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"sai" has 1 results.
        Root WordIAST MeaningMonier Williams PageClass
√सैsaideclining / kṣaya328/1Cl.1
     Amarakosha Search  
13 results
     
WordReferenceGenderNumberSynonymsDefinition
aśvaḥ2.8.44MasculineSingular‍saptiḥ, gandharvaḥ, vājī, turagaḥ, saindhavaḥ, arvā, turaṅgam, ghoṭakaḥ, ghoड़ा, hayaḥ, vāhaḥ, turaṅgaḥ
bāhudāFeminineSingularsaitavāhinīdhavala(river)
kālaḥ3.3.202MasculineSingularsāmarthyam, sainyam, kākaḥ, sīrī, sthaulyam
lulāpaḥ2.2.5MasculineSingularmahiṣaḥ, vāhadviṣan, kāsaraḥ, sairibhaḥ
pratigrahaḥ2.8.81MasculineSingularsainyapṛṣṭhaḥ
saikatamNeuterSingularsikatāmayama sand bank
saindhavaḥ2.9.42MasculineSingularmaṇimantham, sindhujam, śītaśivam
sainikaḥ2.8.62MasculineSingularsenārakṣaḥ
sairandhrī2.6.18FeminineSingular
saireyakaḥMasculineSingularjhiṇṭī
saivālpā2.9.33MasculineSingular
senā2.8.79FeminineSingularsainyam, camūḥ, ‍vāhinī, anīkam, balam, anīkanī, dhvajinī, cakram, ‍varūthinī, pṛtanā
tamas1.3.26NeuterSingularsaiṃhikeyaḥ, vidhuntudaḥ, rāhuḥ, svarbhānuḥthe acending node
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169 results for sai
     
