or mṛkṣ-cl.1 P. () mrakṣati- or mṛkṣ/ati- (perfect tensemimṛkṣuḥ-), to rub, stroke, curry ; to smear ; to accumulate, collect : Causal (or cl.10.) mrakṣayati- or mṛkṣayati-, to rub, smear, anoint ; to accumulate ; to speak indistinctly or incorrectly ; to cut
म्रक्ष् I. 1 P. (म्रक्षति) 1 To rub; मृक्षा शीर्षा चतुर्णाम् Ṛv.8.74.13. -2 To heap, collect, accumulate. -3 To strike, hurt, kill. -II. 1 U. (म्रक्षयति-ते) 1 To heap, accumulate. -2 To smear, rub, anoint. -3 To mix, combine. -4 To speak indistinctly.
आम्रः [अम् गत्यादिषु रन् दीर्घश्च Uṇ.2.16.] The mango tree. -म्रम् The fruit of the mango tree. -Comp. -अस्थि The seed of the mango tree. -आवर्त 1 N. of a tree (आम्रातक). -2 inspissated mango juice. (-र्तम्) the fruit of आम्रातक. -कूटः N. of a mountain; सानुमानाम्रकूटः Me.17. -गन्धकः N. of a plant (समष्ठिलवृक्ष; Mar. सुरण). -निशा N. of the plant Curcuma Reclinata (Mar. आंबेहळद). -पञ्चमः A particular Rāga in music. -पाली f. N. of a prostitute famous for her beauty. -पेशी [आम्रस्य पेशीव] a portion of dried mango fruit. -फलप्रपाणकम् A cooling drink made of mangoes. -वण [आम्रस्य वनम् cf. P.VIII.4.5.] a grove of mango trees; सो$हमाम्रवणं छित्त्वा Rām.
ताम्र a. [तम्-रक् दीर्घः Uṇ.2.16.] 1 Made of copper. -2 Of a coppery red colour, red; ततो$नुकुर्याद्विशदस्य तस्यास्ताम्रौष्ठपर्यस्तरुचः स्मितस्य Ku.1.44; उदेति सविता ताम्रस्ताम्र एवास्तमेति च Subhāṣ. -म्रः A kind of leprosy with red spots. -म्रम् 1 Copper. -2 A dark or coppery red. -3 A coppery receptacle; ताम्रलोहैः परिवृता निधयो ये चतुः- शताः Mb.2.61.29. -म्री A copper pot having a small hole at the botton used in measuring time by placing it in a water-vessel. -Comp. -अक्षः 1 a crow. -2 the (Indian) cuckoo. -अर्धः bell-metal. -अश्मन् m. a kind of jewel (पद्मराग); ताम्राश्मरश्मिच्छुरितैर्नखाग्रैः Śi.3.7. -आभम् red sandal (रक्तचन्दन). -उपजीविन् m. a coppersmith. -ओष्ठः (forming ताम्रोष्ठ or ताम्रौष्ठ) a red or cherry lip; Ku.1.44. -कारः, -कुट्टः a brazier, coppersmith. -कृमिः 1 a kind of red insect (इन्द्रगोप). -2 the lady bird. -3 cochineal. -गर्भम् sulphate of copper. -चूडः a cock; संध्याचूडैर- निबिडतमस्ताम्रचूडैरुडूनि । प्रासूयन्त स्फुटमधिवियद्भाण्डमण्डानि यानि ॥ Rām. Ch.6.96;7.56. -चडकः a particular position of the hand. -त्रपुजम् brass. -द्रुः the red sandalwood. -द्वीपः the island of Ceylon; Divyāvadāna.36. -धातुः 1 red chalk. -2 Copper; Rām.3. -पट्टः, -पत्रम् a copper-plate on which grants of land were frequently inscribed; पटे वा ताम्रपट्टे वा स्वमुद्रोपरिचिह्नितम् । अभिलेख्यात्मनो वंश्यानात्मानं च महीपतिः ॥ Y.1.319. -पर्णी N. of a river rising in Malaya, celebrated for its pearls; R.4.5. Hence ताम्रपर्णिक (= obtained in the same river); Kau. A.2.11. -पलः Alangium Hexapetalum; दद्यात्ताम्रपलं वापि अभावे सर्वकर्मणः Yuktikalpataru. -पल्लवः the Aśoka
tree. -पाकिन् Thespesia Populneoides (Mar. लाखी-पारासा पिंपळ). -पुष्पः Kæmpferia Rotunda (Mar. बाहवा). -ष्पी Bignonia Suaveolens (Mar. धायरी, भुईपाडळ) -फलकम् a copper-plate. -मुख a. copper-faced. (-खः) 1 a Frank or European; -2 the Moghals. -वदनः (see ताम्रमुख); योत्स्यन्ति ताम्रवदनैरनेकैः सैनिका इमे Śiva. B.26.23. -वर्णी the blossom of sesamum. -लिप्तः N. of a country. -प्ताः (pl.) its people or rulers. -वृक्षः a species of sandal. -शिखिन् m. a cook. -सारकः a sort of Khadira. (-कम्) red sandal-wood.
