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     Grammar Search "nitya" has 4 results.
     
nityā: feminine nominative singular stem: nitya
nītyā: feminine instrumentative singular stem: nīti
nitya: masculine vocative singular stem: nitya
nitya: neuter vocative singular stem: nitya
     Amarakosha Search  
3 results
     
WordReferenceGenderNumberSynonymsDefinition
śāśvataḥ3.1.71MasculineSingularsanātanaḥ, dhruvaḥ, nitya, sadātanaḥ
satatam1.1.66NeuterSingularanavaratam, aśrāntam, ajasram, santatam, aviratam, aniśam, nityam, anāratameternal or continually
valajaḥ3.3.37NeuterSingularnityam, svakam
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132 results for nitya
     
Devanagari
BrahmiEXPERIMENTAL
nityamf(ā-)n. (fr. ni-; see ni-ja-) innate, native View this entry on the original dictionary page scan.
nityamf(ā-)n. one's own (opp. to araṇa-) View this entry on the original dictionary page scan.
nityamf(ā-)n. continual, perpetual, eternal etc. View this entry on the original dictionary page scan.
nityamfn. in fine compositi or 'at the end of a compound' constantly dwelling or engaged in, intent upon, devoted or used to (see tapo-n-, dharma-n-, dhyāna-n-, śastra-n-) etc. View this entry on the original dictionary page scan.
nityamf(ā-)n. ordinary, usual, invariable, fixed, necessary, obligatory (opp. to kāmya-, naimittika-etc.) etc. (with samāsa- m.a compound the meaning of which is not expressed by its members when not compounded ;with svarita- m. equals jātya-,the independent svarita- ) View this entry on the original dictionary page scan.
nityam. the sea, ocean View this entry on the original dictionary page scan.
nityan. constant and indispensable rite or act View this entry on the original dictionary page scan.
nityabhaktikamfn. regularly fed by another, View this entry on the original dictionary page scan.
nityabhāvam. eternity View this entry on the original dictionary page scan.
nityabuddhimfn. considering anything (locative case) as constant or eternal View this entry on the original dictionary page scan.
nityaind. always, perpetually, constantly (see gaRa svarādi-). View this entry on the original dictionary page scan.
nityadānan. daily alms-giving View this entry on the original dictionary page scan.
nityadānādipaddhatif. Name of work View this entry on the original dictionary page scan.
nityadhṛtmfn. constantly bearing or maintaining View this entry on the original dictionary page scan.
nityadhṛtmfn. observing daily duties (?) View this entry on the original dictionary page scan.
nityadhṛtamfn. constantly maintained or kept up View this entry on the original dictionary page scan.
nityagatimfn. moving continually View this entry on the original dictionary page scan.
nityagatim. wind, or the god of wind View this entry on the original dictionary page scan.
nityahomaperpetual sacrifice View this entry on the original dictionary page scan.
nityahomādiprakīrṇakan. Name of work View this entry on the original dictionary page scan.
nityahomādividhim. Name of work View this entry on the original dictionary page scan.
nityahomaprāyaścittan. Name of work View this entry on the original dictionary page scan.
nityahomavidhim. Name of work View this entry on the original dictionary page scan.
nityahotṛ(n/i-) mfn. always sacrificing View this entry on the original dictionary page scan.
nityajapavidhānan. Name of work View this entry on the original dictionary page scan.
nityajātamfn. constantly born View this entry on the original dictionary page scan.
nityajvaram. uninterrupted fever View this entry on the original dictionary page scan.
nityakālamind. always, at all times View this entry on the original dictionary page scan.
nityakarmalatāf. Name of work View this entry on the original dictionary page scan.
nityakarmann. a constant act or duty (as observance of the 5 great acts of worship), any daily and necessary rite View this entry on the original dictionary page scan.
nityakarmann. Name of work View this entry on the original dictionary page scan.
nityakarmānuṣṭhānakramam. Name of work View this entry on the original dictionary page scan.
nityakarmapaddhatif. Name of work View this entry on the original dictionary page scan.
nityakarmaprakāśikāf. Name of work View this entry on the original dictionary page scan.
nityakarmavidhim. Name of work View this entry on the original dictionary page scan.
nityakriyāf. idem or 'n. a regular and necessary act or ceremony ' View this entry on the original dictionary page scan.
nityakriyāf. Name of work View this entry on the original dictionary page scan.
nityakṛtyan. a regular and necessary act or ceremony View this entry on the original dictionary page scan.
nityalīlāsthāpanan. Name of work View this entry on the original dictionary page scan.
nityamind. always, constantly, regularly, by all means etc. (na nityam-,never; nityam an-ādāta-,never a receiver ) . View this entry on the original dictionary page scan.
nityamayamf(ī-)n. formed or consisting of anything eternal View this entry on the original dictionary page scan.
nityamuktamfn. emancipated for ever ( nityamuktatva -tva- n.), View this entry on the original dictionary page scan.
nityamuktatvan. nityamukta
nityanaimittikan. (with or scilicet karman-) any regularly recurring occasional act or ceremony or any rite constantly performed to accomplish some object (as śrāddha-s at fixed lunar periods) View this entry on the original dictionary page scan.
nityanartamfn. constantly dancing (śiva-) View this entry on the original dictionary page scan.
nityanātham. Name of an author (also -siddha-)
nityapādam. equals -nātha- View this entry on the original dictionary page scan.
nityaparīkṣaṇan. constant investigation or inspection View this entry on the original dictionary page scan.
nityaparivṛtam. Name of a buddha-. View this entry on the original dictionary page scan.
nityapralayam. the constant dissolution of living beings View this entry on the original dictionary page scan.
nityapramuditamfn. always delighted or satisfied View this entry on the original dictionary page scan.
nityaprayogaratnākaram. Name of work View this entry on the original dictionary page scan.
nityapūjāf. Name of work View this entry on the original dictionary page scan.
nityapūjāyantran. a kind of amulet View this entry on the original dictionary page scan.
nityapuṣṭamf(ā-)n. always well-supplied View this entry on the original dictionary page scan.
nityartu(for -ṛtu-) mfn. regularly recurring at the seasons, annual View this entry on the original dictionary page scan.
nityasamam. the assertion that all things remain the same View this entry on the original dictionary page scan.
nityasamāsam. See above. View this entry on the original dictionary page scan.
nityasaṃhṛṣṭamfn. always exulting or triumphant View this entry on the original dictionary page scan.
nityasaṃhṛṣṭamfn. always rivalling one another (see saṃghṛṣṭa-) View this entry on the original dictionary page scan.
nityasaṃnyāsinm. always an ascetic View this entry on the original dictionary page scan.
nityaśaṅkinm. "always afraid", a deer, antelope, View this entry on the original dictionary page scan.
nityaśaṅkitamfn. perpetually alarmed, always suspicious View this entry on the original dictionary page scan.
nityaśasind. always, constantly, eternally View this entry on the original dictionary page scan.
nityaśatrughnamfn. killing one's constant enemies (id est passions), View this entry on the original dictionary page scan.
nityaśayamfn. always sleeping or reclining View this entry on the original dictionary page scan.
nityasevakamfn. always serving others View this entry on the original dictionary page scan.
nityasiddhamfn. "ever perfect", a jaina- predicate of the soul View this entry on the original dictionary page scan.
nityasnāyinmfn. constantly bathing or making ablutions View this entry on the original dictionary page scan.
nityaśrāddhan. a daily or constant śrāddha- View this entry on the original dictionary page scan.
nityaśrīmfn. of lasting beauty View this entry on the original dictionary page scan.
nityasthamfn. always abiding in (locative case) View this entry on the original dictionary page scan.
nityastotra(n/i-) mfn. receiving perpetual praise View this entry on the original dictionary page scan.
nityasvādhyāyinmfn. always engaged in the study of the veda- ( nityasvādhyāyitā yi-- f.) View this entry on the original dictionary page scan.
nityasvādhyāyitāf. nityasvādhyāyin
nityaf. perpetuity, continuance, continual repetition of (compound) View this entry on the original dictionary page scan.
nityaf. necessity View this entry on the original dictionary page scan.
nityatarpaṇan. Name of work View this entry on the original dictionary page scan.
nityatvan. idem or 'f. necessity ' View this entry on the original dictionary page scan.
nityavaikuṇṭham. Name of a particular residence of viṣṇu- in heaven View this entry on the original dictionary page scan.
nityavarṣadevam. Name of a man View this entry on the original dictionary page scan.
nityavatsamf(ā-)n. (ty/a--) always possessing a calf View this entry on the original dictionary page scan.
nityavatsāf. a particular form of sāma- supplication View this entry on the original dictionary page scan.
nityavatsan. Name of several sāman-s View this entry on the original dictionary page scan.
nityavidhim. Name of work View this entry on the original dictionary page scan.
nityavitrastam. "always scared", Name of an antelope View this entry on the original dictionary page scan.
nityavratan. a perpetual observance (lasting for life) View this entry on the original dictionary page scan.
nityavyayamfn. always expending View this entry on the original dictionary page scan.
nityavyayāf. ever laying out View this entry on the original dictionary page scan.
nityayātrāf. Name of work View this entry on the original dictionary page scan.
nityayauvanamfn. always young View this entry on the original dictionary page scan.
nityayauvanāf. Name of draupadī- View this entry on the original dictionary page scan.
nityayauvanan. perpetual youth View this entry on the original dictionary page scan.
nityayujmfn. having the mind always fixed upon one object View this entry on the original dictionary page scan.
nityayuktamfn. always busy or intent upon (locative case) View this entry on the original dictionary page scan.
anityamfn. not everlasting, transient, occasional, incidental View this entry on the original dictionary page scan.
anityamfn. irregular, unusual View this entry on the original dictionary page scan.
anityamfn. unstable View this entry on the original dictionary page scan.
anityamfn. uncertain View this entry on the original dictionary page scan.
anityabhāvam. transitoriness. View this entry on the original dictionary page scan.
anityadatrimam. a son surrendered by his parents to another for temporary or preliminary adoption. View this entry on the original dictionary page scan.
anityadatta m. a son surrendered by his parents to another for temporary or preliminary adoption. View this entry on the original dictionary page scan.
anityadattaka m. a son surrendered by his parents to another for temporary or preliminary adoption. View this entry on the original dictionary page scan.
anityakarmann. an occasional act of worship, sacrifice for a special purpose. View this entry on the original dictionary page scan.
anityakriyāf. an occasional act of worship, sacrifice for a special purpose. View this entry on the original dictionary page scan.
anityamind. occasionally. View this entry on the original dictionary page scan.
anityapratyavekṣāf. consciousness that all is passing away View this entry on the original dictionary page scan.
anityasamam. sophism, consisting in generalizing what is exceptional (as perishableness). View this entry on the original dictionary page scan.
anityasamaprakaraṇan. a section in the nyāya- discussing that sophism. View this entry on the original dictionary page scan.
anityasamāsam. a compound, the sense of which may be equally expressed by resolving it into its constituent parts. View this entry on the original dictionary page scan.
anityaf. transient or limited existence. View this entry on the original dictionary page scan.
anityatvan. transient or limited existence. View this entry on the original dictionary page scan.
araṇyanityamfn. used to dwell in a forest, View this entry on the original dictionary page scan.
ātmanityamfn. constantly in the heart, greatly endeared to one's self ([ equals sva-vaśa- commentator or commentary ]) View this entry on the original dictionary page scan.
devīnityapūjāvidhim. Name of work View this entry on the original dictionary page scan.
dharmanityamfn. constant in duty View this entry on the original dictionary page scan.
dhyānanitya() mfn. engaged in meditation, thoughtful. View this entry on the original dictionary page scan.
kṛtanityakriyamfn. one who has duly performed his daily religious observances. View this entry on the original dictionary page scan.
nityānityamfn. eternal and perishable, permanent and temporary View this entry on the original dictionary page scan.
pādmanityapūjāvidhim. Name of work View this entry on the original dictionary page scan.
pariṇāminityamfn. eternal but continually changing View this entry on the original dictionary page scan.
pracuranityadhanāgamamfn. receiving many and constant supplies of money View this entry on the original dictionary page scan.
śabdanityaf. the eternity of sound (also -tva- ) View this entry on the original dictionary page scan.
śabdānityatārahasyan. Name of work View this entry on the original dictionary page scan.
śabdanityatāvicāram. Name of work View this entry on the original dictionary page scan.
sarvadevasādhāraṇanityapūjāvidhim. Name of work View this entry on the original dictionary page scan.
śastranityamfn. one who is continually under arms View this entry on the original dictionary page scan.
ṣoḍaśanityatantran. Name of work View this entry on the original dictionary page scan.
śyāmānityapūjāpaddhatif. Name of work View this entry on the original dictionary page scan.
taponityamfn. devoting one's self incessantly to religious austerities View this entry on the original dictionary page scan.
taponityam. Name of a man (with the patronymic pauruśiṣṭi-) View this entry on the original dictionary page scan.
vananityam. Name of a son of raudrāśva- View this entry on the original dictionary page scan.
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nitya नित्य a. [नियमेन नियतं वा भवं नि-त्य-प्; cf. P.IV.2.14. Vārt.] 1 (a.) Continual, perpetual, constant, everlasting, eternal, uninterrupted; यथा त्वमसि दुर्धर्षो धर्मनित्यः प्रजाहितः Rām.7.37.8; यदि नित्यमनित्येन लभ्यते H.1.48; नित्यज्योत्स्नाः प्रतिहततमोवृत्तिरम्याः प्रदोषाः Me. (regarded by Malli. as an interpolation); Ms.2.26. (b) Imperishable, indestructible; पृथिवी द्विविधा नित्या$नित्या च Tarka K. -2 Invariable, regular, fixed, not optional, regularly prescribed (opp. काम्य). -3 Necessary, obligatory, essential. -4 Ordinary, usual (opp. नौमित्तिक). -5 (At the end of comp.) Constantly dwelling in, perpetually engaged in or busy with; जाह्नवीतीर˚, अरण्य˚, आदान˚, ध्यान˚ &c. -त्यः The ocean. -स्या 1 An epithet of the goddess Durgā. -2 A plough-share. -त्यम् An indispensable or inevitable act. -त्यम् ind. Daily, constantly, always, ever, perpetually, enternally. -Comp. -अनध्यायः invariable suspension of Vedic studies; नित्यानध्याय एव स्याद् ग्रामेषु नगरेषु च Ms.4.17. -अनित्य a. eternal and perishable. -अनुबद्ध a. always approached or resorted to. -अनुवादः a bare statement of fact; स्याज्जुह्वप्रतिषेधान्नित्यानुवादः MS.4.1.45. -अभियुक्त a. One who is completely absorbed in yogic practices. -ऋतु a. regularly recurring at the seasons. -कर्मन् n., -कृत्यम्, क्रिया any daily and necessary rite, a constant act or duty, as the five daily Yajñas. -कालम् ind. always, at all times; ब्राह्मेण विप्रस्तीर्थेन नित्यकालमुपस्पृशेत् Ms.2.58,73. -गतिः air, wind. -जात a. constantly born; अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् Bg.2.26. -दानम् daily alms-giving. -नियमः an invariable rule. -नैमित्तिकम् an occasional act regularly recurring, or any ceremony constantly performed to accomplish a particular object, e. g. (a पर्वश्राद्ध). -पुष्ट a. always well-supplied. -प्रलयः 1 the constant dissolution of living beings. -2 sleep. -बुद्धिः a. considering anything as constant or eternal. -भावः eternity. -मुक्तः the Supreme Spirit. -युक्त a. always busy or intent upon. -युज् a. having the mind always fixed upon one object; दृग्भिर्हृदीकृतमलं परिरभ्य सर्वास्तद्भावमापुरपि नित्ययुजां दुरापम् Bhāg.1.82.4. -यौवना (ever youthful) an epithet of Draupadī. -व्रतम् a perpetual observance (lasting for life). -शङ्कित a. perpetually alarmed, ever suspicious. -समः the assertion that all things remain the same; Sarva. S. -समासः 'a necessary compound', a compund the meaning of which cannot be expressed by its constituent members used separately (the separate ideas having merged in one); e. g. जमदग्नि, जयद्रथ &c.; इवेन नित्यसमासः &c.
nitya नित्यदा ind. Perpetually, always, constantly, eternally; स नित्यदोद्विग्नधिया तमीश्वरम् (ददर्श) Bhāg.1.44.38.
