Sanskrit Dictionary

Select your preferred input and type any Sanskrit or English word. Enclose the word in “” for an EXACT match e.g. “yoga”.

Amarakosha Search

4 results

Word	Reference	Gender	Number	Synonyms	Definition

buddham	3.1.110	Masculine	Singular	manitam, viditam, pratipannam, avasitam, avagatam, budhitam

nāḍī	2.6.65	Feminine	Singular	dhamaniḥ, sirā

sūraḥ	1.3.28-30	Masculine	Singular	sahasrāṃśuḥ, raviḥ, chāyānāthaḥ, jagaccakṣuḥ, pradyotanaḥ, lokabāndhavaḥ, aryamā, dhāmanidhiḥ, divākaraḥ, braghnaḥ, bhāsvān, haridaśvaḥ, arkaḥ, aruṇaḥ, taraṇiḥ, virocanaḥ, tviṣāṃpatiḥ, haṃsaḥ, savitā, tejasāṃrāśiḥ, karmasākṣī, trayītanuḥ, khadyotaḥ, sūryaḥ, bhagaḥ, dvādaśātmā, abjinīpatiḥ, ahaskaraḥ, vibhākaraḥ, saptāśvaḥ, vikartanaḥ, mihiraḥ, dyumaṇiḥ, citrabhānuḥ, grahapatiḥ, bhānuḥ, tapanaḥ, padmākṣaḥ, tamisrahā, lokabandhuḥ, dinamaṇiḥ, inaḥ, ādityaḥ, aṃśumālī, bhāskaraḥ, prabhākaraḥ, vivasvān, uṣṇaraśmiḥ, mārtaṇḍaḥ, pūṣā, mitraḥ, vibhāvasuḥ, aharpatiḥ(53)	the sun

gandhāśmani	2.9.103	Masculine	Singular	‍kulālī, kulatthikā

Monier-Williams Search

100 results for mani

maniṅgā

f. Name of a river

(anaṅgā- Bombay edition)

maniṣṭhakā

f. the little finger

manita

mfn. known, understood

manittha

and manindha- varia lectio for maṇittha- q.v

admani

m. fire

āgamanirapekṣa

mfn. independent of a written voucher or title.

amani

f. road, way

amani

See am-.

ātmanikā

f. Name (also title or epithet) of a woman,

ātmanindā

f. self-reproach

ātmanirāloka

n. (with muni-) Name (also title or epithet) of śiva-,

ātmanirūpaṇa

n. Name (also title or epithet) of work by śaṃkarācārya-

ātmaniṣkrayaṇa

mfn. ransoming one's self

ātmanitya

mfn. constantly in the heart, greatly endeared to one's self

([ equals sva-vaśa- commentator or commentary ])

ātmanivedana

n. offering one's self to a deity

bhasmanihuta

mfn. bhasman

bodhipakṣadharmanirdeśa

m. Name of work

m. Name of work

n. Name of work

n. Name of work

n. extinction in brahma-, absorption into the one self-existent Spirit

brahmaniṣṭha

mfn. absorbed in contemplating brahma- or the one self Spirit

brahmaniṣṭha

m. the mulberry tree

daivikadharmanirūpaṇa

n. Name of work

dāmani

m. patronymic fr. damana- plural Name of a warrior tribe, P.

devadamanikā

f. Name of a woman

dhamani

f. the act of blowing or piping

dhamani

f. (also nī-) a pipe or tube, (especially) a canal of the human body, any tubular vessel, as a vein, nerve etc.

etc. (24 tubular vessels starting from the heart or from the navel are supposed to carry the raca-or chyle through the body)

dhamani

f. the throat, neck

dhamani

f. Name of hrāda-'s wife (the mother of vātāpi- and ilvala-)

dhāmanidhi

m. "treasure of splendour", the sun

dhāmanikā

f. (fr. dhamanī-?) Solanum Jacquini

dhamanisaṃtata

mfn. "having the veins strained like cords", emaciated, lank

dharmanibandha

m. attachment to law, virtue, piety

( dharmanibandhin dhin- mfn.pious, holy

)

dharmanibandha

m. Name of work

dharmanibandhin

mfn. dharmanibandha

dharmaniṣpatti

f. fulfilment of duty, moral or religious observance

dharmaniṣṭha

mfn. grounded on or devoted to virtue

dharmanitya

mfn. constant in duty

dharmaniveśa

m. religious devotion

dhūmanirgamana

n. "smoke-outlet", chimney

gamanikā

f. explanatory paraphrase

grāmanivāsin

mfn. living in villages (birds)

himanirjharavipruṣmat

mfn. mixed with or having drops of icy cold water-falls

himanirmukta

mfn. freed from frost

homanirṇaya

m. Name of work

jaimani

m. patronymic fr. j/eman-

(varia lectio)

janmajanmani

ind. locative case in every (birth or) life

kalidharmanirṇaya

m. Name of work

karmanibandha

m. necessary consequence of works.

karmanirhāra

m. removal of bad deeds or their effects.

karmanirṇaya

m. Name of work

karmaniṣṭha

mfn. (Ved. -niṣṭh/ā-) diligent in religious actions, engaged in active duties

karmaniṣṭha

m. a Brahman who performs sacrifices etc.

karmanivṛtti

f. the end of a rite,

lipikarmanirmita

mfn. painted

mahāmani

m. Name of a king

(wrong reading for -maṇi-, q.v)

mekhalāmani

m. the jewel on a girdle

nāmanidhāna

n. Name of glossaries.

nāmanighaṇṭu

nāmanirdeśa

m. pointing out by name

nāmaniyatapraveśa

m. Name of a samādhi-

nānānāmanirūpaṇa

n. Name of chapter of

nikāmaniraṅkuśa

mfn. freely ruling over (genitive case ,),

niyamaniṣṭhā

f. rigid observance of prescribed rites

padmanibhekṣaṇa

mfn. having eyes like lotus-leaves

padmanidhi

m. Name of one of the 9 treasures of kubera- (also personified)

padmanimīlana

n. the closing of a lotus

pādmanityapūjāvidhi

m. Name of work

pākakarmanibandha

m. Name of work

parakarmanirata

m. "engaged in service for another"a servant

paramahaṃsadharmanirūpaṇa

n. Name of work

pariṇāmanirodha

m. obstruction (of felicity caused) by human vicissitude (as birth, growth, death etc.)

prathamanirdiṣṭa

mfn. first mentioned, first named

prathamanirdiṣṭatā

premanidhi

m. Name of several authors

pulomaniṣūdana

(

) m. "destroyer of puloma-", Name of indra- (who destroyed his father-in-law puloma- in order to avert his imprecation consequent on the violation of his daughter).

rāmanibandha

m. Name of work

rāmanidhi

m. (with śarman-) Name of an author

sadmanivāsin

mfn. dwelling in houses

sadmaniveśita

mfn. deposited in a shed (as a carriage)

saharṣamṛgayugrāmaninādamaya

mf(ī-)n. resounding with the shouts of the joyful troop of hunters

sāhityacūḍāmani

m. Name of work

śālagrāmanirṇaya

m. Name of work

sāmanidhana

n. the closing sentence of a sāman-.

samanindānavana

mf(ā-)n. indifferent to blame and praise

sammaniman

m. unanimousness, harmony gaRa dṛḍhādi-.

sāṃyamani

m. (fr. idem or 'mfn. (fr. saṃyamana-) relating to restraint or self-control (varia lectio)') patronymic of śala-

sāṃyamanika

mfn. equals saṃyamana-,

śubhakarmanirṇaya

m. śubhakarman

svātmanirūpaṇa

n. Name of work

svātmanirūpaṇaprakaraṇa

n. Name of work

vaidikadharmanirūpaṇa

n. Name of work

vāmanikā

f. Name of one of the mātṛ-s attending on skanda-

vanāśramanivāsin

m. a vānaprastha- or Brahman dwelling in a forest, an anchorite. (

)

vartmani

f. equals vartani-

vikarmanirata

mfn. equals ma-kṛt- (

)

vikramanidhi

m. Name of a warrior

vimaniman

m. depression of mind, dejectedness gaRa dṛḍhādi-.

yamadharmanirbhayastotra

n. Name of a stotra-.