धूम्र a. [धूमं तद्वर्णं राति रा-क] 1 Smoke-coloured, smoky, grey; हुतभुग्धूमधूम्रोपकण्ठम् Bh.3.55; R.15.16. -2 Dark-red. -3 Dark, obscured. -4 Purple. -म्रः 1 A mixture of red and black. -2 Incense. -3 Purple (the colour). -4 An epithet of Śiva. -5 A Camel. -6 (in astrol.) The 28th Yoga. -म्रा An epithet of Durgā. -म्रम् Sin, vice, wickedness; वायुना प्रेर्यमाणस्तु धूम्राय मुदमन्वगात् Mb.1.63.49. -Comp. -अक्षिः a pearl of a bad colour. -अटः the fork-tailed shrike. -आभः air, atmosphere. -रुच् a. of a purple hue. -लोचनः a pigeon. -लोहित a. dark-red, deep-purple. (-तः) an epithet of Śiva. -वर्णः 1 the dark-red colour. -2 incense. -वर्णकः a kind of animal living in caves, a fox. -वर्णा f. N. of one of the seven tongues of Agni; काली कराली च मनोजवा च सुलोहिता या च सुधूम्रवर्णा । स्फुलिङ्गिनी विश्वरूपी च देवी लोलायमाना इति सप्त जिह्वाः ॥ Muṇḍ.1.2.4. -शूकः (लः) a camel.
n. copper; -kutta, m. cop per-smith: î, f.; -kûda, a. having a red cox comb; m. cock; N.: -yuddha, n. cock-fight; -tâ, f., -tva, n. copper-colour; -dvîpa, m. the island of Ceylon; -dhâtu, m. red chalk; -patta, m. copper-plate (for grants); -parnî, f. N. of a river (rising in the Malaya and celebrated for its pearls); -pâtra, n. copper vessel; -ma ya, a. (î) made of copper, coppery; -lipta, m. pl. N. of a people: â(?), î, f. their capital on the western mouth of the Ganges; -varna, a. cop per-coloured; -sâsana, n. copper-plate edict.
a. copper-coloured, dark red; m. eruption with dark red spots; n. copper; a. (a) of copper; î, f. kind of water-clock (a copper vessel having an orifice in the bottom, which when placed in water, gradually fills).
a. bent, crooked; bowed (by, in.); bowing, to or with (--°ree;); humble, sub missive: -tâ, f., -tva, n. bowing; respect; lowliness, submissiveness, humility, towards (lc. or --°ree;): vinîtair namratâmsamâkaret, one should be courteous towards the well-bred.