nityaśas नित्यशस् ind. Constantly, always, eternally; अनन्य- चेताः सततं यो मां स्मरति नित्यशः Bg.8.14; Ms.2.96;4.15.
nitya नित्यता त्वम् 1 Invariableness, constancy, continuance, eternity, perpetuity. -2 Necessity. -3 Perseverance.
anitya अनित्य a. 1 Not eternal or everlasting, transient, non-eternal, perishable (नश्वर) (opp. नित्य); गन्धवती पृथ्वी सा द्विविधा नित्या$नित्या च T. S.9 (अनित्या = कार्यरूपा); See नित्य; यदि नित्यमनित्येन निर्मलं मलवाहिना । यशः कायेन लभ्येत तन्न लब्धं भवेन्तु किम् ॥ H.1.45. रजस्वलमनित्यं च भूतावासमिमं त्यजेत् Ms.6.77; धर्मो$नित्यः सुखदुःखे$प्यनित्ये जीवो$नित्यो हेतुरस्या- प्यनित्यः Mb. -2 Occasional, temporary, casual; not peremptory or obligatory as a rule &c., special. -3 Unusual, extraordinary; वर्णे चानित्ये P.V.4.31 (लोहितकः कोपेन, अन्यथा तु श्वेतवर्ण इति भावः); आनाय्यो$नित्ये III.1.127 (स हि गार्हपत्यादानीयते$नित्यश्च सततमप्रज्वलनात् Sk.) See VI.1. 147. -4 Unsteady, fickle, not permanent; अनित्यं यौवनं रूपम् H.4.68; ˚हृदया हि ताः Rām. -5 Uncertain, doubtful; अनित्यो विजयो यस्माद् दृश्यते युध्यमानयोः Ms.7.199; विजयस्य ह्यनित्यत्वात् Pt.3.22. -6 (in grammar) A rule or operation which is not invariable or compulsory; optional. -त्यम् adv. Occasionally, not permanently, incidentally, casually; अनित्यं हि स्थितो यस्मात् Ms.3.12. -Comp. -कर्मन्, -क्रिया an occasional act, such as a sacrifice for a special purpose, a voluntary and occasional act. -दत्तः, -दत्तकः, -दत्रिमः a son given by his parents to another temporarily (for temporary or preliminary adoption). -प्रत्यवेक्षा (with Buddhists) the consciousness that everything is perishable and is passing away. -भावः transitoriness, transient state, limited nature or existence; so अनित्यतावम् frailty, instability. -समः a sophism or fallacious reasoning which generalizes what it is exceptional (as अनित्यत्वम्). -समासः a compound which it is not obligatory to form in every case (the sense of which may be equally expressed by resolving it into its constituent members.).
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nitya a. inward, innate; own (V.); constant, perpetual, eternal; always abiding in, devoted to (--°ree;); regular, essential, neces sary: °ree;-or -m, ad. constantly, perpetually, always; invariably; na nityam, not always; never; -samâsa, m. necessary or fast com pound, i. e. one that cannot be resolved with out destroying the meaning; -svarita, m. necessary, i. e. independent svarita.
nityakarman n. necessary duty or rite; -kâlam, ad. always, invariably; -kritya, n., -kriyâ, f. regular ceremony, daily routine; -gati, a. constantly moving; m. wind; -gâta, pp. being constantly born; -tâ, f., -tva, n. perpetuity, eternity; necessity; perseverance in, devotion to (--°ree;); -dâ, ad. perpetually; -parîkshana, n. constant inspection; -bhâva, m. eternity.
nityaśas ad. constantly.
nityasevaka a. constantly serving; -snâyin, a. constantly performing ablu tions; (nítya)-hotri, m. constant sacrificer.
nityayukta pp. ever occupied in, constantly applied or attentive to (lc.); -yug, a. ever concentrated; -vyaya, a. always expending; -vrata, n. life-long observance; -sa&ndot;kita, pp. perpetually alarmed, constantly suspicious.
anityam ad. not continually, now & then.
anitya a. transient; temporary; uncertain; inconstant; -tâ, f., -tva, n. tran sitoriness, uncertainty, instability.
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nakṣatra Is a word of obscure origin and derivation. The Indian interpreters already show a great divergence of opinion as to its primary meaning. The śatapatha Brāhmana re­solves it into na-ksatra (‘ no power ’), explaining it by a legend. The Nirukta refers it to the root naks, ‘obtain/ following the Taittirīya Brāhmana. Aufrecht and Weber derived it from nakta-tra, ‘ guardian of night/ and more recently the derivation from nak-ksatra, ‘ having rule over night/ seems to be gaining acceptance. The generic meaning of the word therefore seems to be ‘star/ The Naksatras as Stars in the Rigveda and Later.—The sense of star ’ appears to be adequate for all or nearly all the passages in which Naksatra occurs in the Rigveda. The same sense occurs in the later Samhitās also : the sun and the Naksatras are mentioned together, or the sun, the moon, and the Naksatras, or the moon and the Naksatras, or the Naksatras alone; but there is no necessity to attribute to the word the sense of lunar mansion ’ in these passages. On the other hand, the names of at least three of the Naksatras in the later sense occur in the Rigveda. Tisya, however, does not seem to be mentioned as a lunar mansion. With Aghās (plur.) and Arjunī (dual) the case is different: it seems probable that they are the later lunar mansions called Maghās (plur.) and Phālgunī (dual). The names appear to have been deliberately changed in the Rigveda, and it must be remembered that the hymn in which they occur, the wedding hymn of Sūryā, has no claim to great age. Ludwig and Zimmer have seen other references to the Naksatras as 27 in the Rigveda, but these seem most improbable. Nor do the adjectives revatī (£ rich ’) and punarvasīi (‘ bringing wealth again’) in another hymn appear to refer to the Naksatras. The Naksatras as Lunar Mansions.—In several passages of the later Samhitās the connexion of the moon and the Naksatras is conceived of as a marriage union. Thus in the Kāthaka and Taittirīya Samhitās it is expressly stated that Soma was wedded to the mansions, but dwelt only with Rohinī; the others being angry, he had ultimately to undertake to live with them all equally. Weber hence deduced that the Naksatras were regarded as of equal extent, but this is to press the texts unduly, except in the sense of approximate equality. The number of the mansions is not stated as 27 in the story told in the two Samhitās: the Taittīriya has, and the Kāthaka no number; but 27 appears as their number in the list which is found in the Taittirīya Samhitā and elsewhere. The number 28 is much less well attested: in one passage of the Taittirīya Brāhmana Abhijit is practically marked as a new comer, though in a later book, in the Maitrāyanī Samhitā, and in the Atharvaveda list,27 it has found acceptance. It is perfectly possible that 28 is the earlier number, and that Abhijit dropped out because it was faint, or too far north, or because 27 was a more mystic (3x3x3) number: it is significant that the Chinese Sieou and the Arabic Manāzil are 28 in number.28 Weber, however, believes that 27 is the older number in India. The meaning of the number is easily explained when it is remembered that a periodic month occupies something between 27 and 28 days, more nearly the former number. Such a month is in fact recognized in the Lātyāyana and Nidāna Sūtras as consisting of 27 days, 12 months making a year of 324 days, a Naksatra year, or with an intercalary month, a year of 351 days. The Nidāna Sūtra makes an attempt to introduce the Naksatra reckoning into the civil or solar (sāvana) year of 360 days, for it holds that the sun spends 13J• days in each Naksatra (13^x27 = 360). But the month of 27 or 28 days plays no part in the chronological calculations of the Veda. The Names of the Naksatras.—In addition to the two mentioned in the Rigveda, the earlier Atharvaveda gives the names of Jyesthaghnī (the later Jyesthā) and Vicrtau, which are mentioned as in close connexion, and of Revatīs (plural) and Kyttikās. With reference to possible times for the ceremony of the Agnyādhāna, or Maying of the sacred fires/ the Kāthaka Samhitā, the Maitrāyanī Samhitā, and the Taittirīya Brāhmana mention the Naksatras called Krttikās, Rohinī, Phalgunyas, Hasta; the latter Brāhmana adds Punar- vasū, and in an additional remark excludes Pūrve Phālgunī in favour of Uttare Phālgunī. The śatapatha Brāhmana adds Mrgaśīrsa and Citrā as possibilities. On the other hand, Punarvasū is recommended by all authorities as suitable for the Punarādheya, 'relaying of the sacred fires,’ which takes place if the first fire has failed to effect the aim of its existence, the prosperity of the sacrificer. The Kāthaka Samhitā, however, allows Anurādhās also. In the ceremony of the Agnicayana, or 'piling of the fire- altar,’ the bricks are assumed to be equal in number to the Naksatras. The bricks number 756, and they are equated to 27 Naksatras multiplied by 27 secondary Naksatras, reckoned as 720 (instead of 729), with the addition of 36 days, the length of an intercalary month. Nothing can be usefully derived from this piece of priestly nonsense. But in connexion with this ceremony the Yajurveda Samhitās enumerate the 27, The Taittirīya Brāhmana has a list of the Naksatras which agrees generally with the list of the Samhitās. It runs as follows: Kyttikās, Rohinī, Invakās, Bāhū (dual), Tisya, Aśleṣās, Maghās, Pūrve Phālgunī, Uttare Phālgunī, Hasta, Citrā, Nistyā, Viśākhe, Anūrādhās, Rohinī, Mūlabarhanī, Pūrvā Asādhās', Uttarā Asādhās, Sronā, Sravisthās, Satabhisaj, Pūrve Prosthapadās, Uttare Prosthapadās, Revatī, Aśvayujau, Apabharanīs. In a later book, however, the list grows to 28, and the full moon is inserted after number 14, and the new moon after number, as an attempt to bring the Naksatra (lunar) month into accordance with the Sāvana (solar) month of 30 days. The names in this second list are as in the Samhitās with the following exceptions. The seven stars of the Krttikās are named as Ambā, Dulā, Nitatnī, Abhrayantī, Meghayantī, Varsayantī, Cupunīkā, names found also in the Taittirīya and Kāthaka Samhitās. Beside Mrgaśīrsa, Invakās are also mentioned. Then come Ardrā, Punarvasū, Tisya, Aśresās, Maghās (beside which Anaghās, Agadās, and Arun- dhatīs are also mentioned), Phalgunyas (but elsewhere in the dual, Phalgunyau), Phalgunyas, Hasta, Citrā, Nistyā, Viśākhe, Anūrādhās, Jyesthā, Mūla, Asādhās, Asā(jhās, Abhijit, śronā, Sravisthās, Satabhisaj, Prosthapadās, Prosthapadās, Revatī, Aśvayujau, Bharanyas, but also Apabharanīs. Abhijit, which occurs also in an earlier part of the Brāhmana, is perhaps interpolated. But Weber’s argument that Abhijit is out of place in this list because Brāhmana is here mentioned as the 28th Naksatra, loses some force from the fact (of course unknown to him) that the list in the Maitrāyanī Samhitā contains 28 Naksatras, including Abhijit, and adds Brāhmana at the end as another. In another passage the Taittirīya Brāhmana divides the Naksatras into two sets, the Deva Naksatras and the Yama Naksatras, being 1-14 and 15-27 (with the omission of Abhijit) respectively. This division corresponds with one in the third book of the Brāhmana60 where the days of the light half of the month and those of the dark half are equated with the Naksatras. The Brāhmana treats the former series as south, the latter as north; but this has no relation to facts, and can only be regarded as a ritual absurdity. The late nineteenth book of the Atharvaveda contains a list of the Naksatras, including Abhijit. The names here (masc.), Viśākhe, Anurādhā, Jyesthā, Mūla, Pūrvā Asādhās, Uttarā Asādhās, Abhijit, śravana, śravisthās, śatabhisaj, Dvayā Prosthapadā, Revatī, Aśvayujau, Bharanyas. The Position of the Naksatras.—There is nothing definite in Vedic literature regarding the position of most of the Naksatras, but the later astronomy precisely locates all of them, and its statements agree on the whole satisfactorily with what is said in the earlier texts, though Weber was inclined to doubt this. The determinations adopted below are due to Whitney in his notes on the Sūrya Siddhānta. 1.Krttikās are unquestionably η Tauri, etc., the Pleiades. The names of the seven stars forming this constellation, and given above from Yajurveda texts, include three --------abhrayantī, forming clouds meghayantī, ‘making cloudy’; varsayantī, ‘causing rain’—which clearly refer to the rainy Pleiades. The word krttikā possibly means ‘web/ from the root krt, spin.’ 2. Rohinī, ‘ ruddy,’ is the name of the conspicuously reddish star, a Tauri or Aldebaran, and denotes the group of the Hyades, <* θ y 8 e Tauri. Its identification seems absolutely assured by the legend of Prajāpati in the Aitareya Brāhmana. He is there represented as pursuing his daughter with incestuous intention, and as having been shot with an arrow (Isu Trikāndā, ‘ the belt of Orion ’) by the huntsman ’ (Mrgavyādha, Sirius ’). Prajāpati is clearly Orion (Mrgaśiras being the name of the little group of stars in Orion’s head). 3.Mrgaśīrsa or Mrgaśiras, also called Invakā or Invagā, seems to be the faint stars λ, φ,1 φ2 Orionis. They are called Andhakā, * blind,’ in the śāntikalpa of the Atharvaveda, probably because of their dimness. 4.Ardrā, ‘ moist,’ is the name of the brilliant star, α Orionis. But the names by which it is styled, in the plural as Árdrās in the śāñkhāyana Grhya Sūtra and the Naksatrakalpa, and in the dual as Bāhú, in the Taittirīya Brāhmana, point to a constellation of two or more stars, and it may be noted that the corresponding Chinese Sieou includes the seven brilliant stars composing the shoulders, the belt, and the knees of Orion. 5. Punarvasu, the two that give wealth again,’ denotes the two stars, a and β Geminorum, on the heads of Castor and Pollux. The name is no doubt connected with the beneficent character of the Aśvins, who correspond to the Dioscuri. 6.Tisya or Pusya includes the somewhat faint group in the body of the Crab, 7, δ, and θ Cancri. The singular is rather curious, as primarily one star would seem to have been meant, and none of the group is at all prominent. 7. Aśresās or Aślesās, which in some texts is certainly to be read Aśresās or Aślesas, denotes δ, e, η, p, σ, and perhaps also ζ, Hydrse. The word means ‘embracer,’ a name which admirably fits the constellation. 8. Maghās, the ‘bounties,’ are the Sickle, or α, γ, ζ, μ, e Leonis. The variants Anaghā, the ‘ sinless one,’ etc.,clearly refer to the auspicious influence of the constellation. 9. 10. Phālgunī, Phalgunyau, Phalgū, Phalg-unīs, Phal- gunyas, is really a double constellation, divided into Pūrve, ‘ former,’ and Uttare, ‘latter.’ The former is δ and θ Leonis, the latter β and Leonis. According to Weber, the word denotes, like Arjunī, the variant of the Rigveda, a ‘ bright- coloured ’ constellation. 11. Hasta, ‘hand,’ is made up of the five conspicuous stars (δ> Ί, e, a, β) in Corvus, a number which the word itself suggests. According to Geldner, the ‘ five bulls ’ of the Rigveda are this constellation. 12. Citrā, ‘bright,’ is the beautiful star, a Virginis. It is mentioned in a legend of Indra in the Taittirīya Brāhmana, and in that of the ‘ two divine dogs ’ (divyau śvānau) in the śatapatha Brāhmana. 13. Svāti or Nistyā is later clearly the brilliant star Arcturus or a Bootis, its place in the north being assured by the notice in the śāntikalpa, where it is said to be ‘ ever traversing the northern way ’ (nityam uttara-mārgagam). The Taittirīya Brāhmana, however, constructs an asterismal Prajāpati, giving him Citrā (α Virginis) for head, Hasta (Corvus) for hand, the Viśākhe (α and β Librae) for thighs, and the Anurādhās (β, δ, and 7r Scorpionis) for standing place, with Nistyā for heart. But Arcturus, being 30° out, spoils this figure, while, on the other hand, the Arabic and Chinese systems have respectively, instead of Arcturus, Virginis and κ Virginis, which would well fit into the Prajāpati figure. But in spite of the force of this argument of Weber’s, Whitney is not certain that Nistyā here must mean a star in Virgo, pointing out that the name Nistyā, ‘outcast,’ suggests the separation of this Naksatra from the others in question. 14.Viśākhe is the couple of stars a and β Librae. This mansion is later called Rādhā according to the Amarakośa, and it is curious that in the Atharvaveda the expression rādho Viśākhe, the Viśākhe are prosperity,’ should occur. But probably Rādhā is merely an invention due to the name of the next Naksatra, Anurādhā, wrongly conceived as meaning that which is after or follows Rādhā.’ 15. Anūrādhās or Anurādhā, propitious,’ is β, δ, and tγ (perhaps also p) Scorpionis. 16. Rohinī, ‘ ruddy ’; Jyesthaghnī, * slaying the eldest ’; or Jyesthā, ‘eldest,’ is the name of the constellation σ, α, and τ Scorpionis, of which the central star, a, is the brilliant reddish Antares (or Cor Scorpionis). 17.Vicrtau, ‘ the two releasers ’; Mūla, ‘ root or Mūla- barhanī, ‘ uprooting,’ denote primarily λ and v at the extremity of the tail of the Scorpion, but including also the nine or eleven stars from e to v. 18.19. Asādhās (‘ unconquered ’), distinguished as Pūrvās, ‘ former,’ and Uttarās, ‘ latter,’ are really two constellations, of which the former is composed of γ, δ, e, and η Sagittarii, or of 8 and e only, and the latter of θ, σ, t, and ξ Sagittarii, or of two, σ and ζ, only. It is probable that originally only four stars forming a square were meant as included in the whole constellation —viz., σ and f, with 8 and e. 20. Abhijit is the brilliant star a Lyrse with its two companions e and ζ. Its location in 6o° north latitude is completely discordant with the position of the corresponding Arabian and Chinese asterisms. This fact is considered by Oldenberg to support the view that it was a later addition to the system; its occurrence, however, as early as the Maitrāyanī Samhitā, which he does not note, somewhat invalidates that view. In the Taittirīya Brāhmana Abhijit is said to be ‘over Asādhās, under śronā,’ which Weber held to refer to its position in space, inferring thence that its Vedic position corresponded to that of the Arab Manāzil and the Chinese Sieou—viz., a, β Capricorni. But Whitney argues effectively that the words ‘ over ’ and ‘ under ’ really refer to the place of Abhijit in the list, ‘ after ’ Asādhās and ‘ before ’ Sronā. 