cl.6 P. () majjati- (Ved. m/ajjati-, Epic also te-; perfect tensemamajja-[2. sg.mamajjitha-,or mamaṅktha-] ; Aorist [ mā-] majjīs-; amānkṣīt-; precedingmajjtāt-; futuremaṅkṣyati-, te- etc.; majjiṣyati-; maṅktā-grammar; infinitive moodmajjitum-; maṅktum-grammar; ind.p.maṅktvā-or maktvā-; m/ajjya-), to sink (into), (accusative or locative case), go down, go to hell, perish, become ruined etc. ; to sink (in water), dive, plunge or throw one's self into (locative case), bathe, be submerged or drowned etc.: Causalmajj/ayati- (Aoristamamajjat-grammar), to cause to sink, submerge, drown, overwhelm, destroy etc. ; to inundate ; to strike or plant into (locative case) : Desiderativemimaṅkṣati- or mimajjiṣati-grammar (confer, comparemimaṅkṣā-): Intensivemāmajjyate-, māmaṅkti- [ confer, compareLatin mergere,and undermajjan.]
m. (lit,"sunk or seated within") the marrow of bones (also applied to the pith of plants) etc. etc. (according to etc. one of the 5 elements or essential ingredients of the body; in the later medical system that element which is produced from the bones and itself produces semen ) ; scurf. on [ confer, compareZend mazga; Slavonic or Slavonian mozgu1; German marg,marag,Mark; Anglo-Saxon mearg; English marrow.]
mfn. possessing sacred knowledge, knowing the sacred text, spiritually wise, holy (said also of gods exempli gratia, 'for example' of viṣṇu-, kārttikeya-)
P. A1.-majjati-, te- (parasmE-pada-majjat-and jjamāna-; perfect tense-mamajja-; future-majjiṣyati-; -maṅkṣye-,Ait.Br.; Aorist-amāṅkṣīt-; -majjīḥ-), to sink down, dive, sink or plunge or penetrate into, bathe in (locative case) etc. ; to sink in its cavity (the eye) ; to disappear, perish etc. ; to immerse or submerge in water, cause to sink or perish : Causal-majjayati-, to cause to dive under water ; (with samare-, saṃgrāme-etc.) to cause to penetrate into a battle, lead into the thick of a fight
mfn. born in the inverse order of the classes (as of a kṣatriya- father and brāhmaṇī- mother, or of a vaiśya- father and kṣatriyā- man or brāhmaṇī- man, in which cases the wife is of a higher caste than the husband; see)
P.-majjati-, to plunge or dive into, enter into (perhaps wrong reading for mi-majj-): Causalmajjayati-, to submerge, cause to plunge, lead into (locative case)
मज्जा [मस्ज्-अच् टाप्] 1 The marrow of the bones and flesh. -2 The pith of plants. -Comp. -जम् 1 semen virile. -2 a kind of bdellium (भूमिजगुग्गुल). -मेहः a disease of urinary organs. -रजस् n. 1 a particular hell. -2 bdellium. -रसः semen virile. -सारः a nutmeg.
मज्जन् m. [मस्ज्-कनिन् Uṇ.1.156] 1 The marrow of the bones and flesh; अस्थि यत् स्वाग्निना पक्वं तस्य सारं द्रवो घनः । यः स्वेदवत् पृथग्भूतः स मज्जेत्यभिधीयते Bhāva. P. -2 The pith of plants. -Comp. -कृत् n. a bone. -समुद्भवः semen virile.
निमज्जथुः 1 The act of diving or entering into, plunging. -2 Plunging into the bed, sleeping, going to bed; तल्पे कान्तान्तरैः सार्धं मन्ये$हं धिङ् निमज्जथुम् Bk.5.2.