a. bowing down to the feet of any one; -nikrit, a. having a de ficiency of a syllable in each quarter-verse; -nyâsa, m. setting down of the feet, step; footprint; -pa, m. (drinking by the root), plant, esp. tree: -ka, --°ree;, a. id.; -patana, n. throwing oneself at the feet of any one, pros tration; -patita, pp. having thrown oneself at any one's feet; -paddhati, f. line of foot steps, footprints; -padma, m. lotus-foot; -parikâraka, m. humble servant; -pâda dhâvana, n. washing of one foot with the other; -pîtha, n. footstool: î-kri, turn into a footstool; -pûrana, a., n. filling a verse foot; -prakshâlana, n. washing of the feet; -prasârana, n. stretching out the feet; -pra hâra, m. kick; -bhata, m. foot-soldier; -bhâ ga, m. a fourth; -bhâg, a. possessing=equalling only a fourth part of any one (g.) in (lc.); -mudrâ, f. footprint; trace, sign, indication:-pa&ndot;kti, f. line of footprints, track; -mûla, n. root of the foot, tarsus; sometimes used as a respectful designation of a person; foot of a mountain: e ni-pat, fall at the feet of (g.); -yuddha, n. foot-fight; -ragas, n.dust of the feet; -lagna, pp. sticking in the foot (thorn); lying at any one's feet; attached to the foot; -lepa, m. foot-ointment of a peculiarly magical power; -vandana, n. adoration of the feet, reverential salutation;-sabda, m. sound of footsteps; -sas, ad. foot by foot; by a fourth; sauka, n. cleansing of the feet; -stambha, m. supporting beam, pillar.
Appears in a Dānastuti (‘ Praise of Gifts ’) in the Rigveda,and as conqueror of the Vrcīvants under the leader Varaśikha. It is probable, though not absolutely certain, that he is identical with the Srñjaya Daivavāta, mentioned in the same hymn as having the Turvaśas and Vrcīvants defeated for him by Indra. In this case he would be prince (samrāj) of the Syñjayas. Daivavāta is mentioned elsewhere as a worshipper of Agni. Abhyāvartin is also referred to as a Pārthava. Ludwig and Hillebrandt maintained that he is thus a Parthian, the latter using the evidence of the two places mentioned in the descrip¬tion of Daivavāta’s victories, Hariyūpīyā and Yavyāvatī, as proofs for the western position of Abhyāvartin’s people in Arachosia, in Iran. But Zimmer is probably right in holding that the name Pārthava merely means ‘ a descendant of Prthu,’ and that its similarity to the Iranian Parthians is only on a par with the numerous other points of identity between the Indian and Iranian cultures
‘Wool,’ is very frequently mentioned from the Rigveda onwards. The Parusnī country was famous for its wool, like Gandhāra for its sheep. The term for the separate tufts was parvan4 or parus.‘ Soft as wool ’ (ūrna-mradas) is not a rare epithet. The sheep is called ‘woolly’ (ūrnāvatī). ‘Woollen thread ’ (ūrnā-sūtra) is repeatedly referred to in the later Samhitās and the Brāhmanas. The word ūrnā was not restricted to the sense of sheep’s wool, but might denote goat’s hair also.
The ‘cock, being named in the Atharvaveda with sheep, goats, and other domesticated animals, was presumably tamed. In the -list of victims at the horse sacrifice in the Yajurveda, it appears as dedicated to Savitr: Yāska explains this by the fact that it declares the time of day (kālānuvāda). The commentator Mahīdhara explains the name by tāmra-cūda, ‘red-crested.’ It is of course onomato- poetic (‘ calling krka’). See also Kukkuta.
In the Atharvaveda and later regularly denotes ‘sovereign power,’ from which, as the śatapatha Brāhmaṇa notes, the Brahmin is excluded. In addition to Rājya, the texts give other expressions of sovereign power. Thus the śatapatha Brāhmaṇa4 contends that the Rājasūya sacrifice is that of a king, the Vājapeya that of a Samrāj or emperor, the status of the latter (Sāmrājya) being superior to that of the former (Rājya). The sitting on a throne (Ásandī) is given in the same text6 as one of the characteristics of the Samrāj. Elsewhere® Svārājya, ‘ uncon¬trolled dominion,’ is opposed to Rājya. In the ritual of the Rājasūya the Aitareya Brāhmaṇa7 gives a whole series of terms: Rājya, Sāmrājya, Bhaujya, Svārājya, Vairājya, Pāra- meṣṭhya, and Māhārājya, while Adhipatya, ‘ supreme power,’ is found elsewhere.8 But there is no reason to believe that these terms refer to essentially different forms of authority. A king might be called a Mahārāja or a Samrāj, without really being an overlord of kings; he would be so termed if he were an important sovereign, or by his own entourage out of compliment,' as was Janaka of Videha. That a really great monarchy of the Aśoka or Gupta type ever existed in the Vedic period seems highly improbable.
