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     Grammar Search "inva" has 1 results.
     
inva: second person singular present imperative class 1 parasmaipadainv
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WordReferenceGenderNumberSynonymsDefinition
invakāḥ1.3.23FemininePluralname of the naksatra mrigashirsha
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28 results for inva
     
Devanagari
BrahmiEXPERIMENTAL
invamfn. pervading. See viśvam-inva-. View this entry on the original dictionary page scan.
invaf. equals invak/ā- above View this entry on the original dictionary page scan.
invakan. Name of a sāman- View this entry on the original dictionary page scan.
invaf. plural Name of the nakṣatra- mṛgaśīrṣa- View this entry on the original dictionary page scan.
ainvakan. Name of a sāman- View this entry on the original dictionary page scan.
asinvamf(-)n. insatiable View this entry on the original dictionary page scan.
asinvatmfn. idem or 'mf(-)n. insatiable ' View this entry on the original dictionary page scan.
aviśvaminva(/a-viśvam-inva-) mf(ā-)n. not all-embracing, not pervading everything View this entry on the original dictionary page scan.
dānupinvamfn. swelling with drops (soma-) View this entry on the original dictionary page scan.
dhiyaṃjinvaetc. See 1. dhi-. View this entry on the original dictionary page scan.
dhiyaṃjinvamfn. exciting meditation or devotion View this entry on the original dictionary page scan.
ghṛtaminvamf(ā-)n. melting ghee View this entry on the original dictionary page scan.
hinvam. "Inciter", Name of indra-'s father (prīṇayitri- ) View this entry on the original dictionary page scan.
jinvamfn. See dhiyaṃ-jinv/a-, viśva--. View this entry on the original dictionary page scan.
pinvamfn. causing to swell or flow (See dānu-p-). View this entry on the original dictionary page scan.
pinvamāna mfn. swollen, swelling, full View this entry on the original dictionary page scan.
pinvanan. a particular vessel used in religious ceremonies View this entry on the original dictionary page scan.
pinvantyapīyāf. (sc. ṛc-) Name of (beginning pinvaty apo-). View this entry on the original dictionary page scan.
pracinvatmfn. gathering, collecting, plucking View this entry on the original dictionary page scan.
pracinvatm. Name of a son of janam-ejaya- View this entry on the original dictionary page scan.
prācinvatm. Name of a son of janam-ejaya- (= pra-cinvat-) View this entry on the original dictionary page scan.
śatayāyinvatind. as long as a hundred yojana-s View this entry on the original dictionary page scan.
sinva sinvat- See a-s-, . View this entry on the original dictionary page scan.
vācaminvamfn. "word-moving", singing, reciting View this entry on the original dictionary page scan.
vicicinvatkamfn. (fr. pr. p. cinvat-) sifting, discriminating View this entry on the original dictionary page scan.
viśvajinvamfn. all-refreshing View this entry on the original dictionary page scan.
viśvaminvamf(-)n. all-moving, all-pervading, all-embracing View this entry on the original dictionary page scan.
viśvaminvamf(-)n. all-containing View this entry on the original dictionary page scan.
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invakāḥ इन्वकाः Stars in the head of Orion. (See इल्वकाः)
ainvakam ऐन्वकम् N. of a Sāman; Arṣeya Br.
vicinvatkaḥ विचिन्वत्कः 1 Search. -2 Investigation. -3 A hero.
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inva (KS. invakā) nakṣatram MS.2.13.20: 165.14; KS.39.13. Cf. mṛgaśīrṣaṃ.
inva nakṣatram see invagā.
invakābhiḥ prasṛjyante ApG.1.2.16a.
invakābhyaḥ svāhā TB.3.1.4.3.
invanto viśvaṃ prati yann ṛtena RV.3.4.5b.
apacinvan parūṣakam # śś.15.19b.
apinvataṃ śayave aśvinā gām # RV.1.117.20b.
apinvataṃ śayave dhenum aśvinā # RV.10.39.13b.
apinvatam apitaḥ pinvataṃ dhiyaḥ # RV.7.82.3d.
apinvatam aśvinā pūrvyāya # RV.1.118.8b.
asinva vavraṃ mahy ādad ugraḥ # RV.5.32.8b.
asinva bapsatī bhūry attaḥ # RV.10.79.1d; N.6.4.
asinvan daṃṣṭraiḥ pitur atti bhojanam # RV.2.13.4c.