21. Sronā, ‘lame,’ or Sravana, ‘ ear,’ denotes the bright star a Aquilai with β below and 7 above it. Weber very need- lessly thinks that the name Sravana suggested two ears and the head between. It is quite out of correspondence with the Manāzil and the Sieou, and is clearly an Indian invention. 22. śravisthās, ‘ most famous,’ or later Dhanisthās, ‘most wealthy,’ is the diamond-shaped group, α, β, δ, and 7, in the Dolphin, perhaps also ζ in the same constellation. Like the preceding Naksatra, it is out of harmony with the Manāzil and Sieou. 23. Satabhisaj or śatabhisa, ‘having a hundred physicians,’ seems to be λ Aquarii with the others around it vaguely conceived as numbering a hundred. 24. 25. Prostha-padās (fem. plur.), ‘ feet of a stool,’ or later Bhadra-padās,100 ‘auspicious feet,’ a double asterism forming a square, the former (pūrva) consisting of a and β Pegasi, the latter (uttara) of γ Pegasi and a Andromedse. 26. Revatī, ‘ wealthy,’ denotes a large number of stars (later 32), of which ζ Piscium, close upon the ecliptic where it was crossed by the equator of about 570 a.d., is given as the southernmost. 27. Aśva-yujau, ‘the two horse-harnessers,’ denotes the stars β and ζ Arietis. Aśvinyau101 and Aśvinī102 are later names. 28. Apabharanīs, Bharanīs, or Bharanyas, ‘ the bearers,’ is the name of the small triangle in the northern part of the Ram known as Musca or 35, 39, and 41 Arietis. The Naksatras and the Months.—In the Brāhmanas the Naksatra names are regularly used to denote dates. This is done in two ways. The name, if not already a feminine, may be turned into a feminine and compounded with pūrna-māsa, ‘the full moon,’ as in Tisyā-pūrnamāsa, ‘the full moon in the Naksatra Tisya.’103 Much more often, however, it is turned into a derivative adjective, used with paurnamāsī, ‘the full moon (night)/ or with amāvāsyā, ‘the new moon (night)/ as in Phālgunī paurnamāsl, ‘the full-moon night in the Naksatra Phālgunī’;104 or, as is usual in the Sūtras, the Naksatra adjective alone is used to denote the full-moon night. The month itself is called by a name derived105 from that of a Naksatra, but only Phālguna,106 Caitra,107 Vaiśākha,108 Taisya,109 Māgha110 occur in the Brāhmanas, the complete list later being Phālguna, Caitra, Vaiśākha, Jyaistha, Asādha, Srāvana, Prausthapada, Aśvayuja, Kārttika, Mārgaśīrsa, Taisya, Māgha. Strictly speaking, these should be lunar months, but the use of a lunar year was clearly very restricted: we have seen that as early as the Taittirīya Brāhmana there was a tendency to equate lunar months with the twelve months of thirty days which made up the solar year (see Māsa). The Naksatras and Chronology.—(i) An endeavour has been made to ascertain from the names of the months the period at which the systematic employment of those names was intro¬duced. Sir William Jones111 refers to this possibility, and Bentley, by the gratuitous assumption that śrāvana always marked the summer solstice, concluded that the names of the months did not date before b.c. Ii8I. Weber112 considered that there was a possibility of fixing a date by this means, but Whitney113 has convincingly shown that it is an impossible feat, and Thibaut114 concurs in this view. Twelve became fixed as the number of the months because of the desire, evident in the Brāhmanas, somehow or other to harmonize lunar with solar time; but the selection of twelve Naksatras out of twenty-seven as connected with the night of full moon can have no chronological significance, because full moon at no period occurred in those twelve only, but has at all periods occurred in every one of the twenty-seven at regularly recurrent intervals. (2) All the lists of the Naksatras begin with Krttikās. It is only fair to suppose that there was some special reason for this fact. Now the later list of the Naksatras begins with Aśvinī, and it was unquestionably rearranged because at the time of its adoption the vernal equinox coincided with the star ζ Piscium on the border of Revatī and Aśvinī, say in the course of the sixth century A.D. Weber has therefore accepted the view that the Krttikās were chosen for a similar reason, and the date at which that Naksatra coincided with the vernal equinox has been estimated at some period in the third millennium B.C. A very grave objection to this view is its assumption that the sun, and not the moon, was then regarded as connected with the Naksatras; and both Thibaut and Oldenberg have pronounced decidedly against the idea of connecting the equinox with the Krttikās. Jacobi has contended that in the Rigveda the commencement of the rains and the summer solstice mark the beginning of the new year and the end of the old, and that further the new year began with the summer solstice in Phālgunī.121 He has also referred to the distinction of the two sets of Deva and Yama Naksatras in the Taittirīya Brāhmana as supporting his view of the connexion of the sun and the Naksatras. But this view is far from satisfactory: the Rigveda passages cannot yield the sense required except by translating the word dvādaśa123 as 4 the twelfth (month) * instead of consisting of twelve parts,’ that is, ‘year/ the accepted interpretation; and the division of the Naksatras is not at all satisfactorily explained by a supposed connexion with the sun. It may further be mentioned that even if the Naksatra of Krttikās be deemed to have been chosen because of its coincidence with the vernal equinox, both Whitney and Thibaut are pre¬pared to regard it as no more than a careless variant of the date given by the Jyotisa, which puts the winter solstice in Māgha. (3) The winter solstice in Māgha is assured by a Brāhmana text, for the Kausītaki Brāhmana12® expressly places it in the new moon of Māgha (māghasyāmāυāsyāyām). It is not very important whether we take this with the commentators as the new moon in the middle of a month commencing with the day after full moon in Taisa, or, which is much more likely, as the new moon beginning the month and preceding full moon in Māgha. The datum gives a certain possibility of fixing an epoch in the following way. If the end of Revatī marked the vernal equinox at one period, then the precession of the equinoxes would enable us to calculate at what point of time the vernal equinox was in a position corresponding to the winter solstice in Māgha, when the solstitial colure cut the ecliptic at the beginning of Sravisthās. This would be, on the strict theory, in the third quarter of Bharanī, 6f asterisms removed from Sravisthās, and the difference between that and the beginning of Aśvinī = if asterisms = 23 (27 asterisms being = 360°). Taking, the starting-point at 499 a.d., the assured period of Varāha Mihira, Jones arrived at the date B.C. 1181 for the vernal equinox corresponding to the winter solstice in Māgha—that is, on the basis of ι° = 72 years as the precession. Pratt arrived at precisely the same date, taking the same rate of precession and adopting as his basis the ascertained position in the Siddhantas of the junction star of Maghā, a Leonis or Regulus. Davis and Colebrooke arrived at a different date, B.C. 1391, by taking as the basis of their calculation the junction star of Citrā, which happens to be of uncertain position, varying as much as 30 in the different textbooks. But though the twelfth century has received a certain currency as the epoch of the observation in the Jyotisa, it is of very doubtful value. As Whitney points out, it is impossible to say that the earlier asterisms coincided in position with the later asterisms of 13J0 extent each. They were not chosen as equal divisions, but as groups of stars which stood in conjunction with the moon; and the result of subsequently making them strictly equal divisions was to throw the principal stars of the later groups altogether out of their asterisms. Nor can we say that the star ζ Piscium early formed the eastern boundary of Revatī; it may possibly not even have been in that asterism at all, for it is far remote from the Chinese and Arabic asterisms corresponding to Revatī. Added to all this, and to the uncertainty of the starting-point— 582 a.d., 560 a.d., or 491 a.d. being variants —is the fact that the place of the equinox is not a matter accurately determin¬able by mere observation, and that the Hindu astronomers of the Vedic period cannot be deemed to have been very accurate observers, since they made no precise determination of the number of days of the year, which even in the Jyotisa they do not determine more precisely than as 366 days, and even the Sūrya Siddhānta136 does not know the precession of the equinoxes. It is therefore only fair to allow a thousand years for possible errors,137 and the only probable conclusion to be drawn from the datum of the Kausītaki Brāhmana is that it was recording an observation which must have been made some centuries B.C., in itself a result quite in harmony with the probable date of the Brāhmana literature,138 say B.C. 800-600. (4) Another chronological argument has been derived from the fact that there is a considerable amount of evidence for Phālguna having been regarded as the beginning of the year, since the full moon in Phālgunī is often described as the ‘ mouth (mukham) of the year.’139 Jacobi140 considers that this was due to the fact that the year was reckoned from the winter solstice, which would coincide with the month of Phālguna about B.C. 4000. Oldenberg and Thibaut, on the other hand, maintain that the choice of Phālguna as the ‘ mouth ’ of the year was due to its being the first month of spring. This view is favoured by the fact that there is distinct evidence of the correspondence of Phālguna and the beginning of spring : as we have seen above in the Kausītaki Brāhmana, the new moon in Māgha is placed at the winter solstice, which puts the full moon of Phālgunī at a month and a half after the winter solstice, or in the first week of February, a date not in itself improbable for about B.C. 800, and corresponding with the February 7 of the veris initium in the Roman Calendar. This fact accords with the only natural division of the year into three periods of four months, as the rainy season lasts from June 7-10 to October 7-10, and it is certain that the second set of four months dates from the beginning of the rains (see Cāturmāsya). Tilak, on the other hand, holds that the winter solstice coincided with Māghī full moon at the time of the Taittirīya Samhitā (b.c. 2350), and had coincided with Phālgunī and Caitrī in early periods—viz., B.C. 4000-2500, and B.C. 6000¬4000. (5) The passages of the Taittirīya Samhitā and the Pañca¬vimśa Brāhmana, which treat the full moon in Phālguna as the beginning of the year, give as an alternative the full moon in Caitra. Probably the latter month was chosen so as to secure that the initial day should fall well within the season of spring, and was not, as Jacobi believes, a relic of a period when the winter solstice corresponded with Caitra. Another alternative is the Ekāstakā, interpreted by the commentators as the eighth day after the full moon in Maghās, a time which might, as being the last quarter of the waning half of the old year, well be considered as representing the end of the year. A fourth alternative is the fourth day before full moon; the full moon meant must be that of Caitra, as Álekhana quoted by Ápastamba held, not of Māgha, as Asmarathya, Laugāksi and the Mīmāmsists believed, and as Tilak believes. (6) Others, again, according to the Grhya ritual, began the year with the month Mārgaśīrsa, as is shown by its other name Agrahāyana (‘ belonging to the commencement of the year ’). Jacobi and Tilak think that this one denoted the autumn equinox in Mrgaśiras, corresponding to the winter solstice in Phālgunī. But, as Thibaut shows clearly, it was selected as the beginning of a year that was taken to commence with autumn, just as some took the spring to commence with Caitra instead of Phālguna. (7) Jacobi has also argued, with the support of Buhler, from the terms given for the beginning of Vedic study in the Grhya Sūtras, on the principle that study commenced with the rains (as in the Buddhist vassā) which mark the summer solstice. He concludes that if Bhādrapada appears as the date of commencing study in some texts, it was fixed thus because at one time Prosthapadās (the early name of Bhadra- padās) coincided with the summer solstice, this having been the case when the winter solstice was in Phālguna. But Whitney155 has pointed out that this argument is utterly illegitimate; we cannot say that there was any necessary connexion between the rains and learning—a month like Srāvana might be preferred because of its connexion with the word Sravana, 4 ear ’—and in view of the precession of the equinoxes, we must assume that Bhādrapada was kept because of its traditional coincidence with the beginning of the rains after it had ceased actually so to coincide. the other astronomical phenomena; the discovery of a series of 27 lunar mansions by them would therefore be rather surprising. On the other hand, the nature of such an operation is not very complicated ; it consists merely in selecting a star or a star group with which the moon is in conjunction. It is thus impossible a priori to deny that the Vedic Indians could have invented for themselves a lunar Zodiac. But the question is complicated by the fact that there exist two similar sets of 28 stars or star groups in Arabia and in China, the Manāzil and the Sieou. The use of the Manāzil in Arabia is consistent and effective ; the calendar is regulated by them, and the position of the asterisms corresponds best with the positions required for a lunar Zodiac. The Indians might therefore have borrowed the system from Arabia, but that is a mere possibility, because the evidence for the existence of the Manāzil is long posterior to that for the existence of the Naksatras, while again the Mazzaroth or Mazzaloth of the Old Testament may really be the lunar mansions. That the Arabian system is borrowed from India, as Burgess held, is, on the other hand, not at all probable. Biot, the eminent Chinese scholar, in a series of papers published by him between. 1839 and 1861, attempted to prove the derivation of the Naksatra from the Chinese Sieou. The latter he did not regard as being in origin lunar mansions at all. He thought that they were equatorial stars used, as in modern astronomy, as a standard to which planets or other stars observed in the neighbourhood can be referred; they were, as regards twenty-four of them, selected about B.C. 2357 on account of their proximity to the equator, and of their having the same right ascension as certain circumpolar stars which had attracted the attention of Chinese observers. Four more were added in B.C. IIOO in order to mark the equinoxes and solstices of the period. He held that the list of stars commenced with Mao (= Krttikās), which was at the vernal equinox in B.C. 2357. Weber, in an elaborate essay of i860, disputed this theory, and endeavoured to show that the Chinese literary evidence for the Sieou was late, dating not even from before the third century B.C. The last point does not appear to be correct, but his objections against the basis of Biot’s theory were rein¬forced by Whitney, who insisted that Biot’s supposition of the Sieou’s not having been ultimately derived from a system of lunar mansions, was untenable. This is admitted by the latest defender of the hypothesis of borrowing from China, Lśopold de Saussure, , but his arguments in favour of a Chinese origin for the Indian lunar mansions have been refuted by Oldenberg, who has also pointed out that the series does not begin with Mao ( = Krttikās). There remains only the possibility that a common source for all the three sets—Naksatra, Manāzil, and Sieou—may be found in Babylonia. Hommel has endeavoured to show that recent research has established in Babylonia the existence of a lunar zodiac of twenty-four members headed by the Pleiades ( = Krttikās); but Thibaut’s researches are not favourable to this claim. On the other hand, Weber, Whitney, Zimmer, and Oldenberg all incline to the view that in Babylonia is to be found the origin of the system, and this must for the present be regarded as the most probable view, for there are other traces of Babylonian influence in Vedic literature, such as the legend of the flood, perhaps the Adityas, and possibly the word Manā.
pauruśiṣṭi ‘Descendant of Puruśista,’ is the patronymic of Taponitya in the Taittirīya Upaniṣad (1 = Taittirīya Araṇyaka).
       Bloomfield Vedic
         Concordance  
12 results
     