समजः 1 A multitude of beasts, animals or birds, a herd, flock; आविश्चकार समजो$पि तदा पशूनां भावं मनोभवकृतं दयितानुवर्ती Rām. ch.5.12; (cf. पशूनां समजो$न्येषां समाजो$थ सधर्मिणाम्). -2 A number of fools. -जम् A wood, forest.
n. immersion; -man trana, n. invitation; -mantrya, fp. to be in vited; to be offered something (in.); -maya, m. [√ mâ] barter, exchange (of, g., for, in.); -mâtavya, fp. to be bartered or exchanged for (in.).
m. son of Wind, Hanumat; -½âtman, a. having the nature of air, airy; -½adhvan, m. air-hole, round win dow; (v&asharp;ta)-½âpi, a. having the wind as an ally (V.); m. N. of an Asura eaten up by Agastya (C.); -½abhra, m. cloud driven by the wind; -½âyana, m. pat. N. of a people (pl.); N. of a chamberlain; -½ayana, a. moving in the wind or air; n. air-hole, round window; airy part of a house, balcony, portico, terrace on the roof: -stha, a. standing or being at the window; -½âlî, f. whirlwind.
Is the regular term for ‘ sacrificial priest,’ covering all the different kinds of priests employed at the sacrifice. It appears certain that all the priests were Brāhmanas. The number of priests officiating at a sacrifice with different functions was almost certainly seven. The oldest list, occurring in one passage of the Rigveda, enumerates their names as Hotr, Potr, Nestr, Agnīdh, Praśāstr, Adhvaryu, Brahman, besides the institutor of the sacrifice. The number of seven probably explains the phrase ‘ seven Hotrs ’ occurring so frequently in the Rigveda, and is most likely connected with that of the mythical ‘ seven Rsis.’ It may be compared with the eight of Iran. The chief of the seven priests was the Hotr, who was the singer of the hymns, and in the early times their composer also. The Adhvaryu performed the practical work of the sacrifice, and accompanied his performance with muttered formulas of prayer and deprecation of evil. His chief assistance was derived from the Agnīdh, the two performing the smaller sacrifices without other help in practical matters. The Praśāstr, Upavaktr, or Maitrāvaruna, as he was variously called, appeared only in the greater sacrifices as giving instructions to the Hotr, and as entrusted with certain litanies. The Potr, Nestr, and Brahman belonged to the ritual of the Soma sacrifice, the latter being later styled Brāhmanāc- chamsin to distinguish him from the priest who in the later ritual acted as supervisor. Other priests referred to in the Rigveda are the singers of Sāmans or chants, the Udgātr and his assistant the Prastotr, while the Pratihartr, another assistant, though not mentioned, may quite well have been known. Their functions undoubtedly represent a later stage of the ritual, the development of the elaborate series of sacrificial calls on the one hand, and on the other the use of long hymns addressed to the Soma plant. Other priests, such as the Achāvāka, the Grāvastut, the Unnetr, and the Subrahmanyan were known later in the developed ritual of the Brāhmanas, making in all sixteen priests, who were technically and artificially classed in four groups : Hotr, Maitrāvaruna, Achāvāka, and Grāvastut; Udgātr, Prastotr, Pratihartr, and Subrahmanya; Adhvaryu, Pratisthātr, Nestr, and Unnetr; Brahman, Brāhmanācchamsin, Agnīdhra, and Poty. Apart from all these priests was the Purohita, who was the spiritual adviser of the king in all his religious duties. Geldner holds that, as a rule, when the Purohita actually took part in one of the great sacrifices he played the part of the Brahman, in the sense of the priest who superintended the whole conduct of the ritual. He sees evidence for this view in a considerable number of passages of the Rigveda and the later literature, where Purohita and Brahman were combined or identified. Oldenberg, however, more correctly points out that in the earlier period this was not the case: the Purohita was then normally the Hotr, the singer of the most important of the songs; it was only later that the Brahman, who in the capacity of overseer of the rite is not known to the Rigveda, acquired the function of general supervision hitherto exercised by the Purohita, who was ex officio skilled in the use of magic and in guarding the king by spells which