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Amarakosha Search

4 results

Word	Reference	Gender	Number	Synonyms	Definition

abaddham		Masculine	Singular	anarthakam	unmeaning

āhatam		Masculine	Singular	mṛṣārthakam	an impossibility

mogham	3.1.80	Masculine	Singular	nirarthakam

bhinnārthakaḥ	3.1.81	Masculine	Singular	anyataraḥ, ekaḥ, tvaḥ, anyaḥ, itaraḥ

Monier-Williams
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1 result

agnibhūti

m. Name of one of the eleven chief pupils (gaṇadhara-s) of the last tīrthakara-. (see also

Va1rtt. 2,

)

Apte Search

2 results


anartha	अनर्थ a. [न. ब.] 1 Useless, worthless; शुनः पुच्छमिवानर्थं पाण्डित्यं धर्मवर्जितम् Pt.3.97. -2 Unfortunate, unhappy. -3 Harmful, disastrous, bad; चित्तज्ञानानुवर्तिनो$नर्था अपि प्रियाः स्युः Dk.16; wicked (opp. दक्षिण). -4 Not having that meaning (but another); having no meaning, nonsensical, meaningless. -5 Poor. -र्थः [न. त.] 1 Nonuse or value. -2 A worthless or useless object. -3 A reverse, evil, calamity, misfortune; R.18.14; रन्ध्रोपनिपातिनो$नर्थाः Ś.6; एकैकमप्यनर्थाय किमु यत्र चतुष्टयम् H.1; cf. छिद्रेष्वनर्था बहुलीभवन्ति &c.; Ms.4.193, H.4.92; harmful object, danger; अर्थमनर्थं भावय नित्यम् Moha. M.2. -4 Nonsense, want of sense. -5 N. of Viṣṇu (आप्तसर्व- कामत्वात्तस्य तथात्वम्). -Comp. -अन्तरम् [न अर्थान्तरम्] sameness or identity. cf. आरम्भो व्यापारः क्रियेत्यनर्थान्तरम् ŚB. on MS.11.1.1. -कर a. (-री f.) 1 doing useless or unprofitable things. -2 mischievous, harmful; unprofitable, productive of evil. -नाशिन् m. N. of Śiva (destroyer of calamities). -भाव a malicious. -लुप्त a. [दृष्टार्थेन अलुप्तः] not devoid of the apparent meaning; free from all that is worthless. -संशयः [अनर्थकारी संशयः शाक. त.] 1 a great evil, hazardous adventure; प्रतिनिवर्त- तामस्मादनर्थसंशयात् Māl.5.2. [न. त.] not a risk of one's money; safety of one's wealth, अनर्थ्य anarthya अनर्थक anarthaka अनर्थ्य अनर्थक a. 1 Useless; meaningless; सर्वमप्ये- तदनर्थकम् Ve.1; ˚आयास K.18; not significant, as a particle used expletively. -2 Nonsensical. -3 Unprofitable. -4 Unfortunate. -कम् Nonsensical or incoherent talk.

cāturīkaḥ	चातुरीकः 1 A swan. -2 A sort of duck; कलहंसे च कारण्डे चातुरीकः पुमानयम् Nm. चातुर्थक cāturthaka चातुर्थिक cāturthika चातुर्थक चातुर्थिक a. (-की f.) [चतुर्थे अह्नि भवः ठक् वुञ् वा] 1 Quartan, occurring every fourth day. -कः A quartan ague.

     Dictionary of Sanskrit
     Grammar
     KV Abhyankar

"rthaka" has 6 results.


