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WordReferenceGenderNumberSynonymsDefinition
taruṇī2.6.8FeminineSingularyuvati
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100 results for vati
     
Devanagari
BrahmiEXPERIMENTAL
vatiSee under 1. van-, p.917. View this entry on the original dictionary page scan.
vatif. (prob.) asking, begging View this entry on the original dictionary page scan.
vati= vadi-, View this entry on the original dictionary page scan.
adobhavatihe becomes that. View this entry on the original dictionary page scan.
anvatisicto pour out over or along View this entry on the original dictionary page scan.
aṣṭanavatif. equals aṣṭ/ā-n- q.v View this entry on the original dictionary page scan.
aṣṭānavati(aṣṭ/ā--) f. ninety-eight View this entry on the original dictionary page scan.
aṣṭanavatitamamfn. = View this entry on the original dictionary page scan.
avatitīrṣumfn. intending to descend View this entry on the original dictionary page scan.
bāhusvatikam. or n. "arm-cross", the arms crossed ) View this entry on the original dictionary page scan.
ballavayuvatif. (- ), a young cowherdess, View this entry on the original dictionary page scan.
bhāgavatim. (prob.) patronymic fr. bhaga-vat- View this entry on the original dictionary page scan.
bisavati(b/isa--) f. a place abounding in lotus-fibres View this entry on the original dictionary page scan.
caturnavatif. 94, in compound caturnavatitama -tama- mfn. the 94th (a chapter of ) View this entry on the original dictionary page scan.
caturnavatitamamfn. caturnavati
dvānavatif. 92 , View this entry on the original dictionary page scan.
dvinavatif. 92 View this entry on the original dictionary page scan.
dvinavatitamamfn. the 92nd View this entry on the original dictionary page scan.
ekanavatif. ninety-one View this entry on the original dictionary page scan.
ekanavatitamamfn. the ninety-first. View this entry on the original dictionary page scan.
etāvatithamf(ī-)n. the so-manieth (varia lectio tima-), , Scholiast or Commentator View this entry on the original dictionary page scan.
haimavatikam. plural the inhabitants of the himālaya- mountains View this entry on the original dictionary page scan.
ibhayuvatif. an elephant's cub. View this entry on the original dictionary page scan.
janavatiind. locative case on a spot filled with people View this entry on the original dictionary page scan.
madakalayuvatif. a young woman intoxicated with love
navanavatif. 99 (in for any large number) View this entry on the original dictionary page scan.
navanavatitamamf(ī-)n. the 99th View this entry on the original dictionary page scan.
navati( also -) f. 90 View this entry on the original dictionary page scan.
navatidhāind. 90 fold View this entry on the original dictionary page scan.
navatidhanusm. Name of an ancestor of gautama- buddha- View this entry on the original dictionary page scan.
navatif. (fr. navat/i-) a paint-brush containing 90 hairs View this entry on the original dictionary page scan.
navatiprakrama(t/i--) mf(ā-)n. 90 steps long View this entry on the original dictionary page scan.
navatiratham. Name of an ancestor of gautama- buddha- View this entry on the original dictionary page scan.
navatirupatimāhātmya(?) n. Name of work View this entry on the original dictionary page scan.
navatiśasind. 90 by 90. View this entry on the original dictionary page scan.
navatiśatan. 190 View this entry on the original dictionary page scan.
navatitamamf(ī-)n. the 90th View this entry on the original dictionary page scan.
pañcanavatif. 95 (chapter of ) View this entry on the original dictionary page scan.
pañcanavatitamamf(ī-)n. 95th View this entry on the original dictionary page scan.
pañcanavatitamamf(ī-)n. the 95th (chapter of ) View this entry on the original dictionary page scan.
pārāvatim. patronymic of vasu-rocis- View this entry on the original dictionary page scan.
pārāvatim. View this entry on the original dictionary page scan.
parayuvatigam. equals -dārin- View this entry on the original dictionary page scan.
parvatif. a rock, stone View this entry on the original dictionary page scan.
pārvatim. patronymic of dakṣa- View this entry on the original dictionary page scan.
pārvatim. see Pan. View this entry on the original dictionary page scan.
pārvatikan. a multitude of mountains, mountain-range View this entry on the original dictionary page scan.
pratiyuvatif. a concubine, female rival View this entry on the original dictionary page scan.
raivatikam. metron. fr. revatī- View this entry on the original dictionary page scan.
raivatikam. varia lectio for prec. (q.v) View this entry on the original dictionary page scan.
raivatikīyamfn. (fr. prec.) View this entry on the original dictionary page scan.
rājavatiind. rājavat
revatif. equals revatī-, the wife of bala-rāma- View this entry on the original dictionary page scan.
revatif. Name of rati- (wife of kāma-deva-) View this entry on the original dictionary page scan.
revatiputram. a son of revati- View this entry on the original dictionary page scan.
sābhravatif. equals -matī- View this entry on the original dictionary page scan.
sadyuvatif. a good young woman, virtuous maiden View this entry on the original dictionary page scan.
sahasranāmārthaślokasahasrāvatif. Name of work View this entry on the original dictionary page scan.
ṣaṇṇavatif. 96 etc. View this entry on the original dictionary page scan.
ṣaṇṇavatiśrāddhanirṇayam. Name of work View this entry on the original dictionary page scan.
ṣaṇṇavatiśrāddhaprayogam. Name of work View this entry on the original dictionary page scan.
ṣaṇṇavatitanmamfn. the 96th (chapter of ) View this entry on the original dictionary page scan.
śāntvatif. Clerodendrum Siphonantus View this entry on the original dictionary page scan.
saptanavatif. 97 View this entry on the original dictionary page scan.
saptanavatitamamfn. the 97th, chapter of View this entry on the original dictionary page scan.
sarasvatiin compound for sarasvatī-. View this entry on the original dictionary page scan.
sarasvatikṛta(s/ari-) mfn. made by sarasvatī- View this entry on the original dictionary page scan.
sarasvativatmfn. accompanied by sarasvatī- View this entry on the original dictionary page scan.
sarvatim. Name of a man View this entry on the original dictionary page scan.
sarvatiktāf. Solanum Indicum View this entry on the original dictionary page scan.
śāśvatikamfn. equals śāśvaṭa-, eternal, constant, permanent View this entry on the original dictionary page scan.
śāśvatikatāf. the being eternal, eternity View this entry on the original dictionary page scan.
saudhāvatim. patronymic fr. sudhā-vat- gaRa bāhv-ādi-. View this entry on the original dictionary page scan.
surayuvatif. "celestial maiden", an apsaras- View this entry on the original dictionary page scan.
vatiind. loc so far View this entry on the original dictionary page scan.
vatikamfn. bought for or worth so much View this entry on the original dictionary page scan.
vatithamfn. (2, 53 and 77) the so manieth View this entry on the original dictionary page scan.
trayonavatif. 93 View this entry on the original dictionary page scan.
trinavatif. 93 View this entry on the original dictionary page scan.
trinavatitamamfn. equals vata- (chs. of ) View this entry on the original dictionary page scan.
ūrdhvatilakan. an upright or perpendicular sectarian mark on the forehead. View this entry on the original dictionary page scan.
ūrdhvatilakinmfn. having the above mark. View this entry on the original dictionary page scan.
varayuvati f. a beautiful young woman or girl View this entry on the original dictionary page scan.
varayuvatif. a kind of metre View this entry on the original dictionary page scan.
vārayuvatif. equals -kanyakā-, View this entry on the original dictionary page scan.
veśayuvati() f. a harlot, prostitute. View this entry on the original dictionary page scan.
viṣṇvatikramam. plural Name of particular texts of the taittirīya-saṃhitā-
vrajayuvatif. a young cowherdess, young shepherdess View this entry on the original dictionary page scan.
vṛddhayuvatif. a procuress View this entry on the original dictionary page scan.
vṛddhayuvatif. a midwife View this entry on the original dictionary page scan.
vyavatiṣṭhamānaSee vyava-sthā-. View this entry on the original dictionary page scan.
vyavatiṣṭhamānamfn. standing apart View this entry on the original dictionary page scan.
vatiind. as long as, as far as etc. View this entry on the original dictionary page scan.
yavatiktāf. a species of plant View this entry on the original dictionary page scan.
vatimamfn. (varia lectio for yāvatitha-), , Scholiast or Commentator View this entry on the original dictionary page scan.
vatithamfn. (a kind of ordinal of yāvat-; see ) "the how-manieth","as manieth", to whatever place or point, in how many soever (degrees advanced) View this entry on the original dictionary page scan.
yuvatif. a girl, young woman, any young female animal etc. etc. (in applied to uṣas-, Night and Morning, Heaven and Earth etc.;with śaryā-,prob."an arrow just shot off";but see yuv/ā-; in fine compositi or 'at the end of a compound' as f.for yuvan-,a youth exempli gratia, 'for example' sa-bāla-vṛddhayuvatiḥ purī-,a town with boys, old and young men, ) View this entry on the original dictionary page scan.
yuvatif. turmeric View this entry on the original dictionary page scan.
yuvatif. bestowing young women View this entry on the original dictionary page scan.
yuvatijanam. a young woman View this entry on the original dictionary page scan.
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vati वतिः (वा-$तिः नित् Uṇ.5.6) The wind. -f. (वन्- अन्त्यलोपः झलादौ विङ्ति P.V1.4.37) Asking, begging.
añjanāvati अञ्जनावति [अञ्जनं विद्यते अस्याः अधिककृष्णवर्णत्वात्] 1 N. of the female elephant of the north-east quarter. -2 N. of a tree कावाञ्जनवृक्ष.
vatika तावतिक तावत्क a. Bought for so much, worth so much, of so much value.
navati नवतिः f. Ninety; नवनवतिशतद्रव्यकोटीश्वरास्ते Mu.3. 27; R.3.69.
navati नवतिका 1 Ninety. -2 A paint-brush (said to contain 9 hairs).
parvati पर्वतिः f. (Ved.) A rock, stone.
pārvatikam पार्वतिकम् A multitude of mountains, a mountainrange.
vatitha यावतिथ a. 1 To whatever place or point. -2 In howmany soever (degree advanced); यो यो यावतिथश्चैषां स स तावद्गुणः स्मृतः Ms.1.2.
yuvati युवतिः ती f. [युवन्-ति ङीप् वा] 1 A young woman, any young female (whether of men or animals); सुर- युवतिसंभवं किल मुनेरपत्यम् Ś.2.9; युवतिजनकथामूकभावः परेषाम् Bh.; so इभयुवतिः. -ती 1 The sign virgo of the zodiac. -2 Turmeric (also युवतिः). -Comp. -इष्टा yellow jasmine. -जनः a young woman.
śāśvatika शाश्वतिक a. (-की f.) Eternal, permanent, perpetual, constant; शाश्वतिको विरोधः 'natural antipathy'; शाश्वतिकं वरोधमपहाय K.
haimavatika हैमवतिक a. Living in the Himālaya mountain; स हैमवतिकान् जित्वा करं सर्वानदापयत् Mb.3.254.6.
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av av help, I. P. ávati, i. 85, 7; ii. 12, 14; 35, 15; iv. 50, 9. 11; vii. 49, 1-4; 61, 2; x. 15, 1. 5; quicken, v. 83, 4.
inv i-nv go, I. P. ínvati [secondary root from i go according to class v.: i-nu]. sam- bring, i. 160, 5.
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ajanani f. deprivation of birth (in imprecations).
anāśaka n. fasting; starvation.
anāśa m. preservation.
avaloka m. observation; sight, view; -ana, n. look at; glance; sight, inspec tion; view; appearance; -ayitri, m. observer; -itâ, f. N.; -ita½îsvara, m. N. of a Bodhi sattva; -in, a. looking at; -lopana,n. cutting off, destroying, injuring.
ātmotkarṣa m. self-elevation; boasting; -½udaya, m. self-advantage, rise; -½udbhava, m. son; -½upagîvin, a. supporting oneself by personal labour.
ādṛta pp. considerate, careful, attentive; intent on (lc., --°ree;); respected, valued, honoured: -vati, f. act. (for finite verb) having paid attention or treated with respect.
ucchraya m. rise, elevation; height; growth: -na, n. raising, setting up; -khrâya, m. rise, elevation; height, growth, increase; -khrita, pp. (√ sri) high; exalted; -khriti, f. rise, exaltation; growth, increase.
utkarṣa a. boastful; m. elevation, increase, exaltation, eminence; distinction; excellence; excess; boastfulness; -in, a. su perior, better.
utsedha m. elevation; prominence; height, thickness; superiority.
udgama m. rise (of heavenly bodies); ascent; rising, elevation, breaking forth, ap pearance; springing up; shoot; departure; -tva, n. abst. n.
unnamra a. rising: -tâ, f. elevation.
unnati f. rising; heaving; elevation (above, lc.); exalted position; -mat, a. high, prominent; exalted.
upasarga m. addition; trouble; ca lamity; eclipse; preposition (gr.); -sargana, n. addition; obscuration, eclipse; secondary thing; subordinate person; representative; dependent (in a compound or as a derivative) word determining another (gr.).
ūrdhvakara a. with raised hands or upward rays; -karna, a. pricking up one's ears; -krita, pp. raised upwards; -ga, a. going upwards; -gati, f. going upwards; bounding; a. going upwards or to heaven; -gamana, n. rising, ascending, elevation: -vat, a. moving upwards; -gâmin, a.=-ga; -gvalana, n. flaming up; -ghampa, m. up ward leap; -dris, a. looking upwards; -drishti, a. upward gaze; -pâtra, n. tall vessel; -pâda, a. holding up the feet; m. tip of the foot; -pundra, -ka, m. vertical line marked with sandal &c. on the forehead of a Brâhman, sectarian mark; -bâhu, a. having the arms raised; -brihatî, f. a metre; -bhâga, m.upper part; -mukha, a. with upturned face; having its mouth turned upwards; darting up wards; -munda, a. shaved on the crown; -râgi, f. upward streak; -rekhâ, f. upward line; -retas, a. whose seed remains above, chaste; -loka, m. upper world, heaven; -vâla, a. hair outwards; -vrita, pp. worn above=over the shoulder.
karṣa m. dragging; ploughing; a weight (=16 mâshas); -aka, a. dragging about, harassing (--°ree;); ploughing, cultivating; m. busbandman; -ana, a.=karshaka: n. bring ing; driving out; pulling; tormenting; plough ing, agriculture; bending a bow; -in, a. drag ging along; inviting; ploughing; m. culti vator; -&usharp;, f. furrow; trench; incision.
kṣunnirodha m. suppression of hunger, starvation; -mat, a. hungry.
kṣetrakarman n. agriculture; -karma-krit, a. husbandman; -karshaka, m. husbandman; -ga, a. growing in the fields; m. wife's son begotten by another man; -gâta, pp. id.; -gña, a. having local knowledge; conversant with (g.); m. soul; -tara, n. place very suitable for cultivation or habitation; -tâ, f. residence; -pa, m. field-watcher; -pati, m. owner of a field; -pâla, m. field-watcher; tutelary deity of the fields; -raksha, m. field-watcher; -víd, a. knowing the place; expert; knowing the body.
gupti f. preservation; concealment; protection; defences.
gopana n. protection, preservation; concealment; keeping secret: &asharp;, f. protection.
grāmya a. referring to, coming from, prepared in or inhabiting villages; tame; cultivated; raised by cultivation; rustic, coarse; m. villager; domestic animal; n. sensuality.
citta pp.; n. observation; thought; purpose, will; mind, heart, intellect, reason; a. thinking of (--°ree;).
jātakarman n. after-birth cere mony; -dosha, a. guilty; -nashta, pp. hav ing appeared and disappeared; -paksha, a. fledged; -prâya, a. almost come to pass; -preta, pp. first born and thendeceased; -mâtra, a. but just born, only just arisen; -rûpa, a. of native beauty, beauteous; golden; n. gold: -maya, a. (î) golden; -vat, a. born; containing a derivative of the √ gan; -vâsaka, n. lying-in room; -vâsa-griha, n. (apart ment in which living takes place), sitting room; (á)-vidyâ, f. science of the origin or of the essence of things, metaphysics; -vi nashta, pp.=gâta-nashta; -visvâsa, a. hav ing confidence engendered, inspired with con fidence; (á)-vedas, a. having knowledge of beings; m. Agni; (C.) fire; -vesman, n. chamber of a new-born infant; lying-in room; -silâ, f. (real=) massive stone; -samkalpa, a. resolved; enamoured.
tāvat a. so great, so extensive; so long; so much; so manifold, so numerous, just so many (with corr. yâvat): n. ad. (with corr. yâvat) so much, so far; so long, during that time, then; (without corr.) meanwhile; for a while; in the first place, first; just, at once (very often with the impv. to express what is to be done immediately=pray just or at once --; or with 1st pers. pr.=I will first of all); only, merely; indeed, certainly, it is true (concessively, followed by but); already, even (opp. how much more or less); well! enough! emphasizes a notion (±eva), only, just, quite, why (sts. to be rendered by stress only); tâvat -ka, scarcely -when; tâvan na -api na, not only not -but also not; na tâvat, not yet: na tâvat--yâvat, not yet while; m&asharp; tâvat, (interjectionally) not for heaven's sake, God forbid; yâvad yâvat tâvat tâvat, in proportion--as;yâvan na tâvat, while not--so long=till: in. tâvatâ, during that time, meanwhile; to the same extent, just as far; lc. t&asharp;vati, so far; so long, in that time.
tilakārṣika a. cultivating sesamum; -khalî, f. oil-cake of sesamum; -grâma, m. N. of a village; -kûrna, n. pounded sesamum seeds; -taila, n. sesamum oil; -dvâ dasî, f. a certain twelfth day; -parna, -parn ika, n. sandal-wood; -parnî, f. sandal tree (Pterocarpus santalinus); -pîda, m. oil grinder; -pushpa, n. sesamum blossom=the nose.
niḥśrīka a. destitute of beauty, ugly; luckless, unhappy; -srenî=ni-srenî; -sreyas-a, a. (î) having nothing better, best of all; n. final beatitude, bliss, salvation; -svasita, n. expiration, breath; sigh;-svâ pada, a. lacking wild animals; -svâsa, m. breath; sigh: -parama, a. constantly sighing.
niṣpaṅka a. free from mud or dirt, clean, pure; -patti, f. being brought about; maturity; derivation, from (--°ree;); -pat tra, a. featherless; leafless; -pattrâ-kri, wound with an arrow in such a manner that only the feathers do not penetrate; -pathya, a. ill.
parājaya m. deprivation, loss, of (ab., --°ree;); defeat; loss of a lawsuit; subjugation, conquest of (g., --°ree;); -gi-shnu, a. victorious.
paritāpa m. heat, warmth; dis tress, anguish, sorrow, affliction; remorse; giving pain; -tâpin, a. burning hot; causing affliction or sorrow, distressing; -tushti, f. satisfaction; -tripti, f. perfect satisfaction; -tosha, m. satisfaction, gratification, glee; pleasure or delight in (g. or lc.); -toshayi tri, a. satisfying, gratifying; -tosha-vat, a. satisfied, gratified; -toshin, a. satisfied with, gratified by (--°ree;); -tyakta, pp.deserted, abandoned; -tyaktri, m. forsaker; -tyâga, m. abandonment, desertion; repudiation; re linquishment, renunciation, loss, privation, sacrifice: -sena, m. N. of a prince; -tyâgin, a. abandoning; resigning, renouncing (--°ree;); liberal; m. renouncer; -tyâgana, n. causing to abandon; depriving of (--°ree;); -tyâgya, fp. to be abandoned, -deserted, -renounced, avoided; -trâna, n. preservation, protection, help, deliverance, rescue from (ab.); shelter, refuge; preventive of (g.); -trâtavya, fp. to be protected from (ab.); -trâtri, m. pro tector, deliverer (with ac. or g.); -trâsa, m. fright, fear.
parirakṣaṇa n. protection; maintenance; preservation; keeping secret; î-ya, fp. to be guarded or preserved; -rak shâ, f. protection; preservation; -rakshitri, m. guardian; protector; -rambha, m.em brace: -na, n. embracing, embrace; -rambh in, a. embracing; girt by (--°ree;); -rodha, m. resistance.
pūrva a. being in front, fore; fronting, eastern; being to the east of (ab.); preceding; former, earlier; prior to (ab. or --°ree;); ancient, traditional, of the olden time; first (in succession); lowest (fine); previously or first mentioned or named; very commonly --°ree; after a pp.=previously or before (e.g. drishta-pûrva, seen before); e vayasi, in youth; --°ree; a. having as the preceding thing=preceded or accompanied by, based on, with: -m, ad. before, beforehand, previously, already; first; formerly, long ago (sts. with pr.); --°ree; (also pûrvena), in accordance with, amid, after, with (or when the privative negation precedes=without); m. pl. the ancients, forefathers, ancestors; sg. elder brother; n. fore part; â, f. east.
