Book 2, Sarga 6

 

y2006.1FB28-29.z43 Canto 2.6:

 

v.13::FB28:1600h. -th- 77pp – 118KB = +52p/+75K = +2/=0°C. – b.up = p.21 = av =0/+6 =

 

 

 

 

VASISTHA began the second day’s discourse: As is the effort so is the fruit, O Rama: this is the meaning of self-effort, and it is also known as fate (divine).

When afflicted by suffering people cry “Alas, what tragedy” or “Alas, look at my fate”, both of which mean the same thing. What is called fate or divine will is nothing other than the action or self-effort of the past.

We only ridicule the fatalist. That alone is self-effort which springs from right understanding which manifests in one’s heart which has been exposed to the teachings of the scriptures and the conduct of holy ones.

 

 

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Canto 2. 6: Overcoming Daiva Fate

 

VASISHTHA:

 

“Fate” is just prior Paurusha—nothing else. Therefore let us, with

good company and the Shâstras, forcefully overcome our life. 1

 

Whatever effort you exert, it produces similar fruit:

and so it is Paurusha that people mistake for Daiva Fate. 2

Out of suffering, in their time of suffering, people cry out

“OMIGOD!”; and the meaning of this word “omigod’ is just “Fate”. 3

 

There is nothing but your own prior karma that can be called “Fate”.

Such karma can be conquered, just as a grownup controls a child. 4

 

Just as the wrongs of yesterday can be corrected by today’s

good works, so prior karma is purified by our present acts. 5

 

One who strives for victory, but does not curtail his attachments,—

he’s a pathetic common fool who clings to the Wheel of Fortune! 6

 

If Karma were Fate’s Paurusha, it would still be negated by a more powerful Paurusha.

It is as if, of two fruits, one’s grown wild, and hangs hollow within; the other, cultivated, is lush with the juice of consciousness. 8

 

Those who wander this world and have attained the highest, will at last attain—Doomsday! (such is the great Paurusha of the Doomsday-maker)! 9

 

They’re like two rams butting heads,—two Personal Goals, one on one:—whichever is the stronger, he quickly conquers the other one. 10

 

 

Once a beggar monk was chosen to be a king by the royal elephant. This was the combined Paurusha of the Ministers, Citizens, and the elephant. 11

 

By Paurusha we get our food and grind it up between our teeth:—

so by recourse to Paurusha a hero grinds his enemy. 12

 

The poor are the food of the rich: their works and efforts are morsels, lumps for that hungry appetite. 13

 

What a competent person sees as Event, the incompetent, not seeing, calls “Fate”. It’s the unawakened self-awakening. 14

 

Among the beings are many differences of strength. Is this Fate the Autocrat? do the wise work hard, just to get exercise? 15

 

The shastric consensus of the Ministers, elephant, and Citizens was the Paurusha that gave the kingship to the beggar-monk. (When a beggar-monk is made King

solely by the elephant’s selection, his prior Paurusha is the only powerful cause.) 17

 

The present Paurusha destroys the prior, or the prior kills today’s. — For sure, the stronger wins.

 

(He vibrates with his Purusha Person, the unanxious victor!) 18

 

Of the two, present Paurusha will derive from the prior: so the present conquers Fate, as a boy is beaten by a man. 19

 

When a drifting stormcloud destroys a year’s cultivation, it is

the cloud’s Paurusha that conquers: the strong win. 20

 

Winner or loser,

if the goal is not won,

the good works remain:

what is the use of

complaining against all those gods? 21

 

In such a case, where I can, I

have sorrow. I’m not dead yet, yet death entails my daily weeping. 22

 

Place, Time, Action, Substance—all these

flash forth as this world-appearance,

emerging as the fulfilment

of effort. 23 Therefore have recourse

to the power of Paurusha,

together with the Shâstras and

Good Company:—and so finding

immaculate Shâstra-wisdom,

get free from the Samsara-net. 24

 

The Present and the Prior Trees both bear the fruit of Personal Goals, growing in Purusha Forest. The stronger of the two bears fruit. 25

 

A person whose prior karma

is trifling must first purify

his desire; otherwise he is

ignorant of the Self, and so

subject to pleasure and sorrow. 26

 

One who is driven by the gods, hoping for heaven, fearing hell,

he is a beast without a doubt.

But O he’s highly wonderful

who follows faithfully the path out of the world-delusion, like

a lion loosed out of his cage.

 

“Something drives me to do this!”—this

is the useless misconception of a low-minded person. Keep

such an idiot at arm’s length! 29

 

There are a thousand things to do,—

 

(as many methods to pursue—

according‑to‑Shâstra,—or not)—,

pleasures or sorrows come to you.

 

 

For those who conduct themselves according to the Shâstras, they are rewarded with all the treasures in the Vault of Ocean. 31

 

 

“Paurusha” is the effortful

pursuit of your particular

goal: and such Shastric effort will

result in Siddhi Attainment. 32

 

What-you-do is just personal

energy, but gains its goal

when it is encouraged by fine

Shâstras and (too) Good Company. 33

 

“The Joy of Equanimity is

boundless and Supreme”, so say

the wise; and it is to be gained

through the teaching of the Sâdhus. 34

 

Outside the world of the gods, our past and present worlds are ever-purified. And that is why Fate is considered “Daiva* Divine”. 35

For: ‘that one thing will follow from another’ cannot be denied: only fools think that it all comes from Fate. They’re doomed to Destiny. 36

* Daiva is Divine action, the “Divine Providence” that inspired Christian Saints like de Caussade. I translate it as ‘Fate’. Niyati, which is the coming-true of karma, I translate as ‘Destiny’. It might be called Just Reward. jd

 

By Self-Effort the present and past worlds are ever-purified:

the light of our present good deeds transmutes our past activity. 37

 

It’s as clear as a gooseberry that Fruit comes from the efforts of Paurusha.

And only a fool ignores the obvious, and talks of that delusion, Daiva Fate. 38

 

Since it has nothing to do with cause and effect,

since it is the product of our own conceiving

this Fate has no basis in Sat Reality.

Depend instead on your Paurusha self-effort! 39

 

When you observe good conduct, and the Shâstras, and customs

of the country, the fruit is great: for what springs up within

the Heart is manifest in the Chitta Affection, and

your actions. This is called Personal Effort, Paurusha. 40

 

Having wisely attained the fruits of Paurusha Effort

by means of your own hard work, you attain Humanity;

and this is brought to further fruit by devoted service

of Truth, the Shâstras, the Sadhus, the people, and the wise. 41

 

And so while you practise this excellent enquiry

into Fate and Personal Effort,

always, complete your conquest by dutiful, untiring,

faithful service of all good people. 42

 

In the continuing course of the disease of rebirth

let every being take the best medicine, and Paurusha

is the best medicine. It brings you Peace and joy. Take it

under the guidance, and in the service of great doctors. 43

 

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qq

hk2006

 

SaSThaH sargaH |

daivanirAkaraNam ||2|6||

 

zrIvasiSTha uvAca |

tasmAtprAkpauruSAddaivaM nAnyattatprojjhya dUrataH |

sAdhusaMgamasacchhAstrairjIvamuttArayed balam ||1||

yathAyathA prayatnaH syAdbhavedAzu phalaM tathA |

iti pauruSamevAsti daivamastu tadeva ca ||2||

duHkhAdyathA duHkhakAle hA kaSTamiti kathyate |

hA kaSTazabdaparyAyastathA hA daivamityapi ||3||

prAksvakarmetarAkAraM daivaM nAma na vidyate |

bAlaH prabalapuMseva tajjetumiha zakyate ||4||

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubbhatAm eti praktanaM karma tat yathA ||5||

tajjayAya yatante ye na lobhalavalampaTAH |

te dInAH prAkRtA mUDhAH sthitA daivaparAyaNAH ||6||

pauruSeNa kRtaM karma daivAdyadabhinazyati |

tatra nAzayiturjJeyaM pauruSaM balavattaraM ||7||

yad ekavRntaphalayorathaikaM zUnyakoTaram |

tatra prayatnaH sphuritastathA tadrasasaMvidaH ||8||

yat prayAnti jagadbhAvAH saMsiddhA api saMkSayam |

kSayakArakayatnasya hyatra jJeyaM mahadbalam ||9||

dvau huDAviva yudhyete puruSArthau parasparam |

ya eva balavAMstatra sa eva jayati kSaNAt ||10||

bhikSuko maGgalebhena nRpo yat kriyate balAt |

tadamAtyebhapaurANAM prayatnasya balaM mahat ||11||

pauruSeNAnnamAkramya yathA dantena cUrNyate |

anyaH pauruSamAzritya tathA zUreNa cUrNyate ||12||

annabhUtA hi mahatAM laghavo yatnazAlinAm |

yathaiSTaM viniyojyante tena karmasu loSTavat ||13||

zaktasya pauruSaM dRzyamadRzyaM vApi yadbhavet |

taddaivamityazaktena buddhamAtmanyabuddhinA ||14||

bhUtAnAM balavadbhUtaM yanna daivamiti sthitam |

tatteSAmapyadhiSThAtR satAmetatsphuTaM mithaH ||15||

zAstrAmAtyebhapaurANAmavikalpA svabhAvadhIH |

yA sA bhikSukarAjasya kartR dhartR prajAsthiteH ||16||

bhikSuko maGgalebhena nRpo yatkriyate kvacit |

prAktanaM pauruSaM tatra balavadvApi kAraNam ||17||

aihikaH prAktanaM hanti prAktano’dyatanaM balAt |

sarvadA puruSaspandastatrAnudvegavAJjayI ||18||

dvayoradyatanasyaiva pratyakSAdbalitA bhavet |

daivaM jetuM yato yatnairbAlo yUneva zakyate ||19||

meghena nIyate yadvadvatsaropArjitA kRSiH |

meghasya puruSArtho’sau jayatyadhikayatnavAn ||20||

krameNopArjite’pyarthe naSTe kAryA na kheditA |

na balaM yatra me zaktaM tatra kA paridevanA ||21||

yatra zaknomi tasyArthe yadi duHkhaM karomyaham |

tad amAritamRtyorme yuktaM pratyaharodanam ||22||

dezakAlakriyAdravyavazato visphurantyamI |

sarvameva jagadbhAvA jayatyadhikayatnavAn ||23||

tasmAtpauruSamAzritya sacchAstraiH satsamAgamaiH |

prajJAmamalatAM nItvA saMsArajaladhiM taret ||24||

prAktanazcaihikazcemau puruSArthau phaladrumau |

saMjAtau puruSAraNye jayatyabhyadhikastayoH ||25||

karma yaH prAktanaM tucchaM na nihanti zubhehitaiH |

ajJo janturanIzo’sAvAtmanaH sukhaduHkhayoH ||26||

Izvaraprerito gacchetsvargaM narakameva vA |

sa sadaiva parAdhInaH pazureva na saMzayaH ||27||

yastUdAracamatkAraH sadAcAravihAravAn |

sa niryAti jaganmohAnmRgendraH paJjarAdiva ||28||

kazcinmAM prerayatyevamityanarthakukalpane |

yaH sthito’dRSTamutsRjya tyAjyo’sau dUrato’dhamaH ||29||

vyavahArasahasrANi yAnyupAyAnti yAnti ca |

yathAzAstraM vihartavyaM teSu tyaktvA sukhAsukhe ||30||

yathAzAstramanucchinnAM maryAdAM svAmanujjhataH |

upatiSThanti sarvANi ratnAnyambunidhAviva ||31||

svArthaprApakakAryaikaprayatnaparatA budhaiH |

proktA pauruSazabdena sA siddhyai zAstrayantritA ||32||

kriyayA spandadharmiNyA svArthasAdhakatA svayam |

sAdhusaMgamasacchAstratIkSNayonnIyate dhiyA ||33||

anantaM samatAnandaM paramArthaM vidurbudhAH |

sa yebhyaH prApyate nityaM te sevyAH zAstrasAdhavaH ||34||

devalokAdihAgatya lokadvayahitaM bhavet |

prAktanaM pauruSaM tadvai daivazabdena kathyate ||35||

tadyuktametadetasminnAsti nApavadAmahe |

mUDhaiH prakalpitaM daivaM manyante ye kSayaM gatAH ||36||

nityaM svapauruSAdeva lokadvayahitaM bhavet |

hyastanI duSkriyAbhyeti zaubhAM satkriyayA yathA ||37||

adyaivaM prAktanI tasmAdyatnAdyaH kAryavAnbhavet |

karAmalakavaddRSTaM pauruSAdeva tatphalam |

mUDhaH pratyakSamutsRjya daivamohe nimajjati ||38||

 

sakalakAraNakAryavivarjitaM

nijavikalpabalAdupakalpitam |

tadanapekSya hi daivamasanmayaM

zraya zubhAzayapauruSamAtmanaH ||39||

 

zAstraiH sadAcaravijRmbhitadezadharmai-

ryatkalpitaM phalamatIva ciraprarUDham |

tasminhRdi sphurati copanameti cittam

aGgAvalI tadanu pauruSametadAhuH ||40||

 

buddhvaiva pauruSaphalaM puruSatvam etad

Atmaprayatnaparataiva sadaiva kAryA |

neyA tataH saphalatAM paramAm athAsau

sacchAstrasAdhujanapaNDitasevanena ||41||

 

daivapauruSavicAracArubhiz caida-

mAcaritamAtmapauruSam |

nityameva jayatIti bhAvitaiH kArya

AryajanasevayodyamaH ||42||

 

janmaprabandhamayamAmayameSa jIvo

buddhvaihikaM sahajapauruSameva siddhyai |

zAntiM nayatvavitathena varauSadhena

mRSTeNa tuSTaparapaNDitasevanena ||43||

 

 

 

 

 

wn2006

 

षष्ठः सर्गः ।

दैवनिराकरणम् ॥२००६॥

 

SaSThaH sargaH |

daiva-nirAkaraNam ||2|6||

 

 

 

 

 

 

 

““y2006.001

 

**vasiSTha uvAca |

tasmAt prAk-pauruSAd daivaM nAnyat tat projjhya dUrataH |

sAdhu-saMgama-sac-chhAstrair jIvam uttArayed balam ||1||

 

tasmAt prAk-pauruSAt daivaM – Therefore from prior Paurusha is Fate — na anyat – not other — tat projjhya dUrataH ‑ having set that far aside — sAdhu-saMgama=sat-zhAstraiH – with good company and good Shâstras ‑ jIvam uttArayet balam – one transcends the life energy —

 

**va: – jIva is not just life, it is a limited individual life. So, I would translate the last quarter as “transcending limited individual existence”… “Overcome our life” sounds just wrong, at least I fail to understand the expression.

 

**AS:  I agree with you. “uttArayet” means should lift up, keep from drowning.

projjhya means having discarded, having thrown away. Here is how I will translate: “Fate” is just prior Paurusha—nothing else, (so) having ejected it away, one should uplift the Jiva with the help of association with good people and (learning of) proper Shastras.

**MoT. tasmAt prAkpauruSaM … / … jIvam uttArayed balAt // Mo_2,6.1 //
“tasmAt” pUrvasargoktAt hetoH | “prAkpauruSaM” prAktanaM pauruSaM | “daivam” bhavati | “anyat” pauruSAd bhinnaM kiMcid daivam | “na” bhavati | ataH puruSaH “tat” daivaM | “dUrataH projjhya” arthAt adyatanaM zubhaM pauruSam Azritya | “sAdhusaGgamasacchAstraiH” hetubhUtaiH | “jIvam balAt” haThena | “uttArayet” | “saMsArAd” iti zeSaH || MoT_2,6.1 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.1 Vasishtha resumed saying:–Now fate being no other than the result of our actions of the former state of our existence, it is possible to leave it at a

distance, and to extricate one’s self (from its fetters) by betaking himself to good company and study of moral Sástras. “Fate” is just prior Paurusha—nothing else. Therefore let us, with good company and the Shâstras, forcefully overcome our life.

 

Jd – VASISHTHA:

“Fate” is just prior Paurusha—nothing else. Therefore let us, with

good company and the Shastras, forcefully overcome our life. 1

 

 

 

 

““y2006.002

 

yathA yathA prayatnaH syAdbhavedAzu phalaM tathA |

iti pauruSamevAsti daivamastu tadeva ca ||2||

yathA-yathA prayatnaH syAd bhaved Azu phalaM tathA |

iti pauruSam evAsti daivam astu tad eva ca ||2||

 

yathA-yathA prayatnaH syAd – However the effort be — bhaved Azu phalaM tathA – such certainly is the fruit thereof — iti pauruSam eva asti – such is Paurusha indeed —

daivam astu tad eva ca – and such is Daiva Fate —

 

**MoT. … / … daivam astu tad eva vaH // Mo_2,6.2 // “prayatnaH” pauruSam | “tat” yuSmAbhiH aGgIkRtaM “daivam” | “vaH eva” yuSmAkam ev”Astu” || MoT_2,6.2 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.2. Whatever one attempts to do, he readily meets with its reward: this being the effect of exertion. Fate is no other but the same thing.

 

Whatever effort you exert, it produces similar fruit:

and so it is Paurusha that people mistake for Daiva Fate. 2

 

yathA yathA prayatnaH syAdbhavedAzu phalaM tathA |

iti pauruSamevAsti daivamastu tadeva ca ||2||

 

 

 

 

 

““y2006.003

 

duHkhAdyathA duHkhakAle hA kaSTamiti kathyate |

hA kaSTazabdaparyAyastathA hA daivamityapi ||3||

duHkhAt yathA duHkha-kAle hA kaSTam_iti kathyate |

hA kaSTa-zabda=paryAyas_tathA hA daivam_iti api ||3||

 

duHkhAt yathA duHkha-kAle – as from sorrow in sorrow-time — hA kaSTam iti kathyate – “Oh woe” is said — hA-kaSTa-zabda-paryAyaH – the synonym of “Oh woe!” — tathA hA daivam iti api – that is also Daiva Fate —

~~MoT. duHkhAd yathA duHkhakAle … / … // Mo_2,6.3 // “tathA hA kaSTam iti”vat “hA daivam iti” dInAnAm evoktir astIti bhAvaH || MoT_2,6.3 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.3. Men laboring hard, are heard to exclaim “O how painful it is”: so men suffering under fate cry out “O hard is fate! (so the one is as bad as the other).

 

duHkhAdyathA duHkhakAle hA kaSTamiti kathyate |

hA kaSTazabdaparyAyastathA hA daivamityapi ||3||

 

Out of suffering, in their time of suffering, people cry out

“OMIGOD!”; and the meaning of this word “omigod’ is just “Fate”. 3

 

 

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““`y2006.004

प्राक्स्वकर्मेतराकारं दैवं नाम न विद्यते ।

बालः प्रबलपुंसेव तज्जेतुमिह शक्यते ॥४॥

bAlaH prabala-puMseva taj jetum iha zakyate ||4||

¶ prAk-svakarma-itarAkAraM – other than as your own prior karma — daivaM nAma na vidyate – Fate is not known — bAlaH prabala-puMsA iva – as a child is controlled by a grownup — tat jetum iha zakyate – to conquer it one can —

prAksvakarmetarAkAraM daivaM nAma na vidyate /
bAlaH prabalapuMseva taj jetum iva zakyate // Mo_2,6.4 //
“prAksvakarmaNaH” prAktanasvakarmaNaH | “itarAkAram daivaM nAma na vidyate” | prAktanAt svakarmaNaH pRthaksattAM na bhajate ity arthaH | ataH puMsA “tat” daivaM | “jetuM zakyate” ken”eva” | “prabalapuMsA iva” | yathA tena “bAlo jetuM zakyate” tathety arthaH || MoT_2,6.4 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.4. Thus then fate being no other than a name for our past

actions, it is as easily overcome (by present acts) as a boy (is

subdued) by an adult youth.

There is nothing but your own prior karma that can be called “Fate”.