Apte Search

7 results


manita	मनित p. p. Known, understood.

admaniḥ	अद्मनिः [अत्ति सर्वान्; अद्-मनिन् Uṇ.2.14 अदेर्मुट् च] Fire.

dhamaniḥ	धमनिः नी f. 1 A reed, blow-pipe; वेणुधमन्या प्रबोध्य Vaiśvadeva. -2 A tube or canal of the human body, tubular vessel, as a vein, a nerve, &c. -3 Throat, neck. -4 A speech. -5 Turmeric. -Comp. -संतत a. emaciated, lank.

dhāmanikā	धामनिका धामनी See धमनी.

yamanikā	यमनिका A curtain, screen; cf. जवनिका.

vartmaniḥ	वर्त्मनिः नी f. A road, way.

vāmanikā	वामनिका A female dwarf; वादित्ररवसंघुष्टं कुब्जावामानिका- युतम् Rām.2.1.13.

Macdonell Search

3 results


ātmanindā	f. self-reproach.

brahmanirvāṇa	n. extinction or absorption in Brahman (n.); -nishtha, a. absorbed in the contemplation of Brahman (n.); -nîda, n. resting-place of Brahman (n.); -pattra, n. Brahman's leaf=leaf of the Palâsa tree (Butea frondosa); -patha, m. path to Brahman (m. or n.); -pada, n. place of Brahman (n.); pârâyana, n. complete study or entire text of the Veda; -putrá, m. son of a priest or Brâhman; son of the god Brahman; kind of vegetable poison; N. of a large river rising in the eastern Himâlayas and falling into the bay of Bengal; N. of a lake; -pura, n. Brahman's citadel (in heaven); N. of a city (Theopolis): î, f. id.; ep. of the city of Benares; -puraka, m. pl. N. of a people; -pura½âkhya, a. named Brahmapura; -purâna, n. T. of a Purâna; -purusha, m. servant of the Brahman priest; servant of the god Brahman; -prakriti-ka, a. having Brahman as its source (world): -tva, n. origination from Brahman; -priya, a. found of devotion; -prî, a. id. (RV.); -bandhava, n. function of a priest's assistant; -bandhu, m. priest fellow (used contemptuously), unworthy Brâhman, Brâhman in caste only, nominal Brâhman; sp. Brâhman who does not perform the morning and the evening Samdhyâ ceremony (according to Sâyana); -bindu, m. Dot (Anusvâra) of Brahman, T. of an Upani shad; -bîga, n. seed of the Veda, the sacred syllable &open;om;&close; -bruvâna, pr. pt. Â. calling himself or pretending to be a Brâhman; -bhavana, n. abode of Brahman; -bhâgá, m. share of the Brahman priest; -bhâva, m. absorption in the Absolute; -bhâvana, a. manifesting or teaching the Veda; -bhid, a. dividing the one Brahman into many; -bhuvana, n. world of Brahman; -bhûta, pp. having become one with, i.e. absorbed in Brahman or the Abso lute; -bhûya, n. identification with or absorption in Brahman; rank of a Brâhman, Brâhmanhood; -bhûyas, a. becoming one with Brahman; n. absorption in Brahman; -bhrashta, pp. having forfeited sacred knowledge; -ma&ndot;gala-devatâ, f. ep. of Lakshmî; -matha, m. N. of a monastic school or college; -maya, a. (î) consisting or formed of Brahman; -maha, m. festival in honour of Brâhmans; -mîmâmsâ, f. inquiry into the nature of Brahman, the Vedânta philosophy; -yagñá, m. sacrifice of devotion=Vedic reci tation or study (one of the five daily sacri fices of the householder); -yasas, n.: -a, n. glory of Brahman; -yasas-in, a. possessing the glory of Brâhmans; -yúg, a. yoked by prayer = bringing the god in answer to prayer; -yoni, f. home of Brahman (n.); a. having one's home in Brahman; sprung from Brahman: -stha, a. abiding in Brahman (n.) as one's source; -rakshas, n. kind of evil demon; -ratna, n. valuable present bestowed on Brâh mans; -ratha, m. Brâhman's cart; -râkshasa, m. kind of evil demon; -râga, m. N.; -râta, m.given by Brahman, ep. of Suka; N. of Yâgñavalkya's father; -râsi, m. entire mass or circle of Vedic texts or sacred knowledge.

samanindānavana	a. in different to blame and praise.

Bloomfield Vedic
Concordance

3 results0 results1 result


ātmani	dhriyatām # AVś.9.1.11d--13d,16d.

Dictionary of Sanskrit Search

"mani" has 21 results

manin	See मन्.

abhinirvṛti	development of an activity; manifestation; confer, compare द्रव्येषु कर्मचोदनायां द्वयोरेकस्याभनिर्वृत्तिर्भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI.1.84.

uccāraṇa	pronunciation, enunciation (in the Śāstra). The phrase उच्चारणसामर्थ्यात् is often found used in the Mahābhāṣya and elsewhere in connection with the words of Pāṇini, everyone of which is believed to , have a purpose or use in the Śāstra, which purpose, if not clearly manifest, is assigned to it on the strength (सामर्थ्य) of its utterance; confer, compare उच्चारणसामर्थ्यादत्र ( हिन्येाः ) उत्वं न भविष्यति M.Bh. on III.4.89 V.2; confer, compare also M.Bh. on IV.4.59, VI.4.163, VII.1.12,50, VII.2.84, In a few cases, a letter is found used by Pāṇini which cannot be assigned any purpose but which has been put there for facility of the use of other letters. Such letters are said to be उच्चारणार्थ; confer, compare जग्धि: । इकार उच्चारणार्थ:। नानुबन्धः । Kāś. on II.4.36.च्लि लुडि. । इकार उच्चारणार्थ:; चकारः स्वरार्थः । Kāś, on III.1. 43. The expressions मुखसुखार्थः and श्रवणार्थः in the Mahābhāṣya mean the same as उच्चारणार्थः.

taddhitakośa	a work on the taddhita section written by Siromani Bhattacarya, who has also written तिङन्तशिरोमणि.

dvi:spṛṣṭa	a word used many times synonymously with दु:स्पृष्ट; the letters ळ्, ळ् ह्, and upadhmaniya(xप्) are termed द्विःस्पृष्ट or दुःस्पृष्ट.

