍamāṇā krīḍā।

asmin saptāhe yaṣṭikandukasya sādikrīḍāyuddham asti।

dik

kṣetram, pradeśaḥ, antaḥ, bhūmiḥ, nivāsaḥ, avakāśaḥ, uddeśaḥ, dik, deśaḥ, sthānam   

kasyāpi vistāritaḥ bhāgaḥ।

etat bhāratasya kṛṣyotpādakaṃ kṣetram asti।

dik

mahodara, lambodara, lambajaṭhara, prodara, picaṇḍila, picaṇḍika   

atisthūlodarayuktaḥ।

mahodaraiḥ janaiḥ pratidinaṃ vyāyāmaḥ kartavyaḥ।

dik

dikṣācakṣuḥ   

guruḍasya putraḥ।

dikṣācakṣuṣaḥ varṇanaṃ purāṇeṣu asti।

dik

madikerīnadaram   

kurgamaṇḍalasya mukhyālayaḥ।

saḥ madikerīnagare nivasati।

dik

caṇḍīkusumam, bhūtadrāvī, krūraḥ   

raktakaravīrasya puṣpam।

mālikaḥ caṇḍīkusumasya mālāṃ nirmāti।

dik

sarpagandhā, sarpākṣī, gandhanākulī, gaṇḍālī, nāḍīkalāpakaḥ   

auṣadhīyā vanaspatiḥ yasya kṣetreṣu āropaṇaṃ kriyate।

sarpagandhāyāḥ mūlasya upayogaḥ hradrogādīnāṃ nivāraṇe kriyate।

dik

avaidika   

vedaviruddhaḥ।

idānīntane kāle avaidikāḥ prathāḥ adhikāḥ pracalanti।

dik

avaidika   

yad vaidikaṃ nāsti।

bauddhaḥ dharmaḥ avaidikaḥ dharmaḥ asti।

dik

gāruḍikaḥ   

viṣavaidyaḥ।

ahaṃ gāruḍikaṃ na āśrayāmi।

dik

syandikānadī   

paurāṇikī nadī।

rāmāyaṇasya anusāreṇa syandikānadī kauśalarājyasya dakṣiṇadiśi vahati sma।

dik

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

sāṃvatsaraḥ vṛkṣaḥ yaḥ nadītaṭe samudrataṭe vā prāpyate।

niyamakartā nadīkāntasya chedanaṃ kartuṃ sammataḥ nāsti।

dik

diksūcaka   

diśaḥ sūcakaḥ।

naukādiṣu diksūcakaṃ yantraṃ bhavati।

dik

sudhākhaṇḍaḥ, kakkhaṭī, kaṭhikā, kaṭhinī, kaṭhinikā, khaṭī, khaṭikā, khaṭinī, khaḍī, khaḍikā   

sudhayā nirmitā ekā yaṣṭiḥ yayā phalakādiṣu likhyate।

adhyāpakaḥ kṛṣṇaphalake sudhākhaṇḍena likhati।

dik

dīkṣānta   

dīkṣāyāḥ ante jāyamānaḥ।

viśvavidyālayasya nideśakasya dīkṣāntasya bhāṣaṇasya anantaraṃ chātrebhyaḥ upādhipramāṇapatrādayaḥ dattāḥ।