could also be applied to guarding the sacrifice from evil demons. With this agrees the fact that Agni, pre-eminently the Purohita of men, is also a Hotr, and that the two divine Hotrs of the Aprī hymns are called the divine Purohitas. On the other hand, the rule is explicitly recognized in the Aitareya Brāhmana that a Ksatriya should have a Brahman as a Purohita; and in the Taittirīya Samhitā the Vasistha family have a special claim to the office of Brahman-Purohita, perhaps an indi¬cation that it was they who first as Purohitas exchanged the function of Hotys for that of Brahmans in the sacrificial ritual. The sacrifices were performed for an individual in the great majority of cases. The Sattra, or prolonged sacrificial session, was, however, performed for the common benefit of the priests taking part in it, though its advantageous results could only be secured if all the members actually engaged were consecrated (ιdīksita). Sacrifices for a people as such were unknown. The sacrifice for the king was, it is true, intended to bring about the prosperity of his people also; but it is characteristic that the prayer16 for welfare includes by name only the priest and the king, referring to the people indirectly in connexion with the prosperity of their cattle and agriculture.
In the list of the crimes of the Vaita- havyas narrated in the Atharvaveda is the cooking of the last she-goat (caramājām) of Kesaraprābandhā, who may presumably be deemed to have been a woman, * having braided hair.’ Ludwig, followed by Whitney, appears to amend the passage (carama-jām) as meaning ‘the last-born calf’ of Kesaraprābandhā, a cow. But this interpretation does not suit the name so well.
(‘Descendant of Lohita ’) is the name of a teacher, a pupil of śyāmajayanta Lauhitya, according to a Vamśa (list of teachers) in the Jaiminīya Upanisad Brāhmana
The ‘ divine dog,’ in one passage of the Atharvaveda appears to denote Canis major or Sirius. But Bloomfield thinks that the two divine dogs referred to in the Maitrāyanī Samhitā and the Taittirīya Brāhmana are the sun and moon, and that the sun is meant in the Atharvaveda.
Is the regular word in the Rigveda and later for a 4 boat ’ or 4 ship.’ In the great majority of cases the ship was merely a boat for crossing rivers, though no doubt a large boat was needed for crossing many of the broad rivers of the Panjab as well as the Yamunā and Gañgā. Often no doubt the Nau was a mere dug-out canoe (
Under these words denoting primarily, as the evidence collected in the St. Petersburg Dictionary shows, ‘ lord ’ and ‘ lady,’ and so * husband ’ and * wife,’ it is convenient to consider the marital relations of the Vedic community. Child Marriage.—Marriage in the early Vedic texts appears essentially as a union of two persons of full development. This is shown by the numerous references to unmarried girls who grow old in the house of their fathers (amā-jur), and who adorn themselves in desire of marriage, as well as to the paraphernalia of spells and potions used in the Atharvavedic tradition to compel the love of man or woman respectively, while even the Rigveda itself seems to present us with a spell by which a lover seeks to send all the household to sleep when he visits his beloved. Child wives first occur regularly in the Sūtra period, though it is still uncertain to what extent the rule of marriage before puberty there obtained. The marriage ritual also quite clearly presumes that the marriage is a real and not a nominal one: an essential feature is the taking of the bride to her husband’s home, and the ensuing cohabitation. Limitations on Marriage.