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"rej" has 1 results.
        Root Word (Pāṇini Dhātupāṭha:)Full Root MarkerSenseClassSutra
26 results for rej
rej cl.1 P. A1. r/ejati-, te-, (P.) to go ; to cause to tremble or shake ; (A.) to shine (see rāj-) ; to shake, tremble, quiver : Causal rej/ayati-, to cause to tremble or quake, to shake View this entry on the original dictionary page scan.
rejmfn. (Nominal verb reṭ-; see 2. reṣ-) trembling, quaking View this entry on the original dictionary page scan.
rejm. fire View this entry on the original dictionary page scan.
rejamfn. equals tejiṣṭha- (Scholiast or Commentator) View this entry on the original dictionary page scan.
amarejyam. equals amara-guru- q.v View this entry on the original dictionary page scan.
aṅgarejamfn. English, View this entry on the original dictionary page scan.
asurejyam. equals asura-guru- q.v View this entry on the original dictionary page scan.
rejyaName of a town View this entry on the original dictionary page scan.
bhrej (allied to1. bhrāj-) cl.1 A1. bhrāj- (perfect tense bibhreje-etc.) , to shine, glitter : Causal bhrejayati- (Aorist abibhrejat-) grammar View this entry on the original dictionary page scan.
rejanāntanilayamfn. living far away from men View this entry on the original dictionary page scan.
indrejyam. Name of bṛhaspati-, the preceptor of the gods View this entry on the original dictionary page scan.
kṣarejamfn. equals ra-ja- View this entry on the original dictionary page scan.
rejalamind. on the other side of the water, on the opposite bank of a river View this entry on the original dictionary page scan.
prarejA1. -rejate-, to tremble at (accusative) : Causal -rejayati-, to cause to tremble View this entry on the original dictionary page scan.
prejitṛm. equals prājaka- View this entry on the original dictionary page scan.
putrejf. (prob.) putreṣṭi- View this entry on the original dictionary page scan.
putrejyāprayogam. Name of work View this entry on the original dictionary page scan.
saṃrejA1. -rejate-, to be greatly agitated, tremble, quake View this entry on the original dictionary page scan.
śarejamfn. equals śara-ja-. See column 2. View this entry on the original dictionary page scan.
surejyam. "preceptor of the gods", Name of bṛhas-pati- View this entry on the original dictionary page scan.
surejyam. of the planet Jupiter View this entry on the original dictionary page scan.
surejf. the sacred basil View this entry on the original dictionary page scan.
surejf. another plant equals brāhmī-
surejya surendra- See p.1235, columns 1 and 2. View this entry on the original dictionary page scan.
vareja equals vara-ja- View this entry on the original dictionary page scan.
varejaSee under 1. vara, p.921. View this entry on the original dictionary page scan.
     Apte Search  
3 results
rej रेज् 1 Ā. (रेजते) 1 To shine. -2 To shake, tremble (Ved.).
rej रेज् m. N. of Agni.
bhrej भ्रेज् 1 Ā. (भ्रेजते) To shine.
     Macdonell Vedic Search  
6 results
mad mad rejoice, I. máda, in (lc.), i. 85, 1; 154, 5; in (inst.), 154, 4; x. 14, 3. 7; with (inst.), x. 14, 10; be exhilarated, viii. 29, 7; drink with exhilaration, vii. 49, 4; cs. mādaya, Ā. rejoice, x. 15, 14; in(inst.), x. 14, 14; (gen.), i. 85, 6; with (inst.), x. 14, 5; gladden, x. 34, 1 [Gk. μαδάω, Lat. madeō‘drip’].
madant mád-ant, pr. pt. rejoicing, iv. 50, 2; delighting in (inst.), iii. 59, 3.
mand mand exhilarate, I. mánda: is ao. Ā. ámandiṣātām, vii. 103, 4. úd- gladden, pf. mamanda, ii. 33, 6 [= mad rejoice].
mandasāna mand-as-āná, ao. pt. rejoicing, iv. 50, 10 [mand = mad rejoice].
raṇya ráṇ-ya, a. glorious, i. 85, 10 [raṇ rejoice].
ram ram set at rest, IX. ramṇá̄ti: ipf. ii. 12, 2; I. Ā. ráma rejoice in (lc.), x. 34, 13.
     Macdonell Search  
51 results
atihṛṣṭa pp. greatly rejoiced.
atiharṣula a. highly rejoiced.
anavalambana n. non-adher ence to, rejection.
anupapatti f. not coming to pass, impossibility; a. inadmissible, impossible; -upa-panna, pp. unsuitable; unproved, in admissible; -upa-bhugyamâna, pr. pt. ps. not being enjoyed (riches); -upa-bhogya, fp. not to be enjoyed; -upama, a. incomparable; -upa-yat, pr. pt. not cohabiting with; -upa-yukta, pp. unserviceable, useless; unfit; -upa-yugyamâna, pr. pt. ps. good for nothing; -upayogin, a. unserviceable:(i)-tva, n. abst. n.; -uparodha, m. not prejudicing, not injur ing: -tas, ad. without inconvenience; -upa-lakshita, pp. unnoticed; -upalabdhi, f. non perception; imperceptibility; -upalambha, m. id.; -upasamhârin, a. non-exclusive (fallacious middle term); -upasarga, a. not combined with a preposition; -upa-skrita, pp. unprepared; simple; unfurnished with (in.); disinterested; blameless; -upa-hata, pp. healthy; undisputed: -½âtmaka, a.not dejected, cheerful; -upa-hita, pp. unconditioned, unappropriated.
anyathādarśana n. wrong in vestigation (leg.); -prathâ, f. becoming dif ferent; -buddhi, f. prejudice; -bhâva, m. change; difference; -½abhidhâna, n. false evi dence; -vâdin, a. giving false evidence, rais ing a false suit: (di)-tva, n. abst. n.; -vritti, a. of changed mood, agitated; -sambhâvanâ, f. false supposition; distrust; -sambhâvin, a. distrustful; -siddha, pp. falsely proved; -siddhi, f. false proof; -stotra,n. ironical praise.
amogha a. not vain, unerring; in fallible; -krodha-harsha, a. not angry or rejoicing in vain; -darsana, a. not appearing in vain, i. e. bringing luck (Pr.); -patana, a. not falling in vain, hitting themark; -vakana, a. whose word is not idle.
arinandana a. rejoicing one's foes.
aviruddha pp. unhindered; un opposed to (in., g., --°ree;); not at enmity with; not unpleasant; -roddhri, a. not fighting; -rodha, m. no conflict with, no disadvantage for (--°ree;); -rodhin, a. not conflicting with, not prejudicing (g., --°ree;).
āhāra a. (î) fetching; m. fetching, taking; food, sustenance (--°ree;, a. f. â): -m kri, take food; -dâna, n. giving of food; -nirgama sthâna, n. anus; -nihsarana-mârga, m. id.; -parityâga, m. rejection of food; -bhûmi, f. feeding-ground.
uccaiḥkula n. high family; -pada, n. high position; -pramodam, ad. with loud rejoicings.
uttarottara a. ever increas ing; following in succession: -m, ad. higher and higher; more and more; in constant suc cession; n. reply to answer, rejoinder; dis cussion: -bhâva, a. in which one is always above the other, -½ukta, pp. subsequently stated in each case.
girvaṇas a. rejoicing in praise.
canasya den. P. rejoice in (ac.): pp. kanasita, welcome! (voc.); gentle -(with N. of Brâhman, or, according to some, with that of a Kshatriya or Vaisya).
