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"stu" has 1 results.
Root Word IAST Meaning Monier Williams Page Class √स्तु stu praising / stuti 1259/1 Cl.2
Amarakosha Search 12 results
Word Reference Gender Number Synonyms Definition chatrā 2.9.38 Feminine Singular vitunnakam, ku, stumburu dhānyakam īlitaśaḥ Masculine Singular varṇitam, paṇitam, paṇāyim, īḍitam, gīrṇam, praṇum, śastam, abhiṣṭutam, panitam, panāyim, stutam kaṇaḥ 3.3.52 Masculine Singular , stutiḥ akṣaraḥ, dvijādiḥ, śuklādiḥ madaḥ 3.3.98 Masculine Singular sthānam, lakṣma, aṅghri, va, stu vyavasitiḥ, trāṇam puraskṛtaḥ 3.3.90 Masculine Singular abhidheyaḥ, rāḥ, va, stu prayojanam, nivṝttiḥ stavaḥ 1.6.12 Masculine Singular , stutiḥ stotram, nutiḥ praise stutipāṭhakaḥ 2.8.99 Masculine Singular bandī veśmabhūḥ 2.2.19 Feminine Singular vā stuḥ kau stubhaḥ 1.1.28 Masculine Singular jewel of krishna vā stukam Neuter Singular sama stulyaḥ 2.10.37 Neuter Singular samānaḥ, samaḥ, tulyaḥ, sadṛkṣaḥ, sadṛk, sādhāraṇaḥ a stu 2.4.12 Masculine Singular
Monier-Williams Search 545 results for stu
stu ( cl.2 P. A1. ; see ) or st/auti- , stavīti- or stute- (in stuvīte- also ,3. st/avate- sg. [with pass. sense], 1. 3. stave- sg. stuṣ/e- imperative , stoṣi- parasmE-pada [mostly with pass. sense] , stuvān/a- or st/avāna- , stavān/a- ;in st/avamāna- ,in stunvanti- parasmE-pada ; stunvāna- perfect tense , tuṣṭāva- , tuṣṭuv/us- tuṣṭuv/e- etc.; Aorist or astāvīt- astauṣīt- etc.; , stoṣat- stoṣāṇi- ; /astoṣṭa- etc.; preceding stūyāt- grammar; future or stavitā- stotā- ; future , staviṣy/ati- te- ; , stoṣyati- te- etc.; Conditional astoṣyat- ; infinitive mood stotum- etc.; stavitum- ; , st/otave- stav/adhyai- ; ind.p. stutv/ā- etc.; - st/utya- etc.; - stūya- etc.), to praise, laud, eulogize, extol, celebrate in song or hymns (in ritual,"to chant" , with locative case of the text from which the comes) sāman- etc. etc.: Passive voice ( stūy/ate- Aorist ), to be praised or celebrated ; astāvi- stā- yamāna being praised mfn. : Causal ( stā- vayati Aorist atuṣṭavat- ; ṭuvat- ), to praise, celebrate ; ( ), to cause to praise or celebrate stāvayate- : Desiderative , tuṣṭūṣati- ( te- past participle ), to wish to celebrate tuṣṭūṣita- : Intensive , toṣṭūyate- toṣṭoti- grammar stu See . su- ṣṭ/u- stu (prob. invented to serve as a root for the words below) , to be clotted or conglomerated ; to trickle. stu ( equals ) in st/ukā- pṛthu- ṣṭu- q.v stubdha chanted, praised, hymned mfn. stubh (connected with 1. and stu- ) stumbh- ( cl.1 P. ) (only in st/obhati- present tense base;3. sg. stobdhi- ; parasmE-pada A1. - stubhāna- ; grammar also perfect tense ; tuṣṭubhe- future etc.), to utter a joyful sound, hum, make a succession of exclamations, shout ( stobhitā- especially applied to the chanted interjections in a ) sāman- ; cl.1 A1. , to pause, stop, cause to stop, paralyze etc. ( stobhate- ) stambhe- : Causal ( stobhayati- Aorist ), to praise in successive exclamations, celebrate atuṣṭubhat- [ confer, compare English stop.] stubh ( mfn. in fine compositi or 'at the end of a compound') uttering joyful sounds, praising ( see , anu- - , tri- ṣṭubh- etc.; vṛṣa- stubh- according to to some in the first two stubh- compound means"stopping, pausing", the metre requiring regular stoppages or pauses;but see, ) anu- ṣṭubh- stubh joyful exclamation or cry, praise f. stubh a praiser m. stubha m. Name of an agni- stubha a goat ( m. see , tubha- and st/abha- ) stunaka- stubhvan trilling, shouting, praising mfn. stuc cl.1 A1. , to be bright or propitious ( stocate- ) prasāde- stuka (= next) in m. keśa- st- q.v stukā a knot or tuft of hair or wool, thick curl of hair ( f. especially between the horns of a bull) stukā (?) a hip, thigh ( f. equals ) jaghana- stuka equals , a child or young animal toka- stukāsargam after the form of a curl or knot of hair ind. stukāvin having tufts of hair, shaggy mfn. stukī ( f. varia lectio for ) śukī- equals sloka- ghṛta- dhārā- ( Scholiast or Commentator) stumbh ( confer, compare and stambh- ;in native lists written stubh- ) stunbh- cl.5.9. P. , stubhnoti- , to stop, stupefy; expel ( stubhn/āti- ). ([ confer, compare English stop, .]) stump- stump See , p.699. pra- s- - tump stunaka ( m. see ) a goat stubha- stupa ( m. see ) a knot or tuft of hair etc. ( stūpa- See ) st/ukā- stuṣeyya ( mfn. wrong reading and stuveya- ) praiseworthy, excellent stuṣepya- stut ( mfn. in fine compositi or 'at the end of a compound') praising, celebrating ( See , indra- - , chandaḥ- - etc.) deva- stut- stut a hymn of praise f. stuta (for 2. mfn. See column 3) praised, eulogized, hymned, glorified, celebrated etc. stuta recited with praise (as a hymn) mfn. stuta m. Name of śiva- stuta praise, eulogy n. stuta (in ritual) n. equals stotra- stuta (for 1. mfn. See column 1) dripping, oozing ( varia lectio ) sruta- stutaśastra n. dual number and stotra- śastra- etc. stutaśastravat joined or connected with mfn. and stotra- śastra- stutastoma ( ) stut/a- - one whose praise has been sung, hymned, glorified mfn. stutasvāmikṣetra n. Name of a sacred place stutavat having received praise, praised, celebrated mfn. stuti ( f. instrumental case once in ,with stutinā- varia lectio ) praise, eulogy, panegyric, commendation, adulation stutibhiḥ- etc. stuti f. Name of durgā- stuti of f. viṣṇu- stuti of the wife of f. pratihartṛ- stutibhāga m. Name of work stutibrāhmaṇa Name of work (or of a man) stuticandrikā f. Name of work stutigītaka a song of praise, panegyric n. stutikusumāñjali "handful of flowers" m. Name of a poem in praise of . śiva- stutimaṅgala n. plural praises and benedictions stutimantra a song or hymn of praise m. stutimat possessing or knowing hymns of praise mfn. stutipada an object of praise n. stutipāṭhaka "praise-reciter", a panegyrist, bard, herald ( m. especially of a prince, = 1. 1) bandin- stutipriya fond of praise mfn. stutiśabda a word of praise m. stutisāra m. Name of work stutiśastra wrong reading for ( stuta- ś- q.v) stutiśīla skilful in praise ( mfn. varia lectio ) śruti- ś- stutisūktimālā f. Name of work stutiṭīkā f. Name of work stutivacana ( n. ) laudatory speech, eulogy. stutivacas ( n. ) laudatory speech, eulogy. stutivāda ( m. ) laudatory speech, eulogy. stutivrata "one whose duty is praise", a bard etc. ( m. see ) - pāṭhaka- stutya to be praised, laudable, praiseworthy mfn. etc. stutyā a f. particular fragrant bark stutyā alum-slate f. stutyatva praise worthiness n. stutyavrata m. Name of a son of and the hiraṇya- retas- ruled by him varṣa- stuva or m. (?) a n. particular part of the head of a horse stuvāna praising ( mfn. "being praised") . See root, column 1. stuvat ( mfn. pr.p.) praising etc. stuvat a praiser, worshipper m. stuveya stuṣeyya- See p.1259. stuvi a praiser, worshipper m. stuvi a sacrifice m. abhipra stu to praise with a ( stoma- q.v) abhisaṃ stu ( pr. p. ) to praise highly - stuvat- abhisaṃ stuta highly praised mfn. aja stunda n. Name of a town akṣa stuṣa Beleric Myrobalan. m. alaṃkārakau stubha work on rhetoric m. ama stu without thickened milk or sour cream mfn. anta stuṣāra having dew in the interior. mfn. anūnava stuka complete in substance or essence, mfn. apra stuta unconnected with, irrelevant, unsuitable to the time or subject mfn. apra stuta not principal, not being the chief subject-matter mfn. apra stuta indirect, accidental or extraneous mfn. apra stuta not laudable mfn. apra stutapraśaṃsā "conveying the subject-matter by that which is not the subject-matter", (in rhetoric) implied or indirect expression. f. apra stuta stuti "conveying the subject-matter by that which is not the subject-matter", (in rhetoric) implied or indirect expression. f. araṇyavā stuka m. Name of a plant. araṇyava stuka m. Name of a plant. argalā stuti a hymn introductory to the f. . devīmāhātmya- argalā stutistotra a hymn introductory to the n. . devīmāhātmya- arka stubh singing hymns mfn. asaṃ stuta mfn. idem or ' unknown, unacquainted, not on terms of friendship mfn. ( varia lectio)' a stu (3. sg. Imper.) , let it be, be it so a stu there must be or should be (implying an order). a stu existence, reality (= - asti- ), bhāva- ā stubh P. , to receive or attend with shouts of joy ; to huzza to - stobhati- a stuṃkāra "one who says mfn. , conceding, assenting unwillingly ", or"ordering" astu- commentator or commentary a stuta not praised (by a hymn) mfn. a stuta not recited (as a hymn) mfn. a stuta not liked, not popular mfn. a stuti not praising anybody mfn. a stutya not to be praised mfn. a stuvid knowing that anything must be done mfn. ati stuti excessive praise f. ātma stuti f. idem or ' ( self-praise m. ' see [acc. stutīr- plural ] ātmanaḥ- ) ava stu a worthless thing n. , insubstantiality, the unreality of matter avā stu having no home mfn. ava stutā insubstantiality, unreality: f. ava stutva ([ n. ]) insubstantiality, unreality: aya stuṇḍa having an iron point mfn. bāhyava stu external wealth or riches n. balbaja stukā a bunch or tuft of f. grass balbaja- bhagavannāmasmaraṇa stuti f. Name of work bhagavatī stuti f. Name of work bhakṣyava stu edible matter, victuals, viands n. bhāṭṭakau stubha or m. n. Name of work bhāvārthakau stubha n. Name of work bhīṣma stuti f. Name of a from the stotra- and from the bhogava stu an object of enjoyment n. bhūpati stuti f. Name of a hymn. bhū stuti f. Name of hymns. brahmagāthā stuti f. Name of work brāhmaṇa stuti "praise of the f. ", brāhmaṇa- Name of chapter of brahma stuti f. Name of a hymn of praise (also ) ti- stotra- bṛhatkau stubhālaṃkāra m. Name of work chandaḥ stubh mfn. idem or ' praising in hymns mfn. ' chandaḥ stut praising in hymns mfn. dānakau stubha mn. Name of work dāna stuti "praise of liberality", f. Name of a kind of hymn. dehalīśa stuti f. devanāyaka stuti f. Name of work deva stut praising the gods mfn. devī stuti f. Name of stotra- devīsvarūpa stuti f. Name of stotra- dharmācārya stuti f. Name of work dhruva stuti f. Name of work dhu stura ( ) and ( tūra- ; in fine compositi or 'at the end of a compound' also ) thorn-apple ( raka- see ). dhattūra- dikpāla stuti (in f. dramatic language) praise of the guardians of the world (a kind of introductory ceremony). durgā stuti "praise of f. ", durgā- Name of work gaṇeśa stuti a hymn in honour of f. by gaṇe- śa rāghava- gaṅgā stuti "Ganges-praise", f. Name of work gharma stubh shouting in the heat (the mfn. s) marut- ghṛta stuti "praise of ghee", f. Name of the hymn grāva stut ( m. )"praising the stones", one of the 16 priests (called after the hymn[ soma- ] addressed to the stones) soma- grāva stut m. guṇa stuti f. equals - ślāghā- haimāṅgikīgaurāṅgadeva stuti f. Name of work hari stuti f. harivāyu stuti f. Name of work hiraṇya stuti a f. particular hymn. indra stut "praise of m. " indra- indra stut m. Name of particular hymns to in certain ceremonies indra- iṣaḥ stut praising comfort or prosperity mfn. jina stuti f. Name of a poem. kādikrama stuti f. Name of work attributed to . śaṃkarācārya- kapilava stu n. Name of the town in which or śākyamuni- was born. buddha- kāryava stu anything that has to be done, aim, object n. kāṣṭhavā stuka a sort of spinage n. kau stubha ( mn. see ), kust- Name of a celebrated jewel (obtained with thirteen other precious things at the churning of the ocean and suspended on the breast of or kṛṣṇa- ) viṣṇu- etc. kau stubha a manner of joining the fingers m. kau stubha m. equals kiṃtughna- kau stubha a kind of oil ( n. ) sarṣapo- dbhava kau stubha n. Name of work kau stubhabhṛt "wearing the m. ", kaustubha- idem or ' "abode of the m. ", kaustubha- viṣṇu- ' kau stubhadhāman "abode of the m. ", kaustubha- viṣṇu- kau stubhadūṣaṇa n. Name (also title or epithet) of a vedānta- work kau stubhalakṣaṇa "whose mark is the m. " kaustubha- idem or ' "wearing the m. ", kaustubha- idem or ' "abode of the m. ", kaustubha- viṣṇu- ' ' kau stubhavakṣas "whose breast is decorated with the m. " kaustubha- idem or ' "whose mark is the m. " kaustubha- idem or ' "wearing the m. ", kaustubha- idem or ' "abode of the m. ", kaustubha- viṣṇu- ' ' ' kau stubhīya relating or belonging to the mfn. jewel kaustubha- kau stubhoras m. idem or ' "whose breast is decorated with the m. " kaustubha- idem or ' "whose mark is the m. " kaustubha- idem or ' "wearing the m. ", kaustubha- idem or ' "abode of the m. ", kaustubha- viṣṇu- ' ' ' ' keśa stuka a lock of hair m. kiṃ stughna See kiṃ stughna mn. equals (below) kiṃ- tu- ghna- krama stuti f. Name of work kṛṣṇa stuti f. Name (also title or epithet) of hymn kṣudravā stukī a variety of Chenopodium f. ku stubha (derived fr. m. ), kaustubha- Name of viṣṇu- ku stuka m. Name of a teacher ku stumbarī the plant coriander f. ( see .) tumburī- ku stumbaru m. Name of one of 's attendants kubera- ku stumburu m. idem or ' the plant coriander f. ( see .)' tumburī- ku stumburu ( m. ) sa- k- ku stumburu the seed of coriander n. laghuvāyu stuti f. Name of work lakṣmī stuti f. Name of work mādhava stuti f. Name of two hymns (from the ) madhva stuti f. Name of work mahāva stu n. Name of a non-canonical work of northern Buddhism mahāvā stu great space n. mahāvā stu occupying great space mfn. mahāviṣṇormahā stuti f. Name of work mahāviṣṇu stutiṭīkā f. Name of work mallavā stu n. Name of a place ( see ). māllavāstava- mana stuṣṭi satisfaction of mind, heart's content f. mānavavā stulakṣaṇa n. Name of work maṅgalyava stu any auspicious object n. ma stu sour cream n. etc. ma stu the watery part of curds, whey n. ma stuluṅga m. the brain n. ( see ). mastaka- luṅga- ma stuluṅgaka m. the brain n. ( see ). mastaka- luṅga- mayūra stuti f. Name of work mīmāṃsākau stubha mn. Name of work mitha stur following one another, alternating (as day and night) mfn. mitrakau stubha m. Name of a man mucukunda stuti f. Name of work mu stu mfn. equals , the closed hand, fist - muṣṭi- mu stu See above. nāmadheyapādakau stubha or m. n. Name of work nāmakau stubha or m. n. Name of a . stotra- nāpitavā stu a barber's dwelling n. nāpitavā stuka mf( )n. ī- , vArttika narasiṃha stuti f. Name of work nātha stuti f. Name of a poem (called also ) ātma- mandira- stotra- navagraha stuti f. Name of work niḥ stuti praising nothing mfn. nindā stuti ironical praise, irony f. nirṇayakau stubha mn. Name of work ni stud P. ( - tudati- Passive voice ), to pierce, prick, sting - tudyate- ni stula matchless, incomparable mfn. ni stula mfn. varia lectio for - tala- ( Bombay edition) ni stuṣa freed from chaff or husk mf( )n. ā- ni stuṣa ( mf( )n. ā- figuratively) purified, cleansed ni stuṣa simplified mf( )n. ā- ni stuṣakṣīra wheat m. ni stuṣakṣīrin wheat m. ni stuṣaratna crystal n. ni stuṣatva n. equals nir- doṣatva- n. ni stuṣīkṛ to free from husk id est lessen, diminish ni stuṣita ( mfn. ) freed from husk ni stuṣita simplified mfn. ni stuṣita abandoned mfn. ni stuti See . niḥ- stuti- nṛsiṃha stuti f. Name of work nyāyakau stubha mn. Name of work nyāyava stusāra m. Name of work pañcava stu (?) , n. Name of work paradevatā stuti f. Name of a hymn. paramārtha stuti f. Name of work parameśvara stuti f. Name of work parava stu m. Name of a poet parihāsava stu an object of jest ( n. parihāsavastutā stu- tā- ) f. parihāsava stutā f. parihāsavastu parisaṃ stu (only Passive voice pr. p. ), to praise, celebrate - stūyamāna- pārśvanātha stuti f. Name of work pārtha stuti f. Name of a stotra- pārtha stutiṭīkā f. Name of the commentator or commentary on it. prācīnaśiva stuti f. Name of an ancient hymn in praise of . śiva- prādhānyatas stuti mfn. prādhānyatas prādhānyāt stuti mfn. prādhānyāt prādhānyena stuti mfn. prādhānyena prahlāda stuti f. Name of work prākpra stuta mentioned before, mfn. pra stu P. (in - stauti- also A1. ,with act. and pass. sense, and 1. - stavate- sg. ), to praise before (anything else) or aloud - stuṣe- etc. ; to sing, chant (in general, especially said of the ) prastotṛ- ; to come to speak of introduce as a topic ; to undertake, commence, begin ; to place at the head or at the beginning : Causal , to introduce as a topic, suggest - stāvayati- pra stubh (only pr. p. A1. ,with pass. sense) , to urge on with shouts - stubhān/a- : Causal , to greet with shouts - stobhayati- ; to scoff, deride, insult pra stump P. - tumpati- gaRa . pāraskarā- di pra stuta praised mfn. pra stuta proposed, propounded, mentioned, introduced as a topic or subject under discussion, in question mfn. etc. pra stuta commenced, begun mfn. pra stuta (with mfn. infinitive mood,one who has commenced or begun ) pra stuta ready, prepared mfn. pra stuta happened mfn. pra stuta made or consisting of mfn. pra stuta approached, proximate mfn. pra stuta done with effort or energy mfn. pra stuta beginning, undertaking n. pra stuta (in n. rhetoric) the chief subject-matter, that which is the subject of any statement or comparison ( equals ; upameya- see , and ) tā- ṅkura pra stutāṅkura a figure of, speech, allusion by the mention of any passing circumstance to something latent in the hearer's mind m. pra stutatva the being a topic under discussion n. pra stutayajña prepared for a sacrifice mfn. pra stuti ( ) pr/a- - praise, eulogium f. prā stutya (fr. n. ) the being propounded or discussed, M - stuta- pratibuddhava stu understanding the real nature of things mfn. pratiṣṭhākau stubha mn. Name of work prativa stu a counterpart, equivalent n. prativa stu anything given in return, anything contrasted with another n. pratu stuṣu See . pra- - stu prayogakau stubha or m. n. Name of work priyamedha stuta ( mfn. ) praised by priy/a- m- priya- ( according to to equals ). priya- yajñair ṛṣibhiḥ stutaḥ- priyava stu a favourite object or topic n. pṛṣṭhavā stu the upper story of a house n. punaḥ stuti repeated praise, a repeated ceremony f. puraścaraṇakau stubha m. Name of work puravā stu ground suitable for the foundation of a city n. pūrvya stuti first cr principal praise f. rājadharmakau stubha m. Name of work rājakau stubha n. equals - dharmakaustubha- q.v raja stur penetrating the sky, hastening through the air mfn. rāma stuti f. Name of work raṅgava stu any colouring substance, paint, dye n. rohitava stu Name of a place (also read ). - vastra- ṛta stubh "praising properly or duly", m. Name of a ṛṣi- śābarakau stubha or m. n. Name of work śabdakau stubha m. Name of a gram. by and of a īśvarī- prasāda- commentator or commentary on śabdakau stubhadūṣaṇa n. Name of a gram. work by . bhāskara- dīkṣita- sadācāra stutistotra n. Name of work sadha stuti ( f. ) joint praise (when used as sadh/a- - instrumental case = "with joint praise") sadha stuti praised together (as mfn. and indra- ) agni- sadha stutya ( ) sadh/a- - joint praise or applause n. sadva stu an excellent work n. sadva stu a good thing n. sadva stu a good plot or story n. sahasranāma stuti f. Name of work sahasra stuka ( .) sah/asra- having a thousand tufts or curls of hair mf( )n. ā- sahasra stuti f. Name of a river sakirīṭakau stubha having a diadem and breast-jewel mfn. śakra stuti f. Name of work śaktivijaya stuti f. Name of work samastava stuviṣaya relating to the whole matter mfn. saṃgrahava stu an element of popularity n. śaṃkara stuti f. Name of the 7th of adhyāya- sampra stuta ( mfn. ) ready to, prepared for ( stu- infinitive mood) saṃskārakau stubha m. Name of work (or saṃskārakaustubhadīdhiti - dīdhiti- ) f. saṃskārakau stubhadīdhiti f. saṃskārakaustubha saṃ stu P. , to praise together with ( - stauti- instrumental case) ; to praise all at once, ; to praise properly or well, laud, celebrate ; etc. saṃ stubh shout of joy (as f. Name of a metre) saṃ stuta praised or hymned together mfn. saṃ stuta praised, celebrated, extolled mfn. saṃ stuta counted together (as one mfn. ), reckoned together stotra- saṃ stuta equal to, passing for ( mfn. instrumental case or compound) saṃ stuta acquainted familiar, intimate mfn. saṃ stutaka affable, condescending, civil mfn. saṃ stutaprāya for the most part lauded or hymned together, associated in hymns mfn. saṃ stutatva the being praised together n. saṃ stuti praise, eulogy f. saṃ stuti figurative mode of expression f. saṃvatsarakau stubha m. Name of work sārava stu a valuable or important thing n. sarveśvara stutiratnamālā f. Name of work sa stutaśastra joined with a mfn. and stotra- śastra- satyanātha stuti