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Root Search
ves has 1 results
        Root Word (Pāṇini Dhātupāṭha:)Full Root MarkerSenseClassSutra
√vesvesgatau1461
Amarakosha Search
1 result
WordReferenceGenderNumberSynonymsDefinition
upaskaraḥ2.9.35MasculineSingularvesavāraḥ
Monier-Williams Search
9 results for ves
Devanagari
BrahmiEXPERIMENTAL
ves cl.1 P. vesati-, to go, move ; to desire, love (confer, compare . also 1. vi-,2. ve-,1. -.) View this entry on the original dictionary page scan.
vesanan. a kind of flour made from a particular vegetable product View this entry on the original dictionary page scan.
vesaram. (see vega-sara-;also written veśara-) a mule View this entry on the original dictionary page scan.
vesaran. (used to explain vāsara-) View this entry on the original dictionary page scan.
vesarīf. a female mule View this entry on the original dictionary page scan.
vesavāram. (also written veśav-,or veṣav-) a particular condiment or kind of seasoning (consisting of ground coriander, mustard, pepper, ginger, spice etc.) View this entry on the original dictionary page scan.
dvesatamfn. "in two places equal", having the same length above and below the navel (varia lectio dvaya--.same) View this entry on the original dictionary page scan.
dvivesarāf. a kind of light carriage drawn by 2 mules View this entry on the original dictionary page scan.
pārthivesvaram. idem or 'm. the chief or greatest of princes ' View this entry on the original dictionary page scan.
Apte Search
5 results
ves वेस् 1 P. (वेसति) To go, move.
vesa वेस (श) वारः A particular condiment (consisting of ground coriander, mustard, pepper, ginger &c.); 'व्यञ्जनं ज्ञेयं वेसवार उपस्कर इति हलायुधः'; Mb.13.53.17 (com.); 'निरस्थि पिशितं पिष्टं सिद्धं गुडघृतान्वितम् । कृष्णमरिचसं- युक्तं वेसवार इति स्मृतम् ॥'; 'वेसवारो गुरुः स्निग्धो बलोपचयवर्धनः' Rājavallabha.
vesanam वेसनम् A kind of flour (Mar. वेसन).
vesaraḥ वेसरः A mule; प्रणोदितं वेसरयुग्यमध्वनि Śi.12.19.
sārvesahaḥ सार्वेसहः A kind of salt.
Macdonell Vedic Search
11 results
gharmasad gharma-sád, a. (Tp.) sitting at the heating vessel, x 15, 9. 10 [sad sit].
trikadruka trí-kadruka, m. pl. three Soma vats, x. 14, 16 [kadrú̄, f. Soma vessel].
tveṣa tveṣ-á, a. terrible, ii. 33, 8. 14 [tviṣ be agitated].
tveṣasaṃdṛś tveṣá-saṃdṛś, a. (Bv.) of terrible aspect, i. 85, 8.
dviṣ dviṣ hate, II. dvéṣṭi, x. 34, 3.
dveṣas dvéṣ-as, n. hatred, ii. 33, 2 [dviṣ hate].
niveśanī ni-véśanī, a. causing to rest, 1. 35, 1 [from cs. of ní + viś cause to turn in].
vatsin vats-ín, a., f. -ī, accompanied by calves, vii. 103, 2.
vasnya vásn-ya, a. for sale, x. 34, 3 [vasná, n. price, Gk. ὡνο-ς = ϝω̂σ-νο-ς ‘purchase price’, Lat. vēnu-m = ves-num].
viś viś enter, VI. viśá. á̄- enter, iv. 50, 10; viii. 48, 12. 15. ní- come home, go to rest, x. 34, 14; 168, 3; s ao., avikṣmahí, x. 127, 4; cs. veśáya cause to rest, i. 35, 2.
viṣ viṣ work, III. víveṣṭi: pf. vivéṣa, ii. 35, 13.
Macdonell Search
2 results
ves nm. of ve, g. of vi, bird; 2. 3 sg. aor. or 2 sg. pr. subj. √ 1. vî.
vesara m. [prob. contraction for vega sara] mule.
Bloomfield Vedic
Concordance
2 results0 results573 results
ādhyo veśayāmi te AVP.3.37.8b. See prec.
ahaṃ veśaṃ namram āyave 'karam RV.10.49.5c.
veśasya praminato māpeḥ RV.4.3.13b.
nopa veṣi jātavedaḥ RV.8.11.4c.
pariviṣṭī veṣaṇā daṃsanābhiḥ RV.4.33.2b.
pāvakaśoce veṣ ṭvaṃ hi yajvā RV.6.15.14b; TS.4.3.13.4b; MS.4.10.1b: 141.4; TB.3.5.7.6b; 6.12.2b.
prātar veṣāya gopāya TB.3.7.4.18c; Apś.1.14.6c.
preṣad veṣad vāto na sūriḥ RV.1.180.6c.
tad veṣāṃ hṛdi śritam AVP.9.4.11d.
tasmin veśmani jāyate AVś.5.17.13b.
tasya veśaḥ kariṣyathaḥ AVP.15.21.1d.
ukto veṣo vāsāṃsi ca TA.1.12.5a.
uta veśmeva dṛśyate RV.10.146.3b. See uto etc.
uto veśmeva dṛśyate TB.2.5.5.6b. See uta etc.
yakṣi veṣi (SV. yāsi) ca vāryam RV.7.16.5d; SV.1.61d; MS.2.13.8d: 157.6.
yatredaṃ veśayāmi vaḥ AVś.3.13.7d. P: yatredam Kauś.40.6. See yatremaṃ veśayāmasi.
yatremaṃ veśayāmasi AVP.2.40.6d. See yatredaṃ veśayāmi.
akto gobhiḥ kalaśān ā viveśa # RV.9.96.22b.
agna āyuḥkārāyuṣmāṃs tvaṃ tejasvān deveṣv edhi # MS.4.7.3: 96.10. P: agna āyuḥkāra Mś.7.2.2.16. See agne tejasvin.
agnaye saṃveśapataye svāhā # VS.2.20. P: agnaye Kś.3.7.18.
agnā deveṣu pūrvyaḥ # RV.8.27.3b.
agnāv indra āditye viśveṣu ca deveṣu caritaṃ te brahmacaryam # śG.2.12.2.
agniṃ viśveṣām aratiṃ vasūnām # RV.1.58.7c.
agniṃ dveṣo yotavai no gṛṇīmasi # RV.8.71.15a.
agnir agnīṣomau tam apanudantu yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # śś.4.9.5. Cf. agnīṣomau tam etc.
agnir deveṣu patyate # RV.8.102.9b; SV.2.298b.
agnir deveṣu pra voca # MS.4.9.11: 132.11.
agnir deveṣu rājati # RV.5.25.4a; Aś.9.5.5.
agnir deveṣu saṃvasuḥ # RV.8.39.7a.
agnir dveṣāṃsi nir ito nudātai # TB.3.7.6.7d; Apś.4.6.3d.
agnir mahī rodasī ā viveśa # RV.10.80.2b.
agniḥ śarīraṃ veveṣṭu # AVś.2.12.8c; AVP.2.5.7c.
agnīṣomau tam apanudatāṃ yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # VS.2.15; śB.1.8.3.1. P: agnīṣomau tam Kś.3.5.19. Cf. agnir agnīṣomau etc.
agne tejasvin tejasvī tvaṃ deveṣu bhūyāḥ # TS.3.3.1.1. P: agne tejasvin Apś.13.8.9. See agna āyuḥkārā-.
agne deveṣu pra vocaḥ (KA. vocāt) # RV.1.27.4c; SV.1.28c; 2.847c; TA.4.11.8c; KA.1.198.2c.
agne deveṣu yuṣme # RV.4.10.8b.
agne deveṣūcyata urūcī # RV.3.57.5b.
agne deveṣv āpyam # RV.1.36.12b.
agne pṛthivyā adhipate vāyo 'ntarikṣasyādhipate savitaḥ prasavānām adhipate sūrya nakṣatrāṇām adhipate somauṣadhīnām adhipate tvaṣṭaḥ samidhāṃ rūpāṇām adhipate mitra satyānām adhipate varuṇa dharmāṇām adhipata indra jyeṣṭhānām adhipate prajāpate prajānām adhipate devā deveṣu parākramadhvam # śś.4.10.1. P: agne pṛthivyā adhipate śś.4.18.3. Cf. prec., and agnir bhūtānām.
agne mā te prativeśā riṣāma # VS.11.75d; TS.4.1.10.1d; MS.2.7.7d: 83.12; KS.16.7d; śB.6.6.3.8; Aś.2.5.9c; Apś.6.2.2c; 25.7c; Mś.1.6.3.12c. Cf. mā te agne prativeśā.
agne yat te jyotis tena taṃ prati daha yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVP.2.48.5.
agne yat te tapas tena taṃ prati tapa yo 'smān (MS. asmān) dveṣṭi yaṃ ca (AVś.AVP. yaṃ) vayaṃ dviṣmaḥ # AVś.2.19.1; AVP.2.48.1; MS.1.5.2: 68.2; KS.6.9; 7.6; Apś.6.21.1. P: agne yat te tapaḥ MS.1.5.9: 77.7; Kauś.47.8.
agne yat te tejas tena tam atejasaṃ kṛṇu (KS. taṃ prati tityagdhi; MS.Apś. taṃ prati titigdhi) yo 'smān (MS. asmān) dveṣṭi yaṃ ca (AVś. yaṃ) vayaṃ dviṣmaḥ # AVś.2.19.5; MS.1.5.2: 68.6; KS.6.9; Apś.6.21.1. Cf. yat te agne tejas.
agne yat te 'rcis (AVPṃS. arcis) tena taṃ praty arca yo 'smān (MS. asmān) dveṣṭi yaṃ ca (AVś.AVP. omit ca) vayaṃ dviṣmaḥ # AVś.2.19.3; AVP.2.48.4; MS.1.5.2: 68.4; KS.6.9; Apś.6.21.1.
agne yat te śocis tena taṃ prati śoca yo 'smān (MS. asmān) dveṣṭi yaṃ ca (AVś.AVP. omit ca) vayaṃ dviṣmaḥ # AVś.2.19.4; AVP.2.48.3; MS.1.5.2: 68.3; KS.6.9; Apś.6.21.1.
agne yat te haras tena taṃ prati hara yo 'smān (MS. asmān) dveṣṭi yaṃ ca (AVś.AVP. yaṃ) vayaṃ dviṣmaḥ # AVś.2.19.2; AVP.2.48.2; MS.1.5.2: 68.5; KS.6.9; Apś.6.21.1. Cf. yat te agne haras.
agne yān devān ayāḍ yāṃ (MS. yaṃ) apiprer ye te hotre amatsata tāṃ sasanuṣīṃ (KS. samanaiṣīr) hotrāṃ devaṃgamāṃ divi deveṣu yajñam erayemam # MS.4.10.3: 151.8; KS.19.13; TB.3.5.9.1; 6.13.1; 14.3; Aś.1.8.7; śś.1.13.3. The passage seems metrical: pādas after apiprer, amatsata, devaṃgamāṃ.
agne yo no 'bhidāsati # TB.2.4.1.2a; 3.7.6.17a; TA.2.5.2a; Apś.4.11.5a. See yo no dūre dveṣṭi.
agner anīkam apa ā viveśa # VS.8.24a; TS.1.4.45.1a; MS.1.3.39a: 45.7; KS.4.13a; 29.3; śB.4.4.5.12a; Apś.8.8.3. P: agner anīkam Kś.10.8.22; Mś.1.7.4.38.
agne varcasvin (VSK. varcasvan) varcasvāṃs (śś. varcasvī) tvaṃ deveṣv asi varcasvān (śś. varcasvy) ahaṃ manuṣyeṣu bhūyāsam # VS.8.38; VSK.8.12.1; 13.1; śB.4.5.4.12; śś.10.2.6. P: agne varcasvin Kś.12.3.6.
agneṣ ṭvā tejasā sūryasya varcasā viśveṣāṃ tvā devānāṃ kratunābhimṛśāmi # MG.1.18.4. Cf. agnes tejasā sūryasya varcasā, and foll.
agne saṃveṣiṣo rayim # RV.8.75.11b; SV.2.999b; TS.2.6.11.3b; MS.4.11.6b: 175.16; KS.7.17b.
agreṇīr asi svāveśa unnetṝṇām # VS.6.2; śB.3.7.1.9. P: agreṇīr asi Kś.6.2.19. See svāveśo 'sy.
acittaṃ yāvaya dveṣaḥ # RV.6.46.12d.
achidraṃ yajñam anveṣi vidvān # TB.3.7.4.12c; Apś.1.6.4c.
ajo 'sy ajāsmad aghā dveṣāṃsi # TA.6.10.2.
ati gāhemahi dviṣaḥ (VārG. dviṣam) # RV.2.7.3c; KS.35.12c; ApMB.1.5.5c; HG.1.20.5c; 29.2c; 2.1.3c; JG.1.21c; VārG.1.23c. Cf. ati dveṣāṃsi.
ati dveṣāṃsi tarema # RV.3.27.3c; MS.4.11.2c: 163.5; KS.40.14c; TB.2.4.2.5c. Cf. ati gāhemahi.
ati dveṣāṃsy aryamā sugebhiḥ # RV.2.27.7b.
atiṣṭhantīnām aniveśanānām # RV.1.32.10a; AVP.12.12.10a; N.2.16a.
atisṛṣṭo dveṣṭā yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # Kauś.90.6.
athā deveṣv adhvaraṃ vipanyayā # RV.3.28.5c.
athā deveṣv amṛtatvam ānaśa # RV.4.36.4c.
atho deveṣito muniḥ # RV.10.136.5b; AVP.5.38.5b.
atho hāridraveṣu me (AVś.AVP. te) # RV.1.50.12c; AVś.1.22.4c; AVP.1.28.4c; TB.3.7.6.23c; Apś.4.15.1c.
adbhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.33.
adveṣe (MS. adveṣye) dyāvāpṛthivī huvema (MS. huve) # RV.9.68.10c; 10.45.12c; VS.12.29c; MS.2.7.9c: 87.8.
adveṣye # see adveṣe.
adhiṣṭhito dveṣṭā yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # Kauś.90.15.
anaḍvān idaṃ viśvaṃ bhuvanam ā viveśa # AVP.3.25.1d. See anaḍvān viśvaṃ etc.
anaḍvān viśvaṃ bhuvanam ā viveśa # AVś.4.11.1d. See anaḍvān idaṃ viśvaṃ etc.
anamīvā upetana # AVś.3.14.3d. See svāveśā nā, and svāveśāsa.
anaśany avasphūrjan didyud varṣan tveṣar āvṛt svāhā # TS.2.4.7.1. See avasphūrjan didyud, and naśany etc.
anīkair dveṣo ardaya (śś. 'rdaya) # MS.4.10.5a: 154.2; 4.11.4: 172.9; śś.3.15.4a.
anu dyāvāpṛthivī ā tatantha (AVś. viveśa; TS.4.1.2.3d, and TB. tatāna) # RV.8.48.13b; AVś.7.82.4d; 18.1.27d; VS.11.17d; 19.54b; TS.2.6.12.2b; 4.1.2.3d; MS.1.8.9d: 128.12; 4.10.6b: 156.10; KS.16.2d; 21.14b; śB.6.3.3.6; TB.1.2.1.23d; KA.1.198.5d.
anṛkṣarā niveśanī # RV.1.22.15b; AVś.18.2.19b; VS.35.21b; 36.13b; MS.4.12.2b: 180.16; KS.38.13b; TA.10.1.10b; Apś.16.17.17b; SMB.2.2.7b; HG.2.17.9b; ApMB.2.15.2b; 18.8b; N.9.32b.
antar ahaṃ tvayā dveṣo antar arātīr dadhe mahatā parvatena (KS. dveṣam antar arātīr dadhe) # MS.1.2.1: 10.5; 3.6.3: 62.11; KS.2.1; 23.1.
antarikṣaṃ viśvarūpa āviveśa # TB.2.8.8.9b.
antarikṣāt taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.26.
antarikṣāyarṣayas tvā prathamajā deveṣu divo mātrayā variṇā prathantu # TS.4.4.2.3. See ṛṣayas tvā etc., and cf. divo mātrayā.
antar deveṣu nidhruviḥ # RV.8.29.3b.
antar deveṣu mānuṣeṣu vipra # AVP.8.1.8d.
antar deveṣu medhiraḥ # RV.8.29.2b.
antar deveṣūta mānuṣeṣu # AVś.4.28.5b; AVP.4.37.3b; 5.22.3b.
annādo 'ham adyāsmiñ jane bhūyāsam, anannādaḥ sa yo 'smān dveṣṭi # Apś.6.21.1. See next.
anyatra pāpīr apa veśayā dhiyaḥ # AVś.9.2.25d.
anyasyeveha tanvā viveṣa # RV.2.35.13d; KS.35.3d.
apa tasya dveṣo gamed abhihrutaḥ # AVś.6.4.2c.
apa dveṣāṃsi nudatām arātīḥ # TB.3.1.1.10d.
apa dveṣāṃsi sanutaḥ # RV.5.87.8e.
apa dveṣāṃsy amuyā bhavantu # AVś.5.22.1d. See apa rakṣāṃsy amuyā.
apa dveṣāṃsy ā kṛtam # RV.6.59.8c.
apa dveṣāṃsy ā kṛdhi # RV.3.16.5d; AVś.1.2.2d; AVP.1.3.2d.
apa dveṣo apa hvaraḥ # RV.5.20.2c; VS.38.20c; MS.4.9.10a: 131.6; śB.14.3.1.19; TA.4.11.4a; 5.9.7; Apś.15.14.6. P: apa dveṣaḥ Mś.4.4.14.
apa dveṣo bādhamānā tamāṃsi # RV.5.80.5c.
apa dveṣo maghonī duhitā divaḥ # RV.1.48.8c.
apa rakṣāṃsy amuyā dhamantu # AVP.12.1.1d. See apa dveṣāṃsy amuyā.
apāḥ pūrveṣāṃ harivaḥ sutānām # RV.10.96.13a; AVś.20.32.3a; AB.4.4.8,9,12; KB.17.4; Aś.6.3.16. P: apāḥ pūrveṣām śś.9.6.18; Vait.26.13.
apāṃsi rājan naryāviveṣīḥ # RV.4.19.10d.
apāṃ garbhaḥ prasva ā viveśa # RV.7.9.3d.
apāṃ puṣpam asy oṣadhīnāṃ rasa (TB.Apś. rasaḥ somasya priyaṃ dhāma; Lś. raso 'gneḥ priyatamā tanūr) indrasya (TB.Apś. agneḥ, indrasya, and viśveṣāṃ devānāṃ) priyatamaṃ haviḥ svāhā # PB.1.6.8; TB.3.7.14.2,3; Lś.3.2.8; Apś.14.32.1. P: apāṃ puṣpam Lś.2.11.9. Cf. apām oṣadhīnāṃ rasa.
apy aulānaṃ divi deveṣu dhehi # RV.10.98.11d.
apratiṣṭhaḥ sa bhūyād yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TA.4.42.1; KA.1.217.
aprapāṇā ca veśantā # AVś.20.128.8a; śś.12.21.2.3a. P: aprapāṇā śś.16.13.10.
abhibhūs tvaṃ deveṣv edhi # MS.2.3.2: 29.12.
abhūd bhadrā niveśanī # ArS.3.7c. See sarvabhūtaniveśanīm.
abhaitsaṃ sarveṣām āṇḍāni # AVP.9.6.6c. Cf. garbhān āṇḍāni.
abhy ahaṃ taṃ bhūyāsaṃ yo asmān (KS.Apś. 'smān) dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # MS.1.5.4: 71.6; 1.5.11: 79.21; KS.7.2; Apś.6.18.2.
amartyo martyāṃ (MS. martyaṃ) āviveśa # RV.8.48.12b; TS.5.7.9.1b; MS.1.6.1b: 85.18; KS.7.12b.
amīvā yā no gayam āviveśa # RV.6.74.2b; AVś.7.42.1b; AVP.1.109.1b; TS.1.8.22.5b; MS.4.11.2b: 165.11.
amunā saha nirarthaṃ gacha yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TA.4.10.3. P: amunā saha nirarthaṃ gacha TA.5.8.7.
amuṣyāmuṣyāyaṇasyāmuṣyāḥ putrasya varcas teja indriyaṃ prāṇam āyur ni veṣṭayāmi (10.10.5, āyur ni yachet; 10.10.6, āyur ādāya) # AVP.10.10.4--6. Cf. idam aham āmuṣyāyaṇasyāmuṣyāḥ putrasya varcas, and tasyedaṃ varcas.
amūni nakṣatrāṇi sarveṣāṃ bhūtānāṃ prāṇair apa prasarpanti cotsarpanti ca # TA.1.14.2.
ayaṃ saṃvatsaraḥ sarveṣāṃ bhūtānāṃ prāṇair apa prasarpati cotsarpati ca # TA.1.14.3.
ayajñaḥ prathamo yo viveśa # AVP.1.70.1c.
ayaṃ deveṣu jāgṛviḥ # RV.9.44.3a.
ayāvy anyāghā dveṣāṃsi # VS.28.15c; TB.2.6.10.2c.
ariṣṭyā avyathyai saṃveśāyopaveśāya gāyatryā (also triṣṭubho, jagatyā, anuṣṭubho, paṅktyā) abhibhūtyai svāhā # Apś.14.26.2. See next, and saṃveśāyo-.
