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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 dha, maniḥ sirā sūraḥ 1.3.28-30 Masculine Singular sahasrāṃśuḥ, raviḥ, chāyānāthaḥ, jagaccakṣuḥ, pradyotanaḥ, lokabāndhavaḥ, aryamā, dhā, manidhiḥ 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 gandhāś mani 2.9.103 Masculine Singular kulālī, kulatthikā
Monier-Williams Search 100 results for mani
maniṅgā f. Name of a river ( anaṅgā- Bombay edition) maniṣṭhakā the little finger f. manita known, understood mfn. manittha and manindha- varia lectio for maṇittha- q.v ad mani fire m. āga manirapekṣa independent of a written voucher or title. mfn. a mani road, way f. a mani See . am- āt manikā f. Name (also title or epithet) of a woman, āt manindā self-reproach f. āt manirāloka (with n. ) muni- Name (also title or epithet) of , śiva- āt manirūpaṇa n. Name (also title or epithet) of work by śaṃkarācārya- āt maniṣkrayaṇa ransoming one's self mfn. āt manitya constantly in the heart, greatly endeared to one's self mfn. ([ equals sva- vaśa- commentator or commentary ]) āt manivedana offering one's self to a deity n. bhas manihuta mfn. bhasman bodhipakṣadhar manirdeśa m. Name of work brah manirṇaya m. Name of work brah manirukta n. Name of work brah manirūpaṇa n. Name of work brah manirvāṇa extinction in n. , absorption into the one self-existent Spirit brahma- brah maniṣṭha absorbed in contemplating mfn. or the one self Spirit brahma- brah maniṣṭha the mulberry tree m. daivikadhar manirūpaṇa n. Name of work dā mani m. patronymic fr. damana- plural Name of a warrior tribe, P. devada manikā f. Name of a woman dha mani the act of blowing or piping f. dha mani (also f. ) a pipe or tube, ( nī- 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 or chyle through the body) raca- dha mani the throat, neck f. dha mani f. Name of 's wife (the mother of hrāda- and vātāpi- ) ilvala- dhā manidhi "treasure of splendour", the sun m. dhā manikā (fr. f. ?) Solanum Jacquini dhamanī- dha manisaṃtata "having the veins strained like cords", emaciated, lank mfn. dhar manibandha attachment to law, virtue, piety m. ( dharmanibandhin dhin- pious, holy mfn. ) dhar manibandha m. Name of work dhar manibandhin mfn. dharmanibandha dhar maniṣpatti fulfilment of duty, moral or religious observance f. dhar maniṣṭha grounded on or devoted to virtue mfn. dhar manitya constant in duty mfn. dhar maniveśa religious devotion m. dhū manirgamana "smoke-outlet", chimney n. ga manikā explanatory paraphrase f. grā manivāsin living in villages (birds) mfn. hi manirjharavipruṣmat mixed with or having drops of icy cold water-falls mfn. hi manirmukta freed from frost mfn. ho manirṇaya m. Name of work jai mani m. patronymic fr. j/eman- ( varia lectio) janmajan mani ind. locative case in every (birth or) life kalidhar manirṇaya m. Name of work kar manibandha necessary consequence of works. m. kar manirhāra removal of bad deeds or their effects. m. kar manirṇaya m. Name of work kar maniṣṭha (Ved. mfn. ) diligent in religious actions, engaged in active duties - niṣṭh/ā- kar maniṣṭha a Brahman who performs sacrifices etc. m. kar manivṛtti the end of a rite, f. lipikar manirmita painted mfn. mahā mani m. Name of a king ( wrong reading for , - maṇi- q.v) mekhalā mani the jewel on a girdle m. nā manidhāna n. Name of glossaries. nā manighaṇṭu m. nā manirdeśa pointing out by name m. nā