Devanagari
BrahmiEXPERIMENTAL
sai (see 3. -,1. so-) cl.1 P. sāyati-, to waste away, decline View this entry on the original dictionary page scan.
saicālinamfn. (fr. secālin-) gaRa suvāstv-ādi- ( saivālin-). View this entry on the original dictionary page scan.
saiddhāntikamf(ī-)n. (fr. siddhānta-) connected with or relating to an established truth etc. View this entry on the original dictionary page scan.
saiddhāntikam. one who knows an established truth or is versed in a siddhānta- (q.v) View this entry on the original dictionary page scan.
saidhrakamfn. (fr. sidhraka-) made of the wood of the sidhraka- tree View this entry on the original dictionary page scan.
saidhrakāvatamfn. (fr. sidhrakā-vat-) View this entry on the original dictionary page scan.
saidhrikan. a kind of tree View this entry on the original dictionary page scan.
saidhrikamayamf(ī-)n. made of saidhrika- wood View this entry on the original dictionary page scan.
saihareyamfn. (fr. sīhara-) gaRa sakhy-ādi-. View this entry on the original dictionary page scan.
saikamfn. added to one, plus one View this entry on the original dictionary page scan.
saikadvisaptakamf(ikā-)n. plus one (and) two (and) seven View this entry on the original dictionary page scan.
saikatamf(ī-)n. (fr. sikatā-) sandy, gravelly, consisting or made of sand etc. View this entry on the original dictionary page scan.
saikatam. plural Name of a family of ṛṣi-s View this entry on the original dictionary page scan.
saikatan. (in fine compositi or 'at the end of a compound' f(ā-).) a sandbank, sandy shore or soil, any bank or shore View this entry on the original dictionary page scan.
saikatavatmfn. possessing sandbanks View this entry on the original dictionary page scan.
saikateṣṭan. "liked by sandy soil", ginger View this entry on the original dictionary page scan.
saikatikamfn. belonging or relating to sandbanks View this entry on the original dictionary page scan.
saikatikamfn. living in doubt and error (equals bhrāntijīvin-or saṃdeha-j-) View this entry on the original dictionary page scan.
saikatikam. an ascetic or religious mendicant View this entry on the original dictionary page scan.
saikatikan. a thread worn round the wrist or neck to secure good fortune (= maṅgala-sūtra-) View this entry on the original dictionary page scan.
saikatikan. equals mātri-yātrā- View this entry on the original dictionary page scan.
saikatinmfn. having sandbanks or sandy shores View this entry on the original dictionary page scan.
saikāvalimf(ī-)n. having a necklace consisting of a single string of pearls View this entry on the original dictionary page scan.
saikayatam. gaRa krauḍy-ādi-. View this entry on the original dictionary page scan.
saikayatavidhamfn. inhabited by saikayata-s gaRa bhaurikyādi-. View this entry on the original dictionary page scan.
saikayatyāf. of saikayata- gaRa krauḍy-ādi-. View this entry on the original dictionary page scan.
saikṣavamfn. (7. sa-+ aikṣava-) sugared, sugary View this entry on the original dictionary page scan.
saikyamfn. (fr. seka-) connected with or dependent on sprinkling or watering View this entry on the original dictionary page scan.
sailagam. (fr. selaga- q.v) a waylayer, robber View this entry on the original dictionary page scan.
sailim. plural Name of a people View this entry on the original dictionary page scan.
saimantikan. (fr. sīmanta-) red-lead (so called because used to make a mark along hair-parting) View this entry on the original dictionary page scan.
saiṃhamf(ī-)n. (fr. siṃha-) belonging to lions, leonine, lion-like View this entry on the original dictionary page scan.
saiṃhādrikam. plural (fr. siṃha-adri-) Name of a people View this entry on the original dictionary page scan.
saiṃhakarṇamfn. coming or derived from siṃha-karṇa- gaRa takṣaśilādi-. View this entry on the original dictionary page scan.
saiṃhakaroṇam. (see ājaka-r-) on Va1rtt. 14. View this entry on the original dictionary page scan.
saiṃhakāyanamfn. (fr. siṃhaka-) gaRa pakṣādi-. View this entry on the original dictionary page scan.
saiṃhalamf(ī-)n. (fr. siṃhala-) belonging to or produced in Ceylon, Singhalese View this entry on the original dictionary page scan.
saiṃhalan. Laurus Cassia View this entry on the original dictionary page scan.
saiṃhalīf. a kind of pepper View this entry on the original dictionary page scan.
saiṃhikamfn. (fr. siṃha-) lion-like, leonine View this entry on the original dictionary page scan.
saiṃhikam. (fr. siṃhikā-), metr. of rāhu- or the personified ascending node (see next) View this entry on the original dictionary page scan.
saiṃhikeyamfn. descended from siṃhikā- View this entry on the original dictionary page scan.
saiṃhikeyam. a child of siṃhikā- (also plural;applied to a class of dānava-s) View this entry on the original dictionary page scan.
saiṃhikeyam. metr. of rāhu- (see prec.) View this entry on the original dictionary page scan.
sainakan. (fr. senā-; saṃjñāyām-) gaRa kulālādi-.
sainānīkamfn. (fr. senā-+ an-) belonging to the van of an army View this entry on the original dictionary page scan.
sainānyan. (fr. senā--) command of an army, generalship View this entry on the original dictionary page scan.
saināpatyan. (fr. senā-pati-) idem or 'n. (fr. senā--) command of an army, generalship ' View this entry on the original dictionary page scan.
saindhavamf(ī-)n. (fr. sindhu-) relating to the sea, oceanic, marine, aquatic View this entry on the original dictionary page scan.
saindhavamf(ī-)n. belonging to or produced in or coming from the indu-s or Sindh etc. View this entry on the original dictionary page scan.
saindhavam. a king of Sindh View this entry on the original dictionary page scan.
saindhavam. a horse (particular one bred in Sindh) View this entry on the original dictionary page scan.
saindhavam. Name of a teacher View this entry on the original dictionary page scan.
saindhavam. (plural) the inhabitants of Sindh etc. View this entry on the original dictionary page scan.
saindhavam. Name of a particular school founded by saindhavāyana- View this entry on the original dictionary page scan.
saindhavam. n. a kind of rock-salt (found in Sindh), any salt View this entry on the original dictionary page scan.
saindhavan. (in dramatic language) a song in Prakrit (accompanied with music expressive of a lover's disgust on being deserted by a loved woman) View this entry on the original dictionary page scan.
saindhavacūrṇan. powdered rock-salt View this entry on the original dictionary page scan.
saindhavaghanam. a lump of salt View this entry on the original dictionary page scan.
saindhavakamfn. belonging or relating to the saindhava-s (with nṛpa-or rājan- m."a king of the saindhava-s") View this entry on the original dictionary page scan.
saindhavakam. a miserable inhabitant of sindhu- View this entry on the original dictionary page scan.
saindhavakhilya m. a lump of salt View this entry on the original dictionary page scan.
saindhavāraṇyan. the jungly district of Sindh View this entry on the original dictionary page scan.
saindhavasarpisn. clarified butter with salt View this entry on the original dictionary page scan.
saindhavaśilāśakalan. a morsel of fossil salt View this entry on the original dictionary page scan.
saindhavāyanam. Name of a ṛṣi- (plural his family) View this entry on the original dictionary page scan.
saindhavāyanim. patronymic fr. saindhava- gaRa tikādi-. View this entry on the original dictionary page scan.
saindhavīf. a particular rāgiṇī- View this entry on the original dictionary page scan.
saindhīf. spirituous liquor (especially palm-juice) View this entry on the original dictionary page scan.
saindhukṣitan. (fr. sindhu-kṣit-) Name of various sāman-s View this entry on the original dictionary page scan.
saindhumitrikamf(ā-or ī-)n. (fr. sindhumitra-) gaRa kāśy-ādi-. View this entry on the original dictionary page scan.
saindhuvaktrakamfn. (fr. sindhu-vaktra-) View this entry on the original dictionary page scan.
saindūramfn. (fr. sindūra-) coloured with red-lead or vermilion (-kṛ-,"to colour with vermilion") View this entry on the original dictionary page scan.
sainikamfn. relating or belonging to an army, military, martial, drawn up in martial array etc. View this entry on the original dictionary page scan.
sainikam. an army-man, soldier, guard, sentinel, a body of forces in array View this entry on the original dictionary page scan.
sainikam. Name of a son of śambara- View this entry on the original dictionary page scan.
sainyamfn. belonging to or proceeding from an army View this entry on the original dictionary page scan.
sainyam. (in fine compositi or 'at the end of a compound' f(ā-).) a soldier (plural"troops") View this entry on the original dictionary page scan.
sainyam. an army View this entry on the original dictionary page scan.
sainyam. a sentinel, guard View this entry on the original dictionary page scan.
sainyan. a body of troops, army etc. View this entry on the original dictionary page scan.
sainyan. a camp View this entry on the original dictionary page scan.
sainyādhipati m. "army-overseer", a general, commander View this entry on the original dictionary page scan.
sainyādhyakṣam. "army-overseer", a general, commander View this entry on the original dictionary page scan.
sainyaghātakaramfn. causing the destruction of an army View this entry on the original dictionary page scan.
sainyahantṛm. "army-destroyer", Name of a son of śambara- View this entry on the original dictionary page scan.
sainyakakṣam. equals senā-k- (q.v) View this entry on the original dictionary page scan.
sainyakṣobham. a mutiny in an army View this entry on the original dictionary page scan.
sainyamayamf(ī-)n. consisting of troops View this entry on the original dictionary page scan.
sainyanāyakam. the chief or leader of an army, general View this entry on the original dictionary page scan.
sainyanigrāhikāf. (used in explaining cakra-grahaṇī-) View this entry on the original dictionary page scan.
sainyaniveśabhūmif. place of the encampment of an army View this entry on the original dictionary page scan.
sainyapāla() m. equals -nāyaka-. View this entry on the original dictionary page scan.
sainyapati() m. equals -nāyaka-. View this entry on the original dictionary page scan.
sainyapṛṣṭhan. the rear of an army View this entry on the original dictionary page scan.
sainyapṛṣṭhabhāgam. idem or 'n. the rear of an army ' View this entry on the original dictionary page scan.
sainyaśirasn. the van of an army, View this entry on the original dictionary page scan.
sainyavāsam. the camp of an army View this entry on the original dictionary page scan.
sainyavyapadeśam. the summons of an army View this entry on the original dictionary page scan.
sainyopaveśanan. the halting or encampment of an army View this entry on the original dictionary page scan.
sairamf(ī-)n. (fr. sīra-) belonging to a plough View this entry on the original dictionary page scan.
sairan. a kind of spirituous liquor, View this entry on the original dictionary page scan.
sairan. equals sīrāṇāṃ- (id est pratisīrāṇāṃ-) samūhaḥ- (used in explaining sairaṃdhrī-) on View this entry on the original dictionary page scan.
sairakāyaṇamfn. (fr. sīraka-) gaRa pakṣādi-. View this entry on the original dictionary page scan.
sairaṃdhram. (prob. fr. an unused sīraṃdhra-,"plough-holder"; see mahī-dhra-, aṃsa-dhrī-) a kind of menial or domestic servant (in the caste-system born from a dasyu- and an āyogavī-) etc. View this entry on the original dictionary page scan.
sairaṃdhrīf. a maid-servant in the women's apartments, a woman of the above mixed caste View this entry on the original dictionary page scan.
sairaṃdhrīf. a female artisan who works in other person's houses View this entry on the original dictionary page scan.
sairaṃdhrīf. Name of draupadī- (who became servant-maid in king virāṭa-'s house, when her husbands, the five pāṇḍava- princes, entered his service in various disguises)
sairaṃdhrikāf. a female servant, chambermaid View this entry on the original dictionary page scan.
sairāvatmfn. (according to to connected with irā-,"food" according to to others with sīra-) having plenty of provisions (said of a ship) View this entry on the original dictionary page scan.
saireya m. idem or 'm. "turned up by the plough", Barleria Cristata ' View this entry on the original dictionary page scan.
saireyakam. idem or ' m. idem or 'm. "turned up by the plough", Barleria Cristata ' ' View this entry on the original dictionary page scan.
saireyakan. the flower of Barleria Cristata View this entry on the original dictionary page scan.
sairim. the month kārttika- View this entry on the original dictionary page scan.
sairim. plural Name of a people (varia lectio) View this entry on the original dictionary page scan.
sairibham. a buffalo View this entry on the original dictionary page scan.
sairibham. the sky, atmosphere (see sairika-) View this entry on the original dictionary page scan.
sairibhīf. a female buffalo View this entry on the original dictionary page scan.
sairidhrakaSee sairiṃdhraka-. View this entry on the original dictionary page scan.
sairikamfn. relating to a plough etc. View this entry on the original dictionary page scan.
sairikam. a ploughman View this entry on the original dictionary page scan.
sairikam. a plough-ox View this entry on the original dictionary page scan.
sairikam. the sky, atmosphere (see sairibha-) View this entry on the original dictionary page scan.
sairikam. Name of a man (also written śairika-) View this entry on the original dictionary page scan.
sairiṃdham. plural Name of a people (varia lectio sairiḍya-, ritya-, ridya-, riṃdhya-, riṃdhra-) View this entry on the original dictionary page scan.
sairiṃdhramf(ī-). often varia lectio for sairaṃdhra-, dhrī-. View this entry on the original dictionary page scan.
sairiṃdhrakamfn. (fr. siriṃdhra-and sairiṃdhra-) gaRa kulālādi- ( sairidhraka-). View this entry on the original dictionary page scan.
sairiṣṭham. plural Name of a people View this entry on the original dictionary page scan.
sairīya m. "turned up by the plough", Barleria Cristata View this entry on the original dictionary page scan.
sairīyakam. "turned up by the plough", Barleria Cristata View this entry on the original dictionary page scan.
sairyam. a kind of grass View this entry on the original dictionary page scan.
saisamfn. (fr. sīsa-) leaden, made of lead gaRa rajatādi-. View this entry on the original dictionary page scan.
saisakamfn. idem or 'mfn. (fr. sīsa-) leaden, made of lead gaRa rajatādi-.' View this entry on the original dictionary page scan.
saisikatam. plural Name of a people (Bombay edition saisiridhra-). View this entry on the original dictionary page scan.
saisiridhraSee preceding. View this entry on the original dictionary page scan.
saitam. Name of a family of princes View this entry on the original dictionary page scan.
saitakeyamfn. (fr. setakī-) gaRa nadyādi-. View this entry on the original dictionary page scan.
saitavaSee . View this entry on the original dictionary page scan.
saitavamfn. (fr. setu-) consisting of a dam or bridge View this entry on the original dictionary page scan.
saitavam. Name of a preceptor View this entry on the original dictionary page scan.
saitavāhinīf. (perhaps for sita v-) Name of the river bāhu-- View this entry on the original dictionary page scan.
saivālaSee śaivāla-. View this entry on the original dictionary page scan.
saivālina(or śaiv-) mfn. (fr. sevālin-,or śev-) gaRa suvāstv-ādi- (varia lectio saicālina-). View this entry on the original dictionary page scan.
saiyākaravatmfn. (prob,) producing abundant crops View this entry on the original dictionary page scan.
aiḍasaindhukṣitan. Name of certain sāman-s. View this entry on the original dictionary page scan.
anusainyan. the rear of an army View this entry on the original dictionary page scan.
augrasainyam. idem or 'm. idem or 'm. a descendant of ugra-sena- ' on vArttika 7 on ' , Name of yudhāṃśrauṣṭi- View this entry on the original dictionary page scan.
avasaiVed.Inf. See ava-so- above. View this entry on the original dictionary page scan.
caturaṅgasainyan. equals -bala- View this entry on the original dictionary page scan.
kṛṣṇasaireyakam. a variety of Barleria View this entry on the original dictionary page scan.
lāvaṇasaindhavamf(ī-)n. situated on the seacoast, View this entry on the original dictionary page scan.
pattisainyan. () a body or troop of infantry. View this entry on the original dictionary page scan.
sāhasaikāntarasānuvartinmfn. one who follows or yields to the one passion of cruelty or rashness View this entry on the original dictionary page scan.
sāhasaikarasikamfn. one whose only feeling or passion is cruelty, brutal, ferocious View this entry on the original dictionary page scan.
sāktusaindhavamfn. equals saktu-sindhuṣu bhavaḥ- View this entry on the original dictionary page scan.
sambaddhasainyaughamfn. one who has the main body of troops concentrated View this entry on the original dictionary page scan.
sambhūtabhūrigajavijipadātisainyamfn. possessed of an army (consisting) of numerous elephants and horses and foot-soldiers View this entry on the original dictionary page scan.
sarvasaivarṇamfn. entirely of gold View this entry on the original dictionary page scan.
sasainyamfn. idem or 'mfn. with an army, commanding an army ' View this entry on the original dictionary page scan.
sasainyabalavāhanamfn. with guards and armies and equipages View this entry on the original dictionary page scan.
sātasaif. Name of a district View this entry on the original dictionary page scan.
saurasaindhavamfn. (fr. sura-sindhu-) belonging to the river Ganges, Gangetic View this entry on the original dictionary page scan.
saurasaindhavamfn. related to the Ganges (said of bhīṣma-) View this entry on the original dictionary page scan.
saurasaindhavam. a horse of the Sun (in this sense compounded of saura-and saindhava- q.v) View this entry on the original dictionary page scan.
susaindhavīf. a good mare from Sindh View this entry on the original dictionary page scan.
svasainyan. one's own army View this entry on the original dictionary page scan.
vīrasainyan. garlic View this entry on the original dictionary page scan.
viśvāsaikabhūf. "sole ground for confidence", sole trustworthy person View this entry on the original dictionary page scan.
viśvāsaikasāram. "one whose sole essence is confidence", Name of a man View this entry on the original dictionary page scan.
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sai सै 1 P. (सायति) To waste away, decline, perish.
saiddhāntika सैद्धान्तिक a. (-की f.) [सिद्धान्तं वेत्ति ठक्] 1 Relating to a dogma or demonstrated truth. -2 One who knows the real truth. -3 Relating to an astronomical or any other scientific work.
saika सैक a. Added to one, plus one.
saikata सैकत a. (-ती f.) [सिकताः सन्त्यत्र अण्] 1 Consisting or made of sand, sandy, gravelly; तोयस्येवाप्रतिहतरयः सैकतं सेतुमोघः U.3.36. -2 Having sandy soil. -तम् 1 A sand-bank; सुरगज इव गाङ्गं सैकतं सुप्रतीकः R.5.75; 5.8;1.62;13.17,62;14.76;16.21; Ku.1.29; Ś.6.16. -2 An island with sandy shores. -3 A bank or shore (in general). -4 A heap of sand (cf. Amarachandra's com. on Ṛs.2.9 'सैकतिनी सिकताया वालुकायाः समूहः सैकतं तेन युक्ता'). -m. pl. N. of a family of Ṛiṣis; अन्ये चापरिमेयाश्च ब्राह्मणा वनमाश्रिताः । वैखानसा वालखिल्याः सैकताश्च तथा परे ॥ Mb.12.244.2 (some take सैकतः as a kind of वानप्रस्थ; see सैकतिकः). -Comp. -इष्टम् ginger.
saikatika सैकतिक a. (-की f.) 1 Belonging or relating to a sand-bank. -2 Fluctuating, wavering, living in doubt and error (संदेहजीविन्). -कः 1 A religious mendicant. -2 An ascetic. -कम् 1 A thread worn round the wrist or neck to secure good fortune (मङ्गलसूत्र). -2 मातृयात्रा (?).
saikatinī सैकतिनी a. Full of sand; समाचिता सैकतिनी वनस्थली Ṛs.2.9.
saikṣava सैक्षव a. Sugared, sugary.
sailagaḥ सैलगः A robber.
saimantikam सैमन्तिकम् Red lead.
saiṃha सैंह a. (-ही f.) Belonging to a lion, leonine; द्युतिं सैहीं किं श्वा धृतकनकमालो$पि लभते H.1.154; Pt.3.154. Śi.1.47.
saiṃhala सैंहल a. Belonging to, growing or produced in, Ceylon. -ली A kind of pepper (Mar. पिंपळी).
saiṃhalakaḥ सैंहलकः Brass; Gīrvāṇa. सैंहिकः saiṃhikḥ सैंहिकेय saiṃhikēya सैंहिकः सैंहिकेय A metronymic of Rāhu, q. v.
sainānika सैनानिक a. Belonging to the van of an army. सैनान्यम् sainānyam सैनापत्यम् saināpatyam सैनान्यम् सैनापत्यम् The command of an army, generalship; तस्यात्मा शितिकण्ठस्य सैनापत्यमुपेत्य वः Ku.2.61.
saindhava सैन्धव a. (-वी f.) सिन्धुनदीसमीपे देशे भवः अण्] 1 Produced or born in the Sindhu-territory. -2 Belonging to the Indus. -3 River-born. -4 Belonging to the sea, oceanic, marine. -वः 1 A horse, especially one bred in Sindhu; दीर्घग्रीवा मुखालम्बमेहनाः पृथुलोचनाः । महान्तस्तनुरोमाणो वलिनः सैन्धवा हयाः ॥ 'com. Mb.7.23.24; जिनोक्तिषु श्राद्ध- तयैव सैन्धवाः N.1.71; धावद्भिरसिधाराभिः शकलीकृतसैन्धवाः Śiva B.22.33. -2 N. of a sage. -3 N. of a country. -4 N. of Jayadratha, the king of Sindh; क्रोधादुक्तं सैन्धवे चार्जुनेन Mb.1.1.192. -वः, -वम् A kind of rock-salt. -वाः m. pl. 1 The people inhabiting the Sindhu territory. -2 (In drama) A kind of Prākṛit song. -Comp. -घनः a lump of salt. -शिला a kind of rock or fossil salt.
saindhavaka सैन्धवक a. (-की f.) Relating to the Saindhavas. -कः A miserable inhabitant of Sindhu.
saindhī सैन्धी A sort of spirituous liquor (perhaps from palm-juice).
saindūra सैन्दूर a. Coloured with red-lead.
sainika सैनिक a. (-की f.) [सेनायां समवैति ठक्] 1 Relating to an army. -2 Martial, military. -कः 1 A soldier; पपात भूमौ सह सैनिकाश्रुभिः R.3.61. -2 A guard, sentinel. -3 The body of troops drawn up in battle-array; तयोरुपान्तस्थितसिद्धसैनिकम् R.3.57.
sainyaḥ सैन्यः [सेनायां समवैति त्र्य] 1 A soldier; सैन्याः श्रियामनुप- भोगनिरर्थकत्वदोषप्रवादममृजन्नगनिम्नगानाम् Śi.5.28. -2 A guard, sentinel. -न्यम् 1 An army, a troop; स प्रतस्थे$रि- नाशाय हरिसैन्यैरनुद्रुतः R.12.67. -2 A camp. -Comp. -क्षोभः a mutiny in an army. -दुर्गमम् a kind of fort; अभेद्यं व्यूहविद्वीरव्याप्तं तत्सैन्यदुर्गमम् Śukra.4.851. -शिरस् n. the van of an army.
sairaḥ सैरः रिः The month of Kārtika. सैरन्ध्रः sairandhrḥ सैरिन्ध्रः sairindhrḥ सैरन्ध्रः सैरिन्ध्रः 1 A menial servant or attendant. -2 A mixed tribe, the offspring of a Dasyu and an Ayogava female; सैरिन्ध्रं वागुरावृत्तिं सूते दस्युरयोगवे Ms.1.32. सैरन्ध्री sairandhrī सैरिन्ध्री sairindhrī सैरन्ध्री सैरिन्ध्री 1 A maid-servant or female attendant in the women's apartments [a woman of the mixed tribe described in सैरन्ध्र (2)]. -2 An independent female artisan working in another person's house. -3 An epithet of Draupadī (assumed by her when she acted as servant to Sudeṣṇā, queen of Virāṭa).
sairibhaḥ सैरिभः 1 A buffallo; अवमानित इव कुलीनो दीर्घं निःश्वसिति सैरिभः Mk.4. -2 Indra's heaven or Svarga. -3 The sky, atmosphere. सैरी(रे)यः, सैरी(रे)यकः Barleria Cristata (Mar. कोऱ्हांटी).
sairika सैरिक a. (-की f.) 1 Relating to a plough. -2 Having furrows. -कः 1 A plough-ox. -2 A ploughman.
saisaka सैसक a. (-की f.) Leaden, of lead; Ms.11.133.
saityam सैत्यम् Whiteness; तमालनीलानि तमांसि कामं पीत्वापि सैत्यं न जहाति चन्द्रः Rām. ch.6.62.
saivāla सैवाल See शेवाल.
anusainyam अनुसैन्यम् [सैन्यमनुगतम्] The rear of an army, rear-guard.
dyusaindhavaḥ द्युसैन्धवः उच्चैःश्रवस्, the horse or Indra; द्युसैन्धवो वालजितः कियान् मया Śāhendravilāsa 3.5.
saurasaindhava सौरसैन्धव a. (-वी f.) Belonging to the celestial river or Ganges, Gangetic; पयसां प्रवाह इव सौरसैन्धवः Śi. 13.27. -वः A horse of the sun.
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vas 1. vas shine, VI. P. ucháti: pf. pl. 2. ūsa, iv. 51, 4 [Av. usaiti ‘shines’]..
ṣaṣ Ṣáṣ, nm. six, x. 14, 16 [Av. xšvaš, Gk. ἕξ, Lat. sex, OI. sē, Go. saihs, Eng. six].
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saika a. together with or plus one.
saikata a. (î) consisting or made of sand (sikatâ), sandy (Br., C.); n. (C.) sand bank, sandy shore (of a river); sandy soil (rare); -in, a. having sandbanks or sandy shores.
saikāvali a. (î) having a necklace of a single string of pearls.
saiṃha a. (î) belonging to a lion (sim ha), leonine.
saiṃhala a. relating to Ceylon, Sin ghalese.
saiṃhikeya a. descended from Simhikâ; m. met. of Râhu.
sainānya n. [senânî] generalship.
saināpatya n. [senâpati] id.
saindhava a. (&isharp;) relating to the sea (sindhu), marine, maritime; belonging to or coming from the Indus or Sindh; m. inhabi tants of Sindh (pl.); prince of Sindh; horse bred in Sindh; m. n. rock-salt (abounding in Sindh): -ka, a. belonging to the people of Sindh; -khilyá, m. lump of salt (Br.); -silâ- sakala, n. piece of rock-salt.
saindūra a. coloured with vermilion (sindûra): î-kri, colour with red lead or ver milion.
sainika a. relating or belonging to an army (senâ); m. soldier: pl. troops.
sainya a. belonging to or proceeding from an army (senâ); m. soldier (pl. troops); army (rare); n. army (very common); camp (rare): -kshobha, m. mutiny among the troops; -nâyaka, m. leader of an army; -pati, m., -pâla, m. id.; -maya, a. (î) con sisting of troops; -vâsa, m. camp of an army; -siras, n. head of an army.
saira a. (î) belonging to the plough (sîra); n. kind of spirituous liquor.
sairandhra m. waiting man, valet; a mixed caste (offspring of Dasyu and Âyo gava woman): -î, f. handmaiden, waiting woman.
sairāvat a. supplied with pro visions (Br.; comm.).
sairibha m. buffalo.
sairindhra m., î, f., v. r. for sai randhra, m., î, f.
saisaka a. made of lead (sîsa), leaden.
saitava a. consisting of a dam or bridge (setu); m. N.
saurasaindhava a. belonging to the Ganges (surasindhu).
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sailaga Is found in the Vājasaneyi Samhitā and the Taittirīya Brāhmaṇa as the name of one of the victims at the Puruṣamedha (‘ human sacrifice ’). ‘Robber’ seems to be the sense of this word, as of Selaga.
sailāli ‘Descendant of śilālin,’ is the name of a ritual teacher in the śatapatha Brāhmaṇa. A śailāli Brāhmaṇa is mentioned in the Apastamba śrauta Sūtra, and the school of the śailālins often occurs in the śūtras.
saindhava ‘Coming from the Indus,’ is a term applied to water in the Taittirlya Samhitā, to Guggulu in the Atharva­veda, to a horse in the śatapatha Brāhmaṇa, and to salt in the same text.
sairya Is the name in the Rigveda of some species of grass infested by insects.
saitava ‘Descendant of Setu,’ is the name of a teacher in the first two Vamśas (list of teachers) in the Bṛhadāraṇyaka Upaniṣad. He is described as a pupil of Pārāśarya or of Pārāśaryāyaṇa.
amitra tapana suṣmiṇa saibya Is the name of him who killed Atyarāti Jānamtapi, according to the Aitareya Brāhmana
augrasainya ‘Descendant of Ugrasena,’ is the patronymic of King Yuddhāmśrausti in the Aitareya Brāhmana.
yudhāmśrauṣti augrrasainya (‘Descendant of Ugrasena ’) is the name, in the Aitareya Brāhmaṇa, of a king who was anointed by Parvata and Nārada.
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"sai" has 67 results.
     