poṣaka a. nourishing, breeding, rearing; m. nourisher, breeder; -ana, a. cherishing, favouring (--°ree;); n. nurture, maintenance, cultivation (of trees, of the senses); -anîya, fp. to be nourished; -ayitnú, a. causing to thrive (ac.); -ayishnú, a. beneficial; -i-tri, m. nourisher, breeder; -in, a. rearing, bringing up (--°ree;); -u-ka, a. thriving; -tri, m. nourisher, bringer up; -ya, fp. thriving, well-fed; abundant; causing prosperity; to be nourished: -putraka, m. adopted son.
prakṛti f. (putting before, what is presupposed), original or natural form or condition (opp. vi-kriti, derivative form); nature, constitution, disposition, temper; fundamental form, pattern, standard, rule (sp. damental form, pattern, standard, rule (sp. in ritual); nature (opp. spirit: ph.): pl. material elements (rare); primary constituents of nature (from which all else is evolved: there are eight: avyakta, mahat, ahamkâra, and the five elements: ph.); constituent elements of the state (in politics: there are seven: king, minister, fortress, territory or subjects, treasure, army, and ally; kings primarily (of these there are four) and secondarily (of these there are eight) concerned in a war (each of these twelve having five prakritis in the form of minister, territory, fortress, treasure, army); constituent elements of a king's own state (exclusive of himself); ministers; subjects, citizens; sg. root, base (gr.): °ree;-or in. by nature, originally, properly; in the original state, unchanged: -ka, a. (--°ree;) id.; kripana, a. naturally feeble in discriminating between (lc.); -ga, a.innate; -purusha, m. nature and spirit (du.); minister; -bhâva, m. original or unmodified state; -mandala, n. whole circle of subjects, entire territory; -mat, a. having or being in the original, natural, or usual condition orform; -sampanna, pp. endowed with a noble nature; -subhaga, a. naturally beautiful; -stha, a. being in the natural state or condition, natural, genuine, normal; healthy; being in good circumstances.
pratiyatna m. trouble bestowed upon anything, elaboration, preparation, manufacture; -yâtana, n. requital: â, f. image, figure, statue (of a god); -yâna, n. return; -yâmini, ad. every night; -yâyin,a. going against, attacking; -yuddha, n. counter-contest, fight in return; -yuvati, f. female rival, concubine; -yuvam, ad. to wards the youth; -yoga, m. opposition, re sistance: in. pl. by remedies or antidotes; -yogam, ad.rule by rule; -yogika, a. cor relative, contrasting with (--°ree;): -tva, n. corre lativeness; -yog-in, a. correlative, contrast ing; m. opponent, adversary: (-i)-tâ, f., (-i) tva, n. correlation, contrast; -yogayitavya, fp. to be strung or the strings of which are to be tuned (lute); -yoddhavya, fp. to be fought against in return; -yoddhri, m. combatant; well-matched adversary; -yodha, m. combat ant, antagonist; -yodhana, n. combating; combat; -yodhin, m. combatant, equal an tagonist (--°ree;); -yoshit, f. female rival, con cubine.
pratyakṣa a. being before the eyes, evident, visible, perceptible; clear, plain, manifest; undoubted, actual, real; immediate, direct; having a clear knowledge of (g.); n. superintendence of, care for (g.); evidence, immediate perception; cognizance: -m, ad. before one's eyes or face; in the presence of (g. or --°ree;); visibly, evidently, from one's own immediate knowledge; clearly, distinctly; actually, really; immediately, directly, per sonally; ab. actually, really; immediately; in. before one's eyes, to one's face; at sight, evidently; lc. id.; °ree;--, before one's face, visibly; clearly; actually; directly, person ally: -karana, n.personal observation; -kri ta, pp. directly or personally addressed (in the second person); containing a direct invo cation; -kârin, a. moving in bodily shape before (g.); -gñâna, n. immediate know ledge; -tamât, -tam&asharp;m, ad. most evidently, immediately, or actually, etc.; -tas, ad. before one's very eyes: with √ sru, hear with one's own ears; -tâ, f. visibility: in. visibly; -tva, n. manifestness; explicitness; direct ness of perception; -darsana, n. seeing with one's own eyes, power of seeing (a god) bodily; -darsin, a. seeing or having seen anything (g.) with one's own eyes; -dris, a. seeing any thing clearly as if with one's own eyes; -drisya,fp. to be seen with one's own eyes, evident; -drishta, pp. seen with one's own eyes; -pramâ, f. correct conception gained by the evidence of the senses; -bhaksha, m. actual eating; -bhûta, pp. manifested, be come visible, appearing in bodily shape.
pratyeka a. each single: °ree;-or -m, ad. singly; at, on, with, or for each singly; in connexion with each; -buddha, m. isolated Buddha (who works out his individual salvation only); -sas, ad. singly, for each single one.
pramoka m. setting free, release; -moktavya, fp. to be released; -moksha, m. loss; release, deliverance, from (--°ree;); redemp tion; -mokana, a. (î) delivering from (--°ree;); n. shedding (of tears); freeing or delivering from (--°ree;); -modá, m. joy, delight (sts. pl.); strong perfume; N.: -ka, m. kind of rice; N.; -modana, a. delighting; n. enjoyment, hilarity; gladdening; -modita, (cs. pp. √ mud) m. ep. of Kubera;N.; -modín, a. delighting; m. kind of rice; -moda½upa-ruddha, (pp.) n. retreat of joy, harem; -mo sha, m. deprivation; -moha, m. bewilder ment: -kitta, a. bewildered in mind; -moh ana, a. (î) bewildering; -mohin, a. (--°ree;) id.
pravṛtti f. moving forward, ad vance, progress; appearance, manifestation, production; rise, origin; advent, setting in (of spring etc.); activity, efficacy, function; advance into, prosecution of, engaging in, ex posure of oneself to danger, predilection, pro pensity, addiction to (lc. or --°ree;); proceeding, occupation; behaviour, practice; employ ment, use, currency; applicability or validity of a grammatical rule;continuance, preva lence, continued validity; lot, fate; tidings, of (g. or --°ree;): -mat, a. devoted to a thing; -vriddha, pp. (√ vridh) grown up, great; -vriddhi, f. growth, increase; rise (of price); preferment, promotion, elevation; prosperity; -vrídh, f. growth.
praseka m. effusion; watering of the mouth, nausea; exudation, resin; spout (of a ladle); -sekin, a. discharging fluid; suffering from (excessive) salivation; -sena: -git, m. N. of various princes; -sevaka, m. sack, bag; damper on the neck of a lute.
prāṇanātha m. lord of life, lover, husband; -nâsa, m. loss of life, death; -ni graha, m. restraint of breath; -pati, m. lord of life, soul; -parikraya, m. staking one's life; -parikshîna, pp. whose life is on the decline; -parigraha, m. possession of life, existence; -parityâga, m. abandonment of life; -prada, a. having restored or saved any one's life; -pradâyaka, -pradâyin, a. id.; -prayâna, n. departure of the vital spirit, death; -priya, a. as dear as life; m. lover, husband; -prepsu, des. a. wishing to preserve one's life, in mortal terror; -bâdha, m. danger to life, mortal peril; -bhaksha, m. feeding on breath only (i. e. on the mere smell of food or drink); -bhaya, n. mortal fear; -bhâg, a. possessing life; m. living being; -bhûta, pp. being the vital breath; -bhrít, a. life-preserving; possessing life, living; m. living being; man; -máya, a. consisting of vital air orbreath; -mokshana, n. abandonment of breath, suicide; -yâtrâ, f. support of life, subsistence; -yâtrika, a. requisite for subsistence: -mâtrah syât, he should possess only as much as will support life; -yuta, pp. endowed with life, living, alive; -yoni, f. source of life; -rakshâ½ar tham, ad. for the preservation of life; -râg ya-da, a. having saved any one's life and throne; -rodha, m. suppression of the breath; -lâbha, m. saving of life; -vat,a. endowed with life, living; vigorous, strong; -vallabhâ, f. mistress or wife who is as dear to one as life; -vinâsa, m. loss of life, death; -vipra yoga, m. id.; -vritti, f. vital activity or function; -vyaya, m. renunciation orsacri fice of life; -vi½âyakkhana, n. imperilment of life; -samyama, m. suspension of breath; -samsaya, m. risk or danger to life (sts. pl.); -samkata, n. id.; -samtyâga, m. renunciation of life; -samdeha, m. risk or peril to life; -samdhârana, n. preservation of life; -sam nyâsa, m. giving up the spirit; -sama, a. dear as one's own life: â, f. mistress, wife; -sam mita, pp. dear as one's own life; reaching to the nose; -sâra, n. vital energy; a. full of strength, vigorous, muscular; -hara, a. taking away life, fatal to (--°ree;); capital (pun ishment); -hâni, f. loss of life; -hâraka, a. life-depriving, fatal; -hârin, a. id.; -hîna, pp. bereft of life, lifeless.
prāṇatha m. respiration; -da, a. life-giving; saving the life of (g., --°ree;); -dak shinâ, f. gift of life; -dayita, (pp.) m. hus band loved as dearly as life; -dâna, n. gift or saving of life; abandonment of life; -dyû ta, n. play or contest for life; -droha, m. attempt on the life of any one; -drohin, a. seeking the life of (--°ree;); -dhara, m. N.; -dhârana, n. maintenance or preservation of life; means of supporting life: -m kri, P. sup port any one's life; Â. support one's life, take food; -dhârin, a. preserving the life of (g.).
prādur ] ad. (only °ree;-- with the following three verbs or derivatives of the last two), forth, to view, manifest, visible: with as and bhû, become manifest, appear, reveal oneself; arise; resound; with kri, manifest, reveal; cause to appear, make to blaze (fire).
prāpti f. advent, occurrence (of time); reach, range; arrival at (--°ree;); power of obtaining anything one wants (one of the eight supernatural powers or siddhis); res cue from (ab.); attainment, acquisition, gain; occurrence; discovery, determination; ob tainment, validity (of a rule); lot, fortune, luck; joyful event (dr.); conjecture based on the observation of a particular thing (dr.).
prāyadarśana n. frequent phe nomenon; -vidhâyin, a. resolved on dying of starvation.
prāya m. going forth (to battle); departure from life, seeking death by fast ing; (what is prominent=) chief part, ma jority; --°ree; a. 1. after a n., having -for the chief part, chiefly consisting of, in which predominates, abounding in; primarily meant for; frequently applying or inflicting (pun ishment); near, on the verge of (e. g. accom plishment); like, resembling; 2. after an a. or pp., mostly; 3. after a pp., almost, so to speak: -m âs, upa½âs, upa-vis, upa½i, â sthâ, sam-â-sthâ, or kri, renounce life, seek death, esp. by means of fasting in order to extort something; -m kâraya, force any one (ac.) to resolve to die of starvation.
navībhāva m. renovation.
prāyopagamana n. going to death, starving oneself to death; -½upayog ika, a. most usual; -½upavishta, pp. sit ting down to starve oneself to death; -½upa-vesa, m.: -na, n. starvation by fasting; -½upavesin, a. sitting down to starve oneself to death.
bandhana a. (î) binding, fettering; captivating; n. binding, tying, fastening; bandaging; tying on (of a girdle etc.); entwining, clasping; capture; confinement, imprisonment, captivity; construction (of a bridge etc.); embanking or damming up (water); bridging over; connexion; fixing upon, directing towards (lc.); checking, suppressing; mundane bondage (opp. final liberation); bond, fetter; rope, cord, thong, halter, tether; fig. bond = that which holds any thing (g.) together; prison; sinew, muscle; embankment; stalk, stem (of flower or fruit): --°ree; a. bound to (lc.), fettered by (--°ree;): -kâr-in, a. (--°ree;) fettering, clasping: (-i)-tâ,f. abst. n.; -stha, a. being or living in confinement or captivity, imprisoned; m. captive, prisoner; -½agâra, m. house of bondage, prison.
ballava m. cowherd; î, f. cowherdess; (a)-yuvati, f. young cowherdess.
bīja n. seed (of plants and animals); seed-corn, grain; runner of the Indian fig-tree; germ, element; source, origin, begin ning; germ of a poem or play (from which the plot is developed); algebra; quicksilver: --°ree; a. caused or occasioned by: -ka, m. citron; n. seed; list; -kânda-prarohin, a. spring ing from seed or from slips; -kânda-ruha, a. id.; -kosî, f. seed-vessel (esp. of the lotus); -kriyâ, f. algebraic solution; -ganita, n. algebra; -dravya, n. elementary substance; -pûra: -ka, m. citron tree; -pûrna, m. id.; n. citron; -mâtra, n. only what is necessary for the preservation of seed or the race; -ruha, a. springing from seed;-vat, a. provided with seed or corn; -vâpa, m. sowing of seed; -sesha-mâtra, n. even their seed as a re mainder; -samhriti-mat, a. containing the germ and the catastrophe (of a play).
buddha pp. (√ budh) awakened, fully awake; expanded (flower); enlightened, wise; known, observed; m. enlightened person who is qualified by good works and knowledge of the truth for Nirvâna and reveals the true doctrine of salvation to the world before his decease (B.); the historical Buddha, named Sâkya-muni Gautama, the founder of the Buddhist religion, who was born in Magadha and died about 477 b. c.; -gayâ, f. Buddha's Gayâ, the Buddhistic name of the town of Gayâ (so called because Buddha obtained true knowledge there); -ghosha, m. N. of a celebrated Buddhist scholar who lived at the beginning of the fifth century a. d. (the N. is not quotable in Sanskrit); -tva, n. Buddha hood; -datta, m. N. of a minister; -dharma, m. Buddha's law; -pâlita, m. N. of a pupil of Nâgârguna; -mârga, m. way or doctrine of Buddha; -rakshita, m. N.: â, f. N.; -½âgama, m. Buddha's doctrine; -½anta, m. waking condition.
bhagavat a. possessing a happy lot, fortunate, blessed; adorable, venerable, divine (ep. of gods and demi-gods), august, illustrious, holy (of saints); worshipful as a term of address in vc.(bhagavan, bhagavas (V.), bhagos, f. bhagavati, m. pl. bhagavantah) or nm. with 3 sg.; m. ep. of Vishnu or Krish na, and of Siva: -î, f. ep. of Lakshmî and of Durgâ; -vad-âsraya-bhûta, pp. being the seat or resting-place of the Venerable One (Vishnu).
bhraṃśa m. falling or slipping down or off, fall; decline, decay; destruction, ruin; separation, straying from (--°ree;); loss, disap pearance; deprivation of (--°ree;); deviation from, abandonment of (ab. or --°ree;); slip of the tongue due to excitement (dr.); -ana, a. causing to fall, overthrowing; n. being deprived of, losing (ab.); depriving of (ab.); -in, a. fall ing off, out, or down (from, --°ree;); falling, being ruined; transient (--°ree;); ruining, de stroying.
bhreṣa m. tottering, wavering; slipping; failure; loss, deprivation.
madvat a. exhilarating (Br.); con taining some derivative of √ 1. mad.
manodaṇḍa m. complete control over one's thoughts; -duhkha, n. mental pain, heart-ache; -dushta, pp. impure in thought; -(a)navasthâna, n. distraction of mind, in attention; -nâsa, m. loss of mental power or understanding; -(a)nukûla, a. pleasant to the mind; -(a)nuga, a. suiting the mind, pleasing, agreeable; -(a)pahârin, a. captivating the mind, delightful; -(a)peta, pp. destitute of understanding; -bhava, a.originating in the mind, imaginary; love (opp. anger); (sex ual) love, god of love; -(a)bhiprâya, m. heart's desire: -ga, a. desirable; -(a)bhi râma, a. pleasing to the mind, gratifying.
manogata a. passing in the mind, concealed in the heart, secret; n. thought, notion, opinion; desire, wish; -gati, f. (motion of the mind), desire, wish; a. going at will, going wherever one wishes (car); -grâh in, a. captivating the mind, fascinating; -grâhya, fp. to be grasped by the mind; fascinating; -glâni, f. depression of mind; -ghna, a. intimidating; -ga, -ganman, m. (mind-born), love, god of love; -gavá, m.swiftness of thought (V.); a. (máno)-gava, a. swift as thought; (máno)-gavas, a. id. (V.); -gavin, a. id.; (máno)-gavishtha, spv. (conj.) exceedingly swift as thought; -gâtá, pp. mind-born; -gighra, a. (scenting =) guessingone's thoughts; -g&usharp;, a. swift as thought (RV.); -gña, a. (appreciated by the mind), pleasing, agreeable, beautiful, lovely, charming: -tâ, f. beauty, loveliness.
manobhū m. (arising in the mind), love, god of love; -mathana, m. (agitator of the soul), god of love; -máya, a. (î) consist ing of mind, spiritual (not material); -yâyin, a. going at will, going whereverone likes; -yúg, a. (V.) thought-yoked, i. e. yoked by a mere thought (steeds); suiting the under standing, wise; -ratha, m. (car of the mind), wish, desire; fancy, illusion; indirectly ex pressed wish; N.: -dâyaka, m. fulfilling wishes; N. of a Kalpa tree, -prabhâ, f. N., -siddhi, f. fulfilment of a wish; m. N.: -ka, --°ree; a. id.; -rama, a. delighting the mind, attractive, pleasing, charming, lovely, beau tiful; m. N.: -â, f. N.; -râgya, n. realm of fancy: â-ni kri, build castles in the air; -laya, m. loss of consciousness; -laulya, n. freak of the mind, whim, caprice; -vat-î, f. N.; -vallabhâ, f. mistress of one's heart; -vâñkhita, (pp.) n. heart's desire; -visud dhi, f. purity of mind; -vritti, f. working of the mind, mental operation; train of thought; mood, temper; -hán, a. mind-destroying; -hara, a. (â, î) captivating the mind, fascin ating, attractive; charming, beautiful: -tara, cpv. more beautiful, etc.: -tva, n. greater beauty; -hartri, m. heart-stealer, captivator; -hârikâ, f. N.; -hârin, a. captivating the heart, enchanting, fascinating, charming, beautiful; -hrit, a. taking away life and de lighting the heart;-hlâda, m. gladness of heart; -hlâdin, a. gladdening the heart, at tractive, beautiful.
mahokṣa m. large or full-grown bull: -tâ, f. state of a great bull; -½ukkhra ya, a. very lofty or great; -½ukkhrâya-vat, a. id.; -½uttama, n. (?) perfume; -½utpala, n. lotus-flower (Nelumbium speciosum); -½ut sava, m. great festival; -½utsavin, a. cele brating a great festival; -½utsâha, a. having great power; strong-willed, energetic, per severing; -½udadhi, m. great sea, ocean (of which there are supposed to be four): -ga, m. shell; -½udaya, m. great exaltation, good fortune, or prosperity; a. conferring great good fortune, or blessings; very prosperous; very happy; m. N.; n. ep. of the city of Kâ nyakubga: â, f. N. of a hall in the lunar world: (a)-svâmin, m. N. of a temple; -½ud ara, n. big belly, dropsy; a. (î) big-bellied; m. N.: -mukha, m. N. of an attendant of Durgâ; -½udyama, a. exerting oneself greatly, hard-working, industrious; busily occupied with (inf. or d. of abst. n.); -½unnata, pp. very lofty; -½unnati, f. great elevation, high rank or position; -½upâdhyâya, m. great teacher; -½uraga, m. great serpent; -½uras-ka, a. broad-chested; -½ûrmin, a. very billowy; -½ulkâ, f. great firebrand; great meteor.
māṃsa n. sg. & pl. flesh, meat (also of fish, crabs, and fruit); animal food; m. a mixed caste: (a)-tva, n. real meaning or de rivation of &open;flesh&close;; -pinda, m. n. lump of flesh; tumour; -pesî, f.piece of flesh; mus cle; -bhaksha, a. flesh-eating; -bhiksh&asharp;, f. begging for meat; -bhûta, pp. being flesh, forming a bait; combined with meat; -bhet tri, a. making a flesh-wound; -maya, a. (î) consisting of flesh; -yoni, m. creature of flesh and blood; -ruki, a. fond of animal food.
mukti f. release, deliverance, from (--°ree;); emancipation from the bonds of exist ence, final beatitude; abandonment of (--°ree;); throwing, hurling, discharging: -kalasa, m. N. of an ancestor of Bilhana; -kshetra, n. place of salvation, Benares; -tâ, f. state of re lease; -pati, m. lord of salvation; -pura, n. N. of a Dvîpa; -pûr-dasyu, m. robber of the cita del of salvation; -vat, a. delivered from (ab.).
mokṣavat a. connected with salvation; -sâstra, n. doctrine of salvation; -sâdhana, n. means of salvation.
yathā rel. ad. & cj. as, like (followed by correlative táthâ; sts. tathâ tathâ, tadvat, evam, V. evá; in V. the pcls. kid, ha, ha vai, iva½a&ndot;ga, iva ha are added, in C. sts. iva redundantly; at the end of a pâda yathâ is sometimes unaccented in this sense like iva); as, for instance; elliptically: as it is or was (rare); properly, correctly (=yathâvat); in order that, (so) that (with subj. or opt. in V.; opt., pr., ft., impf., pf., aor. in C.; sts. with ellipse of syât or bhavet); that (with verbs of saying, thinking, knowing, doubting, hear ing, etc. introducing oratio recta ± iti); as soon as (rare); as if (w. pot., rare): yathâ tathâ, as -therefore; as surely as -so truly (also tena satyena, the logical order of the clauses being sts. inverted); yáthâ yathâ táthâ tathâ (V. also eva&halfacute;eva), according or in proportion as -so, the more -the more; yathâ yathâ½eva, that (w. pot.; corr. tad); yathâ tathâ, in whatever way; in some way or other, anyhow (with na, in no way, not in reality); by commentators used to express that a word is employed adverbially (in such manner that it is, sc.bhavati); yathâ katham- kid, in any way, somehow or other; tad yathâ, that is as follows=namely, for instance; tad yathâ½api nâma, just as if (w. pot.).