canas n. gladness: only with dhâ, rejoice in (ac., lc.); grant.
tyāgin a. abandoning, deserting; sacrificing: âtmanah, throwing away one's life, suicide; --°ree;, giving up, rejecting, renouncing.
nandin a. (--°ree;) rejoicing in; glad dening; m. son (--°ree;); ep. of Siva; N. of an attendant of Siva; N. of Siva's bull.
nandaka a. rejoicing in (--°ree;); m. N. of a bull; N. of a village.
nirasana a. (î) casting out; n. driving away, expulsion; removal, abandon ment, rejection: î-ya, fp. to be expelled from (ab.); -asta, pp. of √ as, throw; -astra, a. unarmed; -asya, fp. deserving expulsion.
nirākaraṇa n. expulsion; re pudiation of a wife; removal; disproval; -âkaranîya, fp. to be disproved; -âkari shnu, a. repudiating (ac.); seeking to remove from (ab.); forgetful; -âkartavya, fp. to be disproved; -âkartri, m. contemner of (g.); a. disproving; -âkâ&ndot;ksha, a. expecting nothing; having no desires; requiring no supplement; -âkâra, a. formless, bodiless; having no object, vacant; -âkula, a. not crowded, unfrequented; not confused, orderly; unconcerned, calm; -â kriti, a. formless; neglecting one's religious duties; -âkranda, a. unprotected; affording no protection; m. or n. unsheltered place; -âkri yâ, f.expulsion; disproval; -âgas, a. guiltless; -âgraha, a. not obstinately insisting on any thing; -âkikîrshu, des. a. wishing to refute any one (ac.); -âgîvya, a. affording no livelihood; -âdambara, ad. without much talk (°ree;--); -âta&ndot;ka, a. free from ailment or anxiety; causing no ailment or anxiety; -â- tapa, a. sheltered from the heat of the sun, shady; -âtapatra, a. destitute of an umbrella; -âtithya, n. inhospitable (forest); -âdara, a.showing no respect towards (lc.); -âdhi, a. free from care; -ânanda, a. joyless, sad; -ântra, a. disembowelled; -âpad, a. free from adversity; -âbâdha, a. undisturbed; harm less; frivolous, futile; -âmaya, m. health, welfare; a. healthy, well; salubrious; in fallible; -âmarsha, a. putting up with every thing, apathetic; -âmisha, a. fleshless; hav ing no sensual desires: -½âsin, a. not eating flesh, not carnivorous; -âyata-tva, n. lack of extension, shortness; -âyati, a. having no future; -âyâsa, a. involving no trouble; causing no fatigue; -âyudha, a. unarmed; -ârambha, a. unenterprising, inactive; -â lamba, a. having no support; suspended in the air; self-supported, isolated, affording no support; -âlâpa, a. not talking; -âloka, a. devoid of light, dark; blind, foolish; -âvar ana, a. uncovered, manifest; -âsa, a. having given up all hope or expectation, despairing (of, ac. with prati, d., ab., lc., or --°ree;): -kara, a. taking away all hope of, rendering impos sible, -tva, n. hopelessness; -âsa&ndot;ka, a. fear less; not afraid of (lc.); -âsa&ndot;kya, fp. not to be feared; -âsâ, f. renunciation of all hopes: -½âsanna, pp. verging on despair; -âsitva, n. despair; -âsin, a. having renounced all hope, hopeless; -âsis, a. having no desires or hopes; -âsî-bhû, lose all hope; -âsrama, a. being in none of the four stages of a Brâh man: -pada, a. having no hermitages (forest); -âsramin, a. id.; -âsraya, a. shelterless, un supported; independent; unprotected; -âsa, m. expulsion, exclusion, rejection, repudiation; -âstha, a. taking no interest in, not caring about (--°ree;); -âhâra, m. fasting; a. abstaining from food, having nothing to eat: -tâ, f. abst. n.
paramaśobhana a. exceedingly beautiful; -samhrishta, pp. exceedingly rejoiced; -hamsa, m. ascetic of the highest order; universal soul; -½akshara, n. syllable om or the Absolute; -½a&ndot;ganâ, f. most excellent woman.
paripaṇa n. playing for (--°ree;); -pat ana, n. flying about, hovering; -pantha-ka, m. (obstructor of one's path), adversary, enemy; -pantha-ya, den. P. oppose, resist (ac.); -panthín, a. besetting one'spath; m. waylayer, opponent, enemy; -panthî-bhû, become the adversary of, oppose (g.); -pava na, n. cleansing (of grain), winnowing; flail; -pasavya, a. relating to the sacrificial animal; -pâka, m. becoming fully cooked; digestion; ripening; maturity; perfection; consequence, effect; fulness, fulfilment (of time): -tas, ab. in consequence of; -pâkana, a. cooking fully; maturing; -pâkayitri, a. id.; -pâtala, a. very pale-red; -pât&ibrevcirc;, f. succession; -pâtha, m. complete enumeration: in. (know) com pletely; -p&asharp;na, n. hiding-place; -pândiman, m. extreme whiteness; -pându, a. very white or pale: -ra, a. very white; -pârsva, a.being at the side, close at hand: -vartin, a. remain ing at one's side, standing beside (g.); -pâ laka, a. protecting; maintaining; -pâlana, n. protection; maintenance; nurture: â, f. protection, nurture, î-ya, fp. to be guarded; -maintained; -pâlya, fp. to be protected; -maintained or observed; -pi&ndot;gî-kri, colour deep red-brown; -piñga, a. full of (in.); -piñg ara, a. brownish-red, orange-coloured; -pi pâlayishâ, f. desire to maintain; -pîdana, n. squeezing out; injuring, prejudicing (--°ree;); -pushta-tâ, f. being nourished by, feeding on (--°ree;); -pûti, f. complete purification; -pûra ka, a. fulfilling; bestowing abundance; -pûr ana, n. filling; completion; -pûrin, a. be stowing abundantly; -pûrna, pp. (√ 1. pri) filled with (--°ree;); -pûrnendu, m. full moon; -pûrti, f. becoming full of (--°ree;); completion; -pelava, a. very delicate, tiny; -pothaka, a.furthering, confirming; -poshanîya, fp. to be cherished; -prasna, m. enquiry, after (--°ree;); -prâpti, fp. obtainment; -prepsu, des. a. wishing to reach or obtain, seeking after, de siring (ac.); -plavá, a. running to and fro;m. fluctuation; -pluta, pp. (√ plu) over whelmed; bathed (in tears: --°ree;).
pratikṣaṇam ad. every mo ment or instant, continually; -kshapam, ad. every night; -kshipta-tva, n. repudiation, rejection; -kshetra, n. spot, place: lc. in the place of (g.); -kshepa, m. contest; combat ing (--°ree;); rejection; -kshepana, n. combating (--°ree;); -kshonibhrit, m. opposition king.