dvisvara	possessed of two vowels,dissyllabic; confer, compare न पदे द्विस्वरे नित्यम् Taittirīya Prātiśākhya.XVI. 17. द्विस्स्पृष्ट a term used for an upadhmaniya letter or a phonetic element resulting from a visarga followed by the letter प्， or फ़्. See उपध्मांनीय.The word is also used sometimes for the pronunciation ळ् of ड्, and ळ्ह् of ढ्. See दुःस्पृष्ट.

nipātana	a word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini;confer, compareदाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 et cetera, and others et cetera, and others The phrase निपातनात्सिद्धम् is very frequently used by Patanjali to show that some technical difficulties in the formation of a word are not sometimes to be taken into consideration, the word given by Panini being the correct one; confer, compare M.Bh.on I.1.4, III.1.22 et cetera, and others et cetera, and others; cf also the usual expression बाधकान्येव निपातनानि. The derivation of the word from पत् with नि causal, is suggested in the Rk Pratisakhya where it is stated that Nipatas are laid down or presented as such in manifold senses; cf Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: confer, comparealso Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.27.

pāṇini	the illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition.

varṇasamāmnāya	a collection of letters or alphabet given traditionally. Although the Sanskrit alphabet has got everywhere the same cardinal letters id est, that is vowels अ, इ et cetera, and others, consonants क्, ख् etc : semivowels य्, र्, ल्, व, sibilants श् ष् स् ह् and a few additional phonetic units such as अनुस्वार, विसर्ग and others, still their number and order differ in the different traditional enumerations. Panini has not mentioned them actually but the fourteen Siva Sutras, on which he has based his work, mention only 9 vowels and 34 consonants, the long vowels being looked upon as varieties of the short ones. The Siksa of Panini mentions 63 or 64 letters, adding the letter ळ ( दुःस्पृष्ट ); confer, compare त्रिषष्टि: चतुःषष्टिर्वा वर्णाः शम्भुमते मताः Panini Siksa. St.3. The Rk Pratisakhya adds four (Visarga, Jihvamuliya, Upadhmaniya and Anusvara ) to the forty three given in the Siva Sutras and mentions 47. The Taittiriya Pratisakhya mentions 52 letters viz. 16 vowels, 25class consonants, 4 semivowels,six sibilants (श्, ष् , स्, ह् , क्, प् , ) and anusvara. The Vajasaneyi Pratisakhya mentions 65 letters 3 varieties of अ, इ, उ, ऋ and लृ, two varieties of ए, ऐ, ओ, औ, 25 class-consonants, four semivowels, four sibilants, and जिह्वामूलीय, उपध्मानीय, अनुस्वार, विसर्जनीय, नासिक्य and four यम letters; confer, compare एते पञ्चषष्टिवर्णा ब्रह्मराशिरात्मवाचः Vājasaneyi Prātiśākhya.VIII. 25. The Rk Tantra gives 57 letters viz. 14 vowels, 25 class consonants, 4 semivowels, 4 sibilants, Visarga,.Jihvamuliya, Upadhmaniya, Anunasika, 4_yamas and two Anusvaras. The Rk Tantra gives two different serial orders, the Uddesa (common) and the Upadesa (traditional). The common order or Uddesa gives the 14 vowels beginning with अ, then the 25 class consonants, then the four semivowels, the four sibilants and lastly the eight ayogavahas, viz. the visarjanya and others. The traditional order gives the diphthongs first, then long vowels ( अा, ऋ, लॄ, ई and ऊ ) then short vowels (ऋ, लृ, इ, उ, and lastly अ ), then semivowels, then the five fifth consonants, the five fourths, the five thirds, the five seconds, the five firsts, then the four sibilants and then the eight ayogavaha letters and two Ausvaras instead of one anuswara. Panini appears to have followed the traditional order with a few changes that are necessary for the technigue of his work.

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:.

vyañjana	a consonant; that which manifests itself in the presence of a vowel, being incapable of standing alone; confer, compareन पुनरन्तरेणाचं व्यञ्जनस्यॊच्चारणमपि भवति। अन्वर्थे खल्वपि निर्वचनम् । स्वयं राजन्ते स्वराः। अन्वक् भवति व्यञ्जनम् l M.Bh.on I.2.30; confer, compare also अथवा गतिरपि व्यञ्जेरर्थ: । विविधं गच्छत्यजुपरागवशादिति व्यञ्जनम् \| उपरागश्च पूर्वपराच्संनिधानेपि परेणाचा भवति न पूर्वेण \| Kaiyata on P. I. 2. 30; confer, compare व्यञ्जनं स्वराङ्गम् T.Pr.I.6; confer, compare also व्यञ्जनसमुदायस्तु स्वरसंनिहित एव अक्षरं भवति। Uvvata Bhasya on V. Pr.. III.45.

śeṣakṛṣṇa	one of the prominent grammarians belonging to the Sesa family, who was the son of नरससिंहशेत्र. He wrote a gloss on the Prakriyakaumudi and two small works Prakrtacandrika and Padacandrika. Two other minor grammar works viz. the Yanlugantasiromani and Upapadamatinsutravyakhyana are ascribed to शेषकृष्ण who may be the same as शेषकृष्ण the son of नरसिंह, or another, as there were many persons who had the name Krsna in the big family.

śvāsa	literally breath; the voiceless breath required for uttering some letters; the term is used in the Pratisakhya and Vyakarana books in the sense of breath which is prominently required in the utterance of the hard consonants, sibilants, visarga and the Jihvamuliya and Upadhmaniya letters; the term is used in connection with these letters also; the usual term in use is, of course, श्वासानुप्रदान, the term श्वास showing the property of the breath, with which these letters are characterizedition

śrvasānupradāna	caused by the emission of breath; the term is used in contrast with नादानुप्रदान in connection with hard consonants, surds, visarga,the Jihvamuliya and the Upadhmaniya letters: see श्वास a reference to some preceding word, not necessarily on the same page..

saṃnidhi	juxtaposition; coming together phonetically very close: confer, compare पदानामविलम्बितेनोच्चारणम् Tarka Samgraha; अव्यवधानेन अन्वयप्रतियोग्युपस्थितिः Tattvacintamani 4; the same as संनिकर्ष which see a reference to some preceding word, not necessarily on the same page..

sattā	existence, 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.

samantabhadra	a Jain scholar of great repute who is believed to have written, besides many well-known religious books such as आप्तमीमांसा गन्धहस्तिभाष्य et cetera, and others on Jainism, a treatise on grammar called Cintamani Vyakarana.