nitya sūno sahaso jātavedaḥ RV.3.25.5b.
nityahotāraṃ tvā kave MS.1.1.12a: 7.14. P: nityahotāraṃ tvā Mś.1.2.6.10. Cf. vītihotraṃ.
nitya rekṇo amartya RV.8.4.18b.
nitya na sūnuṃ tanayaṃ dadhānāḥ RV.10.39.14d.
nitya na sūnuṃ pitror upasthe RV.1.185.2c; MS.4.14.7c: 224.12; TB.2.8.4.8c.
nitya na sūnuṃ madhu bibhrata upa RV.1.166.2a.
nityam āditya raśmibhiḥ AVP.4.16.7c.
nitya mṛjanti vājinaṃ ghṛtena RV.5.1.7d.
nityapuṣṭāṃ karīṣiṇīm RVKh.5.87.9b; TA.10.1.10b; MG.2.13.6b; MahānU.4.8b.
nityaś cākanyāt svapatir damūnāḥ RV.10.31.4a.
nityastotro vanaspatiḥ RV.9.12.7a; SV.2.552a.
nityasya rāyaḥ patayaḥ syāma RV.4.41.10b; 7.4.7b; N.3.2b.
     Dictionary of Sanskrit
     Grammar
     KV Abhyankar
"nitya" has 11 results.
     