—It is difficult to say with certainty within what limits marriage was allowed. The dialogue of Yama and Yam! in the Rigveda seems clearly to point to a prohibition of the marriage of brother and sister. It can hardly be said, as Weber thinks, to point to a practice that was once in use and later became antiquated. In the Gobhila Grhya Sūtra and the Dharma Sūtras are found prohibitions against marriage in the Gotra (‘ family ’) or within six degrees on the mother’s or father’s side, but in the śatapatha Brāh-mana marriage is allowed in the third or fourth generation, the former being allowed, according to Harisvamin, by the Kanvas, and the second by the Saurāstras, while the Dāksi- nātyas allowed marriage with the daughter of the mother’s brother or the son of the father’s sister, but presumably not with the daughter of the mother’s sister or the son of the father’s brother. The prohibition of marriage within the Gotra cannot then have existed, though naturally marriages outside the Gotra were frequent. Similarity of caste was also not an essential to marriage, as hypergamy was permitted even by the Dharma Sūtras, so that a Brāhmana could marry wives of any lower caste, a Ksatriya wives of the two lowest castes as well as of his own caste, a Vaiśya a Sūdrā as well as a Vaiśyā, although the Sūdrā marriages were later disapproved in toto. Instances of such intermarriage are common in the Epic, and are viewed as normal in the Brhaddevatā. It was considered proper that the younger brothers and sisters should not anticipate their elders by marrying before them. The later Samhitās and Brāhmanas present a series of names expressive of such anticipation, censuring as sinful those who bear them. These terms are the pari-vividāna, or perhaps agre-dadhus, the man who, though a younger brother, marries before his elder brother, the latter being then called the parivitta; the agre-didhisu, the man who weds a younger daughter while her elder sister is still unmarried; and the Didhisū-pati, who is the husband of the latter. The passages do not explicitly say that the exact order of birth must always be followed, but the mention of the terms shows that the order was often broken. Widow Remarriage. The remarriage of a widow was apparently permitted. This seems originally to have taken the form of the marriage of the widow to the brother or other nearest kinsman of the dead man in order to produce children. At any rate, the ceremony is apparently alluded to in a funeral hymn of the Rigveda ; for the alternative explanation, which sees in the verse a reference to the ritual of the Purusamedha (‘human sacrifice’), although accepted by Hillebrandt and Delbruck, is not at all probable, while the ordinary view is supported by the Sūtra evidence. Moreover, another passage of the Rigveda clearly refers to the marriage of the widow and the husband’s brother {devr), which constitutes what the Indians later knew as Niyoga. This custom was probably not followed except in cases where no son was already born. This custom was hardly remarriage in the strict sense, since the brother might—so far as appears—be already married himself. In the Atharvaveda, a verse refers to a charm which would secure the reunion, in the next world, of a wife and her second husband. Though, as Delbruck thinks, this very possibly refers to a case in which the first husband was still alive, but was impotent or had lost caste (patita), still it is certain that the later Dharma Sūtras began to recognize ordinary remarriage in case of the death of the first husband Pischel finds some evidence in the Rigveda to the effect that a woman could remarry if her husband disappeared and could not be found or heard of. Polygamy. A Vedic Indian could have more than one wife. This is proved clearly by many passages in the Rigveda; Manu, according to the Maitrāyanī Samhitā, had ten wives ; and the Satapatha Brāhmana explains polygamy by a characteristic legend. Moreover, the king regularly has four wives attributed to him, the Mahisī, the Parivrktī, the Vāvātā, and the Pālāgalī. The Mahisī appears to be the chief wife, being the first, one married according to the śata¬patha Brāhmana. The Parivrktī, ‘ the neglected,’ is explained by Weber and Pischel as one that has had no son. The Vāvātā is ‘the favourite,’ while the Pālāgalī is, according to Weber, the daughter of the last of the court officials. The names are curious, and not very intelligible, but the evidence points to the wife first wedded alone being a wife in the fullest sense. This view is supported by the fact emphasized by Delbruck, that in the sacrifice the Patnī is usually mentioned in the singular, apparent exceptions being due to some mythological reason. Zimmer is of opinion that polygamy is dying out in the Rigvedic period, monogamy being developed from pologamy; Weber, however, thinks that polygamy is secondary, a view that is supported by more recent anthropology. Polyandry.