maniyatapraveśa m. Name of a samādhi- nānānā manirūpaṇa n. Name of chapter of nikā maniraṅkuśa freely ruling over ( mfn. genitive case ,), niya maniṣṭhā rigid observance of prescribed rites f. pad manibhekṣaṇa having eyes like lotus-leaves mfn. pad manidhi m. Name of one of the 9 treasures of (also personified) kubera- pad manimīlana the closing of a lotus n. pād manityapūjāvidhi m. Name of work pākakar manibandha m. Name of work parakar manirata "engaged in service for another"a servant m. paramahaṃsadhar manirūpaṇa n. Name of work pariṇā manirodha obstruction (of felicity caused) by human vicissitude (as birth, growth, death etc.) m. pratha manirdiṣṭa first mentioned, first named mfn. pratha manirdiṣṭatā f. pre manidhi m. Name of several authors pulo maniṣūdana ( ) "destroyer of m. ", puloma- Name of (who destroyed his father-in-law indra- in order to avert his imprecation consequent on the violation of his daughter). puloma- rā manibandha m. Name of work rā manidhi (with m. ) śarman- Name of an author sad manivāsin dwelling in houses mfn. sad maniveśita deposited in a shed (as a carriage) mfn. saharṣamṛgayugrā maninādamaya resounding with the shouts of the joyful troop of hunters mf( )n. ī- sāhityacūḍā mani m. Name of work śālagrā manirṇaya m. Name of work sā manidhana the closing sentence of a n. . sāman- sa manindānavana indifferent to blame and praise mf( )n. ā- sam maniman unanimousness, harmony m. gaRa . dṛḍhā- di sāṃya mani (fr. m. idem or ') (fr. mfn. ) relating to restraint or self-control saṃyamana- ( varia lectio)' patronymic of śala- sāṃya manika mfn. equals , saṃyamana- śubhakar manirṇaya m. śubhakarman svāt manirūpaṇa n. Name of work svāt manirūpaṇaprakaraṇa n. Name of work vaidikadhar manirūpaṇa n. Name of work vā manikā f. Name of one of the s attending on mātṛ- skanda- vanāśra manivāsin a m. or Brahman dwelling in a forest, an anchorite. ( vānaprastha- ) vart mani f. equals vartani- vikar manirata mfn. equals ( ma- kṛt- ) vikra manidhi m. Name of a warrior vi maniman depression of mind, dejectedness m. gaRa . dṛḍhā- di yamadhar manirbhayastotra n. Name of a . stotra-
Apte Search 7 results
manita मनित p. p. Known, understood. ad maniḥ अद्मनिः [अत्ति सर्वान्; अद्-मनिन् Uṇ.2.14 अदेर्मुट् च] Fire. dha maniḥ 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. dhā manikā धामनिका धामनी See धमनी. ya manikā यमनिका A curtain, screen; cf. जवनिका. vart maniḥ वर्त्मनिः नी f. A road, way. vā manikā वामनिका A female dwarf; वादित्ररवसंघुष्टं कुब्जावामानिका- युतम् Rām.2.1.13.
Macdonell Vedic Search 2 results
āvis āvís, adv. in view, with kṛ, make manifest, v. 83, 3. kṛ kṛ make, V. kṛṇóti, kṛṇuté, iv. 50, 9; v. 83, 3; = hold, x. 34, 12; = raise  (voice), 8; pr. sb. 3. s. kṛṇávat, viii. 48, 3; 3. pl. kṛṇávan, iv. 51, 1; vii. 63, 4; 2. pl. Ā. kṛṇúdhvam, x. 34, 14; ipv. kṛṇuhí, x. 135, 3; pf. cakṛmá, vii. 86, 5; x. 15, 4; cakrúr, vii. 63, 5; Ā. cakré, x. 90, 8; cakrá̄te, viii. 29, 9; cakriré, i. 85, 1. 2. 7. 10; ft. kariṣyási, i. 1, 6; root ao. ákar, ii. 12, 4; iii. 59. 9; v. 83, 10; ákran, x. 14, 9; 3. pl. Ā. ákrata, vii. 103, 8; x. 34, 5; sb. kárati, ii. 35, 1; kárāma, x. 15, 6; ao. ps. ákāri, vii. 61, 7 [cp. Gk. κραίνω ‘accomplish’. Lat. creò ‘create’]. úpa á̄- drive up for: rt. ao. ákaram, x. 127, 8. āvís- make manifest, v. 83, 3. nís- turn out: rt. ao. askṛta, x. 127, 3. Dictionary of Sanskrit Grammar KV Abhyankar
"mani" has 21 results.