Such karma can be conquered, just as a grownup controls a child. 4

 

 

 

 

““y2006.005

 

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAmeti prAktanaM karma tattathA ||5||

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAm_eti prAktanaM karma tat_tathA ||5||

 

hyastanaH duSTaH AcAraH – yesterday’s bad going — AcAreNa adya cAruNA – by going now today — yathA Azu zubha-tAm eti – as indeed to purification goes — prAktanaM karma tat yathA – prior karma that is thus —

 

**MoT. … /  yathAzu zubhatAM yAti prAktanaM kukRtaM tathA // Mo_2,6.5 // “adyAcAreNa” adya kRtenAcAreNa | “tathA” tadvat | “prAktanaM kukRtam” adyatanena sukRtena “zubhatAM yAti” || MoT_2,6.5 ||
**m.1-5. Therefore, destiny is the result of earlier human actions and effort: nothing else. To overcome this (the destiny) one should forcefully try the methods of ‘sastras’, association and interaction with noble people. To the extent of such effort, one gets the commensurate fruits. Thus human effort and destiny are same. At the time of distress, people say ‘oh, what a difficult time!’ Thus the two words and phrases are synonymous. There is nothing else known as destiny (daivam) other than (consequence of ) earlier human action. It is possible to overcome this, the way a child is brought under control by a strong person.The bad consequences of yester actions can be nullified by present (good) actions. It is like the way the bad features of present actions are neutralised following ‘sastric’ practices.

**vlm.2.6.5. As some bad conduct of yesterday is corrected by proper behaviour of the present day, so the anterior fate is removed by (posterior) acts.

 

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAmeti prAktanaM karma tattathA ||5||

 

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAmeti prAktanaM karma tattathA ||5||

hyastano duSTa AcAra AcAreNAdya cAruNA |

yathAzu zubhatAm_eti prAktanaM karma tat_tathA ||5||

hyastano duSTa AcAra AcAreNAdya cAruNA | yathAzu zubhatAm_eti prAktanaM karma tat_tathA ||5||

#

 

Just as the wrongs of yesterday can be corrected by today’s

good works, so prior karma is purified by our present acts. 5

 

 

 

 

““y2006.006

 

tajjayAya yatante ye na lobhalavalampaTAH |

te dInAH prAkRtA mUDhAH sthitA daivaparAyaNAH ||6||

tat_jayAya yatante ye na lobha-lava-lampaTAH |

te dInAH prAkRtAH mUDhAH sthitAH daiva-parAyaNAH ||6||

 

tat jayAya yatante ye – he who strives for victory — na lobha-lava-lampaTAH – who does not curtail his attachments — te dInAH prAkRtAH mUDhAH – he is a pathetic common fool — sthitA daiva-parAyaNAH – stuck in his reliance on Fate

 

**MoT. … ye na lAbha-lavalampaTAH / te mUDhAH prAkRtA dInAH sthitA daivaparAyaNAH // Mo_2,6.6 // “tajjayAya” kuvAsanA-rUpa-prAktanAzubha-pauruSajayAya | “lAbhalave” sAMsArikapadArthAptirUpe lAbhaleze | “laMpaTAh” lobhayuktAH | “prAkRtAH” nIcAH || MoT_2,6.6 ||
**m.6. Those destiny-lovers who do not try to overcome the ill effects of old action, falling a prey to lowly attractions and simple greeds, are unregenerate fools.

**vlm.2.6.6. Those carnal minded libertines who do not try the means (of reforming their fate), but depend upon the favor of fortune, are perverted in their nature and marked for misery.

 

tajjayAya yatante ye na lobhalavalampaTAH |

te dInAH prAkRtA mUDhAH sthitA daivaparAyaNAH ||6||

 

tajjayAya yatante ye na lobhalavalampaTAH |

te dInAH prAkRtA mUDhAH sthitA daivaparAyaNAH ||6||

tat_jayAya yatante ye na lobha-lava-lampaTAH |

te dInAH prAkRtAH mUDhAH sthitAH daiva-parAyaNAH ||6||

tat_jayAya yatante ye na lobha-lava-lampaTAH | te dInAH prAkRtAH mUDhAH sthitAH daiva-parAyaNAH ||6||

 

One who strives for victory, but does not curtail his attachments,—

he’s a pathetic common fool who clings to the Wheel of Fortune! 6

 

 

 

 

 

““y2006.007

 

pauruSeNa kRtaM karma daivAdyadabhinazyati |

tatra nAzayiturjJeyaM pauruSaM balavattaraM ||7||

pauruSeNa kRtaM karma daivAd yad abhinazyati |

tatra nAzayitur jJeyaM pauruSaM balavat-taraM ||7||

 

pauruSeNa kRtaM karma – karma done with Paurusha — daivAd yad abhinazyati – from Fate which is attained — tatra nAzayitur jJeyaM – in that case than the destroyer to-be-known — pauruSaM balavat-taraM – more powerful Paurusha —

 

**va: – Man attains (his goals) by own efforts, (rather) than daivam, here it should be understood that efforts are more powerful and able to destroy (previous efforts, daivam)

**AS:  Here the sentence is completely misunderstood. • If a deed enacted by Paurusha (of the doer) is destroyed by Fate, then it should be interpreted (jJeyam) as (due to) the stronger (balavattaram) Paurusha of the one who causes the destruction (nAzayityH). The problem comes from the wrong reading:

tatra nAzayitur jJeyaM – in that case than the destroyer to-be-known. The destroyer is not the one to be known (jJeya) but his actions. The word jJeyaM modifies (neuter) pauruSaM and not nAzayitur. •• Amusing thought: the word Paurusha – a very masculine concept is actually neuter! Do other languages do this?

**jd. I’m afraid this is a rather sexist notion, surprsing when we are dealing with a text that has so many learned females. #pauruSa, as I read it, is derived from #pur-uSa. a city-dweller (“civilian”, as opposed to the “uncivilized” country-folk), and has come to mean simply “person”. #pauruSa is neuter as an abstraction, indicating the conduct of a “civil” person. In YV it has the very special sense of “personal (effort)”.

~~MoT. … // Mo_2,6.7 // “nAzayituH” nAzakasya kAlAdeH || MoT_2,6.7 ||
**m.7. If human effort fails to nullify ‘destiny’, then it should be known that ‘destiny’ is very powerful.

**vlm.2.6.7. Thus if the acts of manliness are capable of fore-fending ones misfortunes, it must be acknowledged that manliness which destroys the other, is the mightier of the two.

 

pauruSeNa kRtaM karma daivAdyadabhinazyati |

tatra nAzayiturjJeyaM pauruSaM balavattaraM ||7||

 

If Karma were Fate’s Paurusha, it would still be negated by a more powerful Paurusha.

 

 

 

 

““y2006.008

 

yadekavRntaphalayorathaikaM zUnyakoTaram |

tatra prayatnaH sphuritastathA tadrasasaMvidaH ||8||

yad_eka-vRnta-phalayoH_atha_ekam zUnya-koTaram |

tatra prayatnaH sphuritaH_tathA tat-rasa-saMvidaH ||8||

 

yad eka-vRnta-phalayor – where this one fruit — atha ekaM zUnya-koTaram – then one empy-hollow — tatra prayatnaH sphuritaH – but there through effort — tathA tad-rasa-saMvidaH – that is full of the juice of understanding.

 

**va: – the fruits are two, but they grow on the same stalk (not one wild and another cultivated)! This important part is missing, – the same stalk means the same fate!

**AS:  Again, this is highly misunderstood. When one of two fruits growing on a common vine is empty within, there it is the (result of) the effort by the one who knows (worms) the taste of the inside of the fruit! (A connoisseur’s Paurusha is at work!!) Here the empty fruit is compared with an unfortunate person. Fruit is destroyed by the Paurusha of the worms and a personal misfortune is caused by others who enjoy the property of the unfortunate. It is not misfortune, it is someone else’s greed.

**MoT. … // Mo_2,6.8 // ekasmin vRnte sthitau phalau “ekavRntaphalau” | tayoH “api” madhyAt “eka”phalaM “zUnyakoTaram” sArarahitamadhyaM “yat” bhavati | arthAt dvitIyaM sArabharitamadhyaM jJeyam | “tatra” tasmin sthAne | “tadrasasaMvidaH” tayoH phalayoH yA rasarUpA saMvit | tasyAH tadrasasyeti yAvat | “tathA” tena prakAreNa | “yatnaH” pauruSaM “sphuritaH” | raseneva tAdRzaM pauruSaM kRtaM yenaikaM phalaM sArarahitaM saMpannaM | na tv anyazaGkitasya daivasyAtra kApi zaktir astIti bhAvaH || MoT_2,6.8 ||
**m.8. If in a bunch of fruits, one fruit is sapless (juiceless), then it should be understood that it is the ‘destiny’ of the enjoyer of the fruit(s).

**vlm.2.6.8. As of two fruits growing on the same fore-stalk, the one is found to be empty within and the other full of juice, so the fruit of fate is rendered abortive by that of manliness.

 

yadekavRntaphalayorathaikaM zUnyakoTaram |

tatra prayatnaH sphuritastathA tadrasasaMvidaH ||8||

 

yadekavRntaphalayorathaikaM zUnyakoTaram |

tatra prayatnaH sphuritastathA tadrasasaMvidaH ||8||

yad_eka-vRnta-phalayoH_atha_ekam zUnya-koTaram |

tatra prayatnaH sphuritaH_tathA tat-rasa-saMvidaH ||8||

yad_eka-vRnta-phalayoH_atha_ekam zUnya-koTaram | tatra prayatnaH sphuritaH_tathA tat-rasa-saMvidaH ||8||

 

It is as if, of two fruits, one’s grown wild, and hangs hollow within; the other, cultivated, is lush with the juice of consciousness. 8

 

 

 

 

““y2006.009

 

yatprayAnti jagadbhAvAH saMsiddhA api saMkSayam |

kSayakArakayatnasya hyatra jJeyaM mahadbalam ||9||

yat prayAnti jagad-bhAvAH saMsiddhA api saMkSayam |

kSaya-kAraka-yatnasya hy atra jJeyaM mahadbalam ||9||

 

yat prayAnti jagad-bhAvAH – Those who wander this world-existence — saMsiddhAH – having attained — api saMkSayam – yet the destruction — kSaya-kAraka-yatnasya – of the destruction-making effort — hi atra jJeyaM mahadbalam – should here be known as great power.

 

**va: – at loss. First line seems to say that They, who wander in the world-existence are (already) free and perfected, yet they (make themselves) fall (from this state, due to ignorance). Second line is basically guess – Understanding of the causes of such fall is a great power. I can not make ends meet in the grammar of the second line. :( And jd’s translation does not shed any light.

**AS:  This is the same theme. First of all no one is wandering! saMsiddhAH api jagad-bhAvAH saMkSayam prayAnti means “even (apparently) successful things in the world go to ruin”. Thus, the full meaning is: Whereas (yatra) even (apparently) successful things in the world go to ruin, it should be understood as the great force (mahadbalam ) of the destructive effort (kSaya-kAraka-yatnasya).

One should not forget that yatnasya is a singular form and should not be applied to a plurality of humans!

**MoT. … /  kSayakArakayatnasya tatra jJeyaM mahad balam // Mo_2,6.9 //
“kSayakArakasya” nAzakartuH kAlasya | yaH “yatnaH” pauruSam | tasya || MoT_2,6.9 ||
**m.9. Those who are established firmly in the world – sense also die. Here it should be known that such dissolution is because of the (great) might of the action of the destroyer.

**vlm.2.6.9. Seeing the decay of the best things in the world, we must own the predominant power of the cause of this decay.

 

 

yatprayAnti jagadbhAvAH saMsiddhA api saMkSayam |

kSayakArakayatnasya hyatra jJeyaM mahadbalam ||9||

 

Those who wander this world and have attained the highest, will at last attain—Doomsday! (such is the great Paurusha of the Doomsday-maker)! 9

 

 

 

 

 

““y2006.010

 

dvau huDAviva yudhyete puruSArthau parasparam |

ya eva balavAMstatra sa eva jayati kSaNAt ||10||

dvau huDAv iva yudhyete puruSArthau parasparam |

ya eva balavAMs tatra sa eva jayati kSaNAt ||10||

 

dvau huDau iva yudhyete – They are like two rams butting heads — puruSArthau parasparam – two Personal Goals respectively — ya eva balavAn tatra – which ever is the stronger there — sa eva jayati kSaNAt – that is the very winner, at once.

 

**m.10. Human actions (and purposes) fight with each other like two (powerful) he-goats. Whichever is powerful at that instant will win (the fight)

**vlm.2.6.10. Like two rams our fate and exertions are fighting with one another, wherein the victory is always on the side of the stronger.

 

dvau huDAviva yudhyete puruSArthau parasparam |

ya eva balavAMstatra sa eva jayati kSaNAt ||10||

 

They’re like two rams butting heads,—two Personal Goals, one on one:—whichever is the stronger, he quickly conquers the other one. 10

 

 

 

““y2006.011

 

bhikSuko maGgalebhena nRpo yat kriyate balAt |

tad amAtyebhapaurANAM prayatnasya balaM mahat ||11||

bhikSukaH maGgalebhena nRpaH yat kriyate balAt |

tad amAtyebha-paurANAm prayatnasya balam mahat ||11||

 

bhikSukaH maGgala-ibhena – A beggar monk with the blessing of an elephant — nRpaH yat kriyate balAt – perforce was made king — tad amAtya-ibha-paurANAM – he of the ministers-elephant-citizens — prayatnasya balaM mahat – The power of Effort is great —

 

**va: – When a beggar is chosen by the elephant to be a king according to an old custom, it was because his (past) efforts were greatest among (other) ministers, servants and citizens. • bhikSuka – beggar, not necesserily a monk; maGgala – welfare, bliss, auspicious, good old custom; ibha – elephant, servants, dependants, domestics, family.

**AS:  Your wording When a beggar is chosen by the elephant to be a king

is better. JD’s second line is better. It is the power of the combined effort of the ministers, elephant and citizens. The beggar has not “earned it” in any way, at least not in this verse!

**MoT…. / … prayatnasya mahat phalam // Mo_2,6.10 // “maGgalebhena” maGgalahastinA | “bhikSukaH nRpaH” rAjA | “balAt yat kriyate amAtyebha-paurANAM” rAjyapradAtRRNAM mantrimaGgalahastinAgarANAM  “prayatnasya” tadrAjyadAnarUpasya pauruSasya saha”phalaM” bhavati | na daivasya || MoT_2,6.10 ||
**m.11. When a beggar is made a king by a decorated elephant, it is (due to) the great power of the effort of the ministers, citizens and the elephant.

**vlm.2.6.11. In the ease of the royal elephant’s taking up a beggar boy for being made the ruler (of a country), its cause is to be attributed, mo re to the vote of the country-men and citizens (than to chance or fortune).

 

bhikSuko maGgalebhena nRpo yat kriyate balAt |

tad amAtyebhapaurANAM prayatnasya balaM mahat ||11||

 

bhikSuko maGgalebhena nRpo yat kriyate balAt |

tad amAtyebhapaurANAM prayatnasya balaM mahat ||11||

bhikSukaH maGgalebhena nRpaH yat kriyate balAt |

tad amAtyebha-paurANAm prayatnasya balam mahat ||11||

bhikSukaH maGgalebhena nRpaH yat kriyate balAt | tad amAtyebha-paurANAm prayatnasya balam mahat ||11||

 

Once a beggar monk was chosen to be a king by the royal elephant. This was the combined Paurusha of the Ministers, Citizens, and the elephant. 11

 

 

 

 

 

““y2006.012

 

pauruSeNAnnamAkramya yathA dantena cUrNyate |

anyaH pauruSamAzritya tathA zUreNa cUrNyate ||12||

pauruSeNa_annam_Akramya yathA dantena cUrNyate |

anyaH pauruSam_Azritya tathA zUreNa cUrNyate ||12||

 

pauruSeNa – by Paurusha — annam Akramya – food comes in turn — yathA dantena cUrNyate – as by the teeth it is crushed — anyaH pauruSam Azritya – likewise by recourse to Paurusha — tathA zUreNa cUrNyate – thus by a hero is crushed —

 

**MoT. … yathA dantair vicUrNyate / alpaM pauruSam Akramya tathA zUreNa cUrNyate // Mo_2,6.11 // “yathA dantaiH pauruSeNa annam Akramya” svavazIkRtya | “cUrNyate” | “tathA zUreNA”dyatanapauruSayuktena puruSeNa | “alpaM” prAktanatvena jIrNaprAyaM | “pauruSaM Akramya cUrNyate” || MoT_2,6.11 ||
**m.12. The way one acquires food by personal effort and eats it with his teeth, a warrior decimates another (his enemy) with his brave effort.

**vlm.2.6.12. As a man takes his food and grinds it under his teeth, so is one (depending on fate) crushed by the stronger party relying on his exertions.

 

pauruSeNAnnamAkramya yathA dantena cUrNyate |

anyaH pauruSamAzritya tathA zUreNa cUrNyate ||12||

 

pauruSeNAnnamAkramya yathA dantena cUrNyate |

anyaH pauruSamAzritya tathA zUreNa cUrNyate ||12||

pauruSeNa_annam_Akramya yathA dantena cUrNyate |

anyaH pauruSam_Azritya tathA zUreNa cUrNyate ||12||

pauruSeNa_annam_Akramya yathA dantena cUrNyate | anyaH pauruSam_Azritya tathA zUreNa cUrNyate ||12||

 

 

By Paurusha we get our food and grind it up between our teeth:—

so by recourse to Paurusha a hero grinds his enemy. 12

 

 

 

 

““y2006.013

 

annabhUtA hi mahatAM laghavo yatnazAlinAm |

yatheSTaM viniyojyante tena karmasu loSTavat ||13||

anna-bhUtA hi mahatAm laghavaH yatna-zAlinAm |

yathA*iSTam viniyojyante tena karmasu loSTavat ||13||

 

anna-bhUtAH hi mahatAM – food-beings so for the great — laghavaH yatna-zAlinAm – the poor for their effort — yathA iSTaM viniyojyante – as desired they employ.

tena karmasu loSTavat – with those karmas like lumps —

 

**MoT. anubhUtaM hi mahatAM lAghavaM yatnazAlinAM /  yatheSTaM viniyujyante te taiH karmasu loSTavat // Mo_2,6.12 // “hi” yasmAt | asmAbhiH “yatnazAlinAM” pauruSazAlinAM | “mahatAM lAghavaM” cAturyam | “anubhUtaM” pratyakSaM dRSTam | kathaM anubhUtam ity | atrAha | “yatheSTam” iti | yataH “taiH” yatnazAlibhiH | “te” arthAt pauruSarahitAH puruSAH | “yatheSTaM” svecchAnusAreNa | “loSTavat karmasu viniyujyante” || MoT_2,6.12 ||
**m.13. For the dexterous in action, small effort can yield big experiences. Such people use their actions to their liking like moulding clay (to yield the fruits they like).

**vlm.2.6.13. Inferior servants are thus employed like clods of earth by their more active masters in any work they like.

 

annabhUtA hi mahatAM laghavo yatnazAlinAm |

yatheSTaM viniyojyante tena karmasu loSTavat ||13||

 

annabhUtA hi mahatAM laghavo yatnazAlinAm |

yatheSTaM viniyojyante tena karmasu loSTavat ||13||

anna-bhUtA hi mahatAm laghavaH yatna-zAlinAm |

yathA*iSTam viniyojyante tena karmasu loSTavat ||13||

anna-bhUtA hi mahatAm laghavaH yatna-zAlinAm | yathA*iSTam viniyojyante tena karmasu loSTavat ||13||

#

 

The poor are the food of the rich: their works and efforts are morsels, lumps for that hungry appetite. 13

 

 

 

 

 

““y2006.014

 

zaktasya pauruSaM dRzyam adRzyaM vApi yad bhavet |

tad daivam ity azaktena buddham Atmany abuddhinA ||14||

zaktasya pauruSaM dRzyam adRzyaM vApi yad bhavet |

tad daivam ity azaktena buddham Atmany abuddhinA ||14||

 

zaktasya – of one competent — pauruSaM dRzyam – Paurusha is seen — adRzyaM vA api yat bhavet – or not seen as it happens — tat daivam iti azaktena – that is “Fate” per the incompetent — buddham Atmani abuddhinA – awakening in the Self by the unawakened.