akampitanot shaken; tremulous: said with respect to vowels in Vedic utterance, kampa being looked upon as a fault of utterance., cf अकम्पितान् । कम्पनं नाम स्वराश्रितपाठदोषः प्रायेण दाक्षिणात्यानां भवति । तमुपलक्ष्य स वर्ज्य:। R.Pr.III.31
akarmakaintransitive, without any object, (said with regard to roots which cannot possess an object or whose object is suppressed or ignored). The reasons for suppression are briefly given in the well-known stanza ; धातोरर्थान्तरे वृत्तेर्धात्वर्थेनोपसंग्रहात् । प्रसिद्धेरविवक्षातः कर्मणोऽकर्मिकाक्रिया ॥ In the case of intransitive roots, the verbal activity and its fruit are centred in one and the same individual viz. the agent or कर्ता confer, compare फलव्यापारयोरेकनिष्ठतायामकर्मकः Vāk. Pad.
akṛtnot established; said of a grammatical operation which has not taken place e. g. अकृतसंधिकार्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on V. 2.100, W. 3.84, also कृताकृतप्रसङ्गि नित्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI.4.62.
atyupasaṃhṛtavery closely uttered, uttered with close lips and jaws, (said in connection with the utterance of the vowel अ ); confer, compare T. Pr II. 12. See अतिसंश्लिष्ट.
adṛṣṭanot seen properly; doubtful; indistinct;said with respect to a letter which is not distinctly deciphered in the Saṁhitāpātha: exempli gratia, for example तन्नः ( R. Saṁh. I. 107. 3 ): the last letter त् of तत् is deciphered in the Pada-pātha which is given as तत्न: confer, compare अदृष्टवर्णे प्रथमे चोदकः स्यात् प्रदर्शकः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) X. 15.
anavayavaliterally having no parts; impartite; without any concern with the individual component parts; application in totality; confer, compare सिद्धं तु धर्मोपदेशने अनवयवविज्ञानाद्यथा लौकिकवैदिकेषु P. VI. 1.84 Vārt 5 and the Bhāṣya thereon; अस्मिञ् शास्त्रे अनवयवेन शास्त्रार्थसंप्रत्ययः स्यात् । a rule in grammar applies to all cases where its application is possible; it cannot be said to have its purpose served by applying to a few cases only.
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.
anunāsika(a letter)uttered through the nose and mouth both, as different from anusvāra which is uttered only through the nose. confer, compare मुखनासिकावचनोनुनासिकःP.I.1.8, and Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). thereon. The anunāsika or nasal letters are the fifth letters of the five classes ( id est, that is ङ्, ञ्, ण्, न्, म् ) as also vowels अ, इ, उ and semivowels when so pronounced, as ordinarily they are uttered through the mouth only; ( exempli gratia, for example अँ, आँ, et cetera, and others or य्यँ, व्वँ, ल्लँ et cetera, and others in सय्यँन्ता, सव्वँत्सरः, सँल्लीनः et cetera, and others) The अनुनासिक or nasalized vowels are named रङ्गवर्ण and they are said to be consisting of three mātras. confer, compare अष्टौ आद्यानवसानेsप्रगृह्यान् आचार्या आहुरनुनासिकान् स्वरान् । तात्रिमात्रे शाकला दर्शयन्ति Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.63.64; confer, compare also अप्रग्रहाः समानाक्षराणि अनुनासिकानि एकेषाम् T. Pr XV.6. Trivikrama, a commentator on the Kātantra vyākaraṇa Sūtra.Sūtras, explains अनुनासिक as अनु पश्चात् नासिकास्थानं उच्चारणं एषां इत्यनुनासिकाः । पूर्वं मुखस्थानमुच्चारणं पश्चान्नासिकास्थानमुच्चारणमित्यर्थः । अनुग्रहणात्केवलनासिकास्थानोच्चारणस्य अनुस्वारस्य नेयं संज्ञा । and remarks further पूर्वाचार्यप्रसिद्धसंज्ञेयमन्वर्था । Com. by Tr. on Kat. I 1.13. Vowels which are uttered nasalized by Pāṇini in his works viz. सूत्रपाठ, धातुपाठ, गणपाठ et cetera, and others are silent ones i. e. they are not actually found in use. They are put by him only for the sake of a complete utterance, their nasalized nature being made out only by means of traditional convention. e. g. एध, स्पर्ध et cetera, and others confer, compare उपदेशेSजनुनासिक इत् P.I.3.2; confer, compare also प्रतिज्ञानुनासिक्याः पाणिनीयाः Kāś on I.3.2.
anūktasaid afterwards, generally in imitation; confer, compare अनूक्तवान् अनूचानः । अनूक्तमित्येवान्यत्र M.Bh. on III.2.109.
anūktistatement with reference to what has been already said the same as anvādeśa.
antaḥstha,antaḥsthāfeminine., also writen as अन्तस्थ, अन्तस्था feminine., semivowel; confer, compare अथान्तस्थाः । यिति रेिन लेिति वितिः; Vājasaneyi Prātiśākhya.VIII.14-15: confer, compare चतस्रोन्तस्थाः explained by उव्वट as स्पर्शोषमणामन्तः मध्ये तिष्ठन्तीति अन्तस्थाः R.Pr.I.9, also पराश्चतन्नान्तस्थाः Taittirīya Prātiśākhya.I. 8. The ancient term appears to be अन्तस्थाः feminine. used in the Prātiśākhya works. The word अन्तःस्थानाम् occurs twice in the Mahābhāṣya from which it cannot be said whether the word there is अन्तःस्थ m. or अन्तःस्था feminine. The term अन्तस्थ or अन्तस्था is explained by the commentators on Kātantra as स्वस्य स्वस्य स्थानस्य अन्ते तिष्ठन्तीति ।
abāghakanot coming in the way of rules otherwise applicable; the word is used in connection with निपातन i. e. constituted or announced forms or specially formed words which are said to be अबाधक i. e. not coming in the way of forms which could be arrived at by application of the regular rules. Siradeva has laid down the Paribhāṣā अबाधकान्यपि निपातनानि भवन्ति defending the form पुरातन in spite of Pāṇini's specific mention of the word पुराण in the rule पुराणप्रोक्तेषुo IV. 3. 105.
avagraha(1)separation of a compound word into its component elements as shown in the Pada-Pāṭha of the Vedic Saṁhitās. In the Padapāṭha, individual words are shown separately if they are combined by Saṁdhi rules or by the formation of a compound in the Saṁhitāpāṭha; exempli gratia, for example पुरोहितम् in the Saṁhitāpāṭha is read as पुरःsहितम्. In writing, there is observed the practice of placing the sign (ऽ) between the two parts, about which nothing can be said as to when and how it originatedition The AtharvaPrātiśākhya defines अवग्रह as the separation of two padas joined in Saṁhitā. (Atharvaveda Prātiśākhya. II.3.25; II.4.5). In the recital of the pada-pāṭha, when the word-elements are uttered separately, there is a momentary pause measuring one matra or the time required for the utterance of a short vowel. (See for details Vāj. Prāt. Adhāya 5). (2) The word अवग्रह is also used in the sense of the first out of the two words or members that are compounded together. See Kāśikā on P.VIII.4.26; confer, compare also तस्य ( इङ्ग्यस्य ) पूर्वपदमवग्रहः यथा देवायत इति देव-यत. Tai. Pr. I. 49. The term अवग्रह is explained in the Mahābhāṣya as 'separation, or splitting up of a compound word into its constitutent parts; confer, compare छन्दस्यानङोवग्रहो दृश्येत पितामह इति ।(Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.2.36); also confer, compare यद्येवमवग्रहः प्राप्नोति । न लक्षणेन पदकारा अनुवर्त्याः। पदकारैर्नाम लक्षणमनुवर्त्यम् । यथालक्षणं पदं कर्तव्यम् (Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.1.109) where the Bhāṣyakāra has definitely stated that the writers of the Padapāṭha have to split up a word according to the rules of Grammar. (3) In recent times, however, the word अवग्रह is used in the sense of the sign (ऽ) showing the coalescence of अ (short or long) with the preceding अ (short or long ) or with the preceding ए or ओ exempli gratia, for example शिवोऽ र्च्यः, अत्राऽऽगच्छ. (4) The word is also used in the sense of a pause, or an interval of time when the constituent elements of a compound word are shown separately; confer, compare समासेवग्रहो ह्रस्वसमकालः (Vājasaneyi Prātiśākhya.V.1). (5) The word is also used in the sense of the absence of Sandhi when the Sandhi is admissible.
aāgantukaliterally adventitious, an additional wording generally at the end of roots to show distinctly their form exempli gratia, for example वदि, एधि, सर्ति et cetera, and others; confer, compare इन्धिभवतिभ्यां च P I.2.6: confer, compare also भावलक्षणे स्थेण्कृञ्वदिचरिहृतभिजनिभ्यस्तोमुन्, P.III.4.16, सृपिवृदो. कसुन् P. III.4.17 and a number of other sūtras where इ or तिं is added to the root confer, compare इक्श्तिपौ धातुनिर्देशे, वर्णात्कारः, रादिफः P.III.3.108 Vārttika (on the Sūtra of Pāṇini). 2.3. 4, where such appendages to be added to the roots or letters are given. The word अागन्तु is an old word used in the Nirukta, but the term आगन्तुक appears to be used for the first time for such forms by Haradatta; confer, compare ह्वरोरिति ह्वृ कौटिल्ये, आगन्तुकेकारे गुणेन निर्देशः Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on VII.2.31. In the traditional oral explanations the second part of a reduplicated word is termed अागन्तुक which is placed second i. e. after the original by virtue of the convention आगन्तूनामन्ते निवेशः, although in fact, it is said to possess the sense of the root in contrast with the first which is called abhyāsa.A nice distinction can, however be drawn between the four kinds of adventitious wordings found in grammar viz.आगन्तु, इत्, अभ्यास and आगम which can be briefly stated as follows; The former two do not form a regular part of the word and are not found in the actual use of the word; besides, they do not possess any sense, while the latter two are found in actual use and they are possessed of sense. Again the agantu word is simply used for facility of understanding exactly and correctly the previous word which is really wanted; the इत् wording, besides serving this purpose, is of use in causing some grammatical operations. अभ्यास, is the first part of the wording which is wholly repeated and it possesses no sense by itself, while, āgama which is added to the word either at the beginning or at the end or inserted in the middle, forms a part of the word and possesses the sense of the word.
aātmanebhāṣaa technical term used for such roots as speak for the agent himself; the term अात्मनेभाष means the same as the term अात्मनेपदिन्. The term अात्मनेभाष is not mentioned by Pāṇini; but the writer of the Vārtikas explains it, confer, compare आत्मनेभाषपरस्मैभाषयोरुपसंख्यानम् P. VI.3.7 and 8 Vārttika (on the Sūtra of Pāṇini). 1; confer, compare also आत्मनेपदिनश्च धातवो वैयाकरणैरात्मनेभाषशब्देन व्यवह्रियन्ते,Kaiyaṭa on VI.3.7.The term is found in the Atharva-Prātiśākhya. III. 4.7. It cannot be said whether the term came in use after Pāṇini or, although earlier, it belonged to some school other than that of Pāṇini or, Pāṇini put into use the terms Ātmanepada and Parasmaipada for the affixes as the ancient terms Ātmanebhāṣa and Parasmaibhāṣa were in use for the roots.
ārdhadhātukaa term used in contrast to the term सार्वधातुक for such verbal and kṛt affixes, as are not personal endings of verbs nor marked with the mute letter श् confer, compare तिङ्शित् सार्वधातुकम् । आर्धधातुकं शेषः। P.III.4.113 and 114. The personal endings of verbs in the perfect tense and the benedictive mood are termed ārdhadhātuka, confer, compare P. III. 4.115, 116; while both the terms are promiscuously found utilised in the Vedic Literature; confer, compare P. III. 4. 117. The main utility of the ārdhadhātuka term is the augment इ ( इट् ) to be prefixed to the ārdhadhātuka affixes. The term आर्धधातुका was in use in works of the old Vaiyākaraṇas; confer, compare अथवा आर्धधातुकासु इति वक्ष्यामि कासु आर्धधातुकासु । उक्तिषु युक्तिषु रूढिषु प्रतीतिषु श्रुतिषु संज्ञासु M.Bh. on II. 4.35. It cannot be said how the term ārdhadhātuka originatedition Probably such affixes or pratyayas, like the kṛt affixes generally, as could be placed after certain roots only were called ārdhadhātuka, as contrasted with the verbal and the present participle affixes which were termed sārvadhātuka on account of their being found in use after every root.
it(1)a letter or a group of letters attached to a word which is not seen in actual use in the spoken language: cf अप्रयोगी इत्, Śāk. I.1.5, Hemacandra's Śabdānuśāsana.1.1.37. The इत् letters are applied to a word before it, or after it, and they have got each of them a purpose in grammar viz. causing or preventing certain grammatical operations in the formation of the complete word. Pāṇini has not given any definition of the word इत् , but he has mentioned when and where the vowels and consonants attached to words are to be understood as इत्; (confer, compare उपदेशेजनुनासिक इत् , हलन्त्यम् । et cetera, and others P. I.3.2 to 8) and stated that these letters are to be dropped in actual use, confer, compareP.I.3.9. It appears that grammarians before Pāṇini had also employed such इत् letters, as is clear from some passages in the Mahābhāṣya as also from their use in other systems of grammar as also in the Uṇādi list of affixes, for purposes similar to those found served in Pāṇini 's grammar. Almost all vowels and consonants are used as इत् for different purposes and the इत् letters are applied to roots in the Dhātupāṭha, nouns in the Gaṇapāṭha, as also to affixes, augments and substitutes prescribed in grammar. Only at a few places they are attached to give facility of pronunciation. Sometimes the इत् letters, especially vowels, which are said to be इत्, when uttered as nasalized by Pāṇini, are recognised only by convention; confer, compare प्रतिज्ञानुनासिक्याः पाणिनीयाः(S.K.on P.I.3.2).The word इत्, which literally means going away or disappearing, can be explained as a mute indicatory letter. In Pāṇini's grammar, the mute vowel अ applied to roots indicates the placing of the Ātmanepada affixes after them, if it be uttered as anudātta and of affixes of both the padas if uttered svarita; confer, compare P.I.3. 12, 72. The mute vowel आ signifies the prevention of इडागम before the past part, affixes; confer, compare P. VII. 2. 16. Similarly, the mute vowel इ signfies the augment न् after the last vowel of the root; confer, compareP.VII.1.58; ई signifies the prevention of the augment इ before the past participle.affixes cfP.VII.2.14;उ signifies the inclusion of cognate letters; confer, compareP.I.1.69, and the optional addition of the augment इ before त्वा; confer, compare P.VII.2. 56; ऊ signifies the optional application of the augment इट्;confer, compareP.VII. 2.44; क signifies the prevention of ह्रस्व to the vowel of a root before the causal affix, confer, compareVII.4.2: लृ signifies the vikarana अङ् in the Aorist cf P.III.1.55; ए signifies the prevention of vrddhi in the Aorist,confer, compare P.VII.2.55; ओ signifies the substitution of न् for त् of the past participle. confer, compare P VIII.2.45; क् signifies the Prevention of गुण and वृद्धि, confer, compareP, I. 1.5; ख् signifies the addition of the augment मुम्(म्)and the shortening of the preceding vowel: confer, compareP.VI.3 65-66: ग् signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5 घ् signifies कुत्व, confer, compare P.VII.3.62; ङ्, applied to affixes, signifies the prevention of गुण and वृद्धि, confer, compare P.I.1.5; it causes संप्रसारणादेश in the case of certain roots, confer, compare P. VI.1.16 and signifies आत्मनेपद if applied to roots; confer, compare P.I. 3.12, and their substitution for the last letter if applied to substitutes. confer, compare P I.1.53. च् signifies the acute accent of the last vowel;confer, compareP.VI.1. 159; ञ् signifies उभयपद i.e the placing of the affixes of both the podas after the root to which it has been affixed;confer, compareP.I.3.72, ट् in the case of an augment signifies its application to the word at the beginning: confer, compareP I.1.64, while applied to a nominal base or an affix shows the addition of the feminine. affix ई (ङीप्) confer, compareP.IV.1. 15;ड् signifies the elision of the last syllable; confer, compare P.VI.4.142: ण् signifies वृद्धि, confer, compareP.VII.2.115;त् signifies स्वरित accent, confer, compare VI.1.181, as also that variety of the vowel ( ह्रस्व, दीर्ध or प्लुत) to which it has been applied confer, compare P.I.1.70; न् signifies आद्युदात्त, confer, compare P.VI.1.193:प् signifies अनुदात्त accent confer, compare अनुदात्तौ सुप्पितौ P. III.1.4. as also उदात्त for the vowel before the affix marked with प् confer, compare P.VI.1.192: म् signifies in the case of an augment its addition after the final vowel.confer, compareP.I.1.47,while in the case of a root, the shortening of its vowel before the causal affix णि,confer, compare P.VI.4.92: र् signifies the acute accent for the penultimate vowel confer, compare P.VI.1.217,ल् signifies the acute accent for the vowel preceding the affix marked with ल्; confer, compareP.VI. 193; श् implies in the case of an affix its सार्वधातुकत्व confer, compare P. II1.4.113, while in the case of substitutes, their substitution for the whole स्थानिन् cf P.I.1.55; प् signifies the addition of the feminine. affix ई ( ङीप् ) confer, compareP.IV-1.41 ;स् in the case of affixes signifies पदसंज्ञा to the base before them, cf P.I.4.16. Sometimes even without the actual addition of the mute letter, affixes are directed to be looked upon as possessed of that mute letter for the sake of a grammatical operation exempli gratia, for example सार्वधातुकमपित् P.I.2.4; असंयेागाल्लिट कित् P.I.2.5: गोतो णित् P.VII.1.90 et cetera, and others (2) thc short vowel इ as a substitute: confer, compare शास इदङ्हलोः P.VI.4.34.