manin See मन्. abhinirvṛti development of an activity; manifestation; द्रव्येषु कर्मचोदनायां द्वयोरेकस्याभनिर्वृत्तिर्भवति confer, compare on VI.1.84. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 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; 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. confer, compare 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; न पदे द्विस्वरे नित्यम् confer, compare 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. Taittirīya Prātiśākhya. nipātana a word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini; दाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 confer, compare 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; et cetera, and others M.Bh.on I.1.4, III.1.22 confer, compare 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 et cetera, and others XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) also confer, compare on II.1.27. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). 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 o 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 pl feminine. 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. accusative case. varṇasamāmnāya a collection of letters or alphabet given traditionally. Although the Sanskrit alphabet has got everywhere the same cardinal letters vowels अ, इ id est, that is , 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 ); et cetera, and others 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 confer, compare 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. Vājasaneyi Prātiśākhya. vyakti (1) distinct manifestation, as for instance that of the generic features in the individual object; literally सामान्ये 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, compare हरीतक्यादिषु व्यक्ति: P.I.2.52 Vart. 3, as also लुपि युक्तवद् व्यक्तिवचने P. I.2.5I: (3) individual object; confer, compare व्यक्तिः पदार्थ:. confer, compare vyañjana a consonant; that which manifests itself in the presence of a vowel, being incapable of standing alone; न 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. confer, compare 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 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 characteriz literally edition 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: पदानामविलम्बितेनोच्चारणम् Tarka Samgraha; अव्यवधानेन अन्वयप्रतियोग्युपस्थितिः Tattvacintamani 4; the same as संनिकर्ष which see confer, compare . 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; 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. confer, compare samantabhadra a Jain scholar of great repute who is believed to have written, besides many well-known religious books such as आप्तमीमांसा गन्धहस्तिभाष्य on Jainism, a treatise on grammar called Cintamani Vyakarana. et cetera, and others 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; 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 confer, compare on R.Pr.XIII.4, T.Pr. II.1. Grammarians have given various kinds of sphota; commentary 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:|| confer, compare 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; स्फोटनं नाम पिण्डीभूतस्य संयोगस्य पृथगुश्चरणम् स दोषो वा न वा | V. Pr.IV.165. confer, compare 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 ),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. et cetera, and others 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.