 

**MoT. … / … // Mo_2,6.13 // “zaktasya” mahatA pauruSeNa yuktasya | dRzyasya puruSAder adRzyasya kAlAdez ca | “dRzyam adRzyaM vA yat pauruSaM bhavet” | “abuddhinA” samyagjJAnarahitena | “azaktena” tadapekSayA zaktirahitena puruSeNa | “tat” zaktasya pauruSam | “Atmani” svasmin viSaye | “daivaM buddham” jJAtam | anyathA daivena me kRtam iti na brUyAt || MoT_2,6.13 ||
**m.14. Whatever occurs due to the seen or unseen effort of capable people will be called by mindless people that `all is due to providence’.

**vlm.2.6.14. Silly and impotent men seeing the strong thriving by their exertions whether apparent or unseen, are apt to attribute it to their good fortune (instead of their diligence).

 

jd – What a competent person sees

as Event, the incompetent, not seeing, calls “Fate”. It’s the un-

awakened Self-awakening. 14

 

 

 

 

““y2006.015

 

bhUtAnAM balavad bhUtaM yan na daivam iti sthitam |

tat teSAm apy adhiSThAtR satAm etat sphuTaM mithaH ||15||

 

**AB. teSAM zaktAnAm api bhUtAnAM balavad bhUtaM yattad adhiSThAtR niyantra etat satAM vidyamAna-prANinAM mithaH parasparaM sphuTaM vyaktaM na tu daivaM sthitam … ||

 

bhUtAnAM – Of beings — balavad bhUtaM – like strength the being — yan na daivam iti sthitam – which is not Fate the state — tat teSAm api adhiSThAtR – that of these is the very Ruler — satAm etat sphuTaM mithaH – of the Suches this is obviously false.

 

**va: – Efforts, seen or unseen, of powerful and wise become fate for weak and stupid. How to render “buddham Atmani abuddhinA”? Is it like “for unwise wise becomes Self”?

**AS:  Here is how I break it: yad (whatever) bhavet (shall be) zaktasya pauruSaM (Paurusha of the powerful) dRzyam adRzyaM vApi (possibly evident or subtle); azaktena (by the weak) abuddhinA (and ignorant) Atmani buddham (is understood in his mind) (as) tad daivam iti (“that is fate!!”). Atmani buddham really means tacitly understood – assumed; taken as intrinsically true!

**MoT.  bhUtAnAM balavad bhUtayatno daivam iti sthitam / tasthuSAm apy adhiSThAtRvatAm etat sphuTaM mithaH // Mo_2,6.14 // “balavadbhUtayatnaH” | “bhUtAnAm” kSudrabhUtAnAM upari | “daivam iti sthitam” bhavati | puruSo hi yatra na paryApto bhavati tatraiva daivena me kRtam iti kathayati | na kevalam etan mayaiva jJAtaM kiMtv anyair apIty Aha | “tasthuSAm” iti | “api”zabdaH samuccaye | “mithaH” anyo’nyam | “adhiSThAtRvatAM tasthuSAm” preraka-yuktAnAM sthitAnAm puruSANAm “api” | “etat” mayA uktaH arthaH | “sphuTaM” prakaTo bhavati | te hi parasparaM kSudrataratamAdi-bhedena-adhiSTheyAH bhavanti | utkRSTataratamAdibhedena tv adhiSThAtAraH | adhiSThAtA eva cAdhiSTheyaM prati daivam | ataH eteSu madukto ‘rthaH sphuTa eva bhavati iti bhAvaH || MoT_2,6.14 ||
**m.15. Among beings there are differences. One can be more capable and mightier than another. Therefore, it is clear there is nothing like fate (or being providential).

**vlm.2.6.15. The strong efforts of men truly constitute their presiding fortune, and these two are viewed alike by the wise.

 

jd – What a competent person sees

as Event, the incompetent, not seeing, calls “Fate”. It’s the un-

awakened Self-awakening. 14

 

Among the beings are many differences of strength. Is this Fate the Autocrat? do the wise work hard, just to get exercise? 15

 

 

 

 

““y2006.016

 

zAstrAmAtyebhapaurANAmavikalpA svabhAvadhIH |

yA sA bhikSukarAjasya kartR dhartR prajAsthiteH ||16||

zAstrAmAtyebha-paurANAm avikalpA svabhAva-dhIH |

yA sA bhikSuka-rAjasya kartR dhartR prajA-sthiteH ||16||

 

zAstra-amAtya-ibha-paurANAm – of Shâstra-minister-elephant-people — avikalpA svabhAva-dhIH – the unanimous feeling — yA sA bhikSuka-rAjasya – of the beggar-king — kartR dhartR prajA-sthiteH – doer and bearer over the people —

 

**MoT. zAstramAtyebha-paurANAm avikalpyA svabhAvadhIH / sA yA bhikSukarAjyasya kartrI dhartrI prajAsthiteH // Mo_2,6.15 // “zAstA” purohitaH | sa ca “amAtyaz” ca | “ibhaz” ca maGgalahastI ca | “paurAz” ca | teSAm | “sA svabhAvadhIH” svabhAvAt utthitA bhikSurAjyadAnarUpA buddhiH | “avikalpyA” nAzayitum azakyAzaktA iti yAvat bhavati | “sA” kA | “yA bhikSukarAjyasya kartrI” bhavati | taddvAreNa “prajAsthiteH dhartrI” ca bhavati | ato ‘trApy ayam eva nyAya iti bhAvaH | iyaM hi rItiH | yatra deze rAjA mriyate | tasya putraz ca na syAt | tatra maGgalahastI yaM namati | tam eva rAjAnaM kurvantIti || MoT_2,6.15 ||
**m.16. The consensus and similarity between the opinions gave the kingship to a beggar and the responsibility for the welfare of the people.

**vlm.2.6.16. In the case of the (aforesaid) beggar boy’s installation to the ruling and protection of the people of a realm, the unanimous concurrence of the law and ministers, of the elephant and citizens (is to be taken as the chief cause). The shastric consensus of the Ministers, elephant, and Citizens was the Paurusha that gave the kingship to the beggar-monk. (When a beggar-monk is made King  solely by the elephant’s selection, his prior Paurusha is the only powerful cause.)

 

 

 

 

 

““y2006.017

 

bhikSuko maGgalebhena nRpo yatkriyate kvacit |

prAktanaM pauruSaM tatra balavadvApi kAraNam ||17||

bhikSukaH maGgala-ibhena nRpaH yat_kriyate kvacit |

prAktanam pauruSam tatra balavat_vA_api kAraNam ||17||

 

bhikSukaH maGgala-ibhena – A beggar-monk with the blessing of an elephant —

nRpaH yat kriyate kvacit – was at some time made a King —

prAktanaM pauruSaM tatra – the prior Paurusha there —

balavad vA api kAraNam – or by force the Karana Cause —

 

jd – (When a beggar-monk is made King

solely by the elephant’s selection, his prior Paurusha

is the only powerful cause.) 17

 

**va: – Here, jd (and Mitra) seem to make this verse somewhat opposite to the previous one. Like in one case, it is efforts of man, and in another case the cause is different. I don’t see that.

**AS:  My translation – The cause of a beggar being chosen to be a king by the elephant, is his own previous efforts. (that he was chosen without hesitation by citizens, ministers and elephant does not oppose the cause being previous purusha of the man). ¶ The word “vA” is understood as “or” in the notes, but replaced by the definitive “the only” in the commentary. Your meaning would be correct if you incorporate it. In the earlier verse, the Paurusha of the ministers et al was give credit. Here the verse is saying “or the prior Paurusha of the would be king might be the reason”. The point is not to accept “luck” as a factor!

**m.17. It can also be that the cause of the beggar ‘s rise to king ship (that was done by elephant and ministers) is his earlier actions.

**vlm.2.6.17. Should the beggar boy be ever elected for a ruler by the royal elephant itself (without the assent of men), in that case it is to be attributed to the boy’s good fortune only (because there was no sensible exertion on his side).

 

bhikSuko maGgalebhena nRpo yatkriyate kvacit |

prAktanaM pauruSaM tatra balavadvApi kAraNam ||17||

 

bhikSuko maGgalebhena nRpo yatkriyate kvacit |

prAktanaM pauruSaM tatra balavadvApi kAraNam ||17||

bhikSukaH maGgala-ibhena nRpaH yat_kriyate kvacit |

prAktanam pauruSam tatra balavat_vA_api kAraNam ||17||

bhikSukaH maGgala-ibhena nRpaH yat_kriyate kvacit | prAktanam pauruSam tatra balavat_vA_api kAraNam ||17||

#

 

The present Paurusha destroys the prior, or the prior kills today’s. — For sure, the stronger wins.

 

 

 

 

““y2006.018

 

aihikaH prAktanaM hanti prAktano’dyatanaM balAt |

sarvadA puruSaspandastatrAnudvegavAJjayI ||18||

aihikaH prAktanaM hanti prAktanaH adyatanam balAt |

sarvadA puruSa-spandam_tatra_anudvegavAn_jayI ||18||

 

aihikaH prAktanaM hanti – present destroys prior — prAktanaH adyatanaM balAt – prior today’s according to strength — sarvadA puruSa-spandaH – always showing his Personhood — tatra an-udvega-vAn jayI – there is the unanxious victor.

 

**va: – spanda is also activity. So, in the second line I see – Always doubtless victor is activity of a person (efforts again!, not fate)

**AS:  Another messed up meaning. There is no “or” in the first line. The present activities win our the past Karma. The Karma, if powerful, wins over present effort ; (but) undertakings by a determined person can overcome it (powerful prior karma). I have translated anudvgavAn as determined – one not given to fits and anxiety, like the tortoise in the famous Hare and the Tortoise fable.

**MoT. … // Mo_2,6.16 // “puruSaspandaH” pauruSam | “tatra” dvayoH pauruSayoH madhye | “anudvegavAn” udvegarahitaH | lakSaNayA atibala ity arthaH || MoT_2,6.16 ||
**m.18. The present actions can nullify the past and the past can erase the present. However, one who remains always unperturbed, the calm person will become victorious.

**vlm.2.6.18. Present acts destroy those of the past life and so also the vice-versa comes to pass; but the exertions of a man are undoubtedly successful (at all times). (He vibrates with his Purusha Person, the unanxious victor!)

 

aihikaH prAktanaM hanti prAktano’dyatanaM balAt |

sarvadA puruSaspandastatrAnudvegavAJjayI ||18||

 

aihikaH prAktanaM hanti prAktano’dyatanaM balAt |

sarvadA puruSaspandastatrAnudvegavAJjayI ||18||

aihikaH prAktanaM hanti prAktanaH adyatanam balAt |

sarvadA puruSa-spandam_tatra_anudvegavAn_jayI ||18||

aihikaH prAktanaM hanti prAktanaH adyatanam balAt | sarvadA puruSa-spandam_tatra_anudvegavAn_jayI ||18||

 

jd – The present Paurusha destroys the prior, or the prior kills today’s. For sure, the stronger wins. (He vibrates with his Purusha Person, the unanxious victor!)

 

 

 

““y2006.019

 

dvayor adyatanasyaiva pratyakSAd balitA bhavet |

daivaM jetuM yato yatnair bAlo yUneva zakyate ||19||

dvayoH_adyatanasya_eva pratyakSAt_balitA bhavet |

daivam jetum yataH yatnair_bAlaH_yUnA_iva zakyate ||19||

 

dvayoH adyatanasya eva – Of the two today’s in fact

pratyakSAd balitA ||valitA?|| bhavet – from the former will be drawn

daivaM jetuM yataH yatnaiH – to conquer Fate by which efforts

bAlaH yUnA iva zakyate – as a boy can be by a young man.

 

**va: – Dear Avinash Sathaye, could you please check this “balita”? Is it just “more powerful”?

**AS:  balin means powerful. balitA means the property of being a balin – powerfulness! There is meaning of “derive”. Of the two (prior and present Karmas), the present has more power to win over Fate with efforts (daivaM yatnaiH jetum) because it is at hand (pratyakSAt). The remaining meaning is “as a little kid (bAlaH) can be defeated by a young person (yUnA).

**MoT…. // Mo_2,6.17 // “pratyakSAt” pratyakSapramANena | dRzyate hi adyatanaH zubhAcAraH hyastanam azubhaM nAzayan | phalitam Aha | “daivam” iti | “ataH yatnaiH” adyatanaiH pauruSaiH | “daivaM” prAktanaM pauruSaM | “jetum zakyate” | keneva | “yUneva” | yathA “yUnA bAlaH jetuM zakyate” tathety arthaH || MoT_2,6.17 ||
**m.19. Among the past and present (efforts and actions) the present is more powerful. And so one can vanquish the past by the present, the way a youth can win over a child.

**vlm.2.6.19. Of these two powers that of the present state is manifestly superior to the other; hence it is as possible to overcome the past by the present, as to lick a boy by an adult.

 

dvayor adyatanasyaiva pratyakSAd balitA bhavet |

daivaM jetuM yato yatnair bAlo yUneva zakyate ||19||

 

dvayor adyatanasyaiva pratyakSAd balitA bhavet |

daivaM jetuM yato yatnair bAlo yUneva zakyate ||19||

dvayoH_adyatanasya_eva pratyakSAt_balitA bhavet |

daivam jetum yataH yatnair_bAlaH_yUnA_iva zakyate ||19||

dvayoH_adyatanasya_eva pratyakSAt_balitA bhavet | daivam jetum yataH yatnair_bAlaH_yUnA_iva zakyate ||19||

#

 

Of the two, present Paurusha will derive from the prior: so the present conquers Fate, as a boy is beaten by a man. 19

““y2006.020

 

meghena nIyate yadvadvatsaropArjita kRSiH |

meghasya puruSArtho’sau jayatyadhikayatnavAn ||20||

meghena nIyate yad*vad_vatsara-upArjita kRSiH |

meghasya puruSArthaH asau jayati adhika-yatnavAn ||20||

 

meghena nIyate yadvad – by a cloud come somehow — vatsara-upArjitA kRSiH – a year’s cultivation — meghasya puruSArthaH asau – the Purushartha of the cloud — jayaty adhika-yatnavAn – wins the stronger effort —

 

**MoT. meghena nIyate yad vA vatsaropArjitA kRSiH / … // Mo_2,6.18 // atrApi na daivasya kAcic chaktir astIti bhAvaH || MoT_2,6.18 ||
**m.20. One year ‘s effort on the field is destroyed by clouds (by rain). This is the effort of the cloud. And so the one who puts in more effort will (always) win.

**vlm.2.6.20. As a hail shower lays waste the cultivation of a whole year, so also doth the predominant fate sometimes overpower the attempts of this life.

 

meghena nIyate yadvadvatsaropArjita kRSiH |

meghasya puruSArtho’sau jayatyadhikayatnavAn ||20||

 

meghena nIyate yadvadvatsaropArjita kRSiH |

meghasya puruSArtho’sau jayatyadhikayatnavAn ||20||

meghena nIyate yad*vad_vatsara-upArjita kRSiH |

meghasya puruSArthaH asau jayati adhika-yatnavAn ||20||

meghena nIyate yad*vad_vatsara-upArjita kRSiH | meghasya puruSArthaH asau jayati adhika-yatnavAn ||20||

#

 

When a drifting stormcloud destroys a year’s cultivation, it is

the cloud’s Paurusha that conquers: the strong win. 20

 

 

 

 

““y2006.021

 

krameNopArjite’pyarthe naSTe kAryA na kheditA |

na balaM yatra me zaktaM tatra kA paridevanA ||21||

krameNa_upArjite api arthe naSTe kAryA na kheditA |

na balam yatra me zaktam tatra kA paridevanA ||21||

 

krameNa upArjite – in turn won — api arthe naSTe – though the goal lost — kAryA na kheditA – works are not harmed — na balaM yatra me zaktaM – where no strength is sufficient for me — tatra kA paridevanA – there what lamentation

 

**va: – Even in this case it is fit not to be distressed. So, my efforts were not enough – why lament on this? What is krameNa upArjite?

**AS:  Your meaning is better. There is no indication of the wording “good works remain”. krameNa upArjita is earned (upArjita) after a long effort (krameNa).

Literally krameNa means by steady work. Even when things acquired after a long sustained effort are lost, being sorry is not to be followed (na kheditA). (Think:) ” Where my power is not enough, what is the use of lamenting?”

**MoT. … // Mo_2,6.19 // “balam” pauruSam | na hi janaH azakyaH rAjyAdivastuprAptyarthaM pratyahaM “paridevanA”yukto bhavatIti bhAvaH || MoT_2,6.19 ||
**m.21. Even if the wealth earned over a period is lost, one should not grieve.Where something (is inevitable and) is beyond one’s capability what is the use of grieving?

**vlm.2.6.21. However it does not behoove us to be sorry at the loss of our long earned treasure (as of the harvest), for what avails our sorrow at what is bèyond our control.

 

krameNopArjite’pyarthe naSTe kAryA na kheditA |

na balaM yatra me zaktaM tatra kA paridevanA ||21||

 

krameNopArjite’pyarthe naSTe kAryA na kheditA |

na balaM yatra me zaktaM tatra kA paridevanA ||21||

krameNa_upArjite api arthe naSTe kAryA na kheditA |

na balam yatra me zaktam tatra kA paridevanA ||21||

krameNa_upArjite api arthe naSTe kAryA na kheditA | na balam yatra me zaktam tatra kA paridevanA ||21||

#

 

Winner or loser,

if the goal is not won,

the good works remain:

what is the use of

complaining against all those gods? 21

 

 

 

 

““y2006.022

 

yatra zaknomi tasyArthe yadi duHkhaM karomy aham |

tad amArita-mRtyor me yuktaM pratyaha-rodanam ||22||

yatra zaknomi tasyArthe yadi duHkham karomi_aham |

tad_amArita-mRtyoH_me yuktam pratyaha-rodanam ||22||

 

yatra zaknomi – where I am able — tasya arthe – for that purpose — yadi duHkhaM karomi aham – if I cause sorrow — should sorrow? — tad amArita-mRtyoH me – that of my unslain-dying — yuktaM pratyahara-udanam – merits my daily weeping.

 

**va: – disagree on the first line. I see here – “If that would warrant my sorrow… I should be weeping every day, because I’ll die…

**AS:  This is a continuation of the previous thought: “If I keep on lamenting what I cannot do, then it is appropriate for me – one who is dead without being killed – to mourn daily.”. The point is that feeling sorry for yourself is like mourning for someone as if dead, even though the person is not dead. The word is amAritamRtyuH = one who has death (MRtyuH) without being killed (amArita).

**MoT…. /  tad amAnitamRtyor me … // Mo_2,6.20 // “amAnitamRtyoH” tAvad mRtyupAtam api anaGgIkurvataH || MoT_2,6.20 ||
**m.22. If I weep for something which is beyond my power, I should grieve about death all the time.

**vlm.2.6.22. If I should sorrow for what I have not the power to prevent, I must then weep all the days of my life because I am not to be spared by death.

 

yatra zaknomi tasyArthe yadi duHkhaM karomy aham |

tad amArita-mRtyor me yuktaM pratyaha-rodanam ||22||

 

yatra zaknomi tasyArthe yadi duHkhaM karomy aham |

tad amArita-mRtyor me yuktaM pratyaha-rodanam ||22||

yatra zaknomi tasyArthe yadi duHkham karomi_aham |

tad_amArita-mRtyoH_me yuktam pratyaha-rodanam ||22||

yatra zaknomi tasyArthe yadi duHkham karomi_aham | tad_amArita-mRtyoH_me yuktam pratyaha-rodanam ||22||

#

 

In such a case, where I can, I have sorrow. I’m not dead yet, yet death entails my daily weeping.

