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Grammar Search
"je" has 6 results
je: feminine nominative dual stem: ja
je: neuter nominative dual stem: ja
je: feminine accusative dual stem: ja
je: neuter accusative dual stem: ja
je: masculine locative singular stem: ja
je: neuter locative singular stem: ja
Amarakosha Search
6 results
WordReferenceGenderNumberSynonymsDefinition
bhojanam2.9.56-57NeuterSingularjemanam, lehaḥ, āhāraḥ, nighāsaḥ, nyādaḥ, jagdhiḥ
jaitraḥ2.8.76MasculineSingularje
je2.8.79MasculineSingularjiṣṇuḥ, jitvaraḥ
jeyaḥ2.8.76MasculineSingular
saṃgaraḥ3.3.174MasculineSingulartūryam, ravaḥ, gajendrāṇāṃgarjitam
hañjeFeminineSingularappropriate vocative for female servant
Monier-Williams Search
139 results for je
Devanagari
BrahmiEXPERIMENTAL
jeh (see jabh-, jṛmbh-) cl.1 A1. (parasmE-pada j/ehamāna-) to open the mouth, breathe heavily, be excessively thirsty ; to gape, ; to move ("to strive after" and )
jehilam. Name of a Jain sūri- (successor of nāga-) View this entry on the original dictionary page scan.
jejjaṭa(See jaijj-). View this entry on the original dictionary page scan.
jelakam. Name of a man View this entry on the original dictionary page scan.
jemanmfn. victorious View this entry on the original dictionary page scan.
jemanm. victoriousness View this entry on the original dictionary page scan.
jemanan. idem or 'n. eating (Prakrit miya-).' (in fine compositi or 'at the end of a compound') View this entry on the original dictionary page scan.
jemanaSee jim-. View this entry on the original dictionary page scan.
jemanakan. idem or 'n. idem or 'n. eating (Prakrit miya-).' (in fine compositi or 'at the end of a compound')' View this entry on the original dictionary page scan.
jentākam. a dry hot bath View this entry on the original dictionary page scan.
jenyamfn. ( jan-) of noble origin (see) View this entry on the original dictionary page scan.
jenyamfn. genuine, true (wealth, v/asu-), View this entry on the original dictionary page scan.
jenyāvasumfn. having genuine [or"acquired" fr. ji-] wealth, View this entry on the original dictionary page scan.
jenyāvasumfn. View this entry on the original dictionary page scan.
je cl.1 A1. to move View this entry on the original dictionary page scan.
jeṣam. gaining View this entry on the original dictionary page scan.
jeṣam. see uj--, kṣetra-- and svar-jeṣ/a-, vi--. View this entry on the original dictionary page scan.
jeṣaSee above. View this entry on the original dictionary page scan.
jetain compound irregular for tṛ-. View this entry on the original dictionary page scan.
jetasāhvayamfn. "called after jetṛ-", with vana- n. equals ta-vana- View this entry on the original dictionary page scan.
jetavanan. " jetri-'s wood", Name of a grove near śrāvastī- (where buddha- promulgated his doctrines) View this entry on the original dictionary page scan.
jetavanīyam. plural Name of a Buddhist school. View this entry on the original dictionary page scan.
jetavyamfn. ( ji-) to be conquered, conquerable View this entry on the original dictionary page scan.
jetavyan. impersonal or used impersonally to be conquered View this entry on the original dictionary page scan.
jetṛmfn. victorious, triumphant, gaining, (m.) conqueror etc. View this entry on the original dictionary page scan.
jetṛm. Name of a son of madhucchandas- (author of ) View this entry on the original dictionary page scan.
jetṛm. of a prince who had a grove near śrāvastī- (see ta-vana-) View this entry on the original dictionary page scan.
jetukāmamfn. (fr. infinitive mood tum-) desirous of victory View this entry on the original dictionary page scan.
jetvamfn. to be gained View this entry on the original dictionary page scan.
jetvamfn. (jait-) View this entry on the original dictionary page scan.
jetvafr. jitvan- gaRa karṇādi-. View this entry on the original dictionary page scan.
jeyamfn. ( on ) to be conquered View this entry on the original dictionary page scan.
jeyamfn. View this entry on the original dictionary page scan.
jeyaSee above-. View this entry on the original dictionary page scan.
ajetavyamfn. invincible. View this entry on the original dictionary page scan.
ajeyamfn. invincible View this entry on the original dictionary page scan.
ajeyamfn. Name of a prince View this entry on the original dictionary page scan.
ajeyan. Name of a kind of antidote. View this entry on the original dictionary page scan.
aṇḍajeśvaram. "king of birds", garuḍa-. View this entry on the original dictionary page scan.
anvāje( aj-?), only used in connection with 1. kṛ- exempli gratia, 'for example' anvāje kṛ- to support, aid, assist View this entry on the original dictionary page scan.
ātuje Vedic or Veda infinitive mood to bring near View this entry on the original dictionary page scan.
ayonijeśvaratīrthan. equals -ja-tīrtha-, q.v View this entry on the original dictionary page scan.
baijeyam. patronymic fr. bīja- gaRa śubhrādi-. View this entry on the original dictionary page scan.
bhajenya() mfn. equals janīya-. View this entry on the original dictionary page scan.
bhajeratha ( bhaje-+ aratha-), prob. bhaj/e- (infinitive mood) or bh/aje- (1. sg. fr. bhaj-) + r/athasya-. View this entry on the original dictionary page scan.
bhojendram. a king of the bhoja-s View this entry on the original dictionary page scan.
danujedram. a dānava- prince View this entry on the original dictionary page scan.
durjeyamfn. difficult to be conquered View this entry on the original dictionary page scan.
dvijajetṛm. Name of a Brahman View this entry on the original dictionary page scan.
dvijendram. equals ja-mukhya- View this entry on the original dictionary page scan.
dvijendram. equals ja-pati- View this entry on the original dictionary page scan.
dvijendram. Name of garuḍa- View this entry on the original dictionary page scan.
dvijendvijendrakam. equals -jaketu- View this entry on the original dictionary page scan.
dvijeśam. equals ja-pati- View this entry on the original dictionary page scan.
dvijeśvaram. "chief of twice-born", a Brahman View this entry on the original dictionary page scan.
dvijeśvaram. the moon View this entry on the original dictionary page scan.
dvijeśvaram. Name of śiva- View this entry on the original dictionary page scan.
gajekṣaṇam. "elephant-eyed", Name of a dānava- View this entry on the original dictionary page scan.
gajendram. equals ja-rāja- View this entry on the original dictionary page scan.
gajendrakarṇam. "having ears like the chief among elephants", Name of śiva- View this entry on the original dictionary page scan.
gajendramokṣaṇan. "liberation of the elephant (into which a gandharva- had been transformed)", Name of (also said to be the Name of a part of ) View this entry on the original dictionary page scan.
gajendranātham. a very princely elephant View this entry on the original dictionary page scan.
gajendravikramamfn. having the valour of an excellent elephant View this entry on the original dictionary page scan.
gajeṣṭāf. "dear to elephants", Batatas paniculata View this entry on the original dictionary page scan.
gaurijeyan. (for gair-?) talc View this entry on the original dictionary page scan.
jalajekṣaṇāf. equals kṣī- View this entry on the original dictionary page scan.
kṣetrajeṣam. contest for landed property, acquisition of land View this entry on the original dictionary page scan.
manujendram. "lord of men", a prince, king ( manujendraputra jendra-putra- m. manujendraputrī jendra-putrī- f.a prince, princess ) View this entry on the original dictionary page scan.
manujendraputram. manujendra
manujendraputrīf. manujendra
manujeśvaram. equals manuj/ondra- View this entry on the original dictionary page scan.
marmṛjenyamfn. (fr. Intensive of mṛj-) to be rubbed down or cleansed repeatedly (as a horse) View this entry on the original dictionary page scan.
muñjeṣīkatūlan. a panicle of muñja--grass View this entry on the original dictionary page scan.
nīḍajajendram. "chief of birds", Name of garuḍa- View this entry on the original dictionary page scan.
nirjetṛm. a conqueror, vanquisher View this entry on the original dictionary page scan.
parijetṛm. a victor, conqueror View this entry on the original dictionary page scan.
piñjeṭan. the excretion or concrete rheum of the eyes (see piñjaṭa-).
prāgjyotiṣajeṣṭham. Name of viṣṇu- View this entry on the original dictionary page scan.
prajef. desire of offspring View this entry on the original dictionary page scan.
prajepsumfn. desirous to obtain offspring View this entry on the original dictionary page scan.
prājeśaSee sub voce, i.e. the word in the Sanskrit order View this entry on the original dictionary page scan.
prājeśamf(ī-)n. (fr. prajeśa-) sacred to prajāpati- View this entry on the original dictionary page scan.
prājeśan. the nakṣatra- rohiṇī- View this entry on the original dictionary page scan.
prajeśvaram. "lord of creatures", creator (see prājeśvara-) View this entry on the original dictionary page scan.
prajeśvaram. a prince, king View this entry on the original dictionary page scan.
prājeśvaraSee sub voce, i.e. the word in the Sanskrit order View this entry on the original dictionary page scan.
prājeśvaramf(ī-)n. (fr. prajeśvara-) idem or 'n. the nakṣatra- rohiṇī- ' View this entry on the original dictionary page scan.
rājarājesvaram. (prob.) Name of śiva- View this entry on the original dictionary page scan.
rājarājesvarayogakathāf. Name of work View this entry on the original dictionary page scan.
rājarājeśvarīf. (prob.) Name of durgā- View this entry on the original dictionary page scan.
rājarājeśvarīdaṇḍakamn. Name of work View this entry on the original dictionary page scan.
rājarājeśvarīkavacan. Name of work View this entry on the original dictionary page scan.
rājarājeśvarīmantram. Name of work View this entry on the original dictionary page scan.
rājarājeśvarīstotran. Name of work View this entry on the original dictionary page scan.
rājarājeśvarītantran. Name of work View this entry on the original dictionary page scan.
jendram. a lord of kings, supreme sovereign, emperor etc. View this entry on the original dictionary page scan.
jendram. a particular samādhi- View this entry on the original dictionary page scan.
jendram. Name of a poet and other men View this entry on the original dictionary page scan.
jendradaśāvadhānam. (with bhaṭṭācārya-) Name of an author View this entry on the original dictionary page scan.
jendragirm. Name of a man View this entry on the original dictionary page scan.
jendrakarṇapūram. or n. Name of a poem in praise of harṣa-deva- of kaśmīra- View this entry on the original dictionary page scan.
rajeṣitamfn. (for raja-iṣ-) driven by camels or asses () View this entry on the original dictionary page scan.
jeṣṭam. "liked by kind", a kind of onion View this entry on the original dictionary page scan.
jeṣṭāf. Musa Sapientum View this entry on the original dictionary page scan.
jeṣṭāf. a species of date View this entry on the original dictionary page scan.
jeṣṭan. a kind of rice View this entry on the original dictionary page scan.
jeśvaram. "lord of kings", Name of a man View this entry on the original dictionary page scan.
jeśvaramahodayam. Name of work View this entry on the original dictionary page scan.
jeyamfn. derived from raji- or rāji- View this entry on the original dictionary page scan.
jeyum. Name of a man (varia lectio for riteyu-). View this entry on the original dictionary page scan.
sahajendram. Name of a man View this entry on the original dictionary page scan.
sahajetaramfn. other than natural, not innate or inherent or congenital, accidental View this entry on the original dictionary page scan.
sarasījekṣaṇamfn. lotus-eyed View this entry on the original dictionary page scan.
sarvarājendram. "chief of all kings", Name of a divine being View this entry on the original dictionary page scan.
sarvarājendrāf. a particular position of the fingers View this entry on the original dictionary page scan.
suvarṇabhujendram. Name of a king View this entry on the original dictionary page scan.
svajenya(sv/a--) mfn. relating to one's own birth View this entry on the original dictionary page scan.
svarjeṣam. the winning of light etc. View this entry on the original dictionary page scan.
tejeyuName of a son of raudrāśva- View this entry on the original dictionary page scan.
ujjendram. Name of a man View this entry on the original dictionary page scan.
ujjeṣamf(ā-)n. victorious (vocative case fem. /uj-jeṣe-) View this entry on the original dictionary page scan.
ujjeṣavat(uj-jeṣ/a--) mfn. containing the word ujjeṣa- View this entry on the original dictionary page scan.
ujjeṣinm. Name of one of the seven marut-s View this entry on the original dictionary page scan.
upājeind. so as to help or support (optionally to be regarded as a gati-[ q.v ] in connection with kṛ- ; upāje-kṛtya-or upāje kṛtvā- ind.p. having helped, supporting on ) View this entry on the original dictionary page scan.
jebhisind. vāja
jedhyāf. (vāja-+ idhy/ā-) equals dīpti- on (perhaps wrong reading for vājetyā-,race, course). View this entry on the original dictionary page scan.
vijeh(only pr. p. -j/ehamāna-), to open the mouth, show the tongue View this entry on the original dictionary page scan.
vijenyamfn. (fr. vi-jana-?) lonely, solitary () View this entry on the original dictionary page scan.
vijeṣakṛtmfn. causing or bestowing victory (said of indra-) View this entry on the original dictionary page scan.
vijetavyamfn. to be subdued or overcome or restrained or controlled View this entry on the original dictionary page scan.
vijetṛm. a vanquisher, conqueror (also in argument) etc. (with purām-,"conqueror of towns", Name of śiva- ) View this entry on the original dictionary page scan.
vijeyamfn. to be vanquished or overcome View this entry on the original dictionary page scan.
vijeyavilāsam. (?) Name of work View this entry on the original dictionary page scan.
virajeśvarīf. Name of rādhā- View this entry on the original dictionary page scan.
vrajendram. "lord of vraja-", Name of kṛṣṇa- View this entry on the original dictionary page scan.
vrajendracaritan. Name of work View this entry on the original dictionary page scan.
vrajeśvaram. equals vrajendra- View this entry on the original dictionary page scan.
vṛṣabhadhvajeśvaramāhātmyan. Name of work View this entry on the original dictionary page scan.
vyūharājendrāf. vyūharāja
Apte Search
16 results
jeh जेह् 1 Ā (जेहते) Ved. 1 To reach, go towards. -2 To strive after, exert. -3 To open the mouth, pant, gasp; अरेणुभिर्जेहमानं पतत्रि Rv.1.163.6.
jejjaṭaḥ जेज्जटः N. of an author on medicine.
jemanam जेमनम् [जिम्-भावे ल्युट्] 1 Eating. -2 Food.
jentākaḥ जेन्ताकः A heated chamber for inducing perspiration, a dry hot bath.
jenya जेन्य a. Ved. 1 Of noble origin, well-born. -2 Genuine, true; प्रयक्षञ्जेन्यं वसु Rv.2.5.1. -3 Victorious.
jepālaḥ जेपालः A kind of medicinal plant.
je जेष् 1 Ā. (जेषते) To move, go.
jetṛ जेतृ a. [जि-तृच्] 1 Victorious, triumphant. -2 Surpassing, excelling. -m. 1 A conqueror, victor. -2 An epithet of Viṣṇu.
jetṛ जेतृ m. 1 N. of a son of Madhucchandas (author of Rv.1.11.) -2 N. of prince who had a grove near Śrāvasti.
ajeya अजेय a. [न. त.] Not fit to be conquered. -यम् A sort of medicinal preparation of ghee said to serve as an antidote; पिबेत् घृतमजेयाख्यम् Suś.
anvāje अन्वाजे ind. [अनु आजयत्यनेन, अनु आजि-डे Tv.] (Used like उपाजे only with कृ) So as to assist or support the weak (दुर्बलस्य बलाधाने); optionally regarded as a preposition; ˚कृत्य or °reeकृत्वा supporting, assisting (a weak person); दुर्बलस्य बलमाधाय P.I.4.73 Sk.
ujjeṣa उज्जेष a. Victorious. ईशानां त्वा भेषजानामुज्जेष आरभामहे Av.4.17.1. -षः Obtaining prosperity.
upāje उपाजे ind. (Used only with the root कृ) Supporting; उपाजेकृत्य or कृत्वा having supported; उपाने$न्वाजे P.I.4.73 Sk.
piñjeṭaḥ पिञ्जेटः The excretion or mucus of the eyes.
prājeśam प्राजेशम् The constellation Rohiṇī.
jebhis वाजेभिस् ind. (Ved.) Mightily, greatly; Rv 1.3.1.
Macdonell Vedic Search
1 result
jehamāna jéha-māna, pr. pt. Ā. gasping, x. 15, 9 [jeh gasp].
Macdonell Search
10 results
jenya a. of noble race.
jetavana n. Geta(r)'s forest, N. of a forest near Srâvastî, where Buddha preached his doctrine.
jetavya fp. to be conquered; -tri, m. winner; conqueror; N. of a Buddhistic prince; -ya, fp. to be conquered.
ajeya fp. unconquerable.
ujjeṣa a. victorious.
gajendra m. lordly elephant.
dvijendra m. lord of the twice-born, Brâhman; -½îsvara, m. id.; moon; -½uttama, m. highest of the twice-born, Brâhman.
prajeśa m. lord of creatures, Creator; genius presiding over procreation; lord of the people, prince, king; -½îsvara, m. id.; -½îhâ, f. desire of offspring.
manujendra m. chief of men, king: -putrî, f. princess; -½îsvara, m. lord of men, king.
jendra m. chief of kings, illus trious king, paramount sovereign; -½îsvara, m. N.; -½upakarana, n. pl. royal insignia; -½upakâra, m. attention paid to a king; -½upasevâ, f. royal service; -½upasevin, m. royal service.
Vedic Index of
Names and Subjects
10 results2 results
jetṛ See Srni
bhajeratha Is mentioned in one passage of the Rigveda, where Ludwig thinks a place-name is meant. Griffith is doubtful whether the word is the name of a place or a man. Roth was inclined to see a corruption of the text. Cf. Bhagīratha.
Bloomfield Vedic
Concordance
10 results2 results81 results
jehamānasya svanayan niyudbhiḥ RV.10.3.6b.
je ca me mahimā ca me VS.18.4; TS.4.7.2.1; MS.2.11.2: 141.2; KS.18.7.
jeṣaḥ svarvatīr apaḥ RV.1.10.8c. Cf. jeṣat etc., and ajaiḥ etc.
jeṣāmendra tvayā yujā RV.8.63.11c.
jeṣat svarvatīr apaḥ RV.8.40.10e. Cf. jeṣaḥ etc., and ajaiḥ etc.
jeṣathābhītvarīṃ jeṣathābhītvaryāḥ KB.28.6; śś.7.6.3. See jayatābhī-.
jeṣi jiṣṇo hitaṃ dhanam RV.6.45.15c.
jeṣma pūruṃ vidathe mṛdhravācam RV.7.18.13d.
jeṣyāmīti tanvā śūśujānaḥ RV.10.34.6b.
je abhiśastendraḥ AVP.9.17.9c. See hantābhiśastendraḥ.
je nṛbhir indraḥ pṛtsu śūraḥ RV.1.178.3a.
je pavasva sanitā dhanāni RV.9.90.3b; SV.2.759b.
je śatrūn vicarṣaṇiḥ RV.2.41.12c; AVś.20.20.7c; 57.10c; TB.2.5.3.2c.
jetāram agniṃ pṛtanāsu sāsahim VS.11.76d; TS.4.1.10.2d; MS.2.7.7d: 83.14; KS.16.7d; śB.6.6.3.9.
jetāram aparājitam RV.1.11.2d; 5.25.6d; SV.2.178d; VS.28.2b; MS.4.11.1d: 159.12; KS.2.15d; TB.2.6.7.1b; ā.4.6b,7b; Mahānāmnyaḥ 6b,7b.
jetrā rājñā varuṇena AVP.2.25.3a.
jetrā rudreṇa keśinā AVP.2.25.3b.
ajena kṛṇvantaḥ śītam # AVś.18.2.22c.
ajeva yamā varam ā sacethe # RV.2.39.2b.
aje vā yāṃ kurīriṇi # AVś.5.31.2b.
arejetāṃ (TB. arejayatāṃ) rodasī pājasā girā # RV.1.151.1c; TB.2.8.7.6c.
arejetāṃ rodasī bhiyāne # RV.2.11.9c.
arejetāṃ rodasī hotṛvūrye # RV.1.31.3c.
āyajeyātām # see āyajatām.
īje yajñebhiḥ śaśame śamībhiḥ # RV.6.3.2a.
īje yajñeṣu yajñiyam # RV.6.16.4c.
ujjeṣa ā rabhāmahe # AVś.4.17.1b.
udanyajeva jemanā maderū # RV.10.106.6c; N.13.5c.
udavraje varcinaṃ śambaraṃ ca # RV.6.47.21d.
udyuje svāhā # MG.1.4.3; VārG.8.4.
ūrje tvā # VS.1.1,30; 7.30; 14.22; 18.28; TS.1.1.1.1; 4.3.7.2; MS.1.2.1: 10.3; 1.2.16: 26.15; 1.11.3: 164.3; 2.8.3: 109.2; 2.11.6: 144.3; 3.10.1: 129.7; KS.1.1,10; 17.3; 18.12; GB.1.1.29; śB.1.2.2.6; 7.1.2; 4.3.1.17; 8.3.4.10; 9.3.3.10,11; TB.3.2.1.3; Kś.2.7.4; 4.2.1; Apś.1.1.10,11; 2.6.1; 6.10.10; 7.19.1; 10.6.7; Mś.1.1.1.14; 1.6.1.42; 1.8.4.12; 2.1.1.32; śG.1.8.20; Kauś.76.24. Cf. ūrjāya tvā.
ūrje tvā (sc. sumaṅgali prajāvati susīme) # Kauś.76.24. See ūrje dvipadī, and dve ūrje.
ūrje tvā balāya tvā # AVś.19.37.3a; AVP.1.54.4a.
ūrje dvipadī # AG.1.7.19; śG.1.14.6. See under ūrje tvā (sc. sumaṅgali etc.).
ūrje 'pānāya # Apś.24.14.13.
ūrje pinvasva # VS.38.14; śB.14.2.2.27; KA.2.135. Cf. next, and ūrjaṃ pinva.
ūrje pipīhi (TA.Apś. pīpihi) # MS.4.9.9: 129.7; TA.4.10.1; 5.8.6; Apś.15.10.13. Cf. prec., and under iṣa ūrje pipīhi.
ūrjemaṃ rayyā varcasā saṃ sṛjātha # TB.2.7.17.2d; HG.2.6.10d.
ūrje hotrāṇāṃ svāhā # TS.3.2.8.1.
kṣetrajeṣe maghavañ chvitryaṃ gām # RV.1.33.15b.
tanūtyajeva taskarā vanargū # RV.10.4.6a; N.3.14.
talpeje talpa uttuda # TA.4.39.1b.
tiraścirājer asitāt # AVś.7.56.1a. P: tiraścirājeḥ Kauś.32.5.
tuje janā (ArS. jane) vanaṃ svaḥ # AVś.6.33.1b; ArS.1.3b. See tujo.
tuje nas tane parvatāḥ santu # RV.5.41.9a.
tuje rāye vimocana # RV.8.4.15d.
tuñje-tuñje ya uttare # RV.1.7.7a; AVś.20.70.13a; N.6.18a.