yāvat rel. a. (with its following cor. t&asharp;vat, so great etc.=) as great, much, many, far, long, manifold, or frequent as: yâvak karma dâru ka, (as much as=) nothing but skin and wood;yâvat tâvat, how much soever; iti yâvat, as much as, that is to say (frequent in commentators); n. y&asharp;vat, indc. as far, much, or often as, to what amount (gnly. w. following cor. -tâvat, so far etc.); as long as, while; meanwhile, just (w. 1 prs. pr. or 3 impv., to denote an intended action); till (w. pr., pot., ft., impf., aor., or ellipse of copula); as soon as (w. pr., pot., pf., aor., or ellipse of copula): na yâvat -tâvat, scarcely -when, no sooner -than; yâvan na, while not=till (w. pr., pot., ft., impf., or ellipse of copula); also=if not, whether not; na pa ram or kevalam -yâvat, not only -but even; y&asharp;vad yâvat -t&asharp;vat tâvat, as gradu ally -so; prp. w. (gnly. preceding) ac. during, for (e.g. a year); up to, as far as (e.g. one's house; sts. nm.+iti instead of ac.); till (e.g. the evening): adya yâvat, till to-day; w. following ab. till (rare); in. yâvatâ, as far or long as; till (pot.); as soon as (pr.); inas much as, since; w. na, while not=till; lc. y&asharp;vati, as far or as long as (cor. tâvati).
yukta pp. (√ yug) yoked, to (lc.), with (in.); employed, occupied, engaged in, devoted to, intent on (lc. or --°ree;); applied; equipped, prepared, for (d., --°ree;); busied or occupied with (in.); absorbed in (lc.); con centrated, intent, attentive (cpv. -tara, very much on one's guard against: lc.; spv. -tama, supremely concentrated or intent); skilled, experienced, in (lc.); joined, united, combined, following in regular succession; furnished or endowed with, accompanied by, possessed of (in., --°ree;); being in conjunc tion with a constellation (in.); making use of (an opportunity, kâlena); come into connexion with (in.); connected with, re lating to (--°ree;); bound to, dependent on (--°ree;); fit, proper, becoming, for (g., lc.); right, cor rect; suitable to (--°ree;); auspicious, favourable (fate, moment); prosperous, thriving; faring or acting (thus, tathâ); primitive (opp. de rivative: gr.): °ree;-or -m, suitably, properly, duly, rightly; yuktam yad, it is suitable that --; na yuktam anayos tatra gantum, it is not suitable for them to go there; na yuktam bhavatâ, it is not seemly for you to (inf.); n. yoke, team; connexion, combina tion; fitness: in. yukténa, suitably; con formably to (reason, --°ree;).
yogakaraṇḍaka m. N.; ikâ, f. N. of a mendicant nun; -kshemá, m. sg. & pl. (C. also m. du. & sg. n.) possession or security of property; property; prosperity (ordinarily explained as meaningacquisi tion and preservation of property); property meant for pious uses; -kûrna, n. magic pow der; -ga, a. produced by meditation or Yoga; -tantra, n. Yoga doctrine, treatise on Yoga; -dharmin, a. practising Yoga; -nanda, m. the pseudo-Nanda; -nidrâ, f. sleep induced by the practice of Yoga, somnolent condi tion, dozing; Vishnu's sleep at the end of an age; -m-dhara, m. N.; -pati, m. lord of Yoga (Vishnu); -patha, m. path to Yoga;-bhâraka, m. shoulderyoke for the carrying of burdens; -bhrashta, pp. lapsed from devotion or contemplation; -maya, a. (î) produced from contemplation or Yoga; -mâyâ, f. magic; illusion produced by abstract meditation; -mârga, m. road to Yoga; -yâtrâ, f. recourse to mental ab sorption or Yoga; -yukta, pp. absorbed in meditation, practising Yoga; -ratna, n. magic jewel; -rûdha, pp. having an etymo logical and aconventional meaning (e. g. pa&ndot;ka-ga, growing in the mud and lotus); -rokanâ, f. kind of magical ointment (ren dering invisible or invulnerable); -vat, a. joined, united; practising Yoga; -vartikâ, f. magic wick; -vaha, a. bringing about, furthering (--°ree;); -vâh-in, a. intriguing: (-i) tva, n. intrigue; -vid, a. knowing the right means or method; knowing what is fitting or suitable; versed in Yoga; -vidyâ, f. knowledge of Yoga; -vibhâga, m. splitting of a grammatical rule into two; -sabda, m. the word yoga; etymological word (the mean ing of which results from the derivation); -sâyin, a. somnolent in consequence of medi tation; -sâstra, n.Yoga doctrine (esp. of Patañgali); -samâdhi, m. mental absorp tion resulting from Yoga; -sâra, m. univer sal remedy; -siddha, pp. perfected by Yoga; -siddhi, f. simultaneous accomplishment: -mat, a. versed in magic; -sûtra, n. the Sû tras on the Yoga (attributed to Patañgali).
yaugika a. (î) relating to a cure; applicable; agreeing with the derivation, having an etymological meaning; relating to or derived from Yoga: -rûdha, pp. having an etymological and a conventionalmeaning.
rakṣā f. protection, deliverance, preservation, of (--°ree; very common; rarely --°ree; =from, e. g. cold, or on, e. g. a journey); guard, sentinel; preservative, amulet, mysti cal object: -karandaka, n. magical preser vative casket; -griha, n. lying-in chamber; -½adhikrita, pp. entrusted with the protec tion (of the country etc.); m. appointed guardian; -½adhipati, m. head-constable; -parigha, m. protective bolt; -purusha, m. guard, watchman; -pradîpa, m. protec tive lamp (kept burning to keep off demons); -½abhyadhikrita, m. police official; -ma&ndot;gala, n. protective ceremony (against evil spirits); -mani, m. jewel used as a preservative (against demons): also fig. of a king; -mahaushadhi, f. sovran preservative herb (against demons); -ratna, n. preservative jewel (against de mons): -pradîpa, m. preservative jewel lamp (the gems in which serve as a protective light against demons); -vat, a. enjoying protec tion, protected by (in.); -sarshapa, m. mus tard seed as a preservative against demons.
rakṣa a. (î) guarding, protecting, preserving, keeping, observing (gnly. --°ree;); m. guard, warder (gnly. --°ree;); -aka, m. protector, guardian; guard, watchman; (ráksh)-ana, n. guarding, protecting, tending (of cattle); care, protection, preservation, of (g., rarely lc., --°ree;): â, f. guarding, protecting; -anîya, fp. to be guarded or protected, from (ab.); - spared; (deserving) to be ruled, by (in., g.); to be guarded againstor avoided, by (in.).
rūpa n. appearance, colour (esp. pl.), form, shape; dream or phantom shapes (pl.; V.); likeness, image, reflexion; grammatical form, derivative; handsome form, beauty, comeliness; phenomenon; sign, indication, token, symbol, manifestation; characteristic, property, nature; circumstances (opp. time or place); sort, kind; trace of (--°ree;); single specimen; drama; --°ree; a. having a (beautiful etc.) form; having the form, appearance, or colour of, resembling; formed or consisting of, in the form of, that is to say; often --°ree; w. an a. or pp. emphasizing its mg., but fre quently also pleonastic: in. rupena, in the form of (--°ree;); -mkri, assume a form; -the form of (nm., g., a., or --°ree;).
labdhi f. [√ labh+ti] obtainment, acquisition, of (g., --°ree;); gain, profit; preser vation of (life); discovery or perception of (--°ree;); ascertainment; quotient.
lopa m. omission, dropping, elision (of a letter or suffix); loss, lack, failure, in terruption, disappearance (of, g., gnly. --°ree;); deprivation; transgression, violation; -ana, n. violation (of a vow); -am,abs. robbing, plundering (ac.).
vardhana a. (î) growing, increas ing, prospering, getting richer; causing in crease, strength, or prosperity, augmenting (in C. very often --°ree;); gladdening (gnly. --°ree;); m. increaser, bestower of prosperity; n. growth, increase, prosperity; increase of power; augmentation, elevation; educating, rearing; refreshment, comfort (RV.).
vikṛti f. transformation, altera tion, change, modification, variation, changed condition; apparition, spectre; product; de rivative of Prakriti (=vikâra in Sâmkhya phil.); derivative form (in gr.; rare); de velopment (of seed; Br.); change of the nor mal mental condition, perturbation; change of feeling, hostility, defection: -m gam, yâ, vrag, or pra-pad, be changed: -mat, a. liable to change; indisposed, ill.
vidhura a. [√ 2. vidh] left alone, solitary, love-lorn, separated from the object of one's affection; --°ree;, separated from, desti tute of, lacking; impaired; afflicted, dis tressed, miserable; dejected (-m, ad. deject edly); adverse, unfriendly, unfavourable; n. adversity, trouble: -tâ, f. lack, deprivation; wretched condition; -tva, n. id.; -darsana, n. sight of adversity.
viśvaka m. N. of a protégé of the Asvins; -kartri, m. creator of the universe; -karman, n. every action (only °ree;--); (á) karman, a. accomplishing or creating every thing (V., E.); N. of the architect of the universe, resembling Pragâpati and often not distinguished from him; in C. he is the architect and artificer of the gods, also called Pragâpati, and with the pat. Bhauvana, father of Barhishmatî and Samgñâ; ep. of the sun (rare); -krít, a. creating everything; m. creator of the universe; the architect and artificer of the gods, Visvakarman; (á)-krish- ti, a. dwelling among all men, universally known (RV.); -kshaya, m. destruction of the world; -gata, pp. omnipresent; -guru, m. father of the universe; (á)-kakshas, a. all-seeing (RV.); (á)-karshani, a. = -krishti (RV.); -ganá, m. mankind; -gan&isharp;na, a. containing all kinds of people (V.); ruling all people (V.); benefiting the whole world (V., C.); (á)-ganya, a. containing all men (heaven and earth: V.); universal, dear to all men (V.); universally beneficial (discussion); -gít, a. all-subduing (V., P.); m. N. of an Ekâha in the Gavâmayana rite, the fourth day after the Vishuvat (Br., S., C.); -gîva, m. universal soul; -g&usharp;, a. all-impelling (RV.1); (á)-tas, ad. from or on all sides, everywhere; (á)-to-mukha, a. having a face on every side, facing in all directions; (á) tra, ad. everywhere; always; (á)-thâ, ad. in every way, always (V.); -datta, m. N. of a Brâhman; (á)-darsata, a. visible to all (RV.); -d&asharp;nîm, ad. always (V.); (á)-deva, a. all-divine;m. pl. the All-gods, the Visve devâs; (á)-devya, a. relating, dear etc. to all gods (RV.); (á)-devyâ-vat, a. id.; accompanied by the Visve devâs (Indra); (á)-dh&abrevcirc;, ad. in every way, always (RV.); -dhar ana, n.preservation of the universe; (á) dhâyas, a. all-supporting (RV.); -dhâ-vîrya, a. effective in every way (AV.); (á)-dhena, a. all-feeding (RV.); -nâtha, m. lord of the universe, ep. of Siva; N.; -m-tara, a. all-subduing(Buddha); m. N. of a king with the pat. Saushadmana; -pâvana, a. all-purifying; -pís, a. all-adorned (RV.); -prakâsa, m. All-enlightener, T. of a dictionary; (á) psnya, a. all-nourishing (V.); -bhug, a. all-consuming; (á)-bheshaga, a. (î) all-healing (V.); n. dry ginger (C.); (á)-bhogas, a. all-supporting; -maya, a. containing the uni verse; -maha, m. a kind of personification; -mahesvara, m. great lord of all (Siva); -minvá, a. (RV.) all-moving; all-containing; -mûrti, a. whose body is the universe or having all forms; -m-bhará, a. all-supporting; m. ep. of Vishnu: â, f. earth: -bhug, m. king; -yoni, m. f. source or creator of the universe; -ruki, m. N. of a Dânava; -rûpa, n. sg. all kinds of shapes; (á)-rûpa, a. (â, &isharp;) many-coloured, variegated (V.); wearing all forms, manifold, various; N. of a son of Tvashtri, whose three heads were struck off by Indra; â, f.dappled cow (V.); N. of certain verses (Br.); (á-)vâra, a. containing, bestowing etc. all treasures (V.); -vikhyâta, pp. known in the whole world; -víd, a. all-knowing; -visruta, pp. known in the whole world; (á)-vedas, a.all-knowing; (á)-sam bhû, a. beneficial to all; -súk, a. all-enlightening (RV.1); (á)-skandra, a. all-glittering (RV.); -samvanana, n. means of enchanting all; -samhâra, m. general destruction; -sakha, m. universal friend.
vihīna pp. √ hâ: -tâ, f. deprivation or lack of (--°ree;).
veśabhāva m. manner of prosti tutes; -yuvati, -yoshit, f. prostitute; -vat, m. keeper of a brothel; -vadhû, -vanitâ, f. prostitute; -vâsa, m. brothel; -strî, -sthâ, f. prostitute.
vaikṛta a. [vikriti] modified, derivative, secondary; subject to modification; artificial, kept up by adoption (family); n. modification, alteration, disfigurement, ab normal condition, changed state (ord. mg.); unnatural phenomenon, portent; mental change, agitation; change of sentiment, hos tility: -vat, a. morbidly affected by (--°ree;).
vyoman n. heaven, sky, atmosphere, air; ether (as an element; rare, C.); pre servation (TS.): in. vyomnâ, vyoma-mâr gena, vyoma-vartmanâ, through the air (fly, etc.).
vyuccha pr. base, √ 3. vas; -½ukkh- antî, f. pr. pt. id.; -½ukkhân, 3 pl. pr. subj. √ 3. vas; -½ukkhiti, f. interruption; -½uk- kheda, m. id.; -½úkya, fp. n. imps. [√ vak] one should interrupt (V.); -½ũta, pp. √ 4. vâ; -½utkrama, m. transgression; inverted order; -½utkrânta, pp. (√ kram) departed: -gîvita, a. whose life has departed, lifeless; -½ut-thâ tavya, fp. n. one should desist from; -½ut thâna, n. awaking (a certain stage in Yoga); neglect of duties; -½utpatti, f. derivation, etymology; growth in knowledge, education, culture, comprehensive learning: -mat, a. cultured; -½utpâdaka, a. deriving, explaining etymologically; -½utpâdana, n. derivation from (ab.); -½utpâdya, fp. to be derived; - explained; -½udaka, a. waterless; -½udâsa, m. abandonment (rare); rejection, exclusion; end (rare); -½uparama, m.tranquillization, cessation; close (of day); -½upasama, m. cessation; -½ushita, pp. 1. √ vas, dwell; 2. √ vas, shine; n. daybreak (only lc.); -½ũsh- ta, pp. (√ vas) dawned etc.; (ví)-½ushti, f. flush of dawn (V.); reward for (g., lc., --°ree;), requital (good or evil); grace, beauty (rare).
śāla a. being in the hut etc. (Br.): -m, ad. at home; m. (C.) N. of a tall and stately tree (Vatica robusta) used for build ing houses (often spelt sâla); tree (rare; sts. spelt sâla); enclosure, fence, rampart (rare; sts. spelt sâla).
śīlana n. exercise, practice, study, cultivation, of (--°ree;); frequent mention.
sa inseparable pcl. °ree;-- expressing union, community, similarity, equality (opp. aprivative), generally in adjective compounds=1. possessing (e.g. sa-paksha, winged), wearing (e. g. sa-vâsas, clothed), containing (e. g. saphena, foaming), displaying (e. g. sa-hâsa, smiling); 2. accompanied by, together with (e. g. sa-bhârya); 3. in addition to, and (e. g. sa-pâdam panam, a Pana and a quarter); 4. belonging to the same (e. g. sa-varna), having a similar, resembling in (e. g. sa-rûpa); the adjective suffix -in is sts. added to these cpds. (e. g. sa-putrin=sa-putra).
saṃrakṣa a. guarding; m. guardian: â, f. protection; -rakshana, n. protection, preservation, of (g., --°ree;), from (--°ree;); -raksha- nîya, fp. to be watched, -guarded against; -rakshya, fp. to be guarded or protected, from (ab.); -preserved or maintained; -guarded against; -rambha, m. agitation; impetuosity, violence; zeal, ardent desire (to, for, inf., --°ree;); anger, wrath against (lc., g.+ upari); brunt (of battle); intensity, vehem ence (of passions); °ree;-with a.=excessively; -rambh-in, a. ardently devoted to (--°ree;); angry, enraged; irascible: (-i)-tva, n. fury; -ra râná, pf. pt. √ râ; -râga, m. redness; pas sion, vehemence; attachment to (lc.); -râdh aka, a. thoroughly concentrated; (sám) râdhana, a. (î) conciliating (Br., S.); n. profound meditation (C.); -râdhya, fp. to be conciliated; -attained by profound con centration; -râva,m. clamour, roar; -rodha, m. checking, impeding, restraining, with holding; blockade, investment, siege; re striction, injury; suppression, destruction; -rodhana, n. restraining, suppressing, stop ping; -ropana, a. causing to heal; n. plant ing; -rohana, n. healing up; planting; -roh in, a. growing in (--°ree;).
samuccaya m. (heaping up to gether), mass, multitude; totality, aggregate; conjunctive sense (of ka; opp. vikalpa, dis junctive sense of vâ): -½upamâ, f. simile with a &open;not only, but also&close;; -kârana, n. simul taneous utterance; -kikîshâ, f. [√ ki] desire to collect or summarise; -kitî-kri, unite; -ketavya, fp. to be taken together (the one as well as the other); -keya, fp. id.; -kheda, m.: -na, n.destruction, extermination; -khra ya, a. growing up (living beings); m. erec tion, elevation (rare); height, length; emi nence, mountain (rare); rise, exaltation, high position; augmentation, stimulation; -khvas ita, pp. √ svas; n. taking breath; (-ug)- gvala, a. shining, radiant, splendid (on, in, with, --°ree;).
samudreka m. predominance; -unnati, f. rising (of the breast); height; ex altation, high position, eminence; increase; elevation (of mind): kittam samunnatim asnute, the soul feels elevated; -unneya, fp. to be inferred or concluded; -unmukhî- kri, lift up; -unmûlana, n. eradication, complete destruction.
sarja m. [exuder of resin] N. of a tree (=Sâla, Vatica robusta); -ana, n. creating, creation.
savāsas a. clothed, with one's clothes; -vikalpa, a. possessing or admitting of variety or distinctions, differentiated: -ka, a. id.; -vikâra, a. together with its develop ments or derivatives; together with its pro ducts (milk); enamoured; subject to modi fication or decomposition (food); -vikâsa, a. shining; -vikrama, a. vigorous, energetic; -viklavam, ad. dejectedly; -vigraha, a. embodied; -vikikitsitam, ad.doubtfully; -vitarkam, ad. thoughtfully; -vitâna, a. having a canopy.
skhala m. stumbling (rare); -ana, n. id., tripping, unsteady gait; faltering (of speech); displacement (of a garment); clash ing, dashing against; friction, contact; strok ing (with the hand); emission (of semen); falling into (--°ree;); blundering, mistake in (a name, --°ree;); -ita, (pp.) n. tripping, stumbling, staggering; blunder, error, aberration, trans gression in (lc., --°ree;); deprivation, loss of (af fection, g.): -subhagam, ad. tripping charm ingly.
sthala m. chapter, section (rare); n. raised ground, elevation; dry land (opp. damp lowland); terra firma, land (opp. water): fig. --°ree; (like tata), region (of prominent parts of the body, breast, etc.); ground, soil; place; case: tathâvidha-sthale, in such a case: -kamala, n. flower of the land lotus (Hibiscus mutabilis); -kamalinî, f. bed of land lotuses (Hibiscus mutabilis); -ga, a. living on dry land; -kara, a. id.; -ga, a.growing or living on dry land; applicable to transport by land (tax); -tâ, f. condition of dry land; -nalinî, f. land lotus (Hibiscus mutabilis); -patha, m. road by land (opp. water way); commerce by land: in. by land (reach a place); -pathî-kri, turn into dry land or a road by land; -padma, n. land lotus (Hibiscus mutabilis); -vartman, n. land-road: in. by land; -varman, m. N. of a prince; -vigraha, m. land-fight.
svid encl. pcl. perhaps, pray: gnly. after the intr. prn. ka (and its derivatives), which it sts. (like api and kana) makes in definite: káh svid, whoever, any one; it is also used after the pcls. api (intr.), uta, and âho; also in double questions, kim nu -svid, etc.
hara a. --°ree; (â, sts. î) bearing, wearing; taking, conveying; bringing (news) to (prati); taking away, depriving or robbing of; sur passing; removing, dispelling, destroying; receiving, obtaining; (taking=) captivating; m. Destroyer, ep. of Siva; N.; (hár)-ana, a. (â, î) conveying, containing; taking away, removing; n. bringing, fetching; offering; carrying off, stealing, theft, abduction (of a girl); withholding; confiscation (of property); obtainment; removal or destruction of (--°ree;).
hāni f. abandonment, relinquish ment; taking off (of ornaments, --°ree;); insuf ficiency, deficit; diminution, by (--°ree;); de privation of (ab.); loss, of (g., gnly. --°ree;; ord. mg.); ruin; failure (in a lawsuit); cessation, disappearance, lack, non-existence (common mg.): -kara, a. detrimental; causing to dis appear (--°ree;); -krit, a. injuring, destroying.
hārin a. 1. [√ 1. hri] bearing, bring ing; taking away, stealing, robbing; removing, destroying; appropriating; raising (taxes); surpassing; captivating, ravishing, charm ing, attracting (heart, eye, etc., --°ree;; by, --°ree;); 2. wearing a pearl necklace (hâra).
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"vati" has 71 results.
     