sphoṭa	name given to the radical Sabda which communicates the meaning to the hearers as different from ध्वनि or the sound in ordinary experience.The Vaiyakaranas,who followed Panini and who were headed by Bhartihari entered into discussions regarding the philosophy of Grammar, and introduced by way of deduction from Panini's grammar, an important theory that शब्द which communicates the meaning is different from the sound which is produced and heard and which is merely instrumental in the manifestation of an internal voice which is called Sphota.स्फुटयतेनेन अर्थः: इति स्फोटः or स्फोटः शब्दो ध्वनिस्तस्य व्यायमादुपजायते Vakyapadiya; confer, compare also अभिव्यक्तवादको मध्यमावस्थ आन्तर: शब्द: Kaiyata's Pradipa. For, details see Vakyapadiya I and Sabdakaustubha Ahnika 1. It is doubtful whether this Sphota theory was. advocated before Panini. The word स्फोटायन has been put by Panini in the rule अवङ् स्फोटायनस्य only incidentally and, in fact, nothing can be definitely deduced from it although Haradatta says that स्फोटायन was the originator of the स्फोटवाद. The word स्फोट is not actually found in the Pratisakhya works. However, commentators on the Pratisakhya works have introduced it in their explanations of the texts which describe वर्णोत्पत्ति or production of sound; confer, compare commentary on R.Pr.XIII.4, T.Pr. II.1. Grammarians have given various kinds of sphota; confer, compare स्फोटो द्विधा \| व्यक्तिस्फोटो जातिस्फोटश्च। व्यक्तिस्पोटः सखण्ड अखण्डश्च । सखण्ड। वर्णपदवाक्यभेदेन त्रिधा। अखण्ड: पदवाक्यभेदेन द्विधा ! एवं पञ्च व्यक्तिस्फोटाः\| जातिस्फोट: वर्णपदवाक्यभेदेन त्रिधा। इत्येवमष्टौ स्फोटः तत्र अखण्डवाक्यस्फोट एव मुख्य इति नव्याः । वाक्य जातिस्फोट इति तु प्राञ्चः॥; confer, compare also पदप्रकृतिः संहिता इति प्रातिशाख्यमत्र मानम् । पदानां प्रकृतिरिति षष्ठीतत्पुरुषे अखण्डवाक्यस्फोटपक्षः । बहुव्रीहौ सखण्डबाक्यस्फोट:\|\|

sphoṭana(1)	manifestation of the sense of a word by the external sound or dhvani; the same as sphota; (2) separate or distinct pronunciation of a consonant in a way by breaking it from the cor.junct consonants; confer, compare स्फोटनं नाम पिण्डीभूतस्य संयोगस्य पृथगुश्चरणम् स दोषो वा न वा \| V. Pr.IV.165.

hū	the last of the spirant consonants, \| which is a glottal, voiced letter called also ऊष्म or spirant of a partial contact, i. e. possessed of the properties कण्ठय, नादानुप्रदान, ऊष्म and ईषत्स्पृष्टत्व. This letter has been given twice in the Paninian alphabet, viz. the Mahesvara Sutras, and the Bhasyakara has given the purpose of it, viz. the technical utility of being included among soft consonants along with semi-vowels, nasals and the fifth, the fourth, and the third class-consonants (हश् अश् et cetera, and others),as also among the hard consonants along with the fourth and the third class-letters and spirants ( झ्लू, ). The second letter हू in हल् appears, however, to have only a technical utility,as the purpose of its place there among spirants is served by the jihvamuliya and the Upadhmaniya letters which are,in fact, the velar and the labial spirants respectively, besides the other three शू, षू and सू .The Rk Pratisakhya calls ह as a chest sound. For details, see Mahabhasya on the Siva Sutra हयवरट् Varttikas 1, 2 and 3.

hemacandra	a 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.

Vedabase Search

345 results


maniḥ	the jewel	SB 10.57.3

adhyātmani	unto the wind-god	SB 7.12.26-28

ākāśa-ātmani	in the personification of the sky	SB 11.15.19

akhila-ātmani	unto the Supreme Soul	SB 2.8.3

akhila-ātmani	the Supersoul	SB 3.25.19

akhila-ātmani	the Supersoul of everyone	SB 7.5.41

akhila-ātmani	the Supreme Soul, the Supersoul of all living entities	SB 8.17.2-3

akhila-ātmani	the Supersoul of all living entities	SB 10.13.36

akhila-ātmani	as the Supreme Personality of Godhead	SB 11.20.30

anātmani	opposed to spiritual understanding	SB 4.22.25

anātmani	in the material energy	SB 10.14.19

anubhava-ātmani	which is always thought of (beginning from the lotus feet and gradually progressing upward)	SB 6.2.41