tṛṣṇaje na diva utsā udanyave # RV.5.57.1d; N.11.15d; KB.20.4.
nenije hastyaṃ malam # AVP.7.3.7b.
prayājebhir anuyājān # VS.19.19c.
prayuje tvā svāhā # MG.1.10.11.
prayuje svāhā # MG.1.4.3; VārG.8.4. Cf. ākūtyai prayuje.
pravrāje cin nadyo gādham asti # RV.7.60.7c.
bhajerathasya satpatim # RV.10.60.2c.
bharadvāje nṛvata indra sūrīn # RV.6.17.14c.
bharadvājeṣu kṣayad in maghonaḥ # RV.6.23.10b.
bharadvājeṣu dadhiṣe suvṛktim # RV.6.10.6c.
bharadvājeṣu yajato vibhāvā # RV.1.59.7b.
bharadvājeṣu suruco rurucyāḥ # RV.6.35.4d.
bharadvāje samidhāno yaviṣṭhya # RV.6.48.7c; SV.1.37c.
bhiṣajendre (MS. -draṃ) sarasvatī # VS.21.49b; MS.3.11.5b: 147.2; TB.2.6.14.1b,2b.
bhuje na putra oṇyoḥ # RV.9.101.14b; SV.2.737b.
bhuje maṃhiṣṭham abhi vipram arcata # RV.1.51.1d; SV.1.376d.
bhuje marto amartye # RV.1.30.20b.
bheje patho vartaniṃ patyamānaḥ # RV.7.18.16d.
bheṣajebhyaḥ svāhā # TB.3.1.5.9.
bhojeṣv asmāṃ abhy uc carā sadā # RV.8.25.21c.
marmṛjenya uśigbhir nākraḥ # RV.1.189.7d.
marmṛjenyaḥ śravasyaḥ sa vājī # RV.2.10.1d.
yajeta vāśvamedhena # ViDh.85.67c.
yajeti dhayyārūpam # VS.19.24c.
yajeti vacanāc chrutiḥ # AB.7.9.15d.
yajet sautrāmaṇyām # AB.7.9.15a.
yaje yakṣi yaṣṭāhe ca # TA.1.11.4d.
yaje saṃrādhanīm aham # śB.14.9.3.3d; BṛhU.6.3.3d; Aś.8.14.4d; SMB.1.5.6d; ApMB.2.8.5d. See under agnau saṃrādhanīṃ.
yuje aśvāṃ ayukṣata # RV.8.41.6e.
yuje rathaṃ gaveṣaṇaṃ haribhyām # RV.7.23.3a; AVś.20.12.3a; MS.4.10.5a: 155.14; TB.2.4.1.3a. P: yuje ratham MS.4.12.3: 185.6; 4.14.5: 221.11; TB.2.8.2.5.
yuje vāṃ brahma pūrvyaṃ namobhiḥ # RV.10.13.1a; AVś.18.3.39b; VS.11.5a; TS.4.1.1.2a; MS.2.7.1a: 74.2; KS.15.11a; AB.1.29.2; śB.6.3.1.17; śvetU.2.5a; Aś.4.9.4.
yuje samardham īm aham # śś.4.18.1d. See under agnau saṃrādhanīṃ.
yuje svāhā # MG.1.4.3; VārG.8.4.
yuñje vācaṃ śatapadīm # SV.2.1178c,1179a; ṣB.1.4.4,10; JB.1.74a (bis); Lś.1.8.9a.
Dictionary of Sanskrit Search
"je" has 163 results
viprarājendraa grammarian who has written पाणिनिसूत्रविवरण, a gloss on the Sūtras of Pāṇini.
akathitanot mentioned by any other case-relation such as अपादान, संप्रदान and अधिकरण; stated with respect to the indirect object, governed by roots possessing two objects such as दुह्, याच् and others, which in the passive woice is put in the nominative case. The in-direct object is called akathita because in some cases there exists no other case-relation as, for example, in पौरवं गां याचते or भिक्षते, or माणवकं पन्थानं पृच्छति; while, in the other cases, the other case-relations (with the activity expressed by the verb) are wilfully suppressed or ignored although they exist, as for instance in गां दोग्धि पयः, अन्ववरुणद्धि गां व्रजम्; see अकथितं च P.1.4.51 and the Mahābhāṣya thereon.
akartṛa case-relation excepting that of the subject to the verbal activity. confer, compare अकर्तरि च कारके संज्ञायाम् P. III.3.I9.
akarmakaintransitive, without any object, (said with regard to roots which cannot possess an object or whose object is suppressed or ignored). The reasons for suppression are briefly given in the well-known stanza ; धातोरर्थान्तरे वृत्तेर्धात्वर्थेनोपसंग्रहात् । प्रसिद्धेरविवक्षातः कर्मणोऽकर्मिकाक्रिया ॥ In the case of intransitive roots, the verbal activity and its fruit are centred in one and the same individual viz. the agent or कर्ता confer, compare फलव्यापारयोरेकनिष्ठतायामकर्मकः Vāk. Pad.
akārakanot causing any verbal activity; different from the kārakas or instruments of action such as the agent, the object, the instrument, the recipient (संप्रदान), the separated (अपादान) and the location, (अधिकरण) confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.23, 29 and 5l and on II.3.1.
aṇ(1)token term ( प्रत्याहार ) for all vowels and semivowels which, when prescribed for an operation, include all such of their sub-divisions as are caused by length, protraction accent or nasalization. cf अणुदित्सवर्णस्य चाप्रत्ययः P. I.1.60;(2) token term for the vowels अ, इ and उ in all Pānini's rules except in the rule I.1.69 given a reference to some preceding word, not necessarily on the same page. e.g see ढ्रलोपे पूर्वस्य दीर्घोणः P.VI.3. 111, केऽणः P.VII.4.13. and अणोऽ प्रगृह्यस्य. P.VIII.4.57: (3) tad, affix. a ( अ ) prescribed generally in the various senses such as 'the offspring', 'dyed in,' 'belonging to' et cetera, and others except in cases where other specific affixes are prescribed cf प्राग्दीव्यतोऽण् P. IV.1.83; (4) kṛ. affix a ( अ ), applied, in the sense of an agent, to a root with an antecedent word (उपपद) standing as its object. e. g. कुम्भकारः, see P.III.2.1: काण्डलावः, see P.III.3.12.
adhika(1)additional or surplus activity which a rule in grammar sometimes shows; अधिकः कारः or अधिकं कार्यम्; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.3.11, Kāś. on III.2.124, Bh. Vṛ. on III.4.72; ( 2 ) surplus subject matter e. g. अथाख्याः समाम्नायाधिकाः प्राग्रिफितात् (V.Pr. I.33.)
anāpyahaving or possessing no āpya or object; intransitive (root): confer, compare चालशब्दार्थाद् अनाप्याद् युच् Cāndra I.2 97 standing for चलनशब्दार्थाद् अकर्मकाद् युच् P. III.2.148.
anirdaprathamaan underived word: an ancient term used by writers of the Prātiśākhyas to signify 'original' words which cannot be subjected to निर्वचन.
aniyatanot subject to any limitation confer, compare प्रत्यया नियताः, अर्था अनियताः, अर्था नियताः, प्रत्यया अनियताः M.Bh. on II. 3.50. In the casc of नियमविधि (a restrictive rule or statement ) a limitation is put on one or more of the constituent elements or factors of that rule, the limited element being called नियत, the other one being termed अनियत; also see Kāś. on II.2.30.
anyasadṛśādhikaraṇaan object which is different from what is mentioned, yet similar to it confer, compare नञिवयुक्तमन्यसदृशा धिकरणे तथा ह्यर्थगति; । अब्राह्मणमानयेत्युक्ते ब्राह्मणसदृश आनीयते । नासौ लोष्टमानीय कृती भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III.1.12
apārthakawithout any purpose or object, useless; confer, compare ततोनिष्टादर्शनादपार्थकमेतत् Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P.I.4.80.
abhidheyaobject or thing denoted by a word; sense of a word; confer, compare अभिधेयवल्लिङ्गवचनानि भवन्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.2.29.
abhedasaṃsargaa connection of unity, as noticed between the nominative case affix of the subject and the ending ति of a verb, which produces the sense.
abhedānvayarelation of non-difference as stated by the vaiyākaraṇas between an adjective and the substantive qualified by it. e, g. नीलमुत्पलम् is explained as नीलाभिन्नमुत्पलम्.
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.
avadhimatobject of limit; confer, compare दूरे चेदवधिमान् अवधेर्भवति Kāś. on P.V.3.37.
avaśiṣṭaliṅga(v.1. अविशिष्टलिङ्ग)a term occurring in the liṅgānuśāsana meaning 'possessed of such genders as have not been mentioned already either singly or by combination' id est, that is possessed of all genders.Under अवशिष्टलिङ्ग are mentioned indeclinables, numerals ending in ष् or न् , adjectives, words ending with kṛtya affixes id est, that is potential passive participles, pronouns, words ending with the affix अन in the sense of an instrument or a location and the words कति and युष्मद् (See पाणिनीय-लिङ्गानुशासन Sūtras 182-188).
aādhārādheyabhāvaa non-differential relation (अभेदसंसर्ग) between the personal endings तिप् , तस् et cetera, and others and the noun in the nominative case which is the subject of the verbal activity;relation of a thing and its substratum: confer, compare निपातातिरिक्तनामार्थधात्वर्थयोर्भेदान्वयस्य अव्युत्पन्नत्वात्.
ānarthakyaabsence of any utility; superfluity; absence of any object or purpose; confer, compare स्थानिवद्वचनानर्थक्यं शास्त्रासिद्धत्वात् । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VI.1.86 Vārttika (on the Sūtra of Pāṇini). 5 confer, compare also P.VI.1.158 Vārttika (on the Sūtra of Pāṇini). 4; VI.1.161 Vārttika (on the Sūtra of Pāṇini). 1, VI.1.166 Vārttika (on the Sūtra of Pāṇini). 1, VI.1.167 Vārttika (on the Sūtra of Pāṇini). 3.
aāpyato be obtained by an activity: (the same as vyāpya). The term is used in connection with the object of a verb which is to be obtained by the verbal activity. The word अाप्य is found used in the sense of Karman or object in the grammars of Jainendra, Śākaṭāyana, Cāndra and Hemacandra; confer, compare Cāndra II I. 43; Jainendra I. 2.119; Śāk.IV.3.120: Hemacandra's Śabdānuśāsana. III.3.31. Hence, the term साप्य is used for a transitive root in these grammars.
iṣṭaa word frequently used in the Vārttikas and the Mahābhāṣya and other treatises in the senses of (1) a desired object, (2) a desired purpose, (3) a desired statement, (4) a desired form id est, that is the correct form : confer, compare इष्टान्वाख्यानं खल्वपि भवति: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).I.1. Āhnika of the Pātañjala Mahābhāṣya. 1. योगविभागादिष्टसिद्धिः Pari.Śek. Pari. 114.
īpsitaa desired object, which, in connection with transitive roots, gets the designation कर्म,when the agent has a keen desire for it; confer, compare कर्तुरीप्सिततमं कर्म P.I.4.49.
uktapuṃskaa word with its meaning (in the neuter gender) unchanged when used in the masculine gender; generally an adjectival word; cf, Cāndra Vyāk. I.4.30.
uṇādiaffixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriveditionThe derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work.
uddeśyareferred to; pointed out, subject, as contrasted with the predicate मानान्तरप्राप्तमुद्देश्यम् ; confer, compare उद्दश्यप्रतिनिर्दिश्यमानयोरैक्यमापद्यत् सर्वनाम पर्यायेण तत्तल्लिङभाक् । तद्यथा | शैत्यं हि यत्सा प्रकृतिर्जलस्य, शैत्यं हि य यत्तत्प्रकृतिर्जलस्य वा । उद्देश्य in grammar refers to the subjectpart of a sentence as opposed to the predicate-participle. In the sentence वृद्धिरादैच् the case is strikingly an opposite one and the explanation given by Patañjali is very interesting;confer, compare तदेतदेकं मङ्गलार्थं आचार्यस्य मृष्यताम् । माङ्गलिक अाचार्यः महतः शास्त्रौघस्य मङ्गलार्थं वृद्धिशब्दमादितः प्रयुङ्कते, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.1.
uddeśyavidheyabhāvarelationship between the subject and the predicate where generally the subject is placed first in a sentence; confer, compare उद्देश्यवचनं पूर्वं विधेयत्वं ततः परम् । confer, compare also तादात्म्यसंसर्गकस्थले विशेष्यत्वमेव उद्देश्यं विशेषणत्वमेव विधेयम् Padavākyaratnākara.
upamitaan object which is comparedition The word is found in Pāṇinisūtra उपमितं व्याघ्रादिभिः P.II.1.56, where the Kāśikā paraphrases it by the word उपमेय and illustrates it by the word पुरुष in पुरुषव्याघ्र.
upameyaan object which is to be comparedition See उपमित.
ubhayaprāptia case or a matter in which both the alternatives occur, as for instance, the genitive case for the subject and the object of a verbal derivative noun (कृदन्त); confer, compare उभयप्राप्तौ कर्मणि । उभयोः प्राप्तिः यस्मिन् कृति सोयमुभयप्राप्तिः तत्र कर्मण्येव षष्ठी स्यात् न कर्तरि । आश्चर्यो गवां दोहः अगोपालकेन Kāś. on P. II.3.66.
ekakarmakatransitive verbs having one object, as contrasted with द्विक्रमेक; cf kātantra IV.6.62
ekaśeṣaa kind of composite formation in which only one of the two or more words compounded together subsists, the others being elided; confer, compare एकः शिष्यते इतरे निवर्तन्ते वृक्षश्च वृक्षश्च वृक्षौ । Kāśikā on सरूपाणामेकशेष एक-विभक्तौ P.I.2.64; confer, compare also सुरूपसमुदायाद्धि विभक्तिर्या विधीयते । एकस्तत्रार्थवान् सिद्धः समुदायस्य वाचकः ।। Bhāṣāvṛtti on P. I. 2.64. There is a dictum of grammarians that every individual object requires a separate expression to convey its presence. Hence, when there is a dual sense, the word has to be repeated, as also the word has to be multiplied when there is a plural sense. In current spoken language, however, in such cases the word is used only once. To justify this single utterance for conveying the sense of plurality, Pāṇini has laid down a general rule सरूपाणामेकशेष एकविभक्तौ and many other similar rules to cover cases of plurality not of one and the same object, but plurality cased by many objects, such as plurality caused by ideas going in pairs or relations such as parents, brothers and sisters, grand-father and grand-son, male and female. For example, see the words वृक्षश्च वृक्षश्च वृक्षौ; Similarly वृक्षाः for many trees, पितरौ for माता च पिता च; देवौ for देवी च देवश्च; confer, compare also the words श्वशुरौ, भ्रातरौ, गार्ग्यौ (for गार्ग्य and गार्ग्यायण),आवाम् (for त्वं च अहं च), यौ (for स च यश्च) and गावः feminine. अजा feminine. अश्वाः masculine gender. irrespective of the individuals being some males and some females. Pāṇini has devoted 10 Sūtras to this topic of Ekaśeṣa. The Daiva grammar has completely ignored this topic. Patanjali has very critically and exhaustively discussed this topic. Some critics hold that the topic of एकशेघ did not exist in the original Pāṇini's Aṣṭādhyāyī. of Pāṇini but it was interpolated later on, and adduce the long discussion in the Mahābhāṣya especially the Pūrvapakṣa therein, in support of their argument. Whatever the case be, the Vārttikakāra has commented upon it at length; hence, the addition must have been made immediately after Pāṇini, if at all there was any. For details see Mahābhāṣya on I.1.64 to 73 as also,Introduction p. 166-167, Vol.7 of the Mahābhāṣya published by the D. E. Society, Poona.
kaḍārādia class of words headed by the word कडार which, although adjectival,are optionally placed first in the Karmadhāraya compound, exempli gratia, for example कडारजैमिनिः जैमिनिकडारः; confer, compare Kāś. on II.2.38.
kartṛagent of an action, subject; name of a kāraka or instrument in general, of an action, which produces the fruit or result of an action without depending on any other instrument; confer, compare स्वतन्त्रः कर्ता P. I.4.54, explained as अगुणीभूतो यः क्रियाप्रसिद्धौ स्वातन्त्र्येण विवक्ष्यते तत्कारकं कर्तृसंज्ञं भवति in the Kāśikā on P.I. 4.54. This agent, or rather, the word standing for the agent, is put in the nominative case in the active voice (confer, compare P.I.4.54), in the instrumental case in the passive voice (cf P. II.3.18), and in the genitive case when it is connected with a noun of action or verbal derivative noun, (confer, compare P.II.3.65).
kartṛyakthe affix य of the passive voice where the object functions as the subject: e. g. यक् in लूयते केदारः स्वयमेव; confer, compare अचः कर्तृयकि P.VI. 1.95 and the Kāśikā thereon.
kartṛsthakriya(a root)whose activity is found functioning in the subject;confer, compare यत्र क्रियाकृतविशेषदर्शनं कर्तरि Kaiyata on P.III.1.87 Vārttika (on the Sūtra of Pāṇini). 3. Such roots, although transitive do not have any Karmakartari construction by the rule कर्मवत्कर्मणा तुल्यक्रियः P.III. 1.87. as exempli gratia, for example ग्रामं गच्छति देवदत्तः has no कर्मकर्तरि construction; confer, compare कर्मस्थभावकानां कर्मस्थक्रियाणां वा कर्ता कर्मवद् भवतीति वक्तव्यम् । कर्तृस्थभावकानां कर्तृस्थक्रियाणां वा कर्ता कर्मवन्मा भूदिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III. 1.87. Vārt, 3.
kartṛsthabhāvaka(a root)whose action or happening is noticed functioning in the subject; exempli gratia, for example the root स्मृ. confer, compare कर्तस्थभावकश्चायं (स्मरतिः) Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). of I.3.67, कतृस्थभावकश्च शेतिः (शीधातुः) Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V.3.55.
karmakartṛobject of the transitive verb which functions as the subject when there is a marked facility of action: exempli gratia, for exampleओदन is karmakartariobject, functioning as subject, in पच्यते ओदनः स्वयमेव. The word कर्मकर्तृ is used also for the कर्मकर्तरि प्रयोग where the object, on which the verb-activity is found, is turned into a subject and the verb which is transitive is turned into intransitive as a result.
karman(1)object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ).
karmavadbhāvathe activity of the agent or kartā of an action represented as object or karman of that very action, for the sake of grammatical operations: e. g. भिद्यते काष्ठं स्वयमेव;. करिष्यते कटः स्वयमेव. To show facility of a verbal activity on the object, when the agent or kartā is dispensed with, and the object is looked upon as the agent, and used also as an agent, the verbal terminations ति, त; et cetera, and others are not applied in the sense of an agent, but they are applied in the sense of an object; consequently the sign of the voice is not अ (शप्), but य (यक्) and the verbal terminations are त, आताम् et cetera, and others (तङ्) instead of ति, तस् et cetera, and others In popular language the use of an expression of this type is called Karmakartari-Prayoga. For details see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on कर्मवत्कर्मणा तुल्यक्रियः P.III.1.87. Only such roots as are कर्मस्थक्रियक or कर्मस्थभावक id est, that is roots whose verbal activity is noticed in the object and not in the subject can have this Karmakartari-Prayoga.
karmasādhanaprescribed in the sense of an object; a term used in the Mahābhāṣya in the sense of affixes used in the sense of 'object' as contrasted with कर्तृसाधन or भावसाधनः e. g. the affix कि in the word विधि, explained as विधीयते इति विधिः or in the word भाव explained as भाव्यते यः स भावः; confer, compare क्रिया चैव हि भाव्यते, स्वभावसिद्धं तु द्रव्यम् M.Bh. on P. I.3.1. See similarly the words समाहार M.Bh. on II.1.51 and उपधि M.Bh. on V.1.13.
karmasthakriya(roots)having their verbal activity situated in the object; exempli gratia, for example the root अव + रुध् in अवरुणद्धि गाम् or the root कृ in करोति कटम्; confer, compare कर्मस्थभावकानां कर्मस्थक्रियाणां च P. III.1.87 Vārttika (on the Sūtra of Pāṇini). 3.
karmasthabhāvaka(roots)having their verbal action or happening noticed in the object; e. g. the root आस् and शी in बालमासयति शाययति where the function of the root bears effect in the Object boy and not in the movements of the object as in the sentence बालमवरुणद्धि. See कर्मस्थक्रिय a reference to some preceding word, not necessarily on the same page. as also M.Bh. on III.1.87 and Kaiyaṭa on the same.
karmādiliterally karman and others; a term often used in the Mahābhāṣya for kārakas or words connected with a verbal activity which have the object or karmakāraka mentioned first; सुपां कर्मादयोप्यर्थाः संख्या चैव तथा तिङाम् M.Bh, on I.4.21.
karmāpadiṣṭaoperations prescribed specifically for objects i. e. prescribed in the case of objects which are described to be functioning as the subject to show facility of the verbal action: e. g. the vikaraṇa यक् or the affix च्णि; confer, compare कर्मापदिष्टाविधय: कर्मस्थभावकानां कर्मस्थक्रियाणां वा भवन्ति । कर्तृस्थभावकाश्च दीपादयः M.Bh.on I.1.44.
kalmanthe same as karman or object of an action especially when it is not fully entitled to be called karman, but looked upon as karman only for the sake of being used in the accusative case; subordinate karman, as for instance the cow in गां पयो दोग्धि. The term was used by ancient grammarians; confer, compare विपरीतं तु यत्कर्म तत् कल्म कवयो विदुः M.Bh. on P.I.4.51. See कर्मन्.
kārmanāmikathe word is found used in Yāska's Nirukta as an adjective to the word संस्कार where it means belonging to nouns derived fromroofs (कर्मनाम)"like पाचक,कर्षक et cetera, and othersThe changes undergone by the roots in the formation of such words i. e. words showing action are termed कार्मनामिकसंस्कार; confer, compare कर्मकृतं नाम कर्मनाम। तस्मिन् भवः कार्मनामिकः Durgavṛtti on Nirukta of Yāska.I.13. कार्य(l) brought.into existence by activity (क्रियया निर्वृत्तं कार्यम् ) as oppo- sed to नित्य eternal; confer, compare एके वर्णाञ् शाश्वतिकान् न कार्यान् R.Pr. XIII.4 confer, compare also ननु च यस्यापि कार्याः ( शब्दाः ) तस्यापि पूजार्थम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.44 Vārttika (on the Sūtra of Pāṇini). 17;(2) which should be done, used in connection with a grammatical operation: confer, compare कार्य एत्वे सयमीकारमाहुः ।| अभैष्म इत्येतस्य स्थाने अभयीष्मेति । R.Pr. XIV.16; confer, compare also विप्रतिषेधे परं कार्यम् P. I.4.2; (3) a grammatical opera- tion as for instance in the phrases द्विकार्ययोगे, त्रिकार्ययोगे et cetera, and others; confer, compare also गौणमुख्ययोर्मुख्ये कार्यसंप्रत्ययः Paribhāṣenduśekhara of Nāgeśa. Pari. 15;(4) object of a transitive verb: confer, compare शेषः कार्ये Śāk.