f. Name of work saumyajāmātṛyogīndra stuti f. Name of work siddhava stu (prob.) a spelling-book n. sītā stuti f. Name of work śivapraṇāmaśikṣā stuti f. Name of work śivaśikhariṇī stuti f. Name of work śiva stuti f. Name of . stotra- śivā stuti f. smṛtisaṃskārakau stubha m. Name of work ṣoḍaśāyudha stuti f. Name of work sṛgālavā stuka a kind of potherb m. śrīrāma stuti f. Name of work śrīraṅganāyakī stuti f. Name of work śrī stuti f. Name of work śṛṅgārakau stubha m. Name of a rhetoric work śruti stuti ( f. equals ) veda- stuti- Name of work subhāṣitakau stubha m. Name of work śubhava stu (?) , Name of a river ( equals ) su- vāstu- śukreśvara stuti f. Name of 8 verses from the . kāśī- khaṇḍa- sūrya stut a m. particular ekā- ha sūrya stuti praise of the sun ( f. Name of various works.) su stuta ( m. see ) ṣṭuta- Name of a son of supārśva- suvā stu f. Name of a river ( Greek ;the modern Suwad) suvā stu the inhabitants of the country near the river m. plural suvāstu- suvā stuka m. Name of a king suva stusampad having abundant wealth mfn. svayampra stuta self-praised mfn. śyāvāśva stuta praised by mfn. śyāvā- śva ta stuva n. Name of an antidote against poison (?) tridamathava stukuśala "skilled in the threefold self-control ( m. see ) ", - daṇḍa- buddha- triva stu the triple object (viz. n. , buddha- , and dharma- ), saṃgha- trividhadamathava stukuśala m. equals tri- dam- tulyanindā stuti indifferent with regard to blame or praise mfn. upa stu P. , to invoke, celebrate in song, praise - stauti- : ; ( especially said of the ) hotṛ- : Passive voice , to be praised or celebrated in song - stūyate- upa stuta invoked, praised mfn. upa stuta ( m. ), upa- stut/a- Name of a ṛṣi- upa stuta the family of the above m. plural upa stuti celebration, invocation, praise f. upa stutya to be praised mfn. ūrṇā stukā a tuft of wool f. vaidyakau stubha m. Name of work vaiśvadeva stut a m. particular ekā- ha varāha stuti f. Name of chapter of the varṣāva stu n. Name of a section in the vinaya- va stu (for 2. f. See) becoming light, dawning, morning ( genitive case ,in the morning; v/astoḥ- ,every morning; v/astor vastoḥ- ,this morning; v/astor asy/āḥ- ,towards morning; pr/ati v/astoḥ- dative case v/astave- See under 2. ). vas- va stu (for 1. n. See) the seat or place of ( See , kapila- - ) vraṇa- v- va stu any really existing or abiding substance or essence, thing, object, article n. etc. (also applied to living beings exempli gratia, 'for example' ) va stu (in n. philosophy) the real ( opp. to ,"that which does not really exist, the unreal"; a- v- ,"the one real substance or essence which has no second") a- dvitīya- v- etc. va stu the right thing, a valuable or worthy object, object of or for ( n. compound) va stu goods, wealth, property ( n. see and - vinimaya- ) - hāni- va stu the thing in question, matter, affair, circumstance n. etc. va stu subject, subject-matter, contents, theme (of a speech etc.), plot (of a drama or poem) n. etc. va stu (in music) a kind of composition n. va stu natural disposition, essential property n. va stu the pith or substance of anything n. va stu 1. 2. . vastu- See pp. 931 and 932. vā stu ( n. only in m. ) the site or foundation of a house, site, ground, building or dwelling-place, habitation, homestead, house etc. vā stu an apartment, chamber n. vā stu m. Name of one of the 8 s vasu- vā stu of a m. rākṣasa- vā stu (prob.) f. Name of a river vā stu the pot-herb Chenopodium Album n. vā stu a kind of grain n. ( see ). - maya- va stubala the power of things n. vā stubandhana the building of a homestead n. va stubhāva reality, truth ( m. instrumental case plural"really") va stubheda an actual or essential difference m. va stubhūta substantial mfn. vā stucakra n. Name of work vā stucandrikā f. Name of work vā studeva ( m. ) the deity presiding over a house. vā studevatā ( f. ) the deity presiding over a house. va studharma m. sg. and plural the true nature of things ( vastudharmatva - tva- ) n. va studharmatva n. vastudharma va studharmin dependent on the nature of a thing, objective mfn. vā stuha left remaining on a (sacred) spot, remainder mfn. va stuhāni loss of substance or property f. vā stuhoma m. Name of work ( see ). - yāga- vā stuja home-bred mfn. va stujāta the aggregate of things n. vā stujñāna knowledge of building, architecture n. va stuka ( mfn. in fine compositi or 'at the end of a compound') = 2, substance, essence (in vastu- ,"of perfect substance or nature" an- ūna- v- ) va stuka Chenopodium Album n. vā stuka left remaining on the sacrificial ground mfn. ( see prec. and ) vāstu- ha- vā stuka m. Chenopodium Album n. vā stukāla the time suited for building a house m. vā stukalpa m. Name of work vā stukarman house-building, architecture n. vā stukaśākaṭa a field producing Chenopodium mfn. vā stukaśākina a field producing Chenopodium mfn. vā stukī a kind of vegetable f. vā stukīrṇa a kind of pavilion m. va stukośa m. Name of a dictionary. va stukṛta practised, cherished mfn. va stukṣaṇāt at the right moment ind. vā stulakṣaṇa n. Name of work vā stumadhya the centre of a homestead n. vā stumaṇḍana n. Name of work vā stumañjarī f. Name of work va stumātra the mere outline of any subject, skeleton of a discourse n. vā stumaya (prob.) domestic mf( )n. ī- vā stumaya consisting of the grain called mf( )n. ī- vāstu- ( Scholiast or Commentator) vā stunara the archetype or ideal pattern of a house personified as a deity m. va stunirdeśa table of contents, register m. vā stunirmāṇa n. Name of work vā stupa keeping the ground or homestead (when quitted by its owner) mfn. vā stupa the tutelary deity of a homestead mfn. vā stupaddhati f. Name of work va stupāla m. Name of a minister of king (died A.D. 1241) vīra- dhavala- va stupāla of a poet m. vā stupāla the tutelary deity of a homestead m. va stupāṇi holding the (necessary) things in one's hand mfn. vā stuparīkṣā f. Name of work vā stupaśya (prob.) a n. particular brāhmaṇa- va stupatita become real or corporeal mfn. vā stupradīpa m. Name of work vā stuprakaraṇa n. Name of work vā stuprakāśa m. Name of work vā stupraśamana the lustration or purification of a homestead n. vā stupraveśapaddhati f. Name of work vā stuprayoga m. Name of work vā stupūjana n. Name of work vā stupūjanapaddhati f. Name of work vā stupūjāvidhi m. Name of work vā stupuruṣa m. equals - nara- vā stupuruṣavidhi m. Name of work va sturacanā arrangement of matter, elaboration of a plot f. vā stuṛcaka or m. (?) n. Name of work vā stuśāka a kind of vegetable n. va stuśakti f. sg. and plural the power of things, force of circumstances ( vastuśaktitas - tas- through the force of circumstances) ind. va stuśaktitas ind. vastuśakti vā stuśamana (or - saṃśamana- ) the purificatory ceremony performed on laying a foundation or on entering a new house n. vā stusaṃgraha m. Name of work vā stusaṃhitā f. Name of work vā stusampādana the preparation of a homestead n. vā stusaṃśamanīya relating to the lustration of a homestead mfn. vā stusamuccaya m. Name of work vā stusanatkumāra m. Name of work vā stuśānti f. equals (also - śamana- Name of various works.) vā stuśāntipaddhati f. Name of work vā stuśāntiprayoga m. Name of work vā stuśāntyādi m. Name of work vā stusāra m. Name of work va stuśāsana a genuine or original edict n. vā stuśāstra n. Name of work vā stusaukhya n. Name of work vā stuśiromaṇi m. Name of work vā stusthāpana the erection of a homestead n. va stusthiti reality ( f. instrumental case"in reality") , s. sāṃkhya- Scholiast or Commentator va stuśūnya devoid of reality, unreal mfn. va stutā ( f. in fine compositi or 'at the end of a compound') the state of being the object of va stutā f. equals next va stutantra dependent on things, objective ( mfn. vastutantratva - tva- ) n. va stutantratva n. vastutantra va stutas owing to the nature of things ind. va stutas in fact, in reality, actually, verily, essentially ind. va stutattva n. Name of work vā stutattva n. Name of work va stutattvaprakāśikā f. Name of work va stutva reality n. va stuvat supplied with commodities mfn. va stuvicāra essential discrimination (personified) m. vā stuvicāra m. Name of work vā stuvidhāna house-building n. vā stuvidhi m. Name of work vā stuvidya (fr. next) relating to architecture mfn. gaRa ṛg- ayanā- di vā stuvidyā "science in building", architecture f. vā stuvidyākuśala versed in homestead mfn. vā stuvijñānaphalādeśa m. Name of work va stuvijñānaratnakośa m. Name of a dictionary ( equals ). ratna- kośa- va stuvinimaya exchange of goods, barter m. va stuvivarta the developing of the one real Essence (so as to create the illusory external world) mfn. va stuvṛtta the actual fact, real matter n. va stuvṛtta a beautiful creature n. vā stuvyākhyāna n. Name of work vā stuyāga a sacrifice performed before the building of a homestead m. vā stuyāgavidhestattva n. Name of work (giving the rules for the above sacrifice). vā stuyāgavidhitattva n. Name of work (giving the rules for the above sacrifice). vāyu stuti f. Name of two hymns. vedāntakau stubha m. Name of work vedāntakau stubhaprabhā f. Name of work veda stuti "praise of the f. ", veda- Name of the 87th chapter of the 11th book of the - bhāgavata- (also called purāṇa- ) śruti- stuti- veda stutikārikā a metrical paraphrase of the prec. f. work by (inculcating the doctrine of devotion as a means of salvation) vallabhā- cārya veda stutilaghūpāya m. Name of a commentator or commentary on the . veda- stuti- vinayakṣudrakava stu n. Name of a Buddhist work vinayava stu (with Buddhists) n. Name of a section of the works which treat of ( vinaya- q.v) viṣita stuka one who has loose or dishevelled hair mf( )n. ā- viṣita stupa one whose tuft of hair has been untied or loosened mfn. ( ). - stuga- viṣṇubhakti stuti f. Name of work viṣṇupādādikeśānta stuti f. Name of several works. viṣṇu stuti f. Name of work viśvambharavā stuśāstra n. Name of work viśveśvara stutipārijāta m. Name of work vītarāga stuti f. Name of a jaina- work vraṇava stu the place or seat of a wound n. vraṇava stu a part liable to ulcerate (as skin, flesh etc.) n. , vṛṣa stubh calling aloud mfn. (others"praising the mighty id est the gods") . vyāja stuti (in f. rhetoric) "artful praise", praise or censure conveyed in language that expresses the contrary, indirect eulogy, ironical commendation vyākaraṇakau stubha mn. Name of gram. work vyāsa stuti f. Name of work vyava stubh P. , to interpose certain sounds or interjections in chanting the - stobhati- sāma- veda- yajñavā stu n. equals - bhūmi- yajñavā stu a n. particular ceremony yāmuna stutiṭīkā f. Name of work yathāpra stutam as already begun or commenced, at last, at length ind. yathāpra stutam conformably to the circumstances ind. yathā stut ind. by stut- stut- yathā stutam ind. equals - stomam- q.v yathāva stu according to the state of the matter, precisely, accurately ind. yathāvā stu in accordance with the site or ground ind. yatikartavyagaṅgā stuti f. Name of work yuddhava stu an implement of war n.
Apte Search 36 results
stu स्तु 2 U. (स्तौति-स्तवीति, स्तुते-स्तुवीते; तुष्टाव-तुष्टुवे, अस्तावीत्- अस्तोष्ट, स्तोष्यति-ते, स्तोतुम्, स्तुत; desid. तुष्टूषति-ते; the स् of स्तु is changed to ष् after a preposition ending in इ or उ) 1 To praise, laud, eulogize, extol, glorify, celebrate; किं निन्दाम्यथवा स्तवामि कथय क्षीरार्णव त्वामहम् Bv. 1.41; Mu.3.16; Bk.8.92;15.7. -2 To celebrate or praise in song, to hymn, worship by hymns. -3 To praise in ऋक् verses set to music; इह एतौ स्तौतिशंसतिशब्दौ समाने$पि स्तुत्यर्थत्वे व्यवस्थितविषयौ । प्रगीतेषु मन्त्रवाक्येषु स्तौति- शब्दः अप्रगीतेषु शंसतिशब्दः ŚB. on MS.7.2.17. stubh स्तुभ् I. 1 P (स्तोभति) 1 To praise. -2 To celebrate, extol, worship. -II. 1. Ā (स्तोभते) 1 To stop, suppress. -2 To paralyse, benumb, stupefy. stubhaḥ स्तुभः A goat. stuc स्तुच् 1 Ā. (स्तोचते) 1 To be bright, to shine, be pellucid. -2 To be propitious or pleased. stukā स्तुका 1 A knot or braid of hair. -2 A bunch of curly hair between the horns of a bull. -3 Hip; thigh. stukaḥ स्तुकः A collection of hair, a knot or braid of hair. stumbh स्तुम्भ् 5, 9 P. (स्तुभ्नोति; स्तुभ्नाति) 1 To stop. -2 To benumb, stupefy. -3 To expel. stunakaḥ स्तुनकः A goat. stuta स्तुत p. p. [स्तु-कर्मणि क्त] 1 Praised, lauded, eulogized. -2 Flattered. -तः 1 Praising. -2 N. of Śiva. stutiḥ स्तुतिः f. [स्तु-क्तिन्] 1 Praise, eulogy, commendation, laudation; स्तुतिभ्यो व्यतिरिच्यन्ते दूराणि चरितानि ते R.1.3. -2 A hymn of praise, panegyric; स्तुत्यं स्तुतिभिरर्थ्याभि- रुपतस्थे सरस्वती R.4.6. -3 Adulation; flattery, empty or false praise; भूतार्थव्याहृतिः सा हि न स्तुतिः परमेष्ठिनः R.1.33. -4 N. of Durgā. -Comp. -गीतम् a panegyric, hymn. -पदम् an object of praise. -पाठकः a panegyrist, an encomiast, a minstrel, bard, herald. -वादः a laudatory speech, panegyric. -व्रतः a bard. stutya स्तुत्य a. Laudable, commendable, praiseworthy; R.4.6. stutyā स्तुत्या 1 A particular fragrant bark. -2 Alumslate. stuviḥ स्तुविः 1 A worshipper. -2 A sacrifice.
स्तुषेण्य stuṣēṇya स्तुषेय्य stuṣēyya
स्तुषेण्य स्तुषेय्य (Ved.) Best, excellent, praiseworthy. aja stundama अजस्तुन्दम [अजस्य इव तुन्दम् अस्य सुट् निपातो$यम्] N. of a town, P.VI.1.155. apra stuta अप्रस्तुत a. 1 Unsuitable to the time or subject, not to the point, irrelevant. -2 Absurd, nonsensical; रे गोरम्भ किमप्रस्तुतं लपसि Pt.1. -3 Accidental or extraneous. -4 Not ready. -Comp. -प्रशंसा a figure of speech which, by describing the अप्रस्तुत (what is not the subject-matter) conveys a reference to the प्रस्तुत or subject-matter; अप्रस्तुतप्रशंसा सा या सैव प्रस्तुताश्रया K. P. 1. It is of 5 kinds:- कार्ये निमित्ते सामान्ये विशेषे प्रस्तुते सति । तदन्यस्य वचस्तुल्ये तुल्यस्येति च पञ्चधा ॥ i. e. when the subject-matter is viewed (a) as an effect, information of which is conveyed by stating the cause; (b) when viewed as a cause by stating the effect; (c) when viewed as a general assertion by stating a particular instance; (d) when viewed as a particular instance by stating a general assertion; and (e) when viewed as similar by stating what is similar to it, See K. P. 1 and S. D.76 for examples. upa stu उपस्तु 2 U. 1 To praise, extol; उप त्वा नमस्म वयं होतर्वैश्वानर स्तुमः Av.3.15.7. -2 To invoke. upa stut उपस्तुत् f. Ved. Praise, invitation.
उपस्तवः upastavḥ उपस्तुतिः upastutiḥ
उपस्तवः उपस्तुतिः f. Invocation, praise. ku stubhaḥ कुस्तुभः 1 An epithet of Viṣṇu. -2 The ocean. kau stubhaḥ कौस्तुभः [कुस्तुभो जलधिस्तत्र भवः अण्] 1 N. of a celebrated gem obtained with 13 other jewels at the churning of the ocean and worn by Viṣṇu on his breast; सकौस्तुभं ह्रेपयतीव कृष्णम् R.6.49;1.1. -2 A kind of oil. -3 A manner of joining the fingers. -4 A twist of hair on a horse's neck; कौस्तुभः स्याद्देवमणौ कण्ठा- वर्ते$पि वाजिनाम् Nm. -Comp. -लक्षणः, -वक्षस् m. -हृदयः epithets of Viṣṇu. dhu stu धुस्तु (स्तू) रः N. of a plant (= धत्तूर q. v.). ni stud निस्तुद् 1 P. To pierce, prick, sting.
निस्तोदः निस्तोदनम् nistōdḥ nistōdanam
निस्तोदः निस्तोदनम् Piercing, pricking, stinging; Suśr. pra stu प्रस्तु 2 U. 1 To praise. -2 To begin, commence; प्रापयन् मनसस्तुल्या यत्र तत् प्रस्तुतं रणम् Rām.7.22.8; प्रस्तूयतां विवादवस्तु M.1. -3 To cause, produce; यत्रालोकपथावतारिणि रतिं प्रस्तौति नेत्रोत्सवः Mv.2.45; also Māl.5.9. -4 To say, relate, propound. -Caus. 1 To relate, allude to, tell; शाकुन्तलादीनितिहासवादान् प्रस्तावितानन्यपरैर्वचोभिः Māl.3.3; अथापृच्छदृषिस्तत्र कश्चित् प्रस्तावयन् कथाः Mb.1.1.6. -2 To begin, commence. pra stuta प्रस्तुत p. p. 1 Praised, eulogized. -2 Begun, commenced. -3 Accomplished, done, effected. -4 Happened.
-5 Approached. -6 Proposed, declared, under discussion, taken in hand. -7 Expected, desired. -8 Ready, prepared. -9 Executed with effort of energy. -1 Made or consisting of. -तम् 1 The matter in hand, the subject under discussion or consideration; अपि स्मरति नः साधो गोविन्दः प्रस्तुते क्वचित् Bhāg.1.47.42; अधुना प्रस्तुतमनुस्रियताम्. -2 (In Rhet.) Forming the subject of discussion, the उपमेय; see प्रकृत; अप्रस्तुतप्रशंसा सा या सैव प्रस्तुताश्रया K. P.1. -Comp. -अङ्कुरः a figure of speech in which a reference is made to a passing circumstance to bring out something latent in the hearer's mind; see Chandr.5.64. and Kuval. under प्रस्तुताङ्कुर. pra stutiḥ प्रस्तुतिः f. Ved. Praise, eulogium. prā stutyam प्रास्तुत्यम् Being under discussion. ma stu मस्तु n. 1 Sour cream. -2 Whey. -Comp. -लुङ्गः, -गम्, -लुङ्गकः, -कम् the brain. mu stuḥ मुस्तुः The closed hand, fist. va stu वस्तु n. [वस्-तुन् Uṇ.1.71] 1 A really existing thing, the real, a reality; वस्तुन्यवस्त्वारोपो$ज्ञानम् -2 A thing in general, an object, article, substance, matter; अथवा मृदु वस्तु हिंसितुं मृदुनैवारभते कृतान्तकः R.8.45; किं वस्तु विद्वन् गुरवे प्रदेयम् 5.18;3.5; वस्तुनीष्टे$प्यनादरः S. D. -3 Wealth, property, possessions. -4 Essence, nature, natural or essential property. -5 Stuff (of which a thing in made), materials, ingredients (fig. also); आकृतिप्रत्ययादेवैनामनूनवस्तुकां संभावयामि M.1. -6 The plot (of a drama), the subjet-matter of any poetic composition; कालिदासग्रथितवस्तुना नवेनाभिज्ञानशकुन्तलाख्येन नाटकेनोप- स्थातव्यमस्माभिः Ś.1; अथवा सद्वस्तुपुरुषबहुमानात् V.1.2; आशीर्नमस्क्रियावस्तुनिर्देशो वापि तन्मुखम् S. D.6; Ve.1; Rām.1.3.1. -7 The pith of a thing. -8 A plan, design. -9 (In music) A kind of composition. -f. Ved. A day (?) -Comp. -अभावः 1 absence of reality. -2 loss of property or possessions. -उत्थापनम् the production of any incident in a drama by means of magic, conjuration; see S. D.42. -उपमा a variety of Upamā according to Daṇḍin who thus illustrates it:-- राजीवमिव ते वक्त्रं नेत्रे नीलोत्पले इव । इयं प्रतीयमानैकधर्मा वस्तूपमैव सा ॥ Kāv.2.16; (it is a case of Upamā where the साधारण- धर्म or common quality is omitted). -उपहित a. applied to a proper object, bestowed on a proper material; क्रिया हि वस्तूपहिता प्रसीदति R.3.29. -कृत a. practised, cherished; Buddh. -कोशः N. of a dictionary. -क्षणात् ind. at the right moment. -जातम् the aggregate of things. -तन्त्र a. objective. -निर्देशः table of contents, register. -पतित a. being real. -पुरषः the hero (नायक); सद्वस्तुपुरुषबहुमानात् V.1.2. -बलम् the power of things. -भावः reality, truth. -भूत a. substantial. -मात्रम् the mere outline or skeleton of any subject (to be afterwards developed). -रचना style, arrangement of matter. -विनिमयः barter. -विवर्तः (in phil.) the developing of the one real essence. -वृत्तम् 1 the real matter, fact. -2 a beautiful creature. -शक्तितस् ind. through the force of circumstances. -शासनम् a genuine edict. -शून्य a. unreal. -स्थितिः reality. va stutas वस्तुतस् ind. 1 In fact; in reality, really, actually. -2 Essentially, virtually, substantially. -3 As a natural consequence, as a matter of course, indeed. -4 In fine. va stukam वस्तुकम् Chenopodium Album (Mar. चाकवत, चन्दनबटवा). vā stu वास्तु m., n. [वस्-तुण् Uṇ.1.77] 1 The site of a house, building ground, site. -2 A house, an abode, a dwelling-place; रवेरविषये वास्तु किं न दीपः प्रकाशयेत् Subhāṣ. -3 A chamber. -Comp. -कर्मन् n. house-building, architecture; वास्तुकर्मानिवेशम् Rām.1.3.16. -कालः the time suited for building a house. -ज्ञानम् architecture. -देवता, -पालः the tutelary deity of a house. -यागः a sacrifice performed on the occasion of laying the foundation of a house. -विद्या architecture. -विधानम् house-building. -शमनम्, -संशमनम्, -शान्तिः f. a religious rite performed on the occasion of laying the foundation of a new house, particularly on the occasion of entering it. -संपादनम् the preparation of a house; Ms.3.225. -स्थापनम् the erection of a house. vā stuka वास्तुक a. Left ramaining on the sacrificial ground; उवाचोत्तरतो$भ्येत्य ममेदं वास्तुकं वसु Bhāg.9.4.6. vā stu वास्तु (स्तू) कम् Chenopodium Album (Mar. चाकवत). saṃ stu संस्तु 2 P. 1 To praise. -2 To extol, celebrate. -3 To praise in chorus. -4 To be acquainted with, be familiar or intimate with (chiefly in p. p. in this sense); अनेकशः संस्तुतमप्यनल्पा नवं नवं प्रीतिरहो करोति Śi.3.31; Ki.3.2; see संस्तुत. saṃ stuta संस्तुत p. p. 1 Praised, eulogized. -2 Praised together. -3 Agreeing together, harmonious. -4 Intimate, familiar; संकल्पनिर्वृतिषु संस्तुत एष दासः Māl.7.2. -5 Intended, aimed at; जयन्ति महतां संस्तुतापलापिन्यः कल्याणिन्यो नीतयः Māl.1.23/24. -6 Equal to; श्वविङ्बराहोष्ट्रखरैः संस्तुतः पुरुषः पशुः Bhāg.2.3.19. saṃ stutiḥ संस्तुतिः f. Praise, eulogy.