prativighāta m. warding off; -vitapam, ad. for every branch; -vidyam, ad. at every doctrine; -vidhâtavya, fp. to be employed; -provided against; n. impl. one should take care; -vidhâna, n.counter action, prevention, precaution against (g. or --°ree;); care or provision for (--°ree;); -vidhi, m. remedy for (--°ree;); -vidhitsâ, f. desire or in tention to counteract; -vidheya, fp. to be done against; -rejected; n. impl. one should take precautions; one should take measures against (lc.); -viparîta, pp. exactly opposite; -vibhâga, m. distribution, apportionment; -virati, ad. on each cessation or disappear ance; -visesha, m.peculiarity, particular circumstance; -viseshana, n. detailed speci fication; -visva, a. pl. all and sundry: lc. in all cases; -visha, a. containing an antidote; -vishaya, m. pl. all objects of sense: °ree;-or -m, ad. with regard to each individual object of sense; -vîta, pp. √ vyâ; -vîra, m. op ponent; equal antagonist; -vrittântam, ad. according to the saying, as they say; -vri sha, m. hostile bull; -vedam, ad. in the case of or for every Veda; -vedântam, ad. in every Upanishad; -velam, ad. at every opportunity; -vesa, a. neighbouring; aux iliary, subordinate, minor; m. neighbour; neighbouring house; -vesin, a. neighbouring; m. neighbour; -vesma, ad. in every house; -vesman, n. neighbouring house; -vesya, m. neighbour; -vaira, n. counter-hostility, re venge; -vodhavya, fp. to be carried home.
prativaktavya fp. to be replied to; to be given (answer); to be combated or disputed; to be contradicted (person); -vak ana, n. answer, reply, to (g. or --°ree;): î-kri, give as an answer, reply with (ac.); -vakas, n. answer; -vatsara, m. year; -vatsaram, ad. every year; -vaditavya, fp. to be com bated or disputed; -vanam, ad. in every forest; -vat, a. containing the word &open;prati;&close; -vanitâ, f. female rival; -varna, m. each caste: -m, ad. for every caste; -varnika, a. having a corresponding colour, similar; -var sha, °ree;-or -m, ad. every year; -vallabhâ, f. female rival, concubine; -vasati, ad. in or on every house; -vastu, n. corresponding thing, equivalent, compensation: -½upamâ, f. parallel simile (rh.); -vahni-pradakshi- nam, ad. at every circumambulation of the fire from left to right; -vâkya, n. answer; -vâk, f. yelling orbarking at (pl.); answer; -vâkita, n. answer; -vâta, m. wind blowing in front: -m, ad. against the wind; lc. to the leeward; -vâda, m. refusal, rejection; -vâd in, a. contradicting; refractory; m. oppo nent; defendant (in a lawsuit); -vârana, 1. a. warding off; n. keeping off; 2. hostile elephant; -vârttâ, f. news; -vârya, fp. to be warded off (--°ree;); -vâsaram, m. daily.
pratiṣeddhavya fp. to be re strained; -denied; -sheddhri, m. preventer, restrainer, of (g., sts. ac. of thing); -shedha, m. prevention, determent, restrainment; pro hibition; annulment, negation; negative; refusal: -ka, a. (ikâ) keeping off, forbidding; negativing; -shedana, a. warding off; n. preventing, deterring, restraining, from (ab.); prohibition against (ab.); rejection, refuta tion; -shedanîya, fp. to be restrained or prevented; -shedhayitri, a. (trî) negativing; -shedha½akshara, n. refusal; -shedha½ât maka, a. having a negative form; -she dha½apavâda, m. annulment of a prohibition; -shedha½arthîya, a. having the meaning of a negation; -shedha½ukti, f. negative or pro hibitory expression; -shedha½upamâ, f. com parison having a negative form; -shedhya, fp. to be prevented, prohibited, or rejected; -denied; -shtambha, m.obstruction, hind rance, impediment; annulment; -shtambh in, a. impeding (--°ree;); -shthá, a. steadfast; resisting; -shthâ, f. standing still; stead fastness, stability, perseverance in (--°ree;); stand ing-place, position; repository; foundation; support; abiding-place, homestead, dwelling; pediment, foot (of men or animals); tran quillity; pre-eminence; standing, high posi tion; accession to the throne; erection of an image or Li&ndot;ga;N. of various metres: (â) kâma, a. desiring a fixed abode or high position; -shth&asharp;na, n. firm standing-place, foundation; pedestal, foot; founding of a city; N. of a town situated at the confluence of the Ganges and the Yamunâ; m. N. of a locality on the Godâvarî (the Paithana of the Greeks); -shthâpana, n. erection of an image; establishment, corroboration: â, f. counter-assertion, statement of an antithesis; -shthâpayitavya,fp. to be placed; -shth&asharp;p ya, fp. to be placed or based on (lc.); to be entrusted to (d. or lc.); -shthâsu, des. a. in tending to depart; -shthí, f. resistance; -shthita, pp. (√ sthâ) famous, celebrated; expert in (lc.):-pada, n. having verses (pâdas) containing a fixed number of sylla bles); -shthiti, f. firm stand or footing.
pratyākalita (pp.) n. counter investigation: judicial consideration as to which of the litigants is to prove his case, after the defendant has pleaded; -kshepaka, a. mocking, deriding; -khyâta,pp. rejected, refused: -tva, n. rejection; -khyâtavya, fp. to be impugned or denied; -khyâtri, m. re fuser; -khyâna, n. rebuff, rejection; refusal; combating (feelings, etc.); impugnment, de nial, disavowal; -khyâyin, a.rejecting (--°ree;); -khyeya, fp. to be repelled or rejected; curable (disease); -gati, f., -gama, m. return; -gamana, n. coming back, return, to (--°ree;); -ghâta, m. repulse; -kakshâna-ka, a. in tending to dispute anything (ac.); -kâra, m. corresponding conduct.
pratyanantara a. being in the immediate neighbourhood of (g.); next in rank; m. next of kin, heir presumptive: -m, ad. immediately after (ab.); î-bhû, betake oneself close to (g.); -½anîka, a.(having one's face against), hostile, opposing (g.); prejudic ing, injuring; opposite; *rivalling; m. op ponent, enemy; n. hostile army; hostility, rivalry (sg. & pl.); retaliatory revilement of an enemy's following: -bhâva, m.condition of being the opposite; -½anumâna, n. counter or opposite inference; -½anuyoga, m. counter question; -½anta, m. boundary: pl. barbar ous tribes: -desa, m. frontier country; -½an tarî-bhû, betake oneself close to any one (*g.); -½antât, ad. to the end in each case; -½antika, a. situated on the frontier.
pratyātāpa m. sunny spot; -½âtma, °ree;-or -m, ad. for or in every soul; singly; -½âtmaka, -½âtmika, a. belonging to oneself, severally one's own; -½âtmya, n. likeness to oneself: in. after his own image; -½âdarsa, m. incorrect for pratyâdesa; -½âdâna, n. re covery, re-acquisition; reiteration, repetition; -½âditya, 1. m. mock sun; 2. ad, towards the sun (°ree;--); -½âditsu, des. a. desirous of gaining or regaining; -½âdeya, fp. to be received; -½âdesa, m. injunction, order; repudiation, rejection; refusal; prevention, determent, (deterrent) example; casting into the shade, eclipsing.