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maniḥ the jewel SB 10.57.3 adhyāt mani unto the wind-god SB 7.12.26-28 ākāśa-āt mani in the personification of the sky SB 11.15.19 akhila-āt mani unto the Supreme Soul SB 2.8.3 akhila-āt mani the Supersoul SB 3.25.19 akhila-āt mani the Supersoul of everyone SB 7.5.41 akhila-āt mani the Supreme Soul, the Supersoul of all living entities SB 8.17.2-3 akhila-āt mani the Supersoul of all living entities SB 10.13.36 akhila-āt mani as the Supreme Personality of Godhead SB 11.20.30 anāt mani opposed to spiritual understanding SB 4.22.25 anāt mani in the material energy SB 10.14.19 anubhava-āt mani which is always thought of (beginning from the lotus feet and gradually progressing upward) SB 6.2.41 sva-anubhūti-āt mani in self-realization SB 7.13.44 anya-jan mani in the next birth SB 4.1.36 ātman (āt mani) unto the Supreme Personality of Godhead Śrī Kṛṣṇa SB 2.2.34 ātman (āt mani) by self SB 2.5.5 ātman (āt mani) unto His Self SB 2.5.21 āt mani in the pure state of the soul BG 2.55 āt mani in himself BG 3.17 āt mani in the Supreme Soul BG 4.35 āt mani in himself BG 4.38 āt mani in the self BG 5.21 āt mani in the transcendence BG 6.18 āt mani in the self BG 6.20-23 āt mani in the self BG 6.26 āt mani in the self BG 6.29 āt mani within the self BG 13.25 āt mani in the self BG 15.11 āt mani within himself SB 1.2.12 āt mani unto the self SB 1.2.21 āt mani in the self SB 1.3.30 āt mani in the self SB 1.3.33 āt mani own self SB 1.7.23 āt mani unto the Supersoul SB 1.9.43 āt mani own self SB 1.10.21 jagat-āt mani unto the Supersoul SB 1.10.21 rūpa-āt mani forms of the soul SB 1.10.22 āt mani in intelligence SB 1.13.55 āt mani in person SB 1.15.37 āt mani in the soul SB 1.15.42 āt mani internal SB 1.16.34 āt mani the self SB 2.2.16 āt mani in the Superself SB 2.2.16 ātman (āt mani) unto the Supreme Personality of Godhead Śrī Kṛṣṇa SB 2.2.34 ātman (āt mani) by self SB 2.5.5 ātman (āt mani) unto His Self SB 2.5.21 āt mani upon the self SB 2.6.39 sarva-āt mani the Absolute Whole SB 2.7.52 akhila-āt mani unto the Supreme Soul SB 2.8.3 āt mani in relation to Me SB 2.9.34 āt mani unto Himself SB 2.10.21 āt mani in the Supreme Self SB 3.2.10 draṣṭṛ-āt mani unto the seer, the Supersoul SB 3.7.13 āt mani in yourself SB 3.9.31 āt mani unto the Lord SB 3.10.4 āt mani within your self SB 3.15.6 āt mani in the Supersoul SB 3.15.33 āt mani in yourself SB 3.21.31 āt mani in your own heart SB 3.24.39 pratyak-āt mani the Supersoul within everyone SB 3.24.45 āt mani on the Supersoul SB 3.24.46 akhila-āt mani the Supersoul SB 3.25.19 āt mani to himself SB 3.26.6 āt mani in the body SB 3.26.72 āt mani in the Supreme Spirit SB 3.28.42 āt mani in the mind SB 3.33.8 āt mani being situated in Him SB 4.1.56 samasta-āt mani the universal being SB 4.4.11 āt mani in the Supreme SB 4.6.46 viśva-āt mani in the Supersoul of all living entities SB 4.7.38 parama-āt mani the Supersoul SB 4.7.52 āt mani in the heart SB 4.8.50 āt mani in the mind SB 4.11.29 pratyak-āt mani unto the Supersoul SB 4.11.30 sarva-āt mani unto the Supersoul SB 4.12.11 āt mani in the Supreme Spirit SB 4.12.11 āt mani unto the living entity SB 4.12.15 āt mani in the Supersoul SB 4.13.7 āt mani in himself SB 4.15.24 āt mani unto the Supreme Soul SB 4.22.21 āt mani self SB 4.22.23 āt mani in the self SB 4.22.49 āt mani unto the Supersoul SB 4.23.13 āt mani unto the ego SB 4.23.17 āt mani in her heart SB 4.26.19 āt mani in his own self SB 4.28.40 āt mani in himself SB 4.28.42 āt mani unto the soul SB 4.29.23-25 āt mani in the mind SB 4.29.61 āt mani in the mind SB 4.29.64 āt mani of the self SB 4.29.1b āt mani to the mind SB 4.31.20 āt mani with the Supreme Supersoul SB 5.1.27 āt mani when the living entity SB 5.5.6 āt mani in Himself SB 5.5.28 āt mani in the Supreme Soul SB 5.5.35 āt mani unto Vāsudeva, the original person SB 5.6.6 āt mani in his own mind SB 5.7.7 āt mani in his body SB 5.7.12 āt mani in the Supersoul SB 5.8.29 āt mani whom he considered to be himself SB 5.9.6 āt mani in His own self, or in the ordinary living entities SB 5.11.13-14 āt mani in himself SB 5.13.25 āt mani in his own self SB 5.15.7 sarva-āt mani in the all-pervading SB 5.17.3 sarva-āt mani in all respects SB 5.18.5 āt mani in my mind SB 5.18.8 sarva-bhūta-āt mani the Supersoul of all living entities SB 5.19.20 parama-āt mani unto the Supreme