vati(1)taddhita affix. affix वत् in the sense of similar activity or thing; e. g. राजवद्वर्तते, मथुरावत् स्त्रुघ्ने प्राकार:; confer, compare तेन तुल्यं क्रिया चेद्वतिः | तत्र तस्येव P.V.1.115, 116; (2) taddhita affix. affix वत् in the sense of deserving;e.g, राजवत् पालनम् ; confer, compare तदर्हम् P.V.1.117; (3) taddhita affix. affix वत् applied to prefixes in Vedic Literature without any sense of its own ; e.g यदुद्वतो निवतो याति बप्सत् ; confer, compare उपसर्गाच्छन्दसि धात्वर्थे P.V. 1. 118.
dayānandasarasvatia 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.
raivatikādia class of words headed by रैवतिक to which the taddhita affix ईय ( छ ) is added in the sense of 'belonging to'; e. g. रैवतिकीय:, औदवाहीयः, बैजवापीय: et cetera, and others confer, compare Kaś. on P. IV. 3.131.
vatinirdeśaspecific statement by putting the word वत् for the sake of extended application ( अतिदेश ) ; exempli gratia, for example ब्राह्मणवदधीते: confer, compare स तर्हि वतिनिदेश: कर्तव्यः । न ह्यन्तरेण वतिमातदेशो गम्यते । M.Bh.on P. I.1.23 Vart. 4.
śāśvatikaeternal or permanent, as contrasted with कार्य id est, that is produced; confer, compareएतस्मिन्वाक्ये इन्दुमैत्रेययो: शाश्वतिको विरोधः Siradeva Pari.36; cf also एके वर्णाञू शाश्वतिकान् न कार्यान् R.Pr.XIII.4.
anudāttetliterally one whose mute significatory letter is uttered with a grave accent: a term applied to a root characterized by an indicatory mute vowel accented grave, the chief feature of such a root being that it takes only the Ātmanepada affixes c. g. आस्ते, वस्ते, et cetera, and others; confer, compare अनुदात्तङित आत्मनेपदम् P. I.3.12; such a root, in forming a derivative word in the sense of habit, takes the affix युच् e. g. वर्त्तनः, वर्धन: et cetera, and others provided the root begins with a consonant; confer, compare अनुदात्तेतश्र हलादेः P. III.2.149.
avayavamember or portion, as opposed to the total or collection (समुदाय) which is called अवयविन्; confer, compare अवयवप्रसिद्धेः समुदायप्रसिद्धिर्बलीयसी Par.Śek. Pari. 98. The conventional sense is more powerful than the derivative sense.
avibhāgapakṣaa view of grammarians according to which there are words which are looked upon as not susceptible to derivation. The terms अखण्डपक्ष and अव्युत्पन्नपक्ष are also used in the same sense.
avyutpattipakṣathe view held generally by grammarians that all words are not necessarily susceptible to analysis or derivation, an alternative view opposed to the view of the etymologists or Nairuktas that every word is derivable; confer, compare पाणिनेस्त्वव्युत्पत्तिपक्ष एवेति शब्देन्दुशेखरे निरूपितम् Pari. Śekh. Pari. 22; वाचक उपादान: स्वरूपवानिति अव्युत्पत्तिपक्षे Vyāḍi's Saṁgraha.
āśvalāyanaprātiśākhyaan authoritative Prātiśākhya work attributed to Śaunaka the teacher of Āśvalāyana, belonging prominently to the Sakala and the Bāṣkala Śakhās of the Ṛgveda. it is widely known by the name Ṛk-Prātiśākhya. It is a metrical composition divided into . 18 chapters called Paṭalas, giving special directions for the proper pronunciation, recitation and preservation of the Ṛksaṁhita by laying down general rules on accents and euphonic combinations and mentioning phonetic and metrical peculiarities. It has got a masterly commentary written by Uvvaṭa.
indraname of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; confer, compare the famous verse of Bopadeva at the commencement of his Dhātupāṭha इन्द्रश्चन्द्र: काशकृत्स्नापिशली शाकटायनः । पाणिन्यमरजैनेन्द्रा जयन्त्यष्टादिशाब्दिका: ॥ No work of Indra is available at present. He is nowhere quoted by Pāṇini. Many quotations believed to have been taken from his work are found scattered in grammar works, from which it appears that there was an ancient system prevalent in the eastern part of India at the time of Pāṇini which could be named ऐन्द्रव्याकरणपद्धति, to which Pāṇini possibly refers by the word प्राचाम्. From references,it appears that the grammar was of the type of प्रक्रिया, discussing various topics of grammar such as alphabet, coalescence, declension, context, compounds, derivatives from nouns and roots, conjugation, and changes in the base. The treatment was later on followed by Śākaṭāyana and writers of the Kātantra school.For details see Mahābhāṣya edition by D. E. Society, Poona, Vol. VII pages 124-127.
uṇādiaffixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriveditionThe derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work.
utthānaelevation of tone.
uddhātaelevation; named also उच्चीभाव.
upapadasamāsathe compound of a word, technically termed as उपपद by Pāṇini according to his definition of the word in III.1.92., with another word which is a verbal derivative; confer, compare कुम्भकारः, नगरकारः Here technically the compound of the words कुम्भ, नगर et cetera, and others which are upapadas is formed with कार,before a case-termination is added to the nominal base कार; confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Paribhāṣenduśekhara of Nāgeśa. Pari. 75.
upasargapreposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare सोपसर्गेषु नामसु Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 38. The word became technically applied by ancient Sanskrit Gratmmarians to the words प्र, परा, अप, सम् et cetera, and others which are always used along with a verb or a verbal derivative or a noun showing a verbal activity; confer, compare उपसर्गाः क्रियायोगे P. I. 4.59. 'These prefixes are necessariiy compounded with the following word unless the latter is a verbal form; confer, compare कुगतिप्रादयः P.II. 2.18. Although they are not compounded with a verbal form, these prepositions are used in juxtaposition with it; sometimes they are found detached from the verbal form even with the intervention of one word or more. The prefixes are instrumental in changing the meaning of the root. Some scholars like Śākaṭāyana hold the view that separated from the roots, prefixes do not express any specific sense as ordinary words express, while scholars like Gārgya hold the view that prefixes do express a sense e. g. प्र means beginning or प्रारम्भ; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः । नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति । उच्चावचाः पदार्था भवन्तीति गार्ग्यः । तद्य एषु पदार्थः प्राहुरिमं तं नामाख्यातयोरर्थविकरणम् Nirukta of Yāska.I. 8. It is doubtful, however, which view Pāṇini himself held. In his Ātmanepada topic, he has mentioned some specific roots as possessing some specific senses when preceded by some specific prefixes (see P. I. 3.20, 24, 25, 40, 4l, 46, 52, 56, et cetera, and others), which implies possibly that roots themselves possess various senses, while prefixes are simply instrumental in indicating or showing them. On the other hand, in the topic of the Karmapravacanīyas,the same words प्र, परा et cetera, and others which, however, are not termed Upasargas for the time being, although they are called Nipātas, are actually assigned some specific senses by Pāṇini. The Vārttikakāra has defined उपसर्ग as क्रियाविशेषक उपसर्गः P. I. 3.I. Vārt 7, leaving it doubtful whether the उपसर्ग or prefix possesses an independent sense which modifies the sense of the root, or without possessing any independent sense, it shows only the modified sense of the root which also is possessed by the root. Bhartṛhari, Kaiyaṭa and their followers including Nāgeśa have emphatically given the view that not only prefixes but Nipātas, which include प्र, परा and others as Upasargas as well as Karmapravacanīyas, do not denote any sense, but they indicate it; they are in fact द्योतक and not वाचक. For details see Nirukta of Yāska.I. 3, Vākyapadīya II. 190, Mahābhāṣya on I. 3.1. Vārttika (on the Sūtra of Pāṇini). 7 and Kaiyaṭa's Mahābhāṣyapradīpa.and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon. The Ṛk Prātiśākhya has discussed the question in XII. 6-9 where, as explained by the commentator, it is stated that prefixes express a sense along with roots or nouns to which they are attachedition It is not clear whether they convey the sense by denotation or indication, the words वाचक in stanza 6 and विशेषकृत् in stanza 8 being in favour of the former and the latter views respectively; cf उपसर्गा विंशतिरर्थवाचकाः सहेतराभ्यामितरे निपाताः; क्रियावाचकभाख्यातमुपसर्गो विशेषकृत्, सत्त्वाभिधायकं नाम निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. st. 6 and 8. For the list of upasargas see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 6, Taittirīya Prātiśākhya.I. 15, Vājasaneyi Prātiśākhya.VI.24, and S. K. on P. I.4.60.
ubhayaprāptia case or a matter in which both the alternatives occur, as for instance, the genitive case for the subject and the object of a verbal derivative noun (कृदन्त); confer, compare उभयप्राप्तौ कर्मणि । उभयोः प्राप्तिः यस्मिन् कृति सोयमुभयप्राप्तिः तत्र कर्मण्येव षष्ठी स्यात् न कर्तरि । आश्चर्यो गवां दोहः अगोपालकेन Kāś. on P. II.3.66.
kaṇvādia class of words forming a portion of the class of words called गर्गादि, and headed by the word कण्व, to the derivatives of which, formed by the afix यञ् by the rule गर्गादिभ्यो यञ् (P.IV.1.105) the affix अण् is added in the miscellaneous senses; exempli gratia, for example काण्वाः छात्राः; similarly गौकक्षाः, शाकलाः , अगस्तयः, कुण्डिनाः etc: confer, compare P.IV.2.111 and II. 4.70.
kartṛagent of an action, subject; name of a kāraka or instrument in general, of an action, which produces the fruit or result of an action without depending on any other instrument; confer, compare स्वतन्त्रः कर्ता P. I.4.54, explained as अगुणीभूतो यः क्रियाप्रसिद्धौ स्वातन्त्र्येण विवक्ष्यते तत्कारकं कर्तृसंज्ञं भवति in the Kāśikā on P.I. 4.54. This agent, or rather, the word standing for the agent, is put in the nominative case in the active voice (confer, compare P.I.4.54), in the instrumental case in the passive voice (cf P. II.3.18), and in the genitive case when it is connected with a noun of action or verbal derivative noun, (confer, compare P.II.3.65).
karman(1)object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ).
kātantraname of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375.
kātantraprakriyāa name given to the Kātantra Sūtras which were written in the original form as a Prakriyāgrantha or a work discussing the various topics such as alphabet, euphonic rules, declension, derivatives from nouns, syntax, conjugation derivatives from roots et cetera, and others et cetera, and others
kārakavibhakticase affix governed by a verb or verbal derivative as contrasted with उपपदविभक्ति a case affix governed by a noun, not possessing any verbal activity. See the word कारक a reference to some preceding word, not necessarily on the same page., See also the word उपपदविभक्ति.
kṛtliterally activity; a term used in the grammars of Pāṇini and others for affixes applied to roots to form verbal derivatives; confer, compare कृदतिङ् । धातोः ( ३ ।१।९१ ) इत्यधिकारे तिङ्कवर्जितः प्रत्ययः कृत् स्यात् । Kāś. on III.1.93, The kṛt affixes are given exhaustively by Pāṇini in Sūtras III.1.91 to III.4. I17. कृत् and तद्धित appear to be the ancient Pre-Pāṇinian terms used in the Nirukta and the Prātiśākhya works in the respective senses of root-born and noun-born words ( कृदन्त and तद्धितान्त according to Pāṇini's terminology), and not in the sense of mere affixes; confer, compare सन्त्यल्पप्रयोगाः कृतोप्यैकपदिकाः Nirukta of Yāska.I.14: अथापि भाषिकेभ्यो धातुभ्यो नैगमाः कृतो भाष्यन्ते Nirukta of Yāska.II.2; तिङ्कृत्तद्धितसमासा: शब्दमयम् V.Pr. I.27; also confer, compare V.Pr. VI.4. Patañjali and later grammarians have used the word कृत् in the sense of कृदन्त; confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Pari Śek.Pari.75. The kṛt affixes are given by Pāṇini in the senses of the different Kārakas अपादान, संप्रदान, करण, अाधकरण, कर्म and कर्तृ, stating in general terms that if no other sense is assigned to a kṛt affix it should be understood that कर्ता or the agent of the verbal activity is the sense; confer, compare कर्तरि कृत् । येष्वर्थनिर्देशो नास्ति तत्रेदमुपतिष्ठते Kāś. on III.4.67. The activity element possessed by the root lies generally dormant in the verbal derivative nouns; confer, compare कृदभिहितो भावो द्रव्यवद्भवति, क्रियावदपि । M.Bh.on V.4.19 and VI. 2.139
kṛtrimaartificial; technical, as opposed to derivative. In grammar, the term कृत्रिम means 'technical sense', as contrasted with अकृत्रिम 'ordinary sense'; confer, compare कृत्रिमाकृत्रिमयोः कृत्रिमे कार्यसंप्रत्यय: Paribhāṣenduśekhara of Nāgeśa. Pari. 9.
kṛdvṛttia short treatise by a grammarian named मोक्षेश्वर who lived in the fifteenth century. The work deals with verbal derivatives.
ktvāntagerund; a mid-way derivative of a verbal root which does not leave its verbal nature on the one hand although it takes the form of a substantive on the other hand.
tattvabodhinīname of the well-known commentary on Bhattoji's Siddhnta Kaumudi written by his pupil Jnanendrasarasvati at Benares. Out of the several commentaries on the Siddhantakaumudi, the Tattvabodhini is looked upon as the most authoritative and at the same time very scholarly.
dhātupārāyaṇaa grammatical treatise dealing with roots written as a supplementary work by Jumaranandin to his grammar work called Rasavati,which itself was a thoroughly revised and enlarged edition of the रसवती a commentary written by Kramadisvara on his own grammar named संक्षिप्तसार.Jumaranandin is believed to have been a Jain writer who lived in the fifteenth century A.D.
nighaṇṭua name given to a collection of words which are mainly Vedic. In ancient times such collections were possibly very general and numerous and the works or treatises on derivation such as the Nirukta of Yaska were based upon them; confer, compare निघण्टवः कस्मात् । निगमा इमे भवन्ति । छन्दोभ्यः समाहृत्य समाहृत्य समाम्नातास्ते निगन्तव एव सन्तो निगमनान्निघण्टव उच्यन्ते इत्यौपमन्यवः । अपि वा आहननादेव स्युः | समाहता भवन्ति । यद्वा समाहृता भवन्ति (Nir.I.1) where the word is derived from गम्,or हन् or हृ. The word निघण्टु is taken as synonymous with निगम by Durgacarya.
nipātaa particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206.
nipātanaa word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini;confer, compareदाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 et cetera, and others et cetera, and others The phrase निपातनात्सिद्धम् is very frequently used by Patanjali to show that some technical difficulties in the formation of a word are not sometimes to be taken into consideration, the word given by Panini being the correct one; confer, compare M.Bh.on I.1.4, III.1.22 et cetera, and others et cetera, and others; cf also the usual expression बाधकान्येव निपातनानि. The derivation of the word from पत् with नि causal, is suggested in the Rk Pratisakhya where it is stated that Nipatas are laid down or presented as such in manifold senses; cf Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: confer, comparealso Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.27.
niruktaname 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 Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV 6; V.Pr. IV. 19, 195.
nirvacanainterpretation by means of etymology as found in the Nirukta works; the act of fully uttering the meaning hidden in words that are partially or wholly unintelligible in respect of their derivation, by separating a word into its component letters; confer, compare निष्कृष्य विगृह्य निर्वचनम्, Durgavrtti on Nirukta of Yāska.II. 1.For details see Nirukta II.1.
nairukta(1)obtained by derivation, etymological; (2) etymologist, writer of a Nirukta work.
patañjalithe reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.
paribhāṣāsegraha'a work containing a collection of independent works on Paribhasas in the several systems of Sanskrit Grammar, compiled by M. M. K. V. Abhyankar. The collectlon consists of the following works (i) परिभाषासूचन containing 93 Paribhasas with a commentary by Vyadi, an ancient grammarian who lived before Patanjali; ( ii ) ब्याडीयपरिभाषापाठ, a bare text of 140 Paribhaasaas belonging to the school of Vyadi (iii) शाकटायनपरिभाषासूत्र a text of 98 Paribhasa aphorisms, attributed to the ancient grammarian Saka-tayana, or belonging to that school; [iv) चान्द्रपरिभाषासूत्र a text of 86 Paribhasa aphorisms given at the end of his grammar work by Candragomin; (v) कातन्त्रपरिभाषासूत्रवृत्ति a gloss on 65 Paribhas aphorisms of the Katantra school by Durgasimha; (vi) कातन्त्रपारभाषासूत्रवृत्ति a short gloss on 62 Paribhasa aphorisms of the Katantra school by Bhavamisra; (vii) कातन्त्रपरिभाषासूत्र a text of 96 Paribhasa rules belonging to the Katantra school without any author's name associated with it; (viii) कालापपरिभाषासूत्र a text of 118 Paribhasa rules belonging to the Kalapa school without any author's name associated with it; (ix) जैनेन्द्रपरिभाषावृत्ति a gloss written by M. M. K. V. Abhyankar ( the compiler of the collection), on 108 Paribhasas or maxims noticeable in the Mahavrtti of Abhayanandin on the Jainendra Vyakarana of Pujyapada Devanandin; (x) भोजदेवकृतपरि-भाषासूत्र a text of 118 Paribhasa rules given by Bhoja in the second pada of the first adhyaaya of his grammar work named Sarasvatikanthabharana; (xi) न्यायसंग्रह a bare text of 140 paribhasas(which are called by the name nyaya) given by Hema-hamsagani in his paribhasa.work named न्यायसंग्रह; (xii) लधुपरिभाषावृत्ति a gloss on 120 Paribhasas of the Panini school written by Puruso-ttamadeva; (xiii) वृहत्परिभाषावृत्ति con-taining 130 Paribhasas with a commentary by Siradeva and a very short,gloss on the commentary by Srimanasarman ( xiv ) परिभाषावृत्ति a short gloss on 140 Paribhasas of the Panini school written by Nilakantha; (xv) परिभाषाभास्कर a collection of 132 Paribhasas with a commentary by Haribhaskara Agnihotri; (xvi) bare text of Paribhasa given and explained by Nagesabhatta in his Paribhasendusekhara. The total number of Paribhasas mentioned and treated in the whole collection exceeds five hundredition
pāṇinithe illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition.