kaiyaṭaprakāśaa commentary on the Mahābhāṣyapradīpa of Kaiyaṭa written by Nīlakaṇṭha of the Draviḍa country. Nīlakaṇṭha lived in . the 17th century and wrote works on various subjects.
kramyaa consonant which is subjected to doubling confer, compare क्रम्यो वर्णः पूर्वमक्षरं भजते Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVIII. 18.
kanipkṛt affix वन् in the sense of agent added to (l) a root preceded by an Upasarga or a Subanta Upapada or sometimes even without any preceding word; exempli gratia, for exampleप्रतरित्वा, धीवा, पीवा; (2) to the root दृश्, preceded by an Upapada which is the object of the root दृश्, exempli gratia, for example पारदृश्वा; (3) to roots युध् and कृञ् having राजन् as their object, exempli gratia, for example राजयुध्वा, राजकृत्वा ; confer, compare Pāṇini III.2.94-96.
khackṛt affix अ in the sense of 'agent' applied to the roots वद्, ताप् , and यम् when preceded by certain उपपद words standing as objects. Before this affix खच्, the augment मुम् ( म् ) is added to the preceding उपपद if it is not an indeclinable. e. g. प्रियंवदः, वशंवदः, द्विषंतपः परंतपः वाचंयम: et cetera, and others cf P.III. 2.38-47.
khamuñkṛt affix अम् applied to the root कृ when preceded by a word standing as the object of the root, provided an abuse is meant, e. g. चोरंकारं आक्रोशति; confer, compare P. III. 4.25.
khalkṛt afix अ added to any root preceded by the word ईषद्, दुस् or सु, and to the roots भू and कृ preceded by an upapada word forming either the subject or the object of the roots, e. g. ईषत्करः कटो भवता, ईषदाढ्यंभवं भवता; confer, compare P. III. 3.126, 127.
guṇakarmana term used by the ancient grammarians for the गौणकर्मन् or indirect object of a verb. having two objects.The word is found quoted in the Mahabhaya; confer, compare कथिते लादयश्चेत्स्युः षष्टीं कुर्यात्तदा गुणे । गुणे गुणकर्मणि । confer, compare also गुणकर्मणि लादिविधि: सपरे M.Bh. on I. 4.51.
gauṇa(l)a word subordinate in syntax or sense to another; adjectival; उपसर्जनीभूतः (2) possessing a secondary sense, e. g the word गो in the sense of 'a dull man';confer, compareगौणमुख्ययेार्मुख्ये कार्यसम्प्रत्ययः, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.15, I.4. 108, VI. 3. 46. See also Par. Sek Pari. 15; (3) secondary, as opposed to primary; confer, compare गौणे कर्मणि दुह्यादे; प्रधाने नीहृकृष्वहाम् ।.
cāritārthyafulfilment of the object or the Purpose. The word is used in connection with a rule of grammar. See चरितार्थ.
codaka(1)an objector; the word is common in the Commentary Literature where likely objections to a particular statement are raised, without specific reference to any individual objector, and replies are given, simply with a view to making matters clear; (2) repetition of a word with इति interposed: confer, compare चेदकः परिग्रहः इत्यनर्थान्तरम्. See अदृष्टवर्ण and परिग्रह.
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.
jñāpakaliterallyindirect or implicit revealer; a word very commonly used in the sense of an indicatory statement. The Sutras, especially those of Pinini, are very laconic and it is believed that not a single word in the Sutras is devoid of purpose. If it is claimed that a particular word is without any purpose, the object of it being achieved in some other way, the commentators always try to assign some purpose or the other for the use of the word in the Sutra. Such a word or words or sometimes even the whole Sutra is called ज्ञापक or indicator of a particular thing. The Paribhasas or rules of interpretation are mostly derived by indication(ज्ञापकसिद्ध) from a word or words in a Sutra which apparently appear to be व्यर्थ or without purpose, and which are shown as सार्थक after the particular indication ( ज्ञापन ) is drawn from them. The ज्ञापक is shown to be constituted of four parts, वैयर्थ्य, ज्ञापन, स्वस्मिञ्चारितार्थ्य and अन्यत्रफल. For the instances of Jñāpakas, see Paribhāșenduśekhara. Purușottamadeva in his Jñāpakasamuccaya has drawn numerous conclusions of the type of ज्ञापन from the wording of Pāņini Sūtras. The word ज्ञापक and ज्ञापन are used many times as synonyms although ज्ञापन sometimes refers to the conclusions drawn from a wording which is ज्ञापक or indicator. For instances of ज्ञापक, confer, compareM.Bh. on Māheśvara Sūtras 1, 3, 5, P. Ι.1. 3, 11, 18, 23, 51 et cetera, and others The word ऊठ् in the rule वाह ऊठ् is a well known ज्ञापक of the अन्तरङ्गपरिभाषा. The earliest use of the word ज्ञापक in the sense given a reference to some preceding word, not necessarily on the same page., is found in the Paribhāșāsūcana of Vyādi. The Paribhāșā works on other systems of grammar such as the Kātantra; the Jainendra and others have drawn similar Jñāpakas from the wording of the Sūtras in their systemanuscript. Sometimes a Jñāpaka is not regularly constituted of the four parts given a reference to some preceding word, not necessarily on the same page.;it is a mere indicator and is called बोधक instead of ज्ञापक्र.
ṭhaka very common taddhita affix. affix इक, or क in case it is added to words ending in इस् , उस् , उ, ऋ, ल् and त् according to P. VII. 3. 51, causing the substitution of vrddhi for the first vowel of the word to which it is addedition ठक् is added to (1) रेवती and other words in the sense of descendant ( अपत्य ) e. g. रैवतिकः:, दाण्डग्राहिकः, गार्गिकः, भागवित्तिकः यामुन्दायनिकः, confer, compare P. IV. 1.146-149; (2) to the words लाक्षा,रोचना et cetera, and others in the sense of 'dyed in', e. g. लाक्षिकम्, रौचनिकम् ; confer, compare P. IV. 2.2; (3) to the words दधि and उदश्वित् in the sense of संस्कृत 'made better ', e. g. दाधिकम् , औदश्वित्कम् ( क instead of इक substituted for टक् ), confer, compare P. IV.2. 18, 19; (4) to the words अाग्रहायुणी, अश्वत्थ et cetera, and others; confer, compare P. IV. 2. 22, 23; (5) to words expressive of inanimate objects, to the words हस्ति and धेनु, as also to the words केश and अश्व in the sense of 'multitude '; confer, compare P. IV. 2. 47, 48; (6) to the words क्रतु, उक्थ and words ending in सूत्र, वसन्त et cetera, and others, in the sense of 'students of' ( तदधीते तद्वेद ), confer, compare P. IV. 2.59, 60, 63; (7) to the words कुमुद and others as also to शर्करा as a चातुरर्थिक affix; confer, compare P. IV. 2.80, 84; (8) to the words कन्था, भवत् and वर्षा in the Saisika senses; confer, compare P. IV. 2.102, 115, IV. 3.18; (9) to the words उपजानु and others in the sense 'generally present '; confer, compare P. IV. 3. 40; (10) to the words consisting of two syllables, and the words ऋक्, ब्राह्मण et cetera, and othersin the sense of 'explanatory literary work'; confer, compare P. IV.3.72: ( 11) to words meaning 'sources of income ' in the sense of 'accruing from’; confer, compare P. IV. 3.75; (12) to words denoting inanimate things excepting words showing time or place in the sense of ' भक्ति ', cf P. IV. 8.96; and (13) to the words हल् and सीर in the sense of 'belonging to', confer, compare P. IV. 3.124. The taddhita affix. affix ठक् is added as a general termination, excepting in such cases where other affixes are prescribed, in specified senses like 'तेन दीव्यति, ' 'तेन खनति,' 'तेन संस्कृतम्' et cetera, and others; cf P. IV. 4.1-75, as also to words हल, सीर, कथा, विकथा, वितण्डा et cetera, and others in specified senses, confer, compare P. IV.4. 81, 102 ठक् is also added as a general taddhita affix. affix or अधिकारविहितप्रत्यय, in various specified senses, as prescribed by P. V.1.19-63,and to the words उदर, अयःशूल,दण्ड, अजिन, अङ्गुली, मण्डल, et cetera, and others and to the word एकशाला, in the prescribed senses; confer, compare P. V. 2.67,76, V. 3.108,109; while, without making any change in sense it is added to अनुगादिन् , विनय, समय, उपाय ( औपयिक being the word formed), अकस्मात्, कथंचित्; (confer, compareआकस्मिक काथंचित्क), समूह,विशेष, अत्यय and others, and to the word वाक् in the sense of 'expressed'; confer, compare P. V. 4.13, 34, 35. The feminine. affix ङीप् ( ई ) is added to words ending in the affix टक् to form feminine. bases.
ṇamulkrt affix अम्, causing vrddhi to the final vowel or to the penultimate अ, (!) added to any root in the sense of the infinitive in Vedic Literature when the connected root is शक्: exempli gratia, for example अग्निं वै देवा विभाजं नाशक्नुवन; cf Kāśikā of Jayāditya and Vāmana. on P. III. 4.14; (2) added to any root to show frequency of a past action, when the root form ending with णमुल् is repeated to convey the sense of frequency : exempli gratia, for example भोजं भोजं व्रजति, पायंपायं व्रजति, confer, compare Kas on P. III. 4.22; (3) added to a root showing past action and preceded by the word अग्रे, प्रथम or पूर्व, optionally along with the krt affix क्त्वा; exempli gratia, for example अग्रेभोजं or अग्रे भुक्त्वा व्रजति; cf Kāśikā of Jayāditya and Vāmana. on P.III.4.24;(4) added in general to a root specified in P.III.4.25 to 64, showing a subordinate action and having the same subject as the root showing the main action, provided the root to which णमुल् is added is preceded by an antecedent or connected word, such as स्वादुम् or अन्यथा or एवम् or any other given in Panini's rules; confer, compare P. III.4.26 to III.4.64; exempli gratia, for example स्वादुंकारं भुङ्क्ते, अन्यथाकारं भुङ्क्ते, एवंकारं भुङ्क्ते, ब्राह्मणवेदं भोजयति, यावज्जीवमधीते, समूलकाषं कषति, समूलघातं हन्ति, तैलपेषं पिनष्टि, अजकनाशं नष्टः et cetera, and others; cf Kāśikā of Jayāditya and Vāmana. on P.III.4.26-64. When णमुल् is added to the roots कष्, पिष्, हन् and others mentioned in P. III. 4. 34 to 45, the same root is repeated to show the principal action. The word ending in णमुल् has the acute accent (उदात) on the first vowel (confer, compare P.VI.I. 94) or on the vowel preceding the affix; confer, compare P. VI.1.193.
ṇinikrt affix इन् signifying vrddhi (1) applied to the roots headed by ग्रह् ( i. e. the roots ग्रह्, उद्वस्, स्था et cetera, and others ) in the sense of an agent;e. g. ग्राही, उद्वासी, स्थायी. confer, compare P. III.1.134; (2) applied to the root हन् preceded by the word कुमार or शीर्ष as उपपद: e. g. कुमारघाती, शीर्षघाती, confer, compare P. III.2.51: (3) applied to any root preceded by a substantive as upapada in the sense of habit, or when compari son or vow or frequency of action is conveyed, or to the root मन्, with a substantive as उपपद e. gउष्णभोजी, शीतभोजी, उष्ट्रकोशी, ध्वाङ्क्षरावीः स्थण्डिलशायी, अश्राद्धभोजीः क्षीरपायिण उशीनराः; सौवीरपायिणो वाह्रीकाः: दर्शनीयमानी, शोभनीयमानी, confer, compare P. III.2.78-82; (4) applied to the root यज् preceded by a word referring to the करण of यागफल as also to the root हन् preceded by a word forming the object ( कर्मन् ) of the root हन् , the words so formed referring to the past tense: e. g. अग्निष्टो याजी, पितृव्याघाती, confer, compare P. III 2.85, 86; (5) applied to a root when the word so formed refers to a kind of necessary activity or to a debtor; confer, compare अवश्यंकारी, शतंदायी, सहस्रदायी confer, compare P. III.4. 169-170: (6) tad-affix इन् , causing vrddhi for the first vowel, applied to the words काश्यप and कौशिक referring to ancient sages named so, as also to words which are the names of the pupils of कलापि or of वैशम्पायन, as also to the words शुनक, वाजसनेय et cetera, and others in the sense of 'students learning what has been traditionally spoken by those sages' e. g. काश्यपिनः, ताण्डिनः, हरिद्रविणः शौनकिनः, वाजसनेयिनः et cetera, and others; cf P. IV.3, 103 104, 106; (7) applied to words forming the names of ancient sages who are the speakers of ancient Brahmana works in the sense of 'pupils studying those works' as also to words forming the names of sages who composed old Kalpa works in the sense of those कल्प works; e. g. भाल्लविनः, एतरेयिणः । पैङ्गी कल्पः अरुणपराजी कल्पः; cf Kāśikā of Jayāditya and Vāmana. on P. IV. 3.105: (8) applied to the words पाराशर्य and शिलालिन् in the sense of 'students reading the Bhiksusutras (of पाराशार्य) and the Nata sutras ( of शिलालिन् ) respectively; e. g. पाराशरिणो भिक्षव:, शैलालिनो नटाः: cf Kāśikā of Jayāditya and Vāmana. on P. IV.3.110.
tadantavidhia peculiar feature in the interpretation of the rules of Panini, laid down by the author of the Sutras himself by virtue of which an adjectival word, qualifying its principal word, does not denote itself, but something ending with it also; confer, compare येन विधिस्तदन्तस्य P.I.1.72.This feature is principally noticed in the case of general words or adhikaras which are put in a particular rule, but which Occur in a large number of subsequent rules; for instance, the word प्रातिपदिकात्, put in P.IV.1.1, is valid in every rule upto the end of chapter V and the words अतः, उतः, यञः et cetera, and others mean अदन्ताद् , उदन्तात् , यञन्तात् et cetera, and others Similarly the words धातोः (P.III.1.91) and अङ्गस्य (P.VI. 4.1 ) occurring in a number of subsequent rules have the adjectival words to them, which are mentioned in subsequent rules, denoting not only those words,but words ending with them. In a large number of cases this feature of तदन्तविधि is not desirable, as it, goes against arriving at the desired forms, and exceptions deduced from Panini's rules are laid down by the Varttikakara and later grammarians; confer, compare Par. Sek. Pari. 16,23, 31 : also Mahabhasya on P.I.1.72.
tadguṇasaṃvijñānaliterally connection with what is denoted by the constituent members; the word refers to a kind of Bahuvrihi compound where the object denoted by the compound includes also what is denoted by the constituent members of the compound; e g. the compound word सर्वादि in the rule सर्वादीनि सर्वनामानि includes the word सर्व among the words विश्व, उभय and others, which alone form the अन्यपदार्थ or the external thing and not merely the external object as mentioned in Panini's rule अनेकमन्यमपदार्थे (P.II. 2. 24): confer, compare भवति बहुर्वीहौ तद्गुणसंविज्ञानमपि । तद्यथा । चित्रवाससमानय। लोहितोष्णीषा ऋत्विजः प्रचरन्ति । तद्गुण आनीयते तद्गुणाश्च प्रचरन्ति M.Bh. on I.1.27. For details confer, compare Mahabhasya on P.1.1.27 as also Par. Sek. Pari. 77.
tumkrt affix तुम् of the infinitive (1) added to a root optionally with ण्वुल् when the root refers to an action for the purpose of which another action is mentioned by the principal verb ; exempli gratia, for example भोक्तुं व्रजति or भोजको व्रजति्; confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.3.11; (2) added to a root connected with ' another root in the sense of desire provided both have the same subject; exempli gratia, for example इच्छति भोक्तुम् ; confer, compare P. III. 3.158; (3) added to a root connected with the words काल, समय or वेला; exempli gratia, for example कालो भोक्तुम् et cetera, and others confer, compare P.III.3.167; (4) added to any root which is connected with the roots शक्, धृष्, ज्ञा, ग्लै, घट्, रभ्, लभ्, क्रम्, सह्, अर्ह् and अस् or its synonym, as also with अलम्, or its synonym; exempli gratia, for example शक्नोति भोक्तुम्, भवति भोक्तुम्, वेला भोक्तुम्, अलं भोक्तुम्, पर्याप्तः कर्तुम् : confer, compare Kāśikā of Jayāditya and Vāmana. on P.III.4. 65, 66.
tulyādhikaraṇahaving got the same substratum; denoting ultimately the same object; expressed in the same case the same as samanadhikarana in the grammar of Panini, confer, compare Kat. II.5.5.
tṛtīyāthe third case; affixes of the third case ( instrumental case or तृतीयाविभक्ति ) which are placed (1) after nouns in the sense of an instrument or an agent provided the agent is not expressed by the personal-ending of the root; e. g. देवदत्तेन कृतम्, परशुना छिनत्ति: confer, compare P. III. 3.18; (2) after nouns connected with सह्, nouns meaning defective limbs, nouns forming the object of ज्ञा with सम् as also nouns meaning हेतु or a thing capable of produc ing a result: e. g. पुत्रेण सहागतः, अक्ष्णा काणः, मात्रा संजानीते, विद्यया यशः; confer, compare Kāśikā of Jayāditya and Vāmana. on P. II.3.19,23; (3) optionally with the ablative after nouns meaning quality, and optionally with the genitive after pronouns in the sense of हेतु, when the word हेतु is actually used e. g. पाण्डित्येन मुक्तः or पाण्डित्यान्मुक्त:; केन हेतुना or कस्य हेतोर्वसति; it is observed by the Varttikakara that when the word हेतु or its synonym is used in a sentence, a pronoun is put in any case in apposition to that word id est, that is हेतु or its synonym e.g, केन निमित्तेन, किं निमित्तम् et cetera, and others; confer, compare Kāśikā of Jayāditya and Vāmana. on P. II. 3. 25, 27; (4) optionally after nouns connected with the words पृथक्, विना, नाना, after the words स्तोक, अल्प, as also after दूर, अन्तिक and their synonyms; exempli gratia, for example पृथग्देवदत्तेन et cetera, and others स्तोकेन मुक्तः, दूरेण ग्रामस्य, केशैः प्रसितः; confer, compare Kāśikā of Jayāditya and Vāmana. on P.II.3.32, 33, 35, 44; (5) optionally with the locative case after nouns meaning constellation when the taddhita affix. affix after them has been elided; exempli gratia, for example पुष्येण संप्रयातोस्मि श्रवणे पुनरागतः Mahabharata; confer, compare P.II.3.45; (6) optionally with the genitive case after words connected with तुल्य or its synonyms; exempli gratia, for exampleतुल्यो देवदत्तेन, तुल्यो देवदत्तस्य; confer, compare P. II.3.72.
tripathagāname of a commentary on the Paribhasendusekhara written by Raghavendracarya Gajendragadkar, a resident of Satara and a pupil of Nilakanthasastri Thatte. He lived in the second half of the eighteenth and first half of the nineteenth century and wrote comentaries on important grammar works.
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.
dūṣaṇafault, objection; the word is used in connection with a fault found with, or objection raised against an argument advanced by, a writer by his opponent or by the writer himself who replies it to make his argument well established; confer, compareनित्यवादी कार्यपक्षे दूषणमाह-कार्येष्विति Maha. Prad. on P.I. 1.44 Vart.!6. hed; confer, compareनित्यवादी कार्यपक्षे दूषणमाह-कार्येष्विति Maha. Prad. on P.I. 1.44 Vart.!6.
dravyasubstance, as opposed to गुण property and क्रिया action which exist on dravya. The word सत्त्व is used by Yaska, Panini and other grammarians in a very general sense as something in completed formation or existence as opposed to 'bhava' or kriya or verbal activity, and the word द्रव्य is used by old grammarians as Synonymous with सत्त्व; confer, compare चादयोSसत्वे। चादयो निपातसंज्ञा भवन्ति न चेत्सत्वे वर्तन्ते, confer, compare Kas on P. I. 4.57; confer, compare S.K. also on P. I.4.57. (2)The word द्रव्य is also found used in the sense of an individual object, as opposed to the genus or generic notion ( अाकृति ); confer, compare द्रव्याभिधानं व्याडिः, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 64. Vart. 45.(3)The word द्रव्य is found used in the sense of Sadhana or means in Tait. Prati. confer, compare तत्र शब्दद्रव्याण्युदाहरिष्यामः । शब्दरूपाणि साधनानि वर्णयिष्यामः Tai, Pr. XXII. 8.
dravyapadārthikaa grammarian who maintains that 'dravya' or 'individual object' is the sense of words; confer, compare न ह्याकृतिपदार्थिकस्य द्रव्ये न पदार्थो, द्रव्यपदार्थिकस्य वाकृतिर्न पदार्थः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.2.64 Vart. 53. See द्रव्य.
dravyābhidhānadenotation of द्रव्य or individual object as the sense of words as opposed to आकृत्यभिधान i, e. denotation of the general form possessed by objects of the same class; of द्रव्याभिधानं व्याडिः P. I.2.64 Vart. 45. See द्रव्य.
dvanddhaname of a compound, formed of two or more words used in the same case, showing their collection together; confer, compare चार्थे द्वन्द्वः P. II.2.29. Out of the four meanings of the indeclinable च, viz. समुच्चय अन्वाचय, इतरेतरयोग and समाहार, the dvandva compound is sanctioned in the last two senses only called इतरेतरद्वन्द्व (as in प्लक्षन्यग्रोधौ et cetera, and others) and समाहारद्वन्द्व (as in वाक्त्वचम् et cetera, and others) respectively For details see Mahabhasya on II.2.29. The dvandva compound takes place only when the speaker intends mentioning the several objects together id est, that is when there is, in short, सहविवक्षा orयुगपदधिकरणवचनता; confer, compare अनुस्यूतेव मेदाभ्यां एका प्रख्योपजायते । यस्यां सहविवक्षां तामाहुर्द्वन्द्वैकशेषयोः । Sr. Pr. II. The gender of a word in the द्वन्द्वसमास is that of the last word in the case of the इतरेतरद्वन्द्व, while it is the neuter gender in the case of the समाहारद्वन्द्व.
