(with tri-śālaka-) n. (a house) wanting (literally killing) a side id est having three halls towards east and south and north (but not one towards the west)
m. "conqueror of obstacles", Name of the god gaṇeśa- (this deity being supposed capable of either causing or removing difficulties and being therefore worshipped at the commencement of all undertakings)
mfn. (prob. said of those spots of the body, such as the temples and space between the eye-brows a blow on which is fatal even without any point entering the surface, but commonly applied to those spots a wound on which becomes fatal as soon as a pointed weapon is extracted)
घ्न a. (-घ्नी f.) (Used only at the end of comp.) Killing, destroying, removing, curing; ब्राह्मणघ्नः, बालघ्नः, वातघ्नः, पित्तघ्नः; depriving one of, taking away; पुण्यघ्न, धर्मघ्न &c. Ms.9.232;8.127;7.218; Y.1.138 &c.
अतिघ्न a. Very destructive. -घ्नी [अतिशयेन हन्ति दुःखम्; हन्-टक्] A happy state of complete oblivion which drowns all thoughts of whatever is disagreeable in the past; अतिघ्नीमानन्दस्य गत्वा Bṛi. Ār. Up.2.1.9.
दघ्न a. (-घ्नी f.) A termination added to nouns in the sense of 'reaching to', 'as high or deep as'; ऊरुदघ्नेन पयसोत्तीर्य K.; कीलालव्यतिकरगुल्फदघ्नपङ्कः (मार्गः) Māl.3.17; 5.14; Y.2.18.
निघ्न a. 1 Dependent, subservient, obedient (as a servant); तथापि निघ्नं नृप तावकीनैः प्रह्वीकृतं मे हृदयं गुणौघैः Ki.3.12; निघ्नस्य मे भर्तृनिदेशरौक्ष्यं देवि क्षमस्वेति बभूव नम्रः R.14.58; -2 Docile, tractable. -3 Dependent on (i. e. following the gender &c. of) a substantive; इति विशेष्य- निघ्नवर्गः -4 (After a numeral) Multiplied by.
वार्त्रघ्नः N. of Arjuna; अथ भूतानि वार्त्रघ्नशरेभ्यस्तत्र तत्रसुः Ki.15.1.
वार्त्रघ्नीन्यायः vārtraghnīnyāyḥ
वार्त्रघ्नीन्यायः (Mīmāṁsa) A rule of interpretation according to which a detail that cannot properly find connection with the primary or main matter should be understood as belonging to a subsidiary thereof. This is an exception to the मिथो$सम्बन्धन्याय (q. v.). This is discussed by Jaimini and Śabara at MS.3.1.23.
स्रुघ्नः N. of a district; पन्थाः स्रुघ्नमुपतिष्ठते Sk.; (it was situated at some distance-- at least one day's journey-from Pātaliputra q. v.; cf. न हि देवदत्तः स्रुघ्ने संनिधीयमानस्तदहरेव पाटलिपुत्रे संनिधीयते युगपदनेकत्र वृत्तावनेकत्व- प्रसंगात् S. B.
स्रौघ्न a. (-घ्नी f.) 1 Belonging to, or coming from, Srughna. -2 Residing in Srughna. -घ्नः An inhabitant of Srughna. -घ्नम् The gate leading to Srughna; cf. P.IV.3.86.
han slay, II. hántṙ, i. 85, 9; ii. 33, 15; smite, v. 83, 23. 9; I. jíghna slay, viii. 29, 4; pf. jaghá̄na, ii. 12, 10. 11; ps. hanyáte, iii. 59, 2; ds. jíghāṃsa, vii. 86, 4.
a. destroying reputa tion; -dâ, f. (bestowing fame), N. of the cowherd Nanda's wife, foster-mother of Krishna: -suta, m. son of Yasodâ, met. of Krishna; -dhana, a. whose wealth is fame, rich in fame, renowned (person); m. N. of a prince; -dhara, m. (supporter of fame), N.: â, f. N.; -bhrit, a. possessing or conferring fame; -râga, m. N.; -lekhâ, f. N.; -vat-î, f. (famous), N.; -vartman, n. road to glory; -varman, m. N.; -han, a. destructive of beauty; destroying fame; -hara, a. depriv ing of fame, disgracing.
a. repelling or destroy ing demons; m. spell destructive of demons; -ghnî, f., v. -han; -gana, m. demon-folk; -(a)dhidevatâ, f. goddess presiding over the demons; -bhâsh, a. barking like a demon; -hán, a. (-ghnî) demon-slaying.
m. lord of obstacles, Ganesa; -vat, a. beset with obstacles: -tâ, f. abst. n.; -hantri, m. destroyer of obstacles, Ganesa; -½antaka, m. id.; -½îsa,-½îsvara, m. id.
m. [√ han] (in E. also n.) obstruction, impediment, hindrance: -kara, a. obstructing, interrupting; -krit, a. id.; -kartri, m. causer of obstacles; -git, m. con queror of obstacles, ep. ofGanesa; -tâ, f. obstructiveness.
a. slaying foes (rare); m. N., esp. of a son of Dasaratha, and youngest brother of Râma; -m-gaya, a. conquering foes; m. N.; -tas, ad. from an enemy; -tâ, f. enmity, hostility; -tvá, n. id. (RV., C.); -nandana, a. delighting foes; -paksha, m. side of the enemy; a. taking the enemy's side; -bhata, m. N. of an Asura; -mard ana, a. foe-destroying; m. N.; N. of an elephant; -rûpa, a. appearing in the form of an enemy; -vigraha, m. hostile invasion; -samkata, n. danger from foes.