Macdonell Vedic Search 4 results
stu stu praise, II. stáuti, ii. 33, 11; v. 83, 1. prá- praise aloud, i. 154, 2. stuta stu-tá, pp. praised, ii. 33, 12. stuvant stuv-ánt, pr. pt. praising, iv. 51, 7; vi. 54, 6. vā stu vá̄s-tu, n. abode, i. 154, 6 [vas dwell: Gk. ϝάστυ]. ví, m. bird, i. 85, 7; viii. 29, 8; pl. N. váyas, x. 127, 4 [Av. vi-, Lat. avi-s].
Macdonell Search 22 results
stukā f. tuft of hair, lock of wool, curly hair on a bull's forehead (V.): -vín, a. shaggy (RV.1). stuka m. tuft of hair. stupa m. tuft of hair (V.). stut a. (--°ree;) praising; f. (V.) (hymn of) praise. stuta pp. √ stu; n. praise: -sastrá, n. du. Stotra and Sastra. stuti f. (hymn of) praise, laudation, panegyric, commendation: -gîtaka, n. song of praise: w. vaishnava, panegyric of Vishnu; -pâthaka, m. panegyrist; -vakas, n. praise. stutya fp. to be praised, praiseworthy: -tva, n. praiseworthiness. ava stu n. worthless thing; nothing, the unreal: -tva, n. abst. n. a stuvid a. aware that something must be done. a stuta pp. unpraised; unrecited. a stutya fp. unpraiseworthy. kau stubha m. n. jewel produced at the churning of the ocean, an ornament of Vishnu; -bhrit, m. ep. of Vishnu. upa stuti f. invocation. dhū stuṇḍa n. extreme end of the pole. ni stuṣa a. unhusked; purified, pure; -trish, a. satisfied. pra stuta pp. begun; propounded, under discussion, in question: -tva, n. state of being under discussion, -½a&ndot;kura, m. figure in which allusion is made to a passing cir cumstance, hinting at something analogous present in the mind; (á)stuti, f. praise. ma stuluṅga m. n. brain. ma stu n. sour cream. va stu n. (C.) place (rare); thing, substance, object; really existing thing; right thing, worthy object; object of (--°ree;); matter, circumstance; subject, subject-mat ter, plot, theme, contents; °ree;--, in reality: -ka, a. (--°ree;) having -as contents (anûna-, of weighty contents, extraordinary); -gâta, n. the aggregate of things; -tantra, a. depen dent on things, objective; -tas, ad. in reality; -tâ, f. being the object of (--°ree;); reality: in. in reality; -dharma, m. sg. & pl. true nature of things; -bhâva, m. reality: in. pl. in reality; -bheda, m. actual or essen tial difference; -rakanâ, f. elaboration of a plot; -vritta, n. actual fact; -sakti, f. sg. & pl. force of circumstances: -tas, ad. by the --; -sâsana, n. original edict; -sûnya, a. devoid of reality, unreal. va stu f. (V.) growing light, dawn ing; morning: vástoh, g. in the morning; vástor vastoh, every morning; vástor as y&asharp;h, this morning; práti vástoh, towards morning. vā stu m. (only P.), n. [√ 3. vas] dwell ing-place, homestead, house; apartment (rare): -karman, n. building of a house; -gñâna, n. knowledge of building, architecture; -pa rîkshâ, f.examination of the building site; -pâla, m. tutelary genius of the house; -pu rusha, m. genius regarded as prototype of the house; -vidhâna, n. building of a house; -sampâdana, n. preparation of a site; -sthâ pana, n.erection of a house; -ha, a. left re maining on the spot; n. (?) remainder. sadha stuti f. joint praise (RV.); (á)-stha, a. present (V., rare); n. (V.) place, abode, home; space.
Vedic Index of Names and Subjects 7 results
stupa Means 'tuft of hair' in the Vāj'asaneyi Sarphitā and the śatapatha Brāhmaṇa. See Stukā. upa stuta Is mentioned several times in the Rigveda, always as a sage of old, and usually in connexion with Kanva, who was aided or favoured by Agni, the Aśvins, and other gods. The Upastutas, sons of Vystihavya, are mentioned as singers. ta stuva As the Paippalāda recension has it, is the name of a remedy against snake poison, and is mentioned along with Tābuva in the Atharvaveda. ma stu In the Yajurveda Samhitās and the Brāhmaṇas denotes ‘ sour curds.’ va stu As a designation of time is the ‘early morning ’ in the Rigveda. vā stupaśya According to Bohtlingk a name of a Brāhmaṇa, is a mere error for Vāstupasya in the Jaiminiya Brāhmaṇa. suvā stu (‘Having fair dwellings ’) is the name of a river in the Rigveda. It is clearly the Soastos of Arrian and the modern Swāt, a tributary of the Kubhā (Kabul river) which is itself an affluent of the Indus. Dictionary of Sanskrit Grammar KV Abhyankar
"stu" has 89 results.
stu a term used for the sibilant स् and dental class consonants for thc substitution of the sibilant श् and palatal consonants in respective order स्तोः श्चुना श्चुः P. VIII. 4.40. confer, compare śabdakau stubha a treatise on grammar, critically explaining and discuss ing the meaning of Panini's Sutras in the order of the author himsel the work is written by Bhattoji Diksita and is mainly based on the Mahabhasya. feminine. śabdakau stubhaguṇa a short gloss on Bhatoji's Sabdakaustubha written by a grammarian named इन्द्रदत्तोपाध्याय śabdakau stubhaṭīkā or शब्दकौस्तुभप्रभा a commentary on Bhattoji's Sabdakaustubha written by Vaidyanatha Payagunde. śabdkau stubhavyākhyā a commentary on Bhattoji's Sabdakaustubha, named विषमपदव्याख्या a name probably given to a commentary written by Nagesa. akālaka (1) not limited by any time-factors for its study such as certain periods of the day or the year. (2) not characterized by any technical terms expressive of time such as adyatanī, parokṣā occurring in the ancient Prātiśākhya and grammar works. The term akalika is used by the writers of the Kāśikāvṛtti in connection with the grammar of Pāṇini. “पाणिन्युपज्ञमकालकं व्याकरणम्” Kās. on P. II.4.21 explained by the writer of the confer, compare as पूर्वाणि व्याकरणानि अद्यतनादिकालपरिभाषायुक्तानि तद्रहितम् । Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. adhikāra governing rule consisting of a word ( प्रत्ययः, धातोः, समासान्ताः exempli gratia, for example ) or words ( et cetera, and others ङ्याप्प्रातिपदिकात्, सर्वस्य द्वे exempli gratia, for example ) which follows or is taken as understood in every following rule upto a particular limit. The meaning of the word अधिकार is discussed at length by Patañjali in his Mahābhāṣya on II.1.1, where he has given the difference between अधिकार and परिभाषा; et cetera, and others अधिकार: प्रतियोगं तस्यानिर्देशार्थ इति योगे योगे उपतिष्ठते। परिभाषा पुनरेकदेशस्था सती सर्वं शास्त्रमभिज्वलयति प्रदीपवत् । See also Mahābhāṣya on I.3.11, I. 4.49 and IV. I.83. The word or wording which is to repeat in.the subsequent rules is believed to be shown by Pāṇini by characterizing it with a peculiarity of utterance known as स्वरितोच्चार or स्वरितत्वेन उच्चारणम्. The word which is repeated in the following Sūtras is stated to be अधिकृत. The Śabda Kaustubha defines adhikāra as एकंत्रोपात्तस्यान्यत्र व्यापार: अधिकारः Śab. Kaus. on P.1.2.65. Sometimes the whole rule is repeated e. g. प्रत्यय: P.III.1.1, अङ्गस्य P.VI.4.1 समासान्ताः P.V.4.68 while on some occasions a part only of it is seen repeat confer, compare The repetition goes on upto a particular limit which is stated as in असिद्धवदत्राभात् P.VI.4.22, प्राग्रीश्वरान्निपाताः P.I.4.56. Many times the limit is not stated by the author of the Sūtras but it is understood by virtue of a counteracting word occurring later on. On still other occasions, the limit is defined by the ancient traditional interpreters by means of a sort of convention which is called स्वरितत्वप्रतिज्ञा. This अधिकार or governance has its influence of three kinds: ( 1 ) by being valid or present in all the rules which come under its sphere of influence, e. g. स्त्रियाम् or अङ्गस्य; (2) by showing additional properties e. g. the word अपादान being applied to cases where there is no actual separation as in सांकाश्यकेभ्यः पाटलिपुत्रका अभिरूपतराः: (3) by showing additional force such as setting aside even subsequent rules if oppo edition These three types of the influence which a word marked with स्वरित and hence termed अधिकार possesses are called respectively अधिकारगति, अधिक क्रार्य and अधिक कार. For details see M.Bh. on I.3.11. This अधिकार or governing rule exerts its influence in three ways: (1) generally by proceeding ahead in subsequent rules like the stream of a river, (2)sometimes by jumps like a frog omitting a rule or more, and (3)rarely by proceeding backward with a lion's glance; singular. सिंहावलोकितं चैव मण्डूकप्लुतमेव च ।; गड्गाप्रवाहवच्चापि अधिकारास्त्रिधा मताः ॥ confer, compare anubhūtisvarūpācārya a writer of the twelfth century who wrote a work on grammar called सरस्वती-प्रक्रिया or सारस्वतप्रक्रिया, He has also written धातुपाठ and आख्यातप्रक्रिया. The grammar is a short one and is studied in some parts of India. abhyaṃkara (BHASKARASHASTRI Abhyankar 1785-1870 A. D. ) an eminent scholar of Sanskrit Grammar who prepared a number of Sanskrit scholars in Grammar at Sātārā. He has also written a gloss on the Paribhāṣenduśekhara and another one on the Laghu-Śabdenduśekhara. (VASUDEVA SHASTRI Abhyakar 863-1942 A. D.) a stalwart Sanskrit Pandit, who, besides writing several learned commentaries on books in several Sanskrit Shastras, has written a commentary named 'Tattvādarśa' on the Paribhāṣenduśekhara and another named 'Guḍhārthaprakāśa' on the Laghuśabdenduśekhara. (KASHINATH VASUDEVA Abhyankar, 1890-) a student of Sanskrit Grammar who has written महाभाष्यप्रस्तावना-खण्ड, and जैनेन्द्रपरिभाषावृत्ति and compiled the परिभाषासंग्रह and the present Dictionary of Sanskrit Grammar. aṣṭaka another name for the famous work of Pāṇini popularly called the ; Pāṇini's Aṣṭādhyāyī. अष्टावध्यायाः परिमाणमस्य सूत्रस्य अष्टकं पाणिनीयम् । दशकं वैयाघ्रपदीयम् । त्रिंकं काशकृत्स्नम् । Kāś on P.IV. 1.58; (2) students of Pāṇini's grammar, e. g. अष्टकाः पाणिनीयाः; confer, compare सूत्राच्च कोपधात् । Kāś. on P.IV. 2. 65. confer, compare āpiśala (1) a work of अापिशलि, possibly his grammar; आपिशलमधीते confer, compare on IV.1.14; (2) a student of Āpiśali's grammar: आपिशलमधीते आपिशला ब्राह्मणी Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on IV.1.14: अापिशलपाणिनीयव्याडीयगौतमीयाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on VI. 2.36.; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). तथा चापिशलाः पाणिनीयाः पठन्ति-आगमोनुपघातेन विकारश्चोपमर्दनात् । आदेशस्तु प्रसङ्गेन लोपः सर्वापकर्षनात्. confer, compare ini (1) kṛt affix इन् applied to the roots क्री with धि, जु with प्र, and the roots जि, दृ, क्षि and others, e. g. सोमविक्रयी, प्रजवी, जयी et cetera, and others P.III 2.93 and III.2.156-157: (2) confer, compare affix इन् affixed to the word पाण्डुकम्बल in the sense of 'covered with' ( taddhita affix. P, IV.2.11), in the sense of collection to the word खल confer, compare खलिनी exempli gratia, for example P.IV.2.51, to the word अनुब्राह्मण in sense 'student of' confer, compare अनुब्राह्मणी exempli gratia, for example P.IV.2.62, to the words कर्मन्द and कृशाश्च confer, compare P.IV.3.lll, to the word चूर्ण confer, compare P.IV.4.23 and to the word श्राद्ध confer, compare P.V.2.85 and साक्षात् confer, compare P. V. 2. 91 in specified senses and in the general sense of possession to words ending in अ, cf P. V.2.115-117 and to certain other words confer, compare P.V.2.128-37. confer, compare ukthādi a class of words headed by the word उक्थ to which the taddhita affix इक (ठक् ) is applied in the sense of 'one who studies and understands'; उक्थमधीते वेद वा औक्थिकः, similarly लौकायतिकः Kāś. on P.IV.2.60. confer, compare uṇādisūtradaśapādī the text of the Uṇādi Sūtras divided into ten chapters believed to have been written by शाकटायन. It is printed at the end of the Prakriyā Kaumud and separately also, and is also available in manuscripts with a few differences. Patañjali in his Bhāṣya on P.III.3.1, seems to have mentioned Sakaṭāyana as the author of the Uṇādi Sūtras although it cannot be stated definitely whether there was at that time, a version of the Sūtras in five chapters or in ten chapters or one, completely different from these, as scholars believe that there are many interpolations and changes in the versions of Uṇādi Sūtras available at present. A critical study of the various versions is extremely desirable. kavikalpadruma a treatise on roots written by Bopadeva, the son of Keśava and the pupil of Dhaneśa who lived in the time of Hemādri, the Yādava King of Devagiri in the thirteenth century. He has written a short grammar work named Mugdhabodha which has been very popular in Bengal being studied in many Tols or Pāṭhaśālās. kātantra name of an important small treatise on grammar which appears like a systematic abridgment of the 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 Pāṇini's Aṣṭādhyāyī. . 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. Kālāpa-vyākaraṇasūtra. kātantrapariśiṣṭa ascribed to Śrīpatidatta, whose date is not known; from a number of glosses written on this work, it appears that the work was once very popular among students of the Kātantra School. 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 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. Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. kṛṣṇamitra a scholar of grammar and nyāya of the 17th century A.D. who wrote many commentary works some of which are (l) a commentary called Ratnārṇava on the Siddhānta-Kaumudī, (2) a commentary named Kalpalata on Bhaṭṭoji's Prauḍhamanoramā, (3) a commentary named Bhāvadīpa on Bhaṭṭoji's , (4) a commentary on Nagojibhaṭṭa's Śabdakaustubha of Bhaṭṭojī Dīkṣita. by name Kuñcikā and (5) a commentary on Vaiyākaraṇabhūṣaṇa. Laghumañjūṣā of Nāgeśa. kramādi a class of words headed by the word क्रम to which the taddhita affix अक (वुञ् ) is added in the sense of 'one who studies and understands'; e. g. क्रमकः, पदकः, मीमांसकः, शिक्षकः et cetera, and others Kāś. on IV. 2.61. confer, compare golḍsṭyūkara a well known German scholar who made a sound study of Paini's Sanskrit Vyakarana and wrote a very informative treatise entitled 'Panini, his place in Sanskrit Literature.' He lived in the latter half of the 19th century. ṭhak a very common affix इक, or क in case it is added to words ending in इस् , उस् , उ, ऋ, ल् and त् according to P. VII. 3. 51, causing the substitution of vrddhi for the first vowel of the word to which it is add taddhita affix. ठक् is added to (1) रेवती and other words in the sense of descendant ( अपत्य ) e. g. रैवतिकः:, दाण्डग्राहिकः, गार्गिकः, भागवित्तिकः यामुन्दायनिकः, edition P. IV. 1.146-149; (2) to the words लाक्षा,रोचना confer, compare in the sense of 'dyed in', e. g. लाक्षिकम्, रौचनिकम् ; et cetera, and others P. IV. 2.2; (3) to the words दधि and उदश्वित् in the sense of संस्कृत 'made better ', e. g. दाधिकम् , औदश्वित्कम् ( क instead of इक substituted for टक् ), confer, compare P. IV.2. 18, 19; (4) to the words अाग्रहायुणी, अश्वत्थ confer, compare ; et cetera, and others P. IV. 2. 22, 23; (5) to words expressive of inanimate objects, to the words हस्ति and धेनु, as also to the words केश and अश्व in the sense of 'multitude '; confer, compare P. IV. 2. 47, 48; (6) to the words क्रतु, उक्थ and words ending in सूत्र, वसन्त confer, compare , in the sense of 'students of' ( तदधीते तद्वेद ), et cetera, and others P. IV. 2.59, 60, 63; (7) to the words कुमुद and others as also to शर्करा as a चातुरर्थिक affix; confer, compare P. IV. 2.80, 84; (8) to the words कन्था, भवत् and वर्षा in the Saisika senses; confer, compare P. IV. 2.102, 115, IV. 3.18; (9) to the words उपजानु and others in the sense 'generally present '; confer, compare P. IV. 3. 40; (10) to the words consisting of two syllables, and the words ऋक्, ब्राह्मण confer, compare in the sense of 'explanatory literary work'; et cetera, and others P. IV.3.72: ( 11) to words meaning 'sources of income ' in the sense of 'accruing from’; confer, compare P. IV. 3.75; (12) to words denoting inanimate things excepting words showing time or place in the sense of ' भक्ति ', cf P. IV. 8.96; and (13) to the words हल् and सीर in the sense of 'belonging to', confer, compare P. IV. 3.124. The confer, compare affix ठक् is added as a general termination, excepting in such cases where other affixes are prescribed, in specified senses like 'तेन दीव्यति, ' 'तेन खनति,' 'तेन संस्कृतम्' taddhita affix. ; cf P. IV. 4.1-75, as also to words हल, सीर, कथा, विकथा, वितण्डा et cetera, and others in specified senses, et cetera, and others P. IV.4. 81, 102 ठक् is also added as a general confer, compare affix or अधिकारविहितप्रत्यय, in various specified senses, as prescribed by P. V.1.19-63,and to the words उदर, अयःशूल,दण्ड, अजिन, अङ्गुली, मण्डल, taddhita affix. and to the word एकशाला, in the prescribed senses; et cetera, and others P. V. 2.67,76, V. 3.108,109; while, without making any change in sense it is added to अनुगादिन् , विनय, समय, उपाय ( औपयिक being the word formed), अकस्मात्, कथंचित्; ( confer, compare आकस्मिक काथंचित्क), समूह,विशेष, अत्यय and others, and to the word वाक् in the sense of 'expressed'; confer, compare P. V. 4.13, 34, 35. The confer, compare affix ङीप् ( ई ) is added to words ending in the affix टक् to form feminine. bases. feminine. ḍhinuk affix एयिन् applied to the word छगलिन् in the sense of 'students following the text of ' e. g. छागलेयिनः in the sense छगलिना प्रोक्तमधीयते ते; taddhita affix. confer, compare on P. IV.3.109. Kāśikā of Jayāditya and Vāmana. ṇini krt affix इन् signifying vrddhi (1) applied to the roots headed by ग्रह् ( i. e. the roots ग्रह्, उद्वस्, स्था ) in the sense of an agent;e. g. ग्राही, उद्वासी, स्थायी. et cetera, and others P. III.1.134; (2) applied to the root हन् preceded by the word कुमार or शीर्ष as उपपद: e. g. कुमारघाती, शीर्षघाती, confer, compare P. III.2.51: (3) applied to any root preceded by a substantive as upapada in the sense of habit, or when compari son or vow or frequency of action is conveyed, or to the root मन्, with a substantive as उपपद e. gउष्णभोजी, शीतभोजी, उष्ट्रकोशी, ध्वाङ्क्षरावीः स्थण्डिलशायी, अश्राद्धभोजीः क्षीरपायिण उशीनराः; सौवीरपायिणो वाह्रीकाः: दर्शनीयमानी, शोभनीयमानी, confer, compare P. III.2.78-82; (4) applied to the root यज् preceded by a word referring to the करण of यागफल as also to the root हन् preceded by a word forming the object ( कर्मन् ) of the root हन् , the words so formed referring to the past tense: e. g. अग्निष्टो याजी, पितृव्याघाती, confer, compare P. III 2.85, 86; (5) applied to a root when the word so formed refers to a kind of necessary activity or to a debtor; confer, compare अवश्यंकारी, शतंदायी, सहस्रदायी confer, compare P. III.4. 