ariṣṭyā avyathyai saṃveśāyopaveśāya gāyatryai chandase 'bhibhuve svāhā (also ... triṣṭubhe jagatyā anuṣṭubhe chandase 'bhibhuve svāhā) # KS.35.11. See under prec.
arṇo na dveṣo dhṛṣatā pari ṣṭhuḥ # RV.1.167.9d.
avasphūrjan didyud (MS.KS. vidyud) varṣan bhūtar āvṛt svāhā (MS. varṣaṃs tveṣa rāvaṭ svāhā; KS. varṣaṃs tveva rāvat svāhā) # TS.2.4.7.2; MS.2.4.7: 44.4; KS.11.9. Cf. under anaśany.
ava sma yasya veṣaṇe # RV.5.7.5a.
ava sraktīr veśyāvṛścad indraḥ # RV.7.18.17c.
avāstuḥ sa bhūyād yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TA.4.42.1; KA.1.217.
avīrahatyaṃ deveṣu # Apś.5.27.1c.
aveṣṭā dandaśūkāḥ # VS.10.10; TS.1.8.14.1; MS.2.6.10: 70.5; 4.4.4: 54.7; KS.15.7; śB.5.4.1.1; TB.1.7.8.2; Apś.18.15.6; Mś.9.1.3.18. P: aveṣṭāḥ Kś.15.5.22.
avainān bādhe praty enān nude 'smin kṣaye 'smin bhūmiloke yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TS.3.5.3.1; Apś.13.18.9.
aśvatthe vo niṣadanam (MS. niveśanam) # RV.10.97.5a; AVP.11.6.6a; VS.12.79a; 35.4a; TS.4.2.6.2a; MS.2.7.13a: 93.9; KS.16.13a; śB.13.8.3.1a. P: aśvatthe vaḥ Kś.21.4.4.
asau ya āpūryati sa sarveṣāṃ bhūtānāṃ prāṇair āpūryati mā me prajāyā mā paśūnāṃ mā mama prāṇair āpūriṣṭhāḥ # TA.1.14.1,2.
asau yo 'pakṣīyati sa sarveṣāṃ bhūtānāṃ prāṇair apakṣīyati mā me prajāyā mā paśūnāṃ mā mama prāṇair apakṣeṣṭhāḥ # TA.1.14.2.
asau yo 'stam eti sa sarveṣāṃ bhūtānāṃ prāṇān ādāyāstam eti mā me prajāyā mā paśūnāṃ mā mama prāṇān ādāyāstaṃ gāḥ # TA.1.14.1.
astur na didyut tveṣapratīkā # RV.1.66.7b; N.10.21b.
asmatsakhā tvaṃ deva soma viśveṣāṃ devānāṃ priyaṃ pātho 'pīhi # VS.8.50; VSK.8.22.4; śB.11.5.9.12. See next.
asmatsakhā deva soma jāgatena chandasā viśveṣāṃ devānāṃ priyaṃ pātho 'pīhi (MS. pāthā upehi; KS. pātha upehi) # TS.3.3.3.3; MS.1.3.36: 43.4; KS.30.6. See prec.
asmāṃ (MS.KSṭS. asmān) u devā avatā haveṣu (MS.KS. bhareṣv ā) # RV.10.103.11d; SV.2.1209d; VS.17.43d; TS.4.6.4.4d; MS.2.10.4d: 136.12; KS.18.5d. See asmān devāso.
asmān devāso 'vatā haveṣu # AVś.19.13.11d; AVP.7.4.11d. See asmāṃ u devā.
asmin rāṣṭre śriyam āveśayāmi (SMB.2.8.6, śriyaṃ dadhe) # AB.8.27.7; SMB.2.8.6,7. See prec. but two.
asme ārāc cid dveṣaḥ sanutar yuyotu # N.6.7. Pāda d of RV.6.47.13, preceded by asme, the last word of pāda c.
asya tveṣā ajarā asya bhānavaḥ # RV.1.143.3a.
asyed u tveṣasā ranta sindhavaḥ # RV.1.61.11a; AVś.20.35.11a.
ahaṃ viśveṣu bhuvaneṣv antaḥ # RV.10.183.3b; ApMB.1.11.9b; MG.1.14.16b; VārG.16.1c.
ahaṃ dyāvāpṛthivī ā viveśa (KS. babhūva) # RV.10.125.6d; AVś.4.30.5d; KS.40.9a.
ahiṃ vajreṇa śavasāviveṣīḥ # RV.4.22.5d.
ahīnāṃ sarveṣāṃ viṣam # AVś.10.4.20a; AVP.8.7.1c.
āgan rātrī saṃgamanī vasūnām # AVś.7.79.3a; AVP.1.103.1a. See niveśanī saṃgamanī, and ahaṃ rāṣṭrī.
ā janaṃ tveṣasaṃdṛśam # RV.10.60.1a. Cf. BṛhD.7.96.
ātmanātmānam abhi saṃviveśa (TA.10.1.4d, MahānU. saṃbabhūva) # VS.32.11d; TA.1.23.9d; 10.1.4d; MahānU.2.7d.
ā tveṣaṃ vartate tamaḥ # RVKh.10.127.1d; AVś.19.47.1d; AVP.6.20.1d; VS.34.32d; N.9.29d.
ā tveṣam ugram ava īmahe vayam # RV.3.26.5b; KB.22.9; TB.2.7.12.3b.
ād id deveṣu rājasi # RV.8.60.15d; SV.1.46d.
ā deveṣu prayo dadhat # RV.4.15.2c; MS.4.13.4c: 203.4; KS.16.21c; 38.12c; TB.3.6.4.1c; Apś.16.6.7c.
ā deveṣu yatata ā suvīrye # RV.3.16.4c.
ā no viśveṣāṃ rasam # RV.8.53 (Vāl.5).3a.
āpaś cid asmai sutukā aveṣan # RV.1.178.2c.
āpo gṛheṣu jāgrata # HG.2.4.5a. See āpo jāgṛta, āpo deveṣu, and āpo haviḥṣu.
āpo deveṣu jāgratha # PG.1.16.22a. See under āpo gṛheṣu.
āpo yad vas tapas tena taṃ prati tapata yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.2.23.1.
ārāc cid dveṣaḥ sanutar yuyotu (RV.10.77.6d, yuyota) # RV.6.47.13d; 10.77.6d; 131.7d; AVś.7.92.1b; 20.125.7d; VS.20.52d; TS.1.7.13.5d; MS.4.12.5d: 191.7; KS.8.16d; N.6.7.
ārāc cid dveṣo vṛṣaṇo yuyota # RV.7.58.6c.
āre devā dveṣo asmad yuyotana # RV.10.63.12c.
āre dveṣāṃsi sanutar dadhāma # RV.5.45.5c.
ārtyai nirṛtyai dveṣāc ca vanaspatiḥ # TA.6.9.2c.
ā viveśa rodasī bhūrivarpasā # RV.3.3.4c.
ā viveśāparājitām (TA. -tā) # AVś.10.2.33d; TA.1.27.4d.
ā viveśāmṛto martyeṣu # AVś.12.2.33b.
āveśayan niveśayan saṃveśanaḥ saṃśāntaḥ śāntaḥ # TB.3.10.1.2.
āśābhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.29.
āśrāvaya yajñaṃ deveṣv āśrāvaya māṃ manuṣyeṣu kīrtyai yaśase brahmavarcasāya # Aś.1.3.23.
ā sa deveṣu vṛścate # AVś.12.4.6b,12c.
idam ahaṃ yo me (KS. nas) samāno yo 'samāno 'rātīyati tasya grīvā apikṛntāmi # MS.1.2.10: 19.15; 3.8.8: 106.2; KS.2.5,9,11,12; 3.3; 25.9. P: idam ahaṃ yo me samānaḥ ... yo 'samānaḥ Mś.1.8.2.3. See yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣma idam asya grīvā, and cf. idam enam adharaṃ.
idam ahaṃ yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmas tasya prāṇaṃ niveṣṭayāmi # KS.5.5; 32.5.
idam ahaṃ taṃ nimṛṇāmi yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # KS.7.2. See ny ahaṃ taṃ.
idam ahaṃ trivṛtā stomena rathaṃtareṇa sāmnā vaṣaṭkāreṇa vajreṇāsyai pṛthivyā asyai pratiṣṭhāyā asmād āyatanād yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmas taṃ hanmi # Apś.24.12.6.
idam aham agninā devena devatayā trivṛtā stomena rathaṃtareṇa sāmnā gāyatreṇa chandasāgniṣṭomena yajñena vaṣaṭkāreṇa vajreṇa yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmas taṃ hanmi # Aś.1.3.22. See idam ahaṃ gā-.
idam aham agnes tejasendrasyendriyeṇa somasya dyumnena viśveṣāṃ devānāṃ kratūnām # AVP.10.10.4--6.
idam aham amuṣya prāṇaṃ niveṣṭayāmi # see the fifth item after this.
idam aham amuṣyāmuṣyāyaṇasya (MSṃś. amuṣya) prāṇaṃ niveṣṭayāmi # MS.1.4.2: 48.17; 1.4.7: 55.3; Mś.1.4.3.12; Apś.4.15.3.
idam aham āmuṣyāyaṇasyāmuṣyāḥ putrasya varcas tejaḥ prāṇam āyur ni veṣṭayāmi # AVś.10.5.36. Cf. under amuṣyāmuṣyāyaṇasyāmuṣyāḥ.
idam ahaṃ pañcadaśena vajreṇa dviṣantaṃ bhrātṛvyam avakrāmāmi yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TB.3.5.1.1.
idam ahaḥ sarveṣāṃ bhūtānāṃ prāṇair upa prasarpati cotsarpati ca # TA.1.14.4.
idam-idaṃ pra veśayet # AVś.9.5.23d.
inaḥ satvā gaveṣaṇaḥ sa dhṛṣṇuḥ # RV.7.20.5d.
inu dveṣāṃsi sadhryak # RV.9.29.4c.
indur deveṣu patyate # RV.9.45.4c.
indra kaṇveṣu rātayaḥ # RV.8.49 (Vāl.1).5d.
indra ṣoḍaśinn ojasviṃs (read ojasvī) tvaṃ (Vait. ṣoḍaśinn ojaḥ saṃsthaṃ, read ṣoḍaśinn ojasvāṃs tvaṃ) deveṣv asi # Aś.6.3.22; Vait.25.14. See the items under indrauj-.
indras tujo barhaṇā ā viveśa # RV.3.34.5a; AVś.20.11.5a.
indrāgnī tam apanudatāṃ yam ayaṃ yajamāno dveṣṭi yaś cainaṃ dveṣṭi # śB.1.8.3.4.
indrāgnī tam apa nudatāṃ yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # VS.2.15; śB.1.8.3.3.
indrotibhir bahulābhir no adya # RV.3.53.21a; AVś.7.31.1a. P: indrotibhiḥ Kauś.48.37. Designated as vasiṣṭhadveṣiṇyaḥ (sc. ṛcaḥ) Rvidh.2.4.2; as vāsiṣṭhaṃ tṛcam LAtDh.2.4; VAtDh.2.4.
indro deveṣu cetati # RV.8.32.28c.
indro deveṣu vṛtrahā # AVP.12.5.7b.
indropānasyakehamanaso (Mś. aindro-) veśān kuru sumanasaḥ sajātān svāhā # Apś.3.10.2; Mś.1.3.5.14.
indraujaskāraujasvāṃs tvaṃ sahasvān deveṣv edhi # MS.4.7.3: 96.11. P: indraujaskāra Mś.7.2.2.21. See next two, and indra ṣoḍaśinn.
indraujasvinn ojasvī tvaṃ deveṣv asi # TS.3.3.1.1; śś.10.3.10. P: indraujasvin Apś.13.8.9. See under prec.
indraujiṣṭhaujiṣṭhas (VSK. indraujasvann ojasvāṃs) tvaṃ deveṣv asi # VS.8.39; VSK.8.14.1; śB.4.5.4.12. P: indraujiṣṭha Kś.12.3.6. See under prec. but one.
ima ṛtavaḥ sarveṣāṃ bhūtānāṃ prāṇair apa prasarpanti cotsarpanti ca # TA.1.14.3.
imaṃ yajñaṃ divi deveṣu dhehi # RV.7.11.5c.
imaṃ kravyād ā viveśa # AVś.12.2.43a. P: imaṃ kravyāt Kauś.71.8.
imaṃ goṣṭhaṃ pra viveśānyokāḥ # AVś.12.2.4b.
imaṃ ca no gaveṣaṇam # RV.6.56.5a.
imam ā bhaja grāme aśveṣu goṣu # TB.2.4.7.7a. See emaṃ bhaja.
ime kaṇveṣu vām atha # RV.8.9.14d; AVś.20.141.4d.
ime māsāś cārdhamāsāś ca sarveṣāṃ bhūtānāṃ prāṇair apa prasarpanti cotsarpanti ca # TA.1.14.3.
iyaṃ rātriḥ sarveṣāṃ bhūtānāṃ prāṇair apa prasarpati cotsarpati ca # TA.1.14.4.
ugro 'sy ugras tvaṃ deveṣu edhy ugro 'haṃ sajāteṣu bhūyāsaṃ priyaḥ sajātānām (TS. ugro 'sy ugro 'haṃ sajāteṣu bhūyāsam) # TS.1.6.2.1; 10.1; MS.2.3.2: 29.10. P: ugro 'si Mś.5.2.1.13.
ud asya dveṣo abhayaṃ no astu # Mś.1.6.1.21b.
upavāsy upa taṃ vāyasva yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # JUB.3.20.1.
upaveṣopaviḍḍhi naḥ # TB.3.3.11.1a; Apś.3.13.6a. Cf. veṣo 'si.
upa srakveṣu bapsataḥ # RV.8.72.15a; SV.2.832a. P: upa srakveṣu śś.12.2.20. See next.
upa srakveṣu bapsato ni ṣu svapa # RV.7.55.2d. See prec.
urukramas tveṣitaḥ # RV.8.77.10b; MS.3.8.3b: 95.13.
uruṣya rāya eṣo (VSK. rayo 'veṣo; TSṃS.KS. rāyaḥ sam iṣo) yajasva # VS.7.4; VSK.7.2.1; TS.1.4.3.1; MS.1.3.5b: 32.4; KS.4.1b; 27.2; śB.4.1.2.15.
ūrjaṃ puṣṭaṃ vasv āveśayantī # AVś.7.79.3b. See viśvaṃ puṣṭaṃ vasv, and viśvā rūpāṇi vasūny.
ūrjāṃ te sarveṣām aham # AVP.6.15.9c.
ūrdhvaṃ no adhvaraṃ kṛtaṃ haveṣu # RV.7.2.7c.
ūrdhvam imam adhvaraṃ (VSK. ūrdhvo adhvaraṃ) divi (TSṭA. adhvaraṃ kṛdhi divi) deveṣu hotrā yacha # VS.6.25; VSK.6.7.1; TS.1.3.13.1; MS.1.3.1: 29.5; 4.9.6: 126.7; KS.3.9; śB.3.9.3.5; TA.4.7.3; KA.2.110--111. Cf. ūrdhvo adhvaraṃ divi deveṣu dhehi.
ūrdhvo adhvaraṃ divi deveṣu dhehi # VS.37.19; śB.14.1.4.14. Cf. ūrdhvam imam adhvaraṃ etc.
ūrdhvo adhvaraṃ divi deveṣu hotrā etc. # see ūrdhvam imam adhvaraṃ etc.
ṛgbhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.30.
ṛtena gāva ṛtam ā viveśuḥ # RV.4.23.9d.
ṛdhag dveṣaḥ kṛṇuta viśvavedasaḥ # RV.8.18.11c.
ṛbhur na tveṣo rabhasāno adyaut # RV.6.3.8d.
ṛṣayas tvā prathamajā deveṣu divo mātrayā variṇā (VS. varimṇā) prathantu # VS.15.10--14 (omitted in VSK.16.29); MS.2.8.9 (quinq.): 113.7,12,17; 114.4,10; KS.17.8 (quinq.). P: ṛṣayas tvā prathamajā deveṣu śB.8.6.1.5--9. See under antarikṣāyarṣayas.
ekaśataṃ taṃ pāpmānam ṛchatu yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # HG.1.23.1.
ekaḥ suparṇaḥ sa samudram ā viveśa # RV.10.114.4a; ā.3.1.6.15a; N.10.46a.
ekām iva rodasī ā viveśa # RV.3.7.4d.
eko mamaikā tasya yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # śB.1.5.4.12; Kś.3.3.3; Apś.4.9.8.
emaṃ bhaja grāme aśveṣu goṣu # AVś.4.22.2a; AVP.3.21.3a. See imam ā bhaja etc.
evā viśveṣu deveṣu # AVś.6.58.2c.
eṣa me deveṣu vasuvāryā yakṣyate # TB.2.6.15.2; 3.6.15.1.
aitu vasūnāṃ patir viśveṣāṃ devānāṃ samit # Aś.5.6.9.
oṣadhībhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.32.
kathaṃ pitre haraye tveṣanṛmṇaḥ # AVś.5.11.1b. See kathā pitre etc.
kathā pitre haraye tveṣanṛmṇaḥ # AVP.8.1.1b. See kathaṃ pitre etc.
kanikradac camvor ā viveśa # RV.9.96.20d.
kalpante asmai viśve devāḥ priyo viśveṣāṃ devānāṃ bhavati ya evaṃ veda # AVP.9.21.12.
kāmaṃ (AVś.AVP.PB. kāmaḥ; KS. kāmas) samudram ā viśa (AVś.AVP. viveśa; KS.PB. viśat) # AVś.3.29.7; AVP.1.30.6; KS.9.9,12; PB.1.8.17; TB.2.2.5.6; TA.3.10.2,4; Aś.5.13.15; Apś.14.11.2.
kiṃ svid antaḥ puruṣa ā viveśa # Lś.9.10.11a. See keṣv antaḥ.
kiṃ deveṣu tyaja enaś cakartha # RV.10.79.6a.
kiyatā skambhaḥ pra viveśa tatra (AVś.10.7.9a, bhūtam) # AVś.10.7.8c,9a,9d.
kṛtaṃ cid dhi ṣmā sanemi dveṣaḥ # RV.4.10.7ab.
kṛṣim anu vi krame 'haṃ kṛṣyās taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.34.
ketur viśvaṃ bhuvanam āviveśa # TB.3.7.10.1b; Apś.9.18.15b. Cf. under keṣu viśvaṃ.
keṣu (Vait. keṣv idaṃ) viśvaṃ bhuvanam ā viveśa # Aś.10.9.2d; śś.16.6.1d; Vait.37.1d. See teṣu etc., yeṣu etc., and cf. ketur viśvaṃ.
keṣv antaḥ puruṣa ā viveśa # VS.23.51a; śB.13.5.2.15; Aś.10.9.2a; śś.16.6.3a. See kiṃ svid antaḥ.
ko deveṣu vanute dīrgham āyuḥ # AVś.7.103.1d.
kravyādaṃ nāḍī pra viveśāgnim # Kauś.22.9a.
kṣetrasya patiṃ prativeśam īmahe # RV.10.66.13c.
gāvo hiraṇyaṃ dhanam annapānaṃ sarveṣāṃ śriyai svāhā # Tā.10.63.
giraḥ somā viveśitha # RV.9.20.5b; SV.2.322b.
girim enāṃ (AVP. enā) ā veśaya # AVś.2.25.4a; AVP.4.13.5d.
girīṃr anu pra veśaya # TA.4.39.1c.
guru dveṣo araruṣe dadhanti # RV.7.56.19d; MS.4.14.18d: 247.13; TB.2.8.5.7d.
guhā hitaṃ nihitaṃ mānaveṣu # AVP.5.16.6b.
gṛṇīmasi tveṣaṃ rudrasya nāma # RV.2.33.8d.
goṣām aṇveṣu saścima # RV.9.16.2c.
goṣv aśveṣu puruṣeṣv antaḥ # KS.36.15b.
goṣv aśveṣu yad dhane # AVP.9.23.5b.
goṣv aśveṣu yan madhu (Mś. yad vasu) # AVś.9.1.18b; AVP.2.35.2b; 4.10.7b; 8.10.4b; TB.2.5.8.6b; Apś.4.14.4b; Mś.1.4.3.10b; JG.1.4b.
goṣv aśveṣu yā rucaḥ # VS.13.23b; 18.47b; TS.4.2.9.4b; 5.7.6.3b; MS.2.7.16b: 99.1; KS.16.16b.
goṣv aśveṣu śubhriṣu (TB. śubhruṣu) # RV.1.29.1d--7d; AVś.20.74.1d--7d; KS.10.12d; TB.2.4.4.8d.
goṣv aśveṣv agnayaḥ # AVś.12.1.19d.
gharmaṃ śocantaḥ (Aś. śocanta; śś. śocantaṃ) pravaṇeṣu (Aś.śś. praṇaveṣu) bibhrataḥ # AB.1.20.4b (Index, p. 421); Aś.4.6.3b; śś.5.9.16b.
ghāsād ghāsaṃ punar ā veśayantu # AVś.18.2.26d.
cakrir deveṣv ā duvaḥ # RV.3.16.4b.
catuṣpado dvipada ā veśayeha # AVś.13.1.2d; AVP.7.6.10d; Kauś.43.13d.
catvāro mama catasras tasya yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # śB.1.5.4.15. P: catvāro mama catasras tasya Apś.4.9.8.
candra yat te tapas (tejas, 'rcis, śocis, and haras) tena taṃ prati tapa (tena tam atejasaṃ kuru, tena taṃ praty arca, tena taṃ prati śoca, and tena taṃ prati hara) yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.2.22.1--5.
chandobhyaś chandāṃsy ā viveśa # TA.10.6.1b; MahānU.7.5b.
jagatyainaṃ (AVP. jagatyainad; Aś. jagatyenaṃ) vikṣv ā veśayāmaḥ (AVPṃS.KS. veśayāmi; Aś. veśayāni) # AVP.15.1.6b; TS.4.4.12.2b; MS.3.16.4d: 188.7; KS.22.14b; Aś.4.12.2b.
janūś cid vo marutas tveṣyeṇa # RV.7.58.2a.
jīvā jīveṣu māmakāḥ # VS.19.46b; MS.3.11.10b: 156.13; KS.38.2b; śB.12.8.1.20b; TB.2.6.3.5b; Apś.1.10.12b; Mś.5.2.11.30b; śG.5.9.4b; Kauś.89.1b; JG.2.2b.