pāṇinisūtracalled also by the name अष्टक or पाणिनीय-अष्टक; name given to the SUtras of Paanini comprising eight adhyaayaas or books. The total number of SUtras as commented upon by the writers of the Kasika and the Siddhaantakaumudi is 3983. As nine sUtras out of these are described as Vaarttikas and two as Ganasutras by Patanjali, it is evident that there were 3972 SUtras in the Astaka of Paanini according to Patanjali. A verse current among Vaiyakarana schools states the number to be 3996; confer, compare त्रीणि सूत्रसहस्राणि तथा नव शतानि च । षण्णवतिश्च सूत्राणां पाणिनिः कृतवान् स्वयम् । The traditional recital by Veda Scholars who look upon the Astadhyayi as a Vedaanga, consists of 3983 Sutras which are accepted and commented upon by all later grammarians and commentators. The SUtras of Paanini, which mainly aim at the correct formation of words, discuss declension, conjugation, euphonic changes, verbal derivatives, noun derivatives and accents. For details see Vol.VII, Vyaakarana Mahaabhaasya, D. E. Society's edition pp. 152-162.
pārṣada parṣadi bhavaṃ pārṣadamliterally the interpretation or theory discussed and settled at the assembly of the learnedition The word is used in the sense of works on Nirukti or derivation of words as also works of the type of the Prātiśākhyās; confer, compare पदप्रकृतीनि सर्वचरणानां पार्षदानि Nirukta of Yāska.I. 17 and the commentary of, दुर्गाचार्यः confer, compare also पार्षदकृतिरेषा तत्रभवतां नैव लोके नान्यस्मिन्वेदे अर्ध एकारः अर्ध ओकारो वास्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1. 48: see also pp. 104, 105 Vol. VII Mahābhāsya D. E. Society's edition. See पारिषद.
puruṣakāraname of a commentary on the Sarasvatikaņthābharaņa of Bhoja by Kŗşņalilāśukamuni.
pratikaṇṭhamvocally, pronouncedly, expressly without any attention to the derivation or the formation of the word; ( 2 ) irregular formation; c.. सर्वशास्त्रार्थं प्रतिकण्ठमुक्तम् where प्रतिकण्ठ is explained as निपातन by Uvvata; confer, compare प्रतिकण्ठं निपातनम् : उत्सर्गविधिभिः साधयितुमशक्या अपि प्रयोगविशेषा निपात्यन्ते शास्त्रसंपूर्तये. Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.23.
bahuprakruti(l)consisting of a large number of verbal parts in derivation; बह्वयः प्रकृतयो यत्र; (2) a compound in which the constituent words are all in the plural number, confer, compare सर्वे द्वन्द्वो विभाषैकवद्भवति । बहुप्रकृतिरिति वक्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.4.12 Vart.l ; (3) a compound word ( पद ) made up of many constituent words; confer, compare बहूनि पदानि यत्र तद् बहुप्रकृति पदम् Vaj. Prat. V. 7.
bṛṃhaṇakeeping: preservation;confer, compare क्रमादतोप्यृग्यजुषां च बृंहणम् | बृंहणं संधारणम् ;Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI. 37.
bhaṭṭojīsurnamed 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 a reference to some preceding word, not necessarily on the same page.. The Siddhāntakaumudi has got many commentaries of which the Tattvabodhini written by Bhattoji's pupil Jnanendrasarasvati is appreciated much by learned grammarians.
bhāva(1)becoming; existence. The word is used many times in the sense of धात्वर्थthe sense of a root which is 'incomplete activity' or 'process of evolving'; confer, compare तदाख्यातं येन भावं स धातु: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 5; confer, compare also षड् भावविकारा भवन्ति Nirukta of Yāska.I. 36; पूर्वापरीभूतं भावमाख्यातेन आचष्टे व्रजतिपचतीत्युपक्रमप्रभृति अपवर्गपर्यन्तम् Nirukta of Yāska.I. 1 ; (2) activity as opposed to instruments ( साधन or कारक ); confer, compare भावगर्हायाम् । धात्वर्थगर्हायाम् Kāśikā of Jayāditya and Vāmana. on P. III. 1.24; confer, compare also भावः क्रिया, Kāśikā of Jayāditya and Vāmana. on यस्य च भावेन भावलक्षणम् P. II. 3.37; (3) completed action which is shown, not by a verb, but by a verbal derivative noun; confer, compare धात्वर्थश्च धातुनैवोच्यते | यस्तस्य सिद्धता नाम धर्मस्तत्र घञादयः प्रत्यया विधीयन्ते Kāśikā of Jayāditya and Vāmana. on 'भावे' P. III. 3.18; confer, compare also कृदभिहितो भावो द्रव्यवद्भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.19, III. 1.67, IV. 1.3, V. 4.19; confer, compare also भावस्त्वेक: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.67; (4) the radical factor for the use of a word; प्रवृत्तिनिमित्त; confer, compare भवतोत्मादभिधानप्रत्ययौ इति भावः | शब्दस्य प्रवृत्तिनिमित्तं भावशब्देनोच्यते | अश्वत्वम् , अश्वता | Kāś, on P. 5.1.119; (5) thing, object cf सिद्धशब्दः कूटस्थेषु भावेष्वविचालिषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhnika l; (6) transformation, substitution; change into the nature of another; confer, compare तत्र प्रथमास्तृतीयभावम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 4. confer, compare also the words मूर्धन्यभाव, अभिनिधानभाव et cetera, and others {7) possession of the qualities, nature; तदर्थस्य भाव: तादर्थ्यम्: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.13; (8) relationship; confer, compare गुणप्रधानभाव, प्रकृतिविकृतिभाव et cetera, and others
bhāvakartṛkahaving for its subject a verbal derivative in the sense of the भाव or the root activity. The word भाववचन is explained as भावकर्तृक in the Kāṡikāvŗtti. e. g. the word रोग: in चौरस्य रुजति रोगः Kāṡ. on P. II. 3.54: confer, compare भाववचनानां भावकर्तृकाणां Kāṡ. on P II. 3.54.
bhāvavacana(1)expressive of भाव or the completed verbal activity; exempli gratia, for example the word भाव itself, as also कृती, राग, and others; (2) having for their subject a verbal derivative in the form of the verbal activity. See भावकर्तृक.
mahābhāṣyapradīpavivaraṇa(1)original name of the learned commentary on the 'Pradipa' of Kaiyata written by Nagesabhatta, a stalwart and epoch-making grammarian of the 18th century. The commentary is known popularly by the name 'Uddyota' or Pradipoddyota; (2) name of the commentary on Kaiyata's Pradipa by Nityaananda Parvatiya. The commentary is also known by the name दीपप्रभा.
yadṛcchāśabdliterally a chance-word: Samjna-sabda or proper noun which is given accidentally without any found used attention to derivation or authority confer, compare अयं , तर्हि यदृच्छाशब्दोsपरिहार्यः। लृफिङ्: लृफिङ्ङ् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on Siva Stra2.
yāskaa reputed ancient Niruktakara or etymologist, of the 6th century B.C. or even a few centuries before that, whose work, the Nirukta, is looked upon as the oldest authoritative treatise regarding derivation of Vedic words. Yaska was preceded by a number of etymologists whom he has mentioned in his work and whose works he has utilisedition Yaska's Nirukta threw into the back-ground the older treatises on etymology, all of which disappeared gradually in the course of time.
yogarūḍhaa word that can be derived, but is always used in a specific sense, the derivative sense which is wider being limited: exempli gratia, for example पङ्कजम्.
yaugikabased on derivation; etymological; one of the kinds of words रूढ, यौगिक, योगरूढ and यौगिकरूढ; confer, compare सैन्धवशब्दो लवणे उभयलिङ्ग:। यौगिकस्याभिधेयवल्लिङ्गम् l Kāśikā of Jayāditya and Vāmana. on P.II.4.31.
rūḍhaconventional; traditional; one of the four senses in which words are usedition The senses are यौगिक (derivative ), रूढ (conventional), योगरूढ and यौगिकरूढ; The term रूढ is also used in the sense of ' a conventional word ' confer, compare प्रथमाशब्दो विभक्तिविशेषे रूढः Kās. on P. VI. 1.102.
rūḍhiconvention; usage; custom. The word रूढि is given along with योग ( derivation ) as the basis of the use of words which are described to be of four kinds; see रूढ a reference to some preceding word, not necessarily on the same page.. confer, compare नैगमरूढिभवं हि सुसाधु P. III 3. 1. Vārttika (on the Sūtra of Pāṇini). 1.
rūpa(1)word-form which is complete with प्रकृति ( the base ) and प्रत्यय, id est, that is the affix which is attached to it; confer, compare रूपनिर्ग्रहश्च शब्दस्य नान्तरेण लौकिकं प्रयोगम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.22 Vārttika (on the Sūtra of Pāṇini). 3; confer, compare also the usual expression का रूपसिद्धिः in the Mahābhāșya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.51, 1.2.58 et cetera, and others ; the word is also used in the sense of a word-base ( धातु or प्रातिपदिक ); confer, compare स्वं रूपं शब्दस्याशब्दसंज्ञा P. I. 1.68; (2) the word form as characterized by its derivation and properties confer, compare तस्य रूपान्यत्वे वर्णान्यत्वम् explained as तस्य शब्दस्य अनुप्रदानादिभिः कारणौ रूपभेदे जन्यमाने वर्णभेदः संपद्यते Taittirīya Prātiśākhya.XXII. 2
vibhāṣāoptionally, alternatively; the word is explained by Pāṇini as नवा in the rule न वेति विभाषा (P.I.1.44)in consonance with its derivation from the root भाष् with वि; confer, compare नेति प्रतिषेधे वेति विकल्पस्तयोः प्रतिषेधविकल्पयोर्विभाषेत्ति संज्ञा भवति । विभाषाप्रदेशेषु प्रतिषेधविकल्पावुपतिष्ठते | तत्र प्रतिषेधेन समीकृते विषये प्रश्चाद्विकल्पः प्रवर्तते. The option (विभाषा) is further divided into three kind प्राप्ते विभाषा, अप्राप्ते विभाषा and उभयत्र विभाषा. For details see Mahābhāṣya on P. I.1.44.
byāḍiname of an ancient grammarian with a sound scholarship in Vedic phonetics, accentuation,derivation of words and their interpretation. He is believed to have been a relative and contemporary of Panini and to have written a very scholarly vast volume on Sanskrit grammar named *Samgraha which is believed to have consisted of a lac of verses; confer, compare संग्रहो व्याडिकृतो लक्षसंख्ये ग्रन्थ: NageSa's Uddyota; confer, compare also इह पुरा पाणिनीये अस्मिन्व्याकरणे ब्याड्युपरचितं लक्षग्रन्थपरिमाणं निबन्धनमासीत् Vākyapadīya of Bhartṛhari. Tika. The work is not available at present. References to Vyadi or to his work are found in the Pratisakhya works, the Mahabhasya, the Varttikas, the Vakyapadiya and many subsequent treatises. A work on the Vyakarana Paribhasas, believed to have been written by Vyadi, is available by the name परिभाषासूचन which from its style and other peculiarities seems to have been written after the Varttikas, but before the Mahabhasya. Vyadi is well-known to have been the oldest exponent of the doctrine that words denote an individual object and not the genus. For details see pp. 136-8, Vol. 7 Vyakarana Mahabhasya DE. Society's Edition.
vyutpattiderivation of a word from a root which formed a special feature of the Nairukta school of Vedic scholars in ancient times; the word निर्वचन is used in the same sense: confer, compare सति संभवे व्युत्पत्तिरन्यथा कर्तव्या रूढेरनियमात् Kāśikā of Jayāditya and Vāmana. on P.V. 2.93.
vyutpattivāda(l)name given to a topic in grammar which deals with the derivation of words as suitable to the sense: (2) name given to treatises discussing the derivation and interpretation of words.
vyutpannatvaderivation, correct understanding of the sense by derivation.
śabdavyutpattiderivation of a word by tracing it to the root from which it is formedition
śabdavyutpattikaumudīa small treatise on the derivation of words written by a grammarian named RajaramaSastrin.
ṣaṣṭhīthe sixth case; the genitive case. This case is generally an ordinary case or विभक्ति as contrasted with कारकविभक्ति. A noun in the genitive case shows a relation in general, with another noun connected with it in a sentence. Commentators have mentioned many kinds of relations denoted by the genitive case and the phrase एकशतं षष्ठ्यर्थाः (the genitive case hassenses a hundred and one in all),. is frequently used by grammarians confer, compare षष्ठी शेषे P. II. 3.50; confer, compare also बहवो हि षष्ठ्यर्थाः स्वस्वाम्यनन्तरसमीपसमूहविकारावयवाद्यास्तत्र यावन्त: शब्दे संभवन्ति तेषु सर्वेषु प्राप्तेषु नियमः क्रियते षष्ठी स्थानेयोगा इति । Kāśikā of Jayāditya and Vāmana. on P. I. 1.49. The genitive case is used in the sense of any karaka when that karaka ; is not to be considered as a karaka; confer, compare कारकत्वेन अविवक्षिते शेषे षष्ठी भविष्यति. A noun standing as a subject or object of an activity is put in the genitive case when that activity is expressed by a verbal derivative , and not by a verb itself; confer, compare कर्तृकर्मणोः कृति P. II. 3 .65. For the senses and use of the genitive case, confer, compare P. II. 3.50 to 73.
samāsaplacing together of two or more words so as to express a composite sense ; compound composition confer, compare 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 et cetera, and othersas 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.
sāmānyagrahaṇāvighātathe preservation of the inclusion of two or more terms by such a wording as is common to those two or more terms; exempli gratia, for example ङी for ङीप् ङीष् and ङीन्; आप् for टाप्, डाप् and चाप्: confer, compare अथवा अवश्यमत्र सामान्यग्रहणाविघातार्थः ककारोनुबन्धः कर्तव्यः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III, 1.83 Vart.. 7. The phrase सामान्यग्रहणाविघातार्थ is very frequently used in the Kasikavrtti.
sārasvataname of a grammar work which was once very popular on account of its brevity, believed to have been written in the sutra form by an ancient grammarian named Narendra who is said to have composed 700 sutras under the inspiration of Sarasvati.The exposition of these Sutras by a reputed grammarian named Anubhutisvarupacarya who possibly flourished in the thirteenth century A. D., is known by the name सारस्वतप्रक्रिया which has remained as a text book on grammar to the present day in some parts of India. This प्रक्रिया is popularly known as सारस्वतव्याकरण. The technical terms in this grammar are the current popular ones.
siddhāntakaumudīvādārthaan explanatory work, discussing the difficult sentences and passages of the Siddhantakaumudi, written by a grammarian named Ramakrisna. सिद्धान्तरत्न a gloss on the Sarasvatisutra written by a grammarian natmed Jinacandra. सिद्धान्तरत्नाङ्कुर name of a commentary on the Katantraparisista by Sivaramacakravartin.
subdhātua root formed from a noun or a subanta by the addition of any of the following affixesक्यच् ( by P. III. 1.8, 10 and l9), काम्यच् (by P.III.1.9), क्यङ् (by P. III.1.1 1, 12 and 14-18), क्यष् (by P.III.1.13),णिङ् (by P III.1.20), णिच् (by P.III.1.21 and 25) and यक् (by P.III.1.27)and also by क्विप् or zero affix by P. III. b.l l Varttika 3. All these formations ending with the affixes mentioned a reference to some preceding word, not necessarily on the same page. are termed roots by the rule सनाद्यन्ता धातव: (P.III. 1. | 32) and are regularly conjugated in all the ten tenses and moods with the general conjugational sign शप् added to them in the conjugational tenses, and स्य, तास् and others in the other tenses and moods, and have verbal derivatives also formed by the addition of suitable krt affixes.
hṛdayahāriṇīname of a commentary written by a grammrian named दण्डनाथ on the Sarasvatikanthabharana of Bhojarja.
hemacandraa Jain sage and scholar of remarkable erudition in the religious works of the Jainas as also in several Shastras. He was a resident of Dhandhuka in Gujarat, who, like Sankarācārya took संन्यासदीक्षा at a very early age and wrote a very large number of original books and commentaries, the total number of which may well nigh exceed fifty, during his long life of eighty-four years ( 1088 to ll 2 ). He stayed at AnhilavalaPattana in the North Gujarat and was patronised with extreme reverence by King Kumarapala who in fact, became his devoted pupil. Besides the well-known works on the various Shastras like Kavyanusasana, Abhidhanacintamani, Desinamamla, Yogasastra, Dvyasrayakavya, Trisastisalakapurusacarita and others which are well-known, he wrote a big work on grammar called सिद्धहेमचन्द्र by him,but popularly known by the name हेमव्याकरण or हैमशब्दानुशासन The , work consists of eight books or Adhyayas, out of which the eighth book is devoted to prakrit Grammar, and can be styled as a Grammar of all the Prakrit dialects. The Sanskrit Grammar of seven chapters is based practically upon Panini's Astadhyayi, the rules or sutras referring to Vedic words or Vedic affixes or accents being entirely omittedThe wording of the Sutras is much similar to that of Panini; at some places it is even identical. The order of the treatment of the subjects in the सिद्धहैम. शब्दानुशासनमृत्र is not, however, similar to that obtaining in the Astadhyayi of Panini. It is somewhat topicwise as in the Katantra Vyakarana. The first Adhyaya and a quarter of the second are devoted to Samjna, Paribhasa and declension; the second pada of the second Adhyaya is devoted to karaka, while the third pada of it is devoted to cerebralization and the fourth to the Stripratyayas.The first two Padas of the third Adhyaya are devoted to Samasas or compound words, while the last two Padas of the third Adhyaya and the fourth Adhyaya are devoted to conjugation The fifth Adhyaya is devoted to verbal derivatives or krdanta, while the sixth and the seventh Adhyayas are devoted to formations of nouns from nouns, or taddhita words. On this Sabda nusasana, which is just like Panini's Astadhyayi, the eighth adhyaya of Hemacandra being devoted to the grammar of the Arsa language similar to Vedic grammar of Panini, Hemacandra has himself written two glosses which are named लधुवृति and वृहृदवृत्ति and the famous commentary known as the Brhannyasa. Besides these works viz the हैमशब्दानुशासन, the two Vrttis on it and the Brhannyasa, he has given an appendix viz the Lingnusasana. The Grammar of Hemacandra, in short, introduced a new system of grammar different from, yet similar to, that of Panini, which by his followers was made completely similar to the Paniniya system by writing works similar to the Siddhantakaumudi, the Dhatuvrtti, the Manorama and the Paribhasendusekhara. हेमहंसगणि a grammarian belonging to the school of Hemacandra, who lived in the fifteenth century and wrote a work on Paribhasas named न्यायसंग्रह, on which he himself wrote a commentary called न्यायार्थमञ्जूषा and another one called by the name न्यास.
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abhavāya in the matter of salvationSB 1.15.17
abhidhyānam processes of elevation which absorb one's attentionSB 11.14.28
adabhra magnanimous, without reservationSB 3.15.9
matsya-sutā-ādayaḥ the daughter of a fisherman (Satyavatī, Bhīṣma's stepmother)SB 1.10.9-10
adhīyataḥ by cultivationSB 4.29.38
adhyātma-dīpaḥ the light for all transcendental knowledge (knowing You, one knows everything: yasmin vijñāte sarvam evaṃ vijñātaṃ bhavati)SB 10.3.24
akṛṣṭa even without cultivationSB 10.27.26
amāyayā without reservationSB 1.3.38
amāyinaḥ without reservationSB 4.21.33
amuṣya of him (Devātithi)SB 9.22.11
anapāśrayaḥ without motivation (You do not become the master with motivation)SB 7.10.6
anaśana starvationSB 5.26.8
anavasare during the time of renovationCC Madhya 10.41
kṛṣṇa-anuśīlana cultivation of Kṛṣṇa consciousnessCC Madhya 19.168
kṛṣṇa-anuśīlanam cultivation of service in relationship to KṛṣṇaCC Madhya 19.167
svarga-apavargayoḥ of elevation to the heavenly planets or liberation from material bondageSB 8.23.22-23
apunaḥ-bhavam cessation of repeated birth (liberation, salvation)SB 9.21.12