Soul SB 5.19.20 parama-āt mani the supreme regulator SB 5.24.19 āt mani to the Supreme Personality of Godhead, who is the soul SB 5.24.21 āt mani on the self or the Supersoul, the Supreme Personality of Godhead SB 6.2.40 anubhava-āt mani which is always thought of (beginning from the lotus feet and gradually progressing upward) SB 6.2.41 sarva-āt mani the Supersoul of all SB 6.9.39 sattva-āt mani who is situated in pure goodness SB 6.12.21 deva-maya-āt mani the Supersoul and maintainer of the demigods SB 6.13.19-20 āt mani in the mind SB 6.14.24 jñāna-āt mani in You, whose existence is in full knowledge SB 6.16.39 āt mani in the living entity SB 6.16.52 āt mani in himself SB 6.16.53-54 āt mani in himself SB 6.17.30 mahā-āt mani the great soul, Prahlāda SB 7.1.48 mahā-āt mani whose mind was very broad SB 7.4.43 akhila-āt mani the Supersoul of everyone SB 7.5.41 yukta-āt mani on he whose mind was engaged (Prahlāda) SB 7.5.41 sarva-bhūta-āt mani who is situated as the soul and Supersoul of all living entities SB 7.7.53 āt mani in Your own self SB 7.9.32 āt mani in himself SB 7.9.34 āt mani in his body and existence SB 7.9.35 āt mani within the core of your heart SB 7.10.12 āt mani in one's self SB 7.12.15 āt mani in one's self SB 7.12.24 āt mani in the Supreme Soul SB 7.13.4 mahā-āt mani in the Supersoul, the Parabrahman (Kṛṣṇa) SB 7.13.42 sva-anubhūti-āt mani in self-realization SB 7.13.44 sva-āt mani in Him SB 8.3.4 āt mani unto the demons and demigods SB 8.7.13 akhila-āt mani the Supreme Soul, the Supersoul of all living entities SB 8.17.2-3 āt mani in herself SB 8.17.21 āt mani within himself SB 8.17.22 sarva-āt mani in the supreme whole, the Supreme Personality of Godhead SB 8.20.30 sarva-āt mani unto the Supersoul SB 9.2.11-13 āt mani within the mind SB 9.2.11-13 para-āt mani unto the Supersoul SB 9.5.25 āt mani unto the Supreme Lord SB 9.5.26 parama-āt mani dealing with the Supreme Soul SB 9.6.54 mahā-āt mani in the mahat-tattva, the total material energy SB 9.7.25-26 jagat-pavitra-āt mani in He whose body can purify the whole world SB 9.8.12 āt mani unto the Supersoul SB 9.9.47 āt mani-darśanam with all the intelligence possible within himself SB 10.1.52 āt mani of the ordinary living entity SB 10.2.39 āt mani on their own SB 10.6.21 akhila-āt mani the Supersoul of all living entities SB 10.13.36 āt mani in his own self SB 10.13.45 para-āt mani the Supersoul SB 10.14.9 āt mani the spirit soul SB 10.14.26 āt mani for the self SB 10.14.51 āt mani in the bodies of living creatures SB 10.16.12 āt mani when the self SB 10.20.40 āt mani within their minds SB 10.21.13 āt mani within Himself SB 10.33.25 āt mani within themselves SB 10.35.8-11 āt mani the Supreme Soul SB 10.41.51 āt mani within Myself SB 10.47.30 āt mani the Soul SB 10.47.58 parama-āt mani for the Supreme Soul SB 10.47.59 āt mani in the mind SB 10.47.62 āt mani on the self SB 10.54.45 āt mani upon Himself SB 10.56.17 āt mani within the self SB 10.70.28 āt mani the Self SB 10.73.18 āt mani within Himself, the Supreme Lord SB 10.79.31 āt mani the Soul SB 10.84.1 āt mani who are their very Self SB 10.87.22 āt mani in the soul SB 10.87.25 āt mani their very Self SB 10.87.34 āt mani toward the Supreme Soul SB 10.87.35 āt mani within himself SB 10.89.4 āt mani the basic principle of all existence SB 11.2.45 āt mani about his body SB 11.2.52 āt mani into false ego in the mode of ignorance SB 11.3.14 āt mani into the mahat-tattva SB 11.3.15 sarva-āt mani the Supreme Soul of all SB 11.5.49 āt mani within Yourself SB 11.6.8 āt mani within the individual soul SB 11.7.9 āt mani in the body SB 11.7.16 āt mani within yourself SB 11.7.30 āt mani in the Supreme Personality of Godhead SB 11.9.13 āt mani in the Supreme Personality of Godhead SB 11.9.30 āt mani in the self SB 11.11.21 āt mani within the body SB 11.11.43-45 āt mani within the individual soul SB 11.14.45 āt mani in the soul SB 