pratyukta pp. √ vak; n. answer: -tva, n. refutation; -½ukti, f. reply; -½uggîv ana, n. revival; resuscitation; -½uta, ad. on the contrary, rather, even; -½utkarsha, m. surpassing; -½úttabdhi, f.supporting, propping; -½uttambha, m.: -na, n. id.; -½ut tara, n. reply to an answer, rejoinder; an swer; -½uttarî-karana, n. making a reply, answer; -½uttarî-kri, answer; -½utthâna, n. rising up to meet (a guest), respectful recep tion; rising up against, hostility; -½uttheya, fp. to whom respect should be shown by rising; -½utpanna, pp. prompt, ready: -mati, a. possessed of presence of mind; m. Ready wit, N. of a fish; -½udadhi,ad. at the sea; -½udâharana, n. counter-example; -½udâ hârya, fp. to be given as a counter-example; -½udgati, f., -½udgama, m.: -na, n. going to meet, esp. as a mark of respect; -½udgaman îya, fp. suitable for the respectful reception of a guest; -½udyama, m. counter-weight, balance; -½udyamin, a. balancing; -½udyâ tri, m. assailant; -½udyâmín, a. rebellious; -½unnamana, n. rebounding.
pramukti f. liberation; -mukha, a. having the face turned towards (ac.); foremost, first, chief, principal: gnly. --°ree;, having as the foremost=preceded or led by, and so forth; n. beginning (of a chapter); present time: lc. in front, opposite (w. g. or --°ree;): °ree;--, before one's face, in one's presence; -tas, ad. in front, at the head; opposite; in the presence of, before (g. or --°ree;); -múd, f. pleasure, de light; joy of love; -mudita, pp. √ mud; n. mirth, gaiety: -vat, act. pp. (he) rejoiced.
prahṛta pp. √ hri; n. combat with (--°ree;); -hrishta, pp. greatly rejoiced, de lighted: -manas, a. having a delighted mind or heart, exceedingly glad, -roman, a. having the hair of one's body erect,m. N. of an Asura, -½âtman, a. having a joyful mind.
prahaṇana n. striking; -hata, pp. (√ han) struck, beaten, etc.; -hati, f. stroke, blow; -hantavya, fp. to be killed; -han trí, a. striking down (ac.); -hara, m. (stroke on a gong), watch (period of about three hours): -ka, m. id.; -harana, n. strik ing, beating; pecking; attacking; combat; removing, dispelling; weapon; -haranîya, fp. to be attacked; -removed or expelled; n. weapon, missile; -hartavya, fp. to be at tacked; n. imps. one must strike or attack (d. or lc.); -hartri, m. sender; assailant, combatant, warrior; -harsha, m. great joy, rapture: -m kri, delight in (lc.); -harshana, a. causing (the hair of the body) to stand on end; making very glad, enrapturing; n. erection (of the hair of the body); joy, rap ture; -harsha-vat, a. rejoicing; -harshin, a. gladdening; -hasana, n. laughter; deri sion; kind of comedy, farce; -hasita, (pp.) n. breaking out into a laugh; -hasta, m. hand with extended fingers; a. long-handed; m. N.; -hâna, n. 1. abstraction, speculation; 2. abandonment, avoidance; -hâni, f. dis appearance; -hâtavya, fp. to be abandoned; -hâra, m. stroke, blow, thump, cut, thrust, shot, kick (with, --°ree;; on, lc., sts. --°ree;): -da, a. giving a blow to, striking (--°ree;), -varman, m. N. of a prince, -½ârta, pp. wounded; -hârin, a. striking, with (--°ree;); fighting against (g. or --°ree;); m. good fighter; -hâsa, m. laughter; derision, irony; -hasín, a. laughing, derisive.
bādha m. tormentor; resistance; m., â, f. pain, affliction, distress, suffering, annoyance, from (ab. or --°ree;); injury, damage, hurt, prejudice to (--°ree;); exclusion from (--°ree;); obstruction, annulment, suspension; contra diction, absurdity; -aka, a. (ikâ) distressing, harassing; injuring, prejudicing; setting aside, annulling; m. a tree: -tva, n. annulment; -ana, a. harassing, distressing; n. annoyance, molestation, pain (sts. pl.); annulment; removal; hindrance to (d.): â, f. trouble, affliction; -anîya, fp. to be removed; -ayitri, m.: trî, f. injurer, oppressor; -itatva, n. annulment; -itavya, fp. to be distressed, afflicted, ortroubled; -annulled or removed; -itri, m. troubler, afflicter.
bhaṅga a. breaking (V.1); m. breaking (also of waves), -down or off; plucking off; falling out; injury; fracture (of bones); separation, analysis (of words); bend, curve; collapse, downfall, fall, ruin, destruction, decay; interruption, disturbance; frustration, failure; infringement, diminution; non-performance (of an order); dispersion, discomfiture, rout, defeat (also in a lawsuit); fear; rejection, refusal; refutation; fragment; contraction, knitting (of the brows); fold; wave: -kara, a. breaking; m. breaker, infringer.
mahe d. inf. to rejoice (RV.).
modana a. gladdening; n. act of gladdening; -anîya, fp. to be rejoiced at; -in, a. glad, cheerful; gladdening (--°ree;).
yāpaka cs. a. conferring, bestow ing; -ana, cs. a. causing to pass; alleviat ing; supporting life; n., â, f. causing time to pass by, delay, procrastination; allevia tion; support, maintenance; practice, exer cise; -ayitavya, cs. fp. (to be rejected), trifling, unimportant; -ya, cs. fp. to be dis charged or expelled (witness); to be alleviated (disease); trifling, unimportant; base (action).
līlāya den. play, sport, amuse oneself: pp. i-ta, sporting, rejoicing; n. sport, amusement; exploit easily accom plished.
varāka a. (î) [rejected: √ 1. vri] wretched, miserable, pitiable (gnly. of living beings); vile (gold).
vidāra m. tearing or hewing in pieces: -ka, a. tearing, cleaving, lacerating; -dârana, a. (î) rending, cleaving, ripping up, crushing; n. id.; boring, piercing, cutting down (branches etc.); refusal, rejection; -dârin, a. (n-î) cleaving, shattering, etc.; -dârva or -dârvya, m. N. of a snake demon; -dâsin, a. [√ das] drying up (only in a-); -dâha, m. heat.
vidhūta pp. (√ dhû) shaken, etc.; n. repugnance; -dhûti, f. shaking, agitation; -dhûnana, a. (î) causing to shake; n. shak ing; surging; refusal, rejection; -dhûma, a. smokeless, not smoking (fire): lc. when no smoke rises from the kitchen; m. N. of a Vasu.
vimati f. divergence of opinion, regarding (lc.); aversion; a. dull, stupid: -tâ, f. stupidity; -matsara, a. free from jealousy; -mada, a. free from intoxication, grown sober; free from rut; free from pride; á, m. N. of a protégé of the gods; N. of a composer of Vedic hymns; (ví)-madhya, n. (?) middle; -manas, a. out of one's senses, beside oneself, discomposed, downcast, dis consolate; -manâ-ya, den. Â. be disconsolate or downcast; -manî-kri, make angry; -man yu, a. free from anger; -marda, m. crush ing, bruising, rubbing, friction; trampling; conflict, encounter, scuffle, fight; destruction, devastation; interruption, disturbance of (--°ree;); contact (rare); refusal, rejection (rare); total eclipse (rare); -marda-ka, a. crushing, destroying; m. N.; -mardana, a. pressing, crushing; destroying; m. N. of a fairy; n. crushing; encounter, conflict; destruction, devastation; -mardin, a. (--°ree;) shattering, destroying, devastating; dispelling; -marsa, m. examination, consideration, reflection; discussion; intelligence (rare); crisis in the plot (of a play); -marsana, n. examination, reflection.