sva-anubhūti-ātmani	in self-realization	SB 7.13.44

anya-janmani	in the next birth	SB 4.1.36

ātman (ātmani)	unto the Supreme Personality of Godhead Śrī Kṛṣṇa	SB 2.2.34

ātman (ātmani)	by self	SB 2.5.5

ātman (ātmani)	unto His Self	SB 2.5.21

ātmani	in the pure state of the soul	BG 2.55

ātmani	in himself	BG 3.17

ātmani	in the Supreme Soul	BG 4.35

ātmani	in himself	BG 4.38

ātmani	in the self	BG 5.21

ātmani	in the transcendence	BG 6.18

ātmani	in the self	BG 6.20-23

ātmani	in the self	BG 6.26

ātmani	in the self	BG 6.29

ātmani	within the self	BG 13.25

ātmani	in the self	BG 15.11

ātmani	within himself	SB 1.2.12

ātmani	unto the self	SB 1.2.21

ātmani	in the self	SB 1.3.30

ātmani	in the self	SB 1.3.33

ātmani	own self	SB 1.7.23

ātmani	unto the Supersoul	SB 1.9.43

ātmani	own self	SB 1.10.21

jagat-ātmani	unto the Supersoul	SB 1.10.21

rūpa-ātmani	forms of the soul	SB 1.10.22

ātmani	in intelligence	SB 1.13.55

ātmani	in person	SB 1.15.37

ātmani	in the soul	SB 1.15.42

ātmani	internal	SB 1.16.34

ātmani	the self	SB 2.2.16

ātmani	in the Superself	SB 2.2.16

ātman (ātmani)	unto the Supreme Personality of Godhead Śrī Kṛṣṇa	SB 2.2.34

ātman (ātmani)	by self	SB 2.5.5

ātman (ātmani)	unto His Self	SB 2.5.21

ātmani	upon the self	SB 2.6.39

sarva-ātmani	the Absolute Whole	SB 2.7.52

akhila-ātmani	unto the Supreme Soul	SB 2.8.3

ātmani	in relation to Me	SB 2.9.34

ātmani	unto Himself	SB 2.10.21

ātmani	in the Supreme Self	SB 3.2.10

draṣṭṛ-ātmani	unto the seer, the Supersoul	SB 3.7.13

ātmani	in yourself	SB 3.9.31

ātmani	unto the Lord	SB 3.10.4

ātmani	within your self	SB 3.15.6

ātmani	in the Supersoul	SB 3.15.33

ātmani	in yourself	SB 3.21.31

ātmani	in your own heart	SB 3.24.39

pratyak-ātmani	the Supersoul within everyone	SB 3.24.45

ātmani	on the Supersoul	SB 3.24.46

akhila-ātmani	the Supersoul	SB 3.25.19

ātmani	to himself	SB 3.26.6

ātmani	in the body	SB 3.26.72

ātmani	in the Supreme Spirit	SB 3.28.42

ātmani	in the mind	SB 3.33.8

ātmani	being situated in Him	SB 4.1.56

samasta-ātmani	the universal being	SB 4.4.11

ātmani	in the Supreme	SB 4.6.46

viśva-ātmani	in the Supersoul of all living entities	SB 4.7.38

parama-ātmani	the Supersoul	SB 4.7.52

ātmani	in the heart	SB 4.8.50

ātmani	in the mind	SB 4.11.29

pratyak-ātmani	unto the Supersoul	SB 4.11.30

sarva-ātmani	unto the Supersoul	SB 4.12.11

ātmani	in the Supreme Spirit	SB 4.12.11

ātmani	unto the living entity	SB 4.12.15

ātmani	in the Supersoul	SB 4.13.7

ātmani	in himself	SB 4.15.24

ātmani	unto the Supreme Soul	SB 4.22.21

ātmani	self	SB 4.22.23

ātmani	in the self	SB 4.22.49

ātmani	unto the Supersoul	SB 4.23.13

ātmani	unto the ego	SB 4.23.17

ātmani	in her heart	SB 4.26.19

ātmani	in his own self	SB 4.28.40

ātmani	in himself	SB 4.28.42

ātmani	unto the soul	SB 4.29.23-25

ātmani	in the mind	SB 4.29.61

ātmani	in the mind	SB 4.29.64

ātmani	of the self	SB 4.29.1b

ātmani	to the mind	SB 4.31.20

ātmani	with the Supreme Supersoul	SB 5.1.27

ātmani	when the living entity	SB 5.5.6

ātmani	in Himself	SB 5.5.28

ātmani	in the Supreme Soul	SB 5.5.35

ātmani	unto Vāsudeva, the original person	SB 5.6.6

ātmani	in his own mind	SB 5.7.7

ātmani	in his body	SB 5.7.12

ātmani	in the Supersoul	SB 5.8.29

ātmani	whom he considered to be himself	SB 5.9.6

ātmani	in His own self, or in the ordinary living entities	SB 5.11.13-14

ātmani	in himself	SB 5.13.25

ātmani	in his own self	SB 5.15.7

sarva-ātmani	in the all-pervading	SB 5.17.3

sarva-ātmani	in all respects	SB 5.18.5

ātmani	in my mind	SB 5.18.8

sarva-bhūta-ātmani	the Supersoul of all living entities	SB 5.19.20

parama-ātmani	unto the Supreme Soul	SB 5.19.20

parama-ātmani	the supreme regulator	SB 5.24.19

ātmani	to the Supreme Personality of Godhead, who is the soul	SB 5.24.21

ātmani	on the self or the Supersoul, the Supreme Personality of Godhead	SB 6.2.40

anubhava-ātmani	which is always thought of (beginning from the lotus feet and gradually progressing upward)	SB 6.2.41

sarva-ātmani	the Supersoul of all	SB 6.9.39

sattva-ātmani	who is situated in pure goodness	SB 6.12.21

deva-maya-ātmani	the Supersoul and maintainer of the demigods	SB 6.13.19-20

ātmani	in the mind	SB 6.14.24

jñāna-ātmani	in You, whose existence is in full knowledge	SB 6.16.39

ātmani	in the living entity	SB 6.16.52

ātmani	in himself	SB 6.16.53-54

ātmani	in himself	SB 6.17.30

mahā-ātmani	the great soul, Prahlāda	SB 7.1.48

mahā-ātmani	whose mind was very broad	SB 7.4.43

akhila-ātmani	the Supersoul of everyone	SB 7.5.41

yukta-ātmani	on he whose mind was engaged (Prahlāda)	SB 7.5.41

sarva-bhūta-ātmani	who is situated as the soul and Supersoul of all living entities	SB 7.7.53