juṣasva naḥ sakhyā veśyā ca # RV.6.61.14c; MS.4.11.2c: 166.5; KS.17.18c; 30.3c; TB.2.4.3.1c.
jyāniṃ deveṣu vindatām # AVP.10.11.10d.
jyotir asi viśvarūpaṃ viśveṣāṃ devānāṃ samit (KS. viśvarūpaṃ marutāṃ pṛṣatī) # VS.5.35; KS.3.1; śB.3.6.3.6; Apś.7.9.2. P: jyotir asi Kś.5.4.26.
tato nirbhakto (śś. nirbhaktaḥ sa) yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # VS.2.25 (ter); śB.1.9.3.10 (ter),12 (ter); śś.4.12.2. See nirbhaktaḥ sa.
tathā tad devā uta veśayanti # AVP.8.15.4d.
tad ātmani punar ā veśayāmi te # AVś.7.53.3d.
tad indro apsu prāveśayat # AVś.11.6.23c.
tad deveṣu cakṛṣe bhadram apnaḥ # RV.1.113.9d.
tad dhi deveṣv agriyam # TB.2.5.1.1c.
tad vo 'haṃ punar āveśayāmy ariṣṭāḥ # HG.2.11.1c.
tantur deveṣv ātataḥ # RV.10.57.2b; AVś.13.1.60b; AB.3.11.18b.
taṃ deveṣu paridadāmi vidvān # Aś.1.12.36b; Mś.3.1.27b. See prec.
tam apsanta śavasa utsaveṣu # RV.1.100.8a.
tam abhi śoca yo 'smān (Mś. asmān) dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TS.1.3.11.1; Kś.6.10.3; Mś.1.8.6.20. See amuṃ te śug, yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmas tam abhiśoca, and yaṃ dviṣmas taṃ te.
tasmin kṣatram amavat tveṣam astu # RV.5.34.9d.
tasminn ā veśayā giraḥ # RV.1.176.2a.
tasya ta iṣasya tveṣasya nṛmṇasya vratasya dakṣasya bhakṣīya svasya cāraṇasya ca śūdrasya cāryasya ca (Apś. nṛmṇasya yahvasya vratasya svasya vāraṇasya śūdrasya cāryasya ca bhukṣiṣīya) # MS.4.6.6: 88.20; Apś.13.16.8.
tasya nāmnā vṛścāmi (Mś. vṛścāvo) yo 'smān (Mś. asmān) dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # Apś.11.15.1 (ter); Mś.2.3.7.2 (ter).
tasyedaṃ varcas tejaḥ prāṇam āyur ni veṣṭayāmi # AVś.16.8.1--27. Cf. under amuṣyāmuṣyāyaṇasyāmuṣyāḥ.
tasyed indro abhipitveṣu raṇyati # RV.1.83.6d; AVś.20.25.6d.
deveṣu vanatho vāryāṇi # RV.7.2.7d.
tāni sa ṛchatu yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # KA.1.71; 2.71. See next but two.
tāni sā ṛchatu yo asmān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # MS.4.9.2: 122.14. See prec. but two.
tābhir amuṃ gacha yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TA.4.22.1; 23.1.
tāṃ brahma divaṃ bṛhad ā viveśa # AVP.5.6.4c.
tāṃ mayy ā veśayāmasi # AVś.6.108.3d.
yaṃ dviṣmo yaś ca no dveṣṭi tam āsāṃ jambhe dadhmaḥ # KA.1.101H; 2.101H. Cf. te yaṃ dviṣmo yaś ca no dveṣṭi tam eṣāṃ jambhe dadhmaḥ.
tāvanto niveśane # śś.8.21.1.
tisraḥ paṣṭhauhyo viśveṣāṃ devānām # TS.5.6.17.1; KSA.9.7.
tena tam abhyatisṛjāmo yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # AVś.10.5.15c--20c; 16.1.5.
te no 'vantu pitaro haveṣu # RV.10.15.1d; AVś.18.1.44d,47d; VS.19.49d; TS.2.6.12.4d; MS.4.10.6d: 157.5; N.11.18d.
te yaṃ dviṣmo yaś ca no dveṣṭi taṃ vāṃ jambhe dadhāmi # TS.5.5.10.1,2; ApMB.2.17.14--24.
te yaṃ dviṣmo yaś ca no dveṣṭi taṃ vo jambhe dadhāmi # TS.4.4.3.2; 11.3; 5.11.2; 5.5.10.5; ApMB.2.17.25.
te yaṃ dviṣmo yaś ca no dveṣṭi tam asyā jambhe dadhmaḥ # MS.2.13.12: 162.8.
te yaṃ dviṣmo yaś ca no dveṣṭi tam enayor jambhe dadhmaḥ # MS.2.13.21 (sexies): 166.14; 167.1,4,7,10,12.
te yaṃ dviṣmo yaś ca no dveṣṭi tam eṣāṃ jambhe dadhmaḥ (KS. dadhāmi) # VS.15.15--19; 16.64--66; MS.2.8.10 (quinq.): 114.15,19; 115.2,5,8; 2.9.9 (ter): 129.11,14,16; KS.17.9 (quinq.),16 (ter); 22.5 (quinq.); śB.8.6.1.16; 9.1.1.39; ApMB.1.10.7--9. Cf. tā yaṃ dviṣmo yaś ca no dveṣṭi.
teṣāṃ sarveṣāṃ śivo astu manyuḥ # AVś.6.116.3d.
teṣāṃ sarveṣām adadat # AVś.12.4.20c.
teṣāṃ sarveṣām iha saṃgatiḥ sākam # AVP.13.8.5d.
teṣāṃ sarveṣām īśānāḥ # AVś.11.9.26a.
teṣān tu sarveṣām idam # AVP.3.7.1c.
teṣāṃ deveṣv āyatīḥ # RV.1.139.9d.
teṣu viśvaṃ bhuvanam āviveśa # VS.23.49d. See under keṣu etc.
tais tam abhyatisṛjāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.21.
tmanā deveṣu vivide mitadruḥ # RV.7.7.1d.
trayo mama tisras tasya yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # śB.1.5.4.14. P: trayo mama tisras tasya Apś.4.9.8.
tvaṃ viśvasya janitā dhāsy agre # AVP.5.2.7c. See tvaṃ viśveṣāṃ janitā.
tvaṃ viśveṣāṃ varuṇāsi rājā # RV.2.27.10a; 10.132.4b.
tvaṃ viśveṣāṃ janitā yathāsaḥ # AVś.4.1.7c. See tvaṃ viśvasya janitā.
tvaṃ viśveṣu senyo janeṣu # RV.7.30.2c.
tvacam asya vi veṣṭaya # AVś.12.5.68b.
tvaṃ devānāṃ brāhmaṇo 'sy ahaṃ manuṣyāṇām # JG.1.2. See tvaṃ deveṣu brāhmaṇo 'sy.
tvaṃ deveṣu pūrvya # RV.8.39.10b.
tvaṃ deveṣu brāhmaṇo 'sy ahaṃ manuṣyeṣu # SMB.2.4.6. See tvaṃ devānāṃ brāhmaṇo 'sy.
tvāṃ deveṣu prathamaṃ havāmahe # RV.1.102.9a; AVP.3.36.6a.
tviṣir aśveṣu puruṣeṣu goṣu # AVP.2.18.2b; TB.2.7.7.1b. See prec.
tviṣir yā viśveṣu deveṣu # AVP.2.18.5c.
tveṣas te dhūma ṛṇvati (AVś. ūrṇotu) # RV.6.2.6a; AVś.18.4.59a; SV.1.83a; Lś.4.10.3; 8.8.36; Kś.22.6.16; Mś.1.5.3.4; --8.19.21; JG.2.4. P: tveṣas te Vait.6.11.
tveṣā arkā nabha ut pātayantu # AVP.5.7.4b. See tveṣo arko.
tveṣo arko nabha utpātayātha # AVś.4.15.5b. See tveṣā arkā.
dahraṃ (var. lect. daharaṃ) vipāpmavaraveśmabhūtam (MahānU. vipāpmaṃ varaṃ veśmabhūtam) # TA.10.10.3a; MahānU.10.7a.
digbhyas taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.28.
divaṃ devaḥ pṛṣatīm ā viveśa # AVś.13.1.24d.
divas taṃ nirbhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.27.
divas payo didhiṣāṇā aveṣan # RV.10.114.1c.
divi deveṣu yajñam erayemam # MS.4.10.3: 151.9; TB.3.5.9.1; 6.13.1; 14.3; Aś.1.8.7. Metrical.
divi deveṣu hotrā yacha # TS.1.3.13.1; MS.4.5.3: 66.10; TA.5.6.7; KA.2.111.
divo jyote (KS.9.3, jyotir) vivasva āditya te no devā deveṣu satyāṃ devahūtim āsuvadhvam # KS.8.14; 9.3. See under devajūte vivasvann.
divo drapso madhumāṃ ā viveśa # RV.10.98.3d.
divo na tveṣo ravathaḥ śimīvān # RV.1.100.13b.
durmitrās (VS.śB.KśṃahānU. -mitriyās; Aś.śśḷś. -mitryās) tasmai santu (TSṭBṭAṃahānU.BDh.KS.38.5, bhūyāsur) yo 'smān (MS. asmān) dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # VS.6.22; 20.19; 35.12; 36.23; 38.23; TS.1.4.45.2; MS.1.2.18: 28.10; KS.3.8; 38.5; śB.3.8.5.11; 12.9.2.6; 13.8.4.5; 14.3.1.27; TB.2.6.6.3; TA.4.11.8; 42.4; 5.9.11; 10.1.11; Aś.3.5.2; śś.8.12.11; Lś.2.2.11; 5.4.6; MahānU.4.13; BDh.2.5.8.5. P: durmitrās tasmai santu KA.3.189; durmitriyāḥ Kś.19.5.15; durmitrāḥ Mś.4.4.22.
dūto viśveṣāṃ bhuvat # RV.4.9.2c; KS.40.14c.
deva gharma rucitas tvaṃ deveṣv ā # MS.4.9.5: 125.9. See rocitas.
devajūte vivasvann āditya te no devāḥ satyāṃ devahūtiṃ deveṣv āsuvadhvam # MS.1.7.1: 110.5; 1.7.5: 114.8. See divo jyote, and vivasvāṃ aditir.
devaśrutau deveṣv ā ghoṣatam (TS.KSṃSṃś. ghoṣethām) # VS.5.17; TS.1.2.13.1; MS.1.2.9: 18.12; KS.2.10; śB.3.5.3.13,14; Mś.2.2.2.15. P: devaśrutau Kś.8.3.32.
devā devebhyo adhvaryanto (KS. adhvarīyanto) asthuḥ # VS.17.56d; TS.4.6.3.3a; KS.18.3a; 21.8; śB.9.2.3.10. See devā deveṣv etc.
devā deveṣu parākramadhvaṃ prathamā dvitīyeṣu dvitīyās tṛtīyeṣu (śś. prathamā dvitīyeṣu parākramadhvam) # KS.38.12; TB.3.7.5.1; śś.4.10.1--2; Apś.4.4.1; 16.1.3. P: devā deveṣu parākramadhvam Apś.20.2.2. See devānāṃ devā devā.
devā deveṣu praśastā # RV.5.68.2c; SV.2.494c.
devā deveṣu yajñiyā # RV.8.25.1b.
devā deveṣu śrayantām (TB. śrayadhvam) # KS.35.6; TB.3.11.2.1.
devā deveṣv adadhur api kratum # RV.10.56.4b.
devā deveṣv adhvaryanto asthuḥ # MS.2.10.5a: 137.6. See devā devebhyo etc.
devānāṃ sarveṣāṃ vācā # AVś.6.85.2c.
devānāṃ sarveṣāṃ svasā # AVP.2.64.2c.
devānāṃ devā devā deveṣv adhidevāḥ parā kramadhvaṃ prathamā dvitīyeṣu dvitīyās tṛtīyeṣu # AVP.15.9.5. See devā deveṣu parākramadhvaṃ.
devānāṃ nidhir asi dveṣoyavanaḥ # MS.1.2.10b: 20.10; Apś.11.12.3b.
devānāṃ manve adhi no bruvantu # TS.4.7.15.5a; MS.3.16.5a: 191.14. See viśveṣāṃ devānāṃ manve.
devī joṣṭrī vasudhitī yayor anyāghā dveṣāṃsi yūyavad ānyā vakṣad vasu vāryāṇi yajamānāya # MS.4.13.8: 210.1; KS.19.13; TB.3.6.13.1; N.9.42.
devī deveṣu yajatā yajatra # RV.10.11.8b; AVś.18.1.26b; MS.4.14.15b: 241.10.
devīr āpaḥ śuddhā voḍhvaṃ supariviṣṭā deveṣu # VS.6.13; śB.3.8.2.3. See prec., and āpo devīḥ śuddhāyuvaḥ.
devebhyo mā sukṛtaṃ brūtāt (śB. with ūha, voceḥ for brūtāt) # VS.8.43d; śB.4.5.8.10d. See deveṣu naḥ etc., and sukṛtaṃ mā deveṣu.
devebhyo havyavāhanaḥ # RV.10.119.13b. Cf. deveṣu etc.
deveṣu naḥ sukṛto (VSK. deveṣu mā sukṛtaṃ) brūtāt (KS. brūta; PBṃś. brūyāt) # VSK.9.6.2d; TS.1.4.45.3; KS.4.13; JB.2.251; PB.20.15.15; Mś.9.4.1.28 (corrupt). See under devebhyo mā.
devo deveṣu devaḥ # AVś.5.27.2a; AVP.9.1.2a; VS.27.12b; TS.4.1.8.1b; KS.18.17b. P: devo deveṣu Vait.10.12. See prec. but one.
devo deveṣu medhiraḥ # RV.1.105.14d; 142.11d.
devo deveṣu yajñiyaḥ # RV.1.142.3d; 4.15.1c; 8.39.7e; MS.4.13.4c: 203.2; KS.16.21c; 38.12c; TB.3.6.4.1c.
devo deveṣu vanate hi no duvaḥ # RV.6.15.6e.
devo deveṣu vanate hi vāryam # RV.6.15.6d.
devo deveṣv anavadya jāgṛviḥ # RV.1.31.9b.
devo deveṣv aratir nidhāyi # RV.4.2.1b.
devo deveṣv ābhagaḥ # RV.1.136.4c.
dveṣebhyo etc. # see dveṣobhyo.
dvau mama dve tasya yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # śB.1.5.4.13. P: dvau mama dve tasya Apś.4.9.8.
dhāsyur yoniṃ prathama ā viveśa # AVś.5.1.2c; AVP.6.2.2c.
dhīraḥ paśur vīryam ā viveśa # AVP.12.9.6d.
dhīrā indrāya sumnayā # KS.21.14c. Cf. dhīrā deveṣu.
dhīrā deveṣu sumnayā (AVś.AVP. sumnayau; VS. sūmnayā) # RV.10.101.4c; AVś.3.17.1c; AVP.2.22.2c; VS.12.67c; VSK.13.5.6c; TS.4.2.5.5c; MS.2.7.12c: 91.14; KS.16.12c; śB.7.2.2.4. Cf. dhīrā indrāya.
dhīṣ pīpāya bṛhaddiveṣu mānuṣā # RV.2.2.9b.
dhruvas tvaṃ deveṣv edhi # MS.2.3.2: 29.9.
na kaś cana sahata āhaveṣu # RV.6.47.1d; AVś.18.1.48d.
na tasya kiṃ cana (sc. yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ) # Kś.3.3.4.
na deveṣu vivide marḍitāram # RV.4.18.13b.
namo nīveṣyāya ca hṛdyāya ca # MS.2.9.8: 126.11. See namo hṛdayyāya, and namo hradayyāya.
namo hṛdayyāya ca niveṣyāya ca # VS.16.44. See under namo nīveṣyāya.
namo hradayyāya (KS. hradavyāya) ca niveṣyyāya (KS. niveṣyāya) ca # TS.4.5.9.1; KS.17.15. See under namo nīveṣyāya.
na stome 'nupraveśinaḥ # SMB.2.5.2b.
ni yā deveṣu yatate vasūyuḥ # RV.1.186.11c.
nirastaḥ so 'stu yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # Kauś.3.6; 137.38.
nirdevaṃ nirvīraṃ (KSA. -vīryaṃ) kṛtvā viṣkandhaṃ tasmin hīyatāṃ yo 'smān dveṣṭi # TS.7.3.11.1; KSA.3.1.
niveśanaḥ saṃgamano vasūnām # AVś.10.8.42a; VS.12.66a; TS.4.2.5.4a; 5.2.4.4; MS.2.7.12a: 91.7; 3.2.4: 20.13; KS.16.12a; śB.7.2.1.20; Apś.16.16.5; Mś.6.1.5.24. Ps: niveśanaḥ saṃgamanaḥ Vait.28.28; niveśanaḥ Kś.17.2.6. See rāyo budhnaḥ, and cf. niveśanī.
niveśanī saṃgamanī vasūnām # TS.3.5.1.1a. P: niveśanī TB.3.1.2.11. See under āgan rātrī, and cf. niveśanaḥ.
niveśane śatatamāviveṣīḥ # RV.7.19.5c; AVś.20.37.5c.
ny ahaṃ taṃ mṛdyāsaṃ yo asmān (Apś. 'smān) dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # MS.1.5.4: 71.5; 1.5.11: 79.19; Apś.6.18.2. See idam ahaṃ taṃ nimṛṇāmi.
pañca mama na tasya kiṃcana yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # śB.1.5.4.16; Apś.4.9.8.
pañcasv antaḥ puruṣa ā viveśa # VS.23.52a; śB.13.5.2.15; Aś.10.9.2a; śś.16.6.4a; Vait.37.2a; Lś.9.10.12a.
payo deveṣu paya oṣadhīṣu # AVP.1.91.1a; Kauś.115.2a.
paramachado vara (KS. paramachad avarāṃ) ā viveśa # TS.4.6.2.1d; KS.18.1d. See prathamachad, and prathamachado.
parā pūrveṣāṃ sakhyā vṛṇakti # RV.6.47.17a.
pari tveṣasya durmatir mahī gāt (VSṭS.KSṃS. durmatir aghāyoḥ) # RV.2.33.14b; VS.16.50b; VSK.17.8.4b; TS.4.5.10.4b; MS.2.9.9b: 127.13; KS.17.16b.
pari dveṣobhir aryamā vṛṇaktu # RV.7.60.9c.
paribhūr asi paribhūs tvaṃ deveṣv edhi paribhūr ahaṃ sajāteṣu bhūyāsaṃ priyaḥ sajātānām # MS.2.3.2: 29.13; P: paribhūr asi Mś.5.2.1.13. See next.
pari yad eṣām eko viśveṣām # RV.1.68.2a.
pariṣītaḥ kveṣyasi # ApMB.2.22.5d. See next but one.
paruṣ-parur āviveśā yo asya # AVś.1.12.3b. See next.
parus-parur āviveśa yo asya # AVP.1.17.3b. See prec.
pavamāno harita ā viveśa (JB. once viviśa [?]) # RV.8.101.14d; AVś.10.8.40d; JB.2.229d (ter); śB.2.5.1.5d; ā.2.1.1.4d,8.
paśumān aham adyāsmiñ jane bhūyāsam apaśuḥ sa yo 'smān dveṣṭi # Apś.6.21.1. Cf. puṣṭivān aham.
paśūnāṃ sarveṣāṃ sphātim # AVś.19.31.1c; AVP.10.5.1c.
pārthivasya jagatas tveṣasaṃdṛk # RV.6.22.9b; AVś.20.36.9b.
pitā putraṃ pra viveśā śacībhiḥ # AVś.11.4.20d.
pucham udveṣṭayanta(ḥ) # AVP.13.3.2c.
pumān bāṇa (AVP. vāṇa) iveṣudhim # AVś.3.23.2b; AVP.3.14.2b; AG.1.13.6b (crit. notes); śG.1.19.6b; HG.1.25.1b; ApMB.1.12.9b.
pūrvasya yoniṃ pitur ā viveśa # RV.5.47.3b; VS.17.60b; TS.4.6.3.4b; MS.2.10.5b: 137.14; KS.18.3b; śB.9.2.3.18.
pṛkṣāya ca dāsaveśāya cāvahaḥ # RV.2.13.8b.
pṛthivīṃ tvā pṛthivyām ā veśayāmi # AVś.12.3.22a; 18.4.48a. P: pṛthivīṃ tvā pṛthivyām Vait.28.12; Kauś.61.30.
pṛthivyās taṃ nirbhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.25.
pṛdākusānur yajato gaveṣaṇaḥ # RV.8.17.15a.
pṛṣṭo viśvā oṣadhīr ā viveśa # RV.1.98.2b; VS.18.73b; TS.1.5.11.1b; MS.2.13.11b: 161.14; KS.4.16b; 40.3b; TB.3.11.6.4b.
pra carṣaṇibhyaḥ pṛtanāhaveṣu # RV.1.109.6a; TS.4.2.11.1a; MS.4.10.4a: 152.15; KS.4.15a; Aś.3.7.13. P: pra carṣaṇibhyaḥ MS.4.11.1: 159.1; 4.13.5: 205.11; 4.14.8: 226.11; TB.2.8.5.1; śś.1.8.11; 6.10.9; Mś.5.2.8.31.
prajānann it tā namasā viveśa # RV.3.31.5d.
prati tam abhi cara yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.2.11.3; AVP.1.57.3.
praty aśveṣu prati tiṣṭhāmi goṣu # VS.20.10b; MS.3.11.8d: 152.12; KS.38.4d; śB.12.8.3.22; TB.2.6.5.6b; 3.7.10.3b; Apś.9.14.2; śG.4.18.8; SMB.2.2.3; ApMB.2.18.4; HG.2.17.4b.
prathamachad avarāṃ (MS. avaraṃ) ā viveśa # RV.10.81.1d; VS.17.17d; MS.2.10.2d: 133.2. See next, and paramachado.