uktaprescribed, taught, lit, said (already). उक्तं वा is a familiar expression in the Mahābhāṣya and the Vārttikas referring usually to something already expresseditionSometimes this expression in the Mahābhāṣya, referring to something which is not already expressed, but which could be found subsequently expressed, leads to the conclusion that the Mahābhāṣyakāra had something like a 'Laghubhāṣya' before him at the time of teaching the Mahābhāṣya. See Kielhorn's Kātyāyana and Patañjali, also Mahābhāṣya D.E. S.Ed. Vol. VII, pages 71, 72.
uccāraṇapronunciation, enunciation (in the Śāstra). The phrase उच्चारणसामर्थ्यात् is often found used in the Mahābhāṣya and elsewhere in connection with the words of Pāṇini, everyone of which is believed to , have a purpose or use in the Śāstra, which purpose, if not clearly manifest, is assigned to it on the strength (सामर्थ्य) of its utterance; confer, compare उच्चारणसामर्थ्यादत्र ( हिन्येाः ) उत्वं न भविष्यति M.Bh. on III.4.89 V.2; confer, compare also M.Bh. on IV.4.59, VI.4.163, VII.1.12,50, VII.2.84, In a few cases, a letter is found used by Pāṇini which cannot be assigned any purpose but which has been put there for facility of the use of other letters. Such letters are said to be उच्चारणार्थ; confer, compare जग्धि: । इकार उच्चारणार्थ:। नानुबन्धः । Kāś. on II.4.36.च्लि लुडि. । इकार उच्चारणार्थ:; चकारः स्वरार्थः । Kāś, on III.1. 43. The expressions मुखसुखार्थः and श्रवणार्थः in the Mahābhāṣya mean the same as उच्चारणार्थः.
upagrahaa term used by the ancient grammarians in the sense of the Parasmaipada and the Ātmanepada affixes. The word is not found in Pāṇini's Pāṇini's Aṣṭādhyāyī.. The Vārttikakāra has used the word in his Vārttika उपग्रहप्रतिषेधश्च on P. III.2.127 evidently in the sense of Pada affixes referring to the Ātmanepada as explained by Kaiyaṭa in the words उपग्रहस्य आत्मनेपदसंज्ञाया इत्यर्थ: । The word occurs in the Ślokavārttika सुप्तिङुपग्रहलिङ्गनराणां quoted by Patañjali in his Mahābhāṣya on व्यत्ययो बहुलम् P. III. 1.85, where Nāgeśa writes लादेशव्यङ्ग्यं स्वार्थत्वादि । इह तत्प्रतीतिनिमित्ते परस्मै-पदात्मनेपदे उपग्रहशब्देन लक्षणयोच्येते । The word is found in the sense of Pada in the Mahābhāṣya on P. III. 1.40. The commentator on Puṣpasūtra explains the word as उपगृह्यते समीपे पठ्यते इति उपग्रहः. The author of the Kāśikā on P. VI. 2.134 has cited the reading चूर्णादीन्यप्राण्युपग्रहात् instead of चूर्णादीन्यप्राणिषष्ठ्याः and made the remark तत्रेापग्रह इति षष्ठ्यन्तमेव पूर्वाचार्योपचारेण गृह्यते. This remark shows that in ancient times उपग्रह meant षष्ठ्यन्त i. e. a word in the genitive case. This sense gave rise to, or was based upon, an allied sense, viz. the meaning of 'षष्ठी' i. e. possession. Possibly the sense 'possession' further developed into the further sense 'possession of the fruit or result for self or others' referring to the तिङ् affixes which possessed that sense. The old sense 'षष्ठ्यन्त' of the word 'उपग्रह' having gone out of use, and the sense 'पद' having come in vogue, the word षष्ठी' must have been substituted for the word 'उपग्रह' by some grammarians before the time of the Kāśikākāras. As Patañjali has dropped the Sūtra (VI. 2.134), it cannot be said definitely whether the change of reading took place before Patañjali or after him.
ṛktantraa work consisting of five chapters containing in all 287 sūtras. It covers the same topics as the Prātiśākhya works and is looked upon as one of the Prātiśākhya works of the Sāma Veda. Its authorship is attributed to Śākaṭāyana according to Nageśa, while औदिव्राज is held as its author by some, and कात्यायन by others. It bears a remarkable similarity to Pāṇini's Pāṇini's Aṣṭādhyāyī. especially in topics concerning coalescence and changes of स् and न् to ष् and ण् respectively. It cannot be definitely said whether it preceded or followed Pāṇini's work.
ekībhāvafusion, mixture, union, combination (of 2 or more letters); confer, compare उदात्तवति एकीभावे उदात्तं सन्ध्यमक्षरम्, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)III.6.एकीभाव is said to be resulting from the coalescence called अभिनिहितसन्धि, confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II.16, 17.
oṣṭhayaliterally produced upon the lip: a letter ofthe labial class;letters उ,ऊ, ओ, औ, प्, फ्, ब्, भ्, म् and व् are given as ओष्ठय letters in the Ṛk Prātiśākhya, confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20. See the word ओष्ठ a reference to some preceding word, not necessarily on the same page.. For the utterance of the letter व् tips of the teeth. are also employed; hence the letter व् is said to have दन्तौष्ठ as its स्थान.. ओस् the case affix ओस् of the genitive case and the loc, dual number
kaskādia class of compound-words headed by कस्क in which the visarga occurring at the end of the first member is noticed as changed into स् against the usual rules e. g. कस्क:, कौतस्कुतः भ्रातुष्पुत्रः, सद्यस्कालः, धनुष्कपालम् and others; confer, compare P. VIII.3.48. As this कस्कादिगण is said to be अाकृतिगण, similar words can be said to be in the कस्कादिगण although they are not actually mentioned in the गणपाठ.
kātantraname of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375.
kāśikā(1)name given to the reputed gloss (वृत्ति) on the Sūtras of Pāṇini written by the joint authors.Jayāditya and Vāmana in the 7th century A.D. Nothing definitely can be said as to which portion was written by Jayāditya and which by Vamana, or the whole work was jointly written. Some scholars believe that the work was called Kāśikā as it was written in the city of Kāśī and that the gloss on the first five Adhyāyas was written by Jayāditya and that on the last three by Vāmana. Although it is written in a scholarly way, the work forms an excellent help to beginners to understand the sense of the pithy Sūtra of Pāṇini. The work has not only deserved but obtained and maintained a very prominent position among students and scholars of Pāṇini's grammar in spite of other works like the Bhāṣāvṛtti, the Prakriyā Kaumudi, the Siddhānta Kaumudi and others written by equally learned scholars. Its wording is based almost on the Mahābhāṣya which it has followed, avoiding, of course, the scholarly disquisitions occurring here and there in the Mahābhāṣya. It appears that many commentary works were written on it, the wellknown among them being the Kāśikāvivaraṇapañjikā or Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. written by Jinendrabuddhi and the Padamañjari by Haradatta. For details see Vyākaraṇamahābhāṣya Vol.VII pp 286-87 published by the D. E. Society, Poona. ( 2 ) The name Kāśikā is sometimes found given to their commentaries on standard works of Sanskrit Grammar by scholars, as possibly they were written at Kāśī; as for instance, (a) Kāśikā on Vaiyākaraṇabhūṣaṇasāra by Hari Dīkṣita, and ( b ) Kāśikā on Paribhāṣenduśekhara by Vaidyanātha Pāyaguṇḍe.
gaṅgādhara[GANGADHARA SHASTRI TELANG] (l)a stalwart grammarian and Sanskrit scholar of repute who was a pupil of Bālasarasvatī of Vārāṇaśī and prepared in the last century a host of Sanskrit scholars in Banaras among whom a special mention could be made of Dr. Thebaut, Dr. Venis and Dr. Gaṅgānātha Jhā. He was given by Government of India the titles Mahāmahopādhyāya and C. I.E. His surname was Mānavallī but he was often known as गङाधरशास्त्री तेलङ्ग. For details, see Mahābhāṣya, D.E. Society Ed.Poona p.p.33, 34; (2)an old scholar of Vyākarana who is believed to have written a commentary on Vikṛtavallī of Vyādi; (3) a comparatively modern scholar who is said to have written a commentary named Induprakāśa on the Śabdenduśekhara; (4) author of the Vyākaraṇadīpaprabhā, a short commentary on the Vyākaraṇa work of Cidrūpāśramin. See चिद्रूपाश्रमिन्.
gaṇapāṭhathe mention individually of the several words forming a class or gaṇa, named after the first word said to have been written by Pāṇini himself as a supplementary work to his great grammar called Aṣṭaka or Pāṇini's Aṣṭādhyāyī., the Sikṣā,the Dhātupātha and the Lingānuśāsana being the other ones. Other grammarians such as शाकटायन, अापिशलि and others have their own gaṇapāthās. The gaṇapāthā is traditionally ascribed to Pāṇini; the issue is questioned, however, by modern scholars. The text of the gaṇapāṭha is metrically arranged by some scholars. The most scholarly and authoritative treatise on gaṇapāṭha is the Gaṇaratnamahodadhī of Vardhamāna.
cakoraa grammarian who .wrote a commentary on the 'Sabdalingarthacandrika of Sujanapandita. चक्कनशर्मा a grammarian who is said to have written a work named Dhatusamgraha.
caritārthawhich has got already a scope of application; the term is used by commentators in connection with a rule or a word forming a part of a rule which applies in the case of some instances and hence which cannot be said to be ब्यर्थ (superfluous) or without any utility and as a result cannot be said to be capable of allowing some conclusion to be drawn from it according to the dictum ब्यर्थं सज्ज्ञापयति confer, compare अपवादो यद्यन्यत्र चरितार्थस्तर्ह्यन्तरङ्गेण बाध्यते Par. Sek. Pari. 65.
jñāpakasiddharealized from the ज्ञापक wording; the conclusion drawn from an indicatory. word in the form of Paribhāșās and the like. Such conclusions are not said to be universally valid; confer, compare ज्ञापकसिद्धं न सर्वत्र Paribhāṣenduśekhara of Nāgeśa. Pari, 110.7.
tribhāṣyaratnaname of a commentary on the Taittiriya Pratisakhya written by Somayarya. The commentary is said to have been based on the three Bhasya works attributed to the three ancient Vedic scholarsVararuci, Mahiseya and Atreya.
trimātraconsisting of three moras or matras. The protracted or प्लुत vowels are said to consist of three matras as contrasted with the short and long vowels which respectively consist of one and two matras; confer, compare Kāśikā of Jayāditya and Vāmana. on P.I.2.27.
dṛṣṭaseen in use in Vedic Literature, or Classical Literature, or in the talk of cultured people; said in connection with words which a grammarian tries to explain; confer, compare दृष्टानुविधिश्छन्दसि भवति' Vyadi Pari. Patha 68.
devanandincalled also पूज्यपाद or पूज्यपाददेवनन्दिन् believed to have lived in the fifth century A. D. and written the treatise on grammar, of course based om Panini Sutras, which is known as जैनेन्द्र-व्याकरण or जैनेन्द्रशब्दानुशासन. The writer of this grammar is possibly mentioned as जैनेन्द्र in the usually guoted verse of Bopadeva :इन्द्रश्चन्द्रः काशकृत्स्नापिशली शाकटायनः पाणिन्यमरजैनेन्द्र जयन्त्यष्टादेिशाब्दिकाः. देवनन्दिन् was a great Jain saint and scholar who wrote many works on Jain Agamas of which सर्वार्थसिद्धि, the commentary on the तत्त्वार्थाधिगमसूत्र, is well-known.
dyotakaindicative, suggestive; not directly capable of expressing the sense by denotation; the nipatas and upasargas are said to be 'dyotaka' and not 'vacaka' by standard grammarians headed by the Varttikakara; confer, compare निपातस्यानर्थकस्यापि प्रातिपदिकत्वम् P.I.2.45 Varttika 12; confer, compare Kaiyata also on the a reference to some preceding word, not necessarily on the same page.; cf also निपाता द्योतकाः केचित्पृथगर्थाभिधायिनः Vakyapadiya II.194;, गतिवाचकत्वमपि तस्य ( स्थाधातोः ) व्यवस्थाप्यते, उपसर्गस्तु तद्योतक एव commentary on Vakyapadiya II. 190; confer, compare पश्चाच्छ्रोतुर्बोधाय द्योतकोपसर्गसंबन्ध: Par. Sek. on Pari. 50; cf also इह स्वरादयो वाचकाः चादयो द्योतका इति भेदः Bhasa Vr. om P.I.1.37.The Karmapravacaniyas are definitely laid down as dyotaka, confer, compare क्रियाया द्योतको नायं न संबन्धस्य वाचकः । नापि क्रियापदाक्षेपीं संबन्धस्य तु भेदकः Vakyapadiya II.206; the case affixes are said to be any way, 'vacaka' or 'dyotaka'; confer, compare वाचिका द्योतिका वा स्युर्द्वित्त्वादीनां विभक्तयः Vakyapadiya II. 165.
dhātvartheliterally meaning of a root, the verbal activity, named क्रिया or भावः . confer, compare धात्वर्थः क्रिया; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.2. 84, III.2.115. The verbal activity is described generally to be made up of a series of continuous subordinate activities carried on by the different karakas or agents and instruments of verbal activity helping the process of the main activity. When the process of the verbal activity is complete, the completed activity is looked upon as a substantive or dravya and a word denoting it, such as पाक,or याग does not get conjugational affixes, but it is regularly declined like a noun.Just as स्वार्थ, द्रब्य, लिङ्ग, संख्या, and कारक are given as प्रातिपदिकार्थ, in the same manner क्रिया, काल, पुरुष, वचन or संख्या, and कारक are given as धात्वर्थ, as they are shown by a verbal form, although strictly speaking verbal activity (क्रियorभाव) alone is the sense of a root, as stated in the Mahbhasya. For details see Vaiyak.Bh.Sara, where it is said that fruit ( फल) and effort ( ब्यापार ) are expressed by a root, confer, compare फलव्यापारयोर्धातुः. The five senses given a reference to some preceding word, not necessarily on the same page. are in fact conveyed not by a root, but by a verb or अाख्यात or तिडन्त.
dhvani(1)sound; confer, compare ध्वनिं कुर्वन्नेवमुच्यतेशब्दं कुरु शब्दं मा कार्षीः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Ahnika 1; confer, compare also Vākyapadīya of Bhartṛhari. I. 77; confer, compare also स्फोटः शब्दः, ध्वनिः शब्दगुणः, M.Bh. on I. 1.70 Vart. 5. ध्वनि or sound is said to be the indicator (सूचक्र or व्यञ्जक) of स्फोट the eternal sound.
nārāyaṇa(1)name of a grammarian who wrote a commentary on the Mahabhsya-Pradipa; (2) a grammarian who is said to have written a gloss named Sabdabhusana on the Sutras of Panini as also some minor works named शब्दमञ्जरी, शब्दभेदनिरूपण, et cetera, and others
nipātaa particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206.
nipātanasvarathe accent, with which the Nipatana word is expressed in the Sutra, which is said to prevail over the accent which ordinarily should be possessed by the word; confer, compare स निपातनस्वरः प्रकृतिस्वरस्य बाधको भविष्यति M.Bh. on P.I.1.56 Vart. 23; confer, compare also M.Bh. on I.3.3, VI.1.123 et cetera, and others .
nyāyasaṃgrahaa work enumerating the Paribhāsas in Hemacandra's grammar, numbering 140 nyāyas out of which 57 nyāyas are said to have been given by Hemacandra himself at the end of his comment बृहद्वृत्ति on his Śabdānuśāsana. The work is written by हेमहंसगणि who has added a commentary to it called Nyayārthamaňjūșa by him, which is also known by the name न्यायरत्नमञ्जूषा which see a reference to some preceding word, not necessarily on the same page..
patañjalithe reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.
padamañjarīthe learned commentary by Haradatta on the काशिकावृत्ति. Haradatta was a very learned grammarian of the Southern School, and the Benares School of Grammarians follow पदमञ्जरी more than the equally learned another commentary काशिकाविवरणपञ्जिका or न्यास. In the Padamanjarī Haradatta is said to have given everything of importance from the Mahābhāșya; confer, compare अधीते हि महाभाष्ये व्यर्था सा पदमञ्जरी. For details see Mahābhāșya D. E. S. Ed. Vol. VII P. 390-391.
padādhikārathe topic concerning padas id est, that is words which are regularly formed, as contrasted with words in formation. Several grammatical operations, such as accents or euphonic combinations, are specifically prescribed together by Pāņini at places which are said to be in the Padādhikāra formed by sūtras VIII.1.16 to VIII.3.54.
parimāṇaa word used by Panini in तदस्य परिमाणम् V.1.19 and explained by Patanjali as सर्वतो मानम् .Samkhya ( number ) is also said to be a parimana. Parimana is of two kindsनियत or definite as in the case of Khaari, drona etc; and अनियत, as in the case of Gana, Samgha, PUga, Sartha, Sena et cetera, and others The term परिमाण, in connection with the utterance of letters, is used in the sense of मात्राकाल or one mora.
pāṇinithe illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition.
pāṇinisūtravārtikaname given to the collection of explanatory pithy notes of the type of SUtras written. mainly by Kaatyaayana. The Varttikas are generally written in the style of the SUtras, but sometimes they are written in Verse also. The total number of Varttikas is well-nigh a reference to some preceding word, not necessarily on the same page. 5000, including Varttikas in Verse.There are three kinds of Varttikas; confer, compareउक्तानुक्तदुरुक्तानां चिन्ता यत्र प्रवर्तते । तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिणः । Naagesa appears to have divided Varttikas into two classes as shown by his definition 'सूत्रेऽ नुक्तदुरुक्तचिन्ताकरत्वं वार्तिकत्वम् '. If this definition be followed, many of the Vaarttikas given in the Maahibhaasya as explaining and commenting upon the Sutras will not strictly be termed as Vaarttikaas, and their total number which is given as exceeding 5000, will be reduced to about 1400 or so. There are some manuscript copies which give this reduced number, and it may be said that only these Vārttikas were written by Kātyāyana while the others were added by learned grammarians after Kātyāyana. In the Mahābhāșya there are seen more than 5000 statements of the type of Vārttikas out of which Dr. Kielhorn has marked about 4200 as Vārttikas. At some places the Mahābhāșyakāra has quoted the names of the authors of some Vārttikas or their schools, in words such as क्रोष्ट्रीयाः पठन्ति, भारद्वाजीयाः पठन्ति, सौनागाः पठन्ति. et cetera, and others Many of the Vārttikas given in the Mahābhāșya are not seen in the Kāśikāvŗtti, while some more are seen in the Kāśikā-vŗtti, which, evidently are composed by scholars who flourished after Patańjali, as they have not been noticed by the Mahābhāșyakāra. It is very difficult to show separately the statements of the Bhāșyakāra popularly named 'ișțis' from the Vārttikas of Kātyāyana and others. For details see Vol. VII Mahābhāșya, D.E. Society's edition pp. 193-224.