anarthaka(1)	without any signification;literally having no meaning of themselves, id est, that ispossessing a meaning only when used in company with other words or parts of words which bear an independent sense;(the word is used generally in connection with prepositions); exempli gratia, for example अधिपरी अनर्थकौ P.1.4.93, confer, compare अनर्थान्तरवाचिनावनर्थकौ । धातुनोक्तां क्रियामाहतुः । तदविशिष्टं भवति यथा शङ्के पय: ॥ Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.4.93; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः Nirukta of Yāska.I. 1.3: confer, compare also अनर्थकौ अनर्थान्तरवाचिनौ Kāś. on I.4.93, explained as अनर्थान्तरवाचित्वादनर्थकावित्युक्तम् न त्वर्थाभावादिति दर्शयति by न्यासकार; (2) meaningless, purposeless: confer, compare प्रमाणभूत आचार्यो दर्भपवित्रपाणिः महता यत्नेन सूत्रं प्रणयति स्म । तत्राशक्यं वर्णेनाप्यनर्थकेन भवितुं किं पुनरियता सूत्रेण M.Bh. on I.1.1, as also सामर्थ्ययोगान्न हि किंचिदस्मिन् पश्यामि शास्त्रे यदनर्थकं स्यात् M.Bh. on P. VI.I.77. See for details M.Bh. on I.2.45 Vārttika (on the Sūtra of Pāṇini). 12: III.1.77 Vārttika (on the Sūtra of Pāṇini). 2 and Kaiyaṭa and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon; (3) possessed of no sense absolutely as some nipātas केचन निपाताः सार्थकाः केचन च निरर्थकाः U1. varia lectio, another reading, on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII.9; निपातस्यानर्थकस्यापि प्रातिपदिकत्वम् P. I. 2.45 Vārttika (on the Sūtra of Pāṇini).12 confer, compare also जन्या इति निपातनानर्थक्यं P. IV. 4.82. Vārttika (on the Sūtra of Pāṇini). 1, एकागारान्निपातनानर्थक्यं P. V.1.113 Vārttika (on the Sūtra of Pāṇini). 1, also 114 Vārttika (on the Sūtra of Pāṇini).1.

anvarthaka	given in accordance with the sense; generally applied to a technical term which is found in accordance with the sense conveyed by the constituent parts of it; e. g. सर्वनामसंज्ञा, confer, compare महत्याः संज्ञायाः करणे एतत् प्रयोजनमन्वर्थसंज्ञा यथा विज्ञायेत Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I.1.23.

apārthaka	without any purpose or object, useless; confer, compare ततोनिष्टादर्शनादपार्थकमेतत् Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on P.I.4.80.

nipātānarthakatva	the view prominently expressed by the Varttikakara that nipatas do not possess any sense, which was modified by Bhartrhari who stated that they do possess sense which, of course, is indicated and not expressedition See निपात.

sārthaka	literally possessed of sense; significant, as contrasted with निरर्थक; confer, compare इतरे च सार्थकाः Rk. Prati. XIII. 9.

taddhita	a term of the ancient prePaninian grammarians used by Panini just like सर्वनामन् or अव्यय without giving any specific definition of it. The term occurs in the Nirukta of Yaska and the Vajasaneyi-Pratisakhya ; confer, compare अथ तद्वितसमासेषु एकपर्वसु चानेकपर्वसु पूर्वे पूर्वमपरमपरं प्रविभज्य निर्ब्रूयात् । द्ण्डय्ः पुरुषः । दण्डमर्हतीति वा, दण्डेन संपद्यते इति वा Nirukta of Yāska.II.2; also confer, compare तिङ्कृत्तद्धितचतुथ्यसमासाः इाब्दमयम् Vaj Prati.I. 27. It is to be noted that the word तद्वित is used by the ancient grammarians in the sense of a word derived from a substantive ( प्रातिपादक ) by the application of suffixes like अ, यत् et cetera, and others, and not in the sense of words derived from roots by affixes like अन, ति et cetera, and others which were termed नामकरण, as possibly contrasted with the word ताद्धित used by Yaska in II. 5. Panini has used the word तद्धित not for words, but for the suffixes which are added to form such words at all places (e. g. in I. 1.38, IV.1.17, 76, VI.1.61 et cetera, and others). in fact, he has begun the enumeration of taddhita affixes with the rule तद्धिता: (P.IV.1. 76) by putting the term तद्धित for affixes such as ति, ष्यङ्, अण् et cetera, and others which are mentioned thereafter. In his rule कृत्तद्धितसमासाश्च and in the Varttika समासकृत्तद्धिताव्यय(I.4.1Vart. 41) which are similar to V.Pr.1. 27 quoted a reference to some preceding word, not necessarily on the same page. the word तद्धित appears to be actually used for words derived from nouns by secondary affixes, along with the word कृत् which also means words derived from roots, although commentators have explained there the terms कृत् and तद्धित for कृदन्त and तद्धितान्त. The term तद्वित is evidently echoed in the Sutra तस्मै हितम् which, although it is not the first Sutra there were possibly long lists of secondary nouns with the senses of secondary suffixes, and तद्धित was perhaps,the first sense given there. The number of taddhita suffixes mentioned by Panini is quite a large one; there are in fact 1110 rules given in the taddhita section covering almost two Adhyayas viz. from P. IV. 1.76 to the end of the fifth Adhyaya. The main sub-divisions of taddhita affixes mentioned by commentators are, Apatyadyarthaka (IV. 1.92 to 178), Raktadyarthaka (IV.2.1 to 91), Saisika {IV.2. 92 to IV.3.133), Pragdivyatiya (IV. 3 134 to 168), Pragvahatiya (IV.4.1 to IV.4.74), Pragghitiya (IV.4.75 to IV.4.109), Arhiya (V.1.1 to 71),Thanadhikarastha (V. 1.72 to V. 1.1.114), Bhavakarmarthaka (V. 1.115 to V.1.136), Pancamika (V. 2.1 to V. 2.93), Matvarthiya (V. 2.94 to V. 2. 140), Vibhaktisamjaaka (V. 3.1 to V. 3.26) and Svarthika (V. 3.27 to V. 4.160). The samasanta affixes (V.4.68 to V.4.160) can be included in the Svarthika affixes.