ātmani	in Your own self	SB 7.9.32

ātmani	in himself	SB 7.9.34

ātmani	in his body and existence	SB 7.9.35

ātmani	within the core of your heart	SB 7.10.12

ātmani	in one's self	SB 7.12.15

ātmani	in one's self	SB 7.12.24

ātmani	in the Supreme Soul	SB 7.13.4

mahā-ātmani	in the Supersoul, the Parabrahman (Kṛṣṇa)	SB 7.13.42

sva-anubhūti-ātmani	in self-realization	SB 7.13.44

sva-ātmani	in Him	SB 8.3.4

ātmani	unto the demons and demigods	SB 8.7.13

akhila-ātmani	the Supreme Soul, the Supersoul of all living entities	SB 8.17.2-3

ātmani	in herself	SB 8.17.21

ātmani	within himself	SB 8.17.22

sarva-ātmani	in the supreme whole, the Supreme Personality of Godhead	SB 8.20.30

sarva-ātmani	unto the Supersoul	SB 9.2.11-13

ātmani	within the mind	SB 9.2.11-13

para-ātmani	unto the Supersoul	SB 9.5.25

ātmani	unto the Supreme Lord	SB 9.5.26

parama-ātmani	dealing with the Supreme Soul	SB 9.6.54

mahā-ātmani	in the mahat-tattva, the total material energy	SB 9.7.25-26

jagat-pavitra-ātmani	in He whose body can purify the whole world	SB 9.8.12

ātmani	unto the Supersoul	SB 9.9.47

ātmani-darśanam	with all the intelligence possible within himself	SB 10.1.52

ātmani	of the ordinary living entity	SB 10.2.39

ātmani	on their own	SB 10.6.21

akhila-ātmani	the Supersoul of all living entities	SB 10.13.36

ātmani	in his own self	SB 10.13.45

para-ātmani	the Supersoul	SB 10.14.9

ātmani	the spirit soul	SB 10.14.26

ātmani	for the self	SB 10.14.51

ātmani	in the bodies of living creatures	SB 10.16.12

ātmani	when the self	SB 10.20.40

ātmani	within their minds	SB 10.21.13

ātmani	within Himself	SB 10.33.25

ātmani	within themselves	SB 10.35.8-11

ātmani	the Supreme Soul	SB 10.41.51

ātmani	within Myself	SB 10.47.30

ātmani	the Soul	SB 10.47.58

parama-ātmani	for the Supreme Soul	SB 10.47.59

ātmani	in the mind	SB 10.47.62

ātmani	on the self	SB 10.54.45

ātmani	upon Himself	SB 10.56.17

ātmani	within the self	SB 10.70.28

ātmani	the Self	SB 10.73.18

ātmani	within Himself, the Supreme Lord	SB 10.79.31

ātmani	the Soul	SB 10.84.1

ātmani	who are their very Self	SB 10.87.22

ātmani	in the soul	SB 10.87.25

ātmani	their very Self	SB 10.87.34

ātmani	toward the Supreme Soul	SB 10.87.35

ātmani	within himself	SB 10.89.4

ātmani	the basic principle of all existence	SB 11.2.45

ātmani	about his body	SB 11.2.52

ātmani	into false ego in the mode of ignorance	SB 11.3.14

ātmani	into the mahat-tattva	SB 11.3.15

sarva-ātmani	the Supreme Soul of all	SB 11.5.49

ātmani	within Yourself	SB 11.6.8

ātmani	within the individual soul	SB 11.7.9

ātmani	in the body	SB 11.7.16

ātmani	within yourself	SB 11.7.30

ātmani	in the Supreme Personality of Godhead	SB 11.9.13

ātmani	in the Supreme Personality of Godhead	SB 11.9.30

ātmani	in the self	SB 11.11.21

ātmani	within the body	SB 11.11.43-45

ātmani	within the individual soul	SB 11.14.45

ātmani	in the soul	SB 11.15.10

ātmani	in the Soul	SB 11.15.11

ātmani	in the Supersoul	SB 11.15.14

ākāśa-ātmani	in the personification of the sky	SB 11.15.19

ātmani	in oneself	SB 11.17.32

ātmani	within his heart	SB 11.18.11

ātmani	in the self	SB 11.18.23

ātmani	in the Supreme Lord	SB 11.18.27

ātmani	within the living entity	SB 11.18.32

ātmani	within themselves	SB 11.19.6

ātmani	in the Supreme Lord	SB 11.19.25

ātmani	in the soul	SB 11.19.40-45

akhila-ātmani	as the Supreme Personality of Godhead	SB 11.20.30

ātmani	in the soul	SB 11.22.26

ātmani	upon oneself	SB 11.22.61

ātmani	within myself	SB 11.23.29

ātmani	in the Supreme Self	SB 11.24.22-27

ātmani	within his own heart	SB 11.26.25

ātmani	who comprises	SB 11.26.30

ātmani	separately, in My original form	SB 11.27.48

ātmani	within the Supersoul	SB 11.28.6-7

ātmani	upon the soul	SB 11.28.33

ātmani	within himself	SB 11.29.12

ātmani	within Himself	SB 11.30.26

ātmani	in Himself	SB 11.31.5

ātmani	of herself	SB 12.3.1

ātmani	within the mind	SB 12.3.26

pratyak-ātmani	experienced by the pure soul	SB 12.4.25

ātmani	in the Supreme Self	SB 12.5.11-12

ātmani	within his own spiritual identity	SB 12.6.9-10

ātmani	within himself	SB 12.10.11-13

ātmani	in your hearts	SB 12.12.56

sve ātmani	within Himself	SB 12.12.68

ātmani	in relation to Me	CC Adi 1.54

ātmani	the basic principle of all existence	CC Madhya 8.275

ātmani	in the Supreme Soul	CC Madhya 8.276

cit-ātmani	in spiritual existence	CC Madhya 9.29

ātmani	in His own self	CC Madhya 14.158

ātmani	the basic principle of all existence	CC Madhya 22.72

parama-ātmani	the Supreme Person	CC Madhya 24.128

ātmani	in the Supreme Soul	CC Madhya 24.208

ātmani	in relation to Me	CC Madhya 25.119

ātmani	the basic principle of all existence	CC Madhya 25.129

ātmani	in the body	CC Antya 5.112

ātmani	in the pure spirit soul	Bs 5.58

ātmani	in relation to the Supreme Lord	Iso 6

bhasmani	into ashes	SB 3.29.22

bhasmani	onto ashes	MM 21

sarva-bhūta-ātmani	the Supersoul of all living entities	SB 5.19.20

sarva-bhūta-ātmani	who is situated as the soul and Supersoul of all living entities	SB 7.7.53

cit-ātmani	in spiritual existence	CC Madhya 9.29

ātmani-darśanam	with all the intelligence possible within himself	SB 10.1.52

deva-maya-ātmani	the Supersoul and maintainer of the demigods	SB 6.13.19-20

sva-dhāmani	in His own abode	SB 2.4.14

dhāmani	whose nature	SB 7.1.20

dhāmani	in your own abode	SB 7.3.33

sattva-dhāmani	in the Supreme Personality of Godhead, who is situated in pure goodness	SB 7.8.24

dhamani-santataḥ	whose veins were visible everywhere on the body	SB 9.3.14

sattva-dhāmani	in Kapila Muni, in whom the mode of goodness was predominant	SB 9.8.12

dhamani-santatam	his veins visible	SB 10.80.23

dhamani-santataḥ	emaciated so much that the veins are visible throughout his body	SB 11.18.9

dhāmani	in the realm	SB 11.23.23

sva-dhāmani	His own abode	SB 11.31.8

dhamaniḥ	Dhamani	SB 6.18.15

draṣṭṛ-ātmani	unto the seer, the Supersoul	SB 3.7.13

hari-sadmani	the house of the Supreme Personality	SB 3.15.21

jagat-ātmani	unto the Supersoul	SB 1.10.21

jagat-pavitra-ātmani	in He whose body can purify the whole world	SB 9.8.12

janmani janmani	in birth after birth	BG 16.20

janmani janmani	in birth after birth	BG 16.20

janmani	duration of life	SB 1.6.21

anya-janmani	in the next birth	SB 4.1.36

janmani	on the appearance	SB 4.1.53

janmani	birth	SB 6.16.4

prāktana-janmani	in their previous births	SB 7.10.37

prāk-janmani	in his previous birth	SB 8.3.1

janmani	at the time of birth	SB 9.24.27

janmani	in the birth	SB 10.51.63

janmani janmani	life after life	SB 10.81.36

janmani janmani	life after life	SB 10.81.36

janmani janmani	in one life after another	SB 10.83.15-16

janmani janmani	in one life after another	SB 10.83.15-16

janmani	in birth	CC Antya 20.29

janmani	after birth	CC Antya 20.29

jñāna-ātmani	in You, whose existence is in full knowledge	SB 6.16.39

mahā-ātmani	the great soul, Prahlāda	SB 7.1.48

mahā-ātmani	whose mind was very broad	SB 7.4.43

mahā-ātmani	in the Supersoul, the Parabrahman (Kṛṣṇa)	SB 7.13.42

mahā-ātmani	in the mahat-tattva, the total material energy	SB 9.7.25-26

sva-mahimani	Your own magnificence	SB 4.9.10

nija-mahimani	whose own glory	SB 10.13.57

syamantakaḥ maniḥ	the Syamantaka jewel	SB 10.57.35-36

deva-maya-ātmani	the Supersoul and maintainer of the demigods	SB 6.13.19-20

nanda-veśmani	in the house of Nanda Mahārāja	SB 10.43.24

nija-mahimani	whose own glory	SB 10.13.57

niraya-vartmani	the path leading to hell	SB 6.3.28

para-ātmani	unto the Supersoul	SB 9.5.25

para-ātmani	the Supersoul	SB 10.14.9

parama-ātmani	the Supersoul	SB 4.7.52

parama-ātmani	unto the Supreme Soul	SB 5.19.20

parama-ātmani	the supreme regulator	SB 5.24.19

parama-ātmani	dealing with the Supreme Soul	SB 9.6.54

parama-ātmani	for the Supreme Soul	SB 10.47.59

parama-ātmani	the Supreme Person	CC Madhya 24.128

jagat-pavitra-ātmani	in He whose body can purify the whole world	SB 9.8.12

prāk-janmani	in his previous birth	SB 8.3.1

prāktana-janmani	in their previous births	SB 7.10.37

pratyak-ātmani	the Supersoul within everyone	SB 3.24.45

pratyak-ātmani	unto the Supersoul	SB 4.11.30

pratyak-ātmani	experienced by the pure soul	SB 12.4.25

rūpa-ātmani	forms of the soul	SB 1.10.22

hari-sadmani	the house of the Supreme Personality	SB 3.15.21

samasta-ātmani	the universal being	SB 4.4.11

dhamani-santataḥ	whose veins were visible everywhere on the body	SB 9.3.14

dhamani-santataḥ	emaciated so much that the veins are visible throughout his body	SB 11.18.9