—On the other hand, polyandry is not Vedic. There is no passage containing any clear reference to such a custom. The most that can be said is that in the Rigveda and the Atharvaveda verses are occasionally found in which husbands are mentioned in relation to a single wife. It is difficult to be certain of the correct explanation of each separate instance of this mode of expression; but even if Weber’s view, that the plural is here used majestatis causa, is not accepted, Delbruck’s explanation by mythology is probably right. In other passages the plural is simply generic. Marital Relations.—Despite polygamy, however, there is ample evidence that the marriage tie was not, as Weber has suggested, lightly regarded as far as the fidelity of the wife was concerned. There is, however, little trace of the husband’s being expected to be faithful as a matter of morality. Several passages, indeed, forbid, with reference to ritual abstinence, intercourse with the strī of another. This may imply that adultery on the husband’s part was otherwise regarded as venial. But as the word strī includes all the ‘womenfolk,’ daughters and slaves, as well as wife, the conclusion can hardly be drawn that intercourse with another man’s ‘wife’ was normally regarded with indifference. The curious ritual of the Varunapraghāsās, in which the wife of the sacrificer is questioned as to her lovers, is shown by Delbruck to be a part of a rite meant to expiate unchastity on the part of a wife, not as a normal question for a sacrificer to put to his own wife. Again, Yājñavalkya’s doctrine in the Satapatha Brāhmana, which seems to assert that no one cares if a wife is unchaste (parah-pumsā) or not, really means that no one cares if the wife is away from the men who are sacrificing, as the wives of the gods are apart from them during the particular rite in question. Monogamy is also evidently approved, so that some higher idea of morality was in course of formation. On the other hand, no Vedic text gives us the rule well known to other Indo-Germanic peoples that the adulterer taken in the act can be killed with impunity, though the later legal literature has traces of this rule. There is also abundant evidence that the standard of ordinary sexual morality was not high. Hetairai. In the Rigveda there are many references to illegitimate love and to the abandonment of the offspring of such unions,ββ especially in the case of a protege of Indra, often mentioned as the parāvrkta or parāvrj. The ‘son of a maiden ’ (kumārī-putra) is already spoken of in the Vājasaneyi Samhitā. Such a person appears with a metronymic in the Upanisad period: this custom may be the origin of metro- nymics such as those which make up a great part of the lists of teachers (Vamśas) of the Brhadāranyaka Upanisad. The Vājasaneyi Samhitā refers to illicit unions of śūdra and Arya, both male and female, besides giving in its list of victims at the Purusamedha, or ‘human sacrifice,’ several whose designations apparently mean ‘ courtesan (atītvarī) and ‘ procuress of abortion ’ (
('Descendant of Lohita’) is mentioned in a Vamśa (‘list of teachers’) in the Jaiminīya Upanisad Brāhmana as a pupil of śyāmajayanta Lauhitya. The name is obviously a late one, for Palli is not found in the early literature, and the name of the Lauhitya family is otherwise known in post-Vedic works only.
‘Descendant of Lohita,’ is the patronymic of a large number of teachers in the Jaiminlya Upaniṣad Brāhmaṇa, which clearly must have been the special object of study of the Lauhitya family. See Kpçṇadatta, Kpçṇarāta, Jayaka, Tri- veda Kyçṇarāta, Dakṣa Jayanta, Palligupta, Mitrabhūti, Yaśasvin Jayanta, Vipaácit Dpdhajayanta, Vaipaścita Dārdhajayanti, Vaipaścita Dārdhajayanti Dpdhajayanta, śyā- majayanta, śyāmasujayanta, Satyaáravas. A Lauhitya or Lauhikya is also mentioned as a teacher in the śāñkhāyana Araṇyaka. The form of name (Jayanta) affected by the family, and the silence of the older texts, proves that they were modern.