Wordnet Search

"rthaka" has 29 results.


rthaka	kṣama, samartha, śakta, yogya, upayukta, ucita, pātra, yujya, samarthaka, saha, suśakta, kalpuṣa kāryaṃ saṃpannatāṃ netuṃ yogyaḥ kārye yogyārhaḥ vā। etat kāryaṃ kartuṃ kṣamasya puruṣasya āvaśyakatā vartate।
rthaka	samarthakaḥ, anumodakaḥ yaḥ kasyāpi pakṣaṃ siddhāntaṃ vā samanyante। aham vidheḥ samarthakaḥ।
rthaka	lābhadāyaka, lābhaprada, lābhakara, labhanīya, lābhada, phalada, phalin, saphala, arthaśīla, arthayukta, arthakara yasmāt lābhaḥ bhavati। kāle kṛtaṃ bhojanaṃ svāsthyārthe lābhadāyakaṃ bhavati।
rthaka	samarthaka, anumodaka, pakṣadhara yaḥ kasyāpi pakṣasya samarthanam karoti। asmin vāde mama pakṣasya naike samarthakāḥ asti।
rthaka	nirarthaka, asaṅgata, asambaddha, jalpita, pralapita yad yathārthaṃ nāsti। nirarthakaṃ mā vada।
rthaka	anāvaśyaka, nirarthaka, vyartha, anupayogin, apārthaka yaḥ upayogī nāsti atha vā yasya upayogaḥ nāsti। etad vastu bhavadarthe anāvaśyakaṃ vartate।
rthaka	aguru, vaṃśikam, rājārham, loham, kṛmijam, joṅgakam, kṛṣṇam, tohākhyam, laghu, pītakam, varṇaprasādanam, anārthakam, asāram, kṛmijagdham, kāṣṭhakam kāṣṭhaviśeṣaḥ, sugandhikāṣṭhaviśeṣaḥ, āyurvede asya guṇāḥ tiktatvaṃ, lepe rūkṣatvam,vraṇakaphavāyuvāntimukharoganāsitvādi; agurū pravaṇaṃ lohaṃ rājārhaṃ yogajam tathā vaṃśikaṃ kṛmijañcāpi kṛmijagdhamanāryakam।
rthaka	upayogin, upakāraka, upakārin, sopakāra, mahopakāra, prayogin, sārthaka, sārtha, arthakara, arthada, arthavat upayuktadravyādiḥ। bālakānāṃ kṛte eṣaḥ granthaḥ upayogī asti।
rthaka	anāvaśyakatā, anupayogitā, nirarthakatā, vyarthatā, upayogahīnatā anāvaśyakasya avasthā bhāvo vā। kasyāpi vastunaḥ āvaśyakatā anāvaśyakatā vā tasya upayoge āśritā।
rthaka	anupayuktavastu, nirarthaka-vastu upayogahīnaṃ vastu। mohanena anupayuktavastuni prajvālitāni।
rthaka	kṛṣṇikā, rājikā, āsurī, kṣavaḥ, kṣudhābhijananaḥ, kṣutābhijananaḥ, siddhārthaḥ, siddhārthakaḥ, kedāraḥ tailabījaviśeṣaḥ, kṛṣṇavarṇīyāḥ vartulākārāḥ sarṣapabījāḥ āyurvede asya kṛmivātakaphakaṇṭhāmayaharatvādayaḥ guṇāḥ proktāḥ। sāgapacanasamaye kṛṣṇikā upayujyate।
rthaka	nirarthaka, arthahīna, vyartha, arthaśūnya, anarthaka yasya ko'pi arthaḥ nāsti। mama pārśve asya nirarthakasya praśnasya samādhānaṃ nāsti।