dharma-kāma-artha-vimukti-kāmāḥ persons who desire the four principles of religion, economic development, sense gratification and salvationSB 8.3.19
artha for some motivationSB 10.47.6
sarasvatīra artha the meaning of mother SarasvatīCC Antya 5.147
arthaḥ any motivation (the Lord is the pure master, and Prahlāda Mahārāja is the pure devotee with no materialistic motivation)SB 7.10.6
yoga-ārurukṣu persons desiring elevation to the platform of yogic perfectionCC Madhya 24.158
āryām the honored goddess (Pārvatī, wife of Lord Śiva)SB 10.79.19-21
aśeṣataḥ without reservationsSB 7.10.45
pañcavaṭī āsi then coming to PañcavaṭīCC Madhya 9.316
sarva-ātmanā by all means, without reservationSB 2.7.42
sarva-ātmanā fully, without reservationCC Madhya 6.235
ātmanaḥ for self-preservationSB 4.18.27
ātmārāmatayā by the process of cultivating Brahman realizationCC Madhya 24.128
kāla-avadhiḥ the limited span of life (after which one's evolution may be degrading or elevating)SB 5.14.31
āvapanam the cultivation ground or sourceSB 5.14.23
bańgavāṭī-caitanya-dāsa Bańgavāṭī Caitanya dāsaCC Adi 12.86
bhadrām jāmbavatīm Bhadrā and JāmbavatīSB 10.71.41-42
bhagavatī as good as Bhagavān and therefore known as BhagavatīSB 10.1.25
kṣīra-bhagavatī the temple of Kṣīra-bhagavatīCC Madhya 9.281
tvat-bhaktaḥ fully attached to You without motivationSB 7.10.6
bhāryayā a wife (Jāmbavatī)SB 10.37.15-20
apunaḥ-bhavam cessation of repeated birth (liberation, salvation)SB 9.21.12
bhavānī the goddess PārvatīSB 3.23.1
bhavāya for elevationSB 1.14.35-36
bhavāya for elevationSB 4.14.21
bhavāya for the elevationSB 10.10.34-35
bhogavatī iti called BhogavatīSB 10.70.44
bhogavatīm the celestial town named BhogavatīSB 4.25.15
bańgavāṭī-caitanya-dāsa Bańgavāṭī Caitanya dāsaCC Adi 12.86
carmaṇvatī CarmaṇvatīSB 5.19.17-18
sva-carum the oblation meant for herself (Satyavatī)SB 9.15.9
pariśuddha-cetasā without mental reservationsSB 4.6.5
cora-pārvatī the goddess Pārvatī, who is known as a thiefCC Madhya 9.281
darśanam observationSB 7.15.63
dāsa-kanyāyām in the womb of Satyavatī, who was known as the daughter of a śūdraSB 9.22.20
bańgavāṭī-caitanya-dāsa Bańgavāṭī Caitanya dāsaCC Adi 12.86
dehambhara-vārtikeṣu who are interested only in maintaining the body, not in spiritual salvationSB 5.5.3
deva-yānam the process of elevation known as deva-yānaSB 7.15.55
devātithiḥ a son named DevātithiSB 9.22.11
devī the goddess PārvatīSB 6.17.10
devī mother SarasvatīCC Adi 16.95
devīm his wife, PārvatīSB 6.17.4-5
devyā Pārvatī, the wife of Lord ŚivaSB 9.18.5
devyāḥ while the goddess PārvatīSB 6.17.4-5
devyāḥ of PārvatīSB 6.17.37
devyai to the goddess PārvatīSB 11.27.3-4
devyai to goddess PārvatīSB 12.10.38
dharma-kāma-artha-vimukti-kāmāḥ persons who desire the four principles of religion, economic development, sense gratification and salvationSB 8.3.19
mokṣa-dharmān the acts for salvationSB 1.9.27
mukunda-sarasvatī dila Mukunda Sarasvatī gaveCC Antya 13.53
adhyātma-dīpaḥ the light for all transcendental knowledge (knowing You, one knows everything: yasmin vijñāte sarvam evaṃ vijñātaṃ bhavati)SB 10.3.24
dṛṣadvatī DṛṣadvatīSB 5.19.17-18
dṛṣadvatīm the river DṛṣadvatīSB 10.71.22
duhitaram the daughter, RukmavatīSB 10.90.36
dvāravatyām in the capital DvāravatīSB 11.2.1
prakāśānandera śiṣya eka one of the disciples of Prakāśānanda SarasvatīCC Madhya 25.23
sannyāsīra gaṇa the groups of Māyāvādī sannyāsīs, headed by Prakāśānanda SarasvatīCC Madhya 25.70
gatim salvationSB 4.9.67
gavi by the name Gau or SarasvatīSB 9.21.25
giriśau Lord Śiva and his wife, PārvatīSB 6.17.25
sei gophā ughāḍiyā by excavating the caveCC Madhya 18.61
guṇa-karma-nibandhanaḥ captivation by the three modes of material natureSB 7.7.27
śrī-gurūn unto the spiritual masters in the paramparā system, beginning from Mādhavendra Purī down to Śrīla Bhaktisiddhānta Sarasvatī ṭhākura PrabhupādaCC Antya 2.1
śrī-gurūn unto the spiritual masters in the paramparā system, beginning from Mādhavendra Purī down to Śrīla Bhaktisiddhānta Sarasvatī ṭhākura PrabhupādaCC Antya 3.1
haran captivatingSB 4.20.37
hetuḥ the motivation (for the living entities' involvement in material activities)SB 12.7.9-10
hetutayā as their motivationSB 10.87.19
hṛdayańgamam captivatingSB 5.3.2
īkṣām reservationSB 4.28.42
irā-īśe Lord Brahmā, the lord of Sarasvatī (Irā)SB 10.13.57
irāvatīm IrāvatīSB 1.16.2
irā-īśe Lord Brahmā, the lord of Sarasvatī (Irā)SB 10.13.57
bhogavatī iti called BhogavatīSB 10.70.44
jamadagniḥ Satyavatī's son, JamadagniSB 9.15.11
jāmbavatī-sutaḥ the son of JāmbavatīSB 1.11.16-17
jāmbavatī-sutaḥ the son of JāmbavatīSB 1.14.31
jāmbavatī Jāmbavatī, a queen of Lord Kṛṣṇa'sSB 3.1.30
jāmbavatī-sutaḥ the son of JāmbavatīSB 10.68.1
śrī-jāmbavatī uvāca Śrī Jāmbavatī saidSB 10.83.10
sāmbam jāmbavatī-sutam Sāmba, the son of JāmbavatīSB 11.1.13-15
jāmbavatīm named JāmbavatīSB 10.56.32
bhadrām jāmbavatīm Bhadrā and JāmbavatīSB 10.71.41-42
jāmbavatyāḥ of JāmbavatīSB 10.61.10-12
jijñāsayā by the cultivation of knowledgeSB 11.10.11
jīveta self-preservationSB 1.2.10
jñāna-yajñena by cultivation of knowledgeBG 9.15
jñāna-yajñena by the sacrifice of cultivating knowledgeSB 10.40.6
jñāna by cultivation of knowledgeSB 11.20.32-33
jñāna cultivation of knowledgeCC Adi 17.24
jñāna speculative cultivation of knowledgeCC Madhya 21.119
jñānam the cultivation of knowledgeSB 11.20.31
jñānataḥ by cultivation of knowledgeCC Adi 8.17
joṣaṇāt by cultivationSB 3.25.25
joṣaṇāt from proper cultivationCC Adi 1.60
joṣaṇāt from proper cultivationCC Madhya 22.86
joṣaṇāt from proper cultivationCC Madhya 23.16
juṣan cultivatingSB 11.8.18
juṣāṇaḥ cultivatingSB 11.17.43
juṣantaḥ cultivatingSB 11.21.1
prakāśānanda kahe Prakāśānanda Sarasvatī repliedCC Madhya 25.81
kāla-avadhiḥ the limited span of life (after which one's evolution may be degrading or elevating)SB 5.14.31
dharma-kāma-artha-vimukti-kāmāḥ persons who desire the four principles of religion, economic development, sense gratification and salvationSB 8.3.19
dharma-kāma-artha-vimukti-kāmāḥ persons who desire the four principles of religion, economic development, sense gratification and salvationSB 8.3.19
kāmam desire without reservationsSB 1.19.2
kaṃsavatī KaṃsavatīSB 9.24.25
kaṃsavatyām in the womb of KaṃsavatīSB 9.24.41
dāsa-kanyāyām in the womb of Satyavatī, who was known as the daughter of a śūdraSB 9.22.20
guṇa-karma-nibandhanaḥ captivation by the three modes of material natureSB 7.7.27
kaya mother Sarasvatī saysCC Antya 5.145
kriyā-yogam the practical method of cultivationSB 12.11.2-3
vibhavati kriyāya by the verb vibhavati ('flourishes')CC Adi 16.66
kṛṣṇa-anuśīlanam cultivation of service in relationship to KṛṣṇaCC Madhya 19.167
kṛṣṇa-anuśīlana cultivation of Kṛṣṇa consciousnessCC Madhya 19.168
kṣīra-bhagavatī the temple of Kṣīra-bhagavatīCC Madhya 9.281
kuśa-sthalī Dvāravatī, or DvārakāSB 7.14.30-33
lokān elevation to higher planetsSB 10.4.46
trai-lokya-mohanam captivating the three worldsSB 6.4.35-39
sarasvatīra mana the explanation of mother SarasvatīCC Antya 5.144
marutvatī MarutvatīSB 6.6.4
marutvatyāḥ from MarutvatīSB 6.6.8
matsya-sutā-ādayaḥ the daughter of a fisherman (Satyavatī, Bhīṣma's stepmother)SB 1.10.9-10
māyāvatī MāyāvatīSB 10.55.16
māyāvatyai to MāyāvatīSB 10.55.6
meghasvātiḥ MeghasvātiSB 12.1.21-26
trai-lokya-mohanam captivating the three worldsSB 6.4.35-39
mohayan captivatingSB 1.8.44
mohayan captivatingSB 8.12.47
mokṣa-dharmān the acts for salvationSB 1.9.27
mokṣa for salvationSB 3.28.3
pūtanā-mokṣam salvation of PūtanāSB 10.6.44
mokṣān ultimate salvationSB 1.9.28
mokṣāṇām salvationSB 3.7.32
mokṣāṇām of salvationSB 4.22.34
muktim salvationSB 4.9.29
mukunda sarasvatī Mukunda SarasvatīCC Antya 13.50
mukunda-sarasvatī dila Mukunda Sarasvatī gaveCC Antya 13.53
mukundaḥ who awards salvationSB 1.9.38
mukundaḥ the Lord who awards salvationSB 3.4.10
mukunde unto the Lord, who awards salvationSB 2.1.10
nabhasvatyām unto his wife NabhasvatīSB 4.24.5
nairapekṣyeṇa by being free from motivationSB 11.27.53
nārāyaṇa-parā the path of salvation ends by entering the kingdom of NārāyaṇaSB 2.5.16
guṇa-karma-nibandhanaḥ captivation by the three modes of material natureSB 7.7.27
nimitta their motivations for activity (and the subtle bodies activated by such)SB 10.87.29
sa-nimittāni which are imbued with motivating desiresSB 11.3.6
nirvāṇa salvationSB 1.16.23
nirvyalīkena without reservationSB 3.13.9
nirvyalīkena without reservationSB 3.21.56
niṣkapaṭe without reservationCC Madhya 6.232
oghavatī OghavatīSB 9.2.18
padmavatyām in PadmavatīSB 12.1.35
pañcavaṭī āsi then coming to PañcavaṭīCC Madhya 9.316
nārāyaṇa-parā the path of salvation ends by entering the kingdom of NārāyaṇaSB 2.5.16
parakāśānanda Prakāśānanda SarasvatīCC Madhya 25.66
param elevation to the heavenly planets or becoming one by merging into BrahmanSB 9.4.65
parāyaṇāḥ completely attached (only to such service, without dependence on austerity, penance, cultivation of knowledge or pious activities)SB 6.1.15
pariśuddha-cetasā without mental reservationsSB 4.6.5
śrī-pārvatī uvāca the goddess Pārvatī saidSB 6.17.11
cora-pārvatī the goddess Pārvatī, who is known as a thiefCC Madhya 9.281
pārvatīra sthāne with mother Pārvatī, or goddess DurgāCC Madhya 9.204
vidyā-pāṭha the educational cultivationCC Adi 8.6
pavitravatī PavitravatīSB 5.20.21
prācī-sarasvatyām in the River Sarasvatī, which flows to the eastSB 6.8.40
prakāśānanda Prakāśānanda SarasvatīCC Madhya 17.115
prakāśānanda the guru, Prakāśānanda SarasvatīCC Madhya 25.46
prakāśānanda Prakāśānanda SarasvatīCC Madhya 25.71
prakāśānanda kahe Prakāśānanda Sarasvatī repliedCC Madhya 25.81
prakāśānanda Prakāśānanda SarasvatīCC Madhya 25.87
prakāśānandera śiṣya eka one of the disciples of Prakāśānanda SarasvatīCC Madhya 25.23
prakāśānandera of Prakāśānanda SarasvatīCC Madhya 25.71
pūtanā-mokṣam salvation of PūtanāSB 10.6.44
raivatīm named RaivatīSB 10.52.15
revatī by the name RevatīSB 10.6.24
revatīm named RevatīSB 9.3.29
revatyām in RevatīSB 6.18.6
rodhasvatī RodhasvatīSB 5.19.17-18
rudrāṇīm unto his wife, PārvatīSB 6.17.26
rukmavatyām in RukmavatīSB 10.61.18
rūpavatī RūpavatīSB 5.20.21
she (Satyavatī)SB 9.15.11
sa-nimittāni which are imbued with motivating desiresSB 11.3.6
tāńhāra samāna equal in learning with Prakāśānanda SarasvatīCC Madhya 25.23
sāmbam jāmbavatī-sutam Sāmba, the son of JāmbavatīSB 11.1.13-15
saṃrambham the aggravationSB 8.11.45
sańkalpaḥ the motivationSB 10.22.25
sańkalpam the motivationSB 10.22.24
sannidhānam the conservation of all such energy when everything is annihilatedSB 10.2.28
sannyāsīra gaṇa the groups of Māyāvādī sannyāsīs, headed by Prakāśānanda SarasvatīCC Madhya 25.70
saptavatī SaptavatīSB 5.19.17-18
sarasvat of the River SarasvatīSB 4.14.36
sārasvatāḥ living along the Sarasvatī RiverSB 10.89.19
sarasvatī the river of the name SarasvatīSB 4.16.24
sarasvatī the river named SarasvatīSB 4.19.1
sarasvatī SarasvatīSB 5.19.17-18
sarasvatī SarasvatīSB 5.20.10
sarasvatī the goddess SarasvatīSB 8.18.16
sarasvatī-tīre on the bank of the SarasvatīSB 10.34.4
sarasvatī the river SarasvatīSB 11.30.6
sarasvatī mother SarasvatīCC Adi 16.89
sarasvatī mother SarasvatīCC Adi 16.90
sarasvatī mother SarasvatīCC Adi 16.94
sarasvatī mother SarasvatīCC Adi 16.97
sarasvatī of mother SarasvatīCC Adi 16.105
sarasvatī mother SarasvatīCC Adi 16.106
sarasvatī mother Sarasvatī, the goddess of learningCC Antya 5.139
mukunda sarasvatī Mukunda SarasvatīCC Antya 13.50
mukunda-sarasvatī dila Mukunda Sarasvatī gaveCC Antya 13.53
sarasvatīm River SarasvatīSB 1.16.36
sarasvatīm the River SarasvatīSB 3.1.21
sarasvatīm the River SarasvatīSB 3.4.3
sarasvatīm the River SarasvatīSB 8.4.17-24
sarasvatīm on the bank of the SarasvatīSB 9.4.22
sarasvatīm the river SarasvatīSB 10.71.22
sarasvatīm to the river SarasvatīSB 10.78.18
sarasvatīm the Sarasvatī RiverSB 10.78.19-20
sarasvatīra mana the explanation of mother SarasvatīCC Antya 5.144
sarasvatīra artha the meaning of mother SarasvatīCC Antya 5.147
sarasvatīra of SarasvatīCC Antya 5.154
sarasvatyā by the River SarasvatīSB 3.21.33
sarasvatyā by the River SarasvatīSB 3.21.38-39
sarasvatyā by the River SarasvatīSB 3.24.9
sarasvatyāḥ on the bank of the SarasvatīSB 1.4.15
sarasvatyāḥ of the River SarasvatīSB 1.4.27
sarasvatyāḥ of the River SarasvatīSB 2.9.45
sarasvatyāḥ of the River SarasvatīSB 3.22.26-27
sarasvatyāḥ of the River SarasvatīSB 3.23.25
sarasvatyāḥ of the SarasvatīSB 3.33.13
sarasvatyāḥ of the river SarasvatīSB 10.89.1
sarasvatyām SarasvatīSB 1.7.2
sarasvatyām on the bank of the SarasvatīSB 3.4.6
sarasvatyām on the bank of the River SarasvatīSB 3.21.6
prācī-sarasvatyām in the River Sarasvatī, which flows to the eastSB 6.8.40
sarasvatyām in the womb of SarasvatīSB 8.13.17
sarasvatyām on the bank of the SarasvatīSB 9.14.33
sarasvatyām on the bank of the great river SarasvatīSB 9.16.23
sarasvatyām in the river SarasvatīSB 10.34.2
sarva-ātmanā by all means, without reservationSB 2.7.42
sarva-ātmanā fully, without reservationCC Madhya 6.235
satīm PārvatīSB 6.17.16
satyavatī-sutaḥ the son of SatyavatīSB 1.6.1
satyavatī Satyavatī (the mother of both Vicitravīrya and Vyāsadeva)SB 3.5.20
satyavatī Satyavatī, the wife of ṛcīkaSB 9.15.9
satyavatī-sutaḥ Jamadagni, the son of SatyavatīSB 9.16.7
satyavatīm SatyavatīSB 9.15.4
satyavatyā by SatyavatīSB 9.15.11
satyavatyām in the womb of SatyavatīSB 1.3.21
satyavatyām in the womb of SatyavatīSB 2.7.36
satyavatyām in the womb of SatyavatīSB 12.6.48-49
sei gophā ughāḍiyā by excavating the caveCC Madhya 18.61
sei the disciple of Prakāśānanda SarasvatīCC Madhya 25.46
sei Prakāśānanda SarasvatīCC Madhya 25.67
siddheḥ than salvationSB 3.25.32
prakāśānandera śiṣya eka one of the disciples of Prakāśānanda SarasvatīCC Madhya 25.23
śivasvātiḥ ŚivasvātiSB 12.1.21-26
smṛtiḥ observation of the past and futureSB 11.25.2-5
tri-veṇī-snāne to bathe at the confluence of the Ganges, Yamunā and Sarasvatī riversCC Madhya 24.230
śrī-pārvatī uvāca the goddess Pārvatī saidSB 6.17.11
śrī-jāmbavatī uvāca Śrī Jāmbavatī saidSB 10.83.10
śrī-gurūn unto the spiritual masters in the paramparā system, beginning from Mādhavendra Purī down to Śrīla Bhaktisiddhānta Sarasvatī ṭhākura PrabhupādaCC Antya 2.1
śrī-gurūn unto the spiritual masters in the paramparā system, beginning from Mādhavendra Purī down to Śrīla Bhaktisiddhānta Sarasvatī ṭhākura PrabhupādaCC Antya 3.1
su-śroṇi O beautiful PārvatīSB 6.17.27
śruteṣu in things heard of (especially elevation to heavenly planets because of pious activities)SB 7.4.33
kuśa-sthalī Dvāravatī, or DvārakāSB 7.14.30-33
pārvatīra sthāne with mother Pārvatī, or goddess DurgāCC Madhya 9.204
sthiti preservationBs 5.44
su-śroṇi O beautiful PārvatīSB 6.17.27
matsya-sutā-ādayaḥ the daughter of a fisherman (Satyavatī, Bhīṣma's stepmother)SB 1.10.9-10
satyavatī-sutaḥ the son of SatyavatīSB 1.6.1
jāmbavatī-sutaḥ the son of JāmbavatīSB 1.11.16-17
jāmbavatī-sutaḥ the son of JāmbavatīSB 1.14.31
satyavatī-sutaḥ Jamadagni, the son of SatyavatīSB 9.16.7
jāmbavatī-sutaḥ the son of JāmbavatīSB 10.68.1
sutām with his daughter (Sarasvatī)SB 10.85.47
sāmbam jāmbavatī-sutam Sāmba, the son of JāmbavatīSB 11.1.13-15
sva-carum the oblation meant for herself (Satyavatī)SB 9.15.9
svarga elevation to the heavenly planetsSB 4.21.30
svarga-apavargayoḥ of elevation to the heavenly planets or liberation from material bondageSB 8.23.22-23
svargaḥ elevation to heavenly planetsSB 6.17.20
svargaḥ elevation to the higher planetary systemSB 8.21.33
svargaḥ the cause of all happiness in elevation to heavenSB 11.19.2
svargyam the source of elevation to the heavenly planetsSB 4.23.35
svargyam giving elevation to higher planetary systemsSB 8.4.14
tām that daughter (Oghavatī)SB 9.2.18
tāńhāra samāna equal in learning with Prakāśānanda SarasvatīCC Madhya 25.23
tasya of him (Meghasvāti)SB 12.1.21-26
tasyām on the bank of the River SarasvatīSB 3.1.22
tat-upākhyānam the means of cultivating itSB 12.12.4
tayoḥ while Lord Śiva and PārvatīSB 6.17.25
sarasvatī-tīre on the bank of the SarasvatīSB 10.34.4
tīrthavatī TīrthavatīSB 5.20.21
trai-vargikāḥ interested in the three elevating processesSB 3.32.18
trai-lokya-mohanam captivating the three worldsSB 6.4.35-39
trayī the three goals, namely religion, economy and salvationSB 3.12.44
tri-vargasya of the three processes of elevation (dharma, artha and kāma)SB 8.16.11
tri-veṇī-snāne to bathe at the confluence of the Ganges, Yamunā and Sarasvatī riversCC Madhya 24.230
tvat-bhaktaḥ fully attached to You without motivationSB 7.10.6
udayāya for the elevation or benefitSB 3.13.26
uddhāra excavationCC Adi 10.90
uddhāra excavatingCC Antya 4.80
sei gophā ughāḍiyā by excavating the caveCC Madhya 18.61
umā PārvatīSB 6.17.36
unnateḥ of the elevationSB 8.15.28
tat-upākhyānam the means of cultivating itSB 12.12.4
upāsayā by serious cultivationSB 11.13.2
upāya by their various methods of cultivationSB 10.87.33
ūrjasvatī ŪrjasvatīSB 6.6.12
ūrjasvatīm ŪrjasvatīSB 5.1.24
ūrjasvatīm ŪrjasvatīSB 5.1.34
śrī-pārvatī uvāca the goddess Pārvatī saidSB 6.17.11
śrī-jāmbavatī uvāca Śrī Jāmbavatī saidSB 10.83.10
vairāgyam the cultivation of renunciationSB 11.20.31
vāk Sarasvatī, the goddess of learningSB 4.25.28
vanyaiḥ by fruits and grains produced in the forest without cultivationSB 7.12.19
tri-vargasya of the three processes of elevation (dharma, artha and kāma)SB 8.16.11
trai-vargikāḥ interested in the three elevating processesSB 3.32.18
dehambhara-vārtikeṣu who are interested only in maintaining the body, not in spiritual salvationSB 5.5.3
vāsavī named Vāsavī (Satyavatī)SB 1.6.37
tri-veṇī-snāne to bathe at the confluence of the Ganges, Yamunā and Sarasvatī riversCC Madhya 24.230
vibhavati kriyāya by the verb vibhavati ('flourishes')CC Adi 16.66
vidyā-pāṭha the educational cultivationCC Adi 8.6
vimohayantīm in this way captivating everyoneSB 8.12.21
dharma-kāma-artha-vimukti-kāmāḥ persons who desire the four principles of religion, economic development, sense gratification and salvationSB 8.3.19
vivṛddhaye for elevationSB 9.22.11
jñāna-yajñena by cultivation of knowledgeBG 9.15
jñāna-yajñena by the sacrifice of cultivating knowledgeSB 10.40.6
deva-yānam the process of elevation known as deva-yānaSB 7.15.55
yasyām in the womb of Satyavatī previous to her marriage to ŚāntanuSB 9.22.21-24
yoga-ārurukṣu persons desiring elevation to the platform of yogic perfectionCC Madhya 24.158
kriyā-yogam the practical method of cultivationSB 12.11.2-3
yogasya of cultivation of the yoga systemSB 2.8.19
     DCS with thanks   
42 results
     