169-170: (6) tad-affix इन् , causing vrddhi for the first vowel, applied to the words काश्यप and कौशिक referring to ancient sages named so, as also to words which are the names of the pupils of कलापि or of वैशम्पायन, as also to the words शुनक, वाजसनेय confer, compare in the sense of 'students learning what has been traditionally spoken by those sages' e. g. काश्यपिनः, ताण्डिनः, हरिद्रविणः शौनकिनः, वाजसनेयिनः et cetera, and others ; cf P. IV.3, 103 104, 106; (7) applied to words forming the names of ancient sages who are the speakers of ancient Brahmana works in the sense of 'pupils studying those works' as also to words forming the names of sages who composed old Kalpa works in the sense of those कल्प works; e. g. भाल्लविनः, एतरेयिणः । पैङ्गी कल्पः अरुणपराजी कल्पः; cf et cetera, and others on P. IV. 3.105: (8) applied to the words पाराशर्य and शिलालिन् in the sense of 'students reading the Bhiksusutras (of पाराशार्य) and the Nata sutras ( of शिलालिन् ) respectively; e. g. पाराशरिणो भिक्षव:, शैलालिनो नटाः: cf Kāśikā of Jayāditya and Vāmana. on P. IV.3.110. Kāśikā of Jayāditya and Vāmana. dayānandasarasvati a brilliant Vedic scholar of the nineteenth century belonging to North India who established on a sound footing the study of the Vedas and Vyakarana and encouraged the study of Kasikavrtti. He has written many books on vedic studies. darpaṇā name of a commentary on the Sabdakaustubha, written by Mannudeva or Mantudeva of the nineteenth century. daśaka a name given to the treatise on grammar written by व्याघ्रपाद which consisted of 10 chapters; दशकं वैयाघ्रपदीयम् confer, compare on P V. 1.58. The word also means students reading the work दशक; Kāśikā of Jayāditya and Vāmana. दशका वैयाघ्रपदीया: confer, compare on P. IV.2.65. Kāśikā of Jayāditya and Vāmana. dānīm affix called विभक्ति, applied word also means students reading the work दशक; taddhita affix. दशका वैयाघ्रपदीया: confer, compare on P. IV.2.65. Kāśikā of Jayāditya and Vāmana. naṣṭarūpā name given to an anustup verse which has nine, ten and eleven syllables respectively for the first, second and third feet; विपृच्छामि पाक्यान् देवान् exempli gratia, for example I.120.4; Ṛgveda, Ṛk. Saṁh=Ṛgveda-saṁhita. R.Pr. XVI. 29. The verse has got 32 syllables, but it has only three feet instead of four. confer, compare nāgeśa the most reputed modern scholar of Panini's grammar, who was well-versed in other Sastras also, who lived in Benares in the latter half of the seventeenth and the first half of the eighteenth century. He wrote many masterly commentaries known by the words शेखर and उद्द्योत on the authoritative old works in the different Sastras, the total list of his small and big works together well nigh exceeding a hundr He was a bright pupil of Hari Diksita, the grandson of Bhattoji Diksita. He was a renowned teacher also, and many of the famous scholars of grammar in Benares and outside at present are his spiritual descendants. He was a Maharastriya Brahmana of Tasgaon in Satara District, who received his education in Benares. For some years he stayed under the patronage of Rama, the king of Sringibera at his time. He was very clever in leading debates in the various Sastras and won the title of Sabhapati. Out of his numerous works, the edition on Kaiyata's Mahabhasyapradipa, the Laghusabdendusekhara on the Siddhanta Kaumudi and the Paribhasendusekhara are quite wellknown and studied by every one who wishes to get proficiency in Panini's grammar. For details see pp. 21-24 and 401-403, Vol. VII of the Patanjala Mahabhasya Mahābhāṣya-Pradīpoddyota by Nāgeśa. D. E. Society, Poona. edition nirukta name of a class of works which were composed to explain the collections of Vedic words by means of proposing derivations of those words from roots as would suit the sense. The Nirukta works are looked upon as supplementary to grammar works and there must have been a good many works of this kind in ancient times as shown by references to the writers of these viz. Upamanyu, Sakatayana,Sakapuni,Sakapurti and others, but, out of them only one work composed by Yaska has survived; the word, hence has been applied by scholars to the Nirukta of Yaska which is believed to have been written in the seventh or the eighth century B. C. i. e. a century or two before Panini. The Nirukta works were looked upon as subsidiary to the study of the Vedas along with works on phonetics ( शिक्षा ), rituals ( कल्प ), grammar (व्याकरण) prosody (छन्दस्) and astronomy(ज्योतिष)and a mention of them is found made in the Chandogyopanisad. As many of the derivations in the Nirukta appear to be forced and fanciful, it is doubtful whether the Nirukta works could be called scientific treatises. The work of Yaska, however, has got its own importance and place among works subsidiary to the Veda, being a very old work of that kind and quoted by later commentators. There were some glosses and commentary works written upon Yaska's Nirukta out of which the one by Durgacarya is a scholarly one.It is doubtful whether Durgacarya is the same as Durgasimha, who wrote a Vrtti or gloss on the Katantra Vyakarana. The word निरुक्त is found in the Pratisakhya works in the sense of 'explained' and not in the sense of derived; confer, compare XV 6; V.Pr. IV. 19, 195. Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) patañjali the 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 itsel 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; feminine. पतत् + 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 explain confer, compare 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 cover edition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य. edition paribhāṣenduśekhara the reputed authoritative work on the Paribhasas in the system of Paanini's grammar written by Nagesabhatta in the beginning of the 18th century A.D. at Benares. The work is studied very widely and has got more than 25 commentaries written by pupils in the spiritual line of Nagesa. Well-known among these commentaries are those written by Vaidyanatha Payagunde ( called गदा ), by BhairavamiSra ( called मिश्री), by Raghavendraacaarya Gajendragadakara ( called त्रिपथगा ), by Govindacarya Astaputre of Poona in the beginning of the nineteenth century (called भावार्थदीपिका), by BhaskaraSastri Abhyankar of Satara (called भास्करी ), and by M. M. Vaasudevasaastri Abhyankar of Poona (called तत्त्वादर्श ). Besides these, there are commentaries written by Taatya Sastri Patawardhana,Ganapati Sastri Mokaate, Jayadeva Misra, VisnuSastri Bhat, Vishwanatha Dandibhatta, Harinaatha Dwiwedi Gopaalacarya Karhaadkar, Harishastri Bhagawata, Govinda Shastri Bharadwaja, Naarayana Shastri Galagali, Venumaadhava Shukla, Brahmaananda Saraswati, ManisiSeSaSarma,Manyudeva, Samkarabhatta, Indirapati, Bhimacarya Galagali, Madhavacarya Waikaar, Cidrupasraya, Bhimabhatta, LakSminrsimha and a few others. Some of these works are named by their authors as Tikaas, others as Vyaakhyaas and still others as Tippanis or Vivrtis. pāṇini the 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 o 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 pl feminine. 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. accusative case. puruṣottamavidyāvāgīśa a famous grammarian of Bengal, who wrote the grammar work Prayogaratnamala in the fifteenth century. The work betrays a deep study and scholarship of the writer in the Mantrasāstra. prabhā (1) name of a commentary on the Sabdakaustubha by Raghavendracarya Gajendragadkar; (2) name of a commentary on Kaiyata's Mahabhasyapradipa. prayogaratnamālā name of a recognised treatise on grammar written by पुरुषोत्तमविद्यावागीश of Bengal in the fourteenth century. The treatise explains many words which, although current in language and literature, cannot be easily formed by rules of grammar. The author has tried to form them by applying rules of grammar given in the grammatical systems of Panini and Katantra. The alphabet given in this treatise is according to the system of the Tantra Sastra which shows a scholarship of the author in that branch The grammar was studied much in Bengal and Assam. prayojana object, motive or purpose in undertaking a particular thing; the word is used although rarely, in the sense of a cause also; इमान्यस्य प्रयोजनानि अध्येयं व्याकरणम् confer, compare Ahnika 1. For the advantages of the study of Vyakarana, see Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika 1. See also Vyakarana Mahabhasya Vol. VII pp.226,227, D.E. Society's edition. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). prauḍhamanoramā popularly called मनोरमा also; the famous commentary on the Siddhantakaumudi of Bhattoji Diksita written by the author himself to explain fully in a scholarly manner the popular grammar written by him; , the word प्रौढमनेारमा is used in contrast with बालमनोरमा another commentary on the Siddhantakaumudi by Vasudevadiksita. On account of the difficult nature of it, it is usual to read the प्रौढमनेारमा upto the end of the Karaka-prakarana only in the Sanskrit PathaSalas before the study of the Sabdendusekhara and the Paribhsendusekhara is undertaken. prauḍhamanoramāṭīkā a commentary on Bhattoji DikSita's Praudhamanorama written by Bhattoji's grandson Hari Diksita. The commentary is called लघुशब्दरत्न or simple शब्दरत्न which is an abridgment of the author's work बृहच्छब्दरत्न. The Laghusabdaratna is widely studied along with the Praudhamanorama in the Pathasalas. bālaṃbhaṭṭa ( बाळंभट्ट ) surnamed Payagunda or Payagunde, who has written a commentary on the commentary Mitaksara on the याज्ञवल्क्यस्मृति. Some scholars say that he was also a great grammarian and identical with वैद्यनाथ पायगुंडे who has written the commentary काशिका or गदा on the Paribhasendusekhara, the Cidasthimala on the Laghusabdendusekhara and commentaries on the Vaiyakaranabhusana,Sabdakaustubha and Bhasyapradipoddyota. Other scholars believe that Balambhatta was the son of Vaidyanatha and that he wrote only the commentary on Mitaksara called Balambhatti after him. (2) There was also a comparatively modern grammarian of Tanjore who has written small grammar works बालबोधिनी and बालरञ्जनी. bṛhacchabdaratna a learned commentary on the commentary मनोरमा of भट्टोजीदीक्षित; the commentary was written by हरिदीक्षित the grandson of Bhattoji. The work is called बृहच्छब्दरत्न in contrast with the लघुशब्दरत्न of the same author (हरिदीक्षित) which is generally studied at the Pathasalas all over the country. The work बृहच्छब्दरत्न is only in a Manuscript form at present. Some scholars believe that it was written by Nagesabhatta, who ascribed it to his preceptor Hari Diksita, but the belief is not correct as proved by a reference in the Laghusabdaratna, where the author himself remarks that he himself has written the बृहच्छब्दरत्न, and internal evidences show that लबुशब्दरत्न is sometimes a word-forword summary of the बृहच्छब्दरत्न. विस्तरस्तु अस्मत्कृते बृहच्छब्दरत्ने मदन्तेवासिवृतलधुशब्देन्दुशेखरे च द्रष्टव्यः Laghusabdaratna. For details see Bhandarkar Ins. Journal Vol. 32 pp.258-60. confer, compare bhaṭṭojī surnamed Diksita; a stalwart grammarian of the Panini system who flourished in the first half of the seventeenth century and wrote many independent books and commentaries such as the Siddhantakaumudi, the Praudhamanorama, the Vaiyakaranasiddhantakarika, the Sabdakaustubha and others. The most reputed work out of these, however, is the Siddhantakaumudi which is very popular even today and which has almost set aside other works of its kind such as the Prakriyakaumudi and others. Bhattoji was a Telagu Brahmana, as generally believed, and although he belonged to the South, he made Varanasi his home where he prepared a school of learned Grammarians. Although he carried on his work silently in Varanasi, he was envied by the reputed rhetorician of his time Pandita Jagannātha, who criticised his work ( Bhattojis work ) named Manorama very severely. See प्रौढमनोरमा . The Siddhāntakaumudi has got many commentaries of which the Tattvabodhini written by Bhattoji's pupil Jnanendrasarasvati is appreciated much by learned grammarians. a reference to some preceding word, not necessarily on the same page. bhāṇḍārakara [ Sir Ramakrishna Gopal Bhandarkar 1837-1925 A. D. ] a well-known scholar of Sanskrit Grammar who has written learned articles on many grammatical topics. He was a distinguished Professor of Sanskrit in the latter half of the nineteenth century. He was one of the pioneers of Sanskrit studies in India. bhāvadīpa name of a commentary on the Ṡabdakaustubha by कृष्णमिश्र. bhāskaraśāstrī surnamed Abhyankar (1785-1870) a great grammarian in the line of the pupils of Nāgeśa who was educated at Poona and lived at Sātārā. He taught many pupils, a large number of whom helped the spread of Vyākaraṇa studies even in distant places of the country, such as Vārāṇasi and others. For details see Vyākaraṇa pp. 27-29, D. E. Society's Edition. The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona. mañjūṣā a popular name given to the work परमलघुमञ्जूषा of Nāgeśa on अर्थप्रक्रिया (science or method of interpretation) in Vyākaraṇa, which is generally read by advanced students. Nāgeśa has also written a bigger work on the same subject लघुमञ्जूषा which sometimes is also referred to by the word मञ्जूषा. madhyakaumudī called also मध्यमकौमुदी a work on grammar which is an abridgment, to a certain extent, of Bhaṭṭojī's Siddhāntakaumudī. The treatise was written by Varadarāja, a pupil of Bhaṭṭojī for facilitating the study of the Siddhānta-kaumudi. mahābhāṣya the great commentary. The word is uniformly used by commentators and classical Sanskrit writers for the reputed commentary on Pāṇini's Sūtras and the Vārttikas thereon by Patañjali in the 2nd century B. C. The commentary is very scholarly yet very simple in style, and exhaustive although omitting a number of Pāṇini's rules. It is the first and oldest existing commentary on the literally of Pāṇini, and, in spite of some other commentaries and glosses and other compendia, written later on to explain the Sutras of Panini, it has remained supremely authoritative and furnishes the last and final word in all places of doubt: Pāṇini's Aṣṭādhyāyī. the remarks इति भाष्ये स्थितम्, इत्युक्तं भाष्ये, इत्युक्तमाकरे confer, compare scattered here and there in several Vyaakarana treatises forming in fact, the patent words used by commentators when they finish any chain of arguments. Besides commenting on the Sutras of Paanini, Patanjali, the author, has raised many other grammatical issues and after discussing them fully and thoroughly, given his conclusions which have become the final dicta in those matters. The work, in short, has become an encyclopedic one and hence aptly called खनि or अकर. The work is spread over such a wide field of grammatical studies that not a single grammatical issue appears to have been left out. The author appears to have made a close study of the method and explanations of the SUtras of Paanini given at various academies all over the country and incorporated the gist of those studies given in the form of Varttikas at the various places, in his great work He has thoroughly scrutinized and commented upon the Vaarttikas many of which he has approved, some of which he has rejected, and a few of which he has supplement et cetera, and others Besides the Vaarttikas which are referred to edition , he has quoted stanzas which verily sum up the arguments in explanation of the difficult sUtras, composed by his predecessors. There is a good reason to believe that there were small glosses or commentaries on the SUtras of Paanini, written by learned teachers at the various academies, and the Vaarttikas formed in a way, a short pithy summary of those glosses or Vrttis. . The explanation of the word वृत्तौ साधु वार्तिकम् given by Kaiyata may be quoted in support of this point. Kaiyata has at one place even stated that the argument of the Bhaasyakaara is in consonance with that of Kuni, his predecessor. The work is divided into eighty five sections which are given the name of lesson or आह्लिक by the author, probably because they form the subject matter of one day's study each, if the student has already made a thorough study of the subject and is very sharp in intelligence. a reference to some preceding word, not necessarily on the same page. अह्ला निर्वृत्तम् आह्लिकम्, (the explanation given by the commentatiors).Many commentary works were written on this magnum opus of Patanjali during the long period of twenty centuries upto this time under the names टीका, टिप्पणी, दीपिका, प्रकाशिका, व्याख्या, रत्नावली, स्पूर्ति, वृत्ति, प्रदीप, व्याख्यानं and the like, but only one of them the 'Pradipa' of कैयटीपाध्याय, is found complete. The learned commentary by Bhartrhari, written a few centuries before the Pradipa, is available only in a fragment and that too, in a manuscript form copied down from the original one from time to time by the scribes very carelessly. Two other commentaries which are comparatively modern, written by Naarayanasesa and Nilakantha are available but they are also incomplete and in a manuscript form. Possibly Kaiyatabhatta's Pradipa threw into the background the commentaries of his predecessors and no grammarian after Kaiyata dared write a commentary superior to Kaiyata's Pradipa or, if he began, he had to abandon his work in the middle. The commentary of Kaiyata is such a scholarly one and so written to the point that later commentators have almost identified the original Bhasya with the commentary Pradipa and many a time expressed the two words Bhasya and Kaiyata in the same breath as भाष्यकैयटयोः ( एतदुक्तम् or स्पष्टमेतत् ). confer, compare mahābhāṣyapradīpa a very scholarly commentary on Patanjali's MahabhaSya written by Kaiyatabhatta in the eleventh century, The commentary has so nicely explained every difficult and obscure point in the Mahabhasya, and has so thoroughly explained each sentence that the remark of later grammarians that the torch of the Mahabhasya has been kept burning by the Pradipa appears quite apt and justifi Kaiyata's commentary has thrown much additional light on the original arguments and statements in the Mahabhasya. There is a learned commentary on the Pradipa written by Nagesabhatta which is named vivarana by the author but which is well known by the name 'Uddyota' among students and teachers of Vyakarana. For details see pp. 389, 390 Vol VII, Patanjala Mahabhasya, D. E. Society's Edition. edition rāghavendracārya ( गजेन्द्रगडकर) a famous scholar of Grammar in the nineteenth century, who taught many pupils and wrote some commentary works, the well-known being प्रभा on the Sabdakaustubha, विषमपदव्याख्या on the Laghusabdendusekhara and त्रिपथगा on the Paribhisendusekhara. For details see p. 27 Vyakarana Mahbhasya Vol. VII D. E. Society's Edition. rāmanātha ( विद्यावाचस्पति ) a Sanskrit scholar of the 17th century who studied Vyakarana,. Dharma, Alamkara and other Sastras and wrote a grammar work कातन्त्ररहस्य, besides many books on other Sastras. rauḍhīya a term jocularly used with the word घृत preceding it,for students of a famous scholar named धृतरौढि; ओदनपाणिनीया: घृतरौर्ढायाः confer, compare on P. 1.1.73. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). laghuśabdaratna name of a commentary on Bhațțoji's Manoramā by his grandson Hari Dīkşita, which is generally read together with the Manoramā, by students upto the end of the Kāraka Chapter after they have completely read and mastered the Siddhāntakaumudī. The commentary is called लघुशब्दरत्न which dlfferentiates it from the बृहच्छब्दरत्न written by the same author viz. Hari Dīkşita. laghuśabdenduśekhara name of a commentary on Bhațțojī's Siddhāntakaumudī written by Nāgeśa Bhațța, the stalwart Grammarian of the eighteenth century. The work is named लघुशब्देन्दुशेखर which differentiates it from the author's another work बृहच्छब्देन्दुशेखर of which the former is an abridgment. As the study of the Laghuśabdenduśekhara is very common and as the Bŗhatśabdenduśekhara is seldom studied, it is always the Laghuśabdenduśekhara that is understood by the simple and popular name Śekhara. lībiś [ LIEBICH, BRUNO ] a European grammarian belonging to Breslau who lived in the last quarter of the nineteenth and the first quarter of the twentieth century. He made a critical study of Sanskrit grammar and edited | the Cāndra Vyākaraņa and the Kșīratarańgiņī. vasantādi a class of words headed by the word वसन्त, which are mostly names of seasons, to which the affix इक (ठक्) is added in the sense of 'that which one studies or knows'; वसन्तसहचरितोयं ग्रन्थो वसन्तस्तमधीते वासन्तिकः 1 वार्षिक: Kas on P. IV. 2.63. confer, compare viśrāntavidyādhara name of a grammar work of a general type which once occupied a prominent position and was studied as a text book of grammar, representing an independent system. The work is referred to by Hemacandra and Haribhadra. It is attributed to Vāmana who may be the same as one of the joint writers of the Kāśikāvṛtti. In that case the date of the work is the 7th century A. D.; the popular verse परेत्र पाणिनीयज्ञाः केचित्कालपकोविदा: । एकेकं विश्रान्तविद्याः स्युरन्ये संक्षिप्तसारकाः quoted in Vol.VII p. 388 Vyākaraṇa Mahābhāṣya D.E. Society's edition. confer, compare vuñ (ID affix अक causing vṛddhi to the vowel of the first syllable of that word to which it is added, as prescribed, (a) to the words denoting an offspring as also to the words उक्ष, उष्ट्र taddhita affix. in the sense of 'a group'; e. g. अोपगवकम् , औष्ट्रकम् , कैदारकम् et cetera, and others : et cetera, and others P.IV.2.39, 40; (b) to the words राजन्य and others in the sense of 'inhabited country' ; e. g. राजन्यकः देवनायकः confer, compare , et cetera, and others P. IV.2.53, (c) to the words headed by अरीहण such as द्वुघण, खदिर्, मैत्रायण, काशकृत्स्न confer, compare in the quadruple senses; et cetera, and others अारीहणकम् , द्रौबणकम् , exempli gratia, for example P.IV.2.80, (d) to the word धन्व meaning a desert, to words with य् or र for their penultimate, to words ending in प्रस्थ, पुर and वह as also to words headed by धूम, नगर, अरण्य कुरु, युगन्धर confer, compare , under certain conditions in the miscellaneous senses; e. g. सांकाश्यकः,पाटलिपुत्रकः, माकन्दकः, आङ्गकः, वाङ्गकः, धौमकः, नागरकः, अारण्यकः et cetera, and others ; et cetera, and others P.IV.2.121-130,134,135, 136; (e) to the words शरद् , आश्वयुजी, ग्रीष्म, वसन्त, संवत्सर,अाग्रहायणी and others in the specific senses given: confer, compare P. IV. 3.27, 45, 46, 49, 50; (f) to words denoting descendence or spiritual relation, words meaning families and warrior clans, words कुलाल and others, words meaning clans, and students learning a specific Vedic branch in specific senses prescribed : e. g. आचार्यक, मातामहक, ग्लौचुकायनक, कालालक, काठक, कालापक confer, compare ; et cetera, and others P. IV. 3.77, 99, 118, 126; (g) to the words शाकल, उष्ट्र, उमा and ऊर्णा in the specially given senses; confer, compare शाकलः, संघः, औप्ट्रकः, औमम् और्णम्, exempli gratia, for example P.IV.3.188,157,158; (h) to words with य् as the penultimate, and a long vowel preceding the last one, to words in the dvandva compound, and to the words मनोज्ञ, कल्याण and others in the sense of 'nature' or 'profession';e.g रामणीयकम् गौपालपशुपालिका, गार्गिका, काठिका etc; confer, compare P. V.1.132,133,134: (2) kṛt affix अक added to the roots निन्द् हिंस् and others, and to the roots देव् and कृश् with a prefix before,in the sense of a habituated,professional or skilled agent; confer, compare . निन्दकः, परिक्षेपकः, असूयकः, परिदेवकः, आक्रोशकः exempli gratia, for example et cetera, and others P.III.2. 