nitya(1)eternal, as applied to word or Sabda in contrast with sound or dhvani which is evanescent (कार्य ). The sound with meaning or without meaning,made by men and animals is impermanent; but the sense or idea awakened in the mind by the evanescent audible words on reaching the mind is of a permanent or eternal nature; confer, compare स्फोटः शब्दो ध्वनिस्तस्य व्यायामादुपजायते; confer, compare also व्याप्तिमत्त्वा्त्तु शब्दस्य Nir.I.1 ; (2) constant; not liable to be set aside by another; confer, compare उपबन्धस्तु देशाय नित्यम्, न रुन्धे नित्यम्। नित्यशब्दः प्राप्त्यन्तरानिषेधार्थः T.Pr.I.59, IV.14; (3) original as constrasted with one introduced anew such as an augment; confer, compare Taittirīya Prātiśākhya.VI.14; (4) permanently functioning, as opposed to tentatively doing so; confer, compare नित्यविरते द्विमात्रम् Ṛktantra Prātiśākhya.37; (5) unchangeable, permanent, imperishable; confer, compare अयं नित्यशब्दोस्त्येव कूटस्थेष्वविचालिषु भावेषु वर्तते M.Bh. on P. VIII. 1.4; (6) always or invariably applying, as opposed to optional; the word in this sense is used in connection with rules or operations that do not optionally apply; confer, compare उपपदसमासो नित्यसमासः, षष्ठीसमासः पुनार्वेभाषा; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.2.19; (7) constant,as applied to a rule which applies if another simultaneously applying rule were to have taken effect, as well as when that other rule does not take effect; confer, compare क्वचित्कृताकृतप्रसङ्गमात्रेणापि नित्यता Par. Sek. Pari 46. The operations which are nitya according to this Paribhasa take effect in preference to others which are not 'nitya', although they may even be 'para'; confer, compare परान्नित्यं बलवत् Par. Sek. Pari. 42.
anitya(1)not nitya or obligatory optional; said of a rule or paribhāṣā whose application is voluntary). Regarding the case and con= jugational affixes it can be said that those affixes can, in a way: be looked upon as nitya or obligatory, as they have to be affixed to a crude nominal base or a root; there being a dictum that no crude base without an affix can be used as also, no affix alone without a base can be usedition On the other hand, the taddhita and kṛt affixes as also compounds are voluntary as, instead of them an independent word or a phrase can be used to convey the sense. For a list of such nitya affixes see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 4.7; (2) the word अनित्य is also used in the sense of not-nitya, the word नित्य being taken to mean कृताकृतप्रसङ्गि occurring before as well as after another rule has been applied, the latter being looked upon as अनित्य which does not do so. This 'nityatva' has got a number of exceptions and limitations which are mentioned in Paribhāṣās 43-49 in the Paribhāṣenduśekhara.
nityabalīyastvapossession of greater force; the word is used in connection with rules that are called नित्य. See नित्य (7).
nityasamāsaan invariably effective compound; the term is explained as अस्वपदविग्रहो नित्यसमासः i. e. a compound whose dissolution cannot be shown by its component words as such; e. g. the dissolution of कुम्भकारः cannot be shown as कुम्भं कारः, but it must be shown as कुम्भं करोति स: । The upapadasamasa, the gatisamsa and the dative tatpurusa with the word अर्थ are examples of नित्यसमास.
śabdanityatvathe doctrine of the Vaiyakaranas as also of the Mimamsakas that word is permanent, as contrasted with that of tha Naiyayikas who advocate the impermanence of words,
avicālinimmutable. The term is used frequently in the Mahābhāṣya, in connection with letters of the alphabet which are considered 'nitya' by Grammarians; confer, compare नित्येषु च शब्देषु कूटस्थैरविचालिभिर्वर्णैर्भवितव्यमनपायोपजानविकारिभिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhn 2: cf also नित्यपर्यायवाची सिद्धशब्दः । यत्कूटस्थेष्वविचालिषु भावेषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.1.
asiddhainvalid; of suspended validity for the time being: not functioning for the time being. The term is frequently used in Pāṇini's system of grammar in connection with rules or operations which are prevented, or held in suspense, in connection with their application in the process of the formation of a word. The term (असिद्ध) is also used in connection with rules that have applied or operations that have taken place, which are, in certain cases, made invalid or invisible as far as their effect is concerned and other rules are applied or other operations are allowed to take place, which ordinarily have been prevented by those rules which are made invalid had they not been invalidatedition Pāṇini has laid down this invalidity on three different occasions (1) invalidity by the rule पूर्वत्रासिद्धम् VIII.2.1. which makes a rule or operation in the second, third and fourth quarters of the eighth chapter of the Pāṇini's Aṣṭādhyāyī. invalid when any preceding rule is to be applied, (2) invalidity by the rule असिद्धवदत्राभात् which enjoins mutual invalidity in the case of operations prescribed in the Ābhīya section beginning with the rule असिद्धवत्राभात् (VI. 4.22.) and going on upto the end of the Pāda (VI.4.175), (3) invalidity of the single substitute for two letters, that has already taken place, when ष् is to be substituted for स्, or the letter त् is to be prefixed, confer, compare षत्वतुकोरसिद्धः (VI. 1.86). Although Pāṇini laid down the general rule that a subsequent rule or operation, in case of conflict, supersedes the preceding rule, in many cases it became necessary for him to set, that rule aside, which he did by means of the stratagem of invalidity given a reference to some preceding word, not necessarily on the same page.. Subsequent grammarians found out a number of additional cases where it became necessary to supersede the subseguent rule which they did by laying down a dictum of invalidity similar to that of Pāṇini. The author of the Vārttikas, hence, laid down the doctrine that rules which are nitya or antaraṅga or apavāda, are stronger than, and hence supersede, the anitya, bahiraṅga and utsarga rules respectively. Later gram marians have laid down in general, the invalidity of the bahiraṅga rule when the antaraṅga rule occurs along with it or subsequent to it. For details see Vol. 7 of Vvyākaraṇa Mahābhāṣya(D. E. Society's edition) pages 217-220. See also Pari. Śek. Pari. 50.
vigrahalit, separation of the two parts of a thing; the term is generally applied to the separation of the constituent words of a compound word: it is described to be of two kinds : ( a ) शास्त्रीयविग्रहृ or technical separation; e. g. राजपुरुष्: into राजन् ङस् पुरुष सु and ( 2 ) लौकिकविग्रहं or common or popular separation ; e. g. राजपुरूष: into राज्ञ: पुरुष:. It is also divided into two kinds according to the nature of the constituent words (a) स्वपदाविग्रह separation by means of the constituent words, exempli gratia, for example राजहितम् into राज्ञे हृितम्;(b) अस्वपदविग्रह, e. g. राजार्थम् into राज्ञे इदम् ;or exempli gratia, for example सुमुखीं into शोभनं मुखं अस्याः confer, compare M.Bh. on P.V.4.7. The compounds whose separation into constituent words cannot be shown by those words (viz. the constituent words) are popularly termed nityasamsa. The term नित्यसमास is explained as नित्यः समासो नित्यसमासः | यस्य विग्रहो नास्ति । M.Bh. on P.II.2.19 Vart. 4. The upapadasamsa is described as नित्यसमास. Sometimes especially in some Dvandva compounds each of the two separated words is capable of giving individually the senses of both the words exempli gratia, for example the words द्यावा and क्षामा of the compound द्यावाक्षामा. The word विग्रह is found used in the Pratisakhya works in the sense of the separate use of a word as contrasted with the use in a compound; cf अच्छेति विग्रहे प्लुतं भवति R.Pr.VII.1. विग्रहृ is defined as वृत्यर्थावबोधकं वाक्यं विग्रहः in the Siddhantakaumudi.
vipratiṣedhaconfict, opposition; opposition or conflict between two rules of equal strength, which become applicable simultaneously when Pāṇini's dictum विप्रतिषेधे परं कार्यम् applies and the rule mentioned later on, or subsequently, in the Pāṇini's Aṣṭādhyāyī. is allowed to apply: confer, compare विप्रतिषेधे परं कार्यम् P.I.4.2: confer, compare also यत्र द्वौ प्रसङ्गौ अन्यार्थौ एकस्मिन्युगपत् प्राप्नुतः स तुल्यबलविरोधी विप्रतिषेध: Kāś. on P.I. 4.2: confer, compare also विप्रतिषेध उत्तरं बलवदलोपे Vājasaneyi Prātiśākhya.I.159. The dictum of the application of the subsequent rule is adopted only if the conflicting rules are of equal strength; hence, rules which are either nitya, antaraṅga or apavāda, among which each subsequent one is more powerful than the preceding one and which are all more powerful than the पर or the subsequent rule, set aside the पर rule. There is another dictum that when by the dictum about the subsequent rule being more powerful, an earlier rule is set aside by a later rule, the earlier rule does not apply again in that instance, barring a few exccptional cases; confer, compare सकृद्गतौ विप्रतिषेधे यद् वाधितं तद् बाधितमेव | पुनःप्रसङ्गविज्ञानात् सिद्वम् Paribhāṣenduśekhara of Nāgeśa. Pari. 40, 39.
     Vedabase Search  
347 results
     