dvikarmakaa term used in connection with roots governing two objects or two words in the accusative case, exempli gratia, for example दुह् in, गां दोग्धि पयः; the term कर्म according to the strict definition of the term कर्तुरीप्सिततमं कर्म or अाप्यं कर्म applies to one of the two, which is called the प्रधानकर्म or the direct object, the other one, which, in fact, is related to the verbal activity by relation of any other karaka or instrument is taken as karmakaraka and hence put in the accusative case. For details see Mahabhasya and Kasika on P.I.4.51. Some roots in their causal formation govern two objects out of which one object is the actual one while the other is the subject of the primitive root. exempli gratia, for example गमयति माणवकं ग्रामम्; बोधयति माणवकं धर्मम्; cf Kas on P.I.4.52. See for details Mahabhasya on P. I. 4.52.
dhamekīrtia Jain scholar called by the name कीर्ति also, who was the author of धातुप्रत्ययपञ्जिक्रा and रूपावतार a well-known treatise on roots; confer, compare बोपदेवमहाग्राहग्रस्तो वामनदिग्गजः । कीर्तेरेव प्रसङ्गेन माधवेन समुद्धृतः । He is believed to have been the first grammarian who arranged the sutras of Panini according to the subject matter.
nicṛtless by one syllable; the word is used as an adjective to the name of a Vedic metre which has got one syllable less than the normal; confer, compare एकद्-व्यूनाधिकः सैव निचृदूनाधिका भुरिक् R.Pr.XVII.1.
nirvartyaone of the many kinds of karman or object governed by a transitive verb or root, which has got the nature of being produced or brought into existence or into a new shape; confer, compare त्रिविधं कर्म निर्वर्त्य विकार्य प्राप्यं चेति । निर्वर्त्य तावत् कुम्भकारः नगरकारः। The word निर्वर्त्य is explained as यदसज्जन्यते यद्वा प्रकाश्यते तन्निर्वर्त्यम् । कर्तव्यः कटः । उच्चार्यः शब्दः Sr. Prakasa; confer, compare also Vakyapadiya III.7.78; confer, compare also इह हि तण्डुलानोदनं पचतीति द्व्यर्थः पचिः । तण्डुलान्पचन्नोदनं निर्वर्तयति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.4.49. For details see the word कर्मन्; also see M.Bh. on I.4.49.
padārthameaning of a word, signification of a word; that which corresponds to the meaning of a word; sense of a word. Grammarians look upon both-the generic notion and the individual object as Padārtha or meaning of a word, and support their view by quoting the sūtras of Pāņini जात्याख्यायामेकस्मिन् बहुवचनमन्यतरस्याम् I. 2.58 and सरूपाणामेकशेष एकविभक्तौ I. 2.64; confer, compare किं पुनराकृतिः पदार्थ अाहोस्विद् द्रव्यम् । उभयमित्याह । कथं ज्ञायते । उभयथा ह्याचार्येण सूत्राणि प्रणीतानि । अाकृतिं पदार्थे मत्वा जात्याख्यायामित्युच्यते | द्रव्यं पदार्थे मत्वा सरूपाणामित्येकशेष अारभ्यते, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in I. 1. first Āhnika. In rules of grammar the meaning of a word is generally the vocal element or the wording, as the science of grammar deals with words and their formation; confer, compare स्वं रूपं शब्दस्याशब्दसंज्ञा, P. I. 1. 68. The possession of vocal element as the sense is technically termed शब्दपदार्थकता as opposed to अर्थपदार्थकता; confer, compare सोसौ गोशब्दः स्वस्मात्पदार्थात् प्रच्युतो यासौ अर्थपदार्थकता तस्याः शब्दपदार्थकः संपद्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1.44 V. 3. The word पदार्थ means also the categories or the predicaments in connection with the different Śāstrās or lores as for instance, the 25 categories in the Sāmkhyaśāstra or 7 in the Vaiśeșika system or 16 in the NyayaŚāstra. The Vyākaranaśāstra, in this way to state, has only one category the Akhandavākyasphota or the radical meaning given by the sentence in one strok
paribhāṣenduśekharathe reputed authoritative work on the Paribhasas in the system of Paanini's grammar written by Nagesabhatta in the beginning of the 18th century A.D. at Benares. The work is studied very widely and has got more than 25 commentaries written by pupils in the spiritual line of Nagesa. Well-known among these commentaries are those written by Vaidyanatha Payagunde ( called गदा ), by BhairavamiSra ( called मिश्री), by Raghavendraacaarya Gajendragadakara ( called त्रिपथगा ), by Govindacarya Astaputre of Poona in the beginning of the nineteenth century (called भावार्थदीपिका), by BhaskaraSastri Abhyankar of Satara (called भास्करी ), and by M. M. Vaasudevasaastri Abhyankar of Poona (called तत्त्वादर्श ). Besides these, there are commentaries written by Taatya Sastri Patawardhana,Ganapati Sastri Mokaate, Jayadeva Misra, VisnuSastri Bhat, Vishwanatha Dandibhatta, Harinaatha Dwiwedi Gopaalacarya Karhaadkar, Harishastri Bhagawata, Govinda Shastri Bharadwaja, Naarayana Shastri Galagali, Venumaadhava Shukla, Brahmaananda Saraswati, ManisiSeSaSarma,Manyudeva, Samkarabhatta, Indirapati, Bhimacarya Galagali, Madhavacarya Waikaar, Cidrupasraya, Bhimabhatta, LakSminrsimha and a few others. Some of these works are named by their authors as Tikaas, others as Vyaakhyaas and still others as Tippanis or Vivrtis.
parokṣaused as an adjective of the word भूत meaning 'past tense'; literally behind the eyes, unnoticed by the eyes. The word is generally used in the sense of remote or long (past) or 'perfect'. For the alternative explanation of the word परोक्ष, confer, compare कथंजातीयकं पुनः परोक्षं नाम । केचित्तावदाहुः वर्षशतवृत्तं परोक्षमिति । अपर आहुः क्रटान्तरितं परोक्षमिति । अपर आहुर्ह्याहवृत्तं त्र्यहंर्वृत्तं चेति । M.Bh. on परोक्षे लिट् P. III.2.115.
paryāya(l)serial order or succession as opposed to simultaniety ; the word is used in grammar in connection with a rule which, as the objector for the sake of argument, would like to hold and would apply by succession with respect to the rule in conflict, either before it or after it id est, that is alternatively; confer, compare पर्यायः प्रसज्येत often found used in the Mahabhaasya as for example on I.4.1 et cetera, and others: confer, compare also तृजादयः पर्यायेण भवन्ति M.Bh. on P. I. 4.2. Vaart. 3; ( 2 ) alternative word,. synonym; confer, compare अभिज्ञावचने लृट् । वचनग्रहणं पर्यायार्थम् । अभिजानासि स्मरसि बुध्यसे चेतयसे इति । Kaas. on P. III.2.112.
piśel[ PISCHELL, RICHARD]a famous European Grammarian of the nineteenth century who wrote many articles on grammatical subjects and wrote a work entitled 'Prakrit Grammar.'
pūraṇaan ordinal numeral; literally the word means completion of a particular number ( संख्या ); confer, compare येन संख्या संख्यानं पूर्यते संपद्यते स तस्याः पूरणः । एकादंशानां पूरणः एकादशः । Kas, on P.V. 2.48. The word is used also in the sense of an affix by the application of which the particular number ( संख्या ) referring to an object, is shown as complete; confer, compare यस्मिन्नुपसंजाते अन्या संख्या संपद्यते स प्रत्ययार्थः Kāśikā of Jayāditya and Vāmana. on P. V.2.48. These Purana pratyayas are given in P. V. 2. 48-58, confer, compare पूरणं नामार्थः । तमाह Xतीयशव्दः । अतः पूरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.3. The word also means 'an ordinal number'; confer, compare पूरणगुणसुहितार्थसदव्ययतव्यसमानाधिकरणेन P.II.2.11.
pūrvanipātaplacing first (in a compound); priority of a word in a compound, as in the case of an adjectival word, For special instructions in grammar about priority see P. II.2.30 to 38.
pūrvapakṣaliterally the view placed first for consideration which generally is the view of the objector and is generally refuted by the author's view called उत्तरपक्ष or सिद्धान्त.
prakaraṇatopic; context; a section wherein a particular subject is treated; confer, compare अर्थात् प्रकरणाद्वा लोके कृत्रिमाकृत्रिमयोः कृत्रिमे संप्रत्ययो भवति M.Bh. on I. 1. 23; confer, compare also सामान्यशब्दाश्च नान्तरेण विशेषं प्रकरणं वा विशेषेष्ववतिष्ठन्ते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 2.45 Vart 9.
prakalpakriyaa word in which a verbal activity has to be conjectured, as for example, the words गौः, अश्वः et cetera, and others Words which are not actually derived by rules of grammar are called प्रकल्पक्रिय as contrasted with प्रत्यक्षक्रिय.
prakriyākaumudīa well-known work on Sanskrit Grammar by रामचन्द्रशेष of the 15th century, in which the subject matter of the eight chapters of Panini's grammar is arranged into several different sections forming the different topics of grammar. It is similar to, and possibly. the predecessor of, the Siddhanta Kaumudi which has a similar arrangement. The work was very popular before the Siddhinta Kaumudi was written. it has got many commentaries numbering about a dozen viz. प्रक्रियाप्रसाद, प्रक्रियाप्रकाश, प्रक्रियाप्रदीप, अमृतस्तुति, प्रक्रियाव्याकृति,निर्मलदर्पण,तत्वचन्द्र, प्रक्रियारञ्जन, प्रक्रियाविवरण and others of which the Prasada of Vitthalesa and the Prakasa of Srikrsna are the wellknown ones.
pratinirdiśyamānapredicate, as opposed to the subject; confer, compare उद्देश्यप्रतिनिर्दिश्यमानघौरेक्यमापादयत्सर्वनाम पर्यायेण तत्तैल्लिङ्गभाक् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).Pradipa.
pratyākhyānarejection of a rule or a word or words in a rule shown as redundant, their purpose being shown as served otherwise; confer, compare लुपि युक्तवद् व्यक्तिवचने इति पूर्वाचार्याणामेवेदं सूत्रम् । तथा चास्य प्रत्याख्यानं भविष्यति । तदशिष्यं संज्ञाप्रमाणत्वादिति । Kāśikā of Jayāditya and Vāmana. on I.2.51.
pratyākhyānapakṣaan alternative which proposes the rejection of something such as a rule or its part; confer, compare यदि प्रत्याख्यान पक्षः इदमपि प्रत्याख्यायते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 4; cf also अदीवयुरिति पदकारस्च प्रत्याख्यानपक्षे उदाहरणमुपपन्नं भवति Vyadi Pari. 42.
pratyākhyānavādinone who advocates the rejection of something, an opponent, an objector; cf प्रत्याख्यानवादी अाह-नास्त्यत्र विशेष इति Kaiy. on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.4.22 Vart. 15.
prabhā(1)name of a commentary on the Sabdakaustubha by Raghavendracarya Gajendragadkar; (2) name of a commentary on Kaiyata's Mahabhasyapradipa.
prayojanaobject, motive or purpose in undertaking a particular thing; the word is used although rarely, in the sense of a cause also; confer, compare इमान्यस्य प्रयोजनानि अध्येयं व्याकरणम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. For the advantages of the study of Vyakarana, see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. See also Vyakarana Mahabhasya Vol. VII pp.226,227, D.E. Society's edition.
prayojyathat which is employed or incited or urged; the word which is the subject in the primitive construction and becomes an object in the causal construction, and as a result, which is put in the accusative case being प्रयोज्यकर्म. As, however, the प्रयोज्यकर्म originally occupies the place of the subject in the primitive construction, the term प्रयोज्यकर्ता ( प्रयोज्यश्चासौ कर्ता च ) is often used in connection with it, as contrasted with the term प्रयोजककर्ता which is used with respect to the subject in the causal construction; confer, compare इह च भेदिका देवदत्तस्य यज्ञदत्तस्य काष्ठानामिति प्रयोज्ये कर्तरि षष्ठी न प्राप्नोति । M.Bh. on P. III. 1.26 Vart. l ; confer, compare also Kaiy. on P. I. 2.65.
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.
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.
prāpyaliterally which is arrived at; an object which is to be reached; confer, compare प्राप्यं कर्म; the word प्राप्य is used as a word qualifying the word कर्म, in which case it is called प्राप्यकर्म, as for example ग्रामं in ग्रामं गच्छति देवदत्तः or वेदमधीते माणवकः. The term प्राप्य is defined as क्रियाकृतविशेषानवगतौ कर्तुः क्रियया अनास्थितं अास्थितं वा यदवाप्यते तत् प्राप्यं कर्म । confer, compare कर्तुरीप्सितमं कर्म । ततु त्रिविधं निर्वर्त्ये विकार्यं प्राप्यमिति । यस्य क्रियाकृतानां विशेषाणां सर्वथानुपलब्धिः तत् प्राप्यम्. Srngara Prakasa IV.
prepsudesiderative adjective; a word formed by adding the affix उ in the sense of ' an agent ' to a desiderative root by the rule सनाशंसभिक्ष उः P.III.2.168. The term प्रेप्सु was used for such nouns by ancient grammarians.
bahuvrīhia compound similar in meaning to the word बहुव्रीहि ( possessed of much rice ) which, in sense shows quite a distinct object than those which are shown by the constituent members of the compound; a relative or adjective compound. There are various kinds of the Bahuvrihi compound such as समानाधिकरणबहुव्रीहि, व्यधिकरणबहुव्रीहि, संख्याबहुव्रीहि, दिग्बहुव्रीहि, सहबहुव्रीहि, नञ्बहुव्रीहि, and अनेकपदबहुव्रीहि which depend upon the specific peculiarity noticed in the various cases. Panini in his grammar has not given any definition of बहुव्रीहि, but has stated that a compound other than those already given viz. अव्ययीभाव, द्वन्द्व and तत्पुरुष, is बहुव्रीहि and cited under Bahuvrihi all cases mentioned a reference to some preceding word, not necessarily on the same page.; cf शेषो बहुव्रीहिः II. 3.23-28; also confer, compare अन्यपदार्थप्रधानो बहुव्रीहिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.6; II. 1.20; II. 1.49.
bhāva(1)becoming; existence. The word is used many times in the sense of धात्वर्थthe sense of a root which is 'incomplete activity' or 'process of evolving'; confer, compare तदाख्यातं येन भावं स धातु: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 5; confer, compare also षड् भावविकारा भवन्ति Nirukta of Yāska.I. 36; पूर्वापरीभूतं भावमाख्यातेन आचष्टे व्रजतिपचतीत्युपक्रमप्रभृति अपवर्गपर्यन्तम् Nirukta of Yāska.I. 1 ; (2) activity as opposed to instruments ( साधन or कारक ); confer, compare भावगर्हायाम् । धात्वर्थगर्हायाम् Kāśikā of Jayāditya and Vāmana. on P. III. 1.24; confer, compare also भावः क्रिया, Kāśikā of Jayāditya and Vāmana. on यस्य च भावेन भावलक्षणम् P. II. 3.37; (3) completed action which is shown, not by a verb, but by a verbal derivative noun; confer, compare धात्वर्थश्च धातुनैवोच्यते | यस्तस्य सिद्धता नाम धर्मस्तत्र घञादयः प्रत्यया विधीयन्ते Kāśikā of Jayāditya and Vāmana. on 'भावे' P. III. 3.18; confer, compare also कृदभिहितो भावो द्रव्यवद्भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.19, III. 1.67, IV. 1.3, V. 4.19; confer, compare also भावस्त्वेक: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.67; (4) the radical factor for the use of a word; प्रवृत्तिनिमित्त; confer, compare भवतोत्मादभिधानप्रत्ययौ इति भावः | शब्दस्य प्रवृत्तिनिमित्तं भावशब्देनोच्यते | अश्वत्वम् , अश्वता | Kāś, on P. 5.1.119; (5) thing, object cf सिद्धशब्दः कूटस्थेषु भावेष्वविचालिषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhnika l; (6) transformation, substitution; change into the nature of another; confer, compare तत्र प्रथमास्तृतीयभावम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 4. confer, compare also the words मूर्धन्यभाव, अभिनिधानभाव et cetera, and others {7) possession of the qualities, nature; तदर्थस्य भाव: तादर्थ्यम्: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.13; (8) relationship; confer, compare गुणप्रधानभाव, प्रकृतिविकृतिभाव et cetera, and others
bhāvakartṛkahaving for its subject a verbal derivative in the sense of the भाव or the root activity. The word भाववचन is explained as भावकर्तृक in the Kāṡikāvŗtti. e. g. the word रोग: in चौरस्य रुजति रोगः Kāṡ. on P. II. 3.54: confer, compare भाववचनानां भावकर्तृकाणां Kāṡ. on P II. 3.54.
bhāvavacana(1)expressive of भाव or the completed verbal activity; exempli gratia, for example the word भाव itself, as also कृती, राग, and others; (2) having for their subject a verbal derivative in the form of the verbal activity. See भावकर्तृक.
bhāveprayeāgaimpersonal form of a sentence when there is no activity mentioned on the part of the agent nor resulting upon the object, but there is a mere mention of verb-activity.
bhāṣitapuṃskaa word or a noun-base which has the same sense in the masculine gender as in the neuter gender: generally words of quality or adjectives like शुचि, मधु et cetera, and others fall in this category;cf तृतीयादिषु भाषितपुंस्कं पुंवद्गालवस्य P. VII. 1. 74; confer, compare also भाषितः पुमान् यस्मिन्नर्थे प्रवृत्तिानिमित्ते स भाषितपुंस्कशब्देनोच्यते । तद्योगादभिधेयमपि यन्नपुसकं तदपि भाषितपुंस्कम् | तस्य प्रतिपादकं यच्छब्दरूपं तदपि भाषितपुंस्कम् | Kāś. on VII.1.74.
bhedaka(1)literallydistinguishing; differentiating; cf भेदकत्वात्स्वरस्य | भेदका उदात्तादय: | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.1 Vārttika (on the Sūtra of Pāṇini). 13; (2) adjective; confer, compare भेदकं विशेषणं भेद्यं विशेष्यम् Kāś. on P. II: 1.57; (3) variety; kind; confer, compare सामान्यस्य विशेषो भेदकः प्रकार: Kāś. on P.V. 3.23; (4) indicating, suggesting, as contrasted with वाचक; confer, compare संबन्धस्य तु भेदक: Vākyapadīya.
mañjūṣāa popular name given to the work परमलघुमञ्जूषा of Nāgeśa on अर्थप्रक्रिया (science or method of interpretation) in Vyākaraṇa, which is generally read by advanced students. Nāgeśa has also written a bigger work on the same subject लघुमञ्जूषा which sometimes is also referred to by the word मञ्जूषा.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
mahīdharaa grammarian of the sixteenth century who, besides many small treatises on other subjects, wrote a commentary on the SarasvataPrakriya Vyakarana.
mukhyaviśeṣyathe principal word in a sentence which comes last in the technical expression of the import or शाब्दबोध. It is described as primary and not subordinated to any other thing ( अन्याविशेषणीभूत). This मुख्यविशेष्य is, in a way,the crucial point in the various theories of import; exempli gratia, for example according to the grammarians the verbal activity is the principal word while,according to the Mimaamsakas the bhaavanaa is the principal word.and according to the Naiyayikas it is the subject that is the principal word.
yathāsaṃkhyamin respective order, the first for the first, the second for the second, and so on; when the number of subjects and predicates is the same, they should connect in the same order: confer, compareयथासंख्यमनुदेशः समानाम् P. I .3 .10.
rāmatarkavāgīśaa learned grammarian who held the titles महामहोपाध्याय and भट्टाचार्य, He was an advocate of the Mugdhabodha School and wrote commentaries on (1) the Mugdhabodha, (2) the Kavikalpadruma, (3) the Amarakosa and (4) the Unadi sutras. He also wrote a short gloss on case-relations, his treatise on the subject being named कारकटिप्पणी,
liṅgaviśiṣṭagrahaṇainclusion of the feminine form of a word when a word in the masculine gender is used in a rule, for certain operations such as the application of affixes and the like;confer, compare the usual dictum regarding this practice viz. the Paribhāșā प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 71. as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1. 1 Vārttika (on the Sūtra of Pāṇini). 5 to Vārt, 15 for places of the application of the dictum and those of its rejection.
vājapyāyanaan ancient grammarian who holds the view that words denote always the jati i.e they always convey the generic sense and that the individual object or the case is understood in connection with the statement or the word,as a natural course,when the purpose is not served by taking the generic sense; confer, compare अाकृत्यभिधानाद्वा एकं शब्दं विभक्तौ वाजप्यायन अाचार्यो न्याय्यं मन्यते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.2.64 Vart. 35.
vājasaneyeiprātiśākhyathe Pratisakhya work belonging to the Vajasaneyi branch of the White Yajurveda, which is the only Pratisakhya existing to-day representing all the branches of the Sukla Yajurveda. Its authorship is attributed to Katyayana, and on account of its striking resemblance with Panini's sutras at various places, its author Katyayana is likely to be the same as the Varttikakara Katyayana. It is quite reasonable to expect that the subject matter in this Pratisakhya is based on that in the ancient Prtisakhya works of the same White school of the Yajurveda.The work has a lucid commentary called Bhasya written by Uvvata.
vikāryaliterally changeable; that which gets changed in its nature; a variety or subdivision of कर्म or the object confer, compare त्रिविधं कर्म । निर्वर्त्य विकार्य प्राप्यं चेति | Kāśikā of Jayāditya and Vāmana. on P. III. 2.1. The विकार्यकर्म is explained as यस्य प्रकृत्युच्छेदो गुणान्तरं वा उत्पद्यते तद्विकार्यम् ! यथा भुक्त ओदन: | लूयमान: केद[र: | Srngaraprakasa II ; cf also, Vakyapadiya III. 7.78.