146, 147. confer, compare vun (1) kṛt affix अक added to the roots प्रु, सृ, and लू in the sense of 'a skilled agent' and to any root in the sense of 'an agent who is blessed'; प्रवकः, सरकः, लवकः, जीवकः ( meaning जीवतात् ) नन्दकः, ( meaning नन्दतात् ); exempli gratia, for example P. III. 1. 149, 150; (2) confer, compare affix अक added to(a) the words क्रम and others in the sense of 'a student of'; e.g, क्रमक:, पदकः शिक्षकः मीमांसकः; taddhita affix. P.IV.2.61; (b) the words पूर्वाह्न, अपराह्ण confer, compare as also the words पथिन् and अमावास्या in the sense of 'produced in': et cetera, and others पूर्वाह्नक,पन्थक, अमावास्यकः exempli gratia, for example P. IV.3. 28, 29, 30; (c) the words कलापि, अश्वत्य, यव and बुस in the sense of 'debt paid at the time of', the words वासुदेव and अर्जुन in the sense of 'devoted to',and the dvandva compounds when the words so formed mean either 'enmity' or 'nuptial ties'; confer, compare कलापकम् (ऋणम्),यवकम् (ऋणम्) वासुदेवकः, अर्जुनकः, काकोलूकिका, कुत्सकुशिकिका; exempli gratia, for example P.IV.3.48, 98,125: (d) the words गोषद, इषेत्व confer, compare in the sense of 'containing' or 'possessing', and the word पथिन् in the sense of 'expert' et cetera, and others इषेत्वकः, पथक:; exempli gratia, for example P.V.2.62, 63; and (e) the words पाद and शत preceded by a numeral, in the sense of वीप्सा, as also in the senses of दण्ड (fine) and व्यवसर्ग when those words are preceded by a numeral; confer, compare द्विपदिकां ( ददाति ), द्विशतिकां ( ददाति ), द्विपदिकां दाडितः exempli gratia, for example Kāś. on P. V.4.l and 2. confer, compare vaidyanātha Vaidyanatha Payagunde, a famous grammarian of the eighteenth century, who was one of the chief pupils of Nagesa and who prepared a line of pupils at Varanasi. He has written learned commentaries on standard works on grammar, the principal ones being the Prabha on the Sabdakaustubha, the Bhavaprakasika on the Brhaccabdendusekhara, the Cidasthimala on the LaghuSabdendusekhara, the Kasika or Gada on the Paribhasendusekhara and an independent short treatise named Rapratyaya-khandana vaiyākaraṇa a student of grammar; व्याकरणमधीते वैयाकरण: cf literally on P. IV, 2.59. The word is used in the sense of 'a scholar of Grammar;'or, 'a person who has obtained proficiency in Grammar.' The word is used several times in this sense in the Mahabhasya. cf Kāśikā of Jayāditya and Vāmana. on P. I. 1.3; I.4.2, II. 1.53, II.2.29, II.3.18, II.4.56, III.2.115 Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). The word is also used in the sense of 'pertaining to grammar' or 'found in grammar.' et cetera, and others vaiyākaraṇabhūṣaṇa a well-known work on the grammatical interpretation of words written by Kondabhatta as an explanatory work (व्याख्यान) on the small work in verse consisting of only 72 Karikas written by his uncle Bhattoji Diksita. The treatise is also named Brihadvaiyakaranabhusana. A smaller work consisting of the same subjectmatter but omitting discussions, is written by the author for facilitating the understanding of students to which he has given the name Vaiyakarahabhusanasara. This latter work has got three commentary works written on it named Kasika, Kanti and Matonmajja and one more scholarly one Sankari, recently written by Shankar Shastri Marulkar. veyākaraṇabhūṣaṇasāra a slightly abridged form of the Vaiyakaranabhusana by the author Kondabhatta himself for students and beginners. It consists of the same number of fourteen chapters as the main treatise, which are given the name Nirnaya. See vaiyākaranabhusana. vaiyākaraṇasiddhāntakārikā a very scholarly work by Bhattoji Diksita on the interpretation of words and sentences, based upon the learned discussions on that subject introduced in the Mahabhasya, Vakyapadiya, Pradipa, and discussed fully in his Sabdakaustubha by the author himsel et cetera, and others The work although scholarly and valuable, is compressed in only 72 verses ( karikas ) and has to be understood with the help of the Vaiyakaranabhusana or BhuSansara written by Kondabhatta, the nephew of the author. See वैयाकरणभूषण and वैयाकरणभूषणसार. feminine. vaiyākaraṇasiddhāntakaimudī an extremely popular work on the subject of Sanskrit grammar written for the use of students, which, although difficult at a few places, enables the students by its careful study to get a command over the subject. and enable him to read other higher works on grammar. The work is based on the Astadhyayi of Panini without omitting a single Sutra. The arrangement of the Sutras is, entirely different, as the author, for the sake of facility in understanding, has divided the work into different topics and explained the Sutras required for the topic by bringing them together in the topic. The main topics or Prakaranas are twelve in number, viz. (1) संज्ञापरिभाषा, (2) पञ्चसंधि, (3) सुबन्त or षड्लिङ्ग, (4) स्त्रीप्रत्यय, (5) कारक, (6) समास, (7) तद्धित, (8) तिङन्त, (9) प्रक्रिया, (10) कृदन्त, (11) वैदिकी and (12) स्वर which are sometimes styled as व्याकरणद्वादशी. The work is generally known by the term सिद्धान्तकौमुदी, or even कौमुदी, and it has got a large number of scholarly and ordinary commentaries as also commentaries on commentaries, all numbering twelve, and two abridgments the Madhyakaumudi and the Laghukaumudi. The work was written by the reputed scholar Bhattoji Diksita of Varanasi in the seventeenth century. See Bhattoji Diksita. a reference to some preceding word, not necessarily on the same page. vyākaraṇādhyayanaprayojana the purpose of the study of Grammar which is beautifully summed up and discussed in the first Ahnika by Patanjali in his Mahabhasya. vyāḍīya name given to the pupils and students belonging to the school of Vyadi; M.Bh, on P.VI.2.36. confer, compare vhiṭne [ WHITNEY, WILLIAM DWIGHT, 1827-1894] a sound scholar of Vedic grammar who has, besides some books on Linguistic studies, written a work on Vedic Grammar and edited the Atharvaveda Pratisakhya. śabdaratna name of a scholarly gloss written by Haridiksita on the Manorama, a commentary by Bhattoji Diksita on his own Siddhantakaumudi. The proper name of the commentary is लघुशब्दरत्न of which शब्दरत्न is an abridged form.The commentary लघुशब्दरत्न is generally studied along with the Manorama by students.There is a bigger work named बृहच्छब्दरत्न written by Hari Diksita, of which the लधुशद्वरत्न is an abridgment. śabdarūpāvali a very brief treatise on declension giving the forms of the seven cases of a few choice-words. The work is studied as the first elementary work and is very common without the name of any specific author.There are different works named शब्दरूपावलि giving declensions of different words which are all anonymous, although from the dates of manuscripts mentioned, they appear to be more than five or six hundred years old. śarvavarmā a reputed grammarian who is believed to have been a contemporary of the poet Gunadhya in the court of Satavahana. He wrote the Grammar rules which are named the Katantra Sutras which are mostly based on the Sutras of Panini. In the grammar treatise named 'the Katantra Sutra' written by Sarvavarman the Vedic section and all the intricacies and difficult elements are carefully and scrupulously omitted by him, with a view to making his grammar useful for beginners and students of average intelligence. śikṣā general 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. śiṣṭa (1) cultured and learned people who want to speak correctly and who therefore have studied gra mmar; के पुनः शिष्टा: | वैयाकरणाः | कुत एतत् | शास्त्रपूर्विका हि शिष्टिवैयाकरणाश्च शास्त्रज्ञा: | confer, compare on P. VI. 1.109; (2) enjoined, prescribed; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). विपर्ययो ध्रुवशिष्टेSपरेषाम् | R.Pr.VI.120. confer, compare śeṣa (l) any other senses than what are given ; a reference to some preceding word, not necessarily on the same page. शेषे P.IV.2.92: (2) surname of a reputed family of grammarians belonging to Southern India which produced many grammarians, from the fifteenth century to the eighteenth century. Ramacandra Sesa was the first grammarian in the family who wrote the Prakriyakaumudi in the fifteenth century. His descendants developed the system of studying grammar by the study of topics as given in the Prakriya Kaumudi and wrote several works of the nature of glosses and comments. confer, compare śrutakevalin a term of a very great honour given to such Jain monks as have almost attained perfection; the term is used in connection with Palyakirti Sakatayana, the Jain grammarian शाकटायन, whose works शाकटायनशब्दानुशासन and its presentation in a topical form named शाकटायनप्रक्रिया are studied at the present day in some parts of India. See शाकटायन . a reference to some preceding word, not necessarily on the same page. ṣikan affix इक added to the word पथिन् in the sense of ' a student of' or ' a scholar of ' when the word पथिन् is preceded by the word शत or षष्टि. e. g. शतपथिकः, शतपथिकी । taddhita affix. शतषष्टेः षिकन् पथ: confer, compare on P. [I. 2.60. Kāśikā of Jayāditya and Vāmana. saṃkṣiptasāra name of a complete grammar-work written by क्रमदीश्वर for facility of study. This grammar appears to have been written before the time of कैयटं or हेमचन्द्र, as can be seen from the popular stanza परेत्र पाणिनयिज्ञा: केचित् कालापकोविदा; ।| एके विश्रान्तविद्याः स्युरन्ये संक्षिप्तसारका; ll saṃvādacintāmaṇi name of a small treatise on roots and their meanings written by : a grammarian named इन्द्रदत्तोपाध्याय who has also written a commentary on the Sabdakaustubha called कौस्तुभगुण and सिद्धान्तकौमुदीगूढफक्किकाप्रकाश, saṃhitā position of words or parts of words in the formation ofa word quite near each other which results into the natural phonetic coalescence of the preceding and the following letters. Originally when the Vedic hymns or the running prose passages of the Yajurveda were split up into their different constituent parts namely the words or padas by the Padakaras, the word संहिता or संहितापाठ came into use as contrasted with the पदपाठ. The writers of of the Pratisakhyas have conseguently defined संहिता as पदप्रकृतिः संहिता, while Panini who further split up the padas into bases ( प्रकृति ) and affixes ( प्रत्यय ) and mentioned several augments and substitutes, the phonetic combinations, which resulted inside the word or pada, had to be explained by reason of the close vicinity of the several phonetic units forming the base, the affix, the augment, the substitute and the like, and he had to define the word संहृिता rather differently which he did in the words परः संनिकर्षः संहिता; cf P.I.4.109: also संहितैकपदे नित्या नित्या धातूपसर्गयोः । नित्य समासे वाक्ये तु सा विवक्षामपेक्षते Sabdakaustubha on Maheshvara Sutra 5.1. confer, compare samāsa placing together of two or more words so as to express a composite sense ; compound composition पृथगर्थानामेकार्थीभावः समासः। Although the word समास in its derivative sense is applicable to any wording which has a composite sense (वृत्ति), still it is by convention applied to the समासवृत्ति only by virtue of the Adhikarasutra प्राक् कडारात् समास: which enumerates in its province the compound words only. The Mahabhasyakara has mentioned only four principal kinds of these compounds and defined them; confer, compare पूर्वपदार्थ प्रधानोव्ययीभावः। उत्तरपदार्थप्रधानस्तत्पुरुषः। अन्यपदार्थप्रधानो बहुव्रीहिः । उभयपदार्थप्रधानो द्वन्द्वः । M.Bh. on P.II.1.6; confer, compare also M.Bh. on P.II.1.20, II.1.49,II.2.6, II.4.26, V.1.9. Later grammarians have given many subdivisions of these compounds as for example द्विगु, कर्मधारय and तत्पुरुष (with द्वितीयातत्पुरुष, तृतीयातत्पुरुष confer, compare as also अवयवतत्पुरुष, उपपदतत्पुरुष and so on) समानाधिकरणबहुव्रीहि, व्यधिकरणबहुव्रीहि, संख्याबहुवीहि, समाहारद्वन्द्व, इतरेतरद्वन्द्व and so on. समासचक्र a short anonymous treatise on compounds which is very popular and useful for beginners. The work is attributed to वररुचि and called also as समासपटल. The work is studied and committed to memory by beginners of Sanskrit ] studies in the PathaSalas of the old type. et cetera, and others sarasvatīkaṇṭhābharaṇa called also सरस्वतीसूत्र, name of a voluminous grammar work ascribed to king Bhoja in the eleventh century. The grammar is based very closely on Panini's Astadhyayi, consisting of eight chapters or books. Although the affixes, the augments and the substitutes are much the same, the order of the Sutras is considerably chang By the anxiety of the author to bring together, the necessary portions of the Ganapatha, the Unadiptha and the Paribhasas, which the author' has included in his eight chapters, the book instead of being easy to understand, has lost the element of brevity and become tedious for reading. Hence it is that it is not studied widely. For details see pp. 392, 393 Vyakarana Mahabhasya Vol. VII. D. E. Society's edition. edition sāṃgrahasūtrika a student of संग्रहसूत्र; the word occurs in the Mahabhasya along with वार्तिकसूत्रिक, and it may therefore mean a student of the stupendous work named the Samgraha of व्याडि which is believed to have consisted of small numerous sutralike assertions, with an exhaustive gloss thereon. See संग्रह. siddhāntakaumudī a critical and scholarly commentary on the Sutras of Panini, in which the several Sutras are arranged topicwise and fully explained with examples and counter examples. The work is exhaustive, yet not voluminous, difficult yet popular, and critical yet lucid. The work is next in importance to the Mahabhasya in the system of Panini, and its study prepares the way for understanding the Mahabhasya. It is prescribed for study in the courses of Vyakarana at every academy and Pathasala and is expected to be committed to memory by students who want to be thorough scholars of Vyakarana.By virtue of its methodical treatment it has thrown into the back-ground all kindred works and glosses or Vrttis on the Sutras of Panini. It is arranged into two halves, the first half dealing with seven topics ( 1 ) संज्ञापरिभाषा, ( 2 ) पञ्त्वसंधि, ( 3 ) षड्लिङ्ग, ( 4 ) स्त्रीप्रत्यय, ( 5 ) कारक, ( 6 ) समास, ( 7 ) तद्धित, and the latter half dealing with five topics, ( 1 ) दशगणी, ( 2 ) द्वादशप्राक्रिया ( 3 ) कृदन्त ( 4 ) वैदिकी and ( 5 ) स्वर. The author भट्टोजीदीक्षित has himself written a scholarly gloss on it called प्रौढमनेरमा on which, his grandson, Hari Diksita has written a learned commentary named लघुशब्दरत्न or simple शब्दरत्न. The Siddhāntakaumudi has got a large number of commentaries on it out of which, the commentaries प्रौढमनेरमा, बालमनोरमा, (by वासुदेवदीक्षित) तत्त्वबोधिनी and लघुशब्देन्दुशेखर are read by almost every true scholar of Vyakarana. Besides these four, there are a dozen or more commentaries some of which can be given below with their names and authors ( I ) सुबेाधिनी by जयकृष्णमौनि, ( 2 ) सुबोधिनी by रामकृष्णभट्ट ( 3 ) वृहृच्छब्देन्दुशेखर by नागेश, ( 4 ) बालमनेारमा by अनन्तपण्डित, ( 5 ) वैयाकरणसिद्धान्तरहृस्य by नीलकण्ठ, ( 6 ) रत्नार्णव, by कृष्णमिश्र ( 7 ) वैयाकरणसिद्धान्तरत्नाकर by रामकृष्ण, ( 8 ) सरला by तारानाथ,(9) सुमनोरमा by तिरुमल्ल,(10)सिद्वान्तकौमुदीव्याख्या by लक्ष्मीनृसिंह, (11 )सिद्धान्तकौमुदीव्याख्या by विश्वेश्वरतीर्थ, (12) रत्नाकर by शिवरामेन्द्रसरस्वती and (13) प्रकाश by तोलापदीक्षित. Although the real name of the work is वैयाकरणसिद्धान्ततकौमुदी, as given by the author, still popularly the work is well known by the name सिद्धान्तकौमुदी. The work has got two abridged forms, the Madhyakaumudi and the Laghukaumudi both written by Varadaraja, the pupil of Bhattoji Diksita. sphoṭa name given to the radical Sabda which communicates the meaning to the hearers as different from ध्वनि or the sound in ordinary experience.The Vaiyakaranas,who followed Panini and who were headed by Bhartihari entered into discussions regarding the philosophy of Grammar, and introduced by way of deduction from Panini's grammar, an important theory that शब्द which communicates the meaning is different from the sound which is produced and heard and which is merely instrumental in the manifestation of an internal voice which is called Sphota.स्फुटयतेनेन अर्थः: इति स्फोटः or स्फोटः शब्दो ध्वनिस्तस्य व्यायमादुपजायते Vakyapadiya; also अभिव्यक्तवादको मध्यमावस्थ आन्तर: शब्द: Kaiyata's Pradipa. For, details see Vakyapadiya I and Sabdakaustubha Ahnika 1. It is doubtful whether this Sphota theory was. advocated before Panini. The word स्फोटायन has been put by Panini in the rule अवङ् स्फोटायनस्य only incidentally and, in fact, nothing can be definitely deduced from it although Haradatta says that स्फोटायन was the originator of the स्फोटवाद. The word स्फोट is not actually found in the Pratisakhya works. However, commentators on the Pratisakhya works have introduced it in their explanations of the texts which describe वर्णोत्पत्ति or production of sound; confer, compare confer, compare on R.Pr.XIII.4, T.Pr. II.1. Grammarians have given various kinds of sphota; commentary स्फोटो द्विधा | व्यक्तिस्फोटो जातिस्फोटश्च। व्यक्तिस्पोटः सखण्ड अखण्डश्च । सखण्ड। वर्णपदवाक्यभेदेन त्रिधा। अखण्ड: पदवाक्यभेदेन द्विधा ! एवं पञ्च व्यक्तिस्फोटाः| जातिस्फोट: वर्णपदवाक्यभेदेन त्रिधा। इत्येवमष्टौ स्फोटः तत्र अखण्डवाक्यस्फोट एव मुख्य इति नव्याः । वाक्य जातिस्फोट इति तु प्राञ्चः॥; confer, compare also पदप्रकृतिः संहिता इति प्रातिशाख्यमत्र मानम् । पदानां प्रकृतिरिति षष्ठीतत्पुरुषे अखण्डवाक्यस्फोटपक्षः । बहुव्रीहौ सखण्डबाक्यस्फोट:|| confer, compare svatantrapadopasthitipakṣa an alternative view regarding the explanation of the rule 'इको गुणवृद्धी' P. I. 1. 3 by taking an additional word गुणवृद्धी supplied in the sutra. For full explanation see Sabdakaustubha on P. I. 1. 3. hṛradatta name 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: 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. confer, compare hareidīkṣita a reputed grammarian of the Siddhantakaumudi school of Panini who lived in the end of the seventeenth century. He was the grandson of Bhattoji Diksita and the preceptor of Nagesabhtta. His commentary named लधुशब्दरत्न, but popularly called शब्दरत्न on Bhattoji Diksita's Praudhamanorama, is widely studied by pupils along with the Praudhamanorama in the Vyakaranapathasalas. There is a work existing in a manuscript form but recentlv taken for printing, mamed 'Brhatsabdaratna ' which has been written by Haridiksita, although some scholars beiieve that it was written by Nagesa who ascribed it to his preceptor. For details see लधुशब्दरत्न. harivallabha a grammarian who has written commentaries named दर्पणा on the Vaiyakaranabhusanasara of Kondabhatta, and Laghubhusanakanti on the Sabdakaustubha of Bhattoji Diksita.