rthaka	samānārthakaḥ, samānārthī, paryāyavācī ekasya śabdasya arthasya sūcakaḥ anyaḥ śabdaḥ। ekasya śabdasya naike samānārthakāḥ santi।
rthaka	sārthaka, arthavat, arthayukta, arthapūrṇa yasya arthaḥ asti। bhavataḥ kathanaṃ sārthakam asti।
rthaka	samānārthaka, paryāya, paryāyavācaka, samānārthin yasya arthaḥ samānaḥ asti। kamalam ityasya catvāraḥ samānārthakāḥ śabdāḥ likhyatu।
rthaka	niṣphala, asaphala, viphala, vyartha, nirarthaka, aphala phalarahitam। nūtanasya upagrahasya prakṣepaṇaṃ niṣphalaṃ jātam।
rthaka	upakārakatā, upayogaḥ, upayogitā, upakārakatvam, sopakārakatvam, sārthatvam, sārthakatvam, upayuktatā, saphalatā, hitatā kāryasādhanāya kṣamaḥ upakārakaḥ ca; vahneḥ prakarṣeṇa prajvalanāya pāvakasya upakārakatā sarvaśrutā asti
rthaka	anekārthin, anekārthaka yasya naike arthāḥ santi। anekārthināṃ śabdānāṃ sarve arthāḥ spaṣṭīkriyatām।
rthaka	vyartham, nirarthakam, mogham, viphalam vinā phalam। vyartham ūrjākṣayaḥ na kuryāt।
rthaka	nakārārthaka, nakārārthin yasmin na ityasya arthaḥ nihitaḥ asti। na iti nakārārthakaḥ śabdaḥ asti।
rthaka	nirarthakam nyāyasiddhānte nigrahasthānaviśeṣaḥ। atra nirarthakasya spaṣṭaṃ lakṣaṇaṃ dṛśyate।
rthaka	apārthakam nyāyasiddhānte nigrahasthānaviśeṣaḥ। atra apārthakaṃ kimartham।
rthaka	asāra, anartha, anarthaka, nirarthaka, vyartha, nīrasa, sāravarjita yasmin kimapi sāraḥ na vartate na ca kimapi upayuktaṃ vastuṃ vartate। asārāṇāṃ granthānām adhyayanasya kaḥ lābhaḥ।
rthaka	prārthakaḥ, yācitā, apekṣakaḥ, pratīkṣakaḥ, pratyāśī yaḥ āvedayati prārthayati vā। sarveṣāṃ prārthakānāṃ prārthanāpatrāṇi na svīkaraṇīyāni।
rthaka	cāturthaka praticaturthadine yaḥ bhavati। praticaturthadine yaḥ jvaraḥ bhavati tasya cāturthakaḥ jvaraḥ iti saṃjñā।
rthaka	praśnātmaka, praśnārthaka tat yasmāt śrotā uttaram apekṣate।(vākyam); śikṣakaḥ chātrān praśnārthakān vākyān kartum akathayat।
rthaka	śabdārthakalpataruḥ ekaḥ śabdakoṣaḥ । śabdārthakalpataroḥ ullekhaḥ koṣe asti
rthaka	samiddhārthakaḥ ekaḥ puruṣaḥ । samiddhārthasya ullekhaḥ mudrārākṣase asti
rthaka	siddhārthakaḥ dvau rājasevakau । siddhārthakayoḥ ullekhaḥ mudrārākṣase vartate

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