11.15.10 āt mani in the Soul SB 11.15.11 āt mani in the Supersoul SB 11.15.14 ākāśa-āt mani in the personification of the sky SB 11.15.19 āt mani in oneself SB 11.17.32 āt mani within his heart SB 11.18.11 āt mani in the self SB 11.18.23 āt mani in the Supreme Lord SB 11.18.27 āt mani within the living entity SB 11.18.32 āt mani within themselves SB 11.19.6 āt mani in the Supreme Lord SB 11.19.25 āt mani in the soul SB 11.19.40-45 akhila-āt mani as the Supreme Personality of Godhead SB 11.20.30 āt mani in the soul SB 11.22.26 āt mani upon oneself SB 11.22.61 āt mani within myself SB 11.23.29 āt mani in the Supreme Self SB 11.24.22-27 āt mani within his own heart SB 11.26.25 āt mani who comprises SB 11.26.30 āt mani separately, in My original form SB 11.27.48 āt mani within the Supersoul SB 11.28.6-7 āt mani upon the soul SB 11.28.33 āt mani within himself SB 11.29.12 āt mani within Himself SB 11.30.26 āt mani in Himself SB 11.31.5 āt mani of herself SB 12.3.1 āt mani within the mind SB 12.3.26 pratyak-āt mani experienced by the pure soul SB 12.4.25 āt mani in the Supreme Self SB 12.5.11-12 āt mani within his own spiritual identity SB 12.6.9-10 āt mani within himself SB 12.10.11-13 āt mani in your hearts SB 12.12.56 sve āt mani within Himself SB 12.12.68 āt mani in relation to Me CC Adi 1.54 āt mani the basic principle of all existence CC Madhya 8.275 āt mani in the Supreme Soul CC Madhya 8.276 cit-āt mani in spiritual existence CC Madhya 9.29 āt mani in His own self CC Madhya 14.158 āt mani the basic principle of all existence CC Madhya 22.72 parama-āt mani the Supreme Person CC Madhya 24.128 āt mani in the Supreme Soul CC Madhya 24.208 āt mani in relation to Me CC Madhya 25.119 āt mani the basic principle of all existence CC Madhya 25.129 āt mani in the body CC Antya 5.112 āt mani in the pure spirit soul Bs 5.58 āt mani in relation to the Supreme Lord Iso 6 bhas mani into ashes SB 3.29.22 bhas mani onto ashes MM 21 sarva-bhūta-āt mani the Supersoul of all living entities SB 5.19.20 sarva-bhūta-āt mani who is situated as the soul and Supersoul of all living entities SB 7.7.53 cit-āt mani in spiritual existence CC Madhya 9.29 āt mani-darśanam with all the intelligence possible within himself SB 10.1.52 deva-maya-āt mani the Supersoul and maintainer of the demigods SB 6.13.19-20 sva-dhā mani in His own abode SB 2.4.14 dhā mani whose nature SB 7.1.20 dhā mani in your own abode SB 7.3.33 sattva-dhā mani in the Supreme Personality of Godhead, who is situated in pure goodness SB 7.8.24 dha mani-santataḥ whose veins were visible everywhere on the body SB 9.3.14 sattva-dhā mani in Kapila Muni, in whom the mode of goodness was predominant SB 9.8.12 dha mani-santatam his veins visible SB 10.80.23 dha mani-santataḥ emaciated so much that the veins are visible throughout his body SB 11.18.9 dhā mani in the realm SB 11.23.23 sva-dhā mani His own abode SB 11.31.8 dha maniḥ Dhamani SB 6.18.15 draṣṭṛ-āt mani unto the seer, the Supersoul SB 3.7.13 hari-sad mani the house of the Supreme Personality SB 3.15.21 jagat-āt mani unto the Supersoul SB 1.10.21 jagat-pavitra-āt mani in He whose body can purify the whole world SB 9.8.12 jan mani jan mani in birth after birth BG 16.20 jan mani jan mani in birth after birth BG 16.20 jan mani duration of life SB 1.6.21 anya-jan mani in the next birth SB 4.1.36 jan mani on the appearance SB 4.1.53 jan mani birth SB 6.16.4 prāktana-jan mani in their previous births SB 7.10.37 prāk-jan mani in his previous birth SB 8.3.1 jan mani at the time of birth SB 9.24.27 jan mani in the birth SB 10.51.63 jan mani jan mani life after life SB 10.81.36 jan mani jan mani life after life SB 10.81.36 jan mani jan mani in one life after another SB 10.83.15-16 jan mani jan mani in one life after another SB 10.83.15-16 jan mani in birth CC Antya 20.29 jan mani after birth CC Antya 20.29 jñāna-āt mani in You, whose existence is in full