vati noun (neuter) (gramm.) the particle vat
Frequency rank 30038/72933
vati noun (feminine) (prob.) asking (Monier-Williams, Sir M. (1988))
begging (Monier-Williams, Sir M. (1988))
[gramm.] the suffix -vat
Frequency rank 64518/72933
anavatiṣṭhamāna adjective
Frequency rank 42770/72933
aṣṭanavati noun (feminine) aṣṭ
Frequency rank 32814/72933
aṣṭanavatitama adjective
Frequency rank 26803/72933
aṣṭānavati noun (feminine) ninety-eight (Monier-Williams, Sir M. (1988))

Frequency rank 15494/72933
ekanavati noun (feminine) ninety-one (Monier-Williams, Sir M. (1988))

Frequency rank 47963/72933
ekanavatitama adjective the 91st
Frequency rank 27261/72933
ekonanavati noun (feminine) 89
Frequency rank 48044/72933
ekonanavatitama adjective the 89th
Frequency rank 33671/72933
kavati noun (masculine) [gramm.] root ku
Frequency rank 48913/72933
caturṇavati noun (feminine) 94
Frequency rank 51997/72933
caturnavati noun (feminine) 94
Frequency rank 34864/72933
caturnavatitama adjective the 94th
Frequency rank 27950/72933
cyavati noun (masculine) [gramm.] root cyu
Frequency rank 52481/72933
trinavati noun (feminine) 93 (Monier-Williams, Sir M. (1988))