 

 

 

 

 

““y2006.023

 

dezakAlakriyAdravyavazato visphurantyamI |

sarvameva jagadbhAvA jayatyadhikayatnavAn ||23||

deza-kAla-kriyA-dravya-vazataH visphuranti_amI |

sarvam_eva jagad-bhAvA jayati_adhika-yatnavAn ||23||

 

deza-kAla-kriyA-dravya-vazatas – space-time-action-substance-subject — visphuranti amI – flash forth as this — sarvam eva jagad-bhAvA – whole very world-being — jayati adhika-yatnavAn – which appears fulfilling effort —

 

**MoT. … / sarva eva j… // Mo_2,6.21 // “bhAvAH” mRtyvAdirUpAH padArthAH || MoT_2,6.21 ||
**m.23. All in this world shine subject to the nature of time, space, action and materiality. Whichever among these is more powerful (or dominant) will win (ultimately).

**vlm.2.6.23. All our acts are subject to their proper time and place, and to the modes of their operation and combination according to the course of nature; hence it is that the more diligent are the most successful (everywhere).

 

dezakAlakriyAdravyavazato visphurantyamI |

sarvameva jagadbhAvA jayatyadhikayatnavAn ||23||

 

dezakAlakriyAdravyavazato visphurantyamI |

sarvameva jagadbhAvA jayatyadhikayatnavAn ||23||

deza-kAla-kriyA-dravya-vazataH visphuranti_amI |

sarvam_eva jagad-bhAvA jayati_adhika-yatnavAn ||23||

deza-kAla-kriyA-dravya-vazataH visphuranti_amI | sarvam_eva jagad-bhAvA jayati_adhika-yatnavAn ||23||

 

Place, Time, Action, Substance—all these

flash forth as this world-appearance,

emerging as the fulfilment

of effort. 23

 

 

 

 

““y2006.024

 

tasmAtpauruSamAzritya sacchAstraiH satsamAgamaiH |

prajJAmamalatAM nItvA saMsArajaladhiM taret ||24||

tasmAt pauruSam Azritya sac-chAstraiH sat-samAgamaiH |

prajJAm amalatAM nItvA saMsAra-jaladhiM taret ||24||

 

tasmAt pauruSam Azritya – Therefore having recourse to Paurusha — sat-zAstraiH sat-samAgamaiH – with the Shâstras and good company — prajJAm amalatAM nItvA – having come to immaculate wisdom — saMsAra-jaladhiM taret – get free from the Samsara-net —

 

**MoT. … / … saMsArAmbunidhiM tara // Mo_2,6.22 // “amalatAm” rAgAdimalarAhityam || MoT_2,6.22 ||
**m.24. And so one can cross the ocean of ‘samsara’ by taking refuge in scriptures and association with noble people and performing actions (guided by them).

**vlm.2.6.24. We ought therefore to rely in our exertions and clearness of understanding by the help of Sástras and association with the wise, for fording over the ocean of this world.

 

Therefore have recourse

to the power of Paurusha,

together with the Shâstras and

Good Company:—and so finding

immaculate Shâstra-wisdom,

get free from the Samsara-net. 24

 

tasmAtpauruSamAzritya sacchAstraiH satsamAgamaiH |

prajJAmamalatAM nItvA saMsArajaladhiM taret ||24||

 

 

 

 

 

““y2006.025

 

prAktanazcaihikazcemau puruSArthau phaladrumau |

saMjAtau puruSAraNye jayatyabhyadhikastayoH ||25||

prAktanaz caihikazcemau puruSArthau phala-drumau |

saMjAtau puruSAraNye jayaty abhyadhikas tayoH ||25||

 

prAktanaH ca aihikaH ca imau – prior and present are these two — puruSArthau phala-drumau – two trees that bear the fruit of personal goals — saMjAtau puruSa-araNye – they grow together in Purusha Forest — jayati abhyadhikaH tayoH – the stronger of the two wins out —

 

**MoT. prAktanaz caihikaz cAsau puruSArthau phaladrumau /
aihikaH puruSArthaz ca jagaty abhyadhikas tayoH // Mo_2,6.23 //
phalotpAdakau drumau “phaladrumau” || MoT_2,6.23 ||
**m.25. In this forest of being ,there are two fruit bearing trees :

the past and the present actions by beings. Whichever

is stronger wins (in the end).

**vlm.2.6.25. Actions of the past and present lives are the two fruit

trees growing in the garden of humanity; of which the one that

is cultivated best, thrives and fructifies the most.

The Present and the Prior Trees both bear the fruit of Personal Goals, growing in PurushaForest. The stronger of the two bears fruit. 25

 

 

prAktanazcaihikazcemau puruSArthau phaladrumau |

saMjAtau puruSAraNye jayatyabhyadhikastayoH ||25||

 

 

 

 

 

““y2006.026

 

karma yaH prAktanaM tucchaM na nihanti zubhehitaiH |

ajJo janturanIzo’sAvAtmanaH sukhaduHkhayoH ||26||

karma yaH prAktanaM tucchaM na nihanti zubhehitaiH |

ajJo jantur anIzo ‘sAv AtmanaH sukha-duHkhayoH ||26||

 

karma yaH prAktanaM tucchaM – whose prior karma is slight — na nihanti zubha-IhitaiH – does not destroy with pure desires — ajJaH jantuH anIzaH asau – ignorant person always is he — AtmanaH sukha-duHkhayoH – of the self the pleasures and sorrows —

 

**va: – One who does not restroy his prior karma to nothing with pure desire, he is stupid powerless creature (or even animal?), subject to (ever-changing) pleasure and sorrow.

**AS:  You are closer. One who does not destroy his Prior Karma by desiring for auspicious goals (by working for good future), he is an ignorant creature not in control of his (future) happiness or unhappiness. The next verse says that he goes to Heaven or Hell by God’s will, he is always subject to others’ control, indeed he is like an animal, no doubt!

**MoT. karma yaH prAktanaM tucchaM na nihanti zubhehitaiH /
ajJo jantur anIzo ‘sau vAGmanaHsukhaduHkhayoH // Mo_2,6.24 //
“karma” pauruSam | “anIzaH” asamarthaH | “vAGmanaHsukhaduHkhau” apy “asau” nAzayituM na zaknoti | zarIraduHkhanAze tu kA katheti bhAvaH || MoT_2,6.24 ||
**m.26. Whichever lowly fellow does not vanquish the past with

good present, he has no control on happinesses and

sorrows.

**vlm.2.6.26. He who is unable to overcome his false fate by his best

exertions (in this life), is no better than an ignorant beast that has

no power over its pain or pleasure.

 

karma yaH prAktanaM tucchaM na nihanti zubhehitaiH |

ajJo janturanIzo’sAvAtmanaH sukhaduHkhayoH ||26||

 

A person whose prior karma

is trifling must first purify

his desire; otherwise he is

ignorant of the Self, and so

subject to pleasure and sorrow. 26

 

 

 

 

 

““y2006.027

 

Izvaraprerito gacchetsvargaM narakameva vA |

sa sadaiva parAdhInaH pazureva na saMzayaH ||27||

Izvara-prerito gacchet svargaM narakam eva vA |

sa sadaiva parAdhInaH pazur eva na saMzayaH ||27||

 

Izvara-preritaH gacchet – Ishvara-driven he goes — svargaM narakam eva vA – to heaven or even hell — sa sadA eva parAdhInaH – he who always is intent upon — pazuH eva na saMzayaH – is a Beast without a doubt —

 

**m.27. Driven by the law of the lord, he transits relentlessly

between heaven and hell. He is always a dependent

being. He is without doubt an animal.

**vlm.2.6.27. He who thinks of going to heaven or hell by the will of

the Maker, is also a slave to destiny and no better than a beast.

One who is driven by the gods, hoping for heaven, fearing hell,

he is a beast without a doubt.

 

 

Izvaraprerito gacchetsvargaM narakameva vA |

sa sadaiva parAdhInaH pazureva na saMzayaH ||27||

 

 

 

 

 

““y2006.028

 

yastUdAracamatkAraH sadAcAravihAravAn |

sa niryAti jaganmohAnmRgendraH paJjarAdiva ||28||

yas tUdAra-camatkAraH sad-AcAra-vihAravAn |

sa niryAti jagan-mohAn mRgendraH paJjarAd iva ||28||

 

yas tu udAra-camatkAraH – What is that high wonder — sat-AcAra-vihAravAn – walking the true path — sa niryAti jagan-mohAt –comes out of the world-delusion — mRga-indraH paJjarAt iva – like the Beast-king out of a cage —

**MoT. yas tUdAracamatkAraH sadAcAravihAravAn /
sa niryAti jaganmohAn mRgendraH paJjarAd iva // Mo_2,6.25 //
“sadAcAreNa” sAdhvAcAreNa | “vihAraH” vidyate yasya | tAdRzaH | “sa” iti | “sa” eva zubhapauruSabhAjanam iti bhAvaH || MoT_2,6.25 ||
**m.28. The one who is noble and dextrous (in action) and (al-

ways) guided by good tradition, he becomes liberated

from the delusion of the world. He will be like a lion

escaping from a cage.

**vlm.2.6.28. The man of a noble mind and one employed in acts of

goodness, breaks off from the errors of the world as a lion from

its cage.

 

yastUdAracamatkAraH sadAcAravihAravAn |

sa niryAti jaganmohAnmRgendraH paJjarAdiva ||28||

 

But O he’s highly wonderful

who follows faithfully the path out of the world-delusion, like

a lion loosed out of his cage.

 

 

 

 

 

““y2006.029

 

kazcinmAM prerayatyevamityanarthakukalpane |

yaH sthito’dRSTamutsRjya tyAjyo’sau dUrato’dhamaH ||29||

kazcin mAM prerayaty evam ity anartha-kukalpane |

yaH sthito ‘dRSTam utsRjya tyAjyo ‘sau dUrato ‘dhamaH ||29||

 

kazcit mAM prerayati evam – “Something impels me thus” — iti anartha=ku-kalpane – in such a useless misconception — yaH sthitaH adRSTam utsRjya – which remains to be seen. released — tyAjyah – to be shunned — asau dUratas – him at a distance — adhamaH – the lowlife —

 

**MoT. kazcin mAM prerayaty evam ity anarthakukalpane /
yaH sthito dRSTam utsRjya tyAjyo ‘sau dUrato ‘dhamaH // Mo_2,6.26 //
“dRSTam” pratyakSadRSTaphalaM pauruSam || MoT_2,6.26 ||

**vwv.165. ###

**m.29. Putting aside his own effort, a lowly fellow, who bogs

himself down with the thinking- ‘ I am being driven by

someone’ -should be kept away at a distance.

**vlm.2.6.29. Those who vainly imagine themselves to be led about by

some (supernatural power), and so slight their necessary duties,

are to be shunned at a distance as the mean and base.

 

kazcinmAM prerayatyevamityanarthakukalpane |

yaH sthito’dRSTamutsRjya tyAjyo’sau dUrato’dhamaH ||29||

 

“Something drives me to do this!”—this

is the useless misconception of a low-minded person. Keep

such an idiot at arm’s length! 29

 

 

 

 

 

““y2006.030

 

vyavahArasahasrANi yAnyupAyAnti yAnti ca |

yathAzAstraM vihartavyaM teSu tyaktvA sukhAsukhe ||30||

vyavahAra-sahasrANi yAny upAyAnti yAnti ca |

yathA-zAstraM vihartavyaM teSu tyaktvA sukhAsukhe ||30||

 

vyavahAra-sahasrANi – a thousand activities — yAni upAyAnti yAnti ca ‑ and which practices they follow — yathA-zAstraM vihartavyaM – according to Shâstra to be done — teSu tyaktvA sukha-asukhe – giving up pleasure or sorrow in them

 

**va: – Here are a great many activities and practices, of them (only) ones according to shastras to be done, rejecting (the egoistic feelings) of pleasure and sorrow.

**AS:  I like yours except there is no discussion of doing only some. The idea is that no matter what your are required to do, go through it, following the Shastra advice. Thus even unpleasant or possible “wrong” actions should be handled if one faces them; just use your best Shastra judgment.

**MoT. vyavahArasahasrANi yAny upAyAnti yAnti ca /
yathAzAstraM vihartavyaM teSu tyaktvA sukhAsukhe // Mo_2,6.27 //
“yathAzAstram” svazAstrAnatikrameNa | “vihartavyaM” vihAraH kAryaH || MoT_2,6.27 ||
**m.30. Thousands of activities come before us. Setting aside

the sense of joy and sorrow, they should be acted up

according to scriptural tenets and ordinances.

**vlm.2.6.30. There are thousands of acts that are attended with gain

or loss to their doers; but it is the duty of man to do what is

right whether they are pleasant or painful.

 

vyavahArasahasrANi yAnyupAyAnti yAnti ca |

yathAzAstraM vihartavyaM teSu tyaktvA sukhAsukhe ||30||

 

There are a thousand things to do,—

(as many methods to pursue—

according‑to‑Shâstra,—or not)—,

pleasures or sorrows come to you.

 

 

 

 

 

““y2006.031

 

yathAzAstramanucchinnAM maryAdAM svAmanujjhataH |

upatiSThanti sarvANi ratnAnyambunidhAviva ||31||

yathA-zAstram anucchinnAM maryAdAM svAm anujjhataH |

upatiSThanti sarvANi ratnAny ambu-nidhAv iva ||31||

 

yathA-zAstram anucchinnAM – according to Shâstra not excluded — maryAdAM svAm an-ujjha-tas – from not abandoning their propriety — upatiSThanti – they are rewarded with — sarvANi ratnAni – all the jewels — ambu-nidhau iva – like the waterful sea —

**MoT. yathAzAstram {#14} anucchinnAM maryAdAM svAm anujjhataH /
upatiSThanti sarvANi ratnAny ambunidher iva // Mo_2,6.28 //
“svAm” svajAtyanusAriNIm | “upatiSThanti” samIpam Agacchanti | “sarvANi” sakalAni zreyAMsi || MoT_2,6.28 ||
**m.31. Whoever follows the tenets and traditions set by

scriptures without any deviation (strictly), all good things

come to (reside) in him like pearls in (the womb) sea.

**vlm.2.6.31. He who does not transgress the bounds of law, nor forsake

the duties (of his race), is attended by every blessing abundant

as the pearls in the sea.

 

yathAzAstramanucchinnAM maryAdAM svAmanujjhataH |

upatiSThanti sarvANi ratnAnyambunidhAviva ||31||

 

For those who conduct themselves according to the Shâstras, they are rewarded with all the treasures in the Vault of Ocean. 31

 

 

 

 

 

““y2006.032

 

svArthaprApakakAryaikaprayatnaparatA budhaiH |

proktA pauruSazabdena sA siddhyai zAstrayantritA ||32||

svArtha-prApaka-kAryaika-prayatna-paratA budhaiH |

proktA pauruSa-zabdena sA siddhyai zAstra-yantritA ||32||

 

sva-artha-prApaka-kArya-eka-prayatna-paratA– own-goal-reaching-action-one-effort-following-ness — budhaiH proktA pauruSa-zabdena – by the wise is defined the word “Paurusha” — sA siddhyai zAstra-yantritA – Siddhi coming from Shastric exertion —

 

**va: – Siddhi here is perfection, not supernatural abilities, and it worth  translating it so here.

**AS:  Siddhi does not have any exalted meaning here. Paurusha is defined by the wise as the “doing determined efforts towards reaching your goals” and it succeeds if regulated by Shastra.

**MoT. … // Mo_2,6.29 // “svArthaprApake” svaprayojanasAdhake “kArye” | “ekam” atyantaM | “prayatnaparatA” “zAstrayantritA” zAstrabuddhA || MoT_2,6.29 ||
**m.32. Intense, devoted effort to promote self- interest is called

by wise people as ‘purushakara (human effort)’. This

will be succesful if guided by scriptural tenets.

**vlm.2.6.32. Devoted diligence in acts leading to one’s object, is termed

to be his manliness by the wise; and that being guided by

the Sástra leads to his success .

 

 

svArthaprApakakAryaikaprayatnaparatA budhaiH |

proktA pauruSazabdena sA siddhyai zAstrayantritA ||32||

 

“Paurusha” is the effortful

pursuit of your particular

goal: and such Shastric effort will

result in Siddhi Attainment. 32

 

 

 

 

““y2006.033

 

kriyayA spandadharmiNyA svArthasAdhakatA svayam |

sAdhusaMgamasacchAstratIkSNayonnIyate dhiyA ||33||

kriyayA spanda-dharmiNyA svArtha-sAdhakatA svayam |

sAdhu-saMgama-sacchAstra-tIkSNayonnIyate dhiyA ||33||

 

kriyayA spanda-dharmiNyA – by action that is energetic by nature — sva-artha-sAdhakatA svayam – own-goal-Sadhaka-hood — sAdhu-saMgama-sat-zAstra-tIkSNayA – spurred by the company of Sadhus and the Such-Shâstras — unnIyate dhiyA – are led out by thought —

**MoT. kriyAyAH spandadharmiNyAH svArthasAdhakatA svayam /  sAdhusaGgamazAstrArthatIkSNayAbhyUhyate dhiyA // Mo_2,6.30 //
“spandadharmiNyAH” spandasvarUpAyAH “kriyAyAH” | “svArthasAdhakatA svayam” anyanirapekSaM bhavati | “sAdhusaGgamazAstrArthatIkSNayA dhiyA” sambandhinI “svArthasAdhakatA” “abhyUhyate” vivecyate | kA “svArtha-sAdhakatA” | zubhA | kA zubheti vyavasthApyate ity arthaH || MoT_2,6.30 ||
**m.33. Intelligent people achieve their personal purposes by

following intensely scriptural tenets and ordinances,

interacting with noble and saintly people and acting

according to the accepted laws (dharma)

**vlm.2.6.33. An act accompanied by exertion, is of itself the accomplisher

of one’s object, and the company of the wise and study

of good books serve to raise a man by brightening his understanding.

 

kriyayA spandadharmiNyA svArthasAdhakatA svayam |

sAdhusaMgamasacchAstratIkSNayonnIyate dhiyA ||33||

 

What-you-do is just personal

energy, but gains its goal

when it is encouraged by fine

Shâstras and (too) Good Company. 33

 

 

 

 

 

““y2006.034

 

anantaM samatAnandaM paramArthaM vidurbudhAH |

sa yebhyaH prApyate nityaM te sevyAH zAstrasAdhavaH ||34||

anantaM samatAnandaM paramArthaM vidur budhAH |

sa yebhyaH prApyate nityaM te sevyAH zAstra-sAdhavaH ||34||

 

anantaM samatA-AnandaM – unending Joy of Equanimity — parama-arthaM viduH budhAH – that is the Supreme, say the awakened — sa yebhyaH prApyate nityaM – that by whom is gained forever — te sevyAH zAstra-sAdhavaH – they honor the Shâstras and the Sadhus —

 

**MoT. … prApyate ‘nantaM te sevyAH zAstrasAdhavaH // Mo_2,6.31 //
sarvatra samadarzitvaM “samatA” | tadrUpaH “AnandaH” “samatAnandaH” | “paramArtham” paramopAdeyaM | “saH” samatAnandaH | pauruSam AzrityopAsyaH || MoT_2,6.31 ||
**m.34. Such knowers of truth and wise people are worthy of

worship. To them the infinite bliss and equality will

always be available.

**vlm.2.6.34. The infinite happiness or a tranquil spirit is known as the

Summum bonum by the wise; and those good works are fit for

study which lead to that state.