vikṛtanirdeśautterance of a word in its mutilated form with some object in view; e. g. दीव्यत् for दीव्यति in प्राग्दीव्यतोSण् P. IV. 1. 83; confer, compare किं पुनः कारणं विकृतनिर्दशः क्रियते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV.1.83; confer, compare also कर्ष इति विकृतनिर्देश: कृतार्निवृत्त्यर्थ: Kas on P. VI. 1. 159;. confer, compare also गोह इति विकृतिकरणं विषयार्थम् Kāśikā of Jayāditya and Vāmana. on P.VI. 4. 89.
vicāraविचारणा, examination, question or topic or subject for examination:confer, compare कुतः पुनरियं विचारणा l M.Bh. on P. I. 1.50 Vart. 1. विचाल immolation, destruction: confer, compare वर्णाश्रयः प्रत्ययो बर्णविचालस्यानिमित्तम् । दाक्षिः M.Bh .on, P.I.1.39 Vart. 10; confer, compare also Par. Sek. on Pari. 85.
viśeṣaṇaattribute: adjective; any word which qualifies another; hence, subordinate; confer, compare विशेषणानां चाजातेः । जातिर्यद्विशेषणम् , आहोस्वित् जातेर्यानि विशेषणानि । M.Bh. on P.I.2.52.
viśeṣaṇasamāsa(1)a tatpuruṣa compo und of the type of Mayūravyartisakādi where both the words which are compounded together are adjectival; (2) a karmadhāraya compound where the second member is an adjective; a determinative compound confer, compare गमनं च यच्चिरं च गमनचिरमिति विशेषणसमासोयम् Kāś. on P.VI.2.6.
viśeṣyaubstantive, as opposed to विशेषण adjective or qualifying; confer, compare भेदकं विशेषणम्,भेद्यं विशेष्यम् Kāś. on P. II.1.57: confer, compare also विशेषणविशेष्यभावो विवक्षानिबन्धन: Kāś. on P.II.1.36.
viṣamapadavyākhyāor विषमी (1) a critical commentary on Nāgeśa's Laghuśabdenduśekhara written by Rāghavendrācārya Gajendragadkar of Satara who lived in the first half of the nineteenth century and who has also written a gloss named त्रिपथगा on the Paribhāṣenduśekhara; (2) name of a commentary on Nāgeśa's Paribhāṣenduśekhara by Cidrūpāśraya: (3) name of a commentary on Sīradeva's Paribhāṣāvṛtti.
viṣayatābeing a subject of discussion of; coming under the domain of, applicability the meaning of विषयसप्तमी which is similar to विवक्षा.
viṣayaviṣayibhāvarelation between the object and thc subject; confer, compare प्रतिलक्ष्यं लक्षणभेदादस्ति विषयविषयिभावः Kaiyaṭa on P. VI. 4. 101 Vārttika (on the Sūtra of Pāṇini).2.
vihitaviśeṣaṇaan adjectival word generally in a different case from that of the word to which it is applied as an adjective, and hence, translated as 'prescribed after' and not as 'belonging to' confer, compare विहितविशेषणं धातुग्रहणम् । धातोर्यो विहित इति | Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.5 Vārt 3: confer, compare also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.4.74. Vārt 1.
vaikṛtaliterally subjected to modifications; which have undergone a change; the term, as contrasted with प्राकृत, refers to letters which are noticed in the Samhitpatha and not in the Padapatha. The change of अस् into ओ, or of the consonant त् into द् before soft letters, as also the insertion of त् between त् and स् et cetera, and others are given as instances. confer, compare वैकृताः ये पदपाठे अदृष्टाः | यथा प्रथमास्तृतीयभूता:, अन्त:पाता: इत्येवमादयः
vaiyākaraṇabhūṣaṇaa well-known work on the grammatical interpretation of words written by Kondabhatta as an explanatory work (व्याख्यान) on the small work in verse consisting of only 72 Karikas written by his uncle Bhattoji Diksita. The treatise is also named Brihadvaiyakaranabhusana. A smaller work consisting of the same subjectmatter but omitting discussions, is written by the author for facilitating the understanding of students to which he has given the name Vaiyakarahabhusanasara. This latter work has got three commentary works written on it named Kasika, Kanti and Matonmajja and one more scholarly one Sankari, recently written by Shankar Shastri Marulkar.
vaiyākaraṇaśābdabodhaimport of a sentence according to the grammarians, in which verbal activity occupies a predominant place, and the residing place of the subject as also that of the verbal activity is identical in the active voice, while the object and the verbal activity have got the same place of residence in the passive voice. The other auxiliaries of activity such as the instrument, location and the like, are connected with the verbal activity. The import of the sentence चैत्रः पचति, in short, can be expressed as चैत्रकर्तृका वर्तमानकालिकां पाकक्रिया.
vaiyākaraṇasiddhāntakārikāa very scholarly work by Bhattoji Diksita on the interpretation of words and sentences, based upon the learned discussions on that subject introduced in the Mahabhasya, Vakyapadiya, Pradipa, et cetera, and others and discussed fully in his Sabdakaustubha by the author himselfeminine. The work although scholarly and valuable, is compressed in only 72 verses ( karikas ) and has to be understood with the help of the Vaiyakaranabhusana or BhuSansara written by Kondabhatta, the nephew of the author. See वैयाकरणभूषण and वैयाकरणभूषणसार.
vaiyākaraṇasiddhāntakaimudīan extremely popular work on the subject of Sanskrit grammar written for the use of students, which, although difficult at a few places, enables the students by its careful study to get a command over the subject. and enable him to read other higher works on grammar. The work is based on the Astadhyayi of Panini without omitting a single Sutra. The arrangement of the Sutras is, entirely different, as the author, for the sake of facility in understanding, has divided the work into different topics and explained the Sutras required for the topic by bringing them together in the topic. The main topics or Prakaranas are twelve in number, viz. (1) संज्ञापरिभाषा, (2) पञ्चसंधि, (3) सुबन्त or षड्लिङ्ग, (4) स्त्रीप्रत्यय, (5) कारक, (6) समास, (7) तद्धित, (8) तिङन्त, (9) प्रक्रिया, (10) कृदन्त, (11) वैदिकी and (12) स्वर which are sometimes styled as व्याकरणद्वादशी. The work is generally known by the term सिद्धान्तकौमुदी, or even कौमुदी, and it has got a large number of scholarly and ordinary commentaries as also commentaries on commentaries, all numbering a reference to some preceding word, not necessarily on the same page. twelve, and two abridgments the Madhyakaumudi and the Laghukaumudi. The work was written by the reputed scholar Bhattoji Diksita of Varanasi in the seventeenth century. See Bhattoji Diksita.
veṣāyika(1)pertaining to the word विषय in the sutra विषयो देशे P. IV.2. 52; the term refers to the taddhita affix. affixes prescribed in the sense of ’country' or ’district' (विषय) in P. IV. 2.52-54 as contrasted with नैवासिक affixes prescribed in the sense of 'inhabited district' by P. IV. 2.69-80 (2) one of the three senses of the locative case, viz. the sense 'substratum' of the locative case, which is not physical but which is a topical one, forming an object or aim of an , action as specified by the word 'about'; confer, compare अधिकरणं नाम त्रिप्रकारं व्यापकमौपश्लेषिकं वैषयिकमिति |
vyakti(1)literallydistinct manifestation, as for instance that of the generic features in the individual object; confer, compareसामान्ये वर्तमानस्य व्याक्तिरुपजायत, M.Bh. on P.I.1,57; (2) gender, which in fact, is the symbol of the manifestation of the generic property in the individual object; confer, compareहरीतक्यादिषु व्यक्ति: P.I.2.52 Vart. 3, as also लुपि युक्तवद् व्यक्तिवचने P. I.2.5I: (3) individual object; confer, compare व्यक्तिः पदार्थ:.
vyaktipadārthavādathe same as द्रव्यपदार्थवाद; the view that a word denotes the individual object and not the generic nature. The oldest grammarian referred to as holding this view, is व्याडि who preceded Patanjali.
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.
vyāghrādia class of words headed by व्याघ्र which, as standards of comparison, are compounded with words showing objects of comparison provided the common property is not mentioned: exempli gratia, for example पुरुषव्याघ्र:, नृसिंहः et cetera, and others, confer, compare Kāśikā of Jayāditya and Vāmana. onP.II. 1.56.
byāḍiname of an ancient grammarian with a sound scholarship in Vedic phonetics, accentuation,derivation of words and their interpretation. He is believed to have been a relative and contemporary of Panini and to have written a very scholarly vast volume on Sanskrit grammar named *Samgraha which is believed to have consisted of a lac of verses; confer, compare संग्रहो व्याडिकृतो लक्षसंख्ये ग्रन्थ: NageSa's Uddyota; confer, compare also इह पुरा पाणिनीये अस्मिन्व्याकरणे ब्याड्युपरचितं लक्षग्रन्थपरिमाणं निबन्धनमासीत् Vākyapadīya of Bhartṛhari. Tika. The work is not available at present. References to Vyadi or to his work are found in the Pratisakhya works, the Mahabhasya, the Varttikas, the Vakyapadiya and many subsequent treatises. A work on the Vyakarana Paribhasas, believed to have been written by Vyadi, is available by the name परिभाषासूचन which from its style and other peculiarities seems to have been written after the Varttikas, but before the Mahabhasya. Vyadi is well-known to have been the oldest exponent of the doctrine that words denote an individual object and not the genus. For details see pp. 136-8, Vol. 7 Vyakarana Mahabhasya DE. Society's Edition.
vyāpyaliterally that which is occupied; the word refers to a kind of an object where the object is occupied by the verbal activity of the transitive root; the word अाप्य is also used in this sense: confer, compare कर्म निर्वर्त्ये विकार्यं प्राप्यं च ग्रस्य प्रकृत्युच्छेदो गुणान्तरं वोत्पद्यते तद्विकार्यम् SrinagaraPrakasa 2, The term is used as a technical term instead of the term कर्म in the Hemacandra, Candra and other systems of grammar: confer, compare Hemacandra's Śabdānuśāsana. II.2.3;Candra I.1.23.
śakyawhich forms the object pointed out by means of the potentiality to the hearer by the word (id est, that is शब्द) which directly communicates the sense, in which case it is termed वाचक as contrasted with भेदक or द्योतक when the sense,which is of the type of संबन्ध is conveyed rather indirectly. This nice division into वाचकता and भेदकता was introduced clearly by भर्तृहरि: confer, compare Vakyapadtya Kanda 2.
śatṛkrt affix अत् in the sense of ' the agent of the present time ', applied to any root which takes the Parasmaipada personal affixes confer, compare लट: शतृशानचावप्रथमासमानाधिकरणे P. III. 2.126,8. The words formed with this शतृ (अत्) affix are termed present participles in the declension of which, by virtue of the indicatory vowel ऋ in शतृ, the augment नुम् is inserted after the last vowel of the base, and the root receives such modifications as are caused by a Sarvadhatuka affix, the affix शतृ being looked upon as a Sarvadhatuka affix on account of the indicatory letter श्. The word ending in this affix शतृ governs a noun forming its object, in the accusative case.
śāstrascientific treatment of a subject; a system of thoughts giving a scientific treatment of any subject. The word is applied to the rules of Panini and sometimes to an individual rule; confer, compare शास्त्रबाध or अशास्त्रबाध or विप्रतिषेधशास्त्र,frequently used by the commentators; confer, compare न हि संदेहादलक्षणं शास्त्रामित्यर्थः Nagesa's Par. Sek. on Pari. 1; confer, compare पदान्तादिष्वेव विकारशास्त्रम् R.Pr.II.2
śikṣāgeneral name given to a work on Phonetics. Although there are many such works which are all called शिक्षा, the work, which is often referred to, by the word, is the Siksa named पाणिनीयशिक्षा, about the authorship of which, however, there is a doubt whether it was the work of Panini or of somebody belonging to his school. The Siksa works are helpful, no doubt, for the study of grammar, but no topic belonging to Siksa is given by Panini which apparently means that these works do not come under the subject or province of Grammar. The reason why the Siksa topics are not given by Panini, is worth consideration. These Siksa works are not specifically related to a particular Veda and it cannot be said whether they preceded or succeeded the Pratisakhya works.
ṣaṣṭhīthe sixth case; the genitive case. This case is generally an ordinary case or विभक्ति as contrasted with कारकविभक्ति. A noun in the genitive case shows a relation in general, with another noun connected with it in a sentence. Commentators have mentioned many kinds of relations denoted by the genitive case and the phrase एकशतं षष्ठ्यर्थाः (the genitive case hassenses a hundred and one in all),. is frequently used by grammarians confer, compare षष्ठी शेषे P. II. 3.50; confer, compare also बहवो हि षष्ठ्यर्थाः स्वस्वाम्यनन्तरसमीपसमूहविकारावयवाद्यास्तत्र यावन्त: शब्दे संभवन्ति तेषु सर्वेषु प्राप्तेषु नियमः क्रियते षष्ठी स्थानेयोगा इति । Kāśikā of Jayāditya and Vāmana. on P. I. 1.49. The genitive case is used in the sense of any karaka when that karaka ; is not to be considered as a karaka; confer, compare कारकत्वेन अविवक्षिते शेषे षष्ठी भविष्यति. A noun standing as a subject or object of an activity is put in the genitive case when that activity is expressed by a verbal derivative , and not by a verb itself; confer, compare कर्तृकर्मणोः कृति P. II. 3 .65. For the senses and use of the genitive case, confer, compare P. II. 3.50 to 73.
ṣṭran(1)krt.affix त्र, signifying the acute accent of the initial vowel and the addition of ई to the base in the feminine,added to the root धा in the sense of object (कर्मन्) and to the roots दाप्, नी, शास् and others in the sense of instrument (करण); exempli gratia, for example धात्री, दात्रम्, नेत्रम्, स्तोत्रम्, पोत्रम् etc; confer, compare P. III. 2. 18l-183; (2) Unadi affix त्र as seen in the word गात्र from the root इ; cf अन्नवधकगात्रविचक्षणाजिराद्यर्थम् P. II. 4.54 Vart 12.
ṣṭhantad, affix इक (I) added to the word कुसीद in the sense of giving a sum or something on an objectionable rate of interest or profit; confer, compare कुसीदं प्रयच्छति कुसीदिकः, कुसीदिकी: confer, compare P. IV. 4.31 ; (2) added to the words पौरोडाश an पुरोडाश in the sense of 'explanatory book thereon' ; exempli gratia, for example पुरोडाशिकः पौरोडाशिक:, पुरोडाशिकी, पौरोडाशिकी; confer, compare P. IV. 3.70; (3) added to the words पर्प and others as also to श्वगण, भस्त्रा and others, विवध, वीवध किशर and others, the words शलालु पात्र and the words आढक, अाचित and पात्र at the end of Dvigu compounds in the specific senses mentioned; e. g. पर्पिकः, श्वगाणिकः, भास्त्रिकः, शलालुकः ब्याढाकिकी et cetera, and others; confer, compare P. IV. 4.10, 11, 16, 17, 53, 54, V. 1.46, 54, 55.
saṃkhyeyalit, those that are to be counted; objects of enumeration; confer, compare बहुव्रीहौ संख्येये डजबहुगणात् P. V. 4.73; cf also अथवा संख्या नाम इयं परप्रधाना | संख्येयमनया विशेप्यम्, Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.24 Vart. 9.
saṃsargeliterally contact, connection; (1) contact of the air passing up through the gullet and striking the several places which produce the sound, which is of three kinds, hard, middling and soft; confer, compare संसर्गो वायुस्थानसंसर्गः अभिवातात्मकः स त्रिविधः । अयःपिण्डवद्दारुपिण्डवदूर्णापिण्डवदिति । तदुवतमापिशलशिक्षायाम् । स्पर्शयमवर्णकरो वायुः अय:पिण्डवत्स्थानमापीडयति | अन्तस्थावर्णकरो दांरुपिण्डवत् | ऊष्मस्थस्वरवर्णकर ऊर्णापिण्डवत् commentary on. T, Pr. XXIII. 1 ; ,(2) syntactical connection between words themselves which exists between pairs of words as between nouns and adjectives as also between verbs and the karakas, which is necessary for understanding the meaning of a sentence. Some Mimamsakas and Logicians hold that samsarga itself is the meaning of a sentence. The syntactical relation between two words is described to be of two kinds अभेद-संसर्ग of the type of आधाराधेयभाव and भेदसंसर्ग of the type of विषयविषयिभाव, समवाय, जन्यजनकभाव and the like.
sakarmakaa root which, by virtue of the nature of its meaning id est, that is verbal activity, requires or expects an object which is covered by the activity; a transitive root. In the passive voice of these roots the object is expressed by the verbal termination and hence it is put in the nominative case.
satiśiṣṭaprescribed subsequently; occurring after the preceding has taken place; confer, compare सति शिष्टोपि विकरणस्वरः सार्वधातुकस्वरं न बाधते; although the words सति and शिष्टः are separate still it is habitual to take them combined in an adjectival sense and make the word सतिशिष्ट an adjective to the word स्वर as in the dictum सतिशिष्टस्वरबलीयस्त्वं च P. VI. 1. 158 Vart. 9.
sattāexistence, supreme or universal existence the Jati par excellence which is advocated to be the final sense of all words and expressions in the language by Bhartrhari and other grammarians after him who discussed the interpretation of words. The grammarians believe that the ultimate sense of a word is सत्ता which appears manifold and limited in our everyday experience due to different limitations such as desa, kala and others. Seen from the static viewpoint, सत्ता appears as द्रब्य while, from the dynamic view point it appears as a क्रिया. This सत्ता is the soul of everything and it is the same as शव्दतत्त्व or ब्रह्मन् or अस्त्यर्थ; confer, compare Vakyapadiya II. 12. The static existence, further, is . called व्यक्ति or individual with reference to the object, and जाति with reference to the common form possessed by individuals.
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.
samanvayapradīpasaṃketaa treatise on the philosophy of Vyakarana written as a commentary by the author दंवशर्मन् on his own Karikas on the subject.
samartha(1)having an identical sense; cf प्रोपाभ्या समर्थाभ्याम् । ...तौ चेत् प्रोपौ समर्थौ तुल्यार्थौ भवतः । क्व चानयोस्तुल्यार्थता । आदिकर्मणि । Kāśikā of Jayāditya and Vāmana. on P. I. 3. 42: (2) mutually connected in meaning in such a way that the meanings are connected together or commixed together; समर्थः शक्वः । विग्रहवाक्यार्थाभिधाने यः शक्तः स समर्थो वेदितव्यः । अथवा समर्थपदाश्रयत्वात्समर्थः । समर्थानां पदानां संबद्धार्थानां संसृष्टार्थानां विधिर्वेदितव्यः । Kāśikā of Jayāditya and Vāmana. on P. II. 1. I; confer, compare also एकार्थीभावो व्यपेक्षा वा सामर्थ्यम्;। (3) connected with relationship of senses, as between the activity and the subject,object, instrument et cetera, and others, or as between the master and the servant or the Possessor and the possessed; confer, compare राज्ञः पुरुषः or ग्रामं गच्छति,or सर्पिः पिब, but not सर्पिः पिब in the sentence तिष्ठतु सर्पिः पिब त्वमुदकम् । ; (4) capable of expressing the sense e. g. a word with the sandhis well observed; confer, compare समर्थानां प्रथमाद्वा । सामर्थ्ये परिनिष्ठितत्वम् । कृतसन्धिकार्यत्वमिति यावत् । S. K. on IV. I. 82; cf also समर्थः पटुः शक्तः इति पर्यायाः। शक्तत्वं च कार्योत्पादनयोम्यत्वम् et cetera, and others Balamanorama on the a reference to some preceding word, not necessarily on the same page..
samādhāna,samādhireply to remove the objection; conclusion.
samānādhikaraṇawords which have got the same individual object ( द्रव्य ) referred to by means of their own sense,and which are put in the same case; co-ordinate words; confer, compare तत्पुरुष: समानाधिकरणः कर्मधारयः P. I. 2.42; confer, compare अधिकरणशब्द: अभिधेयवाची । समानाधिकरण: समानाभिधेयः । Kāśikā of Jayāditya and Vāmana. on P. I, 2.42.
sarvavibhaktyantaliterally ending with all cases; the term is used as an adjective of the word समास and refers to a compound which can be dissolved by putting the first member in any case: cf सर्वविभक्यन्तः समासो यथा विज्ञायेत | अल: परस्य विधिः; अलि विधिरित्यादि Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.56. सर्वस्यद्वेपाद conventional name given to the first pada of the eighth adhyaya of Panini's Astadhyayi which begins with the Sutra सर्वस्य द्बे VIII.1.1.
sāttvaof a substantive, belonging to the object: confer, compare सत्त्वस्य इदम् । अपि वा मेदसश्च पशोश्च सात्त्वं द्विवचनं स्यात् । Nirukta of Yāska.VI. 16.
sāpyafurnished with अाप्य or object; a transitive root;the term is used in the Sakatayana, Haimacandra and Candra grammars; confer, compare Candra I.4.100, Hema. III.3.21, Sakat. IV. 3.55.
sāmānyābhidhānadenotation of the genus factor of a word, as contrasted with द्रव्याभिधान denotation of the individual object; confer, compare तद्यदा द्रव्याभिधानं तदा बहुवचने भविष्यति, यदा सामान्याभिधानं तदैकवचनं भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2. 58 Vart. 7.