vṛttyanuprāsa m. alliteration; -½artham, ad. for the sake of a subsistence; -½uparodha, m. prejudice to maintenance; -½upâya, m. means of subsistence.
vṛdha a. rejoicing (RV.); m. glad dener, increaser, friend (RV.).
vṛdhasāna RV. pt. (√ vridh) growing; rejoicing.
vyuccha pr. base, √ 3. vas; -½ukkh- antî, f. pr. pt. id.; -½ukkhân, 3 pl. pr. subj. √ 3. vas; -½ukkhiti, f. interruption; -½uk- kheda, m. id.; -½úkya, fp. n. imps. [√ vak] one should interrupt (V.); -½ũta, pp. √ 4. vâ; -½utkrama, m. transgression; inverted order; -½utkrânta, pp. (√ kram) departed: -gîvita, a. whose life has departed, lifeless; -½ut-thâ tavya, fp. n. one should desist from; -½ut thâna, n. awaking (a certain stage in Yoga); neglect of duties; -½utpatti, f. derivation, etymology; growth in knowledge, education, culture, comprehensive learning: -mat, a. cultured; -½utpâdaka, a. deriving, explaining etymologically; -½utpâdana, n. derivation from (ab.); -½utpâdya, fp. to be derived; - explained; -½udaka, a. waterless; -½udâsa, m. abandonment (rare); rejection, exclusion; end (rare); -½uparama, m.tranquillization, cessation; close (of day); -½upasama, m. cessation; -½ushita, pp. 1. √ vas, dwell; 2. √ vas, shine; n. daybreak (only lc.); -½ũsh- ta, pp. (√ vas) dawned etc.; (ví)-½ushti, f. flush of dawn (V.); reward for (g., lc., --°ree;), requital (good or evil); grace, beauty (rare).
samud a. rejoicing.
saharṣa a. rejoicing, glad: -m, ad. joyfully: -mrigayu-grâma-ninâda-maya, a. filled with the shouts of the rejoicing throng of hunters; -sâdhvasam, ad. with joy and yet alarm; -½âkûtam, ad. joyfully and emphatically.
sormi a. having waves, billowy, surging; speeding along (horses); -½ullâsa, a. delighted, rejoicing: -m, ad. joyfully; -½ulluntha, a. ironical, sarcastic: -m, ad. ironically; -½ûsha, a. mixed with salt earth; -½ûshma-tâ, f. heat; aspiration (gr.); -½ûsh man, a. warm, hot; aspirated; m. aspirate; -½ûshma-snâna-griha, n. room with hot baths, bath-room.
hṛṣṭacitta a. rejoiced at heart; -pushta½a&ndot;ga, a. frisky and fat(-bodied); -roman, a. having the hair of the body erect; m. N. of an Asura.
heya fp. [√ 2. hâ] to be left, abandoned, avoided, rejected, or eschewed.
     Vedic Index of
     Names and Subjects  
15 results
āktākṣya Is mentioned as a teacher who had peculiar views on the fire ritual (agni-citi), which are rejected in the śatapatha Brāhmana.
ūrṇāvatī In the hymn of the Rigveda which celebrates the rivers Ludwig finds a reference to an affluent of the Indus called Urnāvatī. This interpretation, however, seems certainly wrong. Roth renders the word merely as ‘ woolly,’ and Zimmer rejects Ludwig’s explanation on the ground that it throws the structure of the hymn into confusion. Pischel makes the word an epithet of the Indus, ‘rich in sheep.’
oṣadhi Roughly speaking, the vegetable world is divided in Vedic literature between Osadhi or Vīrudh ‘plants’ and Vana or Vrksa ‘trees.’ Osadhi is employed in opposition to Vīrudh to denote plants as possessing a healing power or some other quality useful to men, while Vīrudh is rather a generic term for minor vegetable growths, but sometimes, when occur­ring beside Osadhi, signifies those plants which do not possess medicinal properties. A list of the minor parts of which a plant is made up is given in the later Samhitās. It comprises the root 0mfdd), the panicle (tfda), the stem (kāηda), the twig (valśa), the flower (puspa), and the fruit (phala), while trees have, in addition, a corona (skaηdha), branches [śākhā), and leaves (parηa). The Atharvaveda gives an elaborate, though not very intelligible, division of plants into those which expand (pra-strηatīh), are bushy (stambiηīh), have only one sheath (eka-śtmgāh), are creepers (pra-taηvatīh), have many stalks (amśumatīh), arejointed (kāndinīh), or have spreading branches (vi-śākhāh). In the Rigveda plants are termed ‘ fruitful ’ (phalinīh), blossom¬ing ’ (puspavatīh), and ‘ having flowers ’ (pra-sūvarīh).
gaṅgā The modern Ganges, is mentioned directly in the Rigveda only once, in the Nadī-stuti or Praise of Rivers.’ But it is also referred to in the derivative form gāúgyah as an epithet of Urukaksa. The name of this river does not occurin the other Samhitās, but appears in the śatapatha Brāhmana, where victories of Bharata Dauhsanti on both Gañgā and Yamunā are referred to, and in the Taittirīya Aranyaka especial honour is assigned to those who dwell between the Gañgā and the Yamunā, this being, no doubt, the region in which that text originated. The identification of the Gañgā with the Apayā made by Ludwig must be rejected: see Apayā.
gāndhāra A king of Gandhāra ’ named Nagnajit, is mentioned in the Aitareya Brāhmana. In the śatapatha Brāhmana he or some descendant figures as Svarjit Nāgnajita or Nagnajit, and as giving an opinion on the ritual, which is rejected with the observation that the author was merely a princely person (rājaηya-baηdhu).
graha (‘Seizing ’) is a term applied to the sun in the śata­patha Brāhmana, most probably not in the later sense of ‘ planet,’ but to denote a power exercising magical influence. The sense of ‘ planet ’ seems first to occur in the later literature, as in the Maitrāyanī Upanisad. The question whether the planets were known to the Vedic Indians is involved in obscurity. Oldenberg recognizes them in the Adityas, whose number is, he believes, seven : sun, moon, and the five planets. But this view, though it cannot be said to be impossible or even unlikely, is not susceptible of proof, and has been rejected by Hillebrandt, Pischel, von Schroeder,Macdonell, and Bloom­field, among others. Hillebrandt sees the planets in the five Adhvaryus mentioned in the Rigveda, but this is a mere con­jecture. The five bulls (uksānah) in another passage of the Rigveda have received a similar interpretation with equal uncertainty, and Durga, in his commentary on the Nirukta, even explains the term bhūmija, ‘ earth-born,’ which is only men­tioned by Yāska, as meaning the planet Mars.Thibaut, who is generally sceptical as to the mention of planets in the Veda, thinks that Brhaspati there refers to Jupiter; but this is extremely improbable, though in the Taittirīya Samhitā Brhaspati is made the regent of Tisya. A reference to the planets is much more probable in the seven suns (sapta sūryāh) of the late Taittirīya Áranyaka. On the other hand, Ludwig’s efforts to find the five planets with the sun, the moon, and the twenty-seven Naksatras (lunar mansions) in the Rigveda, as corresponding to the number thirty-four used in connexion with light19 (jyotis) and the ribs of the sacrificial horse, is far¬fetched. See also Sukra, Manthin, Vena.