 

 

anantaM samatAnandaM paramArthaM vidurbudhAH |

sa yebhyaH prApyate nityaM te sevyAH zAstrasAdhavaH ||34||

 

“The Joy of Equanimity is

boundless and Supreme”, so say

the wise; and it is to be gained

through the teaching of the Sâdhus. 34

 

 

 

 

““y2006.035

 

devalokAdihAgatya lokadvayahitaM bhavet |

prAktanaM pauruSaM tadvai daivazabdena kathyate ||35||

deva-lokAd ihAgatya loka-dvaya-hitaM bhavet |

prAktanaM pauruSaM tad vai daiva-zabdena kathyate ||35||

 

deva-lokAd iha Agatya – from the god-world here come — loka-dvaya-hitaM bhavet – world-dual-friendly becomes — prAktanaM pauruSaM tad vai – prior Paurusha that indeed — daiva-zabdena kathyate – the word “Fate” is explained —

 

**MoT. prAktanaM pauruSaM tac ced daivazabdena kathyate /
tad yuktam etad etasmin nAsti nApavadAmahe // Mo_2,6.32 //
“tat” prasiddhaM | “prAktanaM pauruSaM daivazabdena cet” yadi | “kathyate” | “yuSmAbhir” iti zeSaH | “tat” kathanaM | “yuktaM” bhavati | yata “etat” samatAnandaprAptyupAyatvam {#16} | “etasmin nAsti” | ataH vayaM “nApavadAmahe” tadapavAdaM na kurmaH | upekSAviSayatvAd iti bhAvaH || MoT_2,6.32 ||
**m.35. They obtain the good of both the worlds. After experi-

encing the fruits of action in the worlds of gods, what

ever is remaining (to be experienced in this world) is

called fate.

**vlm.2.6.35. The acts of our former lives constitute what we call our

destiny, and they return to us from the region of the gods, for

our good in both worlds.

 

 

devalokAdihAgatya lokadvayahitaM bhavet |

prAktanaM pauruSaM tadvai daivazabdena kathyate ||35||

 

Outside the world of the gods, our past and present worlds are ever-purified. And that is why Fate is considered “Daiva* Divine”. 35

 

 

 

 

““y2006.036

 

tadyuktametadetasminnAsti nApavadAmahe |

mUDhaiH prakalpitaM daivaM manyante ye kSayaM gatAH ||36||

tat_yuktam_etad_etasmin_na_asti nApavadAmahe |

mUDhaiH prakalpitaM daivaM manyante ye kSayaM gatAH ||36||

 

tad yuktam etad etasmin – that following this with this — na asti – is not —

na apavadAmahe – we do not deny it — mUDhaiH prakalpitaM daivaM – by fools the concept Fate — manyante ye kSayaM gatAH – who thinks so goes to destruction —

 

**va: – I see the first line as words of the fools of the second line – “Here is no such relation (of fate and acts, see previous verse), we are compelled (by fate)” – thinking so, these fools achieve only destruction.

**AS:  The AB commentary takes the first line thus: “This is proper, there is no (doubt) here (about the above definition of Fate as prior Purushartha). We don’t dispute it. (However) the ones who think highly of the meaning of the Fate as construed by the confused, are lost! The idea is that the Fate is not to be discussed or worried about or invoked. However, if someone insists on using the term as prior Purushartha, we don’t object to that. We only object to the popular notion of the all powerful regulating Fate. Hope this clarifies it.

**MoT. prAktanaM pauruSaM tac ced daivazabdena kathyate /
tad yuktam etad etasmin nAsti nApavadAmahe // Mo_2,6.32 //
“tat” prasiddhaM | “prAktanaM pauruSaM daivazabdena cet” yadi | “kathyate” | “yuSmAbhir” iti zeSaH | “tat” kathanaM | “yuktaM” bhavati | yata “etat” samatAnandaprAptyupAyatvam {#16} | “etasmin nAsti” | ataH vayaM “nApavadAmahe” tadapavAdaM na kurmaH | upekSAviSayatvAd iti bhAvaH || MoT_2,6.32 ||
mUDhaiH prakalpitaM daivam anyad yais te kSayaM gatAH /
nityaM svapauruSAd eva lokadvayahitaM bhavet // Mo_2,6.33 //
“anyat” prAktanapauruSAt | “kSayam” anudyogakRtaM nAzam || MoT_2,6.33 ||
**m.36. We do not censure if someone says ‘there is nothing in

this thesis’. But those, who believe the existence of

destiny, fabricated by foolish people, are lost.

**vlm.2.6.36. We blame the fate which is a creation of the fancy of

the ignorant, who by their adoration of the same come to meet

their destruction.

 

tadyuktametadetasminnAsti nApavadAmahe |

mUDhaiH prakalpitaM daivaM manyante ye kSayaM gatAH ||36||

 

For: ‘that one thing will follow from another’ cannot be denied: only fools think that it all comes from Fate. They’re doomed to Destiny. 36

* Daiva is Divine action, the “Divine Providence” that inspired Christian Saints like de Caussade. I translate it as ‘Fate’. Niyati, which is the coming-true of karma, I translate as ‘Destiny’. It might be called Just Reward. jd

 

 

 

““y2006.037

 

nityaM svapauruSAdeva lokadvayahitaM bhavet |

hyastanI duSkriyAbhyeti zaubhAM satkriyayA yathA ||37||

nityaM sva-pauruSAd eva loka-dvaya-hitaM bhavet |

hyastanI duS-kriyAbhyeti zaubhAM sat-kriyayA yathA ||37||

 

nityaM sva-pauruSAd eva –ever from self-effort even — loka-dvaya-hitaM bhavet – world-dual-friendly becomes — hyastanI duS-kriyA abhyeti – he undergoes his past bad deeds — zobhAM sat-kriyayA yathA – as purified by his good actions —

 

**MoT. mUDhaiH prakalpitaM daivam anyad yais te kSayaM gatAH /
nityaM svapauruSAd eva lokadvayahitaM bhavet // Mo_2,6.33 //
“anyat” prAktanapauruSAt | “kSayam” anudyogakRtaM nAzam || MoT_2,6.33 ||
hyastanI duSkriyAbhyeti zobhAM satkriyayA yathA /
adyaivaM prAktanI tasmAd yatnAt satkAryavAn bhava // Mo_2,6.34 //
“adyatanaye”ti zeSaH | “yathA” adyatanayA “satkriyayA hyastanI duSkriyA zobhAM abhyeti” | “evam” tathA | “prAktanI” prAgjanmabhavA {#17} vAsanArUpA “duSkriyA” {#18} | “adya” adyatanayA sacchAstrasevanAdirUpayA “satkriyayA” | “zobhAm” zuddhatvam “abhyeti” | ataH tvam “satkAryavAn bhava” || MoT_2,6.34 ||
**m.37. Only by personal endeavour and effort alone, will good happen in both the worlds. Whatever bad deeds were done in the past will get converted to good fruits by good deeds in the present.

**vlm.2.6.37. One benefits himself always by his activity in both

worlds, as his good acts of to-day gives a grace to those of

yesterday.

 

nityaM svapauruSAdeva lokadvayahitaM bhavet |

hyastanI duSkriyAbhyeti zaubhAM satkriyayA yathA ||37||

 

By Self-Effort the present and past worlds are ever-purified:

the light of our present good deeds transmutes our past activity. 37

 

 

 

 

 

““y2006.038

 

adyaivaM prAktanI tasmAdyatnAdyaH kAryavAnbhavet |

karAmalakavaddRSTaM pauruSAdeva tatphalam |

mUDhaH pratyakSamutsRjya daivamohe nimajjati ||38||

adyaivaM prAktanI tasmAd yatnAdyaH kAryavAn bhavet |

karAmalaka-vad dRSTaM pauruSAd eva tat-phalam |

mUDhaH pratyakSam utsRjya daiva-mohe nimajjati ||38||

 

adya evaM prAktanI tasmAd – now thus prior then — yatna-AdyaH kAryavAn bhavet – One who makes efforts and such becomes — kara-Amalaka-vad dRSTaM – seen as clear as a gooseberry — pauruSAd eva tat-phalam – of Paurusha such is the fruit —

mUDhaH pratyakSam utsRjya – a fool ignoring the obvious — daiva-mohe nimajjati – are immersed in the delusion of Daiva Fate —

 

**MoT. hyastanI duSkriyAbhyeti zobhAM satkriyayA yathA /
adyaivaM prAktanI tasmAd yatnAt satkAryavAn bhava // Mo_2,6.34 //
“adyatanaye”ti zeSaH | “yathA” adyatanayA “satkriyayA hyastanI duSkriyA zobhAM abhyeti” | “evam” tathA | “prAktanI” prAgjanmabhavA {#17} vAsanArUpA “duSkriyA” {#18} | “adya” adyatanayA sacchAstrasevanAdirUpayA “satkriyayA” | “zobhAm” zuddhatvam “abhyeti” | ataH tvam “satkAryavAn bhava” || MoT_2,6.34 ||
karAmalakavad dRSTaM pauruSAd eva yat phalam /
mUDhaH pratyakSam utsRjya {#19} daivamohe nimajjati // Mo_2,6.35 //
“mUDhaH” daivAt phalavAdI ajJAnI | “pratyakSam” pratyakSapramANasiddhaM pauruSam “utsRjya” | “daivamohe” daivarUpe bhrame “majjati” | kutaH tat | tat kutaH “yat” yataH | asmAbhiH “phalam karAmalakavat pauruSAd eva dRSTam” pratyakSam anubhUtam || MoT_2,6.35 ||

**m.38. And so, one becomes an achiever only by (personal)

effort. The fruits of that can be seen clearly like an

`amalaka’ fruit in the palm. Fools leave aside such di-

rect occurence (proof) and fall a prey to the idea of fate

(providence).

**vlm.2.6.38. Whoso therefore applies himself with diligence to his

acts, reaps their fruits like that of an Amalaki in his palm, which

though it is within his grasp, yet it could not be obtained without

the cost of some labour:

 

adyaivaM prAktanI tasmAdyatnAdyaH kAryavAnbhavet |

karAmalakavaddRSTaM pauruSAdeva tatphalam |

mUDhaH pratyakSamutsRjya daivamohe nimajjati ||38||

 

It’s as clear as a gooseberry that Fruit comes from the efforts of Paurusha.

And only a fool ignores the obvious, and talks of that delusion, Daiva Fate. 38

 

 

 

““y2006.039

 

sakalakAraNakAryavivarjitaM

 nijavikalpabalAdupakalpitam |

tadanapekSya hi daivamasanmayaM

 zraya zubhAzayapauruSamAtmanaH ||39||

sakala-kAraNa-kArya-vivarjitaM

nija-vikalpa-balAd upakalpitam |

tad anapekSya hi daivam asan-mayaM

zraya zubhAzaya-pauruSam AtmanaH ||39||

 

sakala- entirely;- vivarjitaM – without;- kAraNa- cause or;- kArya- effect;— upa-kalpitam – resulting;— balAd – from the power of;- nija- regular;- vikalpa- imagining;- – tad – that ||is||;— hi – in fact;— anapekSya – irrespective of;— daivaM –Fate;— a-san-mayaM – consisting of Asat unSuch;— zraya – rely upon;— zubha-Azaya – a pure disposition;— pauruSam – to Paurusha Human Effort;— AtmanaH – of the self

**MoT. sakalakAraNakAryavivarjitaM
nijavikalpabalAd upakalpitam /
tad anapekSya hi daivam asanmayaM
zraya zubhAzaya pauruSam AtmanaH // Mo_2,6.36 //
“sakalAni” yAni “kAryakAraNAni” | taiH “varjitam” | atyantAsatsvarUpam ity arthaH | ata eva “nijavikalpabalAt upakalpitam” saMpAditaM | “tat asanmayaM daivam anapekSya” | he “zubhAzaya” | tvam “AtmanaH pauruSaM Azraya” | daivavazo mA bhaveti bhAvaH || MoT_2,6.36 ||

**m.39. O good natured me, leaving aside the untrue, unrea-

sonable and self – fabricated idea of ‘fate’ , depend on

your own self effort.

**vlm.2.6.39. It is the ignorant only that depart from the beaten path,

and fall into the error of fatalism. Therefore give up that false

faith in an unreal fate, which is a mere creation of the imagination

and devoid of any cause or effect; and apply to your manly

exertions.

 

sakalakAraNakAryavivarjitaM

 nijavikalpabalAdupakalpitam |

tadanapekSya hi daivamasanmayaM

 zraya zubhAzayapauruSamAtmanaH ||39||

 

Since it has nothing to do with cause and effect,

since it is the product of our own conceiving

this Fate has no basis in Sat Reality.

Depend instead on your Paurusha self-effort! 39

 

 

 

 

 

 

““y2006.040

 

zAstraiH sadAcaravijRmbhitadezadharmair

 yat kalpitaM phalamatIva ciraprarUDham |

tasminhRdi sphurati copanameti cittam

 aGgAvalI tadanu pauruSametadAhuH ||40||

zAstraiH sadAcaravijRmbhitadezadharmair

yat kalpitaM phalam atIva cira-prarUDham |

tasmin hRdi sphurati co*panameti cittam

aGgAvalI tadanu pauruSam etad AhuH ||40||

 

zAstraiH – by the Shâstras;— sad-Acara- good conduct;— vijRmbhita- observing;- yat kalpitaM – what is prescribed;— deza-dharmaiH – by the usage of the country;— phalam – the fruit;— atIva – exceedingly;— cira- long;- prarUDham – arisen, grown;— tasmin hRdi – there in the Heart;— sphurati – it manifests;— copanam eti – sets in motion;— cittam – Chitta Affectivity;— tad-anu – and then;— aGga-avalI – the limbs, instruments of action;— etad AhuH – this is called pauruSam – Paurusha;—

**MoT. zAstraiH sadAcaritajRMbhitadezadharmair
yat kalpitaM phalam atIva ciraprarUDham /
tasmin hRdi sphurati no ‘param eti cittam
aGgAvalI tad anu pauruSam etad AhuH // Mo_2,6.37 //
“zAstraiH” sacchAstraiH | “satAM” sAdhUnAM | yat “AcaritaM” AcAraH | tena pravRttaH | avicchinnapravAheNAgatAH ye “dezadharmAH” | taiH c”AtIva ciraprarUDhaM” {#20} atyantabahukAlAt prabhRti prasiddhaM | “yat phalaM kalpitam” sAdhyatvena nizcitaM bhavati | “tasmin” phale | “hRdi sphurati” saMpAdanIyatayA vilasati sati | “cittam” “aparam” proktaphaletaraM {#21} vastu yat | “no eti” na gacchati | “tad anu” cittAnantaraM | “aGgAvalI” hastAdyavayavapaGktir | api “aparaM” yat | “no eti” | api tu tatsAdhanaikaparaM bhavati | paNDitAH “etat pauruSam AhuH” kathayanti | na tu yathA tathA hastAdicAlanam iti bhAvaH || MoT_2,6.37 ||
**m.40. The fruits and consequences designed by scriptures

and tradition – tempered laws and practices of a land

are exceedingly well established for long. When such

fruits stir the heart, the mind and body follow that stir-

ring. The (Consequent) action is called personal effort.

**vlm.2.6.40. The fruit of following the Sástras and observing the good

customs and local usages, is long known (to be wholesome), as

exciting the heart and the exertion of the limbs to action. This

it is what they called “manly activity.”

 

zAstraiH sadAcaravijRmbhitadezadharmair

 yat kalpitaM phalamatIva ciraprarUDham |

tasminhRdi sphurati copanameti cittam

 aGgAvalI tadanu pauruSametadAhuH ||40||

 

When you observe good conduct, and the Shâstras, and customs

of the country, the fruit is great: for what springs up within

the Heart is manifest in the Chitta Affection, and

your actions. This is called Personal Effort, Paurusha. 40

 

 

 

 

““y2006.041

 

buddhvaiva pauruSaphalaM puruSatvameta=

 dAtmaprayatnaparataiva sadaiva kAryA |

neyA tataH saphalatAM paramAmathAsau

 sacchAstrasAdhujanapaNDitasevanena ||41||

buddhvaiva pauruSa-phalaM puruSatvam eta-

dAtma-prayatna-parataiva sadaiva kAryA |

neyA tataH sa-phalatAM paramAm athAsau

sac-chAstra-sAdhu-jana-paNDita-sevanena ||41||

 

buddhvA eva – Having considered thus;— pauruSa-phalaM – the fruit of Paurusha;— puruSatvam etad – this Humanity;— Atma-prayatna-paratA eva – through devoted self-effort indeed;— tataH – thus;— sadA eva – always indeed;— kAryA – effect;— neyA – led, brought into; >prApaNIya< Comm. ;— paramAm – with supreme;— sa-phalatAM –fruitfulness;— atha asau – and this is by;— sat-zAstra-sAdhu-jana-paNDita-sevanena – by service of the Truth, the Shâstras, the Sadhus, the people, and the scholars. —

**MoT. buddhvaiva pauruSaphalaM puruSatvam etad
Atmaprayatnaparataiva sadaiva kAryA /
neyA tataH saphalatAM paramAm athAsau
sacchAstrasAdhujanapaNDitasevanena // Mo_2,6.38 //
puruSeNa “etat” svenAnubhUyamAnaM | “puruSatvam” puruSabhAvam | “pauruSaphalaM” | “pauruSaM” pUrvazlokoktasvarUpapauruSaM | “phalaM” yasya | tAdRk | “buddhvA” eva | “AtmaprayatnaparatA” pauruSanirvRttatvam {#22} | “sadA eva kAryA” | “tataH” karaNAnantaraM | puruSeN”Asau” AtmaprayatnaparatA | “sacchAstrasAdhujanapaNDitasevanena” “paramAm” utkRSTAm | “saphalatAm” mokSAkhyaphalayuktatAm “neyA” | “atha”zabdaH pAdapUraNArthaH || MoT_2,6.38 ||
**m.41. The fruits of human endeavour depend upon one’s

personality, discriminating intelligence and intensity of

personal effort and continuous engagement in action.

Great success and excellent results and fruits (beyond

this) are obtained by following scriptures and by ser-

vice to saints and scholars.

**vlm.2.6.41. All wise men after discussion of the subject of fate

and acts, have applied themselves to activity by utter rejection

of fatality, and accomplished their ends by attendance on the

good and wise.

 

buddhvaiva pauruSaphalaM puruSatvameta=

 dAtmaprayatnaparataiva sadaiva kAryA |

neyA tataH saphalatAM paramAmathAsau

 sacchAstrasAdhujanapaNDitasevanena ||41||

 

Having wisely attained the fruits of Paurusha Effort

by means of your own hard work, you attain Humanity;

and this is brought to further fruit by devoted service

of Truth, the Shâstras, the Sadhus, the people, and the wise. 41

 

 

 

““y2006.042

 

daivapauruSavicAracArubhizcaidam

 AcaritamAtmapauruSam |

nityameva jayatIti bhAvitaiH kArya

 AryajanasevayodyamaH ||42||

daiva-pauruSa-vicAra-cArubhizcaidam

Acaritam Atma-pauruSam |

nityam eva jayatIti bhAvitaiH kArya

Arya-jana-sevayodyamaH ||42||

 

daiva-pauruSa-vicAra-cArubhiH – by this recommended analysis of Fate and Human Effort;— ca idam – and this;— Acaritam – having practised;— Atma-pauruSam – Self-Effort;— nityam eva – at all times;— jayati – one wins;— iti – thus;— bhAvitaiH – produced;— kArye – in effect;— Arya-jana-sevayA – by the service of wise people;— udyamaH – exertion

 

~~MoT. daivapauruSavicAracArubhiz cetasA caritam AtmapauruSam /
nityam eva jayatIti bhAvitaiH kArya AryajanasevanodyamaH // Mo_2,6.39 //
puruSaiH “AryajanasevanodyamaH kAryaH” | kathaMbhUtaiH | “daivapauruSayoH” yaH “vicAraH” svarUpavivecanaM | tena “cArubhiH ” | punaH kathaMbhUtaiH | manasA “iti” evam | “bhAvitaiH” nizcitaiH iti | kim “iti” | “caritam” anuSThitam | “AtmapauruSam nityam” sadA “jayati” | sarvaphalajanakatvAt sarvotkarSeNa vartata iti || MoT_2,6.39 ||
**m.42. Driven by such inquity into fate and personal action,

and serving noble people, imaginative people perform

their actions and always win (what they want).

**vlm.2.6.42. Knowing the efficacy of activity, every one should betake

himself to his personal exertions, and attain to his highest

perfection by attending to good Sástras and the wise counsels of

learned men.