Is mentioned in one passage of the Rigveda, where Roth thinks that an 'ant' is meant. But Pischel, with more probability, thinks that it is a proper name, perhaps equivalent to Vamra, and denoting the child of a maiden who was saved from being devoured by ants.
Is a word of obscure sense, confined mainly to the Rigveda. According to Roth, the sense is primarily ‘order,’ then the concrete body which gives orders, then ‘assembly’ for secular or religious ends, or for war. Oldenberg once thought that the main idea is ‘ordinance’ (from υi-dhā, ‘ dispose,’ ‘ordain’), and thence ‘sacrifice.’ Ludwig thinks that the root idea is an ‘ assembly,’ especially of the Mag’havans and the Brahmins. Geldner considers that the word primarily means ‘ knowledge,’ ‘wisdom,’ ‘priestly lore,’ then ‘sacrifice’ and ‘spiritual authority.’ Bloomfield, on the other hand, insists that Vidatha refers to the ‘house’ in the first place (from vid, ‘acquire’), and then to the ‘sacrifice,’ as connected with the house; this interpretation, at any rate, appears to suit all the passages. The term vidathya, once applied to the king (samrāt), might seem to be against this view, but it may refer to his being ‘rich in homesteads and the connexion of the woman with the Vidatha, as opposed to the Sabhā, tells in favour of Bloomfield’s explanation. That the word ever denotes an asylum, like the house of the brahmin, as Ludwig suggests, is doubtful.
Is found in one passage of the Rigveda, where it is said that comrades attend Indra, as the Kulapas the Vrāja- pati, when he goes about. Zimmer thinks that this refers to the heads of families being subordinate in war to the village headman (Grāmaṇī), but Whitney seems to be right in seeing merely the chieftain surrounded by the leading men, the family heads, not necessarily merely a village headman. Vrāja alone occurs in one passage of the Atharvaveda, adverbially in the sense of ‘in troops.’
From the Rigveda onwards denotes the ‘father-in- law ’ of the wife; not till the Sūtra period does it include the ‘ father-in-law ’ of the husband. The daughter-in-law (Snuṣā), in the normal case when the father-in-law was the head of the family to which her husband belonged in fact as well as in age, was bound to pay him all respect.[3] When the old man had ceased to exercise control, she became mistress (samrājñī) over him and his wife. In the plural the word denotes the ‘ parents-in-law.’
Companion,’ attendant ’ (from sac, 'follow'), later a common word for the comrade of a king, his minister, is found in Vedic literature in the Aitareya Brāhmaṇa (iii. 20, 1), where it is used by Indra of the Maruts. It seems to correspond in sense to the German comes or the English gesith.
In the Rigveda and later means ‘superior ruler,’ 'sovereign,' as expressing a greater degree of power than king ’ (Rājan). In the śatapatha Brāhmana, in accordance with its curious theory of the Vājapeya and Rājasūya, the Samrāj is asserted to be a higher authority than a king, and to have become one by the sacrifice of the Vājapeya. There is, however, no trace of the use of the word as ‘ emperor ’ in the sense of an 'overlord of kings,' probably because political conditions furnished no example of such a status, as for instance was attained in the third century B.C. by Aśoka. At the same time Samrāj denotes an important king like Janaka of Videha. It is applied in the Aitareya Brāhmaṇa as the title of the eastern kings. Cf Rājya.
prathasvorṇamradaṃ svāsasthaṃ devebhyaḥ # MS.1.1.12: 7.9; 4.1.13: 17.17. P: uru prathasva Mś.1.2.3.22; 1.2.6.7. See under ūrṇamradasaṃ, and cf. prec. and next.
aham anu rājyāya sāmrājyāya bhaujyāya svārājyāya vairājyāya pārameṣṭhyāya rājyāya māhārājyāyādhipatyāya svāvaśyāyātiṣṭhāyārohāmi # AB.8.6.3. See under tān anv adhi-.