cyavana Are variant forms of the name of an ancient Ṛṣi, or seer. The Rigveda represents him as an old decrepit man, to whom the Aśvins restored youth and strength, making him acceptable to his wife, and a husband of maidens. The legend is given in another form in the śatapatha Brāh¬mana, where Cyavana is described as wedding Sukanyā, the daughter of śaryāta. He is there called a Bhrgu or Añgirasa, and is represented as having been rejuvenated by immersion in a pond—the first occurrence of a motive, later very common in Oriental literature. Another legend about Cyavāna is apparently alluded to in an obscure hymn of the Rigveda, where he seems to be opposed to the Paktha prince Tūrvayāna, an Indra worshipper, while Cyavāna seems to have been specially connected with the Aśvins. This explanation of the hymn, suggested by Pischel, is corroborated by the Jaiminīya Brāhmana, which relates that Vidanvant, another son of Bhrgu, supported Cyavana against Indra, who was angry with him for sacrificing to the Aśvins; it is also note¬worthy that the Aśvins appear in the śatapatha Brāhmana as obtaining a share in the sacrifice on the suggestion of Sukanyā. But a reconciliation of Indra and Cyavana must have taken place, because the Aitareya Brāhmana relates the inauguration of śāryāta by Cyavana with the great Indra consecration (aindrena mahābhisekena). In the Pañcavimśa Brāhmaça Cyavana is mentioned as a seer of Sāmans or Chants.
tugrya Occurs in the Rigveda as a patronymic of Bhujyu, but also in a passage in which no reference to Bhujyu appears to be meant, and in which it may mean ‘ a man of the house of Tugra.’ A similar sense seems to occur in the locative plural feminine in the Rigveda, where (supplying viksu) the meaning must be ‘among the Tugrians.’ This explanation may also apply to the epithet of Indra or Soma, tugryā-vrdh, ‘ rejoicing among the Tugrians.
parivṛkta Are variant forms of the name of the rejected one among the royal wives. See Pati.
bṛhaspati ‘Lord of prayer,’ is the name of a god in the Vedic texts. The view of Thibaut, that the name designates the planet Jupiter, is certainly not supported by good evidence. Oldenberg seems clearly right in rejecting it.
bhiṣaj ‘Physician is a word of common occurrence in the Rigveda and later. There is no trace whatever in the former text of the profession being held in disrepute: the Aśvins, Varuṇa, aṇd Rudra are all called physicians. On the other hand, in the Dharma literature this profession is utterly despised. This dislike is found as early as the Yajurveda Sarphitās, where the Aśvins are condemned because of their having to do with the practice of medicine (bhe§aja), on the ground that it brings them too much among men, an allusion to the caste dislike of promiscuous contact. despised. This dislike is found as early as the Yajurveda Sarphitās, where the Aśvins are condemned because of their having to do with the practice of medicine (bheṣaja), on the ground that it brings them too much among men, an allusion to the caste dislike of promiscuous contact. The Rigveda contains a hymn in which a physician celebrates his plants and their healing powers. Moreover, wonder¬ful cures are referred to as performed by the Aśvins: the healing of the lame and of the blind ; the rejuvenation of the aged Cyavana and of Puramdhi’s husband; the giving of an iron leg {jañghā āyasī) to Viśpalā, a deed only more wonderful if we assume that Viśpalā was a mare, as has been suggested by Pischel. It would in all probability be a mistake to assume that the Vedic Indians had any surgical skill: they no doubt applied simples to wounds, but both their medicine and their surgery must have been most primitive. All that the Atharvaveda shows in regard to medicine is the use of herbs combined with spells, and of water {cf. Jalāça), remedies Indo-European in character, but not of much scientific value. On the other hand, the knowledge of anatomy shown (see śarīra), though betraying grave inaccuracies, is not altogether insignificant; but that was due no doubt mainly to the practice of dissecting animals at the sacrifice.There is some evidence in the Rigveda that the practice of medicine was already a profession; this is supported by the inclusion of a physician in the list of victims at the Puruṣa- medha (‘human sacrifice’) in the Yajurveda. According to Bloomfield, a hymn of the Atharvaveda contains a physician’s deprecation of the use of home-made remedies instead of reliance on his professional training.
mṛtyu ‘Death,’ is repeatedly mentioned in the Rigveda and later as a thing of terror. There are a hundred and one forms of death, the natural one by old age (jam), and a hundred others, all to be avoided. To die before old age (purā jarasah) is to die before the allotted span (purā āy«sa#),β the normal length of life being throughout Vedic literature spoken of as a hundred years. On the other hand, the evils of old age in the loss of physical strength were clearly realized : one of the feats of the Aśvins was to restore old Cyavāna to his former youth and powers, and another was the rejuvenation of Kali. The Atharvaveda is full of charms of all sorts to avert death and secure length of years (āytisya). The modes of disposing of the dead were burial and cremation (see Ag’nidag’dha). Both existed in the early Vedic period, as in Greece; but the former method was on the whole less favoured, and tended to be regarded with disapproval. The bones of the dead, whether burned or not, were marked by the erection of a tumulus (śmaáāna): the śatapatha Brāhmana preserves traces of strong differences of opinion as to the mode in which these tumuli should be constructed. There is little or no trace of the custom common in northern lands of sending the dead man to sea in a burning ship: the reference to a ship seems to point to mythical perils after death, not to the mode of burial. The life after death was to the Vedic Indian a repetition of the life in this world. He passed into the next world sarυa- tanuh sūñgah, ‘ with whole body and all his members,’ enjoying there the same pleasures as he had enjoyed on earth. Even in the Rigveda there are hints of evil awaiting evil-doers, but it is not until the Atharvaveda and the Brāhmaṇas that a hell of punishment is set out, and it is in the Brāhmaṇas that good and evil deeds are said to produce happiness or hell hereafter. But there is no hint of extinction in the Rigveda as the fate of the wicked, as Roth inclined to think. The Vedic poet not being deeply moral, his verses do not convey, as would those of a man convinced of sin, warnings of future judgment.