pāṇinisūtravṛttia gloss on the grammer rules of Pāņini. Many glosses were written from time to time on the Sûtras of Pāņini, out of which the most important and the oldest one is the one named Kāśikāvŗtti, written by the joint authors Jayāditya and Vāmana in the 7th century A.D. It is believed that the Kāśikāvŗtti was based upon some old Vŗttis said to have been written by कुणि, निर्लूर, चुल्लि, श्वोभूति, वररुचि and others.Besides Kāśikā,the famous Vŗtti, and those of कुणि,निर्लूर and others which are only reported, there are other Vŗttis which are comparatively modern. Some of them have been printed, while others have remained only in manuscript form. Some of these are : the Bhāșāvŗtti by Purusottamadeva, Vyākaranasudhānidhi by Viśveśvara, Gūdhārthadīpinī by Sadāsivamiśra, Sūtravŗtti by Annambhatta, Vaiyākaraņasarvasva by Dharaņīdhara, Śabdabhūșaņa by Nārāyaņa Paņdita, Pāņinisūtravŗtti by Rāmacandrabhațța Tāre and Vyākaranadīpikā by Orambhațța. There are extracts available from a Sūtravŗtti called Bhāgavŗtti which is ascribed to Bhartŗhari, but, which is evidently written by a later writer (विमलमति according to some scholars) as there are found verses from Bhāravi and Māgha quoted in it as noticed by Sīradeva's Paribhāṣāvṛttiin his vŗtti on Pari.76. Glosses based upon Pāņini Sūtras, but having a topical arrangements are also available, the famous ones among these being the Praķriyākaumudī by Rāmacandra Śeșa and the Siddhāntakaumudī by Bhațțojī Dĩkșita. The मध्यमकौमुदी and the लघुकौमुदी can also be noted here although they are the abridgments of the Siddhānta Kaumudī. There are Vŗttis in other languages also, written in modern times, out of which those written by Bōhtlingk, Basu and Renou are well-known.
prasiddha(1)established in existence: confer, compare क्रमेण नार्थः पदसंहिताविदः पुराsप्रसिद्धा श्रयपूर्वसिद्धिभिः, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI.34 where the Kramapatha is said to be one which was not established before the Samhitapatha; (2) known ; confer, compare अनिटि प्रसिद्धे क्सो भविष्यति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.45 Vart. 4, लोकत एते शब्दाः प्रसिद्धाः स्त्री पुमान् नपुंसकमिति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1.3: (3) brought about, accomplished, realized; तथास्य छः प्रसिद्धो भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. IV. 1.89 Vart. 2, सर्वत्रैव जश्त्वेन सिद्धं स्यात् , Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.VIII 2.25
prāgdeśadistricts of the east especially districts to the east of Ayodhya and Pataliputra, such as Magadha, Vanga and others; nothing can definitely be said as to which districts were called Eastern by Panini and his followers Katyayana and Patanjali. A Varttika given in the Kasika but not traceable in the Mahabhasya defines Pragdesa as districts situated to the east of शरावती (probably the modern river Ravi or a river near that river ): confer, compare प्रागुदञ्चौ विभजते हंसः क्षीरोदके यथा । विदुषां शब्दसिद्ध्यर्थे सा नः पातु शरावती ॥ Kāśikā of Jayāditya and Vāmana. on एङ् प्राचां देशे P. I. 1.75. There is a reading सरस्वती in some manuscript copies and सरस्वती is a wellknown river in the Punjab near Kuruksetra, which disappears in the sandy desert to the south: a reading इरावती is also found and इरावती may stand for the river Ravi. शरावती in Burma is simply out of consideration. For details see Vyakarana Mahabhasya Vol. VII. pp. 202-204 and 141-142 D. E. Society's Edition.
prātipadikārthadenoted sense of a Pratipadika or a noun-base. Standard grammarians state that the denotation of a pratipadika is five-fold viz. स्वार्थ, द्रव्य, लिङ्ग, संख्या and कारक. The word स्वार्थ refers to the causal factor of denotation or प्रवृत्तिनिमित्त which is of four kinds जाति, गुण, क्रिया and संज्ञा as noticed respectively in the words गौः, शुक्लः, चलः and डित्ः. The word द्रव्य refers to the individual object which sometimes is directly denoted as in अश्वमानय, while on some occasions it is indirectly denoted through the genus or the general notion as in ब्राह्मणः पूज्य:, लिङ्ग the gender, संख्या the number and कारक the case-relation are the denotations of the case-terminations, but sometimes as they are conveyed in the absence of a case-affix as in the words पञ्च, दश, and others, they are stated as the denoted senses of the Pratipadika, while the case-affixes are said to indicate them; confer, compare वाचिका द्योतिका वा स्युः शब्दादीनां विभक्तयः Vakyapadiya.
bhojathe well-known king of Dhārā who was very famous for his charities and love of learning. He flourished in the eleventh century A.D. He is said to have got written or himself written several treatises on various śāstras. The work Sarasvatīkaṇṭhābharaṇa which is based on the Astādhyāyi of Pāṇini, but which has included in it the Vārttikas and Paribhāṣās also, has become in a way a Vyākaraṇa or a general work in grammar and can be styled as Bhoja-Vyākaraṇa.
mācākīyaan ancient writer of a Pratisakhya work, who is quoted in the Taittiriya Pratisakhya as one, holding the view that य and व् preceded by अ and followed by उ and ओ respectively, are dropped provided they stand at the beginning of a Pada ( word ). माचाकीय, who belonged to the Yajurveda school, is said to have held this view which is generally held by the followers of the Rgveda: confer, compare उकारौकारपरौ लुप्यते माचाकी यस्य(Taittirīya Prātiśākhya.X.29) on which the commentator adds वह्वृचानामयं पक्षः.
r(1)second letter of the यण् class ( semi-vowels ) which has got the properties नादभागित्व, घोषवत्त्व,' संवृतत्व and अल्पप्राणता i. e. it is a sonant, inaspirate consonant. Regarding its स्थान or place of production, there is a difference of opinion : generally the consonant र् is looked upon as a cerebral or lingual letter (मूर्धन्य); cf ऋटुरषाणां मूर्धा, S.K.also Pāṇini. Siksa; but it is called by some as दन्त्य or दन्तमूलीय: cf रेफस्तु दस्त्ये दन्तमूले वा RT. 8, by others as दन्तमूलीय and and by still others as वर्स्त्य gingival. In the Vajasaneyi-Pratisakhya it is described as दन्तमूलीय: cf रो दन्तमूल I. 68, while in the Taittiriya Pratisakhya it is said to be produced by the touch of the middle part of the tip of the tongue just a reference to some preceding word, not necessarily on the same page. the root of the teeth;confer, compare रेफे जिह्वाग्रमध्येन प्रत्यग्दन्तमूलेभ्यः Taittirīya Prātiśākhya.II. 41; (2) substitute र् (रेफ ) for the final letter of the word अहन्, as also for the final of अम्रस्, ऊधस्, अवस् and भुवस् optionally with रु, which ( रु) is dropped before vowels, and changed to ओ before अ and soft consonants, while it is changed into visarga before hard consonants and surds.exempli gratia, for example अम्नरेव, अम्र एवः ऊधरेव, ऊधएव: confer, compare Kāśikā of Jayāditya and Vāmana. on P. VIII, 2-70: (3) the consonants र् (technically) called र् in Panini's grammar ) which is substituted for the consonant स् and for the consonant न् of the word अहन् when the consonant स् or न् stands at the end of a word. This substitute रु, unlike the substitute र् is liable to be changed into visarga, or the consonant य्, or the vowel उ by P. VIII.3.15, 17, VI.1.113, 114.
rāmasiṃhṛvarmāpossibly the same king of Sringaberapura who patronised Nagesabhatta. He is said to have written some Small comments on " the Ramayana and a small grammar work named धातुरत्नमञ्जरी.
śabdaliterally "sound" in general; confer, compare शब्दं कुरु शब्दं मा कार्षीः | ध्वनिं कुर्वनेवमुच्यते | M.Bh. in Ahnika I; confer, compare also शब्दः प्रकृतिः सर्ववर्णानाम् | वर्णपृक्तः: शब्दो वाच उत्पत्तिः Taittirīya Prātiśākhya.XXIII.1, XXIII.3.In grammar the word शब्द is applied to such words only as possess sense; confer, compare प्रतीतपदार्थको लोके ध्वनि: शब्द: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika 1: confer, comparealso येनोच्चरितेन अर्थः प्रतीयते स शब्दः Sringara Prakasa I; confer, compare also अथ शब्दानुशासनम् M.Bh. Ahnika 1. In the Vajasaneyi-Pratisakhya, शब्द् is said to be constituted of air as far as its nature is concerned, but it is taken to mean in the Pratisakhya and grammar works in a restricted sense as letters possessed of sense, The vajasaneyiPratisakhya gives four kinds of words तिडू, कृत्, तद्धित and समास while नाम, आख्यात, निपात and उपसर्ग are described to be the four kinds in the Nirukta. As शब्द in grammar, is restricted to a phonetic unit possessed of sense, it can be applied to crude bases, affixes, as also to words that are completely formed with case-endings or personal affixes. In fact, taking it to be applicable to all such kinds, some grammarians have given tweive subdivisions of शब्द, vizप्रक्रुति, प्रत्यय,उपत्कार, उपपद, प्रातिपदिक, विभक्ति, उपसर्जन, समास, पद, वाक्य, प्रकरण and प्रबन्ध; confer, compare Sringara Prakasa I.
śabdasattvaprakāśaa work on grammar said to have been written by a grammarian named इन्द्रदत्त.
śikṣāgeneral name given to a work on Phonetics. Although there are many such works which are all called शिक्षा, the work, which is often referred to, by the word, is the Siksa named पाणिनीयशिक्षा, about the authorship of which, however, there is a doubt whether it was the work of Panini or of somebody belonging to his school. The Siksa works are helpful, no doubt, for the study of grammar, but no topic belonging to Siksa is given by Panini which apparently means that these works do not come under the subject or province of Grammar. The reason why the Siksa topics are not given by Panini, is worth consideration. These Siksa works are not specifically related to a particular Veda and it cannot be said whether they preceded or succeeded the Pratisakhya works.
śaunakaa great ancient Vedic scholar who is believed to have written the Rk. Pratisakhya, which is said to be common for the two main branches of the Rgveda but which at present represents, in fact, all the different branches of the Rgveda.
sāmānādhikaraṇyastanding in apposition; the word is used many times in its literal sense ' having the same substratum.' For instance, in घटं करोति देवदत्तः, the personal ending ति and देवदत्त are said to be समानाधिकरण. The Samanadhikarana words are put in the same case although, the gender and number sometimes differ. See the word समानाधिकरण.
sārasvataname of a grammar work which was once very popular on account of its brevity, believed to have been written in the sutra form by an ancient grammarian named Narendra who is said to have composed 700 sutras under the inspiration of Sarasvati.The exposition of these Sutras by a reputed grammarian named Anubhutisvarupacarya who possibly flourished in the thirteenth century A. D., is known by the name सारस्वतप्रक्रिया which has remained as a text book on grammar to the present day in some parts of India. This प्रक्रिया is popularly known as सारस्वतव्याकरण. The technical terms in this grammar are the current popular ones.
sūtrapāṭhathe text of Panini's Sutras handed down by oral tradition from the preceptor to the pupil. Although it is said that the actual text of Panini was modified from time to time, still it can be said with certainty that it was fixed at the time of the Bhasyakara who has noted a few different readings only. The Sutra text approved by the Bhasyakara was followed by the authors of the Kasika excepting in a few cases. It is customary with learned Pandits and grammarians to say that the recital of the Sutras of Panini was originally a continuous one in the form of a Samhitatext and it was later on, that it was split up into the different Sutras, which explains according to them the variation in the number of Sutras which is due to the different ways of splitting the Sutrapatha.
svara(l)vowel, as contrasted with a consonant which never stands by itself independently. The word स्वर is defined generally :as स्वयं राजन्ते ते स्वराः ( Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on pan. The word स्वर is always used in the sense of a vowel in the Pratisakhya works; Panini however has got the word अच् (short term or Pratyahara formed of अ in 'अइउण्' and च् at the end of एऔच् Mahesvara sutra 4 ) always used for vowels, the term स्वर being relegated by him to denote accents which are also termed स्वर in the ancient Pratisakhyas and grammars. The number of vowels, although shown differently in diferent ancient works, is the same, viz. five simple vowels अ,इ,उ, ऋ, लृ, and four diphthongs ए, ऐ, ओ, and अौ. These nine, by the addition of the long varieties of the first four such as आ, ई, ऊ, and ऋ, are increased to thirteen and further to twentytwo by adding the pluta forms, there being no long variety for लृ and short on for the diphthongs. All these twentytwo varieties have further subdivisions, made on the criterion of each of them being further characterized by the properties उदात्त, अनुदIत्त and स्वरित and निरनुनासिक and सानुनासिक. (2) The word स्वर also means accent, a property possessed exclusively by vowels and not by consonants, as they are entirely dependent on vowels and can at the most be said to possess the same accent as the vowel with which they are uttered together. The accents are mentioned to be three; the acute ( उदात्त ), the grave अनुदात्त and the circumflex (स्वरित) defined respectively as उच्चैरुदात्तः, नीचैरनुदात्तः and समाहारः स्वरितः by Panini (P. I. 2.29, 30,3l). The point whether समाहार means a combination or coming together one after another of the two, or a commixture or blending of the two is critically discussed in the Mahabhasya. (vide Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 2.31). There are however two kinds of svarita mentioned by Panini and found actually in use : (a) the independent स्वरित as possessed by the word स्वर् (from which possibly the word स्वरित was formed) and a few other words as also many times by the resultant vowel out of two vowels ( उदात्त and अनुदात्त ) combined, and (b) the enclitic or secondary svarita by which name, one or more grave vowels occurring after the udatta, in a chain, are called cf P. VIII. 2.4 VIII. 2.6 and VIII 4.66 and 67. The topic of accents is fully discussed by the authors of the Pratisakhyas as also by Panini. For details, see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) III. 1.19; T.Pr. 38-47 Vājasaneyi Prātiśākhya.I. 108 to 132, II. I.65 Atharvaveda Prātiśākhya. Adhyaya l padas 1, 2, 3 and Rk. Tantra 51-66; see also Kaiyata on P. I. 2.29; (3) The word स्वर is used also in the sense of a musical tone. This meaning arose out of the second meaning ' accent ' which itself arose from the first viz. 'vowel', and it is fully discussed in works explanatory of the chanting of Samas. Patanjali has given Seven subdivisions of accents which may be at the origin of the seven musical notes. See सप्तस्वर a reference to some preceding word, not necessarily on the same page..
svaritetmarked with a mute circumflex vowel; the term is used in connection with roots in the Dhatupatha which are said to have been so marked for the purpose of indicating that they are to take personal endings of both the padas; confer, compare स्वरितञित: कर्त्रभिप्राये क्रियाफले P. I.3.72.
hṛradattaname of a reputed grammarian of Southern India who wrote a very learned and scholarly commentary, named पदमञ्जरी, on the Kasikavrtti which is held by grammarians as the standard vrtti or gloss on the Sutras of Panini,and studied especially in the schools of the southern grammarians. Haradatta was a Dravida Brahmana, residing in a village on the Bank of Kaveri. His scholarship in Grammar was very sound and he is believed to have commented on many grammarworks.The only fault of the scholar was a very keen sense of egotism which is found in his work, although it can certainly be said that the egotism was not ill-placed and could be justified: confer, compare एवं प्रकटितोस्माभिर्भाष्ये परिचय: पर:। तस्य निःशेषतो मन्ये प्रतिपत्तापि दुर्लभः॥ also प्रक्रियातर्कगहने प्रविष्टो हृष्टमानसः हरदत्तहरिः स्वैरं विहरन् ! केन वार्यते | Padamajari, on P. I-13, 4. The credit of popularising Panini's system of grammar in Southern India goes to Haradatta to a considerable extent.
harirāma( इरिराम केशव काळे )a modern grammarian who has written a commentary named Ksika on Kondabhatta's Vaiyakaranabhusanasara. He lived in the second half of the eighteenth century and the commentary Kasika was written by him in 1797, He is said to have been a pupil of the great grammarian BhairavamiSra.
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132 results
     