prathamachado vara ā viveśa # AVP.15.2.5d. See prec., and paramachado.
prayutaṃ dveṣaḥ # VS.6.18. P: prayutam Kś.6.8.12. See next.
prayutā dveṣāṃsi (MS.KS. add svāhā) # MS.1.2.16: 27.1; KS.3.6; Apś.7.20.4; Mś.1.8.4.28. See prec.
pra ye me bandhveṣe # RV.5.52.16a.
pravidvān panthāṃ vi hy āviveśa # AVś.12.2.55b.
pra satyāvānam avatho bhareṣu (AVP. haveṣu) # AVś.4.29.1c,2b; AVP.4.38.2b. See yau satyāvānam.
prasavaś copayāmaś ca kāṭaś cārṇavaś ca dharṇasiś ca draviṇaṃ ca bhagaś cāntarikṣaṃ ca sindhuś ca samudraś ca sarasvāṃś ca viśvavyacāś ca te yaṃ dviṣmo yaś ca no dveṣṭi tam eṣāṃ jambhe dadhma svāhā # ApMB.1.10.7 (ApG.3.8.10).
pra suvānāso bṛhaddiveṣu harayaḥ # RV.9.79.1b. See pra svānāso.
pra svānāso bṛhaddeveṣu harayaḥ # SV.1.555b. See pra suvānāso.
prāṇa uparaveṣu # KS.34.15.
prāṇāt taṃ nirbhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.35.
prāvad viśveṣu śatamūtir ājiṣu # RV.1.130.8b.
prāhaṃ tam atibhūyāsaṃ (Apś. abhi-) yo asmān (KS.Apś. 'smān) dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # MS.1.5.4: 71.7; 1.5.11: 80.2; KS.7.2; Apś.6.18.2. P: prāhaṃ tam atibhūyāsam KS.7.9.
priyaṃ viśveṣu gotreṣu # RVKh.10.128.11c.
priyaṃ deveṣu gachati # RV.10.86.12d; AVś.20.126.12d; TS.1.7.13.2d; KS.8.17d; N.11.39d.
priyaṃ mā kuru (AVś.AVP. kṛṇu) deveṣu (ApMB. mā deveṣu kuru) # RVKh.10.128.11a; AVś.19.62.1a; AVP.2.32.5a; HG.1.10.6a; ApMB.2.8.4a (ApG.5.12.9).
priyaṃ mā deveṣu kuru # see priyaṃ mā kuru deveṣu.
priyā deveṣu juhvati # RV.2.41.18d.
priyā deveṣv ā yāmayanti # RV.1.162.16d; VS.25.39d; TS.4.6.9.2d; MS.3.16.1d: 183.7; KSA.6.5d.
bandhukṣidbhyo gaveṣaṇaḥ # RV.1.132.3g.
bahuprajā nirṛtim (AVś. -tir) ā viveśa # RV.1.164.32d; AVś.9.10.10d; N.2.8d.
bahubhya (MS. -bhyā) ā saṃgatebhya eṣa me deveṣu vasu vāryāyakṣyate # VS.21.61; 28.23,46; MS.4.13.9: 211.10; KS.19.13; TB.2.6.15.2; 3.6.15.1.
bādhatāṃ dveṣo abhayaṃ (AVś.7.91.1c, abhayaṃ naḥ) kṛṇotu # RV.6.47.12c; 10.131.6c; AVś.7.91.1c; 20.125.6c; VS.20.51c; TS.1.7.13.4c; MS.4.12.5c: 191.5; KS.8.16c. See bādhetāṃ etc.
bādhatāṃ dveṣo nirṛtiṃ parācaiḥ # AVP.5.37.5c.
bādhasva dūre (TS. dveṣo) nirṛtiṃ parācaiḥ # RV.1.24.9c; TS.1.4.45.1c. See āre bādhasva nir-, and cf. bādhethāṃ dūraṃ.
bādhasva dveṣo etc. # see bādhasva dūre.
bādhetāṃ dveṣo abhayaṃ kṛṇutām # TB.3.1.1.5c. See bādhatāṃ etc.
bādhethāṃ dūraṃ (AVP. -thāṃ dveṣo) nirṛtiṃ parācaiḥ # AVś.6.97.2c; 7.42.1c; AVP.1.109.1c. See āre bādhethāṃ nir-, and cf. bādhasva dūre.
bṛhatsumnaḥ prasavitā niveśanaḥ # RV.4.53.6a.
bṛhad rāṣṭraṃ saṃveśyaṃ dadhātu # AVś.3.8.1d; AVP.1.18.1d.
bṛhaspatiḥ sa svāveśa ṛṣvaḥ # RV.7.97.7c; MS.4.14.4c: 220.1; KS.17.18c; TB.2.5.5.5c.
brahma vidveṣaṇaṃ kṛtam # AVP.5.34.1d.
bhago devīḥ phalgunīr āviveśa # TB.3.1.1.8b.
bhāgaṃ deveṣu yajñiyam # RV.1.20.8c.
bhāgaṃ deveṣu śravase dadhānaḥ # RV.1.73.5d; MS.4.14.15d: 242.1.
bhindhi dveṣaḥ sahaskṛta # RV.8.44.11c.
bhiṣag deveṣu no bhava # Apś.16.11.11c.
bhīmo viveṣāyudhebhir eṣām # RV.7.21.4a.
bhuvad viśveṣu kāvyeṣu rantā # RV.9.92.3c.
bhuvo yathā vandyo no haveṣu # RV.10.4.1b; TS.2.5.12.4b.
bhuvo varuṇo yad ṛtāya veṣi # RV.10.8.5b.
bhuvo viśveṣu savaneṣu yajñiyaḥ # RV.10.50.4b; TS.3.4.11.4b; MS.4.12.6b: 197.6; KS.23.12b.
bhūtyai tvā śiro veṣṭayāmi # BDh.3.2.7.
bhūmir dveṣṭi carantam enam # AVP.1.70.2c.
bhūristhātrāṃ bhūry āveśayantīm (AVś. -taḥ) # RV.10.125.3d; AVś.4.30.2d.
bhojasyedaṃ puṣkariṇīva veśma # RV.10.107.10c; N.7.3.
maghonāṃ viśveṣāṃ sudānavaḥ # RV.8.19.34c.
manasaspata imaṃ no divi deveṣu yajñam, svāhā divi svāhā pṛthivyāṃ svāhāntarikṣe svāhā vāte dhāṃ svāhā # AVś.7.97.8. P: manasaspate Vait.4.13; Kauś.6.4. See under prec.
manasaspata imaṃ no deva deveṣu yajñaṃ svāhā vāci svāhā vāte dhāḥ # TS.1.1.13.3; 4.44.3. See under prec. but one.
manasaspate sudhātv imaṃ yajñaṃ divi deveṣu vāte dhāḥ svāhā # MS.1.1.13: 9.5; 1.3.38: 45.1; 4.1.14: 20.11. See under manasaspata imaṃ deva.
mamattu yaḥ sūyate pārthiveṣu # RV.10.116.3b.
mamāgne varco vihaveṣv astu # RV.10.128.1a; AVś.5.3.1a; AVP.5.4.1a; TS.4.7.14.1a; MS.1.4.1a: 47.1; 1.4.5: 52.11; KS.4.14a; 31.15; 40.10a; Kś.2.1.3a; Apś.1.1.4; 4.8.6; 6.16.7; 20.2; 22.1; 17.21.1. Ps: mamāgne varcaḥ KS.8.16; Aś.6.6.16; śś.4.2.7,13; 13.5.17; Vait.1.12,14; Kś.25.14.19; Mś.1.4.1.7; AG.3.9.2; śG.1.4.2; 3.1.8; Kauś.1.33; 12.10; 22.14; 38.26; 49.15; Rvidh.4.6.2; mamāgne VHDh.5.496. Cf. BṛhD.8.44. Designated as vihavya, or vihavīya (sc. sūkta) AVś.7.5.4; TS.3.1.7.3; 7.5.5.2; KS.34.4; GB.2.2.24; PB.9.4.14; śś.4.2.7,13; 13.5.17; Lś.4.10.8; Kś.25.14.18; Apś.14.19.10 (bis); Mś.1.6.2.17.
mamaiva san divi deveṣv adhi # Kś.3.6.12c. See next.
mayi te veṣṭatāṃ manaḥ # AVś.6.102.2d. Cf. prec. but one.
marutaḥ pariveṣṭāraḥ # AB.8.21.14a; śB.13.5.4.6a; śś.16.9.16a; Mahābh.12.29.18a.
marutas tveṣasaṃdṛśaḥ # śś.3.5.11a.
mahi tveṣā amavanto vṛṣapsavaḥ # RV.8.20.7b.
mahimne tvā garbho abhy ā viveśa # AVP.12.9.5b.
mahi vāṃ kṣatraṃ deveṣu # RV.5.68.3c; SV.2.495c; KS.26.11c.
mahīnāṃ payo 'si viśveṣāṃ devānāṃ tanūḥ # TS.3.2.6.1.
maho devo martyāṃ (MS. martyaṃ) ā viveśa # RV.4.58.3d; AVP.8.13.3d; VS.17.91d; MS.1.6.2d: 87.18; KS.40.7d; GB.1.2.16d; TA.10.10.2d; MahānU.10.1d; Apś.5.17.4d; N.13.7d.
te agne prativeśā riṣāma # AVś.3.15.8d; 19.55.1d,2d,7d. See agne mā te prati-.
no goṣu mā no aśveṣu rīriṣaḥ # RV.1.114.8b; VS.16.16b; TS.3.4.11.2b; 4.5.10.3b; MS.4.12.6b: 197.15; KS.23.12b; Tā.10.53b; śvetU.4.22b; SMB.2.1.8b.
no rakṣa ā veśīd āghṛṇīvaso # RV.8.60.20a.
no vidad (KS. vṛdhad) vṛjinā (KSṭB.Apś. vṛjanā) dveṣyā yā # AVś.1.20.1d; 5.3.6d; KS.40.10d; TB.3.7.5.13d; Apś.2.20.6d.
mitro deveṣv āyuṣu # RV.3.59.9a.
mūrdhānaṃ niveṣyeṇa # MS.3.15.2: 178.4. See niveṣyaṃ.
ya ābabhūva bhuvanāni viśvā # VS.32.5b; JB.1.205b; śś.9.5.1b; Vait.25.12a. See ya āvababhūva, and cf. ya āviveśa etc.
ya āviveśa dvipado yaś catuṣpadaḥ (KS. dvipadaś catuṣ-) # AVś.3.21.2c; AVP.3.12.2c; MS.2.13.13c: 162.13; KS.40.3c; Apś.16.35.1c.
ya āviveśa bhuvanāni viśvā # VS.8.36b; KS.40.3c; TB.3.7.9.5b; TA.10.10.2b; Apś.14.2.13b; 16.35.1c; MahānU.9.4b; NṛpU.2.4b. Cf. under ya ābabhūva.
ya āviveśoṣadhīr (AVPṃS. -śauṣadhīr) yo vanaspatīn # AVś.3.21.1c; AVP.3.12.1c; MS.2.13.13c: 162.11.
ya indra iva deveṣu # AVś.9.4.11a.
ya imāṃ praviveśitha # AVP.2.67.2b.
ya oṣadhīr vīrudha āviveśa # AVś.7.87.1b; śirasU.6b.
ya oṣadhīṣu paśuṣv apsv antaḥ (KS. paśuṣv āviveśa) # AVś.19.3.2b; AVP.1.73.2b; 2.15.5b; KS.7.13b. See ye antarikṣa oṣa-.
yaḥ pṛṇāti sa ha deveṣu gachati # RV.1.125.5b.
yaṃ vayaṃ dviṣmaḥ sa ātmānaṃ dveṣṭu # AVś.16.7.5.
yakṣmāṇāṃ sarveṣāṃ viṣam # AVś.9.8.10c--12c,19c,20c.
yakṣmād deveṣitād adhi # AVś.8.7.2b.
yajñaṃ deveṣu naḥ kave # RV.1.13.2b; SV.2.698b.
yajñaṃ deveṣu nas kṛdhi # TB.2.4.2.3b.
yajñaṃ deveṣu pispṛśaḥ # RV.6.15.18d.
yajñaṃ deveṣu manyatām # AVś.7.20.1b; VS.34.9b; TS.3.3.11.3b; MS.3.16.4b: 189.8; Aś.4.12.2b; śś.9.27.2b; SMB.2.2.19b; JG.1.20b.
yajñaṃ deveṣu yachataḥ # AVś.7.54.1d. See next but one.
yajñaṃ deveṣu yachatām # RV.2.41.20c; TS.4.1.11.4c; MS.4.10.3c: 150.15; N.9.38c.
yajñaṃ deveṣu vakṣataḥ # SV.1.369d. See prec. but one.
yajñāt taṃ nir bhajāmo yo 'smān dveṣṭi yaṃ vayaṃ dviṣmaḥ # AVś.10.5.31.
yajño deveṣu kalpatām # VS.19.45d; MS.3.11.10d: 156.12; KS.38.2d; śB.12.8.1.19d; TB.2.6.3.4d; Apś.1.9.12d; śG.5.9.4d.
yaṃ cāhaṃ dveṣmi yaś ca mām # TB.3.7.6.17b; TA.2.5.2b; Apś.4.11.5b.
yato jajña ugras tveṣanṛmṇaḥ # RV.10.120.1b; AVś.5.2.1b; 20.107.4b; AVP.6.1.1b; SV.2.833b; VS.33.80b; JB.2.144; ā.1.3.4.2; 5.1.6.5; Apś.21.22.3b; Mś.7.2.6.6b; N.14.24b.
yat te sūrya divi deveṣu varcaḥ # AVP.2.68.6a.
yat tveṣayāmā nadayanta parvatān # RV.1.166.5a.
yathāgniḥ pṛthivīm ā viveśa # Kauś.98.2c.
yathā tvaṃ suśravaḥ suśravā deveṣv evam ahaṃ suśravaḥ suśravā brāhmaṇeṣu bhūyāsam # SMB.1.6.31. See prec. two and next.
yathā deveṣu jāgratha # Apś.1.14.3b; PG.1.16.22b; HG.2.4.5b.
yathā deveṣv amṛtam # AVś.10.3.25a.
yad īśāno brahmaṇā veṣi me havam # RV.2.24.15d; MS.4.12.1d: 178.10; TB.2.8.5.3d.
yad devānāṃ (VS. deveṣu) tryāyuṣam (JG. triyā-, one ms. tryā-) # VS.3.62c; VSK.3.9.4c; śG.1.28.9d; SMB.1.6.8d; ApMB.2.7.2c; HG.1.9.6c; MG.1.1.24d; JG.1.11c; VārG.4.20d.
yad deveṣu tryāyuṣam # see yad devānāṃ etc.
yad deveṣu dhārayathā asuryam # RV.6.36.1d.
yad deveṣu pitṛṣu manuṣyeṣv enaś cakārāyam # AVP.2.49.1--5.
yad dha dyāvāpṛthivī āviveśīḥ # RV.3.32.10c.
yaṃ dviṣmo ya u dveṣat piśācaḥ # AVP.12.20.1b.
yaṃ dviṣmo yaś ca no dveṣṭi # AVP.15.21.1c. Cf. next.
yaṃ dviṣmo yaś ca no dveṣṭi tasmā enad gamayāmaḥ # AVś.16.6.4. Cf. prec.
yaṃ dveṣāma tam ṛchatu # AVś.6.26.3c. Cf. prec. but three.
yam ayaṃ yajamāno dveṣṭi yaś cainaṃ dveṣṭi # śB.1.8.3.2,4; Kś.3.5.23.
yam ahaṃ dveṣmi pūruṣam # AVP.1.59.3d.
yayor idaṃ viśvaṃ bhuvanam ā viveśa # TB.2.4.5.7a; śś.3.18.14a.
yayor vāṃ devau deveṣv aniśitam (MS.KS. -ṣitam) ojaḥ # TS.4.7.15.3c; MS.3.16.5c: 191.7; KS.22.15c.
yavaya dveṣo asmat # MS.1.2.11: 20.15; 1.2.14: 23.11. See yavayāsmad aghā, yavayāsmad dveṣo, and yāvayāsmad.
yava yavayāsmad aghā dveṣāṃsi # TA.6.9.2.
yavayāsmad aghā dveṣāṃsi # TA.6.9.2; 10.2. See under yavaya dveṣo.
yavayāsmad dveṣaḥ # VS.5.26; 6.1; TS.1.3.1.1; 2.2; 6.1; śB.3.6.1.11; 7.1.4; Kauś.82.17. See under yavaya dveṣo.
yaśasvy aham adyāsmiñ jane bhūyāsam ayaśāḥ sa yo 'smān dveṣṭi # Apś.6.21.1. Cf. āyuṣmān aham.
yaś ca no dveṣate (AVP. dveṣad ij) janaḥ # AVP.1.42.4b; VS.11.80b; TS.4.1.10.3b; MS.2.7.7b: 84.2; 3.1.9: 12.20; KS.16.7b; śB.6.6.3.10; TA.2.5.2b.
yas te gandhaḥ puṣkaram āviveśa # AVś.12.1.24a.
yas te deveṣu mahimā svarge (TB.Apś. suv-; AVP. svargaḥ) # AVś.19.3.3a; AVP.1.73.3a; TB.1.2.1.21a; Apś.5.13.4a.
yas te rājan varuṇa deveṣu pāśas taṃ ta etenāvayaje (KS. ta etad avayaje) # MS.2.3.1: 28.2; KS.11.11. P: yas te rājan varuṇa deveṣu Mś.5.2.1.3.
yas te rājan varuṇa druhaḥ pāśas triṣṭupchandā (also pāśo gāyatrachandāḥ, pāśo jagacchandā, and pāśo 'nuṣṭupchandā) antarikṣam (also pṛthivīm, divam, and diśo) anvāviveśa (once 'nvāviveśa, after diśo) kṣatre (also brahmaṇi, viśi, and paśuṣu) pratiṣṭhitas taṃ ta etad avayaje # KS.17.19.
yas tvā yakṣmo deveṣitaḥ # AVP.2.24.2a.
yas tvārāyaḥ praviveśa # AVP.2.67.1a.
yasyām idaṃ viśvaṃ bhuvanam āviveśa # VS.9.5c; 18.30c; TS.1.7.7.1c; KS.13.14c; śB.5.1.4.4. See viśvaṃ hy asyāṃ.
yāṃś cāhaṃ dveṣmi ye ca mām # AVP.3.3.1d,6d; TB.3.7.6.17d; TA.2.5.2d; Apś.4.11.5d.
te agne pavamānā tanūḥ pṛthivīm anvāviveśa yāgnau yā rathaṃtare yā gāyatre chandasi yā trivṛti stome yānne tāṃ ta etad avarundhe # KS.7.14. Cf. next.
te agne pāvakā tanūr antarikṣam anvāviveśa yā vāte yā vāmadevye yā traiṣṭubhe chandasi yā pañcadaśe stome yā paśuṣu tāṃ ta etad avarundhe # KS.7.14. Cf. next but one.
te agne śucis tanūr divam anv āviveśa yā sūrye yā bṛhati yā jāgate chandasi ya saptadaśe stome yāpsu tāṃ ta etad avarundhe # KS.7.14. Cf. next.
te tanūḥ pitṛṣv āviveśa # AVś.19.3.3b; AVP.1.73.3b. See under yas ta ātmā.
yāteva bhīmas tveṣaḥ samatsu # RV.1.70.11b. With interpolations: yāteva bhīmo viṣṇur na tveṣaḥ samatsu kratur na Aś.6.3.1c.
deveṣu tanvam airayanta # RV.10.169.3a; TS.7.4.17.1a; KS.4.6a; AG.2.10.6.
yān ahaṃ dveṣmi ye ca mām # AVś.3.6.1d,3d,5d.
yābhir viveṣo haryaśva dhībhiḥ # RV.7.37.5b.
yāvad itaḥ purastād udayāti sūryas tāvad ito 'muṃ nāśaya yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TA.4.39.1.
yāvaya dveṣa ā bharā vasūni # RV.7.77.4c.
yāvayāsmad dveṣāṃsi (KS. dveṣam) # AVP.2.37.2a; KS.2.12; 3.3. See under yavaya dveṣo.
yāvīr aghasya cid dveṣaḥ # RV.8.79.4c.
sarasvatī veśabhaginī tasyā no rāsva tasyās te bhaktivāno bhūyāsma # KS.5.4. See prec. but one, and next.
sarasvatī veśabhagīnā tasyās te bhaktivāno bhūyāsma # MS.1.4.3: 51.8. P: yā sarasvatī veśabhagīnā Mś.1.4.3.3. See prec., and prec. but two.
sarasvatī veśabhagīnā tasyai svāhā # Apś.3.10.2.
sarasvatī veśayamanī tasyai svāhā # MS.1.4.3: 51.7. P: yā sarasvatī veśayamanī MS.1.4.8: 56.14; Mś.1.3.5.12. See prec. but three.
yāsāṃ nāsti niveśanam # AVP.8.12.10d.
yās te agne ghorās tanuvaḥ kṣuc ca tṛṣṇā cāsnuk cānāhutiś cāśanayā ca pipāsā ca sediś cāmatiś caitās te agne ghorās tanuvas tābhir amuṃ gacha yo 'smān dveṣṭi yaṃ ca vayaṃ dviṣmaḥ # TA.4.22.1. Cf. next.
yuje rathaṃ gaveṣaṇaṃ haribhyām # RV.7.23.3a; AVś.20.12.3a; MS.4.10.5a: 155.14; TB.2.4.1.3a. P: yuje ratham MS.4.12.3: 185.6; 4.14.5: 221.11; TB.2.8.2.5.
yuyodhy asmad dveṣāṃsi # RV.2.6.4c; VS.12.43c; TS.4.2.3.4c; MS.1.2.10c: 20.11; 2.7.10c: 89.1; KS.16.10c; śB.6.8.2.9c; Apś.11.12.3c.
yuvaṃ viśveṣu bhuvaneṣv antaḥ # RV.1.157.5b.
yuṣme sacā bṛhaddiveṣu somam # RV.4.37.3d.
yūyaṃ dveṣāṃsi sanutar yuyota # RV.2.29.2b.
Dictionary of Sanskrit Search
"ves" has 70 results