vrṣadamśa ‘Strong-toothed,’ is the name of the cat in the Yajurveda Samhitās, where it figures as a victim at the Aśva­medha (‘ horse sacrifice’). It also appears in the Pañcavimśa Brāhmaṇa; the fact that the sneeze of the cat is here referred to renders it likely that the animal was already tamed. Geldner sees a house cat in the animal alluded to in a hymn of the Atharvaveda by a set of curious epithets, including vrsadatī, ‘ strong-toothed,’ but Whitney decisively rejects the idea that the hymn refers to the domestic cat.
sarpis Denotes ‘melted butter,’ whether in a liquid or solidified condition, and not differing from Ghrta according to the St.Petersburg Dictionary. Roth there rejects the defini­tion cited by Sāyaṇa in his commentary on the Aitareya Brāh­maṇa, which discriminates Sarpis as the liquid and Ghṛta as the solid condition of the butter. The word is repeatedly mentioned in the Rigveda and later.
savyaṣṭhā Are all various forms of the word for ‘car-fighter,’ as opposed to Sārathi, ‘charioteer,’ showing that, as was natural, the fighter stood on the left of the driver. The commentators are inclined to see in the Savyaṣthā merely another ‘charioteer/ but this is quite unjustifiable, and is perhaps due to later caste prejudice against a śūdra charioteer.
       Bloomfield Vedic
28 results
agne rejante asasanto ajarāḥ RV.1.143.3d.
bhūmā rejante adhvani pravikte RV.6.50.5d.
dyāvā rejete pṛthivī ca bhīṣā RV.8.97.14d.
yasmād rejanta kṛṣṭayaḥ RV.8.103.3a; SV.2.866a.
yasmād rejante bhuvanāni viśvā AVś.20.34.17b; AVP.12.15.8b.
agnir jajñe juhvā rejamānaḥ # RV.3.31.3a.
atrā na hārdi kravaṇasya rejati # RV.5.44.9c.
adhārayad avasā rejamāne # AVP.4.1.5b. Cf. next but one, and abhy aikṣetāṃ.
adhārayad rodasī rejamāne # MS.2.13.23b: 168.16; KS.40.1b. Cf. under prec. but one.
abhy aikṣetāṃ manasā rejamāne # RV.10.121.6b; VS.32.7b; VSK.29.34b; TS.; KA.1.198.39b. Cf. under adhārayad avasā rejamāne, and see bhiyasāne.
arejetāṃ (TB. arejayatāṃ) rodasī pājasā girā # RV.1.151.1c; TB.
indrād bhiyā maruto rejamānaḥ # RV.1.171.4b.
girīṃr ajrān rejamānāṃ adhārayat # RV.10.44.8a; AVś.20.94.8a.
tam usrām indraṃ na rejamānam # RV.10.6.5a.
tava tviṣo janiman rejata dyauḥ # RV.4.17.2a.
divaś cit sānu rejata svane vaḥ # RV.5.60.3b; TS.; MS.4.12.5b: 193.13.
dyām amena rejayat pra bhūma # RV.4.22.3d.
dyaur ṛṣvāj janiman rejata kṣāḥ # RV.4.22.4b.
pṛthivī cid rejate parvataś cit # RV.5.60.2d.
praiṣām ajmeṣu vithureva rejate # RV.1.87.3a; TS.; MS.4.11.2a: 168.4. P: praiṣām ajmeṣu Mś.
bhiyā yāmeṣu rejate # RV.1.37.8c.
bhūmir yāmeṣu rejate # RV.8.20.5c.
bhyasāt te śuṣmāt pṛthivī cid adrivaḥ # SV.1.371d. See rejate śuṣmāt.
medhāṃ devīṃ manasā rejamānām # RVKh.10.151.6a.
yat sthā jagac ca rejate # RV.1.80.14b.
yad rodasī rejamāne # AVś.1.32.3a; AVP.1.23.3a.
yuṣmad bhiyā vṛṣaṇo rejamānāḥ # RV.7.60.10c.
yūyaṃ ha bhūmiṃ kiraṇaṃ na rejatha # RV.5.59.4c.
     Dictionary of Sanskrit
     KV Abhyankar
"rej" has 5 results.
pratyākhyānarejection of a rule or a word or words in a rule shown as redundant, their purpose being shown as served otherwise; confer, compare लुपि युक्तवद् व्यक्तिवचने इति पूर्वाचार्याणामेवेदं सूत्रम् । तथा चास्य प्रत्याख्यानं भविष्यति । तदशिष्यं संज्ञाप्रमाणत्वादिति । Kāśikā of Jayāditya and Vāmana. on I.2.51.
pratyākhyānapakṣaan alternative which proposes the rejection of something such as a rule or its part; confer, compare यदि प्रत्याख्यान पक्षः इदमपि प्रत्याख्यायते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Siva Sutra 4; cf also अदीवयुरिति पदकारस्च प्रत्याख्यानपक्षे उदाहरणमुपपन्नं भवति Vyadi Pari. 42.
pratyākhyānavādinone who advocates the rejection of something, an opponent, an objector; cf प्रत्याख्यानवादी अाह-नास्त्यत्र विशेष इति Kaiy. on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. VI.4.22 Vart. 15.
mahābhāṣyaliterally the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the Pāṇini's Aṣṭādhyāyī. of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: confer, compare the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे et cetera, and others scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplementedition Besides the Vaarttikas which are referred to a reference to some preceding word, not necessarily on the same page., he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. confer, compare अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ).
liṅgaviśiṣṭagrahaṇainclusion of the feminine form of a word when a word in the masculine gender is used in a rule, for certain operations such as the application of affixes and the like;confer, compare the usual dictum regarding this practice viz. the Paribhāșā प्रातिपदिकग्रहणे लिङ्गविशिष्टस्यापि ग्रहणम् Paribhāṣenduśekhara of Nāgeśa. Pari. 71. as also Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1. 1 Vārttika (on the Sūtra of Pāṇini). 5 to Vārt, 15 for places of the application of the dictum and those of its rejection.
     Vedabase Search  
32 results
rejatuḥ appeared brilliantSB 10.84.50
rejatuḥ distinctly recognizedSB 8.10.13-15
rejatuḥ shoneSB 10.43.19
rejatuḥ very beautifulSB 10.11.34
reje appeared beautifulSB 10.60.8
reje became effulgentSB 8.15.35
reje became illuminatedSB 10.2.19
reje brilliantly situatedSB 8.10.16-18
reje commandedSB 1.10.18
reje He appeared resplendentSB 10.65.32
reje He appeared splendidSB 10.79.32
reje Lord Paraśurāma appearedSB 9.16.23
reje was shiningSB 3.19.3
SB 7.3.3
rejuḥ began to glimmerSB 4.10.18-19
na rejire did not shineSB 7.8.33
na rejire did not shineSB 7.8.33
virejatuḥ the two of Them shone forthSB 10.21.8
virejatuḥ appeared resplendentSB 10.41.41
vireje appearedSB 4.15.13
vireje beautifiedSB 9.10.44
vireje he appeared brilliantSB 10.67.19-21
virejuḥ they looked very, very beautifulSB 10.5.11
virejuḥ so nicely and beautifully madeSB 10.13.8
virejuḥ shone forthSB 10.20.35
virejuḥ shoneSB 10.33.7
virejuḥ shoneSB 10.46.45
virejuḥ appeared splendidSB 10.73.27
virejuḥ they appeared splendidSB 10.75.16
virejuḥ shone brilliantlySB 10.75.24
virejuḥ appeared effulgentSB 10.84.49
virejuḥ they appeared resplendentSB 10.90.10
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non-duality; a philosophical idea that there is only one reality; the feeling of jīva and īśvara as separate entities is rejected.