dik

golphakrīḍakaḥ, golphakrīḍikā   

golpha iti krīḍāprakāraḥ yaḥ krīḍati।

śarmilā-nikolaṭamahodayā bhāratasya ekā utkṛṣṭā golphakrīḍikā asti।

dik

pūrvapūrvānugaṇḍikā   

ekā parvatamālā ।

mahākāvyeṣu pūrvapūrvānugaṇḍikāyāḥ varṇanaṃ vidyate

dik

kuṇḍikā   

ekā upaniṣad ।

kuṇḍikopaniṣad upaniṣatsu ekā upaniṣat

dik

khaṇḍikaḥ   

ekaḥ puruṣaḥ ।

khaṇḍikasya ullekhaḥ śatapathabrāhmaṇe vartate

dik

khaṇḍikaḥ   

ekā jātiḥ ।

khaṇḍikasya ullekhaḥ pāṇininā kṛtaḥ

dik

vaikuṇṭhadīkṣitaḥ   

ekaḥ lekhakaḥ ।

vaikuṇṭhadīkṣitasya ullekhaḥ vivaraṇapustikāyām asti

dik

vaidikasārvabhaumaḥ   

lekhakanāmaviśeṣaḥ ।

vaidikasārvabhaumaḥ iti naikeṣāṃ lekhakānāṃ nāma asti

dik

vaidyanāthadīkṣitaḥ   

lekhakaviśeṣaḥ ।

vaidyanāthadīkṣitaḥ iti nāmakāḥ naike lekhakāḥ santi

dik

vrajarājadīkṣitaḥ   

lekhakanāmaviśeṣaḥ ।

vrajarājadīkṣitaḥ iti nāmakānāṃ naikeṣāṃ lekhakānāṃ varṇanaṃ vivaraṇapustikāyām asti

dik

vrajarājadīkṣitaḥ   

puruṣanāmaviśeṣaḥ ।

vivaraṇapustikāyāṃ vrajarājadīkṣitaḥ iti nāmakānāṃ naikeṣāṃ puruṣāṇāṃ varṇanam asti