 

And so while you practise this excellent enquiry

into Fate and Personal Effort,

always, complete your conquest by dutiful, untiring,

faithful service of all good people. 42

 

 

 

-

===

===

 

 

““y2006.043

 

janmaprabandhamayamAmayameSa jIvo

 buddhvaihikaM sahajapauruSameva siddhyai |

zAntiM nayatvavitathena varauSadhena

 mRSTeNa tuSTaparapaNDitasevanena ||43||

janmaprabandham ayam Amayam eSa jIvo

buddhvaihikaM sahajapauruSam eva siddhyai |

zAntiM nayatvavitathena varauSadhena

mRSTeNa tuSTaparapaNDitasevanena ||43||

 

janma-prabandham – series of births;— ayam – this;— Amayam – disease;— eSaH jIvaH – this being, Jiva;— buddhvA- having considered;— aihikaM – worldly;— sahaja-pauruSam – natural Paurusha;— eva – indeed;— siddhyai – empowerment;— zAntiM – Shanti Peace;— nayatu – lead to;— avitathena – not falsely;— vara-oSadhena – with good medicine;— mRSTeNa – agreeably, pleasantly;— tuSTa- contented;- parapaNDita- great scholar;- sevanena – service

 

**MoT. janmaprabandhamayam Amayam eSa jIvo
buddhvaihikaM sahajapauruSam eva siddhyai /
zAntiM nayatv avitathena varauSadhena
pRSTena tuSTiparapaNDitasevanena // Mo_2,6.40 //
“jIvaH” puruSaH | “aihikaM” iha loke zakyatvena sthitaM “pauruSaM” | “siddhyai” siddhyarthaM “buddhvA” | tataH tadAzrayaNenAnuSThitena “tuSTiparapaNDitasevanena” hetunA | “pRSTena” tasmAd eva paNDitAt “pRSTena” | “avitathena” saphalena | “varauSadhena” samyagjJAnAkhyavarauSadhena | “janmaprabandhamayam” janmasantAnarUpaM | “Amayam” rogaM | “zAntiM nayatu” | iti zivam || MoT_2,6.40 ||
**m.43. The epic of life is full of diseases (and impurities). The

being can get over this (disease) and achieve peace

with the medicines of his natural ability for action, dis-

crimination, deep ethical behaviour, purity and service

to contented scholars.

**vlm.2.6.43. And knowing the bondage of our births to be full of

pain, let people strive for the exercise of their activities, and obtain

the true and sweet blessing of tranquility by their attendance

on the wise.

 

janmaprabandhamayamAmayameSa jIvo

 buddhvaihikaM sahajapauruSameva siddhyai |

zAntiM nayatvavitathena varauSadhena

 mRSTeNa tuSTaparapaNDitasevanena ||43||

 

In the continuing course of the disease of rebirth

let every being take the best medicine, and Paurusha

is the best medicine. It brings you Peace and joy. Take it

under the guidance, and in the service of great doctors. 43

 

 

 

इत्य् अर्षे वासिष्ठमहारामायणे वाल्मीकीये मोक्षोपाये मुमुक्षुव्यवहारप्रकारणे दैवनिराकरणं नाम षष्ठः सर्गः ॥य्२।००६॥

ity arSe vAsiSTha-mahArAmAyaNe vAlmIkIye mokSopAye mumukSu-vyavahAra-prakAraNe daiva-nirAkaraNaM nAma SaSThaH sargaH ||y2006||

 

 

 

+++

 

CG2006

 

The entire CONCORDANT GLOSSARY is now available in a constantly updated form, through the wonderful Dropbox service. The Dropbox Key [DK] is given below. Just hover above the Key, and then Ctrl-Click.

 

DK: http://dl.dropbox.com/u/3491131/CONCORDANT%20GLOSSARY.doc

 

Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is made to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:

 

Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶cp – .

 

http://webapps.uni-koeln.de/tamil/

 

Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use “s” for both <z> and <S>, and “n” for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in “‑aH” terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by “ahankar”, checking the “Words beginning with” box—but this is anywise a good method to follow in a search that is not restricted to whole words.

Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶cp -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* -

 

http://dsal.uchicago.edu/dictionaries/apte/index.html

 

But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.

 

jd#>* —> #abhI abhi>I abhyeti (Imper. 2. sg. abhIhi; impf. –Ayan 3. sg. A. -Ayata; ind. p. abhItya) — to come near, approach, go up to or towards (tam); (with sakAzam or samIpam or pArzve); to go along or after (tam); to enter, join, go over to; (with a pr. p.) to begin to, (perf.3. p. abhIyuH); to reach, obtain; to get or fall into (tam); to come to, fall to one’s share (with tam); (said of the sun) to rise (as if he came nearer; also with abhitarAm ||q.v.|| instead of abhi), (with astam) to set (cf abhyaya): Pass. abhIyate, ‑ to be perceived, known : Intens. (1. p. abhImahe) to ask, request ¶ abhI abhi>i come up to, approach, appear; go against or along, enter (tam); reach, meet, attain, get; betide, befall. —

jd#>* —> #abhi ind. (a prefix to verbs and nouns, expressing) to, towards, into, over, upon. (As a prefix to verbs of motion) it expresses the notion or going towards, approaching, (As a prefix to nouns not derived from verbs) it expresses superiority, intensity,; e.g abhitAmra, abhinava q.v. (As a separate adverb or preposition) it expresses (with tam) to, towards, in the direction of, against; into and; for, for the sake of; on account of; on, upon, with regard to, by, before, in front of; over. It may even express one after the other, severally1-4.91 e.g <vRkSaM vRkSam abhi>, “tree after tree”; (as a prefix to verbs and nouns) it means ‘to’, ‘towards’, ‘in the direction of'; (as a prefix to nouns not derived from verbs, and to adjectives) it expresses intensity or superiority; (as a separable adverb) it means towards; (as a preposition with tam) to. —

jd#>* —> #abhinaz. (aor. Subj.3. sg. <-naT> rv.7.104.23) to attain, reach rv. —

jd#>* —> #abhISTa abhi>iSTa ‑ a. ‑ wished, desired, dear; ‑**m. ‑ a lover (cf. abhISTatama below); -abhiSTA ‑ f. ‑ a mistress; betel; -am ‑ n. ‑ wish. — abhISTadevatA -devatA ‑ f. ‑ beloved goddess, favourite deity (invoked in the last prayer before death). —

jd#>* —> #abhyadhika abhi>adhika ‑ a. ‑ surpassing (in number, power, kind), exceeding the common measure, pre-eminent, extraordinary • superior to, <jayaty abhyadhikas tayoH> ‘the better of the two wins’ ‘““y2006.025; more excellent than, having more authority or power than, more than (tena or in comp.) • augmented by (tasmAt or tena or in comp.) • abhyadhikam ind. exceedingly. —

jd#>* —> #Acarita A-carita – a. passed or wandered through, frequented by R.• observed, exercised, practised • (in Gr.) enjoined, fixed by rule• -am – n. approaching, arrival  • conduct, behaviour  udyama ud-yama -**m. the act of raising or lifting up, elevation • undertaking, beginning • the act of striving after, exerting one’s self, exertion, strenuous and continued effort, perseverance, diligence, zeal —

jd#>* —> #adhama ‑ a. ‑ lowest, vilest, worst, very low or vile or bad (often ifc., as in narAdhama, the vilest or worst of men); — adhamaH ‑**m. ‑ an unblushing paramour, ‑ adhamA ‑ f. ‑ a low or bad mistress. —

jd#>* —> #adhika – a. ‑ additional, subsequent; surpassing (in number or quantity or quality), superior, more numerous; abundant; excellent; supernumerary, redundant; secondary, inferior; intercalated; – n. ‑ surplus, abundance, redundancy, hyperbole; – adhikam ‑ ind. ‑ exceedingly, too much; more; -dina ‑ n. ‑ a redundant i.e. an intercalated day (cf adhi-dina.); -guNa ‑ a. ‑ having superior qualities. —

jd#>* —> #adhiSThAtR adhiSThAtA adhi-SThAtR -SThAtA ‑ a. ‑ superintending, presiding governing, tutelary, — adhiSThAtA ‑**m. ‑ a ruler, the Supreme Ruler (or Providence personified and identified with one or other of the Hindu gods); a chief; a protector. —

jd#>* —> #adyatana ‑ a.I. ‑ extending over or referring to to-day; now-a-days, ||contemporary||, modern; ‑**m. ‑ the period of a current day, either from midnight to midnight, or from dawn to dark; ‑ adyatanI ‑ the aorist tense (from its relating what has occurred on the same day). —

jd#>* —> #aihika ‑ a. ‑ (fr. iha), of this place, of this world, worldly, local, temporal —

jd#>* —> #Akram A>kram P. Atm. (p. P. AkrAmat; p. Atm. AkramamANa; aor. AkramIt rv.; perf. p. Atm. AcakramANa) to step or go near to, come towards, approach, visit; to step or tread upon (tam or tasmin); ind. p. Akramya —

jd#>* —> #amAtya ‑**m. ‑ inmate of the same house, belonging to the same house or family; “a companion (of a king)”, minister. — AmAtya**m. ‑ (= <amAtya> q.v.), a minister, counsellor. —

jd#>* —> #anapekSya — ind. p. ‑ disregarding, irrespective of. —

jd#>* —> #aniza ‑ a. ‑ “nightless”, sleepless; uninterrupted, incessant (only in comp.); — anizam ‑ ind.‑ incessantly, continually.. — Anizam ‑ ind. ‑ till night. —

jd#>* —> #anucchinna ‑ a. ‑ not cut off; unextirpated. ||not forbidden (by Shâstra): < yathA-zAstram anucchinnAM maryAdAM> ‘““y2006.031|| —

jd#>* —> #apavad apa>vad P. apavadati ‑ to revile, abuse.; to distract, divert, console by tales; (in Gr.) to except; (Atm. only) to disown, deny, contradict.: Caus. apavAdayati, to oppose as unadvisable; to revile; (in Gr.) to except. —

jd#>* —> #avikalpa a-vikalpa —**m. ‑ absence of alternative, positive precept; — a. ‑ not distinguished or particularized; not deliberating long or hesitating; avikalpam ‑ ind. ‑ without hesitation. — avikalpena = without division. — avikalpita ‑ a. – undoubted. —

jd#>* —> #avitatha a-vitatha – a. ‑ not untrue, true; not vain or futile; avitatham, avitathena – ind. ‑ not falsely, according to truth ; (AjJam) avitathAM >kR, or avitathI >kR, ‘to make true or effective’, fulfil (an order) —

jd#>* —> #bala n. (or**m. g. <ardharcAdi>) power, strength, might, vigour, force, validity balAt, “forcibly, against one’s will, without being able to help it”; also = -bala- ibc., balena, balatas, with tasya or ifc., “by force, by the power or on the strength or in virtue or by means of, by”); force or power of articulation; force considered as a sixth organ of action (cf. <karmendriya>) mbh.; (the Buddhists reckon 10 forces, the ascetic ‘zaivas four, namely <sAman>, <dAna>, <bheda>, and <nigraha>); power of, expertness in (tasmin); stoutness, bulkiness; (also pl.; ifc. f. -A) military force, troops, an army mn.; —**m. ‑ a crow; (du. the plants ‘balA and ‘atibalA); — a. ‑ strong, robust; sick (= <amin>) ||Cf. Lat. <valere>, <valor> &c.||. —

jd#>* —> #bali ‑**m. ‑ tribute, offering, gift, oblation (in later language always with <hR>); tax, impost, royal revenue; any offering or propitiatory oblation (esp. an offering of portions of food, such as grain, rice &c., to certain gods, semi-divine beings, household divinities, spirits, men, birds, other animals and all creatures including even lifeless objects; it is made before the daily meal by arranging portions of food in a circle or by throwing them into the air outside the house or into the sacred fire; it is also called <bhUtayajJa> and was one of the 5 <mahA-yajJas>, or great devotional acts; (often ifc. with the object, the receiver, the time, or the place of the offering); fragments of food at a meal; a victim (often a goat or buffalo) offered to ‘durgA; the handle of a chowrie or fly-flapper; (son of Virocana; priding himself on his empire over the three worlds, he was humiliated by Vishnu, who appeared before him in the form of a ‘vAmana or dwarf. son of ‘kazyapa and Aditi and younger brother of Indra, and obtained from him the promise of as much land as he could pace in three steps, whereupon the dwarf expanding himself deprived him of heaven and earth in two steps, but left him the sovereignty of ‘pAtAla or the lower regions). —

jd#>* —> #balin ‑ a. ‑ powerful, strong, mighty, stout, robust; ‑**m. ‑ a soldier (cf. <balastha>). —

jd#>* —> #bhAva**m. ( <bhU>) becoming, being, existing, occurring, appearance; turning or transition into (tasmin or comp.); continuance (opp. to cessation; ekoti-bhAva, continuity of the thread of existence through successive births; state, condition, rank (with sthAvira, old age; <anyam bhAvam Apadyate>, euphem. = he dies; state of being anything, esp. ifc. e.g. <bAlabhAva>, the state of being a child, childhood = <bAlatA>, or <tva>; sometimes added pleonastically to an abstract noun e.g. <tanutA-bhAva>, the state of thinness); true condition or state, truth, reality (ibc. and bhAvena ind. really, truly); manner of being, nature, temperament, character (<eko bhAvaH> or <ekabh->, a simple or artless nature; <bhAvo bhAvaM nigacchati> = birds of a feather flock together); manner of acting, conduct, behaviour; any state of mind or body, way of thinking or feeling, sentiment, opinion, disposition, intention (<yAdRzena bhAvena>, with whatever disposition of mind; <bhAvam amaGgalaMkR>, with tasmin, to be ill disposed against; <bhAvaM dRDhaMkR>, to make a firm resolution); (in rhet.) passion, emotion (2 kinds of ‘bhAvas are enumerated, the sthAyin or primary, and vyabhicArin or subordinate; the former are 8 or 9 according as the ‘rasas or sentiments are taken to be 8 or 9; the latter 33 or 34); conjecture, supposition; purport, meaning, sense (iti bhAvaH ||<i.b.>|| “such is the sense” = ity arthaH ||i.a|| or <ity abhiprAyaH>, constantly used by commentators at the end of their explanations); love, affection, attachment (<bhAvaMkR>, with tasmin, to feel an affection for); the seat of the feelings or affections, heart, soul, mind (parituSTena bhAvena, with a ||very|| pleased mind); that which is or exists, thing or substance, being or living creature (<sarvabhAvAH>, all earthly objects; <bhAvAH sthAvarajaGgamAH>, plants and animals); (in dram.) a discreet or learned man (as a term of address = respected sir); (in gram.) the fundamental notion of the verb, the sense conveyed by the abstract noun (esp. as a term for an impersonal passive or neuter verb having neither agent nor object expressed e.g. <pacyate>, “there is cooking” or “cooking is going on”); contemplation, meditation (cf. <-samanvita>). —

jd#>* —> #bhAvita – a. ‑ (fr. Caus.) caused to be, created, produced, obtained, got • (comp.) made to become, transformed into • manifested, displayed, exhibited • cherished protected, fostered, furthered, promoted • cultivated, purified • welldisposed, good-humoured • elated, in high spirits • thought about, imagined, fancied, conceived, known, recognised • proved, established • meant or destined for (loc.) • convicted • soaked in, steeped, infused • perfumed with, scented • pervaded or inspired by, occupied or engrossed with, devoted to, intent upon (tena or comp.) • directed towards, fixed upon  —

jd#>* —> #bhikSuka -**m. ‑ a beggar, mendicant, a ‘brAhmaNa of the mendicant order (cf. bhikSu).

jd#>* —> #bhUta ‑ a. ‑ become, been, past (n. the past); actually happened, real (n. an actual occurrence, fact, matter of fact, reality); existing, present; (ifc.) being or being like anything, consisting of, (also to form adj. out of adv., e.g ittham-, evam-, tathA-bhUta); purified; obtained; fit, proper; — bhUtaH ‑ a son, child; a great devotee or ascetic; ‑ pl. ‑ an heretical sect; — bhUtA – the 14th day of the dark half of the lunar month; bhUtam ‑ n. ‑ that which is or exists, any living being (divine, human, animal, and even vegetable), the world (in these senses also**m.); a spirit (good or evil), the ghost of a deceased person, a demon (also**m.); an element, one of the 5 elements (esp. a gross element = mahA-bhUta q.v.; but also a subtle element = tan-mAtra. —

jd#>* —> #cAru – a. (>2. can) agreeable, approved, esteemed, beloved, endeared, (Lat.) carus, dear (with dat. or loc. of the person)  SAGkhŚr. i, 5, 9 • pleasing, lovely, beautiful, pretty • ind. so as to please, agreeably (with dat.) • beautifully  Caurap. •**m. (in music) a particular ‘vAsaka • N. of ‘bRihaspati • of a son of ‘kRSNa  —

jd#>* —> #copana – a. moving  —

jd#>* —> #cUrN cl.10. curNayati (Pass. <curNyate>) to reduce to powder or flour, pulverise, grind, pound, crush, bruise. —

jd#>* —> #dharmin ‑ a. ‑ knowing or obeying the law, faithful to duty, virtuous, pious, just; endowed with any characteristic mark or peculiar property (cf. below); (ifc.) following the laws or duties of, having the rights or attributes or peculiarities of, having anything as a characteristic mark, subject to any state or condition; ‑**m. ‑ the bearer of any characteristic mark or attribute, object, thing; N. of the 14th VyAsa. —

jd#>* —> #dhartR ‑**m. ‑ bearer, supporter;dhartari ‑ loc. inf. ‑ in bearing or supporting or preserving. —

jd#>* —> #dIna ‑ a. ‑ scarce, scanty; depressed, afflicted, timid, sad; miserable, wretched; ‑ dInam ‑ ind. ‑ sadly, miserably; ‑ n. ‑ distress, wretchedness; ‑ dInA ‑ f. ‑ the female of a mouse or shrew. —

jd#>* —> #dravya n. a substance, thing; the ingredients of anything; medicinal substance; (phil.) elementary substance (9 in the ‘nyAya, viz. <pRthivI> earth, <ap> water, <tejas> radiance, <vAyu> wind, <AkAza> space, <kAla> time, <diz> extension, <Atman> self, <manas> mind; (Gr.) single object or person, individual (cf. <ekadravya>); fit object or person (cf. <A>.); object of possession. —

jd#>* —> #hyastana a.I – hesternal, belonging to or produced or occurred yesterday; — hyastanI ‑ f. ‑ (vibhakti) the personal terminations of the imperfect laG. —

jd#>* —> #ibha**m. servants, dependants, domestics, household, family; fearless; an elephant; the esoteric number eight.; ibhI f. a female elephant; ||cf. Lat. <ebur>||. —

jd#>* —> #Ihita ‑ a. ‑ sought, attempted, striven for; wished, desired; — Ihitam ‑ n. ‑ desire, request, wish, effort. —

jd#>* —> #kAraka mf(<ikA>) n. (generally ifc.) making, doing, acting, who or what does or produces or creates (cf. <siMhak->, <kRtsnak->, <zilpak>); intending to act or do pAN.2-3.70; kArakam n. “instrumental in bringing about the action denoted by a verb (= <kriyAhetu> or <-nimitta>)”, the notion of a case —

jd#>* —> #karAmalaka -Amalaka = hastAmalaka ‑ “the fruit or seed of the Myrobalan in the hand” (as a symbol of something palpable or clear). “clear as a gooseberry”. —

jd#>* —> #kArya — a. ‑ to be made or done or practised or performed; practicable, feasible; to be imposed (as a punishment); to be offered (as a libation); proper to be done, fit, right; kAryam – work or business to be done, duty, affair; a religious action or performance; occupation, matter, thing, enterprise, emergency, occurrence, crisis; conduct, deportment; occasion, need (with inst. e.g <tRNena kAryam>, “there is need of a straw”; <na bhUmyA kAryam asmAkam>, “we have no business with the earth”, R1.13.50); lawsuit, dispute; an operation in grammar (e.g sthAny-AshrayaM kAryam, an operation resting on the primitive form as opposed to the Adesha, or substitute); an effect, result; motive, object, aim, purpose (e.g <kiM kAryam>, “for what purpose? wherefore?”); cause, origin; the denouement of a drama. —