‘weapon/ in its widest sense covers the whole of a Ksatriya’s warlike equipment, which in the Aitareya Brāhmana is summed up as horse-chariot (aśva-ratha), bow and arrows (isu-dhanva), and corselet (kavaca). As the bow and arrow (isu, dhanvan) were essential as the main weapons of the Vedic fighter, they are probably meant when Áyudha is used specifically of weapons, as often from the Rigveda onwards. The battle hymn in the Rigveda confirms this view, as it presents to us the warrior armed with bow and arrow on his chariot, and clad in armour (Varman), with a guard (Hastaghna) on the left arm to avoid the friction of the bow-string. The corselet was not a single solid piece of metal, but consisted of many pieces fitted together (syūta); it may have been made either of metal plates or, as is more likely, of some stiff material plated with metal. In addition the warrior wore a helmet (Siprā). There is no trace of the use of a shield, nor is there any clear record of the employment of greaves or other guard for the feet. Skill in the use of weapons is referred to in the Rigveda. It is doubtful whether sling stones (Adri, Aśani) were in ordinary use. The hook (ankiáa) also is merely a divine weapon, and the axe (svadhiti, vāśī, paraśu) does not occur in mortal combats. For the use of the spear see Rsti, Rambhinī, Sakti, Saru; of the sword, Asi, Krti. Neither weapon can be considered ordinary in warfare, nor was the club (Vajra) used. For the modes of warfare see Samgrāma.
(‘ land of the Kurus ’) is always regarded in the Brāhmana texts as a particularly sacred country. Within its boundaries flowed the rivers Drsadvatī and Sarasvatī, as well as the Apayā. Here, too, was situated Saryanāvant, which appears to have been a lake, like that known to the Satapatha Brāhmana by the name of Anyatah-plaksā. According to Pischel, there was also in Kuruksetra a stream called Pastyā, which he sees in certain passages of the Rigveda. The boun¬daries of Kuruksetra are given in a passage of the Taittirīya Áranyaka as being Khāndava on the south, the Tūrghna on the north, and the Parīnah on the west. Roughly speaking, it corresponded to the modern Sirhind.
The ‘ bow,’ frequently mentioned in the Rigveda and later, was the chief weapon of the Vedic Indian. The last act of the funeral rite included the removal of the bow from the right hand of the dead man. The weapon was composed of a stout staff bent into a curved shape (vakra), and of a bowstring (Jyā) made of a strip of cowhide which joined the ends. The tips of the bow, when the string was fastened, were called Ártnī. Relaxed when not in actual use, the bow was specially strung up when needed for shooting. The stages of the process are given in detail in the Vājasaneyi Samhitā : the stringing (ā-tan) of the bow, the placing (prati-dhā) of the arrow, the bending (<ū-yam) of the bow, and the shooting (as). The arrow was discharged from the ear, and is hence called karna-yoni, having the ear as its point of origin.’ The making of bows was a regular profession (dhanus-kāra, dhanus-krt). For the arrow see Isu, and for the handguard Hastaghna.
Occurs in a passage of the Aitareya Brāhmaṇa, where in a Gāthā reciting the prowess of Bharata it is said that he bound horses on the Yamunā (Jumna) and Gangū (Ganges) Vrtraghne, which Sāyaṇa renders ‘ at Vṛtraghna,’ as the name of a place. Roth, however, seems right in interpreting the form as a dative, ‘for the slayer of Vṛtra’—i.e., Indra.
Denotes primarily, it seems, ‘assembly ’ either in peace or in war, when it means an ‘ armed band.’ Its normal sense in the Atharvaveda and later is ‘war,’ ‘battle.’ Little is known of Vedic warfare, but it seems to have been simple. A body of foot soldiers with charioteers composed every army, the two going together, and the foot soldiers being often overthrown by the charioteers, who were doubtless the Kṣatriyas and their foremost retainers. Probably the foot soldiers bore little armour, and used only the bow for offence, as is suggested by the account that Herodotus gives of the Indian contingent of the army with which Xerxes invaded Greece. The nobles, on the other hand, may have had cuirass (Varman), helmet (śiprā), and hand-guard (Hastaghna) as a protection from the friction of the bowstring. On the car was the charioteer, and on his left the warrior (Sārathi, Savya§thā). Riding is never mentioned in war, and would hardly have been suited to Vedic ideas, for the warrior mainly depended on his bow, which he could not have used effectively from horse¬back. The offensive weapon (Áyudha) was practically the bow; spear and sword and axe were very seldom used. Whether there was a strict tribal organization of the host, such as is once alluded to in the Homeric poems, and is also recognized in Germany by Tacitus, is uncertain (cf. Vrāta), but in the Epic relations (Jñāti) fight together, and this rule, no doubt, applied more or less in Vedic times also. Cities were besieged and invested (upa-sad, pra-bhid), probably as a rule by blockade, since the ineffective means of assault of the time would have rendered storming difficult and expensive. Hillebrandt thinks that the pur carisnū of the Rigveda was a kind of chariot; it may—like the Trojan horse—have been an Indian anticipation of the Roman means of assaulting a town. Besides ordinary wars of defence and conquest, raids into neighbouring territory seem to have been frequent and normal, no doubt because of the booty (Udāja, Nirāja) which wai to be won, and which the king had to share with the'people. Banners (Dhvaja) were borne in war, and musical instruments (Dundubhi, Bakura) were used by the combatants.