asinvann atti jihvayā vanāni # RV.10.79.2b.
asinvan bhūry āvayaḥ # RV.8.45.38b.
upacinvanti vedhasaḥ # TS.1.1.7.2b; 5.10.3b; MS.1.1.8b: 4.14; 4.1.8b: 10.13; KS.1.7b; 31.6; Kś.2.8.16b.
jinva (three times) # Mś.4.2.26 (bis).
jinva gā jinvārvataḥ # TB.3.7.5.7b; Apś.3.2.11b. See pinvaṃ etc.
jinvan kośaṃ madhuścutam # RV.9.12.6c; SV.2.551c.
jinvan gaviṣṭaye dhiyaḥ # SV.2.362d; JB.3.119,226. See jinvā etc.
jinvanta uṣaso bhagam # SV.2.473b. See jananta etc.
jinvanti viśve taṃ devāḥ # AVś.9.4.18c.
jinva yajñaṃ jinva yajñapatim # VS.8.7; TS.1.4.10.1; 11.1; MS.1.3.13: 35.9; 1.3.27: 39.15; KS.4.5; śB.4.4.1.6.
dhiyaṃjinvam avase hūmahe vayam # RV.1.89.5b; VS.25.18b.
pinva (read pinva) gā jinvārvataḥ # Aś.1.7.8b. See jinva gā.
pinvataṃ gā jinvatam arvato naḥ # RV.1.118.2c; KS.17.18c.
pinvatam iṣo vṛjaneṣu indra # RV.7.99.6d.
pinvanty apo marutaḥ sudānavaḥ # RV.1.64.6a; TS.3.1.11.7a; KB.15.3. P: pinvanty apaḥ AB.3.18.7; 4.29.10; 31.8; 5.1.15; 4.12; 6.9; 12.7; 16.12; 18.10; 20.10; ā.1.2.1.9a; Aś.5.14.17; śś.7.19.14; 10.13.10. Designated as pinvanty-apīyā (sc. ṛk) KB.27.2.
pinvanty utsaṃ yad ayāsur ugrāḥ # RV.7.57.1d.
pinvanty utsaṃ yad ināso asvaran # RV.5.54.8c.
pinvan dhārāḥ karmaṇā devavītau # RV.9.97.33b.
pinvamānāya tvā # KS.39.6; Apś.16.31.1.
pinvamānāyai svāhā # TB.3.1.4.4.
pinvamānāsi # KS.39.6; Apś.16.31.1.
pinvamānebhyas tvā # Apś.16.31.1; KS.39.6; Apś.16.31.1.
pinvamāne sīda # KS.39.6 (bis); Apś.16.30.1; 31.1.
prācāhinvan manasā sapta viprāḥ # RV.3.31.5b.
minvan sadma pura eti # RV.10.20.5c.
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"inva" has 23 results.
     
akāma(अकामसंधि)(अकामसंधि) an invariable (नित्य) euphonic change (संधि) such as the dropping of th' consonant r ( र् ) when followed by r. confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV.9. रेफोदयो लुप्यते द्राघितोपधा ह्रस्वस्या-कामनियता उभाविमी । e. g. युवो रजांसि, सुयमासो अश्वा रथ: R. V. I. 180.1.