Is a word çf somewhat uncertain signification, reflecting in this respect the nature of Viś. Zimmer holds that in its strict sense it denotes the head of a canton, but he admits that there is no passage requiring this sense, the only one quoted by him being certainly indecisive. In the great majority of passages the word simply means the ‘ lord of the dwelling,’ whether used of a man or of the god Agni as the householder par excellence, or possibly as the fire of the Sabhā or assembly house of the people. This sense suits even the passage of the Rigveda[2] in which the Viśpati, as well as the father and the mother of a maiden,[3] are to be lulled to sleep in order to allow her lover to approach her, for the household may well be deemed to have been a joint family, in which the Viśpati could easily be different from the father pf the girl e.g., a grandfather or uncle. In other passages the Viśpati is the king as ‘lord of the subject-people’ (viśām), though here Zimmer thinks reference is made to the election of a king. Or again, the Viśpati is the chief of the Viś, probably in the sense of ‘subjects.’
‘Body,’ is a word of frequent occurrence in Vedic literature. The interest of the Vedic Indians seems early to have been attracted to the consideration of questions connected with the anatomy of the body. Thus a hymn of the Atharvaveda enumerates many parts of the body with some approach to accuracy and orderly arrangement. It mentions the heels (pārsnf), the flesh (māmsa), the ankle-bones (gulphau), the fingers (angulīh), the apertures (kha), the two metatarsi (uchlakau), the tarsus (pratisthā), the two knee-caps (astliī- vantau), the two legs {janghe), the two knee-joints (jānunoh sandhī). Then comes above the two knees (jānū) the foursided (catuçtaya), pliant (śithira) trunk (kabandha). The two hips (śronī) and the two thighs (ūrū) are the props of the frame (ktisindha). Next come the breast-bone (uras), the cervical cartilages (grīvāh), the two breast pieces (stanau), the two shoulder-blades (/kaphodau), the neck-bones (skandhau), and the backbones (prstīh), the collar-bones (amsau), the arms (bāhu), the seven apertures in the head (sapta khāni śīrsani), the ears (karnau), the nostrils (nāsike), the eyes (caksanī), the mouth (mukha), the jaws (hanū), the tongue (jihvā), the brain (mas- tiska), the forehead (lalāta), the facial bone (kakātikā), the cranium (kapāla), and the structure of the jaws (cityā hanvoh). This system presents marked similarities with the later system of Caraka and Suśruta,4 which render certain the names ascribed to the several terms by Hoernle. Kaphodau, which is variously read in the manuscripts,5 is rendered ‘ collar-bone ’ by Whitney, but ‘ elbow ’ in the St. Petersburg Dictionary. Skandha in the plural regularly denotes 'neck-bones,’ or, more precisely, ‘cervical vertebrae,’ a part denoted also by usnihā in the plural. Prsii denotes not * rib,’ which is parśu, but a transverse process of a vertebra, and so the vertebra itself, there being in the truncal portion of the spinal column seventeen vertebrae and thirty-four transverse processes. The vertebrae are also denoted by kīkasā in the plural, which sometimes is limited to the upper portion of the vertebral column, sometimes to the thoracic portion of the spine. Anūka also denotes the vertebral column, or more specially the lumbar or thoracic portion of the spine; it is said in the śatapatha Brāhmaṇa that there are twenty transverse processes in the lumbar spine (udara) and thirty-two in the thoracic, which gives twenty-six vertebrae, the true number (but the modern division is seven cervical, twelve thoracic, five lumbar, and two false—the sacrum and the coccyx). The vertebral column is also denoted by karūkara, which, however, is usually found in the plural denoting the transverse processes of the vertebrae, a sense expressed also by kuntāpa. Grīvā, in the plural, denotes cervical vertebrae, the number seven being given by the Satapatha Brāhmana, but usually