jd#>* —> #khedita ‑ a. ‑ disturbed, annoyed; injured (as by arrows); afflicted, distressed; kheditavya ‑ n. ‑ impers. to be depressed or cast down or troubled. —

jd#>* —> #kRSi ‑ f. ‑ ploughing, cultivation of the soil, agriculture (one of the ‘vRittis of a ‘vaizya); the cultivation of the soil personified; the harvest; the earth (= <bhU>). — kRSI ‑ f. ‑ field. —

jd#>* —> #kSaya ‑**m. ‑ loss, waste, wane, diminution, destruction, decay, wasting or wearing away (often ifc.); fall (as of prices, opposed to vRddhi e.g <kSayo vRddhiz ca paNyAnAm>, “the fall and rise in the price of commodities”); removal; end, termination (e.g nidrA-kSaya, the end of sleep r.6.105.14; dina-kSaye, at the end of day r.4.3.10; jIvita-kSaye, at the end of life; AyuSaH kS- id.; kSayaM >gam, >yA, >i or >upai, to become less, be diminished, go to destruction, come to an end, perish; kSayaM >nI, to destroy —

jd#>* —> #laghu laghvI ‑ a. ‑ (a later form of <raghu>, q.v.) light, swift, active, nimble (also said of a partic. mode of flying peculiar to birds; applied to the ‘nakSatras ‘hasta, ‘azvinI, and ‘puSya); light, easy, not heavy or difficult; light in the stomach, easily digested; easy in mind, light-hearted; causing easiness or relief; well, in good health; unimpeded, without attendance or a retinue mbh.3.8449; short (in time, as a suppression of the breath); (in prosody) short or light (as a vowel or syllable, opp. to <guru>); (in gram.) easily pronounced or articulated (said of the pronunciation of <va>, as opp. to <madhyama> and <guru>); small, minute, slight, little, insignificant; weak, feeble, wretched, humble, mean, low (said of persons); young, younger (see <-bhrAtR>); clean, pure (see <-vAsas>); soft, gentle (as sound); pleasing, agreeable, handsome, beautiful.; ‑ n. ‑ a partic. measure of time (= 15 ‘kASThAs= 1/15 ‘nADikA); — laghu ind. ‑ lightly, quickly, easily (<laghu >man>, to think lightly of.) – laghu >kR ‑ lighten, lessen, diminish, humble, despise. —

jd#>* —> #lampaTa ‑ a. ‑ covetous, greedy, lustful, desirous of or addicted to (tasmin or comp.) • lampataH ‑**m. ‑ a libertine, lecher, dissolute person • lampatA ‑ f. ‑ a partic. personification. —

jd#>* —> #lava ‑**m. ‑ (>lU) the act of cutting, reaping (of corn), gathering (of flowers &c.); that which is cut or shorn off, fragment, particle; ‑ lavam ‑ ind. ‑ a little; ‑ lavam api, even a little; (cf. <padAti-l->); a minute division of time, the 60th of a twinkling, half a second, a moment (accord. to others 1/4000 or 1/5400 or 1/20250 of a ‘muhUrta); (in astro.) a degree; the space of 2 ‘kASThAs; loss, destruction; N. of a son of ‘rAmacandra and ‘sItA (he and his twin-brother ‘kuza were brought up by the sage ‘vAlmIki and taught by him to repeat his ‘rAmAyaNa at assemblies; cf. <kuzIlava>); ‑ lavavat ‑ a. ‑ lasting only for a moment; ‑ lavazas ‑ ind. ‑ in small pieces, bit by bit; in minute divisions or instants, after some moments. —

jd#>* —> #loSTa m/n. ‑ a lump of earth or clay, clod; a partic. object serving as a mark; n. ‑ rust of iron. —

jd#>* —> #maGgala ‑ n. ‑ happiness, welfare; anything auspicious or tending to a lucky issue (e.g. a good omen, a prayer, benediction, auspicious ornament or amulet, a festival or any solemn ceremony on important occasions); a good old custom; a good work; — maGgalA ‑ f. ‑ the white- and blue-flowering ‘dUrvA grass; a faithful wife; — a. — auspicious, lucky; having the scent of jasmine. —

jd#>* —> #mArita ‑ a. ‑ killed, slain, destroyed. —

jd#>* —> #maryAdA f. “giving or containing clear marks or signs”, a frontier, limit, boundary, end, extreme point, goal (in space and time) (<SaN-mAs-maryAdayA>, within six months); the bounds or limits of morality and propriety, rule or custom, distinct law or definition; a contract; continuance in the right way, propriety of conduct. —

jd#>* —> #mRSTa – a. ‑ washed, cleansed, polished, clean, pure (lit. and fig.) • smeared, besmeared with • prepared, dressed, savoury, dainty (cf. miSTa), >madhuratara< Comm. • sweet, pleasant, agreeable • n. ‑ pepper  —

jd#>* —> #mRtyu – m/f. ‑ death, dying; (deaths of different kinds are enumerated, from disease or accident and one natural from old age; ifc. = “disease caused by or through”); Death personified, the god of disease (sometimes identified with ‘yama; or said to be a son of ‘adharma by`nNirRti; sometimes regarded as ‘vyAsa in the 6th ‘dvApara); N. of the god of love. —

jd#>* —> #naz >naz cl.1. P. Atm. nazati, <-te> (aor. <Anat>, <-naT> <-anaSTAm>, <-nak> ||in <praNak>|| Impv. <-nakSi>; Atm.1. sg. <naMzi> Prec. <nazImahi>; inf. <-naze>), — to reach, attain, meet with, find rv. — nazAya Nom. P. nazAyati>, to reach, attain to (acc.) rv.10.10.6. — naz >naz cl.4. P. nazyati (rarely <-te> and 1. P. <nazati>, <-te>; pf. <nanAza>.3. pl. <nezur>; aor. <anazat>; <anezat>, <nezat> rv. Br. ||cf. pat. on pAN.6-4.1 20||; fut. <naziSyati> av.; <naGkSyati>, <-te> ||cond. <anaGkSyata>|| mbh.; <nazitA> ib.; <naMSTA> pAN.7-2.45; <naGgdhA>; inf. <nazitum>, <naMSum> Gr.; ind. p. <nazitvA>, <naSTva>, <naMSTvA> ib.) — to be lost, perish, disappear, be gone, run away; to come to nothing, be frustrated or unsuccessful mn.: Caus. nAzayati, ep. also <-te> (aor. <-anInazat>; dat. inf. <-nAzayadhyai> rv.) ‑ to cause to be lost or disappear, drive away, expel, remove, destroy, efface; to lose (also from memory), give up mbh.; to violate, deflower (a girl); to extinguish (a fire); to disappear (in <mA> <nInazah> and <-nazuH>) —

jd#>* —> #nAzayitR nAzayitrI ‑ a. ‑ destroying, remover. —

jd#>* —> #neya – a. (>nI) to be led or guided or managed or governed • to be led away or to be led to (loc.) • to be brought into any state or condition (e.g. zAntim, kSIba-tAm) Megh.• to be moved (zAra) • to be applied or inflicted (daNDa) • to be spent or passed (kAla) • to be guessed —

jd#>* —> #parAdhIna ‑ a. = <-ravaza> mn.; (ifc.) entirely engaged in or intent upon or devoted to; ‑tA ‑ f. ‑ ‑tva ‑ n. ‑ dependence upon another, subjection. —

jd#>* —> #paratA -tA – f. highest degree, absoluteness, (ifc.) the being quite devoted to or intent upon —

jd#>* —> #parAyaNa ‑ n. ‑ final end or aim, last resort or refuge, principal object, chief matter, essence, summary (parAyaNaM >kR, to do one’s utmost); (in medic.) a universal medicine, panacea; a religious order or division; (ifc.; f. -A) making anything one’s chief object, wholly devoted or destined to, engaged in, intent upon, filled or occupied with, affected or possessed by; ‑ a. ‑ violent, strong (as pain) mbh.1.8367; principal, being the chief object or final aim; dependent on (tasya); leading or conducive to (tasya);**m. N. of a pupil of ‘yAjJavalkya; -vat a. occupying the principal point, most elevated. — parAyaNa para-A>yaNa n. – going away, departure or way of departure, final end, last resort. —

jd#>* —> #paridevana ‑ n. ‑ lamentation, bewailing, complaint; paridevanA f. —

jd#>* —> #paryAya —**m. ‑ winding round, revolution; course, lapse of time; repetition, turn (ibc. or paryeNa – ind. ‑ in turn, successively, alternately; <caturthe paryAye>, at the fourth time); a regularly recurring series or formula (<-tva> n.); = <-sUkta>; a convertible term, synonym (‑tA f. <-tva> n.); way, manner, method of proceeding (paryanena paryAyeNa>, in this manner); (with Jainas) the regular development of a thing and the end of this development; opportunity, occasion; formation, creation; point of contact. —

jd#>* —> #prabandha pra-bandha -**m. ‑ a connection, band, tie (garbha-nADI-prab-, the umbilical cord) • an uninterrupted connection, continuous series, uninterruptedness, continuance • a composition, (esp.) any literary production • ‑kalpanA ‑ f. ‑ a feigned story, a work of fiction • ‑varSa ‑**m. ‑ incessant rain • prabandhArtha prabandha-artha ‑**m. ‑ the subject-matter of a composition or treatise.

jd#>* —> #prakalpita ‑ a. ‑ made, done, prepared, arranged, appointed; shed (as a tear); (-A) f. ‑ a kind of riddle. —

jd#>* —> #prAkRta ‑ a.A/I ‑ original, natural, artless, normal, ordinary, usual; low, vulgar, unrefined; provincial, vernacular, Prakritic; (in sAMkhya) belonging to or derived from ‘prakRti or the original element; —**m. ‑ a low or vulgar man; (with or scil. <laya>, <pralaya> &c.) resolution or reabsorption into ‘prakRti, the dissolution of the universe; — n. ‑ any provincial or vernacular dialect cognate with Sanskrit (esp. the language spoken by women and inferior characters in the plays, but also occurring in other kinds of literature and usually divided into 4 dialects, viz. zaurasenI, ‘mAhArASTri, ‘apabhraMza and ‘paizAcI). —

jd#>* —> #prApaka — a.ikA ‑ causing to arrive at, leading or bringing to (tasya or comp.); procuring; establishing, making valid; ‑**m. ‑ a bringer, procurer. —

jd#>* —> #prApaNIya pra-ApaNIya – a. to be reached, attainable • to be caused to attain, to be brought or conveyed to (acc.) —

jd#>* —> #prarUDha – a. ‑ grown up, full-grown; (ifc.) overgrown with; filled up, healed up; grown, widely spread, become great or strong; old; growing or proceeding from a root, rooted, fastened; arisen or proceeded from (comp.); -kakSa a. a place where shrubs have grown; -keza a. one whose hair has grown long, having long hair; -mUla a. having roots gone deep —

jd#>* —> #pratyaha a. – daily; pratyaham ind. – day by day, every day; in the morning. —

jd#>* —> #prayA pra>yA P. prayAti, — to go forth, progress, go or repair to (tam, also with <accha>, or <prati>, or tasmin); to walk, roam, wander; to go asunder, be dispersed, pass away; to get into a partic. state or condition, enter, undergo, incur (tam); to proceed i.e. behave; to cause to go i.e. to lead into (tam): Caus. prayApayati, to cause to set out: Desid. prayiyAsati, to wish to set out ib.: Caus. of Desid. prayiyAsayati, to cause a person to wish to set out. —

jd#>* —> #prayatna ‑**m. ‑ persevering effort, continued exertion or endeavour, exertion bestowed on (tasmin or comp.), activity, action, act (tena sg. and pl., tasmAt and prayatnatas ind. ‑ with special effort, zealously, diligently, carefully; prayatna- ibc. and prayatntnAt ind. ‑ also = hardly, scarcely); great care, caution; (in phil.) active efforts (of 3 kinds, viz. engaging in any act, prosecuting it, and completing it) —

jd#>* —> #prer pra>Ir A. prerate, to move (intrans.), come forth, arise, appear; Caus. prerayati, to set in motion, push on, drive forwards, urge, stimulate, excite; to send, dispatch; to turn, direct (the eyes); to raise (the voice), utter, pronounce (words, prayers &c.). — samprer sam-pra>Ir. —

jd#>* —> #projjhya pra-ujjhya — ind. ‑ having left or abandoned • leaving aside, with exception of. —

jd#>* —> #rodana ‑ n. ‑ weeping. —

jd#>* —> #sadAcara -**m. ‑ good conduct or observance. —

jd#>* —> #sAdhaka – a.ikA ‑ effective, efficient, productive of (tasya or comp.), accomplishing, fulfilling, completing, perfecting, finishing; energizing (said of the fire supposed to burn within the heart and direct the faculty of volition); adapted to any purpose, useful, advantageous; effecting by magic, magical; demonstrating, conclusive, proving; ‑**m. ‑ an assistant; an efficient or skilful person, (esp.) an adept, magician; a worshipper; — sAdhikA ‑ f. ‑ very deep or profound sleep (= <suSupti>); a skilful or efficient woman; n. (prob.) = <sAdhana>, proof, argument. — sAdhakatama ‑ a. ‑ most effective (<-tva> n.). —

jd#>* —> #sAdhu sAdhvI a. ‑ straight, right; leading straight to a goal, hitting the mark, unerring (as an arrow or thunderbolt); straightened, not entangled (as threads); well-disposed, kind, willing, obedient ; successful, effective, efficient (as a hymn or prayer); ready, prepared (as ‘soma); peaceful, secure; powerful, excellent, good for (tasmin) or towards (tasmin, tasya, tasmai, tam, with prati, anu, abhi, pari, or comp.); fit, proper, right; good, virtuous, honourable, righteous; well-born, noble, of honourable or respectable descent; correct, pure; classical (as language); ‑**m. ‑ a good or virtuous or honest man; a holyman, saint, sage, seer; sAdhvI ‑ f. ‑ a chaste or virtuous woman, faithful wife; a saintly woman; a kind of root (= medA); ‑ n. ‑ the good or right or honest, a good thing or act (sAdhv asti with tasmai, “it is well with”; sAdhu >man with tam, to consider a thing good, approve”); gentleness, kindness, benevolence; sAdhu ‑ ind. ‑ straight, aright, regularly; well, rightly, skilfully, properly, agreeably (with >vRt and tasmin, “to behave well towards”; with >kR, “to set right”; with >As, “to be well or at ease”); good! well done! bravo!; well, greatly, in a hig degree; well, enough of, away with (tena)! —

jd#>* —> #sahaja -ja – a. ‑ born or produced together or at the same time as (tasya) • congenital, innate, hereditary, original, natural (ibc., by birth, ‘by nature’, ‘naturally’ • with deza**m. ‑ ‘birthplace’, ‘home’) • always the same as from the beginning •**m. ‑ natural state or disposition (said to be also n.) • -am n. ‑ emancipation during life • -dhArmika ‑ a. ‑ innately honest • -malina ‑ a. ‑ naturally dirty, spotty by nature • -mitra ‑**m. ‑ a natural friend (as a sister’s son, cousin ) • -vatsala ‑ a. ‑ fond or tender by nature • ‑suhRd ‑**m. ‑ a natural friend • sahajAndha-dRz ‑ a. ‑ blind by nature or from birth • -jAri ‑**m. ‑ a natural enemy, one hostile by birth (as the son of the same father by another mother, the son of a paternal uncle ) • -jetara ‑ a. ‑ other than natural, not innate or inherent or congenital, accidental • -jodAsIna ‑**m. ‑ one who is born neutral or who is naturally neither an enemy nor a friend, a common acquaintance, friend, unconnected by birth —

jd#>* —> #sakala — a. ‑ consisting of parts, divisible, material (opp. to a- and niS-k-); possessing all its component parts, complete, entire, whole, all (<pratijJAM sakalAM >kR>, “to fulfil one’s promise”;**m. ||sometimes with api|| “everybody”; n. “everything”or “one’s whole property”); whole = wholesome, sound (opp. to vi-kala); affected by the elements of the material world (with ‘zaivas applied to a soul which has not advanced beyond the lowest stage of progress). —

jd#>* —> #saMkSaya ‑**m. ‑ complete destruction or consumption, wasting, waning, decay, disappearance; the dissolution of all things, destruction of the world. —

jd#>* —> #saMsiddha saM-siddha ‑ a. ‑ fully or thoroughly performed or accomplished • attained, won • dressed, prepared (as food) • made, done • healed, cured, restored • ready for (tasmai) • firmly resolved satisfied, contented • clever, skilled in (tasmin) • one who has attained beatitude • ‑rasa ‑ a. = rasa-siddha (q.v.), ‑rUpa ‑ a. ‑ one who has his form restored • saMddArtha ‑ a. ‑ one who has attained his goal, successful. —

jd#>* —> #saMvid saMvit ‑ f. ‑ consciousness, intellect, knowledge, understanding (in phil. = <mahat>); perception, feeling, sense of (tasya or comp.); a partic. stage of Yoga to be attained by retention of the breath; a mutual understanding, agreement, contract, covenant (tam with <kR> or Caus.of <sthA> or <vidhA>, “to make an agreement with”, tena ||with and without <saha>, or tasya|| or “to” ||inf. or tasmai||; with Caus. of <laGgh> or <vyatikram>”, to break an agreement”); an appointment, rendezvous; a plan, scheme, device; conversation, talk about (comp.); news, tidings; prescribed custom, established usage; a name, appellation; satisfying (= <toSaNa>); hemp; ‑vyatikrama ‑**m. ‑ breach of promise, violation of contract; -maya ‑ a.I ‑ consisting of intellect. —

jd#>* —> #sevya ‑ a. ‑ to be resorted to or frequented or inhabited by (tasya); to be followed (as a path); to be approached; to be waited upon or served or obeyed, a master (as opp. to “a servant”); to be honoured, honourable; to be enjoyed carnally; to be practised or used or employed; to be studied; to be kept or hoarded; to be taken care of or guarded; —**m. ‑ an intoxicating drink made from the blossoms of the Bassia Latifolia http://en.wikipedia.org/wiki/Bassia_latifolia

jd#>* —> #siddhi — f. ‑ accomplishment, performance, complete attainment (of any object); the hitting of a mark (tasmin); healing (of a disease), cure by (comp.); coming into force, validity; establishment, proof. indisputable conclusion, result, issue; solution of a problem; personal success; supreme felicity, beatitude, complete sanctification (by penance), final emancipation, perfection; a magical shoe (supposed to convey the wearer wherever he likes); the acquisition of supernatural powers by magical means or the supposed faculty so acquired (the eight usually enumerated are given in the following zloka, <aNimA laghimA prAptiH prAkAmyam mahimA tathA | IzitvaM ca vazitvaM ca tathA kAmAvasAyitA>; sometimes 26 are added e.g. <dUrazravaNa>, <sarvajJatva>, <agnistambha> &c.); any unusual skill or faculty or capability (often in comp.); skill in general, dexterity, art; efficacy, efficiency; understanding, intellect; becoming clear or intelligible (as sounds or words); (in rhet.) the pointing out in the same person of various good qualities (not usually united). —

jd#>* —> #spanda**m. throbbing, throb, quiver, pulse, tremor, vibration, motion, activity; N. of a ‘zaiva wk. by ‘abhinavagupta. —

jd#>* —> #sphurita ‑ a. ‑ quivering, throbbing, trembling, palpitating, flashing; struggling; glittered, flashed (n. impers. “it has been flashed by”); broken forth, burst into view, suddenly arisen or appeared; plainly displayed or exhibited; swelled, swollen; -am ‑ n. ‑ a tremulous or convulsive motion, quiver, throb, twitch, tremor, convulsion; agitation or emotion of mind; flash, gleam, glittering, radiance, sheen; sudden appearance, coming into being. —