saikatī made of sandSB 11.27.12
saikatīm made of earthSB 10.22.2-3
saiṃhikeyaḥ being the son of SiṃhikāSB 5.24.1
sainā-patyam post of commander-in-chiefSB 4.22.45
sainā-patyam post of commander-in-chiefSB 4.22.45
saindhava King JayadrathaSB 1.15.16
saindhavam born in the SindhupradeśaSB 9.1.23-24
saindhavam of the Sindh countrySB 10.69.35
saindhavāyanaḥ SaindhavāyanaSB 12.7.3
sainikāḥ soldiersSB 4.29.23-25
sainikāḥ the defendersSB 3.17.25
sainikāḥ the soldiersSB 10.76.20
SB 4.28.1
sainikaḥ with soldiersSB 4.27.30
sainikān officersSB 10.76.18-19
sainikānām of all the soldiersSB 9.3.5
sainya armiesSB 10.79.3-4
sainya soldiersCC Adi 3.65
sainya soldiersCC Adi 3.65
CC Adi 3.75
CC Madhya 16.198
CC Madhya 16.274
CC Madhya 2.63
CC Madhya 3.127
CC Madhya 9.333
SB 10.50.20
sainya sājāñā accompanied by soldiersCC Madhya 14.139
sainya sājāñā accompanied by soldiersCC Madhya 14.139
sainyaḥ with an armySB 10.63.5
sainyaiḥ by armiesSB 10.53.15
sainyaiḥ with armiesSB 10.54.13
sainyaiḥ with their armiesSB 10.75.12
sainyam armySB 10.50.22
SB 10.62.33
sainyam the armySB 10.54.35
SB 10.59.20
sainyānām among the soldiersSB 10.50.16
sainyāni soldiersSB 10.77.2
sainyasya of the armiesSB 10.52.7
sainyasya of the armySB 12.12.37
sainyasya of the soldiersBG 1.7
sainyayoḥ Their soldiersSB 10.53.34
sainye among soldiersCC Madhya 13.171
sainyena by an armySB 10.58.34
sainyeṣu fighting soldiersSB 2.1.4
sairandhrī uvāca the maidservant saidSB 10.42.3
sairandhrī uvāca the maidservant saidSB 10.42.3
sairandhryāḥ of the serving girl, TrivakrāSB 10.48.1
saiyada named SaiyadaCC Madhya 25.187
sva-ābhāsai by its own reflectionsSB 3.27.13
abhyāsai by practiceBs 5.59
adhisainye in the midst of the fighting soldiers of both sidesSB 2.7.25
ari-sainyam the army of our enemiesSB 6.8.23
ari-sainyam the soldiers of the enemySB 6.8.26
kṛṣṇa-vatsaiḥ asańkhyātaiḥ Kṛṣṇa was accompanied by an unlimited number of calves and cowherd boysCC Madhya 21.19
gopa-āvāsai because of the homes of the cowherdsSB 10.46.9-13
ayasai made of ironSB 4.25.14
bhāsai on the backs of bhāsasSB 8.10.10-12
bhauma-sainyam army of BhaumāsuraSB 10.59.16
bhāva-sainye soldiers of ecstasyCC Antya 17.58
cit-ullāsai increasing celestial pleasureSB 9.11.30
go-vatsai along with the calvesSB 10.13.32
go-vatsai by the calvesSB 10.46.9-13
gopa-āvāsai because of the homes of the cowherdsSB 10.46.9-13
haṃsai by swansSB 3.21.42-43
haṃsai on the backs of swansSB 8.10.10-12
sai with smilesSB 10.33.16
indra-sainikān the soldiers of King IndraSB 6.10.27
plavaga-indra-sainyaiḥ with the help of the soldiers of the monkeysSB 9.10.12
itihāsai by evidences from the historiesSB 1.8.46
kaurava-sainya-sāgaram the ocean of the assembled soldiers of the KauravasSB 10.1.4
kṛkalāsai on the backs of big lizardsSB 8.10.10-12
kṛṣṇa-vatsaiḥ asańkhyātaiḥ Kṛṣṇa was accompanied by an unlimited number of calves and cowherd boysCC Madhya 21.19
sai months passingSB 3.3.25
sai within monthsSB 4.9.30
mukha-vāsai with aromatic herbs for sweetening the mouthSB 10.38.40
pada-nyāsai footprintsSB 1.17.26
nyāsai by the placementSB 10.33.7
pada-nyāsai footprintsSB 1.17.26
panasai panasa fruitsSB 8.2.9-13
para-sainika of the soldiers on the opposite sideSB 1.9.35
sva-pārṣada-sainyam the soldiers of his own associatesSB 4.5.1
plavaga-indra-sainyaiḥ with the help of the soldiers of the monkeysSB 9.10.12
prayāsai endeavoring forSB 2.2.4
rasai moodsSB 10.70.19
rasai with liquidsSB 10.75.14
ripu-sainikān the soldiers and commanders of the enemiesSB 6.8.1-2
sa-sainya with his soldiersSB 9.15.24
sa-sainyam with His armySB 10.71.43
kaurava-sainya-sāgaram the ocean of the assembled soldiers of the KauravasSB 10.1.4
saha-sainikaḥ with his soldiersSB 10.76.23
para-sainika of the soldiers on the opposite sideSB 1.9.35
sura-sainikāḥ the soldiers of the demigodsSB 8.10.52
saha-sainikaḥ with his soldiersSB 10.76.23
ripu-sainikān the soldiers and commanders of the enemiesSB 6.8.1-2
sura-sainikān the armies of the demigodsSB 6.10.25
indra-sainikān the soldiers of King IndraSB 6.10.27
sva-sainya of your soldiersSB 3.21.52-54
sa-sainya with his soldiersSB 9.15.24
kaurava-sainya-sāgaram the ocean of the assembled soldiers of the KauravasSB 10.1.4
vānara-sainya monkey soldiersCC Madhya 15.32
plavaga-indra-sainyaiḥ with the help of the soldiers of the monkeysSB 9.10.12
sva-pārṣada-sainyam the soldiers of his own associatesSB 4.5.1
ari-sainyam the army of our enemiesSB 6.8.23
ari-sainyam the soldiers of the enemySB 6.8.26
sura-sainyam the army of the demigodsSB 6.11.8
sva-sainyam his own soldiersSB 9.15.32
bhauma-sainyam army of BhaumāsuraSB 10.59.16
sa-sainyam with His armySB 10.71.43
bhāva-sainye soldiers of ecstasyCC Antya 17.58
sannyāsai or by taking the renounced order of lifeSB 11.12.9
sārasai by cranesSB 3.21.42-43
sārasai and by cranesSB 4.9.64
sārasai cranesSB 8.2.14-19
sārasai and cranesSB 10.69.1-6
sura-sainikān the armies of the demigodsSB 6.10.25
sura-sainyam the army of the demigodsSB 6.11.8
sura-sainikāḥ the soldiers of the demigodsSB 8.10.52
sva-sainya of your soldiersSB 3.21.52-54
sva-ābhāsai by its own reflectionsSB 3.27.13
sva-pārṣada-sainyam the soldiers of his own associatesSB 4.5.1
sva-sainyam his own soldiersSB 9.15.32
taijasai and with fireSB 7.2.42
cit-ullāsai increasing celestial pleasureSB 9.11.30
vānara-sainya monkey soldiersCC Madhya 15.32
mukha-vāsai with aromatic herbs for sweetening the mouthSB 10.38.40
vatsai by the calvesSB 10.8.24
vatsai along with the calvesSB 10.12.3
go-vatsai along with the calvesSB 10.13.32
go-vatsai by the calvesSB 10.46.9-13
kṛṣṇa-vatsaiḥ asańkhyātaiḥ Kṛṣṇa was accompanied by an unlimited number of calves and cowherd boysCC Madhya 21.19
vilāsai by the playful movementsSB 10.33.7
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50 results
     