adjective destroying (Monier-Williams, Sir M. (1988))
killer (Monier-Williams, Sir M. (1988))
killing (Monier-Williams, Sir M. (1988))
multiplied by (Monier-Williams, Sir M. (1988))
murderer (Monier-Williams, Sir M. (1988))
removing (Monier-Williams, Sir M. (1988))
striking with (Monier-Williams, Sir M. (1988))
noun (masculine) Acacia Catechu
name of a remedy for leprosy (Monier-Williams, Sir M. (1988))
name of the medicinal plant Hiyāvalī (Monier-Williams, Sir M. (1988))
adjective defeating or rendering vain all previous measures (Monier-Williams, Sir M. (1988))
ungrateful (Monier-Williams, Sir M. (1988))
unmindful of services rendered (Monier-Williams, Sir M. (1988))
noun (masculine neuter) a kind of medical treatment of vraṇas
Embelia ribes
marking-nut plant (Monier-Williams, Sir M. (1988))
onion (Monier-Williams, Sir M. (1988))
root of the jujube (Monier-Williams, Sir M. (1988))
noun (masculine) Calotropis gigantea (Monier-Williams, Sir M. (1988))
Cassia Alata (Monier-Williams, Sir M. (1988))
Cassia tora (Monier-Williams, Sir M. (1988))
the thorn-apple (Monier-Williams, Sir M. (1988))
noun (masculine) a Buddha (Monier-Williams, Sir M. (1988))
fire (Monier-Williams, Sir M. (1988))
the moon (Monier-Williams, Sir M. (1988))
the sun (Monier-Williams, Sir M. (1988))
Viṣṇu (Monier-Williams, Sir M. (1988))
Śiva (Monier-Williams, Sir M. (1988))
noun (masculine) name of a son of Anamitra (Monier-Williams, Sir M. (1988))
name of a son of anaraṇya and father of Anamitra (Monier-Williams, Sir M. (1988))
adjective (after a numeral) multiplied with (Monier-Williams, Sir M. (1988))
dependent (Monier-Williams, Sir M. (1988))
dependent on (Monier-Williams, Sir M. (1988))
devoted to (Monier-Williams, Sir M. (1988))
docile (Monier-Williams, Sir M. (1988))
obedient (Monier-Williams, Sir M. (1988))
ruled by (Monier-Williams, Sir M. (1988))
subservient (Monier-Williams, Sir M. (1988))
noun (masculine) a spell or incantation destructive of Rākṣasas (Monier-Williams, Sir M. (1988))
Semecarpus Anacardium (Monier-Williams, Sir M. (1988))
white mustard (Monier-Williams, Sir M. (1988))
noun (masculine) name of a son of Viśvāmitra (Monier-Williams, Sir M. (1988))
the shrub Hedysarum Gangeticum and other plants (Monier-Williams, Sir M. (1988))
[medic.] a group of plants removing vāta Frequency rank 9250/72933
noun (masculine neuter) a breaker (Monier-Williams, Sir M. (1988))
an obstacle (Monier-Williams, Sir M. (1988))
any difficulty or trouble (Monier-Williams, Sir M. (1988))
destroyer (Monier-Williams, Sir M. (1988))
hindrance (Monier-Williams, Sir M. (1988))
impediment (Monier-Williams, Sir M. (1988))
interruption (Monier-Williams, Sir M. (1988))
name of Ganeśa (Monier-Williams, Sir M. (1988))
opposition (Monier-Williams, Sir M. (1988))
prevention (Monier-Williams, Sir M. (1988))
noun (masculine) bhūnāga
Beleric Myrobalan (Monier-Williams, Sir M. (1988))
Hedysarum Alhagi (Monier-Williams, Sir M. (1988))
Mimosa Sirissa (Monier-Williams, Sir M. (1988))
Terminalia Belerica (Monier-Williams, Sir M. (1988))
noun (masculine) name of a son of Devaśravas (Monier-Williams, Sir M. (1988))
name of a son of Śvaphalka (Monier-Williams, Sir M. (1988))
name of one of Rāmacandra's brothers (Monier-Williams, Sir M. (1988))
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