knowledge SB 6.16.39 mahā-āt mani the great soul, Prahlāda SB 7.1.48 mahā-āt mani whose mind was very broad SB 7.4.43 mahā-āt mani in the Supersoul, the Parabrahman (Kṛṣṇa) SB 7.13.42 mahā-āt mani in the mahat-tattva, the total material energy SB 9.7.25-26 sva-mahi mani Your own magnificence SB 4.9.10 nija-mahi mani whose own glory SB 10.13.57 syamantakaḥ maniḥ the Syamantaka jewel SB 10.57.35-36 deva-maya-āt mani the Supersoul and maintainer of the demigods SB 6.13.19-20 nanda-veś mani in the house of Nanda Mahārāja SB 10.43.24 nija-mahi mani whose own glory SB 10.13.57 niraya-vart mani the path leading to hell SB 6.3.28 para-āt mani unto the Supersoul SB 9.5.25 para-āt mani the Supersoul SB 10.14.9 parama-āt mani the Supersoul SB 4.7.52 parama-āt mani unto the Supreme Soul SB 5.19.20 parama-āt mani the supreme regulator SB 5.24.19 parama-āt mani dealing with the Supreme Soul SB 9.6.54 parama-āt mani for the Supreme Soul SB 10.47.59 parama-āt mani the Supreme Person CC Madhya 24.128 jagat-pavitra-āt mani in He whose body can purify the whole world SB 9.8.12 prāk-jan mani in his previous birth SB 8.3.1 prāktana-jan mani in their previous births SB 7.10.37 pratyak-āt mani the Supersoul within everyone SB 3.24.45 pratyak-āt mani unto the Supersoul SB 4.11.30 pratyak-āt mani experienced by the pure soul SB 12.4.25 rūpa-āt mani forms of the soul SB 1.10.22 hari-sad mani the house of the Supreme Personality SB 3.15.21 samasta-āt mani the universal being SB 4.4.11 dha mani-santataḥ whose veins were visible everywhere on the body SB 9.3.14 dha mani-santataḥ emaciated so much that the veins are visible throughout his body SB 11.18.9 dha mani-santatam his veins visible SB 10.80.23 sarva-āt mani the Absolute Whole SB 2.7.52 sarva-āt mani unto the Supersoul SB 4.12.11 sarva-āt mani in the all-pervading SB 5.17.3 sarva-āt mani in all respects SB 5.18.5 sarva-bhūta-āt mani the Supersoul of all living entities SB 5.19.20 sarva-āt mani the Supersoul of all SB 6.9.39 sarva-bhūta-āt mani who is situated as the soul and Supersoul of all living entities SB 7.7.53 sarva-āt mani in the supreme whole, the Supreme Personality of Godhead SB 8.20.30 sarva-āt mani unto the Supersoul SB 9.2.11-13 sarva-āt mani the Supreme Soul of all SB 11.5.49 sattva-āt mani who is situated in pure goodness SB 6.12.21 sattva-dhā mani in the Supreme Personality of Godhead, who is situated in pure goodness SB 7.8.24 sattva-dhā mani in Kapila Muni, in whom the mode of goodness was predominant SB 9.8.12 sva-dhā mani in His own abode SB 2.4.14 sva-mahi mani Your own magnificence SB 4.9.10 sva-anubhūti-āt mani in self-realization SB 7.13.44 sva-āt mani in Him SB 8.3.4 sva-dhā mani His own abode SB 11.31.8 sve āt mani within Himself SB 12.12.68 syamantakaḥ maniḥ the Syamantaka jewel SB 10.57.35-36 te mani exactly as before CC Madhya 4.77 vart mani on the path BG 9.3 vart mani on the path of SB 2.7.37 vart mani on the path of SB 3.8.33 vart mani on the path SB 3.25.25 niraya-vart mani the path leading to hell SB 6.3.28 vart mani on the path SB 7.5.13 vart mani upon the path SB 10.82.29-30 vart mani on the path CC Adi 1.60 vart mani on the path CC Madhya 22.86 vart mani on the path CC Madhya 23.16 veś mani at the house SB 4.28.28 veś mani in the home SB 10.43.23 nanda-veś mani in the house of Nanda Mahārāja SB 10.43.24 veś mani in the home SB 10.80.43 viśva-āt mani in the Supersoul of all living entities SB 4.7.38 yukta-āt mani on he whose mind was engaged (Prahlāda) SB 7.5.41
Ayurvedic Medical Dr. Potturu with thanks Dictionary
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(āma.doṣa) clinical manifestations resulting from undigested fo
dveṣa aversion to food; anna lepa external application of rice preparation; anna mada food-mania; anna prāśana first feeding to infant. anna avyakta
unmanifested; unapperent; indistinct; invisible.
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).