akṣarasamāmnāyaalphabet: traditional enumeration of phonetically independent letters generally beginning with the vowel a (अ). Although the number of letters and the order in which they are stated differ in different treatises, still, qualitatively they are much the same. The Śivasūtras, on which Pāṇini's grammar is based, enumerate 9 vowels, 4 semi-vowels, twenty five class-consonants and 4 | sibilants. The nine vowels are five simple vowels or monothongs (समानाक्षर) as they are called in ancient treatises, and the four diphthongs, (सन्ध्यक्षर ). The four semi-vowels y, v, r, l, ( य् व् र् ल् ) or antasthāvarṇa, the twenty five class-consonants or mutes called sparśa, and the four ūṣman letters ś, ṣ, s and h ( श् ष् स् ह् ) are the same in all the Prātiśākhya and grammar works although in the Prātiśākhya works the semi-vowels are mentioned after the class consonants.The difference in numbers, as noticed, for example in the maximum number which reaches 65 in the VājasaneyiPrātiśākhya, is due to the separate mention of the long and protracted vowels as also to the inclusion of the Ayogavāha letters, and their number. The Ayogavāha letters are anusvāra, visarjanīya,jihvāmulīya, upadhmānīya, nāsikya, four yamas and svarabhaktī. The Ṛk Prātiśākhya does not mention l (लृ), but adding long ā (अा) i (ई) ,ū (ऊ) and ṛ (ऋ) to the short vowels, mentions 12 vowels, and mentioning 3 Ayogavāhas (< क्, = प् and अं) lays down 48 letters. The Ṛk Tantra Prātiśākhya adds the vowel l (लृ) (short as also long) and mentions 14 vowels, 4 semivowels, 25 mutes, 4 sibilants and by adding 10 ayogavāhas viz. 4 yamas, nāsikya, visarjanīya, jihvāmulīya, upadhmānīya and two kinds of anusvāra, and thus brings the total number to 57. The Ṛk Tantra makes a separate enumeration by putting diphthongs first, long vowles afterwards and short vowels still afterwards, and puts semi-vowels first before mutes, for purposes of framing brief terms or pratyāhāras. This enumeration is called varṇopadeśa in contrast with the other one which is called varṇoddeśa. The Taittirīya prātiśākhya adds protracted vowels and lays down 60 letters : The Ṣikṣā of Pāṇini lays down 63 or 64 letters, while the Vājasaneyi-prātiśākhya gives 65 letters. confer, compare Vājasaneyi Prātiśākhya.VIII. 1-25. The alphabet of the modern Indian Languages is based on the Varṇasamāmnāya given in the Vājasaneyi-prātiśākhya. The Prātiśākhyas call this enumeration by the name Varṇa-samāmnāya. The Ṛk tantra uses the terms Akṣara samāmnāya and Brahmarāśi which are picked up later on by Patañjali.confer, compare सोयमक्षरसमाम्नायो वाक्समाम्नायः पुष्पितः फलितश्चन्द्रतारकवत् प्रतिमण्डितो वेदितव्यो ब्रह्मराशिः । सर्ववेदपुण्यफलावाप्तिश्चास्य ज्ञाने भवति । मातापितरौ चास्य स्वर्गे लोके महीयेते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). Ahnika.2-end.
aghikārasūtraa superintending aphorism, which gives no meaning of itself where it is mentioned, but gives its meaning in the number of aphorisms that follow: e. gthe rules प्रत्यय:, परश्च and अाद्युदात्तश्च P. III.1.1, 2, 3 or सह सुपा. P.II.1.4.
anarthaka(1)without any signification;literally having no meaning of themselves, id est, that ispossessing a meaning only when used in company with other words or parts of words which bear an independent sense;(the word is used generally in connection with prepositions); exempli gratia, for example अधिपरी अनर्थकौ P.1.4.93, confer, compare अनर्थान्तरवाचिनावनर्थकौ । धातुनोक्तां क्रियामाहतुः । तदविशिष्टं भवति यथा शङ्के पय: ॥ Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.4.93; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः Nirukta of Yāska.I. 1.3: confer, compare also अनर्थकौ अनर्थान्तरवाचिनौ Kāś. on I.4.93, explained as अनर्थान्तरवाचित्वादनर्थकावित्युक्तम् न त्वर्थाभावादिति दर्शयति by न्यासकार; (2) meaningless, purposeless: confer, compare प्रमाणभूत आचार्यो दर्भपवित्रपाणिः महता यत्नेन सूत्रं प्रणयति स्म । तत्राशक्यं वर्णेनाप्यनर्थकेन भवितुं किं पुनरियता सूत्रेण M.Bh. on I.1.1, as also सामर्थ्ययोगान्न हि किंचिदस्मिन् पश्यामि शास्त्रे यदनर्थकं स्यात् M.Bh. on P. VI.I.77. See for details M.Bh. on I.2.45 Vārttika (on the Sūtra of Pāṇini). 12: III.1.77 Vārttika (on the Sūtra of Pāṇini). 2 and Kaiyaṭa and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon; (3) possessed of no sense absolutely as some nipātas केचन निपाताः सार्थकाः केचन च निरर्थकाः U1. varia lectio, another reading, on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII.9; निपातस्यानर्थकस्यापि प्रातिपदिकत्वम् P. I. 2.45 Vārttika (on the Sūtra of Pāṇini).12 confer, compare also जन्या इति निपातनानर्थक्यं P. IV. 4.82. Vārttika (on the Sūtra of Pāṇini). 1, एकागारान्निपातनानर्थक्यं P. V.1.113 Vārttika (on the Sūtra of Pāṇini). 1, also 114 Vārttika (on the Sūtra of Pāṇini).1.
anavakāśatvaabsence of any opportunity of taking effect, scopelessness considered in the case of a particular rule, as a criterion for setting aside that general rule which deprives it of that opportunity confer, compare अनवकाशत्वं निरवकाशत्वं वा बाधकत्वे बीजम्. This अनवकाशत्व is slightly different from अपवादत्व or particular mention which is defined usually by the words सामान्यविधिरुत्सर्गः । विशेषविधिरपवादः ।
antaraṅgaparibhāṣāthe phrase is used generally for the परिभाषा "असिद्धं बहिरङ्गमन्तरङ्गे' described a reference to some preceding word, not necessarily on the same page.. See the word अन्तरङ्ग. The परिभाषा has got a very wide field of application and is used several times in setting aside difficulties which present themselves in the formation of a word. Like many other paribhāṣās this paribhāṣā is not a paribhāṣā of universal application.
antaraṅgalakṣaṇacharacterized by the nature of an antaraṅga operation which gives that rule a special strength to set aside other rules occurring together with it.
avaśiṣṭaliṅga(v.1. अविशिष्टलिङ्ग)a term occurring in the liṅgānuśāsana meaning 'possessed of such genders as have not been mentioned already either singly or by combination' id est, that is possessed of all genders.Under अवशिष्टलिङ्ग are mentioned indeclinables, numerals ending in ष् or न् , adjectives, words ending with kṛtya affixes id est, that is potential passive participles, pronouns, words ending with the affix अन in the sense of an instrument or a location and the words कति and युष्मद् (See पाणिनीय-लिङ्गानुशासन Sūtras 182-188).
avyayaindeclinable, literally invariant, not undergoing a change. Pāṇini has used the word as a technical term and includes in it all such words as स्वर्, अन्तर् , प्रातर् etc, or composite expressions like अव्ययीभावसमास, or such taddhitānta words as do not take all case affixes as also kṛdanta words ending in म् or ए, ऐ, ओ, औ. He gives such words in a long list of Sutras P. I.1.37 to 41; confer, compare सदृशं त्रिषु लिङ्गेषु सर्वासु च विभक्तिषु । वचनेषु च सर्वेषु यन्न व्येति तदव्ययम् Kāś. on P.I.1.37.
ādeśa(1)substitute as opposed to sthānin, the original. In Pāṇini's grammar there is a very general maxim, possessed of a number of exceptions, no doubt, that 'the substitute behaves like the original' (स्थानिवदादेशः अनल्विधौ P.I.1.56.); the application of this maxim is called स्थानिवद्भाव; for purposes of this स्थानिवद्भाव the elision (लोप) of a phonetic element is looked upon as a sort of substitute;confer, compare उपधालेपस्य स्थानिवत्त्वात् Kāś. on P.I.1.58. Grammarians many times look upon a complete word or a word-base as a substitute for another one, although only a letter or a syllable in the word is changed into another, as also when a letter or syllable is added to or dropped in a word; confer, compare पचतु, पचन्तु ... इमेप्यादेशाः । कथम् । अादिश्यते यः स आदेशः । इमे चाप्यादिश्यन्ते । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.56; cf also सर्वे सर्वपदादेशा दाक्षीपुत्रस्य पाणिनेः M.Bh. on P. I.1.20; confer, compare also अनागमकानां सागमका आदेशाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I.1.20: (2) indication, assignment; confer, compare योयं स्वरादेशः अन्तोदात्तं, वधेराद्युदात्तत्वं, स्वः स्वरितमिति अादेशः R.Pr.I.30-32; confer, compare also अादेशः उपदेशः commentary on Tai.-Prāt. II.20: confer, compare also अनादेशे अविकारः V.Pr.IV.131, where Uvvaṭa's Bhāṣya on the Prātiśākhya works.remarks यत्र उदात्तादीनां स्वराणां सन्धौ आदेशो न क्रियते तत्र अविकारः प्रत्येतव्यः । confer, compare also एकारो विभक्त्यादेशः छन्दसि A.Pr. II.1.2, where ए is prescribed as a substitute for a caseaffix and त्ये and अस्मे are cited as examples where the acute acent is also prescribed for the substitute ए.
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.
iṣṭhathe superlative taddhita affix. affix इष्ठन् in the sense of अतिशायन or अतिशय ( excellence ). The commentators, however, say that the taddhita affixes तम and इष्ठ,like all the taddhita affixes showing case-relations, are applied without any specific sense of themselves, the affixes showing the sense of the base itself ( स्वार्थे ); e. g गुरुतमः, गरिष्ठः; पटुतमः, पठिष्ठः; पचतितमाम्, कर्तृतमः, करिष्ठः et cetera, and others; confer, compare P.V.3.55-64 The affixes ईयस् and इष्ठ are applied only to such substantives which denote quality; confer, compare P.V.3.58.
upajanaliterallyorigin; one that originates, augment, उपजायते असौ उपजन: । The word is used in the sense of 'additional phonetic element'; confer, compare उपजन आगमः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5; confer, compare also वर्णव्यत्ययापायोपजनविकारेष्वर्थदर्शनात् । Māheśvarasūtras. 5 Vārttika (on the Sūtra of Pāṇini). 15. The Ṛk Prātiśākhya gives स् in पुरुश्चन्द्र as an instance ofeminine. उपजन confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) IV. 37. In the Nirukta उपजन is given as the sense of the prefix 'उप'; confer, compare उपेत्युपजनम्: The commentary on the Nirukta explains the word उपजन as अाधिक्य.
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.
upasargadyotyatāthe view or doctrine that prefixes, by themselves, do not possess any sense, but they indicate the sense of the verb or noun with which they are connectedition For details See Vākyapadīya II.165-206; also vol. VII. pages 370-372 of Vyākaraṇa Mahābhāṣya edition by the D. E. Society, Poona.
ubhayagatiboth the alternatives; both the senses; double signification; confer, compare उभयगतिरिह भवति P.I.1.23,Vārt 4,Pari. Śek, Par. 9 where the word ubhaya refers to both the senses-the ordinary one ( अकृत्रिम } and the technical one ( कृत्रिम)--exempli gratia, for example the meanings ( i ) numeral, and ( ii ) words बहु, गण et cetera, and others of the word संख्या.
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.
ekavarṇa( a pada)made up of a single letter; confer, compare एकवर्णं पदम् आ, उ इति: commentary on R.Pr. X.2; confer, compare also V.Pr.IV. 144-145 where एकवर्ण is defined as एकप्रयत्ननिर्वर्त्य capable of being produced with a single effort. Pāṇini gives the term अपृक्त to an affix made up of one single letter; confer, compareअपृक्त एकाल् प्रत्यय: P.I.2.41.
m̐ nāsikyaa nasal letter or utterance included among the अयोगवाह letters analogous to anusvāra and yama letters. It is mentioned in the Vājasaneyi Prātiśākhya as हुँ इति नासिक्यः on which Uvvaṭa's Bhāṣya on the Prātiśākhya works.makes the remark अयमृक्शाखायां प्रसिद्धः. The Ṛk-Prātiśākhya mentions नासिक्य, यम and अनुस्वार as नासिक्य or nasal letters, while Uvvaṭa's Bhāṣya on the Prātiśākhya works.defines नासिक्य as a letter produced only by the nose; confer, compare केवलनासिकया उच्चार्यमाणे वर्णॊ नासिक्यः Uvvaṭa's Bhāṣya on the Prātiśākhya works.on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I. 20. The Taittirīya Prātiśākhya calls the letter ह् as nāsikya when it is followed by the consonant न् or ण् or म् and gives अह्नाम् , अपराह्णे and ब्रह्म as instances. The Pāṇinīya Śikṣā does not mention नासिक्य as a letter. The Mahābhāṣya mentions नासिक्य as one of the six ayogavāha letters; confer, compare के पुनरयोगवाहाः । विसर्जनीयजिह्वामूलीयोपध्मानीयानुस्वारानुनासिक्ययमाः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on Śivasūtra 5 Vārttika (on the Sūtra of Pāṇini). 5, where some manuscripts read नासिक्य for अानुनासिक्य while in some other manuscripts there is neither the word आनुनासिक्य nor नासिक्य. It is likely that the anunāsika-colouring given to the vowel preceding the consonant सू substituted for the consonants म, न् and others by P. VIII. 3.2. to 12, was looked upon as a separate phonetic unit and called नासिक्य as for instance in सँस्कर्ता, मा हिँसीः, सँशिशाधि et cetera, and others
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.
karmadhārayaname technically given to a compound-formation of two words in apposition i. e. used in the same case, technically called समानाधिकरण showing the same substratutm; confer, compare तत्पुरुषः समानाधिकरणः कर्मधारयः I 2.42. The karmadhāraya compound is looked upon as a variety of the tatpuruṣa compound. There is no satisfactory explanation of the reason why such a compound is termed कर्मधारय. Śākaṭāyana defines Karmadhāraya as विशेषणं व्यभिचारि एकार्थं कर्मधारयश्च where the word विशेषण is explained as व्यावर्तक or भेदक (distinguishing attribute) showing that the word कर्म may mean भेदकक्रिया. The word कर्मधारय in that case could mean 'कर्म भेदकक्रिया, तां धारयति असौ कर्मधारयः' a compound which gives a specification of the thing in hand.
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
kāmacāraoption; permission to do as desired liberty of applying any of the rules of grammar that present themselves; confer, compare तत्र कामचारो गृह्यमाणेन वा विभक्तिं विशेषयितुं अङ्गेन वा Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.I.1.27 Vārttika (on the Sūtra of Pāṇini). 6.