siddha(1)established; the term is used in the sense of नित्य or eternal in the Varttika सिद्धे शब्दार्थसंबन्धे where, as Patanjali has observed, the word सिद्ध meaning नित्य has been purposely put in to mark an auspicious beginning of the शब्दानुशासनशास्त्र which commences with that Varttika; confer, compare माङ्गलिक आचार्यो महतः शास्त्रौघस्य मङ्गलार्थे सिद्धशब्दमादितः प्रयुङ्क्ते M.Bh.on Ahnika 1; (2) established, proved, formed; the word is many times used in this sense in the Mahabhasya, as also in the Varttikas especially when a reply is to be given to an objection; confer, compare P.I. 1.3 Vart. 17, I.1. 4. Vart. 6: I. I. 5, Vart.5,I.1.9 Vart. 2 et cetera, and others
siddhāntasārasvataan independent work on grammar believed to have been written by Devanandin. सिद्धान्तिन् a term used in connection with the writer himself of a treatise when he gives a reply to the objections raised by himself or quoted from others,the term पूर्वपाक्षिन् being used for the objector. सिद्धि formation of a word: establishment of the correct view after the removal of the objection; e. g. संज्ञासिद्वि, कार्यसिाद्व, स्वरसिद्धि. सिप् (1) the personal ending ( सि ) of the second person singular (मध्यमपुरुषैकवचन ) substituted for the affix ल्; of the ten tenses and moods लट्, लिट्, लृट् and others; confer, compare P.III.4.78: (2 Vikarana affix स् added to a root before the affixes of लेट् or Vedic Subjunctive. सिम् a technical term used in the Vajasaneyi-Pratisakhya for the first eight vowels of the alphabet, viz. अ, आ, इ, ई, उ, ऊ, ऋ and ऋ: confer, compare सिमादितोष्टौ स्वराणाम् V. Pr.. I.44.
svatantraliterally independent; independent in activity; the subject or agent of an action ( कर्ता ) is defined as स्वतन्त्र independent in his activity, i. e. not depending upon any one for the same; confer, compare स्वतन्त्र: कर्ता P. I. 4. 54.
hemacandraa Jain sage and scholar of remarkable erudition in the religious works of the Jainas as also in several Shastras. He was a resident of Dhandhuka in Gujarat, who, like Sankarācārya took संन्यासदीक्षा at a very early age and wrote a very large number of original books and commentaries, the total number of which may well nigh exceed fifty, during his long life of eighty-four years ( 1088 to ll 2 ). He stayed at AnhilavalaPattana in the North Gujarat and was patronised with extreme reverence by King Kumarapala who in fact, became his devoted pupil. Besides the well-known works on the various Shastras like Kavyanusasana, Abhidhanacintamani, Desinamamla, Yogasastra, Dvyasrayakavya, Trisastisalakapurusacarita and others which are well-known, he wrote a big work on grammar called सिद्धहेमचन्द्र by him,but popularly known by the name हेमव्याकरण or हैमशब्दानुशासन The , work consists of eight books or Adhyayas, out of which the eighth book is devoted to prakrit Grammar, and can be styled as a Grammar of all the Prakrit dialects. The Sanskrit Grammar of seven chapters is based practically upon Panini's Astadhyayi, the rules or sutras referring to Vedic words or Vedic affixes or accents being entirely omittedThe wording of the Sutras is much similar to that of Panini; at some places it is even identical. The order of the treatment of the subjects in the सिद्धहैम. शब्दानुशासनमृत्र is not, however, similar to that obtaining in the Astadhyayi of Panini. It is somewhat topicwise as in the Katantra Vyakarana. The first Adhyaya and a quarter of the second are devoted to Samjna, Paribhasa and declension; the second pada of the second Adhyaya is devoted to karaka, while the third pada of it is devoted to cerebralization and the fourth to the Stripratyayas.The first two Padas of the third Adhyaya are devoted to Samasas or compound words, while the last two Padas of the third Adhyaya and the fourth Adhyaya are devoted to conjugation The fifth Adhyaya is devoted to verbal derivatives or krdanta, while the sixth and the seventh Adhyayas are devoted to formations of nouns from nouns, or taddhita words. On this Sabda nusasana, which is just like Panini's Astadhyayi, the eighth adhyaya of Hemacandra being devoted to the grammar of the Arsa language similar to Vedic grammar of Panini, Hemacandra has himself written two glosses which are named लधुवृति and वृहृदवृत्ति and the famous commentary known as the Brhannyasa. Besides these works viz the हैमशब्दानुशासन, the two Vrttis on it and the Brhannyasa, he has given an appendix viz the Lingnusasana. The Grammar of Hemacandra, in short, introduced a new system of grammar different from, yet similar to, that of Panini, which by his followers was made completely similar to the Paniniya system by writing works similar to the Siddhantakaumudi, the Dhatuvrtti, the Manorama and the Paribhasendusekhara. हेमहंसगणि a grammarian belonging to the school of Hemacandra, who lived in the fifteenth century and wrote a work on Paribhasas named न्यायसंग्रह, on which he himself wrote a commentary called न्यायार्थमञ्जूषा and another one called by the name न्यास.
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jemanam the taking of lunchSB 10.14.60
jeṣu bornSB 11.10.35
jeṣyāmaḥ we shall conquerSB 12.3.3-4
jeṣyāmaḥ we will conquerSB 12.3.3-4
jeṣyanti they try to conquerSB 12.3.6
jetā asi you will conquerBG 11.34
jetā asi you will conquerBG 11.34
jetāraḥ the winnersSB 10.18.21
jetavyaḥ is to be defeatedSB 10.71.6
jetum to conquerSB 8.15.29
ābhaje I shall engage in devotional serviceSB 4.20.27
ābhajet should worship fullySB 11.2.37
ābhajet must worshipCC Madhya 20.119
ābhajet must worshipCC Madhya 24.137
ābhajet must worshipCC Madhya 25.138
pāda-abje to the lotus feetCC Madhya 25.86
nīla-abje the bluish lotus flowersCC Antya 18.94
hema-abje with the white lotus flowersCC Antya 18.94
pada-abje for the lotus feetMM 24
kuñje āche in the bushes in the jungleCC Madhya 4.48
adhibubhuje enjoyedSB 7.8.44
adho maje fall downCC Madhya 24.130
adhokṣaje unto the TranscendenceSB 1.2.6
adhokṣaje unto the TranscendenceSB 1.7.6
adhokṣaje transcendenceSB 1.15.33
adhokṣaje who is beyond the reach of direct perceptionSB 4.13.1
adhokṣaje unto the Supreme Personality of Godhead, who is beyond the capture of experimental knowledgeSB 5.13.22
adhokṣaje in the Supreme Personality of Godhead, who is beyond the perception of mind. intelligence and sensesSB 5.18.9
adhokṣaje unto He who is beyond material sense perceptionSB 9.4.21
adhokṣaje the Supreme Personality of Godhead, who is beyond this material worldSB 9.10.53
adhokṣaje to the transcendental Personality of GodheadSB 10.23.40
adhokṣaje for the transcendental LordSB 10.47.27
adhokṣaje within the Supreme Personality of GodheadSB 12.6.6
adhokṣaje for the transcendental Personality of GodheadSB 12.10.36
adhokṣajena by Lord ViṣṇuSB 4.31.6
ādi-rājena by the original king (Pṛthu)SB 4.20.32
ādi-rājena by the original king (Pṛthu)SB 4.22.48
jendra-ādi and Rājendra and othersCC Adi 10.85
prajeśa-ādīn controllers of cosmic administrationSB 1.2.27
aje who is unbornSB 10.29.16
aje the unbornSB 11.24.22-27
aje in Lord BrahmāSB 12.10.22
aje the unbornCC Antya 3.84
ajena by BrahmāSB 3.2.25
ajena by Lord BrahmāSB 4.7.1
ajena by Lord BrahmāSB 6.5.24
ajeya invincibleSB 10.83.8
ajeya unconquerableCC Adi 6.73
ājeyaḥ the son of AjayaSB 12.1.6-8
ajeyam unconquerable by any enemySB 7.3.1
ajeyam undefeatableSB 10.77.24
āmā bhaje he worships MeCC Madhya 22.38
caraṇa-ambhoje at the lotus feetSB 11.29.40
ambhoje lotuslikeMM 13
caraṇa-ambuje at the lotus feetSB 10.84.69
mukha-ambuje at His lotus mouthBs 5.26
līlā-ambujena playing with a lotus flowerSB 3.15.21
āmṛjet should clean (by removing remnants of old offerings)SB 11.27.20
antaḥ-vraje within the inside of Vraja, in the house of Nanda MahārājaSB 10.8.24
vidureṇa anujena by his younger brother ViduraSB 1.13.29
kāma-anujena by the younger brother of lust (anger)SB 3.15.31
bhaje anukṣaṇa engages in devotional service twenty-four hours a dayCC Antya 9.76
anuṣajjeta will become attachedSB 11.23.23
anuvraje will follow alongSB 10.25.7
anuvrajet he may obtainSB 3.30.4
vraje āsi' coming in VṛndāvanaCC Madhya 13.145
sahaje asthira very easily agitatedCC Madhya 9.125
nṛpa-ātma-je O daughter of the KingSB 3.28.1
ātma-jeṣu unto his sonsSB 4.23.1-3
ātma-je unto their sonSB 4.31.1
ātma-je to his own sonSB 7.4.43
ātma-jeṣu toward your sonsSB 10.49.19
vyāsa-ātma-jena by the son of VyāsadevaSB 12.6.1
ātmaje being her offspringSB 1.6.6
ātmaje his sonSB summary
ātmaje concerning the sonSB 10.26.14
ātmajebhyaḥ to his own sonsSB 5.20.2
ātmajeṣu for their childrenSB 10.45.21
avanije washedSB 10.86.39
āvrajet does not undergoSB 1.5.19
āvrajet he may returnSB 3.30.34
āvrajet wants to obtainSB 8.22.25
sijera bāḍi thorny hedgesCC Antya 13.81
je tinkleCC Adi 5.186
je soundedCC Adi 14.78
je vibrateCC Madhya 4.56
je soundedCC Madhya 11.216
je were soundingCC Madhya 13.21
je were beatingCC Madhya 13.48
je were being playedCC Antya 7.75
balāka-paila-jābāla-virajebhyaḥ to Balāka, Paila, Jābāla and VirajaSB 12.6.58
bhaje I worshipSB 5.17.18
bhaje shall acceptSB 9.11.9
bhaje serveSB 11.8.31
bhaje worshipCC Adi 2.26
bhaje worshipsCC Adi 3.77
bhaje worshipsCC Adi 4.19
bhaje they worshipCC Adi 4.33
bhaje he worshipsCC Adi 4.177
bhaje reciprocatesCC Adi 4.177
bhaje I worshipCC Adi 4.196
bhaje worshipCC Adi 8.12
bhaje I worshipCC Adi 15.1
bhaje I worshipCC Adi 16.1
bhaje worshipsCC Madhya 7.110
bhaje renders serviceCC Madhya 8.90
bhaje reciprocates withCC Madhya 8.90
bhaje worshipsCC Madhya 8.221
bhaje executes devotional serviceCC Madhya 8.222
bhaje worshipCC Madhya 9.133
bhaje worshipsCC Madhya 11.23
bhaje worshipsCC Madhya 21.119
kṛṣṇa bhaje if one worships Lord KṛṣṇaCC Madhya 22.25
bhaje serveCC Madhya 22.26
āmā bhaje he worships MeCC Madhya 22.38
kṛṣṇe bhaje one engages in the transcendental service of Lord KṛṣṇaCC Madhya 22.41
bhaje worshipCC Madhya 22.95
bhaje he engages in devotional serviceCC Madhya 22.97
bhaje execute devotional serviceCC Madhya 22.109
bhaje worshipsCC Madhya 22.140
bhaje worshipsCC Madhya 22.142
bhaje one worshipsCC Madhya 24.93
bhaje engages in serviceCC Madhya 24.127
kṛṣṇa bhaje engage in the devotional service of the LordCC Madhya 24.130
bhaje takes to devotional serviceCC Madhya 24.134
kṛṣṇa bhaje render service to KṛṣṇaCC Madhya 24.161
bhaje worshipCC Madhya 24.164
bhaje takes to devotional serviceCC Madhya 24.165
kṛṣṇa bhaje take to the devotional service of KṛṣṇaCC Madhya 24.168
bhaje worshipCC Madhya 24.185
bhaje one worshipsCC Madhya 24.191
bhaje engages in devotional serviceCC Madhya 24.196
bhaje worshipsCC Madhya 24.212
kṛṣṇa bhaje become engaged in the devotional service of Lord KṛṣṇaCC Madhya 24.218
bhaje engage themselves in devotional serviceCC Madhya 24.224
yei bhaje anyone who takes to devotional serviceCC Antya 4.67
bhaje I offer my obeisancesCC Antya 7.1
bhaje worshipCC Antya 8.2
tomā bhaje worships YouCC Antya 9.68
tomāya bhaje one engages in Your serviceCC Antya 9.69
tomā bhaje worships YouCC Antya 9.75
bhaje anukṣaṇa engages in devotional service twenty-four hours a dayCC Antya 9.76
bhaje I worshipBs 5.56
bhajema let us worshipSB 3.5.44
bhajema must surrenderSB 3.31.16
bhajet may worshipSB 3.9.40
bhajet may acceptSB 7.11.17
bhajet should worshipSB 7.11.26-27
bhajet should worshipSB 7.11.28
bhajet worships or renders service toSB 7.11.29
na bhajet would not worshipSB 11.2.2
bhajet can be derivedSB 11.10.17
bhajet may acceptSB 11.17.49
bhajet should acceptSB 11.18.35
bhajet worshipsSB 11.18.44
bhajet should worshipSB 11.25.34
bhajet can acceptSB 11.29.5
bhajet must actCC Adi 9.43
bhajet may render serviceCC Madhya 8.62
bhajet may render serviceCC Madhya 9.264
bhajeta renders serviceSB 1.3.38
bhajeta must one worshipSB 2.1.39
bhajeta one must worshipSB 2.2.6
bhajeta must worshipSB 4.8.61
bhajeta would embraceSB 4.26.26
bhajeta should worshipSB 5.19.8
bhajeta should executeSB 7.14.10
bhajeta may reviveSB 8.24.48
bhajeta worshipsSB 11.11.29-32
bhajeta he should worshipSB 11.20.27-28
bhajeta a person worshipsSB 11.25.11
bhavat-vraje in your houseSB 10.5.27
bheje acceptedSB 1.3.14
bheje having overtakenSB 1.10.36
bheje taken toSB 1.18.16
bheje enteredSB 3.26.63
bheje worshipedSB 4.23.25
bheje manifestsSB 6.4.33
bheje accepted as husbandSB 9.2.31
punaḥ bheje again acceptedSB 9.23.17
bheje assumedSB 10.30.23
bheje assumedSB 10.34.9
bheje he assumedSB 11.6.36
bheje achievedCC Madhya 25.77
bhije wetCC Madhya 25.68
bhije remains wetCC Antya 6.292
bhoja-rājena by King KaṃsaSB 3.2.30
bhojendra-gehe within the limits of the house of KaṃsaSB 10.2.19
bhojeṣu the Bhoja dynastySB 3.4.28
catur-bhuje unto the four-handed original NārāyaṇaSB 1.9.30
śrī-bhuje on His armsCC Madhya 10.171
catuḥ-bhujena four-handedBG 11.46
bhujeṣu on the armsSB 8.20.25-29
bhuñje tookSB 1.5.25
bhuñje I eatSB 7.13.38
bhuñje I eatSB 7.13.38
bhuñje let me drinkSB 8.7.40
bhuñje I will experienceSB 10.64.24
bhuñje enjoyCC Madhya 22.11
bhuñje experienceCC Madhya 22.12
je seedsSB 11.12.22-23
kāma-bīje by the spiritual seed of desire called klīmCC Madhya 8.138
karma-bījena by the seed of his activitiesSB 11.22.46
kāma-bījena with the kāma-bīja (klīṃ)Bs 5.3
jera of the seedCC Madhya 6.105
saṃsāra-bījeṣu the root cause of being present in this material worldSB 7.10.3
bubhuje he enjoyedSB 3.22.33
bubhuje enjoyedSB 4.21.11
bubhuje took possession ofSB 4.28.3
bubhuje ruledSB 5.1.29
bubhuje enjoyedSB 5.2.18
bubhuje enjoyedSB 6.8.1-2
bubhuje enjoyedSB 6.8.42
bubhuje enjoyedSB 8.15.36
bubhuje was enjoyedSB 8.20.8
bubhuje He enjoyedSB 9.11.36
bubhuje enjoyedSB 9.17.7
bubhuje enjoyedSB 9.23.26
bubhuje enjoyedSB 10.1.27
bubhuje enjoyedSB 10.1.69
bubhuje Kṛṣṇa enjoyedSB 10.13.11
bubhuje ateSB 10.17.4
bubhuje He ateSB 10.20.29
bubhuje partookSB 10.23.36
bubhuje he enjoyedSB 10.81.38
bubhuje he ateSB 10.86.5
bubhuje (Lord Kṛṣṇa) enjoyedSB 10.89.63
bubhuje he partookSB 12.8.7-11
vrajendra-kula-candramāḥ the moon of the family of Vrajarāja (Nanda Mahārāja)CC Antya 1.168
caraṇa-ambuje at the lotus feetSB 10.84.69
caraṇa-ambhoje at the lotus feetSB 11.29.40
catuḥ-bhujena four-handedBG 11.46
catur-bhuje unto the four-handed original NārāyaṇaSB 1.9.30
deha-jena generated in his own bodySB 10.51.12
dharma-rājena by King YudhiṣṭhiraSB 1.13.12
dik-gajendraḥ the rulers of the different directionsSB 4.5.10
nirjita-dik-gajendrāḥ who have conquered many other heroes as powerful as elephantsSB 5.13.15
diti-jena by Hiraṇyakaśipu, the son of DitiSB 7.8.48
diti-jena by the son of DitiSB 7.8.55
diti-jeṣu the demonsSB 8.9.16-17
dvije to the brāhmaṇasCC Adi 13.120
dvije the brāhmaṇaCC Madhya 20.79
dvijebhyaḥ unto the brāhmaṇasSB 1.19.16
dvijebhyaḥ to the brāhmaṇasSB 10.3.11
eka kuñje in one of the bushesCC Madhya 4.35
gajendra-līlaḥ playing like an elephantSB 3.13.26
gajendra of his elephant carrierSB 6.10.13-14
gajendra-mokṣaṇam deliverance of Gajendra, the King of the elephantsSB 8.5.1
gajendra-mokṣaṇa-tīrthe at the holy place named Gajendra-mokṣaṇaCC Madhya 9.221
gajendraḥ the elephantSB 3.13.32
dik-gajendraḥ the rulers of the different directionsSB 4.5.10
nirjita-dik-gajendrāḥ who have conquered many other heroes as powerful as elephantsSB 5.13.15
śrī-gajendraḥ uvāca Gajendra, the King of elephants, saidSB 8.3.2
gajendraḥ the King of the elephants, Gajendra, was situatedSB 8.3.31
gajendraḥ the King of the elephants, GajendraSB 8.4.6
gajendram unto the King of the elephants, GajendraSB 8.3.30
gajendram GajendraSB 8.3.33
gajendram unto GajendraSB 8.4.16
matam-gajendrasya infuriated elephantSB 3.13.40
tarje garje threatensCC Antya 6.23
bhojendra-gehe within the limits of the house of KaṃsaSB 10.2.19
giri-vraje in the fortress known as GirivrajaSB 10.70.24
go-vraje in the cow shedSB 10.8.10
go-vraje in the cow pastureSB 10.47.5
go-samāje at the place named Go-samājaCC Madhya 9.75
hema-abje with the white lotus flowersCC Antya 18.94
īje satisfiedSB 3.4.32
īje he worshipedSB 4.27.11
īje worshipedSB 5.7.5
īje worshipedSB 9.4.22
īje worshipedSB 9.6.11
īje he worshipedSB 9.6.35-36
īje worshipedSB 9.11.1
īje worshiped the Supreme Personality of GodheadSB 9.20.23
īje worshipedSB 10.82.3-6
īje he worshipedSB 10.84.51
īje He performed worshipSB 10.89.63
balāka-paila-jābāla-virajebhyaḥ to Balāka, Paila, Jābāla and VirajaSB 12.6.58
vīrya-je born from the semenSB 3.5.19
nṛpa-ātma-je O daughter of the KingSB 3.28.1
ātma-je unto their sonSB 4.31.1
tanu-je in his son, Jaḍa BharataSB 5.9.6
ātma-je to his own sonSB 7.4.43
svabhāva-jena born of your own natureBG 18.60
diti-jena by Hiraṇyakaśipu, the son of DitiSB 7.8.48
diti-jena by the son of DitiSB 7.8.55
deha-jena generated in his own bodySB 10.51.12
vyāsa-ātma-jena by the son of VyāsadevaSB 12.6.1
ātma-jeṣu unto his sonsSB 4.23.1-3
diti-jeṣu the demonsSB 8.9.16-17
ātma-jeṣu toward your sonsSB 10.49.19
vrajera jīvana the life and soul of VṛndāvanaCC Madhya 13.147
kāma-anujena by the younger brother of lust (anger)SB 3.15.31
kāma-bīje by the spiritual seed of desire called klīmCC Madhya 8.138
kāma-bījena with the kāma-bīja (klīṃ)Bs 5.3
kānya-kubje in the city of Kānyakubja (Kanauj, a town near Kanpur)SB 6.1.21
karma-bījena by the seed of his activitiesSB 11.22.46
vrajendra-końara the son of Mahārāja NandaCC Madhya 20.201
kṛṣṇa bhaje if one worships Lord KṛṣṇaCC Madhya 22.25
vrajendra-nandana kṛṣṇa Lord Kṛṣṇa, the son of Mahārāja NandaCC Madhya 23.66
kṛṣṇa bhaje engage in the devotional service of the LordCC Madhya 24.130
kṛṣṇa bhaje render service to KṛṣṇaCC Madhya 24.161
kṛṣṇa bhaje take to the devotional service of KṛṣṇaCC Madhya 24.168
kṛṣṇa bhaje become engaged in the devotional service of Lord KṛṣṇaCC Madhya 24.218
kṛṣṇe bhaje one engages in the transcendental service of Lord KṛṣṇaCC Madhya 22.41
kānya-kubje in the city of Kānyakubja (Kanauj, a town near Kanpur)SB 6.1.21
kujena by the demonSB 3.3.7
vrajendra-kula-candramāḥ the moon of the family of Vrajarāja (Nanda Mahārāja)CC Antya 1.168
vrajendra-kula the dynasty of Mahārāja Nanda in VrajabhūmiCC Antya 19.36
vrajendra-kumāra the son of the King of VrajaCC Adi 2.109
vrajendra-kumāra the son of the King of VrajaCC Adi 3.5
vrajendra-kumāra the child of King NandaCC Adi 4.222
vrajendra-kumāra the son of Nanda MahārājaCC Adi 5.212
vrajendra-kumāra Lord KṛṣṇaCC Adi 13.52
vrajendra-kumāra Lord Kṛṣṇa, the son of Nanda MahārājaCC Adi 13.62
vrajendra-kumāra the son of Vrajendra, Lord KṛṣṇaCC Adi 13.71
vrajendra-kumāra originally Lord Kṛṣṇa, the son of Mahārāja NandaCC Madhya 1.273
vrajendra-kumāra Lord Kṛṣṇa, the son of Nanda MahārājaCC Madhya 15.138
vrajendra-kumāra the son of Mahārāja NandaCC Madhya 20.383
vrajendra-kumāra the son of Nanda MahārājaCC Antya 7.26
kuñje in the bushesCC Adi 4.117
kuñje in a groveCC Adi 17.293
eka kuñje in one of the bushesCC Madhya 4.35
kuñje in the bushCC Madhya 4.36
kuñje in the bushesCC Madhya 4.42
kuñje āche in the bushes in the jungleCC Madhya 4.48
kuñje in the bushesCC Madhya 8.107
kuñje in the gardens or bushes of VṛndāvanaCC Madhya 8.189
kuñje in the bushesCC Madhya 8.190
sei kuñje in the bushes in that forestCC Madhya 13.143
kuñje in the bushCC Madhya 18.31
kuñje in the bushesCC Madhya 18.44
kuñje in the bushes on the bankCC Madhya 19.98
prati-kuñje in every bushCC Madhya 25.214
kuñjera the bushCC Adi 17.284
kuñjere within the bowerCC Antya 17.24
kuñjeṣu in the orchardsSB 3.1.18
kuñjeṣu and grovesSB 10.18.16
sańkoca-lāje in shame and embarrassmentCC Antya 1.130
līlā-ambujena playing with a lotus flowerSB 3.15.21
gajendra-līlaḥ playing like an elephantSB 3.13.26
maje becomes immersedCC Madhya 22.26
adho maje fall downCC Madhya 24.130
majjeta should batheSB 11.18.3
māyā-manuje who appeared by His own energy in His eternal humanlike formSB 7.1.28-29
manujeṣu among the humansSB 10.62.18-19
matam-gajendrasya infuriated elephantSB 3.13.40
māyā-manuje who appeared by His own energy in His eternal humanlike formSB 7.1.28-29
gajendra-mokṣaṇa-tīrthe at the holy place named Gajendra-mokṣaṇaCC Madhya 9.221
gajendra-mokṣaṇam deliverance of Gajendra, the King of the elephantsSB 8.5.1
vrajeśvarī-mukha the face of mother YaśodāCC Madhya 13.145
mukha-ambuje at His lotus mouthBs 5.26
na bhajet would not worshipSB 11.2.2
na viṣajjeta should not become entangledSB 11.7.40
na upasajjeta he should never make contactSB 11.26.22
nābhi-pańkaje upon the lotus growing from the navelSB 12.13.10
nahe vrajendra-nandana not the son of Nanda MahārājaCC Madhya 20.196
nanda-vraje in the cowherd village of NandaSB 10.36.22-23
vrajendra-nandana the son of the King of VrajaCC Adi 2.120
vrajendra-nandana the son of Nanda MahārājaCC Adi 5.218-219
vrajendra-nandana the son of Mahārāja NandaCC Adi 8.51