dik

śaṇḍikaḥ   

ekaḥ deśaḥ ।

śaṇḍikasya ullekhaḥ pāṇininā kṛtaḥ

dik

śābdikanarasiṃhaḥ   

ekaḥ vaiyākaraṇaḥ ।

śābdikanarasiṃhasya ullekhaḥ vivaraṇapustikāyām asti

dik

kuṇḍikā   

ekā upaniṣad ।

kuṇḍikopaniṣad upaniṣatsu ekā upaniṣat

dik

kumudikā   

ekā strī ।

kathāgrantheṣu kumudikāyāḥ varṇanaṃ prāpyate

dik

kṛṣṇadīkṣitaḥ   

ekaḥ śikṣakaḥ ।

kṛṣṇadīkṣitasya varṇanaṃ kośe vidyate

dik

kṛṣṇadhūrjaṭidīkṣitaḥ   

ekaḥ lekhakaḥ ।

kṛṣṇadhūrjaṭidīkṣitasya varṇanaṃ kośe dṛśyate

dik

śivadīkṣāṭīkā   

ekaḥ ṭīkāgranthaḥ ।

śivadīkṣāṭīkāyāḥ ullekhaḥ koṣe asti

dik

śītaladīkṣitaḥ   

ekaḥ lekhakaḥ ।

śītaladīkṣitasya ullekhaḥ vivaraṇapustikāyām asti

dik

śuṇḍikaḥ   

ekaḥ janasamudāyaḥ ।

śuṇḍikānām ullekhaḥ mahābhārate asti

dik

pūrvapūrvānugaṇḍikā   

ekā parvatamālā ।

mahākāvyeṣu pūrvapūrvānugaṇḍikāyāḥ varṇanaṃ vidyate

dik

prasannacaṇḍikā   

ekaṃ nāṭakam ।

saṃskṛtasāhitye prasannacaṇḍikā iti nāṭakaṃ prasiddham

dik

śauṇḍikeyaḥ   

bālakānāṃ kṛte ahitakārakaḥ rākṣasaḥ ।

śauṇḍikeyasya ullekhaḥ pāraskara-gṛhya-sūtre asti

dik

bālādīkṣitaḥ, bāladīkṣitaḥ   

ekaḥ lekhakaḥ ।

kośakāraiḥ bālādīkṣitaḥ varṇitaḥ

dik

kuṇḍikā   

ekā upaniṣad ।

kuṇḍikopaniṣad upaniṣatsu ekā upaniṣat

dik

kumudikā   

ekā strī ।

kathāgrantheṣu kumudikāyāḥ varṇanaṃ prāpyate

dik

kṛṣṇadīkṣitaḥ   

ekaḥ śikṣakaḥ ।

kṛṣṇadīkṣitasya varṇanaṃ kośe vidyate

dik

kṛṣṇadhūrjaṭidīkṣitaḥ   

ekaḥ lekhakaḥ ।

kṛṣṇadhūrjaṭidīkṣitasya varṇanaṃ kośe dṛśyate

dik

bālādīkṣitaḥ, bāladīkṣitaḥ   

ekaḥ lekhakaḥ ।

kośakāraiḥ bālādīkṣitaḥ varṇitaḥ

dik

keśavadīkṣitaḥ   

ekaḥ puruṣaḥ ।

keśavadīkṣitasya varṇanaṃ kośe dṛśyate

dik

śrīrājacūḍāmaṇidīkṣitaḥ   

ekaḥ lekhakaḥ ।

śrīrājacūḍāmaṇidīkṣitasya ullekhaḥ vivaraṇapustikāyām asti

dik

ṣaṇḍikaḥ   

ekaḥ puruṣaḥ ।

ṣaṇḍikasya ullekhaḥ maitrāyaṇī-saṃhitāyām asti

dik

ṣaṇḍikaḥ   

ekaḥ puruṣaḥ ।

ṣaṇḍikasya ullekhaḥ maitrāyaṇī-saṃhitāyām asti

dik

sumṛḍīkaḥ   

ekaḥ puruṣaḥ ।

sumṛḍīkasya ullekhaḥ kośe vartate

dik

keśavadīkṣitaḥ   

ekaḥ puruṣaḥ ।

keśavadīkṣitasya varṇanaṃ kośe dṛśyate

dik

gabdikā   

ekaṃ rāṣṭram ।

gabdikā pāṇininā sindhvādigaṇe parigaṇitā asti

dik

gonāḍīkaḥ   

ekaḥ kṣupaḥ ।

gonāḍīkasya varṇanaṃ kośe vartate

dik

kumbhatumbī , gandhabahulā , gopālī , gorakṣadugdhā , dīrghadaṇḍī, sarpadaṇḍī , sudaṇḍikā, citralā , dīrgha-daṇḍī, pañca-parṇikā   

naikeṣāṃ kṣupānāṃ nāmaviśeṣaḥ ।

gorakṣī nāmnā prasiddhāḥ naike kṣupāḥ santi

dik

govindadīkṣitaḥ   

ekaḥ puruṣaḥ ।

govindadīkṣitasya ullekhaḥ kohe vartate

dik

śauṇḍikaḥ   

ekā jātiḥ ।

śauṇḍikasya ullekhaḥ mahābhārate vartate

dik

hariharadīkṣitaḥ   

ekaḥ puruṣaḥ ।

hariharadīkṣitasya ullekhaḥ vivaraṇapustikāyām asti

dik

haribhaṭṭadīkṣitaḥ   

ekaḥ lekhakaḥ ।

haribhaṭṭadīkṣitasya ullekhaḥ vivaraṇapustikāyām asti

dik

haridīkṣitaḥ   

lekhakanāmaviśeṣaḥ ।

haridīkṣitaḥ iti nāmakānāṃ naikeṣāṃ lekhakānām ullekhaḥ viraṇapustikāyām asti

dik

kaṭutuṇḍikā   

ekaḥ kṣupaḥ ।

kaṭutuṇḍikāyāḥ ullekhaḥ koṣe asti

dik

tuṇḍikeraḥ   

ekaḥ janasamudāyaḥ ।

tuṇḍikerasya ullekhaḥ mahābhārate vartate

dik

eḍikākṣī   

ekaḥ kṣupaḥ ।

eḍikākṣyāḥ ullekhaḥ varāhamihirasya bṛhatsaṃhitāyām asti

dik

ādik   

dikcakrasya ekā viśiṣṭā diśā ।

ādiśaḥ ullekhaḥ koṣe asti

dik

pañcapādikāvivaraṇaprakāśikā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāvivaraṇaprakāśikāyāḥ ullekhaḥ koṣe asti