anubandhaa letter or letters added to a word before or after it, only to signify some specific purpose such as (a) the addition of an afix (e. g. क्त्रि, अथुच् अङ् et cetera, and others) or (b) the substitution of गुण, वृद्धि or संप्रसारण vowel or (c) sometimes their prevention. These anubandha letters are termed इत् (literally going or disappearing) by Pāṇini (confer, compare उपदेशेजनुनासिक इत् et cetera, and others I.3.2 to 9), and they do not form an essential part of the word to which they are attached, the word in usage being always found without the इत् letter. For technical purposes in grammar, however, such as आदित्व or अन्तत्व of affixes which are characterized by इत् letters, they are looked upon as essential factors, confer, compare अनेकान्ता अनुबन्धाः, एकान्ता:, etc, Paribhāṣenduśekhara of Nāgeśa. Pari. 4 to 8. Although पाणिनि has invariably used the term इत् for अनुबन्ध letters in his Sūtras, Patañjali and other reputed writers on Pāṇini's grammar right on upto Nāgeśa of the 18th century have used the term अनुबन्ध of ancient grammarians in their writings in the place of इत्. The term अनुबन्ध was chosen for mute significatory letters by ancient grammarians probably on account of the analogy of the अनुबन्ध्य पशु, tied down at sacrifices to the post and subsequently slaughteredition
anaikāntikaundetermined, indefinite एतद्प्यनैकान्तिकं यदल्पप्राणस्य सर्वोच्चैस्तन्महाप्राणस्य सर्वनीचै: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on I.2.30, also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 1.37; not invariable, confer, compare अनैकान्तिकं ज्ञापकम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VII.2.102, VIII.3.34
antaraṅgaa highly technical term in Pāṇini's grammar applied in a variety of ways to rules which thereby can supersede other rules. The term is not used by Pāṇini himselfeminine. The Vārtikakāra has used the term thrice ( Sec I. 4. 2 Vārttika (on the Sūtra of Pāṇini). 8, VI.1.106 Vart.10 and VIII.2.6 Vārttika (on the Sūtra of Pāṇini). I) evidently in the sense of immediate', 'urgent', 'of earlier occurrence' or the like. The word is usually explained as a Bahuvrīhi compound meaning 'अन्त: अङ्गानि निमित्तानि यस्य' (a rule or operation which has got the causes of its application within those of another rule or operation which consequently is termed बहिरङ्ग). अन्तरङ्ग, in short, is a rule whose causes of operation occur earlier in the wording of the form, or in the process of formation. As an अन्तरङ्ग rule occurs to the mind earlier, as seen a reference to some preceding word, not necessarily on the same page., it is looked upon as stronger than any other rule, barring of course अपवाद rules or exceptions, if the other rule presents itself simultaneously. The Vārtikakāra, hence, in giving preference to अन्तरङ्ग rules, uses generally the wording अन्तरङ्गबलीयस्त्वात् which is paraphrased by अन्तरङ्गं बहिरङ्गाद् बलीयः which is looked upon as a paribhāṣā. Grammarians, succeeding the Vārtikakāra, not only looked upon the बहिरङ्ग operation as weaker than अन्तरङ्ग, but they looked upon it as invalid or invisible before the अन्तरङ्ग operation had taken placcusative case. They laid down the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे which has been thoroughly discussed by Nāgeśa in his Paribhāṣendusekhara. The अन्तरङ्गत्व is taken in a variety of ways by Grammarians : (l) having causes of application within or before those of another e. g. स्येनः from the root सिव् (सि + उ+ न) where the यण् substitute for इ is अन्तरङ्ग being caused by उ as compared to guṇa for उ which is caused by न, (2) having causes of application occurring before those of another in the wording of the form, (3) having a smaller number of causes, (4) occurring earlier in the order of several operations which take place in arriving at the complete form of a word, (5) not having संज्ञा (technical term) as a cause of its application, ( 6 ) not depending upon two words or padas, (7) depending upon a cause or causes of a general nature (सामान्यापेक्ष) as opposed to one which depends on causes of a specific nature ( विशेषापेक्ष).
avyayaindeclinable, literally invariant, not undergoing a change. Pāṇini has used the word as a technical term and includes in it all such words as स्वर्, अन्तर् , प्रातर् etc, or composite expressions like अव्ययीभावसमास, or such taddhitānta words as do not take all case affixes as also kṛdanta words ending in म् or ए, ऐ, ओ, औ. He gives such words in a long list of Sutras P. I.1.37 to 41; confer, compare सदृशं त्रिषु लिङ्गेषु सर्वासु च विभक्तिषु । वचनेषु च सर्वेषु यन्न व्येति तदव्ययम् Kāś. on P.I.1.37.
asiddhainvalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Pāṇini's Aṣṭādhyāyī. invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् is to be substituted for स्, or the letter त् is to be prefixed, confer, compare षत्वतुकोरसिद्धः (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given a reference to some preceding word, not necessarily on the same page.. Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50.
asiddhatvainvalidity of a rule or operation on account of the various considerations sketched a reference to some preceding word, not necessarily on the same page.. See असिद्ध.
asiddhaparibhāṣāthe same as Antaraṅga Paribhāṣā or the doctrine of the invalidity of the bahiraṅga operation. See the word असिद्ध a reference to some preceding word, not necessarily on the same page.. For details see the Paribhāṣā 'asiddham , bahiraṅgam antaraṅge' Paribhāṣenduśekhara of Nāgeśa. Pari. 50 and the discussion thereon. Some grammarians have given the name असिद्धपरिभाषा to the Paribhāṣā असिद्धं बहिरङ्गमन्तरङ्गे as contrasted with अन्तरङ्गं बहुिरङ्कगाद् वलीयः which they have named as बहिरङ्गपरिभाषा.