the word simply means windpipe, or, more accurately, the cartilaginous rings under the skin. Jatru, also in the plural, denotes the cervical cartilages, or possibly the costal cartilages, which are certainly so called in the śatapatha Brāhmaṇa, where their number is given as eight. Bhamsas, which occurs thrice in the Atharvaveda, seems to denote the pubic bone or arch rather than the ‘buttocks’ or ‘fundament,’ as Whitney takes it. In the śatapatha Brāhmaṇa the number of bones in the the human body is given as 360. The number of the bones of the head and trunk are given in another passage as follows: The head is threefold, consisting of skin (tvac), bone (1asthi), brain (matiska); the neck has 15 bones : 14 transverse processes (karūkara) and the strength (vīrya)—i.e., the bone of the centre regarded as one—as the 15th ; the breast has 17: 16 cervical cartilages (Jatru), and the sternum (uras) as the 17th ; the abdominal portion of the spine has 21 : 20 transverse processes (kimtāpa), and the abdominal portion (udara) as the 21st; the two sides have 27: 26 ribs (parśu), and the two sides as the 27th; the thoracic portion of the spine (anūka) has 33: 32 transverse processes, and the thoracic portion as 33rd. There are several enumerations of the parts of the body, not merely of the skeleton, in the Yajurveda Samhitās. They include the hair (lomāni), skin (tvac), flesh (māinsá), bone (1asthi), marrow (majjan), liver (yakrt), lungs (kloman), kidneys (matasne), gall (pitta), entrails (āntrāni), bowels (gudāh), spleen (ptīhan), navel (nābht), belly (udara), rectum (vanisthu), womb (yoni), penis (plāśi and śepa), face (mukha), head (śiras), tongue (jihvā), mouth (āsan), rump (pāyu), leech (vāla), eye (caksus), eyelashes (paksmāni), eyebrows (utāni), nose (was), breath (iiyāna), nose-hairs (nasyāni), ears (karnau), brows (bhrū), body or trunk (ātman), waist (upastha), hair on the face (śmaśrūni), and on the head (keśāh). Another enumeration gives śiras, mukha, keśāh, śmaśrūni, prāna (breath), caksus, śrotra (ear), jihvā, vāc (speech), manas (mind), arigulik, añgāni (limbs), bāhū, hastau (hands), karnau, ātmā, uras (sternum), prstllj, (vertebrae), udara, amsau, grīvāh, śronī, ūrū, aratnī (elbows), jānūni, nūbhi, pāyu, bhasat (fundament), āndau (testicles), pasas (membrum virile), jañghā, pad (foot), lomāni, tvac, māmsa, asthi, majjan. Another set of names includes vanisthu, purītat (pericardium), lomāni, tvac, lohita (blood), medas (fat), māmsāni, snāvāni (sinews), asthīni, majjānah, ret as (semen), pāyu, kośya (flesh near the heart), pārśvya (intercostal flesh), etc. The bones of the skeleton of the horse are enumerated in the Yajurveda Samhitās. In the Aitareya Araṇyaka the human body is regarded as made up of one hundred and one items ; there are four parts, each of twenty-five members, with the trunk as one hundred and first. In the two upper parts there are five four-jointed fingers, two kakçasī (of uncertain meaning), the arm (dos), the collar-bone (akça), and the shoulder-blade (artisa-phalaka). In the two lower portions there are five four-jointed toes, the thigh, the leg, and three articulations, according to Sāyaṇa’s commentary. The śānkhāyana Araṇyaka enumerates three bones in the head, three joints (parvāni) in the neck, the collar-bone {akṣa), three joints in the fingers, and twenty-one transverse processes in the spine (anūka).sg The Maitrāyaṇī Samhitā enumerates four constituents in the head {prāna, caksns, śrotra, vāc), but there are many variations, the number going up to twelve on one calculation. In the Taittirīya Upaniṣad an enumeration is given consisting of carma (skin), māinsa, snāvan, asthi, and majjan; the Aitareya Brāhmaṇa has lomāni, mānμa, tvac, asthi, majjan, and the Aitareya Araṇyaka couples majjānah, snāvāni, and asthīni. Other terms relating to the body are kañkūsa, perhaps a part of the ear, yoni (female organ), kaksa (armpit), Danta (tooth), nakha (nail), prapada (forepart of the foot), hallks'tia (gall).