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stunvanti praise SB 12.13.1 stutaḥ being praised SB 6.4.35-39 stutaḥ being worshiped SB 8.17.11 stutaḥ being worshiped by prayers SB 8.6.1 stutaḥ offered glorification SB 12.6.73 stutaḥ praised SB 12.10.18 stutaye your prayer SB 8.7.32 stuti and offering of prayers CC Madhya 8.4 stuti offering prayers CC Madhya 24.337 stuti praise CC Madhya 8.47 stuti praising CC Madhya 8.127 stuti prayer CC Adi 14.81 CC Antya 1.179 CC Madhya 6.204 CC Madhya 9.235 stuti prayers CC Adi 13.106 CC Adi 13.83 CC Adi 6.41 CC Antya 5.147 CC Madhya 16.183 CC Madhya 21.95 CC Madhya 6.212 CC Madhya 6.240 CC Madhya 7.144-145 CC Madhya 8.7 CC Madhya 9.80 stuti praying to SB 3.29.16 stuti sometimes by praising CC Madhya 6.112 stuti karāya one is induced to offer prayers CC Antya 4.170 stuti karāya one is induced to offer prayers CC Antya 4.170 stuti kare Lord Caitanya Mahāprabhu praised the behavior CC Madhya 3.15 stuti kare Lord Caitanya Mahāprabhu praised the behavior CC Madhya 3.15 stuti kare offer prayers CC Madhya 1.187 stuti kare offer prayers CC Madhya 1.187 CC Madhya 19.52 stuti kare offer prayers CC Madhya 19.52 stuti kare offers prayer CC Madhya 13.76 stuti kare offers prayer CC Madhya 13.76 stuti kare offers prayers CC Madhya 15.9 stuti kare offers prayers CC Madhya 15.9 CC Madhya 16.104 stuti kare offers prayers CC Madhya 16.104 CC Madhya 18.13 stuti kare offers prayers CC Madhya 18.13 CC Madhya 24.314 stuti kare offers prayers CC Madhya 24.314 stuti kari' offering many prayers CC Antya 7.125 stuti kari' offering many prayers CC Antya 7.125 stuti kari' offering prayers CC Madhya 16.106 stuti kari' offering prayers CC Madhya 16.106 CC Madhya 21.24 stuti kari' offering prayers CC Madhya 21.24 stuti kari' praising very highly CC Madhya 10.51 stuti kari' praising very highly CC Madhya 10.51 stuti śuni' after hearing the prayers CC Madhya 6.215 stuti śuni' after hearing the prayers CC Madhya 6.215 stuti-karma-pūjāḥ worshiping Your Lordship by offering prayers and other devotional activities SB 7.9.50 stuti-karma-pūjāḥ worshiping Your Lordship by offering prayers and other devotional activities SB 7.9.50 stuti-karma-pūjāḥ worshiping Your Lordship by offering prayers and other devotional activities SB 7.9.50 stuti-stomam the subject matter of the reciters SB 3.12.37 stuti-stomam the subject matter of the reciters SB 3.12.37 stuti-vacana words of praise CC Madhya 2.71 stuti-vacana words of praise CC Madhya 2.71 stuti-vāda exaggeration CC Adi 17.73 stuti-vāda exaggeration CC Adi 17.73 stutibhiḥ by chanting auspicious mantras SB 8.16.57 stutibhiḥ by prayers SB 8.7.20 stutibhiḥ by various prayers of glorification SB 8.16.42 stutibhiḥ with beautiful hymns SB 11.19.20-24 stutibhiḥ with prayers BG 11.21 stutibhiḥ with Vedic prayers SB 12.11.49 stutiḥ and praise CC Madhya 23.111-112 stutiḥ and repute BG 12.18-19 stutiḥ offering prayers of glorification SB 11.11.34-41 stutim prayers derived from Vedic literature SB 8.5.25 stutvā having prayed SB 3.9.26 stutvā offering prayers SB 7.10.25 SB 9.16.31 stutvā praying SB 3.9.40 stutvā thus praying to the Lord SB 11.27.45 stutya-vrata Stutyavrata SB 5.20.14 stutya-vrata Stutyavrata SB 5.20.14 stutyām in the womb of Stutī, his wife SB 5.15.5 stuvadbhiḥ who were offering praise SB 10.55.25 stuvan extolling SB 3.31.22 stuvan praising SB 9.18.25 stuvantaḥ offering prayers SB 10.53.42-43 stuvantaḥ offering prayers to the Supreme Personality of Godhead CC Madhya 23.23 stuvanti are singing hymns BG 11.21 stuvanti do pray SB 2.7.8 stuvanti offer praise Bs 5.36 stuvanti offer prayers CC Madhya 6.102 SB 4.30.10 SB 8.4.25 stuvanti praise SB 12.8.42 stuvanti they offer praise SB 12.11.49 stuvanti they offer prayers SB 4.30.41 stuvanti they praise CC Adi 3.51 SB 11.5.31 SB 12.10.28 SB 12.10.29 stuvataḥ while praying SB 10.41.1 stuvatīṣu while glorifying SB 4.23.29 stuvatoḥ who sang his glories SB 10.88.16 stuvīta one should praise SB 6.19.16 stuvīta prays SB 3.31.11 stuvīta should offer prayers SB 8.16.42 kau stubha-ābharaṇa-grīvam His neck is decorated by the Kaustubha jewel SB 4.8.48 kau stubha-ābharaṇām whose chest was decorated with the Kaustubha gem SB 8.6.3-7 abhisaṃ stutām glorified SB 10.83.36 kau stubha-ākhyam known as Kaustubha SB 8.8.6 akṣarera stuti praise of the handwriting of Śrīla Rūpa Gosvāmī CC Antya 1.97 apūrva-va stu uncommon things CC Antya 6.290 a stu there should be BG 2.47 a stu let it be BG 3.10 namaḥ a stu obeisances BG 11.31 a stu let there be BG 11.39 namaḥ a stu I offer my respects BG 11.40 ratiḥ a stu may attraction be reposed upon Him SB 1.9.33 a stu let there be SB 1.9.34 a stu let there be SB 1.9.35 a stu let there be SB 1.9.36 ratiḥ a stu let my attraction be SB 1.9.39 a stu let it be SB 1.19.2 a stu let it be SB 1.19.16 a stu are SB 2.4.14 a stu are SB 2.5.1 a stu let it be SB 2.9.32 a stu let there be SB 3.9.17 a stu let it be so SB 3.9.39 a stu let there be SB 3.16.29 a stu let it be SB 3.21.20 a stu let it be SB 3.23.54 a stu let SB 4.2.23 a stu let there be SB 4.6.52 a stu let it be SB 4.6.53 a stu let it be SB 4.20.32 a stu let there be SB 4.24.33 a stu may be SB 5.2.8 a stu to be sure SB 5.6.18 a stu let there be SB 5.13.23 śivam a stu let there be all good fortune SB 5.13.23 a stu let there be SB 5.18.9 ā stu let him remain favorable SB 5.20.12 a stu let there be SB 6.4.15 a stu let there be SB 6.7.27 a stu let there be SB 6.9.24 a stu let there be SB 6.9.33 a stu let it be SB 6.14.55 a stu may there be SB 6.16.48 a stu may there be SB 6.19.4 a stu may there be SB 6.19.6 a stu let there be SB 7.4.22-23 a stu let there be SB 7.4.25-26 a stu let there be SB 7.8.47 a stu let there be SB 8.5.44 a stu let there be SB 8.7.40 namaḥ a stu te I offer my respectful obeisances unto You SB 8.17.25 a stu He becomes SB 8.20.11 a stu let there be SB 8.22.33 a stu may He remain SB 10.6.21 a stu when Brahmā agreed, 'Yes, it is all right' SB 10.8.50 a stu let all of them be engaged in this way SB 10.10.38 a stu she must be SB 10.13.37 a stu may it be SB 10.14.30 a stu let it be SB 10.29.32 a stu may there be SB 10.39.4 a stu let there be SB 10.41.16 a stu may it be SB 10.45.48 a stu may there be SB 10.51.61 a stu may there be SB 10.56.6 a stu let there be SB 10.59.25 a stu may there be SB 10.59.28 a stu may there be SB 10.60.46 a stu let there be SB 10.68.48 a stu may there be SB 10.70.26 a stu may there be SB 10.82.10 a stu may be SB 10.83.8 a stu may be SB 10.83.12 a stu may there be SB 10.83.13-14 a stu may there be SB 10.86.48 a stu hypothetically granted SB 11.23.54 namaḥ a stu let me offer my obeisances SB 11.29.40 a stu may there be SB 12.10.37 a stu let there be CC Adi 1.7 a stu let there be CC Adi 1.17 a stu let there be CC Adi 1.52 a stu let there be CC Adi 5.7 a stu she must be CC Adi 5.140 a stu let there be CC Adi 6.73 a stu there is CC Adi 8.19 a stu let there be CC Madhya 1.5 matiḥ a stu let there be attraction CC Madhya 6.48 namaḥ a stu te I offer My respects unto You CC Madhya 15.11 a stu can be CC Madhya 18.12 a stu let it be CC Madhya 22.133 a stu let it be CC Madhya 24.195 a stu let there be CC Madhya 25.109 a stu let it be CC Madhya 25.282 a stu let there be CC Antya 1.7 a stu let it be CC Antya 20.155 a stu let there be MM 3 a stu may there be MM 5 a stu may be MM 6 a stu let there be MM 42 a stuvan offered prayers SB 7.4.14 ati- stuti overly glorifying CC Madhya 10.182 ati stuti exaggerated offering of prayers CC Antya 1.131 ātma-saṃ stutiḥ and praise of himself BG 14.22-25 ātma-va stunaḥ everything belongs to You, but You are outside and inside of everything SB 10.3.14 ava stu-dṛk seeing as if insubstantial SB 7.4.33 ava stu of not being reality SB 11.13.35 ava stu is insubstantial SB 12.4.23 ava stu unreal SB 12.4.28 ava stubhiḥ unreal SB 11.26.2 ava stunaḥ insubstantial SB 11.28.4 ava stunaḥ that which has temporary existence CC Antya 4.175 ava stuni in such physical things SB 5.10.6 ava stutaḥ although not real SB 11.26.2 ava stutvāt because of being ultimately unreality SB 7.15.63 bahiḥ-va stu external things CC Adi 1.97 bahu- stuti many prayers CC Madhya 7.76 va stu-bhedaḥ difference in the substance SB 8.12.8 bheṭa-va stu gifts CC Antya 13.66 bṛhat-va stu the substance, which is greater than the greatest CC Adi 7.138 bṛhat-va stu the greatest CC Madhya 6.139 va stu-buddhyā accepting as factual SB 9.8.25 chandaḥ- stutaḥ who worships the Lord by Vedic prayers SB 5.20.8 va stu dena deliver varieties of food CC Antya 10.114 guṇa-va stu-dṛk who is attracted by the creation of the modes of material nature SB 6.9.49 ava stu-dṛk seeing as if insubstantial SB 7.4.33 dui va stu two things CC Antya 6.289 eka-va stuni in one subject matter (the container of nectar) SB 8.9.6 eka-va stu they are one in five CC Adi 7.5 eka va stu one thing CC Adi 16.76 eka-va stu māgi I wish to beg one thing CC Madhya 24.244 gala-śobhi-kau stubham on His neck was the Kaustubha gem, which is particularly available in Vaikuṇṭhaloka SB 10.3.6 gandha-va stuṣu in things very fragrant SB 9.13.7 yajña-vā stu-gatam things belonging to the sacrificial arena SB 9.4.8 gaurava- stuti honorable prayers CC Antya 4.163 gīta-saṃ stuti-vāditraiḥ with songs, praise and instrumental music SB 3.22.28 gīta- stuti of songs and prayers SB 5.9.15 kau stubha-ābharaṇa-grīvam His neck is decorated by the Kaustubha jewel SB 4.8.48 guṇa-va stu-dṛk who is attracted by the creation of the modes of material nature SB 6.9.49 va stu-jñāna knowledge of the Supreme CC Madhya 6.89 va stu-jñāna appreciation of things CC Antya 4.174 kabhu stuti sometimes praise CC Madhya 14.148 ye kahaye va stu whatever He says to be the ultimate truth, the summum bonum CC Madhya 25.58 kare stuti offer prayers CC Madhya 21.22 nati- stuti kari' offering obeisances and prayers CC Madhya 9.166 karilena stuti offered prayers CC Madhya 14.235 kariyāche stuti has made prayers CC Antya 5.135 viriñca- stuta-karma-vīryaḥ the Personality of Godhead, whose activities and prowess are always praised by Lord Brahmā SB 8.18.1 kau stubha the Kaustubha jewel SB 2.2.10 kau stubha the Kaustubha jewel SB 3.8.30 kau stubha the Kaustubha gem SB 3.21.11 kau stubha Kaustubha gem SB 3.28.14 kau stubha-maṇeḥ of the Kaustubha gem SB 3.28.26 kau stubha-ābharaṇa-grīvam His neck is decorated by the Kaustubha jewel SB 4.8.48 kau stubha the Kaustubha gem used by the Lord SB 5.7.7 kau stubha-ābharaṇām whose chest was decorated with the Kaustubha gem SB 8.6.3-7 kau stubha-ākhyam known as Kaustubha SB 8.8.6 kau stubha the Kaustubha gem SB 8.10.54 kau stubha with the gem Kaustubha SB 10.51.1-6 kau stubha-maṇim the Kaustubha gem SB 10.66.12-14 kau stubha of the Kaustubha gem SB 11.14.36-42 kau stubha-vyapadeśena represented by the Kaustubha gem SB 12.11.10 kau stubha-maṇi the jewel known as Kaustubha-maṇi CC Madhya 4.193 śrīvatsa-kau stubhaḥ the jewel known as Kaustubha and the mark of Śrīvatsa SB 6.4.35-39 kau stubhaḥ the Kaustubha gem SB 8.18.3 kau stubham the pearl of the name SB 4.24.49 kau stubham the Kaustubha gem SB 8.4.17-24 gala-śobhi-kau stubham on His neck was the Kaustubha gem, which is particularly available in Vaikuṇṭhaloka SB 10.3.6 kau stubham with the Kaustubha gem SB 10.39.51-52 kau stubham the Kaustubha gem SB 10.89.54-56 kau stubham the Kaustubha gem SB 11.27.27 kau stubham the Kaustubha gem SB 11.27.38-41 śrīvatsa-kau stubhau the Śrīvatsa mark and Kaustubha jewel SB 6.9.29-30 kau stubhena by the Kaustubha jewel SB 3.15.41 kau stubhena with the Kaustubha gem SB 10.51.23-26 kau stubhena with the Kaustubha gem SB 11.30.28-32 śrī-kṛṣṇere stuti prayers to Lord Śrī Kṛṣṇa CC Madhya 23.116 eka-va stu māgi I wish to beg one thing CC Madhya 24.244 kau stubha-maṇeḥ of the Kaustubha gem SB 3.28.26 kau stubha-maṇi the jewel known as Kaustubha-maṇi CC Madhya 4.193 kau stubha-maṇim the Kaustubha gem SB 10.66.12-14 matiḥ a stu let there be attraction CC Madhya 6.48 na stuvīta does not praise SB 11.11.16 va stu nā vikāya it was not selling CC Madhya 25.169 va stu nāhi there is nothing CC Madhya 9.307 namaḥ a stu obeisances BG 11.31 namaḥ a stu I offer my respects BG 11.40 namaḥ a stu te I offer my respectful obeisances unto You SB 8.17.25 namaḥ a stu let me offer my obeisances SB 11.29.40 namaḥ a stu te I offer My respects unto You CC Madhya 15.11 nati- stuti obeisances and prayers CC Adi 17.287 nati- stuti offering of various prayers CC Madhya 9.17 nati- stuti kari' offering obeisances and prayers CC Madhya 9.166 va stu-nirdeśa defining the object CC Adi 1.22 va stu-niṣṭhayoḥ professing knowledge of the ultimate cause SB 6.4.32 pāda-pīṭhe stuti offering prayers unto the lotus feet CC Madhya 21.72 pāda-pīṭhe stuti offering prayers unto the lotus feet CC Madhya 21.72 prākṛta-va stute in material things CC Adi 7.127 praṇati- stuti obeisances and prayers CC Madhya 9.67 pra stute brought up in discussions SB 10.47.42 ratiḥ a stu may attraction be reposed upon Him SB 1.9.33 ratiḥ a stu let my attraction be SB 1.9.39 sādhya-va stura of the object of life CC Madhya 8.196 sādhya-va stu the goal of life CC Madhya 8.197 vā stuka-śāka spinach CC Madhya 3.45 saṃ stunvataḥ who were offering prayers SB 11.4.19 saṃ stutaḥ perfectly praised SB 2.3.19 saṃ stutaḥ who is described as equal SB 5.26.18 saṃ stutaḥ being worshiped SB 6.16.49 saṃ stutaḥ profusely glorified SB 10.48.28 saṃ stutaḥ perfectly glorified SB 11.13.42 saṃ stutaḥ properly glorified SB 12.9.1 svapna-saṃ stutam as if imagined in a dream SB 9.4.15-16 saṃ stutam worshiped with prayers SB 9.11.5 gīta-saṃ stuti-vāditraiḥ with songs, praise and instrumental music SB 3.22.28 ātma-saṃ stutiḥ and praise of himself BG 14.22-25 saṃ stutya offering praise SB 10.32.15 saṃ stutya sincerely praising SB 10.79.7 saṃ stuvadbhiḥ who were offering their prayers also SB 8.3.31 saṃ stuvanti offer prayers SB 5.21.17 saṃ stuvanti glorify SB 12.11.47-48 saṃ stuvataḥ of Dakṣa, who was offering prayers SB 6.4.35-39 saṃ stuvataḥ being prayed to SB 9.5.12 saṃ stuvataḥ offering prayers SB 9.14.42 va stu-tattva-sāra the essence of the Absolute Truth CC Adi 1.108-109 va stu-sārāṇām of the active principles of all articles SB 2.6.4 sarva-va stuni in everything, material and spiritual SB 6.9.38 śā stuḥ the order-giver SB 4.21.26 śivam a stu let there be all good fortune SB 5.13.23 gala-śobhi-kau stubham on His neck was the Kaustubha gem, which is particularly available in Vaikuṇṭhaloka SB 10.3.6 śrī-kṛṣṇere stuti prayers to Lord Śrī Kṛṣṇa CC Madhya 23.116 śrīvatsa-kau stubhaḥ the jewel known as Kaustubha and the mark of Śrīvatsa SB 6.4.35-39 śrīvatsa-kau stubhau the Śrīvatsa mark and Kaustubha jewel SB 6.9.29-30 stavaiḥ stutvā honoring the Deity by offering prayers SB 11.3.52-53 viriñca- stuta-karma-vīryaḥ the Personality of Godhead, whose activities and prowess are always praised by Lord Brahmā SB 8.18.1 chandaḥ- stutaḥ who worships the Lord by Vedic prayers SB 5.20.8 gīta- stuti of songs and prayers SB 5.9.15 veda- stuti the Vedic prayers CC Adi 4.26 nati- stuti obeisances and prayers CC Adi 17.287 vyāja- stuti indirect prayer CC Madhya 2.66 bahu- stuti many prayers CC Madhya 7.76 nati- stuti offering of various prayers CC Madhya 9.17 praṇati- stuti obeisances and prayers CC Madhya 9.67 nati- stuti kari' offering obeisances and prayers CC Madhya 9.166 ati- stuti overly glorifying CC Madhya 10.182 vyāja- stuti praise in the form of accusations CC Madhya 12.196 kabhu stuti sometimes praise CC Madhya 14.148 karilena stuti offered prayers CC Madhya 14.235 kare stuti offer prayers CC Madhya 21.22 pāda-pīṭhe stuti offering prayers unto the lotus feet CC Madhya 21.72 śrī-kṛṣṇere stuti prayers to Lord Śrī Kṛṣṇa CC Madhya 23.116 akṣarera stuti praise of the handwriting of Śrīla Rūpa Gosvāmī CC Antya 1.97 ati stuti exaggerated offering of prayers CC Antya 1.131 gaurava- stuti honorable prayers CC Antya 4.163 kariyāche stuti has made prayers CC Antya 5.135 vinati- stuti very submissive prayers CC Antya 12.88 stavaiḥ stutvā honoring the Deity by offering prayers SB 11.3.52-53 na stuvīta does not praise SB 11.11.16 svapna-saṃ stutam as if imagined in a dream SB 9.4.15-16 va stu-svarūpaḥ the substance SB 6.9.38 va stu-tarām anything else CC Madhya 25.37 tattva-va stu of the Absolute Truth CC Adi 1.88-89 tattva-va stu Absolute Truth CC Adi 1.96 va stu-tattva-sāra the essence of the Absolute Truth CC Adi 1.108-109 tattva-va stu the Absolute Truth CC Adi 2.65 va stu-tattva of the Absolute Truth CC Madhya 6.89 tattva-va stu objects of truth CC Madhya 8.117 namaḥ a stu te I offer my respectful obeisances unto You SB 8.17.25 namaḥ a stu te I offer My respects unto You CC Madhya 15.11 tina va stu three subjects CC Madhya 2.80 tina-va stu three subject matters CC Madhya 6.178 uttama-va stu first-class eatables CC Antya 16.10 gīta-saṃ stuti-vāditraiḥ with songs, praise and instrumental music SB 3.22.28 va stu substance SB 1.1.2 va stu-sārāṇām of the active principles of all articles SB 2.6.4 va stu as a fact SB 5.18.37 va stu-niṣṭhayoḥ professing knowledge of the ultimate cause SB 6.4.32 va stu-svarūpaḥ the substance SB 6.9.38 guṇa-va stu-dṛk who is attracted by the creation of the modes of material nature SB 6.9.49 va stu substance SB 7.15.63 va stu-bhedaḥ difference in the substance SB 8.12.8 yajña-vā stu-gatam things belonging to the sacrificial arena SB 9.4.8 va stu-buddhyā accepting as factual SB 9.8.25 va stu substance SB 9.9.44 va stu substance SB 10.14.56 va stu thing SB 10.14.57 va stu thing SB 10.46.43 yathā-vā stu on ample plots of land SB 10.50.50-53 va stu substance SB 10.73.11 va stu with auspicious items SB 10.84.44-45 va stu within material objects SB 11.10.11 va stu the Absolute Truth SB 11.14.26 va stu the reality SB 12.13.11-12 va stu-nirdeśa defining the object CC Adi 1.22 va stu object CC Adi 1.29 va stu truth CC Adi 1.88-89 tattva-va stu of the Absolute Truth CC Adi 1.88-89 va stu substance CC Adi 1.91 tattva-va stu Absolute Truth CC Adi 1.96 bahiḥ-va stu external things CC Adi 1.97 va stu-tattva-sāra the essence of the Absolute Truth CC Adi 1.108-109 va stu of the Absolute Truth CC Adi 2.4 tattva-va stu the Absolute Truth CC Adi 2.65 va stu thing CC Adi 2.76 va stu thing CC Adi 2.79 va stu things CC Adi 4.96 va stu thing CC Adi 4.129 eka-va stu they are one in five CC Adi 7.5 va stu thing CC Adi 7.53 bṛhat-va stu the substance, which is greater than the greatest CC Adi 7.138 eka va stu one thing CC Adi 16.76 tina va stu three subjects CC Madhya 2.80 va stu substance CC Madhya 2.86 va stu substance CC Madhya 2.86 va stu-viṣaye in the matter of the summum bonum CC Madhya 6.89 va stu-jñāna knowledge of the Supreme CC Madhya 6.89 va stu-tattva of the Absolute Truth CC Madhya 6.89 bṛhat-va stu the greatest CC Madhya 6.139 tina-va stu three subject matters CC Madhya 6.178 tattva-va stu objects of truth CC Madhya 8.117 sādhya-va stu the goal of life CC Madhya 8.197 va stu the facts CC Madhya 8.265 va stu metal CC Madhya 8.295 va stu substance CC Madhya 9.194 va stu things CC Madhya 9.271 va stu nāhi there is nothing CC Madhya 9.307 va stu substance CC Madhya 12.194 va stu matter CC Madhya 18.202 va stu substance CC Madhya 20.309 va stu an object CC Madhya 20.356 va stu substance CC Madhya 24.100 eka-va stu māgi I wish to beg one thing CC Madhya 24.244 va stu-tarām anything else CC Madhya 25.37 ye kahaye va stu whatever He says to be the ultimate truth, the summum bonum CC Madhya 25.58 va stu substance CC Madhya 25.149 va stu nā vikāya it was not selling CC Madhya 25.169 va stu-jñāna appreciation of things CC Antya 4.174 dui va stu two things CC Antya 6.289 apūrva-va stu uncommon things CC Antya 6.290 va stu things CC Antya 6.322 va stu things CC Antya 10.36 va stu dena deliver varieties of food CC Antya 10.114 va stu things CC Antya 10.158 bheṭa-va stu gifts CC Antya 13.66 uttama-va stu first-class eatables CC Antya 16.10 va stu ingredients CC Antya 16.91 va stubhiḥ with all requisite things SB 9.18.47 va stuḥ to his constitutional position SB 3.28.38 vā stuḥ Vāstu SB 6.6.10-11 va stuḥ in the supreme reality SB 11.13.37 vā stuka-śāka spinach CC Madhya 3.45 vā stukam remnants of the sacrifice SB 9.4.6 vā stukam everything in the arena of sacrifice SB 9.4.9 va stum to live SB 8.24.18 va stum to live SB 8.24.20 va stunaḥ of all matter SB 2.10.23 va stunaḥ from the substance SB 7.15.61 ātma-va stunaḥ everything belongs to You, but You are outside and inside of everything SB 10.3.14 va stunaḥ of the essential reality SB 11.13.22 sarva-va stuni in everything, material and spiritual SB 6.9.38 va stuni in the original object SB 6.15.8 eka-va stuni in one subject matter (the container of nectar) SB 8.9.6 va stuni in the reality (the soul) SB 11.22.42 va stuni in the material things CC Antya 10.21 va stura of the object CC Adi 1.24 sādhya-va stura of the object of life CC Madhya 8.196 va stura of ingredients CC Antya 16.108-109 va stuṣu real interest SB 4.29.47 va stuṣu in the products SB 8.6.25 va stuṣu in all such things SB 9.4.27 gandha-va stuṣu in things very fragrant SB 9.13.7 va stuṣu among objects SB 11.21.3 va stutaḥ the original substance SB 5.18.5 va stutaḥ with the proper ingredients SB 5.19.26 va stutaḥ at the ultimate issue SB 6.8.31 va stutaḥ in fact SB 7.13.5 va stutaḥ and paraphernalia SB 8.23.16 va stutaḥ in fact SB 10.14.56 va stutaḥ in reality SB 11.11.1 va stutaḥ in essence SB 11.13.23 va stutaḥ factually CC Adi 7.123 va stutaḥ in fact CC Adi 16.97 va stutaḥ in fact CC Madhya 1.225 va stutaḥ factually CC Madhya 22.29 va stutaḥ in fact CC Antya 4.198 va stutayā fundamentally SB 7.10.50 va stutayā a form of reality SB 7.15.58 va stutayā factually SB 7.15.77 va stutayā as ultimate reality SB 11.18.26 va stutayā as real SB 11.28.32 prākṛta-va stute in material things CC Adi 7.127 va stutvāt being like that SB 1.3.32 veda- stuti the Vedic prayers CC Adi 4.26 va stu nā vikāya it was not selling CC Madhya 25.169 vinati- stuti very submissive prayers CC Antya 12.88 viriñca- stuta-karma-vīryaḥ the Personality of Godhead, whose activities and prowess are always praised by Lord Brahmā SB 8.18.1 viriñca- stuta-karma-vīryaḥ the Personality of Godhead, whose activities and prowess are always praised by Lord Brahmā SB 8.18.1 va stu-viṣaye in the matter of the summum bonum CC Madhya 6.89 vyāja- stuti indirect prayer CC Madhya 2.66 vyāja- stuti praise in the form of accusations CC Madhya 12.196 kau stubha-vyapadeśena represented by the Kaustubha gem SB 12.11.10 yajña-vā stu-gatam things belonging to the sacrificial arena SB 9.4.8 yathā-vā stu on ample plots of land SB 10.50.50-53 ye kahaye va stu whatever He says to be the ultimate truth, the summum bonum CC Madhya 25.58