vrajendra-nandana the son of Nanda MahārājaCC Adi 17.15
vrajendra-nandana Lord Śrī KṛṣṇaCC Adi 17.278
vrajendra-nandana the son of Nanda MahārājaCC Adi 17.284
vrajendra-nandana the son of Nanda MahārājaCC Adi 17.314
vrajendra-nandana the son of Nanda MahārājaCC Madhya 1.86
vrajendra-nandana the son of Mahārāja NandaCC Madhya 2.15
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Madhya 2.16
vrajendra-nandana the son of Nanda MahārājaCC Madhya 5.96
vrajendra-nandana Kṛṣṇa, the son of Mahārāja NandaCC Madhya 6.280
vrajendra-nandana the son of Mahārāja NandaCC Madhya 8.136
vrajendra-nandana the son of Mahārāja NandaCC Madhya 8.221
vrajendra-nandana the lotus feet of Lord KṛṣṇaCC Madhya 8.223
vrajendra-nandana the son of Mahārāja Nanda, KṛṣṇaCC Madhya 8.231
vrajendra-nandana the son of Nanda Mahārāja, the King of VrajabhūmiCC Madhya 9.130
vrajendra-nandana Lord Kṛṣṇa, the son of Mahārāja NandaCC Madhya 9.131
vrajendra-nandana the son of Mahārāja NandaCC Madhya 11.24
vrajendra-nandana of the son of the King of VrajaCC Madhya 12.61
vrajendra-nandana directly the son of Mahārāja NandaCC Madhya 18.118
vrajendra-nandana the son of Mahārāja NandaCC Madhya 18.126
vrajendra-nandana the son of Nanda MahārājaCC Madhya 20.152
nahe vrajendra-nandana not the son of Nanda MahārājaCC Madhya 20.196
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Madhya 20.240
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Madhya 20.247
vrajendra-nandana Kṛṣṇa HimselfCC Madhya 20.341
vrajendra-nandana the son of Mahārāja NandaCC Madhya 20.378
vrajendra-nandana kṛṣṇa Lord Kṛṣṇa, the son of Mahārāja NandaCC Madhya 23.66
vrajendra-nandana and Kṛṣṇa, the son of Mahārāja NandaCC Madhya 23.92
vrajendra-nandana the son of Mahārāja NandaCC Madhya 24.315
vrajendra-nandana the son of Nanda Mahārāja, KṛṣṇaCC Antya 3.265
vrajendra-nandana the son of Nanda MahārājaCC Antya 6.300
vrajendra-nandana the shelter of Kṛṣṇa, the son of Nanda MahārājaCC Antya 7.28
vrajendra-nandana the son of Mahārāja NandaCC Antya 12.5
vrajendra-nandana Kṛṣṇa, the son of Mahārāja NandaCC Antya 14.19
sākṣāt vrajendra-nandana personally the son of Mahārāja NandaCC Antya 14.31
vrajendra-nandana the son of Mahārāja NandaCC Antya 15.7
vrajendra-nandana the son of Nanda MahārājaCC Antya 16.82
vrajendra-nandana the son of Nanda MahārājaCC Antya 16.142
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Antya 17.23
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Antya 18.80
vrajendra-nandane Lord KṛṣṇaCC Adi 17.277
vrajendra-nandane the son of Nanda MahārājaCC Adi 17.303
vrajendra-nandane the son of Mahārāja Nanda, KṛṣṇaCC Madhya 8.230
vrajendra-nandane of the son of Nanda Mahārāja and YaśodāCC Madhya 20.178
nijeṣu his ownCC Madhya 20.304
nijeṣu his ownBs 5.49
nikuñje in a bushCC Adi 17.283
nīla-abje the bluish lotus flowersCC Antya 18.94
nirjita-dik-gajendrāḥ who have conquered many other heroes as powerful as elephantsSB 5.13.15
nirmanuje without human habitationSB 1.6.15
nṛpa-ātma-je O daughter of the KingSB 3.28.1
pāda-abje to the lotus feetCC Madhya 25.86
pada-abje for the lotus feetMM 24
padāmbuje the lotus feetSB 6.5.22
balāka-paila-jābāla-virajebhyaḥ to Balāka, Paila, Jābāla and VirajaSB 12.6.58
nābhi-pańkaje upon the lotus growing from the navelSB 12.13.10
pariṣasvaje embraced HerSB 8.12.28
pariṣasvaje embraced with pleasureSB 9.3.23
pariṣasvaje embracedSB 10.71.38
pariṣasvaje she embracedSB 10.81.26
parityajet one should give upSB 7.12.19
parivrajet may take sannyāsaSB 11.17.55
parivrajet one should take sannyāsa and set offSB 11.18.13
prajeśa-ādīn controllers of cosmic administrationSB 1.2.27
prajeśa O prajāpatiSB 6.4.51
ye prajeśāḥ those who would generateSB 2.7.39
prajeśaḥ the lord of the created beings (Dakṣa)SB 4.5.9
sa-prajeśaiḥ along with the lords of the living entitiesSB 4.6.8
pramṛje I shall wipe outSB 3.18.4
prati-kuñje in every bushCC Madhya 25.214
pravrajet goes awaySB 1.13.27
pravrajet or get out ofSB 7.12.13-14
pravrajet one should renounceSB 11.17.38
pravrajet one should take sannyāsaSB 11.18.12
je worshipCC Adi 13.110
je offer respectCC Antya 3.103
punaḥ bheje again acceptedSB 9.23.17
pūrvajena by the elder brotherSB 3.1.10
rāja-rājena by the king of kings (Kuvera)SB 4.12.8
raje of RajīSB 9.17.12
raje of RajīSB 9.17.13
raje of RajīSB 9.17.15
dharma-rājena by King YudhiṣṭhiraSB 1.13.12
bhoja-rājena by King KaṃsaSB 3.2.30
rāja-rājena by the king of kings (Kuvera)SB 4.12.8
ādi-rājena by the original king (Pṛthu)SB 4.20.32
ādi-rājena by the original king (Pṛthu)SB 4.22.48
jena with the kingSB 10.72.3
jendra O EmperorSB 2.1.2
jendra O KingSB 6.1.18
jendra O King ParīkṣitSB 6.5.29
jendra O King ParīkṣitSB 10.6.14
jendra-ādi and Rājendra and othersCC Adi 10.85
vraja-rājera and of the King of Vraja, Nanda MahārājaCC Madhya 13.147
vrajera ramaṇī women of VṛndāvanaCC Antya 19.38
reje commandedSB 1.10.18
reje was shiningSB 3.19.3
reje was shiningSB 7.3.3
reje brilliantly situatedSB 8.10.16-18
reje became effulgentSB 8.15.35
reje Lord Paraśurāma appearedSB 9.16.23
reje became illuminatedSB 10.2.19
reje appeared beautifulSB 10.60.8
reje He appeared resplendentSB 10.65.32
reje He appeared splendidSB 10.79.32
ṛtvije to the priestSB 11.18.13
sa-prajeśaiḥ along with the lords of the living entitiesSB 4.6.8
saha-uṭaje along with the thatched cottageSB 1.13.58
vrajera saha along with VrajadhāmaCC Adi 3.5
sahaje naturallyCC Adi 17.171
sahaje by natureCC Madhya 3.97
sahaje naturallyCC Madhya 4.5
sahaje generallyCC Madhya 8.304
sahaje asthira very easily agitatedCC Madhya 9.125
sahaje naturallyCC Madhya 14.175
sahaje by natureCC Madhya 15.274
sahaje naturallyCC Madhya 21.91
sahaje generallyCC Madhya 24.9
sahaje by natureCC Antya 4.152
sahaje naturallyCC Antya 5.115
sahaje by natureCC Antya 6.49
sahaje naturallyCC Antya 9.102
sahaje naturallyCC Antya 12.78
sahajei by natureCC Madhya 1.25
sahajei naturallyCC Madhya 6.56
sahajei naturallyCC Antya 3.146
sahajei generallyCC Antya 8.51
sahajei naturallyCC Antya 9.103
sahajei naturallyCC Antya 9.126
sahejei naturallyCC Antya 13.29
vrajera sahite along with VrajaCC Adi 3.10
sajjet be attachedSB 2.1.39
sajjet becomes attractedSB 4.25.42
sajjeta one should be attached or should indulge in readingSB 7.13.7
sajjeta would become attractedSB 9.14.20
sajjeta one should be attachedSB 11.17.52
sajjeta he should become attachedSB 11.26.26
sajjeta one should associateCC Adi 1.59
sākṣāt vrajendra-nandana personally the son of Mahārāja NandaCC Antya 14.31
go-samāje at the place named Go-samājaCC Madhya 9.75
vaiṣṇava-samāje in the society of pure devoteesCC Antya 1.130
samīje worshipedSB 9.24.66
saṃsāra-bījeṣu the root cause of being present in this material worldSB 7.10.3
samudvije I am full of anxietySB 10.3.29
saṃvibhajet should divideSB 7.14.11
sańkoca-lāje in shame and embarrassmentCC Antya 1.130
śāpa-vyājena by the pretext of a curseSB 11.1.5
saroje on the lotusSB 3.9.11
saroje on the lotusCC Adi 3.111
saroje whose lotusesMM 8
sasṛje createdSB 3.12.39
sasṛje createdSB 3.13.43
sasṛje You producedSB 10.37.12
sasvaje embracedSB 10.5.21
sasvaje he embraced HimSB 10.71.25
sei kuñje in the bushes in that forestCC Madhya 13.143
sijera bāḍi thorny hedgesCC Antya 13.81
vanya-sraje wearing garlands of forest flowersSB 10.14.1
śrī-gajendraḥ uvāca Gajendra, the King of elephants, saidSB 8.3.2
śrī-bhuje on His armsCC Madhya 10.171
viśva-sṛje BrahmāSB 3.15.2
sṛje I createSB 5.17.22-23
sṛje I createSB 10.47.30
sṛje createsCC Adi 6.13
sṛje createsCC Madhya 20.256
sṛje createsCC Madhya 20.259
vrajendra-suta the son of Nanda MahārājaCC Adi 5.225
vrajeśvarī-suta the son of mother YaśodāCC Madhya 9.133
svabhāva-jena born of your own natureBG 18.60
tanu-je in his son, Jaḍa BharataSB 5.9.6
tarje garje threatensCC Antya 6.23
tatyaje finishedSB 3.4.28
tatyaje gave upSB 4.2.3
tatyaje gave upSB 4.23.12
tatyaje He abandonedSB 10.47.13
gajendra-mokṣaṇa-tīrthe at the holy place named Gajendra-mokṣaṇaCC Madhya 9.221
tomā bhaje worships YouCC Antya 9.68
tomā bhaje worships YouCC Antya 9.75
tomāya bhaje one engages in Your serviceCC Antya 9.69
tyaje give upCC Madhya 9.271
tyajema can rejectSB 11.6.45
tyajet one must give upBG 16.21
tyajet gives upBG 18.8
tyajet one should give upBG 18.48
tyajet gives upSB 4.29.76-77
tyajet must give upSB 7.7.19-20
tyajet one should give upSB 7.13.7
tyajet one may give upSB 7.13.9
tyajet should give upSB 7.15.12
tyajet should give upSB 7.15.32-33
tyajet should give upSB 9.19.16
tyajet would abandonSB 10.31.16
tyajet should give upSB 11.10.4
tyajet should give upSB 11.13.26
tyajet should give upSB 11.13.29
tyajet should give upSB 11.17.33
tyajet should leaveSB 11.23.18-19
tyajet one should give upCC Madhya 15.265
tyajet would give upCC Madhya 19.210
tyajet would give upCC Antya 7.42
tyajeta can give upSB 7.6.11-13
tyajeta must give upSB 9.6.51
tyajeyuḥ must give upSB 7.12.12
udvije I am disturbed or afraidSB 7.9.43
udvije I become anxiousSB 8.22.3
udvijet become agitatedBG 5.20
udvijeta should be disturbed or frightenedSB 11.18.31
udvisṛjet can give upSB 4.31.22
udvivije became anxiousSB 10.43.18
upaje arisesCC Madhya 11.10
upaje awakensCC Antya 5.101
na upasajjeta he should never make contactSB 11.26.22
upavrajet he should approachSB 11.18.38
ūrje unto the provider of the PitṛlokaSB 4.24.38
saha-uṭaje along with the thatched cottageSB 1.13.58
utsṛjet one should give upSB 11.15.24
śrī-gajendraḥ uvāca Gajendra, the King of elephants, saidSB 8.3.2
vaiṣṇava-samāje in the society of pure devoteesCC Antya 1.130
vanya-sraje wearing garlands of forest flowersSB 10.14.1
varje rejectsCC Madhya 6.150
varjena prohibitsCC Madhya 14.171
vraje vāsa residence in Vṛndāvana or MathurāCC Madhya 24.193
vibhaje I shall give you the proper shareSB 8.9.12
vidureṇa anujena by his younger brother ViduraSB 1.13.29
vijeṣyāmaḥ we shall defeatSB 6.7.32
vijeṣyāmaḥ shall gain victory over themSB 8.21.24
vijeṣyāmaḥ shall conquerSB 10.54.16
vijeṣyase you will conquerSB 6.8.35
vijeṣyati will conquerSB 8.15.29
vijetum to conquerSB 10.61.3
balāka-paila-jābāla-virajebhyaḥ to Balāka, Paila, Jābāla and VirajaSB 12.6.58
virajena without material passionSB 1.15.47-48
virajena by the purifiedSB 2.2.25
virajena without infectionSB 4.2.35
vireje appearedSB 4.15.13
vireje beautifiedSB 9.10.44
vireje he appeared brilliantSB 10.67.19-21
vīrya-je born from the semenSB 3.5.19
viṣajjeta gives himself upSB 4.29.26-27
na viṣajjeta should not become entangledSB 11.7.40
visṛje can give upSB 7.9.28
visṛjet should give up his bodySB 2.2.21
visṛjet should give upSB 4.4.17
visṛjet can give upSB 7.6.10
visṛjet employSB 9.6.51
visṛjet rejectsSB 10.24.11
visṛjet one should renounceSB 10.84.38
visṛjet would abandonSB 10.86.33
visṛjet would evacuateSB 11.10.36-37
visṛjet should lose sight ofSB 11.20.20
visṛjeta can rejectSB 11.29.5
viśva-sṛje BrahmāSB 3.15.2
vraja-rājera and of the King of Vraja, Nanda MahārājaCC Madhya 13.147
vraje in the pasturing groundSB 1.14.19
vraje at VṛndāvanaSB 2.7.28
vraje in VṛndāvanaSB 3.2.16
vraje in the land surrounding the cowshedSB 9.2.4
vraje at VṛndāvanaSB 10.1.10
vraje in VṛndāvanaSB 10.1.61
bhavat-vraje in your houseSB 10.5.27
vyasuḥ vraje lifeless on the ground of VrajaSB 10.7.28
go-vraje in the cow shedSB 10.8.10
antaḥ-vraje within the inside of Vraja, in the house of Nanda MahārājaSB 10.8.24
vraje in Vrajabhūmi, VṛndāvanaSB 10.8.50
vraje in Vrajabhūmi, VṛndāvanaSB 10.8.52
vraje in VrajabhūmiSB 10.11.59
vraje in VṛndāvanaSB 10.12.37
vraje in VṛndāvanaSB 10.14.48
vraje in the land of VṛndāvanaSB 10.14.61
vraje in VṛndāvanaSB 10.15.1
vraje in VrajaSB 10.15.46
vraje in VṛndāvanaSB 10.16.12
vraje in VṛndāvanaSB 10.18.2
vraje in VṛndāvanaSB 10.20.32
vraje VrajaSB 10.27.1
nanda-vraje in the cowherd village of NandaSB 10.36.22-23
vraje in VrajaSB 10.38.13
vraje in the village of VrajaSB 10.38.28-33
go-vraje in the cow pastureSB 10.47.5
vraje in the village of VrajaSB 10.47.37
vraje in the cowherd villageSB 10.47.55
vraje in VrajaSB 10.65.34
giri-vraje in the fortress known as GirivrajaSB 10.70.24
vraje in VṛndāvanaSB 11.12.3-6
vraje in VṛndāvanaCC Adi 1.79-80
vraje in Vraja (Vṛndāvana)CC Adi 1.85-86
vraje in VrajaCC Adi 3.12
vraje in VrajaCC Adi 4.81
vraje in VrajaCC Adi 4.112
vraje in VrajaCC Adi 4.196
vraje in VṛndāvanaCC Adi 5.135
vraje in VṛndāvanaCC Adi 6.55-56
vraje in VṛndāvanaCC Adi 6.62
vraje in VṛndāvanaCC Adi 6.65-66
vraje to Vṛndāvana-dhāmaCC Madhya 1.31
vraje yāi let Me go back to VṛndāvanaCC Madhya 1.56
vraje in VṛndāvanaCC Madhya 1.86
vraje in VṛndāvanaCC Madhya 8.221
vraje in VṛndāvanaCC Madhya 8.222
vraje in Goloka VṛndāvanaCC Madhya 8.226
vraje in VṛndāvanaCC Madhya 8.231
vraje in VrajaCC Madhya 9.131
vraje in VrajabhūmiCC Madhya 9.134
vraje at VṛndāvanaCC Madhya 13.130
vraje āsi' coming in VṛndāvanaCC Madhya 13.145
vraje in VṛndāvanaCC Madhya 13.147
vraje in VṛndāvanaCC Madhya 13.159
vraje in VṛndāvanaCC Madhya 14.138
vraje at VṛndāvanaCC Madhya 15.241
vraje in VṛndāvanaCC Madhya 19.191
vraje in VṛndāvanaCC Madhya 20.152
vraje in VṛndāvanaCC Madhya 20.166
vraje in VṛndāvanaCC Madhya 20.187
vraje in VṛndāvanaCC Madhya 20.398
vraje VṛndāvanaCC Madhya 20.402
vraje in VṛndāvanaCC Madhya 21.16
vraje in VṛndāvanaCC Madhya 21.110
vraje in VṛndāvanaCC Madhya 21.122
vraje in VṛndāvanaCC Madhya 22.156-157
vraje in VṛndāvanaCC Madhya 22.160
vraje in VṛndāvanaCC Madhya 24.85
vraje vāsa residence in Vṛndāvana or MathurāCC Madhya 24.193
vraje yāi going to VṛndāvanaCC Antya 1.218
vraje in VṛndāvanaCC Antya 3.83
vraje in VṛndāvanaCC Antya 6.237
vraje in VṛndāvanaCC Antya 14.46
vraje in VrajaNoI 8
vrajema shall I takeSB 3.2.23
vrajema must go toSB 3.5.42
vrajema let us take shelter ofSB 3.5.43
vrajema shall takeCC Madhya 22.98
vrajendra-kumāra the son of the King of VrajaCC Adi 2.109
vrajendra-nandana the son of the King of VrajaCC Adi 2.120
vrajendra-kumāra the son of the King of VrajaCC Adi 3.5
vrajendra-kumāra the child of King NandaCC Adi 4.222
vrajendra-kumāra the son of Nanda MahārājaCC Adi 5.212
vrajendra-nandana the son of Nanda MahārājaCC Adi 5.218-219
vrajendra-suta the son of Nanda MahārājaCC Adi 5.225
vrajendra-nandana the son of Mahārāja NandaCC Adi 8.51
vrajendra-kumāra Lord KṛṣṇaCC Adi 13.52
vrajendra-kumāra Lord Kṛṣṇa, the son of Nanda MahārājaCC Adi 13.62
vrajendra-kumāra the son of Vrajendra, Lord KṛṣṇaCC Adi 13.71
vrajendra-nandana the son of Nanda MahārājaCC Adi 17.15
vrajendra-nandane Lord KṛṣṇaCC Adi 17.277
vrajendra-nandana Lord Śrī KṛṣṇaCC Adi 17.278
vrajendra-nandana the son of Nanda MahārājaCC Adi 17.284
vrajendra-nandane the son of Nanda MahārājaCC Adi 17.303
vrajendra-nandana the son of Nanda MahārājaCC Adi 17.314
vrajendra-nandana the son of Nanda MahārājaCC Madhya 1.86
vrajendra-kumāra originally Lord Kṛṣṇa, the son of Mahārāja NandaCC Madhya 1.273
vrajendra-nandana the son of Mahārāja NandaCC Madhya 2.15
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Madhya 2.16
vrajendra-nandana the son of Nanda MahārājaCC Madhya 5.96
vrajendra-nandana Kṛṣṇa, the son of Mahārāja NandaCC Madhya 6.280
vrajendra-nandana the son of Mahārāja NandaCC Madhya 8.136
vrajendra-nandana the son of Mahārāja NandaCC Madhya 8.221
vrajendra-nandana the lotus feet of Lord KṛṣṇaCC Madhya 8.223
vrajendra-nandane the son of Mahārāja Nanda, KṛṣṇaCC Madhya 8.230
vrajendra-nandana the son of Mahārāja Nanda, KṛṣṇaCC Madhya 8.231
vrajendra-nandana the son of Nanda Mahārāja, the King of VrajabhūmiCC Madhya 9.130
vrajendra-nandana Lord Kṛṣṇa, the son of Mahārāja NandaCC Madhya 9.131
vrajendra-nandana the son of Mahārāja NandaCC Madhya 11.24
vrajendra-nandana of the son of the King of VrajaCC Madhya 12.61
vrajendra-kumāra Lord Kṛṣṇa, the son of Nanda MahārājaCC Madhya 15.138
vrajendra-nandana directly the son of Mahārāja NandaCC Madhya 18.118
vrajendra-nandana the son of Mahārāja NandaCC Madhya 18.126
vrajendra-nandana the son of Nanda MahārājaCC Madhya 20.152
vrajendra-nandane of the son of Nanda Mahārāja and YaśodāCC Madhya 20.178
nahe vrajendra-nandana not the son of Nanda MahārājaCC Madhya 20.196
vrajendra-końara the son of Mahārāja NandaCC Madhya 20.201
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Madhya 20.240
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Madhya 20.247
vrajendra-nandana Kṛṣṇa HimselfCC Madhya 20.341
vrajendra-nandana the son of Mahārāja NandaCC Madhya 20.378
vrajendra-kumāra the son of Mahārāja NandaCC Madhya 20.383
vrajendra-nandana kṛṣṇa Lord Kṛṣṇa, the son of Mahārāja NandaCC Madhya 23.66
vrajendra-nandana and Kṛṣṇa, the son of Mahārāja NandaCC Madhya 23.92
vrajendra-nandana the son of Mahārāja NandaCC Madhya 24.315
vrajendra-kula-candramāḥ the moon of the family of Vrajarāja (Nanda Mahārāja)CC Antya 1.168
vrajendra-nandana the son of Nanda Mahārāja, KṛṣṇaCC Antya 3.265
vrajendra-nandana the son of Nanda MahārājaCC Antya 6.300
vrajendra-kumāra the son of Nanda MahārājaCC Antya 7.26
vrajendra-nandana the shelter of Kṛṣṇa, the son of Nanda MahārājaCC Antya 7.28
vrajendra-nandana the son of Mahārāja NandaCC Antya 12.5
vrajendra-nandana Kṛṣṇa, the son of Mahārāja NandaCC Antya 14.19
sākṣāt vrajendra-nandana personally the son of Mahārāja NandaCC Antya 14.31
vrajendra-nandana the son of Mahārāja NandaCC Antya 15.7
vrajendra-nandana the son of Nanda MahārājaCC Antya 16.82
vrajendra-nandana the son of Nanda MahārājaCC Antya 16.142
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Antya 17.23
vrajendra-nandana Kṛṣṇa, the son of Nanda MahārājaCC Antya 18.80
vrajendra-kula the dynasty of Mahārāja Nanda in VrajabhūmiCC Antya 19.36
vrajera saha along with VrajadhāmaCC Adi 3.5
vrajera sahite along with VrajaCC Adi 3.10
vrajera of VrajaCC Adi 4.33
vrajera of VṛndāvanaCC Adi 4.257
vrajera of VṛndāvanaCC Adi 11.32
vrajera of Śrī Vṛndāvana-dhāmaCC Madhya 1.34
vrajera of VrajaCC Madhya 2.70
vrajera of VṛndāvanaCC Madhya 2.95
vrajera of Vṛndāvana, or VrajabhūmiCC Madhya 8.293
vrajera of VṛndāvanaCC Madhya 13.143
vrajera jīvana the life and soul of VṛndāvanaCC Madhya 13.147
vrajera of VṛndāvanaCC Madhya 13.147
vrajera of VṛndāvanaCC Madhya 14.140
vrajera of VṛndāvanaCC Antya 4.226
vrajera of VṛndāvanaCC Antya 5.87
vrajera of the inhabitants of VrajaCC Antya 7.37
vrajera of VṛndāvanaCC Antya 16.142
vrajera ramaṇī women of VṛndāvanaCC Antya 19.38
vrajera of VṛndāvanaCC Antya 20.62
vrajeśvara the King of VrajaCC Adi 17.294
vrajeśvarī Queen of VrajaCC Adi 17.294
vrajeśvarī-suta the son of mother YaśodāCC Madhya 9.133
vrajeśvarī-mukha the face of mother YaśodāCC Madhya 13.145
vrajeśvarī mother YaśodāCC Madhya 15.19
vrajet can achieveSB 3.29.35
vrajet one can be elevatedSB 4.29.13
vrajet one can achieveSB 11.15.34
vrajet one can goSB 12.3.51
vrajet he attainsSB 12.12.64
vrajet can achieveCC Madhya 1.1
vrajet one can goCC Madhya 20.344
vrajeta walksBG 2.54
vyājena on the pleaSB 4.24.6
vyājena in the guiseSB 10.72.24-25
vyājena on the pretextSB 10.78.17
śāpa-vyājena by the pretext of a curseSB 11.1.5
vyāsa-ātma-jena by the son of VyāsadevaSB 12.6.1
vyasuḥ vraje lifeless on the ground of VrajaSB 10.7.28
vraje yāi let Me go back to VṛndāvanaCC Madhya 1.56
vraje yāi going to VṛndāvanaCC Antya 1.218
yaje I shall offer sacrificeSB 9.7.9
yajet must worshipSB 2.3.2-7
yajet must worshipSB 2.3.2-7
yajet must worshipSB 2.3.8
yajet should worshipSB 2.3.9
yajet should worshipSB 2.3.9
yajet may worshipSB 3.29.10
yajet one should worship the Supreme Personality of GodheadSB 7.14.16
yajet one should worshipSB 10.84.35
yajet one should worshipSB 11.17.50
yajeta do worshipSB 2.3.2-7
yajeta must worshipSB 2.3.2-7
yajeta should worshipSB 2.3.10
yajeta one should worshipSB 7.14.15
yajeta one should worshipSB 8.16.51-52
yajeta one should worshipSB 11.11.43-45
yajeta one should worshipSB 11.11.43-45
yajeta worshipsSB 11.11.47
yajeta may worshipSB 11.18.7
yajeta he should execute worshipSB 11.27.8
yajeta should worshipCC Madhya 22.36
yajeta should worshipCC Madhya 24.90
yajeta should worshipCC Madhya 24.197
ye prajeśāḥ those who would generateSB 2.7.39
yei bhaje anyone who takes to devotional serviceCC Antya 4.67
yuyuje he fixedSB 4.28.38
yuyuje engagedSB 4.30.39-40
yuyuje engagedSB 6.2.41
39 results
jejjaṭa noun (masculine) name of a medicinal author
Frequency rank 53035/72933
jemana noun (neuter) eating (Monier-Williams, Sir M. (1988))