noun (neuter) ablution (Monier-Williams, Sir M. (1988))
bathing (Monier-Williams, Sir M. (1988))
diving (Monier-Williams, Sir M. (1988))
drowning (Monier-Williams, Sir M. (1988))
immersion (Monier-Williams, Sir M. (1988))
marrow (Monier-Williams, Sir M. (1988))
overwhelming (Monier-Williams, Sir M. (1988))
sinking (esp. under water) (Monier-Williams, Sir M. (1988))
sinking into hell (Monier-Williams, Sir M. (1988))
verb (class 10 parasmaipada) to cause to sink (Monier-Williams, Sir M. (1988))
to destroy (Monier-Williams, Sir M. (1988))
to drown (Monier-Williams, Sir M. (1988))
to inundate (Monier-Williams, Sir M. (1988))
to overwhelm (Monier-Williams, Sir M. (1988))
to strike into (Monier-Williams, Sir M. (1988))
to submerge (Monier-Williams, Sir M. (1988))
img/alchemy.bmp Frequency rank 9439/72933
verb (class 1 ātmanepada) to bathe in (Monier-Williams, Sir M. (1988))
to cause to sink or perish (Monier-Williams, Sir M. (1988))
to disappear (Monier-Williams, Sir M. (1988))
to dive (Monier-Williams, Sir M. (1988))
to immerse or submerge in water (Monier-Williams, Sir M. (1988))
to perish (Monier-Williams, Sir M. (1988))
to sink down (Monier-Williams, Sir M. (1988))
to sink in its cavity (the eye) (Monier-Williams, Sir M. (1988))
to sink or plunge or penetrate into (Monier-Williams, Sir M. (1988))
noun (neuter) bathing (Monier-Williams, Sir M. (1988))
diving (Monier-Williams, Sir M. (1988))
immersion (Monier-Williams, Sir M. (1988))
sinking (Monier-Williams, Sir M. (1988))
verb (class 10 parasmaipada) to cause to dive under water (Monier-Williams, Sir M. (1988))
to cause to penetrate into a battle (Monier-Williams, Sir M. (1988))
to lead into the thick of a fight (Monier-Williams, Sir M. (1988))
verb (class 1 parasmaipada) to deluge (Monier-Williams, Sir M. (1988))
to inundate (Monier-Williams, Sir M. (1988))
to sink into (Monier-Williams, Sir M. (1988))
to sink under (Monier-Williams, Sir M. (1988))
noun (masculine) fire (Monier-Williams, Sir M. (1988))
name of Bhīmasena (Monier-Williams, Sir M. (1988))
name of Hanuman (Monier-Williams, Sir M. (1988))
noun (feminine) kṣiriṇī (Monier-Williams, Sir M. (1988))
a kind of plant (Monier-Williams, Sir M. (1988))
name of Parvati (Monier-Williams, Sir M. (1988))
name of Śacī (Monier-Williams, Sir M. (1988))
sugar prepared from Yava-nāla (Monier-Williams, Sir M. (1988))
the plant called Zedoary (Monier-Williams, Sir M. (1988))
name of a mahauṣadhī Frequency rank 22770/72933
Parse Time: 0.928s Search Word: maj Input Encoding: IAST: maj
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Input Methods:
Sanskrit Dictionary understands and transcodes देवनागर्-ई IAST, Harvard-Kyoto, SLP1, ITRANS. You can type in any of the Sanskrit transliteration systems you are familiar with and we will detect and convert it to IAST for the purpose of searching.
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Feedback
icon to enable a popup keybord and you can toggle between देवनागरी and IAST characters. If you want a system software for typing easily in देवनागरी or IAST you can download our software called SanskritWriter