dik

pañcapādikāvivaraṇam   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāvivaraṇasya ullekhaḥ koṣe asti

dik

pañcapādikādhyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikādhyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

dik

pañcapādikāṭīkātattvadīpanam   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāṭīkātattvadīpanasya ullekhaḥ koṣe asti

dik

pañcapādikāṭīkā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāṭīkāyāḥ ullekhaḥ koṣe asti

dik

pañcapādikāśāstradarpaṇaḥ   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāśāstradarpaṇasya ullekhaḥ koṣe asti

dik

pañcapādikāvyākhyā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāvyākhyāyāḥ ullekhaḥ koṣe asti

dik

pañcapādikāvivaraṇaprakāśikā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāvivaraṇaprakāśikāyāḥ ullekhaḥ koṣe asti

dik

pañcapādikāvivaraṇam   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāvivaraṇasya ullekhaḥ koṣe asti

dik

pañcapādikādhyāsabhāṣyavyākhyā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikādhyāsabhāṣyavyākhyāyāḥ ullekhaḥ koṣe asti

dik

pañṭapādikāṭīkātattvadīpanam   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāṭīkātattvadīpanasya ullekhaḥ koṣe asti

dik

pañcapādikāṭīkā   

ekaḥ ṭīkāgranthaḥ ।

pañcapādikāṭīkāyāḥ ullekhaḥ koṣe asti

dik

nirvāṇadīkṣitaḥ   

ekaḥ vaiyākaraṇaḥ ।

nirvāṇadīkṣitasya ullekhaḥ vivaraṇapustikāyām asti

dik

carmakhaṇḍikaḥ   

ekaḥ janasamūhaḥ ।

carmakhaṇḍikasya varṇanaṃ vāyu-purāṇe vartate

dik

jīvarājadīkṣitaḥ   

ekaḥ lekhakaḥ ।

jīvarājadīkṣitasya ullekhaḥ koṣe asti

dik

ḍiṇḍikaḥ   

ekaḥ mūṣakaḥ ।

ḍiṇḍikasya ullekhaḥ mahābhārate asti

dik

tuṇḍikeraḥ   

ekaḥ janasamudāyaḥ ।

tuṇḍikerasya ullekhaḥ mahābhārate vartate

dik

daṇḍikaḥ   

matsyaviśeṣaḥ ।

daṇḍikasya ullekhaḥ kośe vartate

dik

dvandvādikośa   

ekaḥ kośaḥ ।

dvandvādikośasya ullekhaḥ kośe vartate

dik

nadīkadambaḥ   

ekaḥ kṣupaḥ ।

nadīkadambasya ullekhaḥ koṣe asti

dik

nandikeśaḥ   

ekaṃ puṇyakṣetram ।

nandikeśasya ullekhaḥ śivapurāṇe asti

dik

nallādīkṣitaḥ   

lekhakanāmaviśeṣaḥ ।

nallādīkṣitaḥ iti nāmakānāṃ naikeṣāṃ lekhakānām ullekhaḥ koṣe asti

dik

nāḍikādattaḥ   

ekaḥ lekhakaḥ ।

nāḍikādattasya ullekhaḥ vivaraṇapustikāyām asti

dik

dikaḥ   

ekaḥ deśaḥ ।

nādikasya ullekhaḥ bauddhasāhitye asti

dik

nārāyaṇadīkṣitaḥ   

ekaḥ lekhakaḥ ।

nārāyaṇadīkṣitasya ullekhaḥ koṣe asti

dik

nārāyaṇadīkṣitasūnuḥ   

ekaḥ lekhakaḥ ।

nārāyaṇadīkṣitasūnoḥ ullekhaḥ koṣe asti

dik

dharmayyadīkṣitaḥ   

ekaḥ puruṣaḥ ।

dharmayyadīkṣitasya ullekhaḥ vivaraṇapustikāyām asti

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