Frequency rank 53036/72933
jentāka noun (masculine) a dry hot bath [~ Sauna] (Monier-Williams, Sir M. (1988))

Frequency rank 21338/72933
jepāla noun (masculine) Croton
Frequency rank 16788/72933
jetukāma adjective desirous of victory (Monier-Williams, Sir M. (1988))

Frequency rank 24037/72933
jetṛ adjective conqueror (Monier-Williams, Sir M. (1988))
gaining (Monier-Williams, Sir M. (1988))
triumphant (Monier-Williams, Sir M. (1988))
victorious (Monier-Williams, Sir M. (1988))

Frequency rank 6882/72933
ajeya noun (neuter) name of a kind of antidote (Monier-Williams, Sir M. (1988))

Frequency rank 31478/72933
ajeya adjective invincible (Monier-Williams, Sir M. (1988))
name of a prince (Monier-Williams, Sir M. (1988))

Frequency rank 5196/72933
ajeśa noun (masculine) name of a divine being [rel.] a form of Śiva
Frequency rank 31479/72933
ajeśvara noun (neuter) name of a Tīrtha
Frequency rank 41916/72933
aṇḍajeśvara noun (masculine) Garuḍa (Monier-Williams, Sir M. (1988))

Frequency rank 41960/72933
karañjeśa noun (masculine neuter) name of Tīrthas at the Narmadā
Frequency rank 27399/72933
karañjeśvara noun (neuter) name of a Tīrtha
Frequency rank 48635/72933
karañjeśvaratīrthamāhātmyavarṇana noun (neuter) name of Skandapurāṇa, Revākhaṇḍa, 40
Frequency rank 48636/72933
kubjeśvara noun (neuter) name of a Tīrtha at the Narmadā
Frequency rank 49694/72933
gajendra noun (masculine) a kind of alchemical apparatus/puṭa
Frequency rank 14857/72933
gajeśvara noun (masculine neuter) name of a Tīrtha at Śrīśaila
Frequency rank 50973/72933
gajeṣṭā noun (feminine) Batatas paniculata (Monier-Williams, Sir M. (1988))

Frequency rank 50974/72933
gaurijeya noun (neuter) talc (Monier-Williams, Sir M. (1988))
abhra
Frequency rank 51664/72933
tejepu noun (masculine) name of a son of Raudrāśva
Frequency rank 53795/72933
durjeya noun (masculine) name of a son of Ānarta
Frequency rank 35738/72933
durjeya adjective difficult to be conquered (Monier-Williams, Sir M. (1988))

Frequency rank 35739/72933
dvijendra noun (masculine) name of Garuḍa (Monier-Williams, Sir M. (1988))

Frequency rank 10114/72933
dvijeśa noun (masculine)
Frequency rank 55212/72933
dvijeśvara noun (masculine) a Brāhman (Monier-Williams, Sir M. (1988))
name of Śiva (Monier-Williams, Sir M. (1988))
the moon (Monier-Williams, Sir M. (1988))

Frequency rank 35928/72933
nirjetṛ noun (masculine) a conqueror (Monier-Williams, Sir M. (1988))
vanquisher (Monier-Williams, Sir M. (1988))

Frequency rank 36305/72933
prajepsu adjective desirous to obtain offspring (Monier-Williams, Sir M. (1988))

Frequency rank 58682/72933
prajeśvara noun (masculine) a prince (Monier-Williams, Sir M. (1988))
creator (Monier-Williams, Sir M. (1988))
king (Monier-Williams, Sir M. (1988))

Frequency rank 18177/72933
jendra noun (masculine) mercury
Frequency rank 60305/72933
bhojendra noun (masculine) a king of the Bhojas (Monier-Williams, Sir M. (1988))

Frequency rank 60895/72933
bhūrjendrā noun (feminine)
Frequency rank 61078/72933
rajeśvara noun (masculine neuter) name of a Tīrtha at Śrīśaila
Frequency rank 63294/72933
jendra noun (masculine) a particular Samādhi (Monier-Williams, Sir M. (1988))
name of a poet and other men (Monier-Williams, Sir M. (1988))

Frequency rank 13139/72933
jeya adjective derived from Raji or Rāji (Monier-Williams, Sir M. (1988))

Frequency rank 63604/72933
jeṣṭa noun (masculine) a kind of onion (Monier-Williams, Sir M. (1988))

Frequency rank 63605/72933
jeṣṭa noun (neuter) a kind of rice (Monier-Williams, Sir M. (1988))

Frequency rank 63606/72933
jeṣṭā noun (feminine) a species of date (Monier-Williams, Sir M. (1988))
Musa Sapientum (Monier-Williams, Sir M. (1988))

Frequency rank 38734/72933
vijetṛ noun (masculine) a vanquisher (Monier-Williams, Sir M. (1988))
conqueror (Monier-Williams, Sir M. (1988))

Frequency rank 25380/72933
vyajeyatā noun (feminine)
Frequency rank 66793/72933
 

adhikaraṅa

topic; subject; prime cause; one of the tantrayukti .

adhimāṃsa

polyp; an abnormal growth of tissue projecting from a mucous membrane.

advaita

non-duality; a philosophical idea that there is only one reality; the feeling of jīva and īśvara as separate entities is rejected.

ajeyaghrita

invincible ghee, used as antidote in several poisons conditions.

improper contact of senses with their objects.

asura

demon; asurakāya infernal body; a person with traits affluent in circumstances, dreadful, valorous, irascible, jealous of other men’s excellence, gluttonous and fond of eating alone.

guñja

1. a measurement of weight equivalent to 125mg.; 2. Plant jequirity seeds, dried root of Abrus precatorius, rosary pea.

īrṣa

jealousy.

jejjaṭa

author of Nirantarapadavyākhya, a commentary on Carakasamhita (9th Century )

jentākasveda

a round hut for sudation therapy; chamber-heating.

jīvaka

Plant jeevak, Malaxis acuminata; M. wallichii in vogue.

jīvanti

Plant jeevanti, Leptadenia reticulata.

kākajaṇgha

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

kākatikta

Plant jequitiry, rosary pea, Abrus precatorius.

karāla

1. illformed teeth, gaping and projecting; 2. musk deer.

maṇibandha

jewel fastening, wrist.

maṇipuracakra

circle of jewel city, one of the 6 wheels located in the umbilicus.

mātsarya

envy, jealousy, displeasure.

niṣṭhāpāka

(during the process of digestion) the tastes are subject to a process governed by the rule that sweet, acid and pungent substances do not change their taste, whereas the salt taste is transformed into sweet one, and the bitter and astringent taste into a pungent one.

padārtha

1. matter, stuff, substance, material object, category; 2. proper implied meaning of the word, one of tantrayuktis.

pratyāhāra

withdrawal of senses from external objects, fifth stage of yoga.

prayojan

object, utility.

preta

ghost, dead body, evil being. pretakāya ghostly body; person with traits like laziness, jealousness, miserable.

pūrvapakṣa

one of tantrayuktis, objection to an assertion in discussion; question; prima facie view.

ratna

jewel, gem, diamond.

sri

radiant, prosperous, majesty, high rank.

stana

breast, stanadveṣa child rejecting breast milk.

tiniśa

Plant Indian rosewood, Ougeinia dalbergioides, O. oojeinensis, O. dalbergioides.

trāṭaka

method of fixing the eye on one object.

uttarapakṣa

one of tantrayuktis, reply, refutation, answer to first or objectionable argument.

uttaravasti

urethra injection pipe; sending medicated fluids into vagina; vaginal douche; urethral and uterine enema & bladder wash.

viṣaya

subject, heading.

Wordnet Search
"je" has 30 results.

je

mojekaracanā   

citrābhiḥ kācaśilākhaṇḍādibhiḥ nirmitā kalātmikā saṃracanā।

tejomahālayasya antasthāyāṃ bhīttikāyāṃ mojekaracanā dṛśyate।

je

jeya   

jetuṃ yogyaḥ।

khalo'pi premṇā jeyaḥ vartate।

je

ajeya, ajetavya   

yaḥ jeyaḥ nāsti।

mṛtyuḥ ajeyaḥ asti।

je

nṛpaḥ, nṛpatiḥ, rājā, bhūpatiḥ, bhūpaḥ, bhūpālaḥ, mahīpatiḥ, pārthivaḥ, pārthaḥ, pṛthivīpatiḥ, pṛthivīpālaḥ, bhūmipaḥ, bhūmipatiḥ, mahīkṣit, mahīpaḥ, mahīpālaḥ, kṣitipaḥ, kṣitipatiḥ, kṣitipālaḥ, pṛthivīkṣit, nareśvaraḥ, narādhipaḥ, nareśaḥ, narendraḥ, prajeśvaraḥ, prajāpaḥ, prajāpatiḥ, jagatīpatiḥ, avanīśvaraḥ, jagatīpālaḥ, jagatpatiḥ, avanīpatiḥ, avanīpālaḥ, avanīśaḥ, kṣitīkṣaḥ, kṣitīśvaraḥ, pṛthivīśakaḥ, bhūmibhṛt, kṣitibhṛt, bhūbhṛt, kṣmābhṛt, kṣmāpaḥ, vasudhādhipaḥ, adhipaḥ, adhipatiḥ, nāyakādhipaḥ, mahībhuk, jagatībhuk, kṣmābhuk, bhūbhuk, svāmī, prabhuḥ, bhagavān, chatrapaḥ, chatrapatiḥ, rājyabhāk, lokapālaḥ, lokeśaḥ, lokeśvaraḥ, lokanāthaḥ, naradevaḥ, rāṭ, irāvān   

rāṣṭrasya jāteḥ vā pradhānaśāsakaḥ।

tretāyuge śrīrāmaḥ ayodhyāyāḥ nṛpaḥ āsīt।

je

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।

je

kadalī, tṛṇasārā, gucchaphalā, vāraṇavuṣā, rambhā, mocā, kāṣṭhīlā, aṃśumatphalā, vāravuṣā, suphalā, sukumārā, sakṛtphalā, hastiviṣāṇī, gucchadantikā, niḥsārā, rājeṣṭā, bālakapriyā, ūrustambhā, bhānuphalā, vanalakṣmīḥ, kadalakaḥ, mocakaḥ, rocakaḥ, locakaḥ, vāravṛṣā, vāraṇavallabhā   

phalaviśeṣaḥ tat phalam yad gurutaram madhuram tathā ca puṣṭam।

saḥ kadalīm atti।

je

kadalī, tṛṇasārā, gucchaphalā, vāraṇavuṣā, rambhā, mocā, kāṣṭhīlā, aṃśumatphalā, vāravuṣā, suphalā, sukumārā, sakṛtphalā, hastiviṣāṇī, gucchadantikā, niḥsārā, rājeṣṭā, bālakapriyā, ūrustambhā, bhānuphalā, vanalakṣmīḥ, kadalakaḥ, mocakaḥ, rocakaḥ, locakaḥ, vāravṛṣā, vāraṇavallabhā   

vṛkṣaviśeṣaḥ-saḥ vṛkṣaḥ yasya parṇāni dīrghāṇi tathā ca phalaṃ gurutaraṃ madhuraṃ puṣṭam asti।

tasya prāṅgaṇe kadalī asti।

je

bhakṣaṇam, nyāgaḥ, khadanam, khādanam, aśanam, nighasaḥ, valbhanam, abhyavahāraḥ, dagdhiḥ, jakṣaṇam, lehaḥ, pratyavasānam, ghasiḥ, āhāraḥ, psānam, avaṣvāṇam, viṣvāṇam, bhojanam, jemanam, adanam   

dravetaradravyagalādhaḥkaraṇam।

śaṇaśākam vṛthāmāṃsam karaṇe mathitaṃ dadhi tarjjanyā dantadhāvaśca sadyo gomāṃsabhakṣaṇam

[śa ka]

je

bhojanam, jagdhaḥ, jemanam, lepaḥ, āhāraḥ, nighasaḥ, nyādaḥ, jamanam, vighasaḥ, abhyavahāraḥ, pratyavasānam, aśanam, svadanam, nigaraḥ   

adanasya kriyā।

bhojanāt anantaraṃ saḥ viśrāmārthe gataḥ।

je

veṣṭakaḥ, vidārī, śālaparṇī, bhūmikuṣmāṇḍaḥ, kṣīraśuklā, ikṣugandhā, kroṣṭrī, vidārikā, svādukandā, sitā, śuklā, śṛgālikā, vṛṣyakandā, viḍālī, vṛṣyavallikā, bhūkuṣmāṇḍī, svādulatā, gajeṣṭā, vārivallabhā, gandhaphalā   

ekā latā yasmin kuṣmāṇḍavat phalaṃ bhavati।

kuṭīrasya upari veṣṭakaḥ prasarati।

je

jiṣṇu, vijetā, vijayin   

yaḥ parājayate।

jiṣṇunā rājñā parājitaḥ rājā baddhaḥ।

je

jayī, jayinī, jetā, jetrī, vijayī, vijayinī, saṃjit, saṃjit   

yena vijayaḥ prāptaḥ।

janaiḥ jayī skandhebhyaḥ uddhṛtaḥ।

je

rūḍaborasṭaje-āmram   

āmrāṇām ekaḥ prakāraḥ।

rūḍaborasṭaje-āmrāṇāṃ valkaṃ gūḍhaṃ raktavarṇīyaṃ bhavati।

je

rūḍaborasṭaje-āmraḥ   

rūḍaborasṭaje iti nāmakānām āmrāṇāṃ vṛkṣaḥ।

rūḍaborasṭaje-āmrāḥ bahuni phalāni dadati।

je

sāna-hojenagaram   

kosṭā-rīkādeśasya rājadhānī।

sāna-hojenagaraṃ kosṭā-rikādeśasya mahiṣṭhaṃ nagaram asti।

je

jerusalamanagaram   

isreladeśasya rājadhānī।

jerusalamanagaraṃ yahūdīnāṃ, khrīṣṭīyānāṃ ca janānāṃ tathā yavanānāṃ pavitraṃ tīrthaṃ matam।

je

skopajenagaram   

maisiḍoniyādeśasya rājadhānī।

madaraṭeresāyāḥ janmaḥ skopajenagare abhavat।

je

adhīśvaraḥ, rājeśvaraḥ   

hindūnāṃ mahān rājā।

adhīśvarasya ādhipatye naike rājānaḥ santi।

je

jeṭavimānam   

vimānaviśeṣaḥ yaḥ ekena athavā ekādhikena jeṭasaṃyaṃntreṇa sañcālyate।

asya jeṭavimānasya mūlyaṃ ṣaṭkoṭiḥ asti।

je

upakṛ, anubhū, utkṛ, upājekṛ, upodbalaya, upabhū, codaya, jinv, śak, sac   

sahāyyatāpradānānukūlaḥ vyāpāraḥ।

saḥ nityam arthinaḥ upakaroti।

je

jetaḥ   

vaidikaḥ ṛṣiviśeṣaḥ।

jetasya varṇanaṃ ṛgvede asti।

je

jessoramaṇḍalam, jessoraḥ   

bhāratasya baṅgālarājye vartamānaṃ maṇḍalam।

saḥ jessoramaṇḍalasya nivāsī asti।

je

vije   

yaḥ pratiyogitāyāṃ prathamaṃ sthānaṃ prāpnoti।

asmin rājyastarīyāyāṃ krīḍāyām asmākaṃ saṅghaḥ vijetā bhaviṣyati।

je

alekjenḍriyānagaram   

ījiptadeśasya dvitīyakramāṅkasya bṛhat nagaraṃ yad deśasya bṛhat naukāsthānakam asti।

alekjenḍriyānagarasya janasaṅkhyā ekacatvāriṃśat lakṣaṃ yāvat asti।

je

laॉsaenjelesanagaram   

amerikādeśasya kailiphorniyārājyasya ekaṃ nagaram।

laॉsaenjelesanagaram amerikādeśasya dvitīyakramāṅkasya adhikajanasaṅkhyāyuktaṃ nagaram asti।

je

jenevānagaram   

svijaralaiṇḍadeśe vartamānam ekaṃ nagaram।

asmākaṃ pitā jenevānagaram agacchat।

je

jenevāsarovaraḥ   

naiṛtya-svijaralaiṇḍadeśasya tathā ca phrānsadeśasya madhyabhāge sthitaḥ ekaḥ sarovaraḥ।

jenevānagaraṃ jenevāsarovarasya madhye taṭe sthitaḥ asti।

je

sahajendraḥ   

ekaḥ puruṣaḥ ।

sahajendrasya ullekhaḥ vivaraṇapustikāyām asti

je

ujjendraḥ   

ekaḥ puruṣaḥ ।

ujjendrasya ullekhaḥ rājataraṅgiṇyām asti

je

jelakaḥ   

ekaḥ puruṣaḥ ।

jelakasya ullekhaḥ rājataraṅgiṇyām asti

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