noun (neuter) anointing (Monier-Williams, Sir M. (1988))
oil (Monier-Williams, Sir M. (1988))
ointment (Monier-Williams, Sir M. (1988))
rubbing in (Monier-Williams, Sir M. (1988))
noun (masculine) a kind of leprosy with large red spots (Monier-Williams, Sir M. (1988))
Karmavip (Monier-Williams, Sir M. (1988))
name of a son of Kṛṣṇa
name of a son of Naraka Bhauma (Monier-Williams, Sir M. (1988))
noun (neuter) tāmradru (Monier-Williams, Sir M. (1988))
a coppery receptacle (Monier-Williams, Sir M. (1988))
a variety of brass
copper (Monier-Williams, Sir M. (1988))
noun (masculine) a cock (Monier-Williams, Sir M. (1988))
Blumea lacera (Monier-Williams, Sir M. (1988))
name of a Parivrājaka (Monier-Williams, Sir M. (1988))
noun (feminine) a kind of pond (Monier-Williams, Sir M. (1988))
name of a river (rising in Malaya) (Monier-Williams, Sir M. (1988))
name of a town in Ceylon (Monier-Williams, Sir M. (1988))
Rubia Munjista (Monier-Williams, Sir M. (1988))
noun (feminine) Bignonia suaveolens (Monier-Williams, Sir M. (1988))
Grislea tomentosa (Monier-Williams, Sir M. (1988))
Ipomoea Turpethum (Monier-Williams, Sir M. (1988))
noun (feminine) Bignonia suaveolens (Monier-Williams, Sir M. (1988))
Grislea tomentosa (Monier-Williams, Sir M. (1988))
Ipomcea Turpethum (Monier-Williams, Sir M. (1988))
noun (feminine) Alhagi Maurorum (Monier-Williams, Sir M. (1988))
Mimosa pudica (Monier-Williams, Sir M. (1988))
Rubia Munjista (Monier-Williams, Sir M. (1988))
noun (masculine) (in astrol.) the 28th Yoga (Monier-Williams, Sir M. (1988))
a camel (Monier-Williams, Sir M. (1988))
a mixture of red and black (Monier-Williams, Sir M. (1988))
a mosquito
incense (Monier-Williams, Sir M. (1988))
name of a Dānava (Monier-Williams, Sir M. (1988))
name of a family of ṣis (Monier-Williams, Sir M. (1988))
name of a monkey or bear (Monier-Williams, Sir M. (1988))
name of an author and other men (Monier-Williams, Sir M. (1988))
name of one of Skanda's attendants (Monier-Williams, Sir M. (1988))
name of Śiva (Monier-Williams, Sir M. (1988))
purple (the colour) (Monier-Williams, Sir M. (1988))
? Frequency rank 10978/72933
adjective dark-red (Monier-Williams, Sir M. (1988))
darkcoloured (Monier-Williams, Sir M. (1988))
dim (Monier-Williams, Sir M. (1988))
grey (Monier-Williams, Sir M. (1988))
obscured (Monier-Williams, Sir M. (1988))
purple (Monier-Williams, Sir M. (1988))
smoke-coloured (Monier-Williams, Sir M. (1988))
smoky (Monier-Williams, Sir M. (1988))
noun (masculine) a pigeon (Monier-Williams, Sir M. (1988))
name of a general of the Asura Śumbha (Monier-Williams, Sir M. (1988))
name of Śiva Frequency rank 36057/72933
noun (masculine) incense (Monier-Williams, Sir M. (1988))
name of a mountain (Monier-Williams, Sir M. (1988))
name of a son of Ajamiḍha and Dhūminī (Monier-Williams, Sir M. (1988))
adjective bent (Monier-Williams, Sir M. (1988))
bowed (Monier-Williams, Sir M. (1988))
bowing (Monier-Williams, Sir M. (1988))
bowing to (comp.) (Monier-Williams, Sir M. (1988))
curved (Monier-Williams, Sir M. (1988))
hanging down (Monier-Williams, Sir M. (1988))
humble (Monier-Williams, Sir M. (1988))
inclining (Monier-Williams, Sir M. (1988))
reverential (Monier-Williams, Sir M. (1988))
submissive (Monier-Williams, Sir M. (1988))
sunk (Monier-Williams, Sir M. (1988))
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