saikata noun (neuter) a sandbank (Monier-Williams, Sir M. (1988))
any bank or shore (Monier-Williams, Sir M. (1988))
sandy shore or soil (Monier-Williams, Sir M. (1988))
saikatayantra =(?) vālukāyantra a kind of kāsīsa; vālukākāsīsa name of a poison darada
Frequency rank 9994/72933
saikata adjective consisting or made of sand (Monier-Williams, Sir M. (1988))
gravelly (Monier-Williams, Sir M. (1988))
sandy (Monier-Williams, Sir M. (1988))

Frequency rank 25928/72933
saikatayantra noun (neuter) a kind of alchemical apparatus; vālukāyantra
Frequency rank 71445/72933
saikateṣṭa noun (neuter) ginger (Monier-Williams, Sir M. (1988))

Frequency rank 71446/72933
saikatin adjective having sandbanks or sandy shores (Monier-Williams, Sir M. (1988))

Frequency rank 71444/72933
saikya noun (neuter) brass
Frequency rank 71447/72933
saikya adjective connected with or dependent on sprinkling or watering (Monier-Williams, Sir M. (1988))

Frequency rank 41090/72933
sailavālu adjective with elavālu
Frequency rank 41093/72933
saimantika noun (neuter) red lead (so called because used to make a mark along hair-parting) (Monier-Williams, Sir M. (1988))
sindūra
Frequency rank 71455/72933
saindhava noun (masculine) (pl.) the inhabitants of Sindh (Monier-Williams, Sir M. (1988))
a horse (partic. one bred in Sindh) (Monier-Williams, Sir M. (1988))
a king of Sindh (Monier-Williams, Sir M. (1988))
name of a particular school founded by Saindhavāyana (Monier-Williams, Sir M. (1988))
name of a teacher (Monier-Williams, Sir M. (1988))
name of Jayadratha
Frequency rank 2095/72933
saindhava noun (masculine neuter) a kind of rock-salt (found in Sindh) (Monier-Williams, Sir M. (1988))
any salt (Monier-Williams, Sir M. (1988))

Frequency rank 795/72933
saindhava adjective aquatic (Monier-Williams, Sir M. (1988))
belonging to or produced in or coming from the Indus or Sindh (Monier-Williams, Sir M. (1988))
marine (Monier-Williams, Sir M. (1988))
oceanic (Monier-Williams, Sir M. (1988))
relating to the sea (Monier-Williams, Sir M. (1988))

Frequency rank 16287/72933
saindhavaka noun (masculine) a miserable inhabitant of Sindhu (Monier-Williams, Sir M. (1988))
saindhava
Frequency rank 18648/72933
saindhavaka adjective belonging to the Saindhavas (Monier-Williams, Sir M. (1988))

Frequency rank 20350/72933
saindhavasarpis noun (neuter) clarified butter with salt (Monier-Williams, Sir M. (1988))

Frequency rank 41091/72933
saindhavavant adjective with saindhava salt
Frequency rank 71451/72933
saindhavāraṇya noun (neuter) the jungly district of Sindh (Monier-Williams, Sir M. (1988))

Frequency rank 41092/72933
saindhavāyana noun (masculine) name of a ṣi (his family) (Monier-Williams, Sir M. (1988))

Frequency rank 71452/72933
saindhī noun (feminine) spirituous liquor (esp. palm-juice) (Monier-Williams, Sir M. (1988))

Frequency rank 31110/72933
sainduka adjective made from the plant nirguṇḍī
Frequency rank 71450/72933
sainika noun (masculine) a body of forces in array (Monier-Williams, Sir M. (1988))
an army-man (Monier-Williams, Sir M. (1988))
guard (Monier-Williams, Sir M. (1988))
name of a son of Śambara (Monier-Williams, Sir M. (1988))
sentinel (Monier-Williams, Sir M. (1988))
soldier (Monier-Williams, Sir M. (1988))

Frequency rank 3019/72933
sainika adjective drawn up in martial array (Monier-Williams, Sir M. (1988))
martial (Monier-Williams, Sir M. (1988))
military (Monier-Williams, Sir M. (1988))
relating or belonging to an army (Monier-Williams, Sir M. (1988))

Frequency rank 31109/72933
sainya noun (neuter) a body of troops (Monier-Williams, Sir M. (1988))
a camp (Monier-Williams, Sir M. (1988))
army (Monier-Williams, Sir M. (1988))

Frequency rank 528/72933
sainya noun (masculine) a sentinel (Monier-Williams, Sir M. (1988))
a soldier ("troops") (Monier-Williams, Sir M. (1988))
an army (Monier-Williams, Sir M. (1988))
guard (Monier-Williams, Sir M. (1988))
name of one of the four horses of Kṛṣṇa or Viṣṇu (?)
Frequency rank 3650/72933
sainya adjective belonging to or proceeding from an army (Monier-Williams, Sir M. (1988))

Frequency rank 14573/72933
sainyapa noun (masculine) a general
Frequency rank 71454/72933
sainyā noun (feminine) [rel.] name of a Śakti of Śiva
Frequency rank 71453/72933
saināpatya noun (neuter) generalship (Monier-Williams, Sir M. (1988))