kārakaliterally doer of an action. The word is used in the technical sense ; 1 of ’instrument of action'; cf कारकशब्दश्च निमित्तपर्यायः । कारकं हेतुरिति नार्थान्तरम् । कस्य हेतुः । क्रियायाः Kāś. on P.I. 4.23: confer, compare also कारक इति संज्ञानिर्देशः । साधकं निर्वर्तकं कारकसंज्ञं भवति । M.Bh. on P. I. 4.28. The word 'kāraka' in short, means 'the capacity in which a thing becomes instrumental in bringing about an action'. This capacity is looked upon as the sense of the case-affixes which express it. There are six kārakas given in all grammar treatises अपादान, संप्रदान, अधिकरण, करण , कर्मन् and कर्तृ to express which the case affixes or Vibhaktis पञ्चमी, चतुर्थी, सप्तमी, तृतीया, द्वितीया and प्रथमा are respectively used which, hence, are called Kārakavibhaktis as contrasted with Upapadavibhaktis, which show a relation between two substantives and hence are looked upon as weaker than the Kārakavibhaktis; confer, compare उपपदविभक्तेः कारकविभक्तिर्बलीयसी Pari. Śek. Pari.94. The topic explaining Kārakavibhaktis is looked upon as a very important and difficult chapter in treatises of grammar and there are several small compendiums written by scholars dealing with kārakas only. For the topic of Kārakas see P. I. 4.23 to 55, Kat, II. 4.8-42, Vyākaraṇa The Volume of the introduction in Marathi to the Pātañjala Mahābhāṣya, written by K. V. Abhyankar and published by the O. E. Society, Poona.. pp.262-264 published by the D. E. Society, Poona.
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
kṛdvṛttia short treatise by a grammarian named मोक्षेश्वर who lived in the fifteenth century. The work deals with verbal derivatives.
garīyasinvolving a special effort.The word is frequently used by the Vārttikakāra and old grammarians in connection with something, which involves greater effort and longer expression and, hence, not commendable in rules of the Shastra works where brevity is the soul of 'wit'; confer, compare पदगौरवाद्योगवेिभागो गरीयान् Paribhāṣenduśekhara of Nāgeśa. Pari. 121. The word गुरु is also sometimes used in a similar sense; confer, compare तद् गुरु भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I.1 Āhnika of the Pātañjala Mahābhāṣya. l Vārttika (on the Sūtra of Pāṇini). 2.
jahatsvārthā( वृत्ति )a composite expression where the constituent members give up their individual sense. In compound words such as राजपुरुष in the sentence राजपुरुषमानय the word राजन् gives up its sense in as much as he, the king,is not brought; पुरुष also gives up its sense as every man is not brought. It is of course to be noted that although the sense is given up by cach word, it is not completely given up: cf जहदप्यसेो स्वार्थ नात्यन्ताय जहाति; Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 1.1. Vart. 2. For detailed explanation see Mahabhasya on P. II. I. I. Vart. 2.
jhita term, meaning 'having झ् as इत्' used by the Varttikakra in connection with those words in the rules of Panini which themselves as well as words referring to their special kinds, are liable to undergo the prescribed operation; confer, compare झित् तस्य च तद्विशेषाणां च मत्स्याद्यर्थम्। पक्षिमत्स्यमृगान् हन्ति। मात्त्प्यिक;। तद्विशेषाणाम्। शाफरिकः शाकुलिकः । M.Bh.on P.I. 1. 68 Vart. 8.
ṇatvapādaa popular name given by grammarians to the fourth pada confer, compare Panini's Astadhyayi, as the pada begins with the rule रषाभ्यां नो णः समानपदे and mainly gives rules about णत्व i. e. the substitution of the consonant ण् for न्.
taṅ(1)a short term used for the nine personal endings of the Atmanepada viz. त,अाताम्...महिङ् which are themselves termed Atmanepada; confer, compare तङानौ अात्मनेपदम् P. 1.4. 100 (2) the personal-ending त of the 2nd person. plural (substituted for थ by III.4 101) looked upon as तङ् sometimes, when it is lengthened in the Vedic Literature: confer, compare तङिति थादेशस्य ङित्त्वपक्षे ग्रहणम् । भरता जातवेदसम् Kāśikā of Jayāditya and Vāmana. on P. VI. 3. 133.
daśagaṇī(1)a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1.
dākṣāyaṇaname, by which व्याडि, the author of the grammar work संग्रह is referred to. The word दाक्षायण indicates that व्याडि was a descendant of दक्ष, and, as Panini is called दाक्षीपुत्र, critics say that Panini and Vyadi were relatives; confer, compare शोभना खलु दाक्षायणस्य दाक्षायणेन वा संग्रहस्य कृतिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.3.66.
daśagaṇī(1)a section of grammatical treatises dealing with the ten conjugations of roots. e.g the first section of the second part ( उत्तरार्ध ) of the Siddhanta Kaumudi; (2) name of the dhatupatha of Panini which gives ten classes of roots; confer, compare भूवादयो दशगणीपरिपठिता गृह्यन्ते Nyasa on I.3.1.
dākṣāyaṇaname, by which व्याडि, the author of the grammar work संग्रह is referred to. The word दाक्षायण indicates that व्याडि was a descendant of दक्ष, and, as Panini is called दाक्षीपुत्र, critics say that Panini and Vyadi were relatives; confer, compare शोभना खलु दाक्षायणस्य दाक्षायणेन वा संग्रहस्य कृतिः Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II.3.66.
nandikeśvarakārikāa short treatise of 28 stanzas, attributed to an ancient grammarian नन्दिकेश्वर, which gives a philosophical interpretation of the fourteen sutras attributed to God Siva. The authorship of the treatise is assigned traditionally to the Divine Bull of God Siva. See नन्दिकेश्वर. The treatise is also named नन्दिकेश्वरकारिकासूत्र.
napuṃsaka1it. a word which is neither in the masculine nor in the feminine gender; a word in the neuter gender; confer, compare R.Pr.XIII.7,Vājasaneyi Prātiśākhya.II. 32; III.138; confer, compare P. VI.3.75, on which the Siddhanta Kaumudi observes न स्त्री पुमान् नपुंसकम् । स्त्रीपुंसयोः पुंसकभावो निपातनात् ।
nāntarīyakaabsolutely necessary; being, in a way, inseparable: confer, compare कश्चिदन्नार्थी शालिकलापं सतुषं सपलालमाहरति नान्तरीयकत्वात् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 3.18 on which Kaiyata observes अन्तरशब्देा विनार्थे । अन्तरे भवमन्तरीयम् । तत्र नञ्समासे कृते पृषोदरादित्वाद्भाष्यकारवचनप्रामाण्याद्वा नलोपाभावः ।
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.
nirākṛta(1)set aside; answered; the word is frequently used in connection with faults which are stated to occur or present themselves if a particular explanation is given; (2) prevailed over by another; confer, compare तदा न रूपं लभते निराकृतम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI. 30, where Uvvata paraphrases निराकृत as विस्मृत.
nirūḍhalakṣaṇāpotentiality of implicaion which gives the meaning of a word which is based upon implication; e. g. रथो गच्छति.
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.
padakāṇḍa(1)a term used in connection with the first section of the Vākyapadīya named ब्रह्मकाण्ड also, which deals with padas, as contrasted with the second section which deals with Vākyas; (2) a section of the Așțadhyāyī of Pāņini, which gives rules about changes and modifications applicable to the pada, or the formed word, as contrasted with the base (अङ्ग) and the suffixes. The section is called पदाधिकार which begins with the rule पदस्य P.VIII.1.16. and ends with the rule इडाया वा VIII. 3. 54.
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.
pārārthyaliterally serving the purpose of another like the Paribhāşā and the Adhikāra rules in Grammar which have got no utility as fair as they themselves are concerned, but which are of use in the interpretation of other rules; confer, compare अधिकारशब्देन पारार्थ्यात् परिभाषाप्युच्यते. Par. Sek. Pari. 2, 3.
pāriśeṣyaresidual nature; the law or rule of elimination; the remaining alternative after full consideration of all the other alternatives; confer, compare विभाषा कुरुयुगन्धराभ्याम् । पारिशेष्याद्युगन्धरार्था विभाषा Kāś. on P. IV. 2.130; confer, compare also पारिशेष्यादजन्तादेव यत् सिद्धः Sira. Pari. 37.
prātiśākhyaa work on Vedic grammar of a specific nature, which is concerned mainly with the changes, euphonic and others, in the Pada text of the Samhita as compared with the running text, the Samhita itselfeminine. The Pratisakhya works are neither concerned with the sense of words, nor with their division into bases and affixes, nor with their etymology. They contain, more or less,Vedic passages arranged from the point of view of Samdhi. In the Rk Pratisakhya, available to-day, topics of metre, recital, phonetics and the like are introduced, but it appears that originally the Rk Pratisakhya, just like the Atharva Pratisakhya, was concerned with euphonic changes, the other subjects being introduced later on. The word प्रातिशाख्य shows that there were such treatises for everyone of the several Sakhas or branches of each Veda many of which later on disappeared as the number of the followers of those branches dwindledition Out of the remaining ones also, many were combined with others of the same Veda. At present, only five or six Pratisakhyas are available which are the surviving representatives of the ancient ones - the Rk Pratisakhya by Saunaka, the Taittiriya Pratisakhya, the Vajasaneyi PratiSakhya by Katyayana, the Atharva Pratisakhya and the Rk Tantra by Sakatayana, which is practically a Pratisakhya of the Sama Veda. The word पार्षद or पारिषद was also used for the Pratisakhyas as they were the outcome of the discussions of learned scholars in Vedic assemblies; cf परिषदि भवं पार्षदम्. Although the Pratisakhya works in nature, are preliminary to works on grammar, it appears that the existing Pratisakhyas, which are the revised and enlarged editions of the old ones, are written after Panini's grammar, each one of the present Prtisakhyas representing, of course, several ancient Pratisakhyas, which were written before Panini. Uvvata, a learned scholar of the twelfth century has written a brief commentary on the Rk Pratisakhya and another one on the Vajasaneyi Pratisakhya. The Taittiriya PratiSakhya has got two commentaries -one by Somayarya, called Tribhasyaratna and the other called Vaidikabharana written by Gopalayajvan. There is a commentary by Ananta bhatta on the Vajasaneyi Pratisakhya. These commentaries are called Bhasyas also.
bhāṣitapuṃskaa word or a noun-base which has the same sense in the masculine gender as in the neuter gender: generally words of quality or adjectives like शुचि, मधु et cetera, and others fall in this category;cf तृतीयादिषु भाषितपुंस्कं पुंवद्गालवस्य P. VII. 1. 74; confer, compare also भाषितः पुमान् यस्मिन्नर्थे प्रवृत्तिानिमित्ते स भाषितपुंस्कशब्देनोच्यते । तद्योगादभिधेयमपि यन्नपुसकं तदपि भाषितपुंस्कम् | तस्य प्रतिपादकं यच्छब्दरूपं तदपि भाषितपुंस्कम् | Kāś. on VII.1.74.
varṇasamāmnāyaa collection of letters or alphabet given traditionally. Although the Sanskrit alphabet has got everywhere the same cardinal letters id est, that is vowels अ, इ et cetera, and others, consonants क्, ख् etc : semivowels य्, र्, ल्, व, sibilants श् ष् स् ह् and a few additional phonetic units such as अनुस्वार, विसर्ग and others, still their number and order differ in the different traditional enumerations. Panini has not mentioned them actually but the fourteen Siva Sutras, on which he has based his work, mention only 9 vowels and 34 consonants, the long vowels being looked upon as varieties of the short ones. The Siksa of Panini mentions 63 or 64 letters, adding the letter ळ ( दुःस्पृष्ट ); confer, compare त्रिषष्टि: चतुःषष्टिर्वा वर्णाः शम्भुमते मताः Panini Siksa. St.3. The Rk Pratisakhya adds four (Visarga, Jihvamuliya, Upadhmaniya and Anusvara ) to the forty three given in the Siva Sutras and mentions 47. The Taittiriya Pratisakhya mentions 52 letters viz. 16 vowels, 25class consonants, 4 semivowels,six sibilants (श्, ष् , स्, ह् , क्, प् , ) and anusvara. The Vajasaneyi Pratisakhya mentions 65 letters 3 varieties of अ, इ, उ, ऋ and लृ, two varieties of ए, ऐ, ओ, औ, 25 class-consonants, four semivowels, four sibilants, and जिह्वामूलीय, उपध्मानीय, अनुस्वार, विसर्जनीय, नासिक्य and four यम letters; confer, compare एते पञ्चषष्टिवर्णा ब्रह्मराशिरात्मवाचः Vājasaneyi Prātiśākhya.VIII. 25. The Rk Tantra gives 57 letters viz. 14 vowels, 25 class consonants, 4 semivowels, 4 sibilants, Visarga,.Jihvamuliya, Upadhmaniya, Anunasika, 4_yamas and two Anusvaras. The Rk Tantra gives two different serial orders, the Uddesa (common) and the Upadesa (traditional). The common order or Uddesa gives the 14 vowels beginning with अ, then the 25 class consonants, then the four semivowels, the four sibilants and lastly the eight ayogavahas, viz. the visarjanya and others. The traditional order gives the diphthongs first, then long vowels ( अा, ऋ, लॄ, ई and ऊ ) then short vowels (ऋ, लृ, इ, उ, and lastly अ ), then semivowels, then the five fifth consonants, the five fourths, the five thirds, the five seconds, the five firsts, then the four sibilants and then the eight ayogavaha letters and two Ausvaras instead of one anuswara. Panini appears to have followed the traditional order with a few changes that are necessary for the technigue of his work.
vācya(1)directly expressed (sense) as contrasted with व्यङ्ग्य or ध्वनित: confer, compare शब्देनार्थान् वाच्यान् दृष्ट्वा बुद्धौ कुर्यात्पौर्वापर्यम् | M.Bh. on P. I.4.109 Vart. 10; (2) which should be stated or which deserves to be stated, The word वाच्य is generally put in connection with the additions or corrections to the sutras by the Varttikakara and the Mahbhasyakara in their explanations: confer, compare तत्रैतावद्वाच्यम्, M.Bh. on P. I.4.1 ; confer, compare also वाच्य ऊर्णोर्णुवद्भावःM.Bh. on P. III.1. 22 Vart. 3; III. I. 36 Vart. 6.