nitya alwaysBG 12.2
BG 4.20
BG 5.3
BG 9.22
CC Adi 17.336
CC Adi 4.139
CC Adi 4.143
CC Adi 4.30
CC Madhya 22.11
SB 10.12.39
SB 10.43.28
SB 10.45.3
SB 10.51.1-6
SB 10.52.20
SB 10.87.35
SB 10.89.24
SB 8.2.9-13
nitya constantlySB 10.82.39
SB 11.3.19
nitya dailyCC Adi 10.67
CC Adi 10.68
CC Adi 10.99
CC Antya 3.217
CC Antya 3.4-5
CC Antya 4.53
nitya dailyCC Antya 4.53
CC Antya 5.89
CC Antya 7.110-111
CC Madhya 12.65
CC Madhya 15.128-129
CC Madhya 15.184-185
CC Madhya 15.46
CC Madhya 16.114-115
CC Madhya 16.59
CC Madhya 18.9
CC Madhya 4.100
CC Madhya 4.159
CC Madhya 4.163
nitya eternalCC Adi 3.5
CC Adi 7.18-19
CC Madhya 1.206
CC Madhya 17.133
CC Madhya 18.191
CC Madhya 20.190
CC Madhya 20.215
CC Madhya 20.257
CC Madhya 20.269
CC Madhya 20.386
CC Madhya 20.395
CC Madhya 21.104
CC Madhya 8.73
SB 10.14.22
SB 3.33.27
nitya eternallyCC Madhya 11.135-136
CC Madhya 20.381
CC Madhya 21.96
CC Madhya 21.97
CC Madhya 22.12
SB 10.29.33
SB 10.37.22
SB 11.11.7
nitya eternallySB 11.11.7
SB 4.22.38
SB 4.9.15
SB 5.4.14
SB 5.9.9-10
SB 7.9.22
nitya perpetualNBS 66
nitya perpetualNBS 66
nitya perpetuallySB 10.70.4-5
nitya regularSB 4.21.40
nitya regularlyBG 8.14
CC Antya 5.132
nitya regularly, without failCC Madhya 19.155
nitya who are alwaysSB 5.24.8
nitya āise he comes dailyCC Antya 3.7
nitya āise he comes dailyCC Antya 3.7
nitya āsi' coming dailyCC Antya 19.7
nitya āsi' coming dailyCC Antya 19.7
CC Antya 9.82
nitya āsi' coming dailyCC Antya 9.82
nitya haya are eternalCC Madhya 20.385
nitya haya are eternalCC Madhya 20.385
nitya rātre every nightCC Adi 17.42
nitya rātre every nightCC Adi 17.42
nitya vihāra eternal pastimesCC Madhya 20.397
nitya vihāra eternal pastimesCC Madhya 20.397
nitya yāi' going dailyCC Madhya 15.53
nitya yāi' going dailyCC Madhya 15.53
nitya-abhiniviṣṭa-cetāḥ whose mind is always absorbedSB 7.6.15
nitya-abhiniviṣṭa-cetāḥ whose mind is always absorbedSB 7.6.15
nitya-abhiniviṣṭa-cetāḥ whose mind is always absorbedSB 7.6.15
nitya-ānanda of eternal happinessSB 7.7.45
nitya-ānanda of eternal happinessSB 7.7.45
nitya-anubhavāya to him whose eternal self-realizationSB 5.12.1
nitya-anubhavāya to him whose eternal self-realizationSB 5.12.1
nitya-anubhūta due to being always conscious of His real identitySB 5.6.19
nitya-anubhūta due to being always conscious of His real identitySB 5.6.19
nitya-baddhaḥ eternally conditionedSB 11.10.36-37
nitya-baddhaḥ eternally conditionedSB 11.10.36-37
nitya-bandha perpetually conditionedCC Madhya 22.12
nitya-bandha perpetually conditionedCC Madhya 22.12
nitya-buddhayaḥ thinking to be permanentSB 9.18.41
nitya-buddhayaḥ thinking to be permanentSB 9.18.41
nitya-dā one who supplies incessantlySB 1.11.4-5
nitya-dā one who supplies incessantlySB 1.11.4-5
nitya-dāsa eternal servantCC Antya 20.33
nitya-dāsa eternal servantCC Antya 20.33
CC Madhya 20.108-109
nitya-dāsa eternal servantCC Madhya 20.108-109
nitya-dhāma eternal abodeCC Madhya 20.155
nitya-dhāma eternal abodeCC Madhya 20.155
nitya-dhāma the eternal abodeCC Madhya 20.212
nitya-dhāma the eternal abodeCC Madhya 20.212
nitya-jātam always bornBG 2.26
nitya-jātam always bornBG 2.26
nitya-kṛtya the daily dutiesCC Antya 14.22
nitya-kṛtya the daily dutiesCC Antya 14.22
nitya-kṛtya kari' after finishing his routine dutiesCC Antya 13.49
nitya-kṛtya kari' after finishing his routine dutiesCC Antya 13.49
nitya-kṛtya kari' after finishing his routine dutiesCC Antya 13.49
nitya-līlā eternal pastimesCC Madhya 20.385
nitya-līlā eternal pastimesCC Madhya 20.385
nitya-līlā of eternal pastimesCC Madhya 1.44
nitya-līlā of eternal pastimesCC Madhya 1.44
CC Madhya 20.380
nitya-līlā of eternal pastimesCC Madhya 20.380
nitya-līlā haite from the eternal pastimes of the LordCC Madhya 21.103
nitya-līlā haite from the eternal pastimes of the LordCC Madhya 21.103
nitya-līlā haite from the eternal pastimes of the LordCC Madhya 21.103
nitya-mańgalaḥ his daily spiritual dutiesSB 4.12.28
nitya-mańgalaḥ his daily spiritual dutiesSB 4.12.28
nitya-mukta eternally liberatedCC Madhya 22.10
nitya-mukta eternally liberatedCC Madhya 22.10
CC Madhya 22.11
nitya-mukta eternally liberatedCC Madhya 22.11
nitya-muktaḥ eternally liberatedSB 11.10.36-37
nitya-muktaḥ eternally liberatedSB 11.10.36-37
nitya-naimittikīḥ regular and occasionalSB 7.15.11
nitya-naimittikīḥ regular and occasionalSB 7.15.11
nitya-nūtana always freshCC Antya 19.111
nitya-nūtana always freshCC Antya 19.111
nitya-nūtanaḥ ever freshCC Madhya 23.79-81
nitya-nūtanaḥ ever freshCC Madhya 23.79-81
nitya-ṛtubhiḥ in all seasonsSB 8.2.14-19
nitya-ṛtubhiḥ in all seasonsSB 8.2.14-19
nitya-sambandhaḥ possessing an eternal relationshipBs 5.21
nitya-sambandhaḥ possessing an eternal relationshipBs 5.21
nitya-saṃsāra perpetually conditionedCC Madhya 22.10
nitya-saṃsāra perpetually conditionedCC Madhya 22.10
nitya-saṃsāra perpetually conditioned in the material worldCC Madhya 22.12
nitya-saṃsāra perpetually conditioned in the material worldCC Madhya 22.12
nitya-sattva-sthaḥ in a pure state of spiritual existenceBG 2.45
nitya-sattva-sthaḥ in a pure state of spiritual existenceBG 2.45
nitya-sattva-sthaḥ in a pure state of spiritual existenceBG 2.45
nitya-siddha eternally establishedCC Madhya 22.107
nitya-siddha eternally establishedCC Madhya 22.107
nitya-siddha eternally liberatedCC Antya 5.49-50
nitya-siddha eternally liberatedCC Antya 5.49-50
nitya-siddha eternally perfectedCC Madhya 6.12
nitya-siddha eternally perfectedCC Madhya 6.12
nitya-siddha pāriṣada eternally perfect associateCC Madhya 24.289
nitya-siddha pāriṣada eternally perfect associateCC Madhya 24.289
nitya-siddha pāriṣada eternally perfect associateCC Madhya 24.289
nitya-siddhasya which is eternally presentCC Madhya 22.105
nitya-siddhasya which is eternally presentCC Madhya 22.105
nitya-sthiti eternal residenceCC Madhya 20.213
nitya-sthiti eternal residenceCC Madhya 20.213
CC Madhya 21.43
nitya-sthiti eternal residenceCC Madhya 21.43
CC Madhya 21.91
nitya-sthiti eternal residenceCC Madhya 21.91
nitya-sthiti eternally existingCC Madhya 20.384
nitya-sthiti eternally existingCC Madhya 20.384
nitya-sthiti permanently livingCC Madhya 1.254
nitya-sthiti permanently livingCC Madhya 1.254
nitya-sthiti the eternal situationCC Madhya 23.116
nitya-sthiti the eternal situationCC Madhya 23.116
nitya-utsavam in which there are eternal festivities of joyCC Madhya 21.123
nitya-utsavam in which there are eternal festivities of joyCC Madhya 21.123
nitya-utsavam whenever one sees Him, one feels festiveSB 9.24.65
nitya-utsavam whenever one sees Him, one feels festiveSB 9.24.65
nitya-vairiṇā by the eternal enemyBG 3.39
nitya-vairiṇā by the eternal enemyBG 3.39
nitya-vayaḥ-rūpāḥ who were ever beautiful and youngSB 8.15.17
nitya-vayaḥ-rūpāḥ who were ever beautiful and youngSB 8.15.17
nitya-vayaḥ-rūpāḥ who were ever beautiful and youngSB 8.15.17
nitya-yācñā begging grains every day from the farmersSB 7.11.18-20
nitya-yācñā begging grains every day from the farmersSB 7.11.18-20
nitya-yujām by perfected yogīsCC Adi 4.153
nitya-yujām by perfected yogīsCC Adi 4.153
nitya-yuktaḥ always engagedBG 7.17
nitya-yuktaḥ always engagedBG 7.17
nitya-yuktāḥ perpetually engagedBG 9.14
nitya-yuktāḥ perpetually engagedBG 9.14
nitya alwaysSB 10.48.29
SB 10.51.61
SB 10.52.10
SB 10.60.50
SB 3.12.51
SB 4.21.43
SB 4.29.38
SB 4.7.61
SB 4.8.42
nitya constantlySB 1.2.14
SB 10.44.39
SB 11.22.43
SB 12.4.35
SB 12.4.36
SB 5.22.12
SB 9.6.45-46
nitya eternallySB 2.5.19
nitya every daySB 11.27.30-31
nitya regularlySB 4.24.74
nitya alwaysSB 6.9.26-27
nitya continuousSB 12.4.38
SB 12.7.17
nitya eternalBG 2.20
Bs 5.21
SB 10.14.23
SB 10.85.24
SB 6.16.8
SB 6.16.9
SB 7.2.22
nitya everlastingBG 2.24
nitya without birth or deathSB 7.7.19-20
nityam alwaysBG 9.6
CC Antya 12.1
MM 41
SB 10.10.16
SB 10.24.24
SB 10.29.15
SB 10.4.32
SB 10.41.35
SB 10.43.34
SB 10.43.37
SB 10.45.17-18
SB 10.45.8
SB 10.48.30
SB 10.60.35
SB 10.85.41-43
SB 10.90.1-7
SB 11.1.4
SB 11.1.8
SB 11.14.16
SB 11.18.44
SB 11.6.40-41
SB 12.12.59
SB 3.23.3
SB 3.7.20
SB 3.8.9
SB 4.29.41
SB 4.7.43
SB 5.5.10-13
SB 5.6.4
SB 6.18.52
SB 7.11.15
SB 7.11.26-27
SB 7.13.33
nityam always existingBG 2.21
nityam as an eternal functionBG 3.31
nityam constantBG 13.8-12
MM 18
SB 10.27.15
SB 10.66.24
SB 2.4.2
nityam constantlySB 1.10.27
SB 10.23.18
SB 10.47.36
SB 11.2.33
SB 11.26.28
SB 12.3.39-40
SB 3.23.1
SB 8.23.10
nityam constantly (engaged)SB 10.3.36
nityam constantly existingCC Madhya 21.51
CC Madhya 21.88
nityam dailySB 4.28.35-36
SB 6.18.57
SB 6.19.9
SB 7.15.70
nityam eternalSB 11.8.31
SB 12.4.15-19
SB 2.10.34
SB 2.6.40-41
SB 3.26.10
SB 3.5.21
SB 4.21.38
SB 4.22.47
nityam eternallyBG 11.52
BG 2.30
BG 3.15
CC Madhya 24.117
SB 10.1.28
SB 11.31.24
SB 4.21.42
SB 4.24.37
SB 6.5.39
SB 7.8.46
SB 9.1.4
nityam for all timeSB 1.14.44
nityam foreverBG 2.26
nityam from time immemorialSB 1.2.22
nityam perpetuallyBG 10.9
SB 10.12.13
nityam regularlyCC Madhya 11.32
SB 1.2.18
SB 1.7.11
SB 10.80.4
SB 11.28.43
SB 11.29.28
SB 12.3.15
SB 2.7.53
SB 3.9.40
SB 4.20.9
SB 4.22.22
SB 4.22.35
SB 7.11.25
nityam regularly by the principles of natureSB 5.12.8
nityam regularly, alwaysSB 1.11.25
SB 2.8.4
nityam the eternal spirit soulSB 7.2.49
nityam twenty-four hours a dayBG 18.51-53
nityam without cessation, continuouslySB 7.11.23
nityaśaḥ alwaysSB 10.64.41
SB 3.27.24
SB 3.32.30
nityaśaḥ perpetuallySB 11.24.20
nityaśaḥ regularlyBG 8.14
SB 3.29.15
nityasya eternal in existenceBG 2.18
nityasya of the eternalSB 6.16.7
nityatayā with permanenceCC Madhya 23.67
nityatvam constancyBG 13.8-12
nityatvam perpetual existenceSB 11.10.14-16
nityatvāt from eternalitySB 3.27.17
nityatvāt from the eternalitySB 7.3.9-10
nityau constantSB 11.7.49
anitya not eternalSB 10.40.25
anitya temporarySB 6.16.7
anityam temporaryBG 9.33
anityam the temporary material bodySB 7.2.49
anityam temporarySB 7.2.58
anityam not eternalSB 11.9.29
kṛṣṇa-nitya-dāsa eternal servant of KṛṣṇaCC Madhya 22.24
kṛṣṇa-nitya-dāsa eternal servant of KṛṣṇaCC Madhya 22.24
kṛṣṇa-nitya-dāsa eternal servant of KṛṣṇaCC Madhya 22.24
     DCS with thanks   
22 results
     