Frequency rank 20349/72933
saināpatya adjective relating to Skanda
Frequency rank 71449/72933
sairandhrī noun (feminine) an independent female who visited the houses of wealthy women and helped them with their make-up (Sarma, S.R. (0), 121)
Frequency rank 6191/72933
sairaṇḍa adjective
Frequency rank 71456/72933
saireya noun (masculine) Barleria Cristata (Monier-Williams, Sir M. (1988))

Frequency rank 31111/72933
saireyaka noun (masculine) a kind of venomous insect (kīṭa) Barleria Cristata (Monier-Williams, Sir M. (1988))

Frequency rank 18649/72933
sairibha noun (masculine) a buffalo (Monier-Williams, Sir M. (1988))
atmosphere (Monier-Williams, Sir M. (1988))
the sky (Monier-Williams, Sir M. (1988))

Frequency rank 22689/72933
sairyaka noun (masculine) a kind of plant
Frequency rank 15346/72933
sairīya noun (masculine) Barleria Cristata (Monier-Williams, Sir M. (1988))

Frequency rank 71457/72933
sairīyaka noun (masculine) Barleria Cristata (Monier-Williams, Sir M. (1988))

Frequency rank 71458/72933
saisaka adjective made of lead (Monier-Williams, Sir M. (1988))

Frequency rank 31112/72933
saitavāhinī noun (feminine) name of the river Bāhudā (Monier-Williams, Sir M. (1988))

Frequency rank 71448/72933
sai indeclinable [rel.] a kind of bīja
Frequency rank 31113/72933
saiṃha adjective belonging to lions (Monier-Williams, Sir M. (1988))
leonine (Monier-Williams, Sir M. (1988))
lion-like (Monier-Williams, Sir M. (1988))

Frequency rank 31114/72933
saiṃhala noun (neuter) brass Laurus Cassia (Monier-Williams, Sir M. (1988))

Frequency rank 41095/72933
saiṃhalaka noun (masculine) rītikā
Frequency rank 71459/72933
saiṃhalī noun (feminine) a kind of pepper (Monier-Williams, Sir M. (1988))

Frequency rank 41094/72933
saiṃhikeya noun (masculine) a child of Siṃhikā (Monier-Williams, Sir M. (1988))
metr. of Rāhu (Monier-Williams, Sir M. (1988))

Frequency rank 25929/72933
saiṃhikī noun (feminine) [rel.] name of a Śakti of Śiva
Frequency rank 71460/72933
asainika adjective without an army
Frequency rank 45989/72933
nīlasairyaka noun (masculine) a kind of plant
Frequency rank 72857/72933
rājasairya noun (masculine) a kind of plant
Frequency rank 63587/72933
sahasainya adjective with soldiers
Frequency rank 69680/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

balāka

demosaile crane; Anthropoides virgo.

cātaka

tree sparrow; the bird Cucculus melanoleucus (said to be subsist on rain-drops)

kala

a unit of time, said to be 1/900 of a day; sixteenth part of one-thirtieth of a zodiacal sign.

lavaṇapañcaka

(lavaṇa.pancaka) five salts:saindhava, romaka, sāmudra, biḍā, sauvarcala.

maṇimaṇtha

Go to saindhava lavaṇa

rodhana

coagulation of mercury; mercury with water and saindhavalavaṇa kept for three days.

     Wordnet Search "sai" has 39 results.
     

sai

mahiṣaḥ, lulāpaḥ, sairibhaḥ, yamāhanaḥ, viṣajvaran, vaṃśabhīruḥ, rajasvalaḥ, ānūpaḥ, raktākṣaḥ, aśvāriḥ, krodhī, kaluṣaḥ, mattaḥ, viṣāṇī, gavalī, balī   

mahiṣajātīyaḥ pumān paśuḥ।

saḥ mahiṣaṃ halena yunakti।

sai

bhṛtyaḥ, anucaraḥ, paricaraḥ, paricārakaḥ, preṣyaḥ, kiṅkaraḥ, ceṭakaḥ, ceṭaḥ, kibhkaraḥ, dāsaḥ, dāśaḥ, bhṛtakaḥ, karmakaraḥ, karmakārī, parijamaḥ, vetanajīvī, sevopajīvī, sevājīvī, bhṛtibhuk, bhṛtijīvī, anujīvī, viyojyaḥ, praiṣyaḥ, bharaṇīyaḥ, vaitānikaḥ, śuśrūṣakaḥ, ceḍaḥ, ceḍakaḥ, pārśvikaḥ, pārśvānucaraḥ, sairindhraḥ, arthī, bhujiṣyaḥ, dāseraḥ, dāseyaḥ, gopyaḥ, gopakaḥ, sevakaḥ   

yaḥ sevate।

mama bhṛtyaḥ gṛhaṃ gataḥ।

sai

saindhavam   

lavaṇaprakāraḥ yaḥ kṛṣṇavarṇīyaḥ pācakaḥ ca asti।

saindhavaṃ pācakarūpeṇa upayujyate।

sai

aśvaḥ, vājī, hayaḥ, turagaḥ, turaṅgaḥ, turaṅgamaḥ, saindhavaḥ, pītiḥ, pītī, ghoṭakaḥ, ghoṭaḥ, vītiḥ, vāhaḥ, arvā, gandharvaḥ, saptiḥ, hariḥ   

grāmyapaśuviśeṣaḥ-yaḥ viṣāṇahīnaḥ catuṣpādaḥ।

rāṇāpratāpasya aśvasya nāma cetakaḥ iti āsīt।

sai

rāhuḥ, tamaḥ, svarbhānuḥ, saiṃhikeyaḥ, vidhuntudaḥ, asrapiśācaḥ, grahakallolaḥ, saiṃhikaḥ, upaplavaḥ, śīrṣakaḥ, uparāgaḥ, siṃhikāsūnuḥ, kṛṣṇavarṇaḥ, kabandhaḥ, aguḥ, asuraḥ   

śāstreṣu varṇitaḥ navagraheṣu ekaḥ grahaḥ।

bhavataḥ putrasya janmapatrikāyāṃ saptame sthāne rāhuḥ asti।

sai

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

drupadakanyā yā pāṇḍavānāṃ patnī āsīt।

draupadī yajñāt jātā।

sai

śibiraḥ, avaskandaḥ, senāvāsaḥ, senāsthānam, sainyam   

senāyāḥ vasatisthānam।

etad gorakhā rejīmeṃṭa iti senāyāḥ śibiraḥ asti।

sai

tamālakaḥ, tamālakam, utkaṭā, tvakpattraḥ, saiṃhalam   

cocavṛkṣasya sadṛśaḥ vṛkṣaḥ yasya patrāṇi tamālapatram iti nāmnā khyātāni।

tamālakasya patrāṇi vyañjakarūpeṇa upayujyante।

sai

marusthalam, marubhūmiḥ, saikatam   

nirjalabhūmiḥ।

uṣṭraṃ marusthalasya naukā iti manyate।

sai

sañcalanam, sainyayātrā   

viśiṣṭaṃ kāryam uddiśya sainikānām athavā tādṛśānāṃ keṣāñcit dalādīnāṃ yātrā।

bālacarāṇāṃ ekaḥ gaṇaḥ sañcalanaṃ karoti।

sai

pāṃsula, saikata, sikatāmaya, sikatāvat, sikatila, sikatottara   

yasmin sikatā vartate।

vayaṃ pāṃsutena mārgeṇa āgatāḥ।

sai

sainikaḥ, yoddhā, yodhaḥ, śastrajīvī, śastradharaḥ, śastrabhṛt, śastradhārī, astradharaḥ, astradhārī, astrabhṛt, yudhānaḥ, camūcaraḥ, tantrī   

yaḥ sainyāṅgaṃ bhūtvā yuddhaṃ karoti।

saḥ śūraḥ sainikaḥ asti।

sai

sainikaḥ, paricaraḥ, rakṣakaḥ   

yaḥ saṃrakṣaṇaṃ karoti।

surakṣāṃ kartuṃ sīmni sainikāḥ santi।

sai

sainya, sainika   

senāsambandhī।

sainyaṃ dalaṃ vane viśrāmyati।

sai

sindhujaḥ, saindhavaḥ   

khanijalavaṇam।

sindhujasya upayogaḥ pācaka- cūrṇārthaṃ kriyate।

sai

saindhava   

sindhapradeśasambandhī।

naike saindhavāḥ janāḥ bhāratapākistānayoḥ vibhājane bhāratam āgatāḥ।

sai

saiddhāntika   

siddhāntasambandhī।

saiddhāntikāt matabhedāt agre gatvā aśokarameśayoḥ madhye gāḍhā mitratā asti।

sai

sainyapraśikṣaṇam   

sainikebhyaḥ dattaṃ praśikṣaṇam।

navaniyuktebhyaḥ sainikebhyaḥ sainyapraśikṣaṇaṃ dīyate।

sai

abhiṣeṇam, sainikagamanam, sainikayātrā   

sainikānām abhyāsārthe prayāṇārthe vā saṃghaṭitarityā tāla-baddha-pada-vinyāsaḥ;

asmin prāṅgaṇe sainikānām abhiṣeṇam pracalati

sai

saindhavī   

ekā rāgiṇī।

saindhavī sampūrṇajāteḥ ekā rāgiṇī āsīt।

sai

saikata   

sikatayā yuktaḥ।

mātā saikatān taṇḍulān mārjayati।

sai

svātaṃtryasainikaḥ, svataṃtratāsainikaḥ   

yaḥ svataṃtratāyāḥ yuddhe bhāgam āvahati।

svātaṃtryasainikānāṃ balidānena svātaṃtryaṃ prāptam।

sai

husainīkānhaḍā, husainīkānhaḍārāgaḥ   

sampūrṇajāteḥ ekaḥ rāgaḥ।

saḍa़gītajñaḥ husainīkānhaḍa़āṃ gāyati।

sai

sainyāvāsaḥ, yodhāgāraḥ   

senāyāḥ nivāsasthānam।

itaḥ bahavaḥ sainyāvāsāḥ riktāḥ।

sai

saigaॉna-āmram   

āmrāṇām ekaḥ prakāraḥ।

mahyaṃ saigaॉna-āmraṃ bahu na rocate।

sai

saigaॉna-āmraḥ   

saigaॉna iti nāmakānām āmrāṇāṃ vṛkṣaḥ।

saigaॉna-āmre bahavaḥ raktāḥ pipīlikāḥ calanti।

sai

śārkara, saikṣava   

yasmin śarkarā miśritā।

pramehasya rogiṇā śārkarīyāṇāṃ padārthānāṃ sevanaṃ na kartavyam।

sai

samudriya, samudraja, sāmudra, sāgara, sāmudrika, abdhija, saindhava, jalodbhava, jaladhisambhava, sindhuka   

samudrāt utpannaḥ।

saḥ śaṅkhāḥ mauktikāḥ ityeteṣāṃ samudriyāṇāṃ vastūnāṃ vyāpāraṃ karoti।

sai

saina-salvāḍoranagaram   

ela-sālvāḍoradeśasya rājadhānī।

saina-salvāḍoranagare punaḥ punaḥ bhūkampasya prakopaḥ bhavati।

sai

sainṭo-ḍomiṅgonagaram   

ḍomonikā-gaṇatantrasya rājadhānī।

sarvaprathamaṃ sainṭo-ḍomiṅgonagare yuropakhaṇḍasya nivāsinaḥ āgatāḥ।

sai

saihāmaṇḍalam   

bhāratadeśasya mijorāmarājye vartamānaṃ maṇḍalam।

saihāmaṇḍalasya mukhyālayaḥ saihānagare asti।

sai

saihānagaram   

bhāratadeśasya mijorāmarājye vartamānaṃ nagaram।

saihānagare mama mātāmahasya gṛham asti।

sai

nausainikaḥ, samudrīyasainikaḥ, nauyoddhā   

samudrīyasenāyāḥ sainikaḥ।

rādheśyāmamahodayasya putraḥ nausainikaḥ asti।

sai

mahiṣaḥ, raktāśvaḥ, aśvāriḥ, lulāpaḥ, vāhadviṣā, kāsaraḥ, sairibhaḥ, yamavāhanaḥ, viṣajvarā, vaṃśabhīruḥ, rajasvalaḥ, ānūpaḥ   

paśuviśeṣaḥ yasya strītvaviśiṣṭaḥ paśuḥ dugdhārthaṃ pālyate puṃjātīyaśca bhāravahanārtham upayujyate।

saḥ naikān mahiṣān pālayati।

sai

aśvaḥ, turagaḥ, turaṅgaḥ, turaṅgamaḥ, vājī, hayaḥ, pītiḥ, pītī, vītiḥ, ghoṭaḥ, ghoṭakaḥ, vāhaḥ, arvā, gandharvaḥ, saindhavaḥ, saptiḥ, hariḥ   

grāmyapaśuḥ- narajātīyaḥ yaḥ vegavān asti।

aśvaḥ rathāya yujyate।

sai

senādhikārī, sainyādhikārī   

senāyām uccapade niyuktaḥ adhikārī।

pradhānamantrī adya kāśmire kaiścit sainyādhikārībhiḥ amilat।

sai

sainaḍiegonagaram   

dakṣiṇakailiphorniyādeśe vartamānam ekaṃ ramyaṃ nagaram।

sainaḍiegonagarasya prākṛtikī śobhā manohāriṇī।

sai

saina-phrāṃsiskonagaram   

amerikādeśasya kailiphorniyārājye vartamānam naukāśrayayuktam ekaṃ nagaram।

amerikādeśasya audyogikakendreṣu parivahanakendreṣu ca ekaṃ pramukhaṃ saina-phrāṃsiskonagaram।

sai

saindhavaḥ   

ekaḥ ācāryaḥ ।

saindhavasya ullekhaḥ kośe vartate









Parse Time: 0.966s Search Word: sai Input Encoding: IAST: sai