dhamani-santatam	his veins visible	SB 10.80.23

sarva-ātmani	the Absolute Whole	SB 2.7.52

sarva-ātmani	unto the Supersoul	SB 4.12.11

sarva-ātmani	in the all-pervading	SB 5.17.3

sarva-ātmani	in all respects	SB 5.18.5

sarva-bhūta-ātmani	the Supersoul of all living entities	SB 5.19.20

sarva-ātmani	the Supersoul of all	SB 6.9.39

sarva-bhūta-ātmani	who is situated as the soul and Supersoul of all living entities	SB 7.7.53

sarva-ātmani	in the supreme whole, the Supreme Personality of Godhead	SB 8.20.30

sarva-ātmani	unto the Supersoul	SB 9.2.11-13

sarva-ātmani	the Supreme Soul of all	SB 11.5.49

sattva-ātmani	who is situated in pure goodness	SB 6.12.21

sattva-dhāmani	in the Supreme Personality of Godhead, who is situated in pure goodness	SB 7.8.24

sattva-dhāmani	in Kapila Muni, in whom the mode of goodness was predominant	SB 9.8.12

sva-dhāmani	in His own abode	SB 2.4.14

sva-mahimani	Your own magnificence	SB 4.9.10

sva-anubhūti-ātmani	in self-realization	SB 7.13.44

sva-ātmani	in Him	SB 8.3.4

sva-dhāmani	His own abode	SB 11.31.8

sve ātmani	within Himself	SB 12.12.68

syamantakaḥ maniḥ	the Syamantaka jewel	SB 10.57.35-36

temani	exactly as before	CC Madhya 4.77

vartmani	on the path	BG 9.3

vartmani	on the path of	SB 2.7.37

vartmani	on the path of	SB 3.8.33

vartmani	on the path	SB 3.25.25

niraya-vartmani	the path leading to hell	SB 6.3.28

vartmani	on the path	SB 7.5.13

vartmani	upon the path	SB 10.82.29-30

vartmani	on the path	CC Adi 1.60

vartmani	on the path	CC Madhya 22.86

vartmani	on the path	CC Madhya 23.16

veśmani	at the house	SB 4.28.28

veśmani	in the home	SB 10.43.23

nanda-veśmani	in the house of Nanda Mahārāja	SB 10.43.24

veśmani	in the home	SB 10.80.43

viśva-ātmani	in the Supersoul of all living entities	SB 4.7.38

yukta-ātmani	on he whose mind was engaged (Prahlāda)	SB 7.5.41

Ayurvedic MedicalDictionary Dr. Potturu with thanks

Purchase Kindle edition


āmadoṣa	(āma.doṣa) clinical manifestations resulting from undigested fo
anna	food; annadveṣa aversion to food; annalepa external application of rice preparation; annamada food-mania; annaprāśana first feeding to infant.
avyakta	unmanifested; unapperent; indistinct; invisible.
dhamani	pipe, artery.
kriyākāla	duration of an action, rise and falls of humors in the body: accumulation (sancaya), aggravation (prakopa), flow (prasara), translocation (sthānasamsraya), manifestation (vyaktībhāva), becoming chronic and incurable (bheda).
nidānapañcaka	aetiological pentad or five clinical barometers. Mādhavanidāna describes them as prodromal symptoms (pūrvarūpa), manifested symptoms (rūpa), pathogenesis (samprāpti), allaying by suitable remedies or predilection (upaśaya) and eight kinds of physical examination (aṣṭavidhaparīkṣa).
rājanighanṭu	a medical lexicon compiled by Naraharipanḍita of Kashmir in the early 17th Century This work is also known as Abhidhana cūḍāmani.
rūpa	symptoms, appearance, manifestation of a disease.
sāligrāmanighaṇṭu	glossary compiled by Lala Saligram in the 19th century.
ṣaṭkriyākāla	six stages of pathogenesis, stages in manifestaion of diseases.
vedini	fifth layer of skin, one fifth of vrīhi in thickness, reticular layer; visarpa, kuṣṭa are manifested from here.
vyaktībhāva	manifestation (of disease).

Wordnet Search

"mani" has 24 results.