nitya noun (neuter) constant and indispensable rite or act (Monier-Williams, Sir M. (1988))

Frequency rank 21573/72933
nitya adjective continual (Monier-Williams, Sir M. (1988))
devoted or used to (Monier-Williams, Sir M. (1988))
eternal (Monier-Williams, Sir M. (1988))
fixed (Monier-Williams, Sir M. (1988))
ifc. constantly dwelling or engaged in (Monier-Williams, Sir M. (1988))
innate (Monier-Williams, Sir M. (1988))
intent upon (Monier-Williams, Sir M. (1988))
invariable (Monier-Williams, Sir M. (1988))
native (Monier-Williams, Sir M. (1988))
necessary (Monier-Williams, Sir M. (1988))
obligatory (opp. to kāmya) (Monier-Williams, Sir M. (1988))
one's own (opp. to araṇa) (Monier-Williams, Sir M. (1988))
ordinary (Monier-Williams, Sir M. (1988))
perpetual (Monier-Williams, Sir M. (1988))
usual (Monier-Williams, Sir M. (1988))

Frequency rank 459/72933
nitya noun (masculine) name of a Ṛṣi
Frequency rank 55990/72933
nityabhadrā noun (feminine) a kind of plant
Frequency rank 55993/72933
nitya indeclinable always (Monier-Williams, Sir M. (1988))
constantly (Monier-Williams, Sir M. (1988))
perpetually (Monier-Williams, Sir M. (1988))

Frequency rank 4950/72933
nityaga adjective
Frequency rank 16895/72933
nityagati noun (masculine) the god of wind (Monier-Williams, Sir M. (1988))
wind (Monier-Williams, Sir M. (1988))

Frequency rank 36234/72933
nityakarman noun (neuter) a constant act or duty (as observance of the 5 great acts of worship) (Monier-Williams, Sir M. (1988))
any daily and necessary rite (Monier-Williams, Sir M. (1988))
name of a work (Monier-Williams, Sir M. (1988))

Frequency rank 15814/72933
nityakarmāśaucayornirūpaṇa noun (neuter) name of Garuḍapurāṇa, 1.50
Frequency rank 55991/72933
nityakriyā noun (feminine) a regular and necessary act or ceremony (Monier-Williams, Sir M. (1988))
name of a work (Monier-Williams, Sir M. (1988))

Frequency rank 28640/72933
nityakālam indeclinable always (Monier-Williams, Sir M. (1988))
at all times (Monier-Williams, Sir M. (1988))

Frequency rank 24367/72933
nityam indeclinable always
Frequency rank 175/72933
nityanaimittika noun (neuter) any regularly recurring occasional act or ceremony or any rite constantly performed to accomplish some object (as Śrāddhas at fixed lunar periods) (Monier-Williams, Sir M. (1988))

Frequency rank 36235/72933
nityanātha noun (masculine) name of a Siddha name of an author (Monier-Williams, Sir M. (1988))

Frequency rank 15815/72933
nityapuṣpikā noun (feminine) a kind of plant
Frequency rank 55992/72933
nityasama noun (masculine) the assertion that all things remain the same (Monier-Williams, Sir M. (1988))

Frequency rank 55995/72933
nitya noun (feminine) continual repetition of (comp.) (Monier-Williams, Sir M. (1988))
continuance (Monier-Williams, Sir M. (1988))
necessity (Monier-Williams, Sir M. (1988))
perpetuity (Monier-Williams, Sir M. (1988))

Frequency rank 10986/72933
nityayuj adjective having the mind always fixed upon one object (Monier-Williams, Sir M. (1988))

Frequency rank 55994/72933
nityaśas indeclinable always (Monier-Williams, Sir M. (1988))
constantly (Monier-Williams, Sir M. (1988))
eternally (Monier-Williams, Sir M. (1988))

Frequency rank 3214/72933
anitya adjective incidental (Monier-Williams, Sir M. (1988))
irregular (Monier-Williams, Sir M. (1988))
not everlasting (Monier-Williams, Sir M. (1988))
occasional (Monier-Williams, Sir M. (1988))
transient (Monier-Williams, Sir M. (1988))
uncertain (Monier-Williams, Sir M. (1988))
unstable (Monier-Williams, Sir M. (1988))
unusual (Monier-Williams, Sir M. (1988))

Frequency rank 2002/72933
anityasama noun (masculine) a kind of sophism consisting in generalizing what is exceptional (as perishableness) (Monier-Williams, Sir M. (1988))

Frequency rank 42947/72933
anityasamāsa noun (masculine) a compound, the sense of which may be equally expressed by resolving it into its constituent parts (Monier-Williams, Sir M. (1988))

Frequency rank 42948/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

anitya

non-eternal; ephemeral.

nitya

eternal; nityayukta always busy.

nityaga

ever moving forward; life.

nityagati

moving continually, wind.

nityānandarasa

herbo-mineral preparation used in the treatment of filariasis.

rasaratnākara

a 14th Century work on rasaṣāstra by Nityanatha Siddha

     Wordnet Search "nitya" has 21 results.
     