vārttikaa statement which is as much authoritative as the original statement to which it is given as an addition for purposes of correction, completion or explanation. The word is defined by old writers in an often-guoted verseउक्तानुक्तदुरुक्तनां चिन्ता यत्र प्रवर्तते | तं ग्रन्थं वार्तिकं प्राहुर्वार्तिकज्ञा मनीषिण:|This definition fully applies to the varttikas on the Sutras of Panini. The word is explained by Kaiyata as वृत्तौ साधु वार्त्तिकम् which gives strength to the supposition that there were glosses on the Sutras of Panini of which the Varttikas formed a faithful pithy summary of the topics discussedition The word varttika is used in the Mahabhasya at two places only हन्तेः पूर्वविप्रविषेधो वार्तिकेनैव ज्ञापित: M.Bh. on P.III. 4.37 and अपर आह् यद्वार्त्तिक इति M.Bh. on P. II.2.24 Vart. 18. In अपर अहृ यद्वार्त्तिक इति the word is contrasted with the word वृत्तिसूत्र which means the original Sutra (of Panini ) which has been actuaIly quoted, viz. संख्ययाव्ययासन्नाo II.2. 25. Nagesa gives ' सूत्रे अनुक्तदुरुक्तचिन्ताकरत्वं वार्तिक्रत्वम् as the definition of a Varttika which refers only to two out of the three features of the Varttikas stated a reference to some preceding word, not necessarily on the same page.. If the word उक्त has been omitted with a purpose by Nagesa, the definition may well-nigh lead to support the view that the genuine Varttikapatha of Katyayana consisted of a smaller number of Varttikas which along with a large number of Varttikas of other writers are quoted in the Mahabhasya, without specific names of writers, For details see pages 193-223 Vol. VII Patanjala Mahabhasya, D.E, Society's Edition.
vārttikakārabelieved to be Katyayana to whom the whole bulk of the Varttikas quoted in the Mahabhasya is attributed by later grammarians. Patafijali gives the word वार्तिककार in four places only (in the Mahabhasya on P.I.1.34, III.1.44: III.2.118 and VII.1.1) out of which his statement स्यादिविधिः पुरान्तः यद्यविशेषणं भवति किं वार्तिककारः प्रातिषेधेनं करोति in explanation of the Slokavarttika स्यादिविधिः...इति हुवता कात्यायनेनेहृ, shows that Patanjali gives कात्यायन as the Varttikakara (of Varttikas in small prose statements) and the Slokavarttika is not composed by Katyayana. As assertions similar to those made by other writers are quoted with the names of their authors ( भारद्वाजीयाः, सौनागाः, कोष्ट्रियाः et cetera, and others) in the Mahabhasya, it is evident that the Varttikas quoted in the Mahabhasya(even excluding the Slokavarttikas) did not all belong to Katyayana. For details see pp. 193-200, Vol. VII, Vyakarana Mahabhasya, D. E. Society's Edition.
vyartha(l)useless, serving no purpose, superfluous; the word is usually used in the sense of useless or futile in connection with a rule or its part, which serves no purpose, its purpose or object being served otherwise; such words or rules have never been condemned as futile by commentators, but an attempt is made invariably by them to deduce something from the futile wording and show its necessity; confer, compare व्यर्थे सज्ज्ञापयति a remark which is often found in the commentary literature; confer, compare अन्यथा अन्तरङ्गत्वाद्दीर्घे कृत एव प्रत्ययप्राप्त्या तद्यर्थता स्पष्टैव । Par. Sek. Pari. 56; (2) possessed of various senses such as the words अक्षा: माषा: et cetera, and others: confer, compare व्यर्थेषु च मुक्तसंशयम् । M.Bh.on P.I.2.64 Vart. 52. The word व्यर्थ possibly stands for विविधार्थ in such cases. It appears that the word व्यर्थ in the sense of futile was rarely used by ancient grammarians; the word अनर्थक appears to have been used in its placcusative case. See Mahabhasya in which the word व्यर्थ does not occur in this sense while the word अनर्थक occurs at several places.
vyākaraṇasudhānighia gloss on the Sutras of Panini written by Visvesvara.
vyāyataseparated; one out of the two | conjoined consonants separated by inserting a vowel in between; confer, compare व्यस्यन्त्यन्तर्महतोs व्यायतं तं दीर्घायु: सूर्यो रुशदीर्त ऊर्जम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XIV. 19, where Uvvata gives the explanation-दीर्घात्परं अव्यायतं अपृथग्भूतं रफेण सक्तमित्यर्थः एवंभूतं व्यस्यन्ति पृथक्कुर्वन्ति | यथा | दीरिघायु: ! सूरिय: | रुशदीरिते | ऊरजम्. Rk Samhita I. 85. 39, X. 158. 1, IX. 91.3 and IX. 63. 2. व्यावर्तन reversing the order of words and going back from a subsequent word to the previous one, as in the Krama,.Jata and other artificial recitals of Veda.
śatṛkrt affix अत् in the sense of ' the agent of the present time ', applied to any root which takes the Parasmaipada personal affixes confer, compare लट: शतृशानचावप्रथमासमानाधिकरणे P. III. 2.126,8. The words formed with this शतृ (अत्) affix are termed present participles in the declension of which, by virtue of the indicatory vowel ऋ in शतृ, the augment नुम् is inserted after the last vowel of the base, and the root receives such modifications as are caused by a Sarvadhatuka affix, the affix शतृ being looked upon as a Sarvadhatuka affix on account of the indicatory letter श्. The word ending in this affix शतृ governs a noun forming its object, in the accusative case.
śabdaliterally "sound" in general; confer, compare शब्दं कुरु शब्दं मा कार्षीः | ध्वनिं कुर्वनेवमुच्यते | M.Bh. in Ahnika I; confer, compare also शब्दः प्रकृतिः सर्ववर्णानाम् | वर्णपृक्तः: शब्दो वाच उत्पत्तिः Taittirīya Prātiśākhya.XXIII.1, XXIII.3.In grammar the word शब्द is applied to such words only as possess sense; confer, compare प्रतीतपदार्थको लोके ध्वनि: शब्द: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). in Ahnika 1: confer, comparealso येनोच्चरितेन अर्थः प्रतीयते स शब्दः Sringara Prakasa I; confer, compare also अथ शब्दानुशासनम् M.Bh. Ahnika 1. In the Vajasaneyi-Pratisakhya, शब्द् is said to be constituted of air as far as its nature is concerned, but it is taken to mean in the Pratisakhya and grammar works in a restricted sense as letters possessed of sense, The vajasaneyiPratisakhya gives four kinds of words तिडू, कृत्, तद्धित and समास while नाम, आख्यात, निपात and उपसर्ग are described to be the four kinds in the Nirukta. As शब्द in grammar, is restricted to a phonetic unit possessed of sense, it can be applied to crude bases, affixes, as also to words that are completely formed with case-endings or personal affixes. In fact, taking it to be applicable to all such kinds, some grammarians have given tweive subdivisions of शब्द, vizप्रक्रुति, प्रत्यय,उपत्कार, उपपद, प्रातिपदिक, विभक्ति, उपसर्जन, समास, पद, वाक्य, प्रकरण and प्रबन्ध; confer, compare Sringara Prakasa I.
śākaṭāyana(1)name of an ancient reputed scholar of Grammar and Pratisakhyas who is quoted by Panini. He is despisingly referred to by Patanjali as a traitor grammarian sympathizing with the Nairuktas or etymologists in holding the view that all substantives are derivable and can be derived from roots; cf तत्र नामान्याख्यातजानीति शाकटायनो नैरुक्तसमयश्च Nir.I.12: cf also नाम च धातुजमाह निरुक्ते व्याकरणे शकटस्य च तोकम् M. Bh on P.III.3.1. Sakatayana is believed to have been the author of the Unadisutrapatha as also of the RkTantra Pratisakhya of the Samaveda ; (2) name of a Jain grammarian named पाल्यकीर्ति शाकटायन who lived in the ninth century during the reign of the Rastrakuta king Amoghavarsa and wrote the Sabdanusana which is much similar to the Sutrapatha of Panini and introduced a new System of Grammar. His work named the Sabdanusasana consists of four chapters which are arranged in the form of topics, which are named सिद्धि. The grammar work is called शब्दानुशासन.
saṃsargeliterally contact, connection; (1) contact of the air passing up through the gullet and striking the several places which produce the sound, which is of three kinds, hard, middling and soft; confer, compare संसर्गो वायुस्थानसंसर्गः अभिवातात्मकः स त्रिविधः । अयःपिण्डवद्दारुपिण्डवदूर्णापिण्डवदिति । तदुवतमापिशलशिक्षायाम् । स्पर्शयमवर्णकरो वायुः अय:पिण्डवत्स्थानमापीडयति | अन्तस्थावर्णकरो दांरुपिण्डवत् | ऊष्मस्थस्वरवर्णकर ऊर्णापिण्डवत् commentary on. T, Pr. XXIII. 1 ; ,(2) syntactical connection between words themselves which exists between pairs of words as between nouns and adjectives as also between verbs and the karakas, which is necessary for understanding the meaning of a sentence. Some Mimamsakas and Logicians hold that samsarga itself is the meaning of a sentence. The syntactical relation between two words is described to be of two kinds अभेद-संसर्ग of the type of आधाराधेयभाव and भेदसंसर्ग of the type of विषयविषयिभाव, समवाय, जन्यजनकभाव and the like.
satvaan aspect of सत्ता of the type.of the static existence possessed by substantives as contrasted with भाव the dynamic type of existence possessed by verbs; confer, compare भावप्रधानमाख्यातम् ! सत्त्वप्रधानानि नामानि. Nirukta of Yāska.I: cf also सत्त्वाभिधायकं नाम निपातः पादपूरण: R.Pr. XII. 8. Vājasaneyi Prātiśākhya.VIII. 50.
samavasthitaappearing together, presenting themselves together; confer, compare द्वयोर्हि सावकाशयोः समवस्थितयोर्विप्रतिषेधो भवति । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.3 Vart 6.
samupasthitapresenting themselves simultaneously; the word is used in connection with two grammatical operations which present themselves simultaneously.
siddhāntakaumudīa critical and scholarly commentary on the Sutras of Panini, in which the several Sutras are arranged topicwise and fully explained with examples and counter examples. The work is exhaustive, yet not voluminous, difficult yet popular, and critical yet lucid. The work is next in importance to the Mahabhasya in the system of Panini, and its study prepares the way for understanding the Mahabhasya. It is prescribed for study in the courses of Vyakarana at every academy and Pathasala and is expected to be committed to memory by students who want to be thorough scholars of Vyakarana.By virtue of its methodical treatment it has thrown into the back-ground all kindred works and glosses or Vrttis on the Sutras of Panini. It is arranged into two halves, the first half dealing with seven topics ( 1 ) संज्ञापरिभाषा, ( 2 ) पञ्त्वसंधि, ( 3 ) षड्लिङ्ग, ( 4 ) स्त्रीप्रत्यय, ( 5 ) कारक, ( 6 ) समास, ( 7 ) तद्धित, and the latter half dealing with five topics, ( 1 ) दशगणी, ( 2 ) द्वादशप्राक्रिया ( 3 ) कृदन्त ( 4 ) वैदिकी and ( 5 ) स्वर. The author भट्टोजीदीक्षित has himself written a scholarly gloss on it called प्रौढमनेरमा on which, his grandson, Hari Diksita has written a learned commentary named लघुशब्दरत्न or simple शब्दरत्न. The Siddhāntakaumudi has got a large number of commentaries on it out of which, the commentaries प्रौढमनेरमा, बालमनोरमा, (by वासुदेवदीक्षित) तत्त्वबोधिनी and लघुशब्देन्दुशेखर are read by almost every true scholar of Vyakarana. Besides these four, there are a dozen or more commentaries some of which can be given below with their names and authors ( I ) सुबेाधिनी by जयकृष्णमौनि, ( 2 ) सुबोधिनी by रामकृष्णभट्ट ( 3 ) वृहृच्छब्देन्दुशेखर by नागेश, ( 4 ) बालमनेारमा by अनन्तपण्डित, ( 5 ) वैयाकरणसिद्धान्तरहृस्य by नीलकण्ठ, ( 6 ) रत्नार्णव, by कृष्णमिश्र ( 7 ) वैयाकरणसिद्धान्तरत्नाकर by रामकृष्ण, ( 8 ) सरला by तारानाथ,(9) सुमनोरमा by तिरुमल्ल,(10)सिद्वान्तकौमुदीव्याख्या by लक्ष्मीनृसिंह, (11 )सिद्धान्तकौमुदीव्याख्या by विश्वेश्वरतीर्थ, (12) रत्नाकर by शिवरामेन्द्रसरस्वती and (13) प्रकाश by तोलापदीक्षित. Although the real name of the work is वैयाकरणसिद्धान्ततकौमुदी, as given by the author, still popularly the work is well known by the name सिद्धान्तकौमुदी. The work has got two abridged forms, the Madhyakaumudi and the Laghukaumudi both written by Varadaraja, the pupil of Bhattoji Diksita.
siddhāntasārasvataan independent work on grammar believed to have been written by Devanandin. सिद्धान्तिन् a term used in connection with the writer himself of a treatise when he gives a reply to the objections raised by himself or quoted from others,the term पूर्वपाक्षिन् being used for the objector. सिद्धि formation of a word: establishment of the correct view after the removal of the objection; e. g. संज्ञासिद्वि, कार्यसिाद्व, स्वरसिद्धि. सिप् (1) the personal ending ( सि ) of the second person singular (मध्यमपुरुषैकवचन ) substituted for the affix ल्; of the ten tenses and moods लट्, लिट्, लृट् and others; confer, compare P.III.4.78: (2 Vikarana affix स् added to a root before the affixes of लेट् or Vedic Subjunctive. सिम् a technical term used in the Vajasaneyi-Pratisakhya for the first eight vowels of the alphabet, viz. अ, आ, इ, ई, उ, ऊ, ऋ and ऋ: confer, compare सिमादितोष्टौ स्वराणाम् V. Pr.. I.44.
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.
strīpratyaya(1)affixes added to the masculine base of a word to show the sense of the feminine, such as आ in टापृ, डापू and चापू and ई in ङीपू, ङीषू and ङीनन्. See P. IV. 1.3 to 8l. (2) name of a section of Bhattoj's Siddhantakaumudi which gives the affixes added for the formation of a feminine base.
haribhāskara( अग्निहोत्री )a grammarian of the Deccan who lived in the seventeenth century at Nasik and wrote commentaries on grammarworks out of which his treatise on Paribhasas ( परिभाषाभास्कर ) written independently but based upon Siradeva's Paribhasavrtti, deserves a special notice and mention.
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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vesara a preparation made from chick-pea flourCC Madhya 15.211
4 results
vesara noun (masculine) a circular or elliptic building a mule (Monier-Williams, Sir M. (1988))