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).
a medical lexicon compiled by Naraharipanḍita of Kashmir in the early 17th
This work is also known as Abhidhana cūḍāmani. Century rūpa
symptoms, appearance, manifestation of a disease.
six stages of pathogenesis, stages in manifestaion of diseases.
fifth layer of skin, one fifth of vrīhi in thickness, reticular layer; visarpa, kuṣṭa are manifested from here.
manifestation (of disease).
"mani" has 24 results.
mani udyogin, prayatnavat, udyukta, karmodyukta, analasa, sayatna, vyavasāyin, karmin, sodyoga, kar maniṣṭha
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, āt maniyaṃtraṇam, āt manigrahaḥ
saṃyamāt ārogyasya rakṣaṇam।
mani tūtaḥ, tūdaḥ, yūpaḥ, kramukaḥ, brahmabhāgaḥ, brāhmaṇeṣṭaḥ, brah maniṣṭhaḥ, brahmasthānaḥ, surūpaḥ, yūṣaḥ, nūdaḥ, pūṣaḥ
vṛkṣaviśeṣaḥ yasya phalāni miṣṭāni santi।
tūtasya adanārthe vayaṃ tūte ārohāmaḥ।
mani dhārmika, dhar maniṣṭha, dharmaparāyaṇa
dhārmikaḥ vipattau api dharmaviruddhaṃ kim api na ācarati।
mani mārgaḥ, pathaḥ, panthāḥ, adhvā, vartma, vartmanī, vart maniḥ, 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 dha maniḥ
śarīre vartamānā sā tantukī yā śarīre bhinneṣu aṅgeṣu vartamānam aśuddhaṃ śoṇitaṃ hṛdayam ānayati।
dhamaniḥ aśuddhaṃ rudhiraṃ hṛdayaṃ nayati।
mani dharmaśīlatā, dhar maniṣṭhā, dhārmikatā, dhārmikatvam
dharmaśīlatayā manuṣyasya unnatiḥ bhavati।
mani dhar manirapekṣa
yena rāṣṭreṇa ko'pi dharmaḥ niyatatvena na svīkṛtaḥ।
bhārataḥ ekaḥ dharmanirapekṣaḥ rāṣṭraḥ asti।
mani indriyanigrahin, saṃyamī, āt manigrahin
yena indriyāṇi nigrahitāni।
indriyanigrahī puruṣaḥ sukham anubhavati।
mani āt manirbhara, svanirbhara
yaḥ svasya āvaśyakatāḥ pūrayituṃ samarthaḥ।
bhāratasya vikāsam anvīkṣya vayaṃ pratyekasmin kṣetre ātmanirbharāḥ bhavema iti bhāti।
mani āt manirīkṣaṇam, ātmadarśanam
ātmavikāsāya ātmanirīkṣaṇam āvaśyakam asti।
mani āt manirīkṣaka
yaḥ svaṃ nirīkṣate।
ātmanirīkṣakaḥ puruṣaḥ ātmanirīkṣaṇena svasya doṣān apākaroti।
mani mahādha maniḥ
hṛdayāt śarīrasya sarvān avayavān prati yā vāhinī śuddhaṃ raktaṃ nayati।
mahādhamanau paittavasya adhikayā mātrayā hṛdayasya gatiḥ prabhāvitā bhavati।
mani dhū manirgamanam
gṛhādiṣu dhūmasya nirgamanārthe vartamānaḥ mārgaḥ।
kāryaśālāyāḥ dhūmanirgamanāt bhūri dhūmaḥ āgacchati।
mani dhar maniṣṭhaḥ, śraddhāvān
yasya niṣṭhā dharme vartate।
ṭhākuraḥ śraddhāvān asti।
mani anā manivāsī
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, a maniḥ, 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, dhā manidhiḥ, 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 āt manirbharatā, svanirbharatā
bālakeṣu bālyāvasthāyāḥ eva ātmanirbharatāyāḥ abhyāsaḥ bhavet।
mani vikra manidhiḥ
ekaḥ yoddhā ।
vikramanidheḥ varṇanaṃ kathāsaritsāgare asti
mani devada manikā
ekā strī ।
devadamanikāyāḥ ullekhaḥ pañcadaṇḍacchattra-prabandhe vartate
mani devada manikā
ekā strī ।
devadamanikāyāḥ ullekhaḥ pañcadaṇḍacchatraprabandhe asti
mani nā manidhānam
ekā śabdāvalī ।
nāmanidhānasya ullekhaḥ koṣe asti