rejuvenating and anti-aeging preparation with the main ingredient of myrobalan, invented by sage Cyavana. It contains 48 ingredients and indicated in debility, gout, respir diseases, loss of appetite et Century


(hema.garbha.poṭali.ras) a herbo-mineral medicine to treat chronic diseases and used as rejuvenator.


entering an isolated treatment enclosure for rasāyana (rejuvenating) therapy.


crocodile; makaradhvaja cupid mercurial, mercurial preparation using mercury, gold and sulfur in different ratios for rejuvenation.


a herbomineral preparation used as convalescent, aphrodisiac and rejuvinator.


nourishment of the seven dhatus; promotive therapy; a medicine supposed to prevent the ageing process and prolong life, rejuvenating therapy, alchemy, ayurvedic venation therapy, alchemical elixir.


breast, stanadveṣa child rejecting breast milk.


growing, increasing; vardhamānapippali rejuvenating therapy with long peppers.


occurring in wind and sunshine; a rejuvenating therapy.

     Wordnet Search "rej" has 2 results.


tulasī, subhagā, tīvrā, pāvanī, viṣṇuvallabhā, surejyā, surasā, kāyasthā, suradundubhiḥ, surabhiḥ, bahupatrī, mañjarī, haripriyā, apetarākṣasī, śyāmā, gaurī, tridaśamañjarī, bhūtaghnī, bhūtapatrī, vaiṣṇavī, puṇyā, mādhavī, amṛtā, patrapuṣpā, vṛndā, maruvakaḥ, samīraṇaḥ, prasthapuṣpaḥ, phaṇijhakaḥ, parṇāsaḥ, jambhīraḥ, kaṭhiñjaraḥ, kuṭherakaḥ, arjjakaḥ, kulasaurabham, lakṣmī   

vṛkṣaviśeṣaḥ yaḥ pavitraḥ asti tathā ca yasya parṇāni gandhayuktāni santi।

tulasyāḥ parṇāni oṣadhirūpeṇa upayujyante।



ekaṃ nagaram ।

kośeṣu bārejya iti nagaraṃ prasiddham

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