Frequency rank 66640/72933
vesaraka noun (masculine)
Frequency rank 66641/72933
vesavāra noun (masculine) a condiment (in general) a particular condiment or kind of seasoning (Monier-Williams, Sir M. (1988))

Frequency rank 12227/72933
hvesaṇīyā noun (feminine) a kind of plant
Frequency rank 72803/72933
 

ajāśṛṇgi

goat’s horn; Plant Odina wodier; Gymnema sylvestra.

amlavetasa

Plant Himalayan rhubarb; Garcinia pedunculata; Rumex vesicarius; vinegar. Solena amplexicaulis a substitute. Garcinia pedunculata tree is also considered amlavetasa. Rheum emodi is used as another substitute. not yet identified.

añjana

eye salves, galena; 1. the act of applying an ointment or pigment; embellishing; black pigment or collyrium applied to the eyelashes or the rim of the eyelid; 2. stibnite (black antimony); 3. fine semisolids of drugs to be applied with an instrument (netra śalāka)

āscyotana

type of eye salves; application of eye drops.

audumbarapātra

copper vessel.

bhedanīya

mild purgatives, laxatives.

dhātri

wet nurse; foster-mother; midwife; dhātriphala Plant 1. fruit of phillanthus emblica; 2. Baringtonia tree that grows in mangroves.

gṛdhrasi

sciatica disease; lumbago; group of symptoms including pain that is caused by general compression or irritation of one of five spinal nerve roots that give rise to sciatic nerve, or by compression or irritation of the left or right or both sciatic nerves radiating into lower limbs.

hārīta

physician and author contemporary to Agnivesa and student of Atreya.

hiraṇyagarbha

soul invested with the subtle body; golden fetus; sun.

iḍā

twining tubular vessel on the left side of the body; an imaginary energy channel according to yoga.

jālagardabha

lymphangitis; cellulitis. Inflammation of lymphatic vessels and channels.

jātī

Plant jasmine, leaves of Jasminum officinale, J. grandiflorum, J. aurum.

jayanti

Plant common sesban, Egyptian rattle pod; leaves of Sesbania sesban.

kālaśāka

Plant curry leaves, Murraya koenigii.

kāmātura

lovesick, luster.

karavīra

Plant Indian oleander, dried leaves of Nerium indicum, N. odorum

kisalaya

tender leaves.

koṣṭhi,koṣṭhikā

kind of vessel; pan.

kṛṣnanimba

Plant curry leaves, Murraya koenigii.

lavaṇga

Plant cloves, dried flower bud of Syzygium aromaticum syn. Eugenia aromatica.

madayanti

Plant henna, dried leaves of Lawsonia inermis.

marma

lethal point, sensitive points on different parts of the body showing irregular pulsation and pain persists on pressure. Conglomerations of muscle, blood vessels, ligaments, nerves, bone and joints; marmavikāra disorders of vital points.

meṣaśṛngi

Plant periploca of the wood, Gymnema sylvestri.

mūṣikāparni

Plant water mass azolla; green edible leaves of Merremia emarginata; Silvinia cucullata too is similar to it.

nirguṇḍi

Plant five leaved chaste tree, Indian privet, roots and leaves of Vitex negundo; nirguṇḍitaila oilbased preparation with nirgunḍi as main ingredient used in vraṇa.

padma

1. lotus-hued; 2. cloves; 3. elephant; 4. kind of coitus; 5. resin of guggul plant.

pallava

tender leaves; twig; bud.

pañcāmlaka

Plant bījapūraka (citron), jambīra (lemon), nāranga (orange), amlavetasa (bladderdock), tintriṇi (tamarind) is one set; leaves, stembark, flowers, fruits and roots of lime together is another set.

pancāṅgam

stembark, leaves, fruits, roots and flowers of the same plant together.

pañcatikta

Plant leaves of heart-leaved moonseed guḍūci, neem nimba, vasaka vāsā, febrifuge plant kanṭakāri, wild snake gourd paṭola (kantakari, guduci, sunthi, kiratatikta, puṣkaramūla is another set).

pingala

1. twining tubular vessel on the right side of the body, 2. a kind of leech used for blood letting; 3. brown, reddish brown colour.

puṭapāka

closed heating, subliming; method of preparing drugs the various substances being wrapped up in leaves , covered with clay , and heated in fire.

salila

water, tears, waves, rain.

śarāva

1. a weight measurement; 2. lid, 3. earternware vessel.

ṣaṣṭikadhānya

grain harvested in sixty days, ex. millets.

śikhariṇi

curds, fruits, cinnamon tvak, cardamom ela, honey madhu, ghee ājyam, pepper marīcam and crystal sugar śarkara are well mixed, churned and strained through a white cloth and kept in a vessel scented with camphor is known as śikhariṇi; eminent or excellent woman.

sira

duct, blood vessel, vein, nerve; sirapidika episcleritis, sirapratāna prominent and reticulated veins.

sugandhapancaka

cubeb (kankola), (poka), cloves (lavanga), nutmeg (jāji), green camphor.

sugandhatriphala

nutmet(jāji), cardamom (ela), cloves (lavanga)

śukta

1. vinegar, fermented liquors. 2. treacle, 3. honey, 4. fermented rice gruel and watery substance above the curds are kept in a new and clean vessel underneath a bushel of paddy for three days.(Dalhana).

surabhinimba

Plant curry leaves, leaves of Murraya koenigii.

svarṇapatri

Plant Indian senna, dried leaves of Cassia angustifolia .

takradhāra

a form of śirodhāra, a treatment method which involves continuous flow of buttermilk to the centre of the forehead.

trijāta

three aromatics; cinnamon bark, cardamom and cinnamon leaves. tvak, ela, patra.

tvakpatra

Indian cinnamon, dried mature leaves of Cinnamomum tamala.

udarda

urticaria, hives or skin rash.

ulumba

green grain (just harvested wheat or barley) roasted on fire and taken as food.

vajrāsana

one of the yogic postures, diamond pose, thunderbolt pose; sitting on heels with calves beneath the thighs.

varāhapuṭa

a pit ten feet in depth, width and length and filled with cow-dung cakes till half and heating vessel to be kept, which is covered by cow-dung cakes over and ignited.

vāsā

Plant Malabar nut tree, vasaka, leaves of Adhatoda vasica, vāsāvalehya confection preparation used in the treatment of respiratory diseases.

vijayā

Plant Indin hemp, leaves of Cannabis sativa, C. indica.

Wordnet Search
"ves" has 2 results.

ves

upaskaraḥ, vesavāraḥ   

gṛhavāsopakaraṇam।

sthānāntarād anantaram upaskarāṇāṃ saṅgatyarthe bahukālo apekṣyate।

ves

aśvataraḥ, aśvatarī, veśaraḥ, vesaraḥ, vegasaraḥ, khesaraḥ, prakharaḥ, atibhāragaḥ, mayaḥ, nighṛśvaḥ   

gardabhāt aśvāyāṃ jātaḥ śāvakaḥ paśuḥ।

aśvataraḥ bhāravahanārthe upayuktaḥ।

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