DCS with thanks 83 results
stu noun (masculine) [gramm.] the verb stu Frequency rank 22699/72933 stu verb (class 1 parasmaipada) to celebrate
to praise Frequency rank 803/72933 stubha noun (masculine) a goat (Monier-Williams, Sir M. (1988))
name of an Agni (Monier-Williams, Sir M. (1988)) Frequency rank 71697/72933 stumbhu noun (masculine) [gramm.] root stumbh Frequency rank 71698/72933 stut noun (feminine) a hymn of praise (Monier-Williams, Sir M. (1988)) Frequency rank 71695/72933 stuta noun (neuter) (in ritual) stotra (Monier-Williams, Sir M. (1988))
eulogy (Monier-Williams, Sir M. (1988))
praise (Monier-Williams, Sir M. (1988)) Frequency rank 41184/72933 stuta noun (masculine) name of Śiva (Monier-Williams, Sir M. (1988)) Frequency rank 71696/72933 stuti noun (feminine) adulation (Monier-Williams, Sir M. (1988))
commendation (Monier-Williams, Sir M. (1988))
eulogy (Monier-Williams, Sir M. (1988))
name of Durgā (Monier-Williams, Sir M. (1988))
name of the wife of Pratihartṛ (Monier-Williams, Sir M. (1988))
name of Viṣṇu (Monier-Williams, Sir M. (1988))
panegyric (Monier-Williams, Sir M. (1988))
praise (Monier-Williams, Sir M. (1988)) Frequency rank 3240/72933 stutivāda noun (masculine) eulogy (Monier-Williams, Sir M. (1988))
laudatory speech (Monier-Williams, Sir M. (1988)) Frequency rank 41185/72933 stutyā noun (feminine) a particular fragrant bark (Monier-Williams, Sir M. (1988))
alum-slate (Monier-Williams, Sir M. (1988))
saurāṣṭrā Frequency rank 31153/72933 akṣa stuṣa noun (masculine) Beleric Myrobalan (Monier-Williams, Sir M. (1988)) Frequency rank 41600/72933 aja stunda noun (neuter) name of a town (Monier-Williams, Sir M. (1988)) Frequency rank 41892/72933 ati stuti noun (feminine) excessive praise (Monier-Williams, Sir M. (1988)) Frequency rank 42273/72933 apra stuta adjective accidental (Monier-Williams, Sir M. (1988))
extraneous (Monier-Williams, Sir M. (1988))
indirect (Monier-Williams, Sir M. (1988))
irrelevant (Monier-Williams, Sir M. (1988))
not being the chief subject-matter (Monier-Williams, Sir M. (1988))
not laudable (Monier-Williams, Sir M. (1988))
not principal (Monier-Williams, Sir M. (1988))
unconnected with (Monier-Williams, Sir M. (1988))
unsuitable to the time or subject (Monier-Williams, Sir M. (1988)) Frequency rank 23090/72933 apra stutapraśaṃsā noun (feminine) (in rhetoric) implied or indirect expression (Monier-Williams, Sir M. (1988)) Frequency rank 32237/72933 abhisaṃ stu verb (class 2 parasmaipada) to praise highly (Monier-Williams, Sir M. (1988)) Frequency rank 44410/72933 ama stu adjective without thickened milk or sour cream (Monier-Williams, Sir M. (1988)) Frequency rank 44596/72933 amlavā stuka noun (neuter) vinegar Frequency rank 44741/72933 araṇyavā stuka noun (masculine) name of a plant (Monier-Williams, Sir M. (1988)) Frequency rank 44827/72933 ava stu noun (neuter) a worthless thing (Monier-Williams, Sir M. (1988))
an unreal object
not a substance Frequency rank 23227/72933 ava stuka adjective without an object Frequency rank 45266/72933 ava stutva noun (neuter) insubstantiality (Monier-Williams, Sir M. (1988))
unreality: (Monier-Williams, Sir M. (1988)) Frequency rank 32664/72933 asaṃ stuta adjective not on terms of friendship (Monier-Williams, Sir M. (1988)) Frequency rank 13361/72933 a stuti adjective not praising anybody (Monier-Williams, Sir M. (1988)) Frequency rank 32904/72933 upa stuti noun (feminine) celebration (Monier-Williams, Sir M. (1988))
invocation (Monier-Williams, Sir M. (1988))
praise (Monier-Williams, Sir M. (1988)) Frequency rank 47701/72933 kapilava stu noun (neuter) name of a town (Monier-Williams, Sir M. (1988)) Frequency rank 48553/72933 kapilavā stu noun (neuter) the city Kapilavastu Frequency rank 33803/72933 ku stumbarī noun (feminine) plant coriander (Monier-Williams, Sir M. (1988)) Frequency rank 19182/72933 ku stumburī noun (feminine) Frequency rank 34185/72933 ku stumburu noun (masculine) the plant coriander (Monier-Williams, Sir M. (1988)) Frequency rank 12456/72933 ku stumburu noun (neuter) coriander
seed of coriander (Monier-Williams, Sir M. (1988)) Frequency rank 19183/72933 kau stubha noun (masculine neuter) name of a celebrated jewel (obtained with thirteen other precious things at the churning of the ocean and suspended on the breast of Kṛṣṇa or Viṣṇu) (Monier-Williams, Sir M. (1988)) Frequency rank 6499/72933 kṣudravā stukī noun (feminine) a variety of Chenopodium (Monier-Williams, Sir M. (1988)) Frequency rank 50668/72933 kṣetravā stuka noun (neuter) a kind of vegetable Frequency rank 50715/72933 gauḍavā stuka noun (masculine) a kind of vegetable Frequency rank 51635/72933 grāva stut noun (masculine) one of the 16 priests (called after the hymn RV 10.9) (Monier-Williams, Sir M. (1988)) Frequency rank 34772/72933 ṭaṅkavā stuka noun (neuter) a kind of plant Frequency rank 53148/72933 deva stuti noun (feminine) name of Liṅgapurāṇa, 1.104 Frequency rank 54964/72933 dhu stura noun (masculine) thorn-apple (Monier-Williams, Sir M. (1988)) Frequency rank 28545/72933 ni stud verb (class 6 parasmaipada) to pierce (Monier-Williams, Sir M. (1988))
to prick (Monier-Williams, Sir M. (1988))
to sting (Monier-Williams, Sir M. (1988)) Frequency rank 14993/72933 ni stula adjective incomparable (Monier-Williams, Sir M. (1988))
matchless (Monier-Williams, Sir M. (1988)) Frequency rank 56517/72933 ni stuṣa noun (masculine) wheat Frequency rank 56518/72933 ni stuṣa adjective freed from tusk or chaff (Monier-Williams, Sir M. (1988))
purified (Monier-Williams, Sir M. (1988))
simplified (Monier-Williams, Sir M. (1988)) Frequency rank 9632/72933 ni stuṣaratna noun (neuter) crystal
sphaṭika Frequency rank 56519/72933 ni stuṣita adjective unhusked Frequency rank 36438/72933 ni stuṣīkṛ verb (class 8 ātmanepada) to husk Frequency rank 28758/72933 niḥ stuti adjective praising nothing (Monier-Williams, Sir M. (1988)) Frequency rank 56583/72933 parisaṃ stu verb (class 2 parasmaipada) to celebrate (Monier-Williams, Sir M. (1988))
to praise (Monier-Williams, Sir M. (1988)) Frequency rank 57447/72933 pṛṣṭhavā stu noun (neuter) the upper story of a house (Monier-Williams, Sir M. (1988)) Frequency rank 58413/72933 pra stu verb (class 2 parasmaipada) to begin (Monier-Williams, Sir M. (1988))
to chant (in general) (Monier-Williams, Sir M. (1988))
to come to speak of introduce as a topic (Monier-Williams, Sir M. (1988))
to commence (Monier-Williams, Sir M. (1988))
to place at the head or at the beginning (Monier-Williams, Sir M. (1988))
to praise before (anything else) or aloud (Monier-Williams, Sir M. (1988))
to sing (Monier-Williams, Sir M. (1988))
to undertake (Monier-Williams, Sir M. (1988)) Frequency rank 6441/72933 pra stuta noun (neuter) (in rhet.) the chief subject-matter (Monier-Williams, Sir M. (1988))
beginning (Monier-Williams, Sir M. (1988))
that which is the subject of any statement or comparison (Monier-Williams, Sir M. (1988))
undertaking (Monier-Williams, Sir M. (1988)) Frequency rank 21870/72933 pra stuti noun (feminine) eulogium (Monier-Williams, Sir M. (1988))
praise (Monier-Williams, Sir M. (1988)) Frequency rank 59537/72933 brahmakṛtaśiva stutivarṇana noun (neuter) name of SkPur, Revākhaṇḍa 16 Frequency rank 60400/72933 ma stu noun (neuter) sour cream (Monier-Williams, Sir M. (1988))
the watery part of curds (Monier-Williams, Sir M. (1988))
whey (Monier-Williams, Sir M. (1988)) Frequency rank 4399/72933 ma stuka noun (masculine) mastu Frequency rank 61628/72933 ma stuluṅga noun (masculine neuter) the brain (Monier-Williams, Sir M. (1988)) Frequency rank 13112/72933 yajñavā stu noun (neuter) a particular ceremony (Monier-Williams, Sir M. (1988)) Frequency rank 38470/72933 yathāpra stutam indeclinable as already begun or commenced (Monier-Williams, Sir M. (1988))
at last (Monier-Williams, Sir M. (1988))
at length (Monier-Williams, Sir M. (1988))
conformably to the circumstances (Monier-Williams, Sir M. (1988)) Frequency rank 62863/72933 varavā stuka noun (neuter) a kind of ?? Frequency rank 64680/72933 va stu noun (neuter) (in music) a kind of composition (Monier-Williams, Sir M. (1988))
(in phil.) the real (Monier-Williams, Sir M. (1988))
a valuable or worthy object (Monier-Williams, Sir M. (1988))
affair (Monier-Williams, Sir M. (1988))
any really existing or abiding substance or essence (Monier-Williams, Sir M. (1988))
article (Monier-Williams, Sir M. (1988))
circumstance (Monier-Williams, Sir M. (1988))
contents (Monier-Williams, Sir M. (1988))
essential property (Monier-Williams, Sir M. (1988))
goods (Monier-Williams, Sir M. (1988))
natural disposition (Monier-Williams, Sir M. (1988))
object (Monier-Williams, Sir M. (1988))
object of or for (comp.) (Monier-Williams, Sir M. (1988))
plot (of a drama or poem) (Monier-Williams, Sir M. (1988))
property (Monier-Williams, Sir M. (1988))
subject (Monier-Williams, Sir M. (1988))
subject-matter (Monier-Williams, Sir M. (1988))
the pith or substance of anything (Monier-Williams, Sir M. (1988))
the right thing (Monier-Williams, Sir M. (1988))
the seat or place of (Monier-Williams, Sir M. (1988))
the thing in question matter (Monier-Williams, Sir M. (1988))
theme (of a speech etc.) (Monier-Williams, Sir M. (1988))
thing (Monier-Williams, Sir M. (1988))
wealth (Monier-Williams, Sir M. (1988)) Frequency rank 1582/72933 va stu noun (feminine) becoming light (Monier-Williams, Sir M. (1988))
dawning (Monier-Williams, Sir M. (1988))
morning (Monier-Williams, Sir M. (1988)) Frequency rank 39135/72933 va stuka noun (neuter) Chenopodium Album (Monier-Williams, Sir M. (1988)) Frequency rank 25320/72933 va stukṛta adjective cherished (Monier-Williams, Sir M. (1988))
practised (Monier-Williams, Sir M. (1988)) Frequency rank 64906/72933 va stutā noun (feminine) the state of being the object of (Monier-Williams, Sir M. (1988)) Frequency rank 64907/72933 va stutas indeclinable actually (Monier-Williams, Sir M. (1988))
essentially (Monier-Williams, Sir M. (1988))
in fact (Monier-Williams, Sir M. (1988))
in reality (Monier-Williams, Sir M. (1988))
owing to the nature of things (Monier-Williams, Sir M. (1988))
verily (Monier-Williams, Sir M. (1988)) Frequency rank 12202/72933 va stunirdeśa noun (masculine) register (Monier-Williams, Sir M. (1988))
table of contents (Monier-Williams, Sir M. (1988)) Frequency rank 25321/72933 vā stu noun (masculine) building-ground
name of a Rākṣasa (Monier-Williams, Sir M. (1988))
name of one of the 8 Vasus (Monier-Williams, Sir M. (1988)) Frequency rank 18434/72933 vā stu noun (neuter) a kind of grain (Monier-Williams, Sir M. (1988))
the pot-herb Chenopodium Album (Monier-Williams, Sir M. (1988)) Frequency rank 39250/72933 vā stu noun (neuter) an apartment (Monier-Williams, Sir M. (1988))
building or dwellingplace (Monier-Williams, Sir M. (1988))
chamber (Monier-Williams, Sir M. (1988))
ground (Monier-Williams, Sir M. (1988))
habitation (Monier-Williams, Sir M. (1988))
homestead (Monier-Williams, Sir M. (1988))
house (Monier-Williams, Sir M. (1988))
site (Monier-Williams, Sir M. (1988))
the site or foundation of a house (Monier-Williams, Sir M. (1988)) Frequency rank 7128/72933 vā stuka noun (masculine neuter) a house
Chenopodium album (Monier-Williams, Sir M. (1988)) Frequency rank 6543/72933 vā stukī noun (feminine) a kind of vegetable (Monier-Williams, Sir M. (1988)) Frequency rank 30140/72933 vā stukarman noun (neuter) architecture (Monier-Williams, Sir M. (1988))
house-building (Monier-Williams, Sir M. (1988)) Frequency rank 65302/72933 vā stupūjana noun (neuter) Frequency rank 65303/72933 vā stumānalakṣaṇa noun (neuter) name of Garuḍapurāṇa, 1.46 Frequency rank 65304/72933 vā stulakṣaṇa noun (neuter) Frequency rank 65305/72933 vā stuvidya adjective relating to architecture (Monier-Williams, Sir M. (1988)) Frequency rank 65306/72933 vā stuśāstra noun (neuter) Frequency rank 65307/72933 vyāja stuti noun (feminine) indirect eulogy (Monier-Williams, Sir M. (1988))
ironical commendation (Monier-Williams, Sir M. (1988))
praise or censure conveyed in language that expresses the contrary (Monier-Williams, Sir M. (1988)) Frequency rank 30400/72933 sa stupata adjective ??? Frequency rank 69626/72933 saṃ stu verb (class 5 parasmaipada) to celebrate
to praise all at once
to praise properly or well
to praise together with (instr.) Frequency rank 4205/72933 saṃ stuti noun (feminine) eulogy (Monier-Williams, Sir M. (1988))
figuritive mode of expression (Monier-Williams, Sir M. (1988))
praise (Monier-Williams, Sir M. (1988)) Frequency rank 17375/72933 suvā stu noun (masculine) the inhabitants of the country near the river Suvāstu (Monier-Williams, Sir M. (1988)) Frequency rank 71257/72933 suvā stuka noun (masculine) name of a king (Monier-Williams, Sir M. (1988)) Frequency rank 71258/72933
Ayurvedic Medical Dr. Potturu with thanks Dictionary
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rheumatism, non-specific older term for medical conditions which affect connective tissue and the joints; arthritis caused by undigested stuff.
emprosthotonos or forward bending of the body in lying posture as in tetanus.
āragvadha purging fistula, Cassia fistula, C. rhombifolia; golden shower tree; pudding pipe tree. Plant arśobhagandara
(arśa.bhagandara) piles and fistula coexisting.
student of Dhanvantari and colleague of Suśruta.
student of Dhanvantari, colleague of Śuśruta.
multiple pustules causing laceration; swellings caused by boils or contusions.
fistula-in-ano; rectal fistula.
sun-dry; process of evaporating the moisture by exposure to sun.
a celestial āyurveda physician and student of Indra; skylark; planet Mars; bone.
student of Ātreya, native of northwest (Gāndhāra) India and author of Bhela samhita, manuscript found in the Tanjore library.
Cobra pose; one of the yogic postures with palms and legs on the floor and the chest is lifted.
cengalvakoṣṭu Costus speciosus. see. kebuka, canda, puṣkaramūla. Plant cillī vāstuka. Go to dattūra white thorn apple, Datura metel, D. fastuosa. Plant dhanurāsana
bow pose; a yogic posture resmebling a bow; lying on abdomen and both hands holding feet benging the spine to the maximum.
darsi smoky vision; dhūma pāna medicated smoking; dhūma varti tubular smoking stuff; cigarette. dhūma drākṣāriṣṭa
fermented stuff made from grapes and other medicinal herbs, useful in respiratory and digestive disorders.
1. one of the minor diseases, pustules over skin; 2. single big pustule in the axilla; 3. variety of basil with red blossoms.
eagle pose; one the yogic postures resembling a bird.
an early Haṭhayoga text describing more than 50 yogic postures (10-11th
). Century hārīta
physician and author contemporary to Agnivesa and student of Atreya.
big pustule amid small pustules over the skin.
pustules on the head.
1. dullness; 2. stupidity; 3. apathy, sluggishness, inactivity.
wart, blotch, multiple pustules.
1. hip, axilla; 2. pustules in the axilla.
1. earrings; 2.
golden shower tree, Cassia fistula. Plant kāṣmīra
1. of Kashmir region;
2. Indian rubber plant (Ficus elastica); 3. saffron; 4. tuberous root of Costus speciosus. Plant kembuka crepe ginger, rhizome of Costus speciosus. Inula recemosa is used in north India as kembuka. Plant kṛtamāla
1. spotted antilope; 2.
golden shower tree or Indian laburnum tree, Cassia fistula. Plant kukkuṭāsana
cock pose, rooster pose; a yogic posture for lifting the body with two hands inserted through folded legs.
tortoise pose. turtle pose; one of the yogic postures resembling turtle.
crocadile pose; one of the yogic postures; supine version of śavāsana for relaxation.
frog posture in yoga.
small pox, measles, eruption of lentil shaped pastules, lentil, mosquito curtain, chicken pox.
peacock pose; a yogic posture raising the body like a horizontal stick on the support of forearm on the ground.
swooning or stupefying (of mercury); calcining quicksilver with sulphur.
chilblain, an inflammation of the fingers, toes, or ears, caused by prolonged exposure to mo
isture and cold, affecting soles and feet also due to over walking; chaffed soles.
1. matter, stuff, substance, material object, category; 2. proper implied meaning of the word, one of tantrayuktis.
one of the yogic postures; lotus pose.
pustules in ears and neck.
fistula in ano with oedema.
erysipelas, a skin disease, multiple spreading pustules.
exudative fistula in ano.
seated forward bend; a yogic posture.
blowing or stuffing into;
nasya put powder into nose by blowing. pradhamana pramīlaka
1. shutting the eyes; 2. visual disturbances.
satisfying, moisturizing, a function of rasadhātu
puṣkara,puṣkaramūla orris root, dried root of Inula racemosa, I. helenium; Inula recemosa; Costus speciosus; Saussurea lappa. Plant puṣkarikā
locust pose, grasshopper pose; one of the yogic postures with upper and lower limbs lifted lying on the abdomen.
spiral fistula in ano.
posture, position; attitude; holding together, supporting.
multiple fistula in ano.