nitya

nityarāgaḥ   

saḥ rāgaḥ yaḥ cirakālaṃ yāvat tiṣṭhati।

tena adhovastraṃ nityarāgeṇa raktam।

nitya

martya, naśvara, aśāśvata, nāśavat, vināśin, anitya, maraṇādhīna, martavya, nāśādhīna, kālādhīna, mṛtyadhīna   

yad naśyati।

etad śarīraṃ martyam।

nitya

nityatā, avirāma, aviratiḥ, sthāyitva, dhrauvyam, aviśrāntiḥ   

gatiśīlasya avasthā bhāvo vā।

nityatā jīvanasya mūlamantram asti।

nitya

pārvatī, ambā, umā, girijā, gaurī, bhagavatī, bhavānī, maṅgalā, mahāgaurī, mahādevī, rudrāṇī, śivā, śailajā, himālayajā, ambikā, acalakanyā, acalajā, śailasutā, himajā, śaileyī, aparṇā, śailakumārī, śailakanyā, jagadjananī, tribhuvanasundarī, sunandā, bhavabhāminī, bhavavāmā, jagadīśvarī, bhavyā, pañcamukhī, parvatajā, vṛṣākapāyī, śambhukāntā, nandā, jayā, nandinī, śaṅkarā, śatākṣī, nityā, mṛḍa़ाnī, hemasutā, adritanayā, haimavatī, āryā, ilā, vāruṇī   

śivasya patnī।

pārvatī gaṇeśasya mātā asti।

nitya

nityaḥ, nityam, nityā, śāśvatam, śāśvatī, śāśvataḥ, sadātanī, sadātanaḥ, sadātanam, sanātanaḥ, sanātanī, sanātanam   

niyamena bhavaḥ,kālatrayavyāpī;

īśvaraḥ śāśvataḥ asti। /mā niṣāda pratiṣṭhāṃ tvamagamaḥ śāśvatīḥ samāḥ yat krauñcamithunād ekamavadhīḥ kāmamohitam।

nitya

sāgaraḥ, samudraḥ, abdhiḥ, akūpāraḥ, pārāvāraḥ, saritpatiḥ, udanvān, udadhiḥ, sindhuḥ, sarasvān, sāgaraḥ, arṇavaḥ, ratnākaraḥ, jalanidhiḥ, yādaḥpatiḥ, apāmpatiḥ, mahākacchaḥ, nadīkāntaḥ, tarīyaḥ, dvīpavān, jalendraḥ, manthiraḥ, kṣauṇīprācīram, makarālayaḥ, saritāmpatiḥ, jaladhiḥ, nīranijhiḥ, ambudhiḥ, pāthondhiḥ, pādhodhiḥ, yādasāmpatiḥ, nadīnaḥ, indrajanakaḥ, timikoṣaḥ, vārāṃnidhiḥ, vārinidhiḥ, vārdhiḥ, vāridhiḥ, toyanidhiḥ, kīlāladhiḥ, dharaṇīpūraḥ, kṣīrābdhiḥ, dharaṇiplavaḥ, vāṅkaḥ, kacaṅgalaḥ, peruḥ, mitadruḥ, vāhinīpatiḥ, gaṅagādharaḥ, dāradaḥ, timiḥ, prāṇabhāsvān, urmimālī, mahāśayaḥ, ambhonidhiḥ, ambhodhiḥ, tariṣaḥ, kūlaṅkaṣaḥ, tāriṣaḥ, vārirāśiḥ, śailaśiviram, parākuvaḥ, tarantaḥ, mahīprācīram, sarinnāthaḥ, ambhorāśiḥ, dhunīnāthaḥ, nityaḥ, kandhiḥ, apānnāthaḥ   

bhūmeḥ paritaḥ lavaṇayuktā jalarāśiḥ।

sāgare mauktikāni santi।

nitya

durgā, umā, kātyāyanī, gaurī, brahmāṇī, kālī, haimavatī, īśvarā, śivā, bhavānī, rudrāṇī, sarvāṇī, sarvamaṅgalā, aparṇā, pārvatī, mṛḍānī, līlāvatī, caṇaḍikā, ambikā, śāradā, caṇḍī, caṇḍā, caṇḍanāyikā, girijā, maṅgalā, nārāyaṇī, mahāmāyā, vaiṣṇavī, maheśvarī, koṭṭavī, ṣaṣṭhī, mādhavī, naganandinī, jayantī, bhārgavī, rambhā, siṃharathā, satī, bhrāmarī, dakṣakanyā, mahiṣamardinī, herambajananī, sāvitrī, kṛṣṇapiṅgalā, vṛṣākapāyī, lambā, himaśailajā, kārttikeyaprasūḥ, ādyā, nityā, vidyā, śubhahkarī, sāttvikī, rājasī, tāmasī, bhīmā, nandanandinī, mahāmāyī, śūladharā, sunandā, śumyabhaghātinī, hrī, parvatarājatanayā, himālayasutā, maheśvaravanitā, satyā, bhagavatī, īśānā, sanātanī, mahākālī, śivānī, haravallabhā, ugracaṇḍā, cāmuṇḍā, vidhātrī, ānandā, mahāmātrā, mahāmudrā, mākarī, bhaumī, kalyāṇī, kṛṣṇā, mānadātrī, madālasā, māninī, cārvaṅgī, vāṇī, īśā, valeśī, bhramarī, bhūṣyā, phālgunī, yatī, brahmamayī, bhāvinī, devī, acintā, trinetrā, triśūlā, carcikā, tīvrā, nandinī, nandā, dharitriṇī, mātṛkā, cidānandasvarūpiṇī, manasvinī, mahādevī, nidrārūpā, bhavānikā, tārā, nīlasarasvatī, kālikā, ugratārā, kāmeśvarī, sundarī, bhairavī, rājarājeśvarī, bhuvaneśī, tvaritā, mahālakṣmī, rājīvalocanī, dhanadā, vāgīśvarī, tripurā, jvālmukhī, vagalāmukhī, siddhavidyā, annapūrṇā, viśālākṣī, subhagā, saguṇā, nirguṇā, dhavalā, gītiḥ, gītavādyapriyā, aṭṭālavāsinī, aṭṭahāsinī, ghorā, premā, vaṭeśvarī, kīrtidā, buddhidā, avīrā, paṇḍitālayavāsinī, maṇḍitā, saṃvatsarā, kṛṣṇarūpā, balipriyā, tumulā, kāminī, kāmarūpā, puṇyadā, viṣṇucakradharā, pañcamā, vṛndāvanasvarūpiṇī, ayodhyārupiṇī, māyāvatī, jīmūtavasanā, jagannāthasvarūpiṇī, kṛttivasanā, triyāmā, jamalārjunī, yāminī, yaśodā, yādavī, jagatī, kṛṣṇajāyā, satyabhāmā, subhadrikā, lakṣmaṇā, digambarī, pṛthukā, tīkṣṇā, ācārā, akrūrā, jāhnavī, gaṇḍakī, dhyeyā, jṛmbhaṇī, mohinī, vikārā, akṣaravāsinī, aṃśakā, patrikā, pavitrikā, tulasī, atulā, jānakī, vandyā, kāmanā, nārasiṃhī, girīśā, sādhvī, kalyāṇī, kamalā, kāntā, śāntā, kulā, vedamātā, karmadā, sandhyā, tripurasundarī, rāseśī, dakṣayajñavināśinī, anantā, dharmeśvarī, cakreśvarī, khañjanā, vidagdhā, kuñjikā, citrā, sulekhā, caturbhujā, rākā, prajñā, ṛdbhidā, tāpinī, tapā, sumantrā, dūtī, aśanī, karālā, kālakī, kuṣmāṇḍī, kaiṭabhā, kaiṭabhī, kṣatriyā, kṣamā, kṣemā, caṇḍālikā, jayantī, bheruṇḍā   

sā devī yayā naike daityāḥ hatāḥ tathā ca yā ādiśaktiḥ asti iti manyate।

navarātrotsave sthāne sthāne durgāyāḥ pratiṣṭhāpanā kriyate।

nitya

draupadī, pāñcālī, kṛṣṇā, yājñasenī, trihāyaṇī, vedijā, nityayauvanā, sairandhrī   

drupadakanyā yā pāṇḍavānāṃ patnī āsīt।

draupadī yajñāt jātā।

nitya

alpakālīna, alpakālika, kṣaṇika, kṣaṇabhaṅgura, acira, asthāyī, anitya   

yasya alpaḥ kālaḥ śiṣṭaḥ।

jīvane sukham alpakālīnam asti।

nitya

pratidinam, pratidivasam, prativāsarama, anudinam, nityam   

dine dine।

saḥ pratidinaṃ pūjayati।

nitya

sadā, nityam, sarvadā, pratikṣaṇam, sarvaśaḥ, sarvakālam, śaśvat, sadam, āpradivam, pradivaḥ, śaśvat, sanāt, aharniśam, pratyaham   

kṣaṇe kṣaṇe।

sarvaiḥ sadā satyam eva vaktavyam।

nitya

nityam   

niyatarūpeṇa vā niyatasamaye vā।

mama pitā nityaṃ pūjanam arcanaṃ ca karoti।

nitya

paunaḥ punyaṃ, sātatyaṃ, abhīkṣṇatā, nityatā, avirāmaḥ, samabhihāraḥ, avicchedaḥ   

adhikasamayaṃ yāvat pracalantī kriyā।

svaratantrīṇāṃ kampanasya paunaḥ punyena svaraspandāḥ utpadyante।

nitya

śaṅkin, śaṅkita, viśaṅkita, nityaśaṅkita, pariśaṅkita, saviśaṅka, sābhiśaṅka   

saḥ puruṣaḥ yaḥ kamapi na viśvasīti।

mānasī śaṅkinaḥ patyuḥ trastā asti।

nitya

nityakarma, nityacaryā   

pratidine āvaśyaṃ kṛtaṃ karma।

nityakarmaṇaḥ anantaraṃ sā dīnān bālakān pāṭhayati।

nitya

nitya, niyata, sthira, nirantara, nidhruvi, satata   

sarvadā yaḥ kenāpi saha asti dīrghakālaṃ yāvat tiṣṭhati iti vā।

saṃsāre kimapi vastu nityam nāsti।

nitya

anityatā, anityatvam, kṣaṇabhaṅguratā, kṣaṇabhaṅguratvam, kṣaṇikatā, kṣaṇikatvam, aśāśvatatā, aśāśvatatvam, asthāyitā, asthāyitvam   

nityatāyāḥ abhāvasya bhāvaḥ।

jīvane anityatve sati api satkarmaṇi pravartitavyam।

nitya

śaśvat, cirakālika, nitya, sanātana   

yasya kramaḥ akhaṇḍitaḥ।

eṣā tasya śaśvatī racanā।

nitya

amaratā, anaśvaratā, ānaṃtyam, nityatā, akṣayatvam, avināśinatvam, amartyatā, amartyabhāvaḥ, amaratvam, anaśvaratvam, ānaṃtyatā, nityatvam, akṣayatā, avināśinatā, amartyatvam   

amaratvasya avasthā athavā bhāvaḥ।

amaratāyāḥ hetunā asurāḥ api amṛtaṃ pātuṃ icchanti।

nitya

nityahomaḥ   

sarvakālīnaḥ homaḥ।

paṇḍitaḥ nityahomaṃ karoti।

nitya

nityakarma   

pratidinaṃ kriyamāṇāni kāryāṇi।

nityakarmāṇi kṛtvā saḥ adhyayanārthaṃ gacchati।

Parse Time: 5.822s Search Word: nitya Input Encoding: IAST: nitya