mani	udyogin, prayatnavat, udyukta, karmodyukta, analasa, sayatna, vyavasāyin, karmin, sodyoga, karmaniṣṭha yaḥ kārye ramate। mama mātā udyoginī asti।
mani	jñāta, saṃjñāta, parijñāta, abhijñāta, vijñāta, vidita, avabuddha, vitta, vinna, budhita, buddha, avagata, pramita, pratīta, manita, avasita yasya jñānaṃ jātam। mayā jñātam etad।
mani	saṃyamaḥ, saṃyāmaḥ, viyāmaḥ, viyamaḥ, yāmaḥ, yamaḥ, saṃyamanam, niyamaḥ, ātmaniyaṃtraṇam, ātmanigrahaḥ cittādivṛttīnām niyaṃtraṇam। saṃyamāt ārogyasya rakṣaṇam।
mani	tūtaḥ, tūdaḥ, yūpaḥ, kramukaḥ, brahmabhāgaḥ, brāhmaṇeṣṭaḥ, brahmaniṣṭhaḥ, brahmasthānaḥ, surūpaḥ, yūṣaḥ, nūdaḥ, pūṣaḥ vṛkṣaviśeṣaḥ yasya phalāni miṣṭāni santi। tūtasya adanārthe vayaṃ tūte ārohāmaḥ।
mani	dhārmika, dharmaniṣṭha, dharmaparāyaṇa dharmoktamārgeṇa jīvamānaḥ। dhārmikaḥ vipattau api dharmaviruddhaṃ kim api na ācarati।
mani	mārgaḥ, pathaḥ, panthāḥ, adhvā, vartma, vartmanī, vartmaniḥ, ayanam, varttanam, varttanī, varttaniḥ, saraṇī, saraṇiḥ, padavī, paddhatiḥ, paddhatī, padyā, padvā, padaviḥ, sṛtiḥ, sañcaraḥ, padvaḥ, upaniṣkramaṇam, ekapadī, ekapād, taraḥ, vīthiḥ, śaraṇiḥ, ekapadī, ekapād, taraḥ, vīthiḥ, mācaḥ, māṭhaḥ, māṭhyaḥ, prapāthaḥ, pitsalam, khullamaḥ ekasthānād anyasthānaṃ gantum upayujyamānaḥ bhūbhāgaḥ yaḥ gamanasya ādhāro bhavati। mama gṛham asmin eva mārgasya vāmataḥ vartate।
mani	dhamaniḥ śarīre vartamānā sā tantukī yā śarīre bhinneṣu aṅgeṣu vartamānam aśuddhaṃ śoṇitaṃ hṛdayam ānayati। dhamaniḥ aśuddhaṃ rudhiraṃ hṛdayaṃ nayati।
mani	dharmaśīlatā, dharmaniṣṭhā, dhārmikatā, dhārmikatvam dharmaśīlasya bhāvaḥ। dharmaśīlatayā manuṣyasya unnatiḥ bhavati।
mani	dharmanirapekṣa yena rāṣṭreṇa ko'pi dharmaḥ niyatatvena na svīkṛtaḥ। bhārataḥ ekaḥ dharmanirapekṣaḥ rāṣṭraḥ asti।
mani	indriyanigrahin, saṃyamī, ātmanigrahin yena indriyāṇi nigrahitāni। indriyanigrahī puruṣaḥ sukham anubhavati।
mani	ātmanirbhara, svanirbhara yaḥ svasya āvaśyakatāḥ pūrayituṃ samarthaḥ। bhāratasya vikāsam anvīkṣya vayaṃ pratyekasmin kṣetre ātmanirbharāḥ bhavema iti bhāti।
mani	ātmanirīkṣaṇam, ātmadarśanam svasya nirīkṣaṇam। ātmavikāsāya ātmanirīkṣaṇam āvaśyakam asti।
mani	ātmanirīkṣaka yaḥ svaṃ nirīkṣate। ātmanirīkṣakaḥ puruṣaḥ ātmanirīkṣaṇena svasya doṣān apākaroti।
mani	mahādhamaniḥ hṛdayāt śarīrasya sarvān avayavān prati yā vāhinī śuddhaṃ raktaṃ nayati। mahādhamanau paittavasya adhikayā mātrayā hṛdayasya gatiḥ prabhāvitā bhavati।
mani	dhūmanirgamanam gṛhādiṣu dhūmasya nirgamanārthe vartamānaḥ mārgaḥ। kāryaśālāyāḥ dhūmanirgamanāt bhūri dhūmaḥ āgacchati।
mani	dharmaniṣṭhaḥ, śraddhāvān yasya niṣṭhā dharme vartate। ṭhākuraḥ śraddhāvān asti।
mani	anāmanivāsī anāmarājyasya nivāsī। ahaṃ tam anāmanivāsīṃ sādhurupeṇa jānāmi।
mani	mārgaḥ, panthāḥ, ayanam, vartma, sṛtiḥ, padyā, vartaniḥ, śaraṇiḥ, paddhatī, vartaniḥ, adhvā, vīthiḥ, saraṇiḥ, paddhatiḥ, padaviḥ, padavī, padvā, pitsalam, pracaraḥ, prapathaḥ, mācaḥ, māthaḥ, māruṇḍaḥ, rantuḥ, vahaḥ, prapātha peṇḍaḥ, amaniḥ, itam, emā, evā, gantuḥ yena gatvā gantavyaṃ prāpyate। vimānasyāpi viśiṣṭaḥ mārgaḥ asti।
mani	sūryaḥ, sūraḥ, aryamā, ādityaḥ, dvādaśātmā, divākaraḥ, bhāskaraḥ, ahaskaraḥ, vradhraḥ, prabhākaraḥ, vibhākaraḥ, bhāsvān, vivasvān, saptāśvaḥ, haridaśvaḥ, uṣṇaraśmiḥ, vivarttanaḥ, arkaḥ, mārttaṇḍaḥ, mihiraḥ, aruṇaḥ, vṛṣā, dyumaṇiḥ, taraṇiḥ, mitraḥ, citrabhānuḥ, virocan, vibhāvasuḥ, grahapatiḥ, tviṣāmpatiḥ, ahaḥpatiḥ, bhānuḥ, haṃsaḥ, sahastrāṃśuḥ, tapanaḥ, savitā, raviḥ, śūraḥ, bhagaḥ, vṛdhnaḥ, padminīvallabhaḥ, hariḥ, dinamaṇiḥ, caṇḍāṃśuḥ, saptasaptiḥ, aṃśumālī, kāśyapeyaḥ, khagaḥ, bhānumān, lokalocanaḥ, padmabandhuḥ, jyotiṣmān, avyathaḥ, tāpanaḥ, citrarathaḥ, khamaṇiḥ, divāmaṇiḥ, gabhastihastaḥ, heliḥ, pataṃgaḥ, arcciḥ, dinapraṇīḥ, vedodayaḥ, kālakṛtaḥ, graharājaḥ, tamonudaḥ, rasādhāraḥ, pratidivā, jyotiḥpīthaḥ, inaḥ, karmmasākṣī, jagaccakṣuḥ, trayītapaḥ, pradyotanaḥ, khadyotaḥ, lokabāndhavaḥ, padminīkāntaḥ, aṃśuhastaḥ, padmapāṇiḥ, hiraṇyaretāḥ, pītaḥ, adriḥ, agaḥ, harivāhanaḥ, ambarīṣaḥ, dhāmanidhiḥ, himārātiḥ, gopatiḥ, kuñjāraḥ, plavagaḥ, sūnuḥ, tamopahaḥ, gabhastiḥ, savitraḥ, pūṣā, viśvapā, divasakaraḥ, dinakṛt, dinapatiḥ, dyupatiḥ, divāmaṇiḥ, nabhomaṇiḥ, khamaṇiḥ, viyanmaṇiḥ, timiraripuḥ, dhvāntārātiḥ, tamonudaḥ, tamopahaḥ, bhākoṣaḥ, tejaḥpuñjaḥ, bhānemiḥ, khakholkaḥ, khadyotanaḥ, virocanaḥ, nabhaścakṣūḥ, lokacakṣūḥ, jagatsākṣī, graharājaḥ, tapatāmpatiḥ, sahastrakiraṇaḥ, kiraṇamālī, marīcimālī, aṃśudharaḥ, kiraṇaḥ, aṃśubharttā, aṃśuvāṇaḥ, caṇḍakiraṇaḥ, dharmāṃśuḥ, tīkṣṇāṃśuḥ, kharāṃśuḥ, caṇḍaraśmiḥ, caṇḍamarīciḥ, caṇḍadīdhitiḥ, aśītamarīciḥ, aśītakaraḥ, śubharaśmiḥ, pratibhāvān, vibhāvān, vibhāvasuḥ, pacataḥ, pacelimaḥ, śuṣṇaḥ, gaganādhvagaḥ, gaṇadhvajaḥ, khacaraḥ, gaganavihārī, padmagarbhaḥ, padmāsanaḥ, sadāgatiḥ, haridaśvaḥ, maṇimān, jīviteśaḥ, murottamaḥ, kāśyapī, mṛtāṇḍaḥ, dvādaśātmakaḥ, kāmaḥ, kālacakraḥ, kauśikaḥ, citrarathaḥ, śīghragaḥ, saptasaptiḥ hindūnāṃ dharmagrantheṣu varṇitā ekā devatā। vedeṣu sūryasya pūjāyāḥ vāraṃvāraṃ vidhānam asti।
mani	ātmanirbharatā, svanirbharatā ātmanirbharasya avasthā। bālakeṣu bālyāvasthāyāḥ eva ātmanirbharatāyāḥ abhyāsaḥ bhavet।
mani	vikramanidhiḥ ekaḥ yoddhā । vikramanidheḥ varṇanaṃ kathāsaritsāgare asti
mani	devadamanikā ekā strī । devadamanikāyāḥ ullekhaḥ pañcadaṇḍacchattra-prabandhe vartate
mani	devadamanikā ekā strī । devadamanikāyāḥ ullekhaḥ pañcadaṇḍacchatraprabandhe asti
mani	nāmanidhānam ekā śabdāvalī । nāmanidhānasya ullekhaḥ koṣe asti

Help

Credits