1. purity or pure state of mind; mental strength, one of the psychic humors; 2. extract prepared from a mineral substance. 3. sun-dried paste prepared from a cold infusion which is set in the sun until all the moisture evaporates and the concentrate becomes solid.
corpse pose; a yogic posture lying on back for relaxation.
one of the yogic postures, accomplished pose.
paralysis, stiffness, stupefaction, pillar.
one of the yogic postures, easy pose, pleasant pose.
sun salutation, two sets of twelve yogic postures practiced in serie
drowsiness; vertigo; stupor; sleepy.
traumatic fistula in ano.
tortuous fistula in ano.
Camel pose; one of the yogic postures with deep backward bend.
pan-cake; poultice or cataplasm; a soft moist, warm and medicated stuff kept on cloth and spread over aching part of the body.
substance the attracts moisture.
nausea, accepting moisture.
pustule on the penis.
one of the yogic postures, diamond pose, thunderbolt pose; sitting on heels with calves beneath the thighs.
float on water; a test for improperly processed metal. This is one of the physical analytical parameters for bhasma, and is applied to study the lightness and fineness of prepared bhasma.
1. alcoholic bewerage made from the stuff of palm trees; 2. women whose child dies on the fifth day after delivery.
viparītalajjālu better stud, Biophytum sensitivum. Plant vivṛta
big pustule over the skin.
fodder, grass, pasturage.
(yoga.āsana) yogic posture.
"stu" has 87 results.
stu praśaṃsā, stuti, ślāghā
kasmiṃścid viṣaye prasādaprakaṭīkaraṇasya kriyā bhāvo vā।
asmin viṣaye tena kṛtā mama praśaṃsā ayathārthā।
stu akhādyapadārthaḥ, akhādyava stu
tena akhādyapadārthaḥ avakare kṣiptaḥ।
stu pūjanīya, upāsanīya, upāsya, arcanīya, arcya, pūjya, vandanīya, vandya, ārādhya, ārādhanīya, stutya, pūjārha, vareṇya, arhya, ārya
gautamaḥ buddhaḥ pūjanīyaḥ asti।
stu khalu, nūnam, satyam, arthataḥ, tatvataḥ, va stutaḥ, avyalīkam, yathārtham, tattvena, yathātatham, yathārthataḥ, paramārthataḥ, anuṣatyam, añjasā, addhā
bhoḥ, vismṛtavān khalu bhavataḥ nāma।
stu tuvarī, tuvaraḥ, kaṣāya-yāvānalaḥ, rakta-yāvānalaḥ, lohita-ku stumburu-dhānyam
sasya-viśeṣaḥ, yasya bījarūpāḥ kaṣāyāḥ yāvānalāḥ bhojane upayujyante।
asmin saṃvatsare tuvaryaḥ sasyaṃ vipulaṃ dṛśyate।
stu tuvarī, tuvaraḥ, kaṣāya-yāvānalaḥ, rakta-yāvānalaḥ, lohita-ku stumburu-dhānyam
dhānya-viśeṣaḥ, kaṣāyo yāvānalaḥ āyurvede asya vātaśamanatva-virecakāditvādayaḥ guṇāḥ proktāḥ।
adya ahaṃ odanena saha tuvarīṃ pacāmi।
stu padārthaḥ, va stu, dravyam, sattvam
yad sapiṇḍaṃ sākāraṃ vā asti।
dugdhaṃ peyaṃ padārtham asti।
stu va stukaraḥ
kṛṣikṣetrasya saḥ karaḥ yaḥ vasturūpeṇa dīyate।
bhūmipatiḥ kṛṣakebhyaḥ vastukaram agṛhṇāt।
stu va stuḥ, bhūtam, abhibhūtam, sattvam, sattā, bhāvaḥ
vāyuḥ iti amūrtaṃ vastu। / kiṃ vastu vidvan gurave pradeyam।
stu vandanam, vandanā, stutiḥ, prārthanā, abhivandanā, stavaḥ, stotra
ṣoḍaśadhā bhaktyantargatabhaktiviśeṣaḥ yasmin upāsyadevatāyāḥ guṇagauravaḥ kriyate।
bhaktagaṇāḥ mandire prārthanāṃ kurvanti।
stu prākṛtikava stu
tad vastu yad prakṛtyā sambandhitam।
prākṛtikavastūnāṃ durupayogaḥ na karaṇīyaḥ।
stu nivāsaḥ, vasatiḥ, vāsaḥ, vāsasthānam, nivasatiḥ, nivāsasthānam, nivāsabhūyam, gṛham, āvāsaḥ, adhivāsaḥ, samāvāsaḥ, āvasathaḥ, vā stuḥ, vā stu, sthānam, avasthānam, pratiṣṭhā, āyatanam, niketanam, ālayaḥ, nilayaḥ, nilayitā, kṣiḥ
tat sthānaṃ yatra paśavaḥ janāḥ vā vasanti।
vyāghrasya nivāsaḥ vane asti।
stu va stuvinimayaḥ
ekaṃ vastu gṛhītvā tat sthāne aparasya pradānam।
vastuvinimaye saḥ vañcitaḥ।
stu mūrtava stu
asmākaṃ jīvane vayaṃ mūrtavastūni upabhuñjmaḥ।
stu amūrtava stu
tad vastu yad mūrtaṃ nāsti।
dhvaniḥ iti amūrtavastu asti।
stu paurāṇikava stu
tad vastu yasya ullekhaḥ dhārmikeṣu grantheṣu prāpyate।
amṛtaṃ paurāṇikavastu asti।
stu praśaṃsanīya, praśaṃsya, ślāghya, ślāghanīya, stutya, abhinandanīya
yaḥ praśaṃsituṃ yogyaḥ।
ye anyān kṛte jīvanti te praśaṃsanīyāḥ santi।
stu ajaḥ, vastaḥ, chagalakaḥ, stubhaḥ, chagaḥ, chagalaḥ, chāgalaḥ, tabhaḥ, stabhaḥ, śubhaḥ, laghukāmaḥ, krayasadaḥ, varkaraḥ, parṇabhojanaḥ, lambakarṇaḥ, menādaḥ, vukkaḥ, alpāyuḥ, śivāpriyaḥ, avukaḥ, medhyaḥ, paśuḥ, payasvalaḥ
paśuviśeṣaḥ, yaḥ apraśastaḥ, kharatulyanādaḥ, pradīptapucchaḥ kunakhaḥ vivarṇaḥ nikṛttakarṇaḥ dvipamastakaśca।
ajaḥ parvataṃ gacchati।
stu krodhaḥ, kopaḥ, amarṣaḥ, roṣaḥ, cetovikāraḥ, krudh, pratighaḥ, roṣaḥ, ruṭ, manyuḥ, utsavaḥ, ā stu, nāman
pratikūle sati taikṣṇyasya prabodhaḥ।
mama krodhaḥ śāmyati।
stu va stubhāgaḥ, vastvāṅgam
kasyāpi vastunaḥ bhāgaḥ।
adhyāpakaḥ bālakān vastubhāgān pāṭhayati।
stu stutiḥ, praśaṃsā, praśastiḥ, anuṣṭutiḥ, abhiṣṭava, āloka, uktham, īḍā, upavarṇanam, upastavaḥ, gīrṇi, guṇaślāghā, gūrti, devanam, dhiṣaṇam, nāntram, pariṣṭuti, pariṣṭavanam, pāṇaḥ, prakhyātiḥ, pratiṣṭutiḥ, pratisaṃdhānam
kimapi vastvoḥ athavā vyakteḥ guṇānāṃ praśaṃsāsūcikā ādarasūcikā vā uktiḥ।
sarvaiḥ gopālasya vīratāyāḥ stutiḥ kṛtā।
stu anupayuktava stu, nirarthaka-va stu
mohanena anupayuktavastuni prajvālitāni।
stu godhūma, bahudugdhaḥ, apūpaḥ, mlecchabhojanaḥ, yavanaḥ, ni stuṣakṣīraḥ, rasālaḥ, sumanāḥ
vrīhibhedaḥ, godhūli-varṇīyaḥ dhānya-viśeṣaḥ, asya guṇāḥ snigdhatvam, madhuratvam, vāta-pitta-dāha-nāśitvam।
kṛṣīvalaḥ godhūmaṃ bhūmau vapati।
stu kitavaḥ, unmattaḥ, dhūrtaḥ, kanakāhvayaḥ, mātulaḥ, mahanaḥ, dhattūraḥ, śaṭhaḥ, mātulakaḥ, śyāmaḥ, śivaśekharaḥ, kharjjūghnaḥ, khalaḥ, kaṇṭaphalaḥ, mohanaḥ, mattaḥ, śaivaḥ, dhu sturaḥ, dhutturaḥ, dhustūraḥ, purīmohaḥ, kaṣāyaḥ
kṣupaviśeṣaḥ tat kṣupaṃ yasya bījāni viṣayuktāni santi।
śivāya kitavaḥ rocate।
stu ni stud, udākṛ, vitud, upārṣ, cimicimāya
kṣuradhārasya vastunaḥ kasyāpi mṛdupṛṣṭhe praveśānukūlavyāpāraḥ।
alasmāt kaṇṭakaḥ niratudat mama pāde।
stu pra stutiḥ
mañce kavibhiḥ svasya racanāyāḥ svasya śailyāṃ prastutiḥ kṛtā।
stu chatrā, avārikā, sugandhi, dhānyakam, dhānyabījam, tumburu, tumbarī, ku stumburuḥ, ku stumbarī
upaskaraviśeṣaḥ, kustumbarīkṣupasya vṛttākārabījāni।
prasāde api chatrāḥ upayujyante।
stu ātmapraśaṃsā, ātma stutiḥ, ātmaślāghā
svasya praśaṃsanasyaḥ kriyā।
vidvāṃsaḥ ātmapraśaṃsāṃ na kurvanti।
stu mastiṣkam, gorddam, godam, mastakasnehaḥ, ma stuluṅgakaḥ
mastiṣkasya racanā jaṭilā asti। / yakṣmaṃ śīrṣaṇyaṃ mastiṣkāt jihvāyā vivṛhāmi te।
stu vā stuśāstram, sthāpatyaśāstram
tat śāstraṃ yasmin gṛhādinirmāṇasya kāryasya vivecanam asti।
vāstukalāyāṃ naipuṇyārthe vāstuśāstrasya adhyayanam āvaśyakam।
stu apra stuta
yad suvyaktarītyā na prastutam।
aprastutayā paddhatyā mayā tatkāryaṃ kṛtam।
stu viṣayaḥ, prakaraṇam, sandarbhaḥ, va stu, prasaṃgaḥ, prasaṅgaḥ
yasya vivecanaṃ kriyate।
aham asmin viṣaye kimapi vaktuṃ na icchāmi।
stu bandī, stutipāṭhakaḥ
rājñaḥ yaśasaḥ kīrteḥ ca yaḥ varṇanaṃ karoti।
rājā prasannaḥ bhūtvā bandinaṃ svasya mantriṇaṃ ghoṣayati।
stu muṣṭiḥ, mu stu, mucuṭī, tsaruḥ
muṣṭibhiḥ muṣṭibhiḥ prahṛtya yad yuddham bhavati tad muṣṭiyuddham।
stu kau stubhaḥ
purāṇānusāreṇa viṣṇuvakṣasthaḥ maṇiḥ।
kaustubhaḥ samudramanthane prāptaḥ।
stu viṣayaḥ, prakaraṇam, va stu, āśayaḥ
keṣucit lekheṣu granthādau vā nirūpitāḥ vicārāḥ athavā yasya nirūpaṇaṃ karaṇīyam asti।
premacandamahodayasya kathānāṃ viṣayaḥ grāmya-sthitiḥ āsīt।
stu praśaṃs, ślāgh, stu, nu, pra stu, abhiśaṃs, āśaṃs, abhiṣṭu, anuprath, abhinand, gṝ, āgṝ, abhigṝ, anumad, īḍ, kīrtaya, parivand, pratiśaṃs, pravac
anyasya guṇānāṃ prakarṣeṇa varṇanānukūlaḥ vyāpāraḥ।
mohanaḥ rāmasya guṇān prāśaṃsat।
stu vā stunirmāṇakauśalam, nirmāṇaśilpam, śilpam
bhavanaprāsādādīnāṃ nirmāṇasya kalā।
āgarānagarasthe tājamahale dṛṣṭe eva tasya vāstunirmāṇakauśalaṃ rocate।
stu upabhogyava stu
yad upabhoktā upayunakti।
paṇe pratidine nūtanāni upabhogyavastūni dṛśyante।
stu alakaḥ, alakam, āvartaḥ, kamujā, kuntalaḥ, kurulaḥ, keśī, keśamaṇḍalam, keśa stukaḥ, keśāntaḥ, khaṅkaraḥ, guḍālakaḥ, guḍālakam, cūḍā, cūrṇakuntalaḥ, śikhaṇḍakaḥ, śikhā, śikhāsūtram
pṛṣṭhabhāge vāmabhāge dakṣiṇabhāge ca itastataḥ avakīrṇāḥ keśāḥ।
tasyāḥ alakena yuktaṃ mukhaṃ aparicitaḥ iva abhāsata।
stu va stuniṣṭha
vastusambandhī padārthasambandhī vā।
vijñānaṃ mānavasya vastuniṣṭhāyāḥ buddhyāḥ vikāsārthe sāhāyyaṃ karoti।
stu godhūma, bahudugdhaḥ, apūpaḥ, mlecchabhojanaḥ, yavanaḥ, ni stuṣakṣīraḥ, rasālaḥ, sumanāḥ
vrīhibhedaḥ, godhūli-varṇīyaḥ dhānya-viśeṣaḥ, asya guṇāḥ-snigdhatvam, madhuratvam, vāta-pitta-dāha-nāśitvam;
yavagodhūmajam sarva payasaścaiva vikriyā [manu 5.25]
stu vyadh, chid, āvyadh, anuvyadh, nirbhid, avabhid, prabhid, nirbhad, pratibhid, vibhid, vinirbhid, nirvyadh, nivyadh, parivyadh, pratud, ni stud, pariṇud, tṛd, ātṛd, atitṛd, ativyadh, nikṣ, anunikṣ, udṛṣ, upatṛd, upārṣ, nitud, nitṛd, paritṛd, pracchid, vitud, vitṛd, vinikṣ, vivyadh, vyṛṣ, śvabhr, saṃkṛt, saṃchid, sañchid, sambhid
tigmena astreṇa kasyacana vastunaḥ chidranirmāṇānukūlaḥ vyāpāraḥ।
takṣakaḥ utpīṭhikāṃ nirmātuṃ kānicana kāṣṭhāni avidhyat।
stu paṇyam, paṇasaḥ, krayava stu, paṇaḥ
yeṣāṃ vastūnāṃ kraya-vikrayaṇaṃ kriyate।
saḥ paṇyaṃ kretuṃ gataḥ।
stu arthatattvam, va stuvṛttam
asya vṛttasya arthatattvāni anviṣyante।
stu stutya, praśaṃsitavya, stavya, kāruṇya, aṅgoṣin, ślokya, śaṃsya, praśastavya, suvṛkti, pāṇya, śravāyya, abhivandya, ślāghanīya, praśasya, vandya, suśasti, pravācya, śravya, īḍenya, mahanīya, śālin, praśasna, stavanīya, īḍya, paṇāyya, śaṃsanīya, praśaṃstavya
stutyasya atitheḥ hārdaṃ svāgataṃ kurmaḥ vayam।
stu vā stuḥ
vasanti prāṇino yatra;
vāstu saṃkṣepato vakṣye gṛhādau vighnanāśanam
stu vā stuśilpīya, sthāpatyasambandhī
etad mandiraṃ svagatāyāḥ vāstuśilpīyāyāḥ bhavyatāyāḥ kṛte prasiddham।
stu sūtradhāraḥ, pra stutakartā
sūtradhāraḥ eva apagataḥ tarhi kāryakramaḥ katham ārapsyate।
stu praśaṃsā, stavanam, stutiḥ, kīrtanam
saḥ svasya guroḥ praśaṃsāyāḥ na viramati।
stu khādyam, prāśyam, bhakṣyam, bhojyam, bhojyava stu, bhojyadravyam
bhojanādinā sambaddhāni sarvāṇi vastūni।
bhavataḥ khādyasya vyavasthā asmin bhojanālaye kṛtā।
stu yācitaḥ, yācitā, yācitam, abhyācitaḥ, abhyācitā, abhyācitam, arditaḥ, arditā, arditam, upayācitaḥ, upayācitā, upayācitam, samprārthitaḥ, samprārthitā, samprārthitam, prārthitaḥ, prārthitā, prārthitam, prārthitava stu
pitā te yācitaḥ pūrvaṃ mayā vai tvatkṛte'bale। [devībhāgavate 3।28।67]
stu kapilava stuḥ
gautamabuddhasya janmasthānaṃ tathā ca śakānāṃ rājadhānī।
kapilavastuḥ nepālaprānte āsīt।
stu apra stutapraśaṃsā
aprastutapraśaṃsāyām aprastutasya varṇanena prastutasya sattā darśyate।
stu kaṇḍanam, bahulīkaraṇam, ni stuṣīkaraṇam
bījānāṃ vivecanāya dhānyāt kāṇḍānām apākaraṇam।
tena kaṇḍanam asvīkṛtam।
stu kaṇḍanabhṛtiḥ, bahulīkaraṇabhṛtiḥ, ni stuṣīkaraṇabhṛtiḥ
bījānāṃ vivecanāya dhānyāt kāṇḍānām apākaraṇasya vetanam।
adya yāvat tena mahyaṃ kaṇḍanabhṛtiḥ na dattā।
stu purātattvaśāstrajñaḥ, purātanaśāstrajñaḥ, purāṇava stuśāstrajñaḥ
yaḥ purātatvaśāstraṃ jānāti।
sālāmahodayaḥ yuropadeśasya purātatvaśāstrajñaḥ asti।
stu "sthapatiḥ, śilpī, vā stuvit, vā stuvid, gṛhanirmāṇādhyakṣaḥ, metā, gṛhādinirmāṇavidyājñaḥ
tejomahālayasya anekeṣāṃ sthapatīnāṃ hastāḥ cheditāḥ iti kathyate।
stu prārthanā, vaṃdanā, stutiḥ
tad abhiśaṃsanātmakaṃ kāvyaṃ yad abhyarcanāsamaye paṭhyate।
asmin pustake sarveṣāṃ devānāṃ prārthanā asti।
stu kathāva stu, va sturacanāvinyāsaḥ, kathā, va stu
asya nāṭakasya kathāvastu atisāmānyam asti।/kālidāsagrathitavastu nāṭakam।
stu upa stutaḥ
upastutasya varṇanaṃ ṛgvede prāpyate।
stu ārabdha, ātta, upātta, prakṛta, prakrānta, samupārabdha, samudyata, pra stuta, pratipanna
yasya ārambhaḥ kṛtaḥ asti tathā ca yaḥ pracalati।
kasmād api vyavadhānāt ārabdhaṃ kāryaṃ āramat।
stu śilpaśāstram, sthāpatyaśāstram, vā stuvidyā
tad śāstraṃ yasmin śilpena sambaddhaṃ jñānaṃ bhavati।
asya rājaprāsādasya nirmāṇaṃ purātanīyaṃ śilpaśāstram anusṛtya kṛtam asti।
stu kuntalaḥ, keśāntaḥ, keśa stukaḥ, khaṅkaraḥ, cūrṇakuntalaḥ, keśamaṇḍalaḥ, guḍālakaḥ
kapolasthān kuntalān sā saṅkocati।
stu vā stuvit, vā stuvid, sthapatiḥ
tejomahālayasya bhittiṣu mukhyasya vāstuvidaḥ nāma naikeṣu sthāneṣu abhilikhitam asti।
stu ava stu
jīvane avastunaḥ sambhavaḥ nāsti।
stu a stuta
yaḥ na śaṃsitaḥ।
astutasya devasya aprasannatāyāḥ śāpaḥ taiḥ prāptaḥ।
stu ma stu
dadhnaḥ vastre baddhvā sthāpayatu yena mastu sraviṣyati।
stu vā stuvit, vā stuvid, sthapatiḥ
yaḥ bhavanasya prārūpaṃ nirmāti।
tejomahālayasya vāstuvidaṃ sarve praśaṃsanti।
stu vāyu stutiḥ
vāyustutiḥ iti nāmnau dvau sūktau vartete
stu vā stuḥ
vāstoḥ varṇanaṃ mahābhārate asti
stu veda stutilaghūpāyaḥ
ekaḥ ṭīkāgranthaḥ ।
vedastutilaghūpāyaḥ vedastutiḥ iti granthasya ṭīkāgranthaḥ asti
stu ku stukaḥ
ekaḥ ācāryaḥ ।
kustukasya varṇanaṃ vaṃśa-brāhmaṇe samupalabhyate
stu śṛṅgārakau stubhaḥ
ekā kṛtiḥ ।
śṛṅgārakaustubhasya ullekhaḥ koṣe asti
stu ku stukaḥ
ekaḥ ācāryaḥ ।
kustukasya varṇanaṃ vaṃśa-brāhmaṇe samupalabhyate
stu vā stuḥ
ekā nadī ।
vāstoḥ ullekhaḥ mahābhārate vartate
stu vā stuḥ
ekaḥ dānavaḥ ।
vāstoḥ ullekhaḥ vivaraṇapustikāyāṃ vartate
stu vā stuḥ
ekaḥ vasuḥ ।
aṣṭavasuṣu ekaḥ vāstuḥ asti
stu brahma stutiḥ
ekaṃ stutisūktam ।
brahmastutiḥ iti sūktaṃ kośeṣu prāpyate
stu sahasra stutiḥ
ekā nadī ।
sahasrastuteḥ ullekhaḥ bhāgavatapurāṇe asti
stu vā stuḥ
aṣṭasu vasuṣu ekaḥ ।
vāstoḥ ullekhaḥ bhāgavatapurāṇe asti
stu vā stuḥ
ekaḥ rākṣasaḥ ।
vāstoḥ ullekhaḥ vivaraṇapustikāyām asti
ekaṃ pavitraṃ sthānam ।
stutasvāmikṣetrasya ullekhaḥ vivaraṇapustikāyām asti
stu mallavā stu
ekaḥ sthānaviśeṣaḥ ।
mallavāstu pāṇininā varṇitaḥ
stu pārtha stutiṭīkā
pārthastuteḥ ṭīkāgranthaḥ ।
pārthastutiṭīkāyāḥ ullekhaḥ koṣe asti
stu jina stutiḥ
ekaṃ kāvyam ।
jinastuteḥ ullekhaḥ koṣe asti
stu nātha stutiḥ
ekaṃ kāvyam ।
nāthastuteḥ ullekhaḥ koṣe asti