ābhācchāstraa rule given in the section called आभीयप्रकरण extending from P.VI.4.22 to VI.4.175, wherein one rule or operation is looked upon as invalid to another ; confer, compare असिद्धवदत्राभात् P.VI.4.22 and Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). thereon; confer, compare also यावता अनिदितां हलः इत्यपि आभाच्छास्त्रम् Vyāḍiparibhāṣāsūcana.Pari. 38.
ābhīyāsiddhatvainvalidity or supposed invisibility of one rule with respect to another, in the section called अाभीयप्रकरण. See अाभाच्छास्त्र a reference to some preceding word, not necessarily on the same page..
inuṇkṛt affix इन्. by P. III.3.44 followed invariably by the taddhita affix. affix अण् by P.V.4,15, e.g, सांराविणम् , सांकूटिनम्.
jātabahiraṅgāsiddhatvainvalidity of a Bahiranga operation that has already taken place by virtue of the Antaranga-paribhasa-असिद्धं बहिरङ्गमन्तरङ्ङ्गेthat which is ' bahiranga' is regarded as not having taken effect when that which is 'antarahga' is to take effect. For details see Par. Sek. Paribhasa 50.
jātābhīyāsiddhatvainvalidity of a grammatical operation prescribed by a rule in the अाभीय section (P. VI. 4.22 upto the end of the fourth pada ) which, although it has taken place, is to be looked upon as not having taken place when any other operation in the same section is to take effect. See आभीयासिद्व.
ḍvita root marked with the mute syllable डु (at the beginning) to Signify the application of the krt affix त्रि which is invariably followed by the addition of म ( मप् ), in the sense of 'achieved by' e. g. पक्त्रिमम् ; कृत्रिमम्: confer, compare P. III. 3.88 ; and IV. 4.20.
nitya(1)eternal, as applied to word or Sabda in contrast with sound or dhvani which is evanescent (कार्य ). The sound with meaning or without meaning,made by men and animals is impermanent; but the sense or idea awakened in the mind by the evanescent audible words on reaching the mind is of a permanent or eternal nature; confer, compare स्फोटः शब्दो ध्वनिस्तस्य व्यायामादुपजायते; confer, compare also व्याप्तिमत्त्वा्त्तु शब्दस्य Nir.I.1 ; (2) constant; not liable to be set aside by another; confer, compare उपबन्धस्तु देशाय नित्यम्, न रुन्धे नित्यम्। नित्यशब्दः प्राप्त्यन्तरानिषेधार्थः T.Pr.I.59, IV.14; (3) original as constrasted with one introduced anew such as an augment; confer, compare Taittirīya Prātiśākhya.VI.14; (4) permanently functioning, as opposed to tentatively doing so; confer, compare नित्यविरते द्विमात्रम् Ṛktantra Prātiśākhya.37; (5) unchangeable, permanent, imperishable; confer, compare अयं नित्यशब्दोस्त्येव कूटस्थेष्वविचालिषु भावेषु वर्तते M.Bh. on P. VIII. 1.4; (6) always or invariably applying, as opposed to optional; the word in this sense is used in connection with rules or operations that do not optionally apply; confer, compare उपपदसमासो नित्यसमासः, षष्ठीसमासः पुनार्वेभाषा; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.19; (7) constant,as applied to a rule which applies if another simultaneously applying rule were to have taken effect, as well as when that other rule does not take effect; confer, compare क्वचित्कृताकृतप्रसङ्गमात्रेणापि नित्यता Par. Sek. Pari 46. The operations which are nitya according to this Paribhasa take effect in preference to others which are not 'nitya', although they may even be 'para'; confer, compare परान्नित्यं बलवत् Par. Sek. Pari. 42.
nityasamāsaan invariably effective compound; the term is explained as अस्वपदविग्रहो नित्यसमासः i. e. a compound whose dissolution cannot be shown by its component words as such; e. g. the dissolution of कुम्भकारः cannot be shown as कुम्भं कारः, but it must be shown as कुम्भं करोति स: । The upapadasamasa, the gatisamsa and the dative tatpurusa with the word अर्थ are examples of नित्यसमास.
patañjalithe reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.