Frequency rank 53941/72933
trinavatitama adjective the 93rd
Frequency rank 28264/72933
dravati noun (masculine) [gramm.] root dru
Frequency rank 55100/72933
dvinavati noun (feminine) 92 (Monier-Williams, Sir M. (1988))

Frequency rank 28508/72933
dvinavatitama adjective the 92nd
Frequency rank 28509/72933
navati noun (feminine) 90 (Monier-Williams, Sir M. (1988))

Frequency rank 7430/72933
navatitama adjective the 90th (Monier-Williams, Sir M. (1988))

Frequency rank 28584/72933
navanavatitama adjective the 99th
Frequency rank 36126/72933
pañcanavati noun (feminine) 95
Frequency rank 36553/72933
pañcanavatitama adjective the 95th
Frequency rank 28819/72933
pārvati noun (feminine) name of a river
Frequency rank 57862/72933
pratiyuvati noun (feminine) a concubine (Monier-Williams, Sir M. (1988))
female rival (Monier-Williams, Sir M. (1988))

Frequency rank 58876/72933
pravati noun (masculine) [gramm.] root pru
Frequency rank 59362/72933
plavati noun (masculine) [gramm.] root plu
Frequency rank 59830/72933
bhavati noun (masculine) [gramm.] the verb bhū
Frequency rank 37782/72933
yavatiktā noun (feminine) a species of plant (Monier-Williams, Sir M. (1988))

Frequency rank 16034/72933
vatitha adjective in how many soever (degrees advanced) (Monier-Williams, Sir M. (1988))
to whatever place or point (Monier-Williams, Sir M. (1988))

Frequency rank 63031/72933
yuvati noun (feminine) a girl (Monier-Williams, Sir M. (1988))
any young female animal (Monier-Williams, Sir M. (1988))
turmeric (Monier-Williams, Sir M. (1988))
young woman (Monier-Williams, Sir M. (1988))

Frequency rank 4651/72933
vārayuvati noun (feminine)
Frequency rank 39223/72933
śāśvatika adjective śāśvaṭa (Monier-Williams, Sir M. (1988))
constant (Monier-Williams, Sir M. (1988))
eternal (Monier-Williams, Sir M. (1988))
permanent (Monier-Williams, Sir M. (1988))

Frequency rank 30504/72933
ṣaṇṇavati noun (feminine) 96 (Monier-Williams, Sir M. (1988))

Frequency rank 14506/72933
ṣaṇṇavatitama adjective the 96th
Frequency rank 30659/72933
saptanavati noun (feminine) 97 (Monier-Williams, Sir M. (1988))

Frequency rank 68815/72933
saptanavatitama adjective the 97th
Frequency rank 30703/72933
sarvatiktā noun (feminine) Solanum Indicum (Monier-Williams, Sir M. (1988))

Frequency rank 40532/72933
suvati noun (masculine) [gramm.] the verb sū
Frequency rank 71199/72933
sravati noun (feminine) [gramm.] the verbal root sru
Frequency rank 41271/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

candrārka

the derivative of sixteen parts of silver and twelve parts of copper melted together.

kopana

irritating, aggravating factor.

kośāmra

Plant pickling mango, Himalyan mango, fruit of Mangifera sylvatica.

kriyākāla

duration of an action, rise and falls of humors in the body: accumulation (sancaya), aggravation (prakopa), flow (prasara), translocation (sthānasamsraya), manifestation (vyaktībhāva), becoming chronic and incurable (bheda).

lālāpraseka

excess salivation.

nirukti

syntactical derivation, etymology (one of the vedāngas)

nirvacana

etymological derivation, one of tantrayuktis, etymology, definition.

niṣṭīvana

spitting, salivation.

prakopa

abnormal increase, aggravation, vitiation, excitation.

prāṇāyāma

extenion of breath; suspending the breath; cultivation of breath.

praseka,lālāpraseka

salivation; excessive salivation

santoṣa

contentment, cultivation of satisfaction, happyness.

udīcya

1. northern region, country to the north and west of river sarasvati, 2. kind of perfume; 2. uśīra.

upacaya

accumulation, increase, prosperity, elevation, excess.

uttāpana

elevating.

varanāga

the derivative of loha and nīlānjana (galena) blown strongly.

vyutpatti

etymological derivation.

     Wordnet Search "vati" has 42 results.
     

vati

śaniḥ, śanaiścaraḥ, śauriḥ, sauraḥ, sauriḥ, revatibhavaḥ, chāyāsutaḥ, chāyātanayaḥ, chāyātmajaḥ   

khagolīyapiṇḍaḥ yaḥ sauramālāyāṃ saptamasthāne asti।

śaniḥ pṛthivīgrahād atidūre asti।

vati

kārajaḥ, kārujaḥ, vāsantaḥ, ibhapoṭā, ibhayuvati   

dantavihīnaḥ puṃjātīyaḥ gajaśiśuḥ।

gajayuthasya ante ekaḥ kārajaḥ mandagatyā gacchati।

vati

dvānavati   

gaṇanāyāṃ navatyādhikaṃ dvau।

adhunā pratiśataṃ dvānavatiḥ aṅkān prāptvāpi apekṣitaḥ viṣayaḥ na prāpyate।

vati

bhakṣ(bhakṣati/te), bhakṣ (bhakṣayati), bhuj, khād, aś, ghas, khad, hu, carba, cham, cam (camati), vī, vevī, cam (camnoti), valbh, jakṣ, caṣ, (vi)cam, carv (carvati), carv (carvayati), kuḍ, am, (sam) añj, car, kūḍ, kruḍ, skhad, snus, (upa)yuj (upayunakti), (upa)yuj (upayuṅkte), bhrakṣ, bhlakṣ, plakṣ   

annasya gala-bilādhaḥ-saṃyogānukūla-vyāpāraḥ।

bho māṇavaka, bhakṣaya etat phalam।

vati

arjunī, arvatī, ijyā, bhojyā, masūrikā, dūtī, māsopavāsinī, ratatālī, vibhāvarī, vṛddhayuvatiḥ, mādhavī, śamphalī, śambalī, śambhalī, saṅghāṭikā, sañcārikā, sanālī, sambhalī, akkā, karālā   

kalahaṃ kārayitrī।

arjunyāḥ vacanāni viśvasya sītā ca gītā ca kalahaṃ kṛtavatyau।

vati

yuvatī, yuvatiḥ, taruṇī, yūnī, talunī, dikkarī, dhanikā, dhanīkā, madhyamā, dṛṣṭarajāḥ, madhyamikā, īśvarī, varyā   

prāptayauvanā strī। (prāg yauvanā yuvatiḥ iti vātsyāyanaḥ।);

yo yaṃ vicintayati yāni sa tanmayatvam। yassmād ataḥ subhagayā iva gatā yuvatyaḥ॥

vati

caturnavati   

navatiḥ adhikaṃ catur abhidheyā।

asmin sammelane caturnavatiḥ vidvāṃsaḥ paryupāsyante।

vati

ṣaṇṇavati   

navatiḥ adhikaṃ ṣaḍ abhidheyā।

asyāṃ kakṣāyāṃ ṣaṇṇavatiḥ chātrāḥ santi।

vati

ṣaṇṇavati   

navatyadhikaṃ ṣaḍ abhidheyā।

śatāt catvāri nyūnīkṛtya ṣaṇṇavatiḥ prāpyate।

vati

trinavati   

tryadhikaṃ navatiḥ abhidheyā।

asyāṃ naukāyāṃ trinavatiḥ janāḥ santi।

vati

navati   

daśādhikam aśītiḥ abhidheyā।

yāne navatiḥ janāḥ santi।

vati

ekonanavati   

navādhikaṃ aśītiḥ abhidheyā।

mama pitāmahasya āyuḥ ekonanavatiḥ varṣāṇi asti।

vati

navanavati   

navādhikaṃ navatiḥ।

asya vastunaḥ mūlyaṃ navanavatiḥ rūpyakāṇi asti।

vati

pañcanavati   

pañcādhikaṃ navatiḥ।

tasya mātāmahyāḥ āyuḥ pañcanavatiḥ varṣāṇi asti।

vati

śraddhāvān, śraddhāvatiḥ, śraddhāluḥ   

yasya manasi śraddhā vartate।

mandirasya prāṅgaṇe naike śraddhāvantaḥ santi।

vati

yavatiktā   

śākaviśeṣaḥ।

yavatiktāyāṃ lohasya mātrā adhikā bhavati।

vati

aṣṭanavati   

aṣṭādhikaṃ navatiḥ abhidheyā।

asmin saṃvatsare mandire aṣṭanavatiḥ jyotīṃṣi prājvalan।

vati

aṣṭanavati   

navateḥ evam aṣṭānāṃ ca yogena prāptā saṃkhyā।

aṣṭanavatiḥ likhitā chātraiḥ।

vati

navati   

aśītyā daśa militvā prāptā saṅkhyā।

navateḥ pañca ūnayitvā kati avaśiṣṭāḥ।

vati

navatitama   

gaṇanāyāṃ navatisthāne vartamānaḥ।

sañjanāyai navatitamā śāṭikā api na rocate।

vati

ekanavati   

ekādhikaṃ navatiḥ abhidheyā।

asyāḥ culyāyāḥ kṛte ekanavatiḥ iṣṭikāḥ upayuktāḥ।

vati

ekanavatitama   

gaṇanāyām ekanavateḥ sthāne vartamānaḥ।

bhūmipatinā svasya ekanavatitamā bhūmiḥ vikritā।

vati

ekanavati   

navateḥ ekasya ca yogena prāptā saṃkhyā।

ekanavatau kati aṅkāḥ santi।

vati

dvinavati   

navateḥ dvayoḥ ca yogena prāptā saṃkhyā।

dvinavateḥ dvayoḥ aṅkayoḥ yogaḥ kiyān bhavati।

vati

dvinavatitama, dvinavata, dvānavata   

gaṇanāyāṃ dvinavateḥ sthāne vartamānaḥ।

draviḍena dvinavatitamā dhāvā nirmitā।

vati

trinavatitama, trinavata   

gaṇanāyāṃ trinavateḥ sthāne vartamānaḥ।

sacinasya trinavatitamaṃ śatakaṃ pūrṇaṃ jātam।

vati

trinavati   

navateḥ trayāṇāṃ ca yogena prāptā saṃkhyā।

trinavatiḥ ekā viṣamasaṃkhyā asti।

vati

caturṇavati   

navateḥ caturṇāṃ ca yogena prāptā saṃkhyā।

trinavatau caturṇavatau ca ekasya antaraṃ vartate।

vati

caturṇavatitama, caturṇavata   

gaṇanāyāṃ caturṇavateḥ sthāne vartamānaḥ।

rānātuṅgāḥ caturṇavatitame kanduke ṣaṭkāraṃ tāḍitavān।

vati

pañcanavati   

navateḥ pañcānāṃ ca yogena prāptā saṃkhyā।

ekonaviṃśateḥ pañcaguṇakaṃ pañcanavatiḥ bhavati।

vati

pañcanavatitama   

gaṇanāyāṃ pañcanavatisthāne vartamānaḥ।

bālakena pañcanavatitamasya upahārasya anāvaraṇaṃ kṛtam।

vati

saptanavati   

saptādhikaṃ navatiḥ abhidheyā।

vidyut vibhāgena saptanavateḥ gṛhāṇāṃ vidyut cheditā।

vati

ṣaṇṇavatitama, ṣaṇṇavata   

gaṇanāyāṃ ṣaṇṇavateḥ sthāne vartamānaḥ।

avasathasya ṣaṇṇavatitamaṃ gṛhaṃ dagdham।

vati

saptanavati   

navateḥ saptānāṃ ca yogena prāptā saṃkhyā।

saptanavatiḥ pañcanavateḥ dvābhyāmeva adhikā asti।

vati

saptanavatitama, saptanavata   

gaṇanāyāṃ saptanavateḥ sthāne vartamānaḥ।

parāmarśaṃ svīkartum āgataḥ saptanavatitamaḥ bālaḥ luptaḥ।

vati

aṣṭanavatitama, aṣṭhanavata   

gaṇanāyām aṣṭanavateḥ sthāne vartamānaḥ।

asmin saṃvatsare asya eṣaḥ aṣṭanavatitamaḥ upavāsaḥ asti।

vati

navanavati   

navateḥ navānāṃ ca yogena prāptā saṃkhyā।

śatāt ekena eva nyūnaḥ asti navanavatiḥ।

vati

navanavatitama, navanavata   

gaṇanāyāṃ navanavateḥ sthāne vartamānaḥ।

eṣā mama asya saṃvatsarasya navanavatitamā yātrā asti।

vati

yavatiktā   

latāviśeṣaḥ।

yavatiktā auṣadharūpeṇa prayujyate।

vati

amarāvatimaṇḍalam   

mahārāṣṭrarājye vartamānam ekaṃ maṇḍalam।

amarāvatimaṇḍalasya mukhyālayaḥ amarāvatinagare asti।

vati

bhikṣā, yācñā, yācanā, yācanam, bhikṣaṇam, paropasarpaṇam, prayācanam, vati   

dainyatāvaśāt kim api prārthanātmikā kriyā।

atra bhikṣā keṣāñcan janānām upajīvikā asti।

vati

sarvati   

ekaḥ puruṣaḥ ।

sarvateḥ ullekhaḥ maitrāyaṇī-saṃhitāyām asti









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