parasmaibhāṣaliterally speaking the activity or क्रिया for another; a term of ancient grammarians for roots taking the first nine personal affixes only viz. ति, तः... मसू. The term परस्मैपदिन् was substituted for परस्मैभाष later on,more commonly. See परस्मैपद a reference to some preceding word, not necessarily on the same page.. The term परस्मैभाष along with अात्मनेभाष is found almost invariably used in the Dhaatupaatha attributed to Paanini; confer, compare भू सत्तायाम् | उदात्त: परस्मैभाषः | एघादय उदात्त अनुदात्तेत अात्मनभाषा: Dhatupatha.
pūrvatrāsiddhavacanathe dictum of Panini about rules in his second, third and fourth quarters (Padas) of the eighth Adhyaya being invalid to (viz. not seen by) all the previous rules in the first seven chapters and the first quarter of the eighth as laid down by him in the rule पूर्वत्रासिद्धम् VIII.2.1. The rule पूर्वत्रासिद्धम् is taken also as a governing rule id est, that is अधिकार laying down that in the last three quarters also of his grammar, a subsequent rule is invalid to the preceding rule. The purpose of this dictum is to prohibit the application of the rules in the last three quarters as also that of a subsequent rule in the last three quarters, before all such preceding rules, as are applicable in the formation of a word, have been given effect to; confer, compare एवमिहापि पर्वेत्रासिद्धवचनं अादेशलक्षणप्रतिषेधार्थमुत्सर्गलक्षणभावार्थं च M.Bh. on P. VIII.2.1 Vart. 8.
bahiraṅgāsiddhatvainvalidity i. e. nonoccurrence or non-application of a bahiranga rule or operation before the antaranga operation which is looked upon as stronger occurring earlier to the mind, or in the wording, as it does.
vyartha(l)useless, serving no purpose, superfluous; the word is usually used in the sense of useless or futile in connection with a rule or its part, which serves no purpose, its purpose or object being served otherwise; such words or rules have never been condemned as futile by commentators, but an attempt is made invariably by them to deduce something from the futile wording and show its necessity; confer, compare व्यर्थे सज्ज्ञापयति a remark which is often found in the commentary literature; confer, compare अन्यथा अन्तरङ्गत्वाद्दीर्घे कृत एव प्रत्ययप्राप्त्या तद्यर्थता स्पष्टैव । Par. Sek. Pari. 56; (2) possessed of various senses such as the words अक्षा: माषा: et cetera, and others: confer, compare व्यर्थेषु च मुक्तसंशयम् । M.Bh.on P.I.2.64 Vart. 52. The word व्यर्थ possibly stands for विविधार्थ in such cases. It appears that the word व्यर्थ in the sense of futile was rarely used by ancient grammarians; the word अनर्थक appears to have been used in its placcusative case. See Mahabhasya in which the word व्यर्थ does not occur in this sense while the word अनर्थक occurs at several places.
śāstrāsiddhatvathe supposed invalidity of a rule or a set of rules by virtue of the dictum laid down by Panini in पूर्वत्रासिद्धम् VIII.2.1: confer, compare शास्त्रासिद्धत्वमनेन क्रियेत | एकादेशशास्त्रं तुक्शास्त्रे असिद्धं भवति | M.Bh. on P.VI.1.86 Vart. 5.
sapādasaptādhyāyīa term used in connection with Panini's first seven books and a quarter of the eighth, as contrasted with the term Tripadi, which is used for the last three quarters of the eighth book. The rules or operations given in the Tripadi, are stated to be asiddha or invalid for purposes of the application of the rules in the previous portion, viz. the Sapadasaptadhyayi, and hence in the formation of' words all the rules given in the first seven chapters and a quarter, are applied first and then a way is prepared for the rules of the last three quarters. It is a striking thing that the rules in the Tripadi mostly concern the padas or formed words, the province, in fact, of the Pratisakhya treatises, and hence they should, as a matter of fact, be applicable to words after their formation and evidently to accomplish this object, Panini has laid down the convention of the invalidity in question by the rule पूर्वत्रासिद्धम् P. VIII. 2,1.
Ayurvedic Medical
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āgantu,āgantuka

stray; accidental; incidental; invasive; āgantu,āgantukajvara exogenous fever.

ekānta

one of tantrayuktis; certain; invariable; exclusiveness; absolute and definite statement.









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