jd#>* —> #sphuTa a. open; expanded, blossomed, blown mbh.; plain, distinct, manifest, evident, clear; (in astron.) apparent, real, true, correct; spread, diffused, extensive, wide, broad; extraordinary, strange; full of, filled with, possessed by (instr. or comp.); white; ‑**m. ‑ the expanded hood of a serpent (also -A f. ); ‑ sphuTam ind. distinctly, evidently, certainly; = vyaktam. —

jd#>* —> #tadanu -anu – ind: after that, afterwards, as a result —

jd#>* —> #tIkSNa ‑ a. ‑ sharp, hot, pungent, fiery, acid rv.10.87.9; harsh, rough, rude mn.7.140; sharp, keen; zealous, vehement; self-abandoning; (with <gati>, “a planet’s course”, or <nakSatra> “asterism”) inauspicious; (asterisms ‘mUla, ‘ArdrA, ‘jyeSThA, ‘AzleSA); ‑ n. pl. ‑ sharp language; sg. steel (cf. <-varman>); iron; any weapon; the esoteric letter <p>. —

jd#>* —> #tuccha ‑ a. ‑ empty, vain, small, little, trifling; tuccham anything trifling; chaff; “the absolutely non-existent”—Dasgupta HIP; tucchA the 14th lunar day. —

jd#>* —> #tuSTa – a. ‑ satisfied, pleased. —

jd#>* —> #udAra a.A/I ‑ high, exalted; great, best; illustrious, generous; honest; gentle, munificent; sincere, proper; eloquent; unperplexed; exciting, effecting; active;**m. ‑ rising fog or vapour (in some cases personified as spirits or deities); a figure in rhetoric (attributing nobleness to an inanimate object). —

jd#>* —> #udvega – anxiety, agitation, distress. —

jd#>* —> #ujjha ‑ a. ‑ quitting, abandoning mn. —

jd#>* —> #upakalpita upa-kalpita — a. ‑ prepared, procured, fetched • arranged —

jd#>* —> #upArjita ‑ a. ‑ procured, acquired, gained. —

jd#>* —> #upasthA upa>sthA upatiSThati ‑ p.A upatiSThati, -te (irr. aor. Pot.3. pl. -stheSus xvi.4.7) to stand or place one’s self near, be present (A. if no object follows pAN. 1-3.26); to stand by the side of, place one’s self near, expose one’s self to (with tasmin or tam); to place one’s self before (in order to ask), approach, apply to; to come together or meet with, become friendly with, conciliate (only A. on pAN. 1-3.25); to lead towards (as a way, only A.); to go or betake one’s self to; to stand near in order to serve, attend, serve; to attend on, worship (only A. KAty. on pAN. 1-3.25, e.g. <arkam upatiSThate>, “he worships the sun”; but <arkam upatiSThati>, “he exposes himself to the sun”); to serve with, be of service or serviceable by, attend on with prayers (e.g. <aindryA gArhapatyam upatiSThate>, “he attends on the ‘gArhapatya with an ‘Rc addressed to ‘indra”; but <bhartAraM upatiSThati yauvanena>, “(she) attends on her husband with youthfulness”); to stand under (in order to support), approach for assistance, be near at hand or at the disposal of; to fall to one’s share, ||<upatiSTanti sarvANi ratnAni ambunidhau iva> “enjoys the reward of all the jewels in the ocean” ‘““y2006.031|| : Caus. upasthApayati, to cause to stand by the side of, place before, cause to lie down by the side of (e.g. a woman); to cause to come near, bring near, procure, fetch. ‑ (cf upasthita). —

jd#>* —> #val >val (cf. >bal, >vall, and >vR) cl.1. A. valate (oftener P. valati;; pf. <vavale>; ind. p. <valitvA>; aor. <avaliSTa>; fut. <valitA> &c.), to turn, turn round, turn to (with <abhimukham> and tam, or tasmin) &c.; to be drawn or attached towards, be attached to (tasmin); to move to and fro; to go, approach, hasten; to return i.e. come back or home; to return i.e. depart or go away again; to break forth, appear; to increase; to cover or enclose or to be covered (cf.1. >vR): Caus. valayati or <vAlayati> (aor. <avIvalat>), to cause to move or turn or roll; to cherish (rather <bAlayati>; >bal): Desid. of Caus. in <vivAlayiSu> q.v. —

jd#>* —> #vihAra ‑**m. ‑ distribution, transposition (of words) aitbr.; arrangement or disposition (of the 3 sacred fires; also applied to the fires themselves or the space between them); too great expansion of the organs of speech (consisting in too great lengthening or drawling in pronunciation, opp. to <saMhAra> q.v.); walking for pleasure or amusement, wandering, roaming; sport, play, pastime, diversion, enjoyment, pleasure (“in” or “with” comp.; ifc. also = taking delight in); a place of recreation, pleasure-ground; (with Buddhists or Jainas) a monastery or temple (originally a hall where the monks met or walked about; afterwards these halls were used as temples); consecration for a sacrifice; N. of the country of Magadha (called BihAr or BehAr from the number of Buddhist monasteries); ‑krIDA-mRga ‑**m. ‑ a toy-antelope to play with; ‑gRha ‑ n. ‑ a pleasure-house, play-house, theatre; ‑dAsI ‑ f. ‑ a female attendant of a convent or temple; ‑deza ‑**m. ‑ a place of recreation, pleasure-ground; a grazing-ground, pasturage; ‑yAtrA ‑ f. ‑ a pleasure-walk; ‑vat ‑ a. ‑ possessing a place of recreation; (ifc.) delighting in; ‑vana ‑ n. ‑ a pleasure-grove; ‑vApI ‑ f. ‑ “pleasure-pond” N. of wk.; ‑vAri ‑ n. ‑ water for sporting or playing about in; ‑zayana ‑ n. ‑ a pleasure-couch. —

jd#>* —> #vijRMbhita – a. ‑ yawned, gaped, opened, expanded, blown &c. (n. impers.); drawn, bent (said of a bow) MBh. R.; sported, wantoned; n. yawning; coming out, appearance, manifestation, consequences —

jd#>* —> #vikalpa vi-kalpa ||vi>kLp|| – characteristic, distinction; vikalpa vi-kalpa**m. alternation, alternative, option (vikalpena ind. ‘optionally’) • variation, combination, variety, diversity, manifoldness • false notion, fancy, imagination Yogas. • (in rhet.) antithesis of opposites • (in gram.) omission of an option or alternative, the allowing a rule to be observed or not at pleasure (veti vikalpaH) • a. different • -jAla n. a number of possible cases, dilemma • -tva n. manifoldness, variety • -vat a. undecided, doubtful VedAntas —

jd#>* —> #viniyuj vi-ni>yuj A. viniyuGkte (rarely P. viniyunakti; to unyoke, disjoin, loose, detach, separate; to discharge (an arrow) at (tasmin); to assign, commit, appoint to, charge or entrust with, destine for (tasmai, tasmin, or <artham>) (with sakhye, to chose for a friend); to apply, use, employ; to eat: Pass. viniyujyate‑ to be unyoked &c.; to fall to pieces, decay: Caus. viniyojayati, viniyojyante ‑ to appoint or assign to, commit to (tasmin, or <arthAya>, or <artham>); to entrust anything (tam) to (tasmin); to offer or present, anything (tam) to (tasmai); to use, employ; to perform. —

jd#>* —> #visphur vi>sphur P. visphurati, or viSphurati, to dart asunder (intr.); to quiver, tremble, writhe, struggle; to vibrate, flash, glitter; to break forth, appear. —

jd#>* —> #vRnta ‑**m. ‑ a kind of small crawling animal, caterpillar av.8. 6, 22; the egg-plant; — n. ‑ the footstalk of a leaf or flower or fruit, any stalk; the stand of a water-jar; a nipple. —

jd#>* —> #vyakta ‑ a. ‑ adorned, embellished, beautiful; caused to appear, manifested, apparent, visible, evident (vyaktam, ind. apparently, evidently, certainly); developed, evolved; distinct, intelligible (see -vAc); perceptible by the senses (opp. to a-vyakta, transcendental); specified, distinguished; specific, individual; hot; wise, learned; ‑**m. ‑ heat; a learned man; an initiated monk; ‑ n. ‑ (in ‘sAMkhya) “the developed or evolved”(as the product of a-vyakta q.v). —

jd#>* —> #yantrita ‑ a. ‑ restrained, curbed, bound, fettered, confined (lit. and fig.) (cf. <a> and <suy->); subject to, compelled by, depending on (tena, tasmAt, or comp.); bandaged, placed in splints; one who takes pains or strenuously exerts himself for (<kRte>, ifc.). —

jd#>* —> #yukta ‑ a. ‑ yoked or joined or fastened or attached or harnessed to (tasmin or tena); set to work, made use of, employed, occupied with, engaged in, intent upon (tena tasmin or comp.); ready to, prepared for (tasmai); absorbed in abstract meditation, concentrated, attentive; skilful, clever, experienced in, familiar with (tasmin); joined, united, connected, combined, following in regular succession (yuktam ind. in troops); furnished or endowed or filled or supplied or provided with, accompanied by, possessed of (tena or comp.); come in contact with (tena); (in astro.) being in conjunction with (tena); (ifc.) added to, increased by (e.g. <catur-yuktA viMzatiH> “twenty increased by four”, i.e 24); (ifc.) connected with, concerning; (ifc.) subject to, dependent on; fitted, adapted, conforming or adapting one’s self to, making use of (tena e.g. <yuktaH kAlena yaH> “one who makes use of the right opportunity”); fit, suitable, appropriate, proper, right, established, proved, just, due, becoming to or suitable for (tasya, tasmin, or comp., e.g. <Ayati-yukta> “suitable for the future”; or ibc.; yuktam with yad or an inf. = it is fit or suitable that or to; <na yuktam bhavatA>”, it is not seemly for you”); auspicious, favourable (as fate, time); prosperous, thriving; (with tathA) faring or acting thus; (in gram.) primitive (as opp. to “derivative”); — n. ‑ a team, yoke; junction, connection; fitness, suitableness, propriety (yuktam ‑ ind. ‑ fitly, suitably, justly, properly, rightly; ‑ yuktena ‑ ind. ‑ properly, suitably; buddhi-yuktena ‑ conformably to reason. — yukta-svapnAvabodha ‑ a. ‑ moderate in sleeping and waking. —

jd#>* —> #zakta ‑ a. ‑ able, competent for, equal to, capable of (tena, tasya, tasmai, tasmin, tam of person with prati inf., or comp.); = zakita. —

jd#>* —> #zobhA f. (ifc. f. -A) splendour, brilliance, lustre, beauty, grace, loveliness (kA zobhA with loc., “what beauty is there ||in that||” i.e. “it has no beauty”; zobhAM na >kR, “to look bad or ugly”; ifc. often = “splendid., “excellent” e.g. zaurya-zobhA, “splendid heroism”; karmazobhA, “a masterpiece”); wish, desire. —

jd#>* —> #zri >zri cl. 1. P. A. zrayati, -te (pf. zizrAya, zizriye • aor. azret, Azriyan • azrait • azizriyat • ||azrAyiSTa|| ||Ved. forms belonging either to the pf. or aor. type are also azizret, -zrema, -zrayuH, zizrIta|| • fut. zrayitA • zrayiSyati, -te; Imp. zraya • inf. zrayitum • zrayitavaí • ind. p. zrayitvA , -zrítya), P. to cause to lean or rest on, lay on or in, fix on, fasten to, direct or turn towards, (esp.) spread or diffuse (light or radiance or beauty) over (loc.) • (A. or Pass., rarely P.) to lean on, rest on, recline against (acc.), cling to (loc.), be supported or fixed or depend on, abide in or on (acc., loc. or adv.) • (A. P.) to go to, approach, resort or have recourse to (for help or refuge), tend towards (acc.) • (A.) to go into, enter, fall to the lot or take possession of (acc. or loc.) • (A. P.) to attain, undergo, get into any state or condition (acc.) • to assume (with zrAvikA-tvam, ‘to assume the form of a zrAvikA, q.v.) kathAs HPariz. • to show, betray (heroism) • to honour, worship: Pass. ||zrIyate|| (aor. azrAyi: above.): Caus. zrApayati (in uc-chr-) • zrAyayati (aor. azizrayat • for azizriyat, above): Desid. zizrayiSati, -te or zizrISati, -te .: Intens. zezrIyate, zezrayIti, zezreti

jd#>* —> #zubhAzaya zubha-Azaya – a. of virtuous disposition   —

jd#>* —> #zUra ‑ a. ‑ strong, powerful, valiant, heroic, brave (cf zUratama and zUratara); — zUraH ‑ a strong or mighty or valiant man, warrior, champion, hero, one who acts heroically towards, any one (tasmin) or with regard to anything (tasmin, tena, or comp.). —

 

sv2006

 

**sv.2.6.1-2 VASISTHA began the second day’s discourse: As is the effort so is the fruit, O Rama: this is the meaning of self-effort, and it is also known as fate (divine).

**sv.2.6.3 When afflicted by suffering people cry “Alas, what tragedy” or “Alas, look at my fate”, both of which mean the same thing.

**sv.2.6.4 What is called fate or divine will is nothing other than the action or self-effort of the past.

**sv.2.6.5 The present is infinitely more potent than the past.

**sv.2.6.6 They indeed are fools who are satisfied with the fruits of their past effort (which they regard as divine will) and do not engage themselves in self-effort now.

**sv.2.6.7 If you see that the present self-effort is sometimes thwarted by fate (or divine will), you should understand that the present self-effort is weak.

**sv.2.6.8-10 A weak and dull-witted man sees the hand of providence when he is confronted by a strong and powerful adversary and succumbs to him.

**sv.2.6.11 Sometimes it happens that without effort someone makes a great gain: for example, the state elephant chooses (in accordance with an ancient practice) a mendicant as the ruler of a country whose king suddenly died without leaving an heir; this is certainly neither an accident nor some kind of divine act, but the fruit of the mendicant’s self-effort in the past birth.

**sv.2.6.12-19 omitted

**sv.2.6.20 Sometimes it happens that a farmer’s efforts are made fruitless by a hailstorm: surely, the hailstorm’s own power was greater than the farmer’s effort and the farmer should put forth greater effort now.

**sv.2.6.21-22 He should not grieve over the inevitable loss. If such grief is justified, why should he not weep daily over the inevitability of death?

**sv.2.6.23-26 The wise man should of course know what is capable of attainment by self-effort and what is not.

**sv.2.6.27-29 It is, however, ignorance to attribute all this to an outside agency and to say that “God sends me to heaven or to hell” or that “an outside agency makes me do this or that” — such an ignorant person should be shunned.

**sv.2.6.30 One should free oneself from likes and dislikes and engage oneself in righteous self-effort and reach the supreme truth, knowing that self-effort alone is another name for divine will.

**sv.2.6.331-35 omitted

**sv.2.6.36 We only ridicule the fatalist.

**sv.2.6.37-39 omitted

**sv.2.6.40 That alone is self-effort which springs from right understanding which manifests in one’s heart which has been exposed to the teachings of the scriptures and the conduct of holy ones.

 

 

 

 

y2006.1FB28-29.z43 Canto 2.6:

 

v.13::FB28:1600h. -th- 77pp – 118KB = +52p/+75K = +2/=0°C. – b.up = p.21 = av =0/+6 =

 

v.13::FB28:1600h. -th- 77pp – 118KB = +52p/+75K = +2/=0°C. – b.up = p.21 = av =0/+6 = v.13::FB28:0800h. -th- 25pp – 43KB = +3p/-5K = +2/=0°C. – b.up = p.21 = av =0/+6 =

v.10::0211 p38 rev —

v.09::0124 p29 – revise

v.08::0224 p 27 w 12, 554 – posted & paged incl gl

v.07::1217 p12 w3797 — 071222 p25 w 11,906 –

 

 

y7032, Book Seven, Sarga 32, Working Notes

y7032, Book Seven, Sarga 32, Working Notes

y7032.3FB28-29.z27 Canto 7.32: ““

 

v.13::FB28:1200h. -th- 36pp – 54KB = +11p/+11K = +2/=0°C. – b.up = p.21 = av =0/+6 =

 

 

 

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

 

This urlKey will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a “tree” of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

 

Your NOTES AND COMMENTS are very welcome at das.jiva@gmail.com .

Please report any transcription errors with a Subject line beginning with the Sarga Number, “y7032″.

 

 

 

+++

 

SV7032

 

VASISTHA continued: When there is movement in the infinite consciousness, the notions of ‘I’ and ‘the world’ arise.

Resort to these knowers of truth in privacy, not in public.

 

 

 

 

 

y7032.DR2.0615 Canto 7.32: x

 

VASISHTHA:

 

यदा चितिः प्रसरति –  When Chiti Understanding emerges, =

तदा_अहंता-जगद्=भ्रमः –  then the delusion of “I”dentity and the world, =

अ*सद्_एव_अभ्युदेति इव –  although not*So, seems to arise, =

स्पन्दाद्_अपि च वायुता –  just as windiness is from vibrant motion. -1-

 

2

 

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा –  As the experience of Form appears from the emergence of vision =

चितिः प्रसरणात्_तद्*वत् –  likewise from the emergance of Chiti Understanding =

जगत्-विभ्रमम्_आस्थिता –  the world-delusion becomes established. -3-

 

4

5

6

7

8

9

10

11

12

13

14

 

वायौ द्वन्द्वम्_इव_अत्र –  Here like the duality in the wind (with spanda) =

इदम् जगद्-आदि च भासते –  this world-&c appears. =

कः_अहम् –  “Who am I?” =

कथम्_इदम् च –  and “”How is this?” =

इति विचारेण_एव शाम्यति –  only by such enquiry is it subdued. -15-

 

16

17

 

Having connected with the Wise,

inquire into the Jiiva thus:

“Who am I? And what is this world-

Percept that I perceive? What is

this Living Jîva? What’s Living?” -18-

 

19

20

21

22

23

24

25

26

27

//

 

 

 

 

qq

hk7032

 

satyAvabodhanopadezaH |

dvAtriMzaH sargaH ||7|32||

 

**vasiSTha uvAca |

yadA citiH prasarati tadAhaMtAjagadbhramaH |

asadevAbhyudetIva spandAdapi ca vAyutA ||1||

2

rUpAnubhavamAdatte cakSuHprasaraNAdyathA |

citiH prasaraNAttadvajjagadvibhramamAsthitA ||3||

4

5

6

7

8

9

10

11

12

13

14

vAyau dvandvamivAtredaM jagadAdi ca bhAsate |

ko’haM kathamidaM ceti vicAreNaiva zAmyati ||15||

16

17

ko ‘haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

19

20

21

22

23

24

25

26

27

//

 

 

 

 

 

 

dn7032

 

satyAvabodhanopadezaH |

dvAtriMzaH sargaH ||7|32||

 

**वसिष्ठ उवाच । यदा चितिः प्रसरति तदा_अहंता-जगद्=भ्रमः । असद्_एव_अभ्युदेति_इव स्पन्दाद्_अपि च वायुता ॥१॥

2

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा । चितिः प्रसरणात्_तद्*वत्_जगत्-विभ्रमम्_आस्थिता ॥३॥

4

5

6

7

8

9

10

11

12

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वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते । कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

16

17

ko ‘haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

19

20

21

22

23

24

25

26

27

//

 

 

 

 

 

 

wn7032

 

satyAvabodhanopadezaH |

dvAtriMzaH sargaH ||7|32||

 

 

 

 

 

 

`y7032.001

 

**वसिष्ठ उवाच

यदा चितिः प्रसरति तदाहंताजगद्भ्रमः

असदेवाभ्युदेतीव स्पन्दादपि वायुता ॥१॥

**वसिष्ठ उवाच ।

यदा चितिः प्रसरति तदा_अहंता-जगद्=भ्रमः ।

असद्_एव_अभ्युदेति_इव स्पन्दाद्_अपि च वायुता ॥१॥

**vasiSTha uvAca |

yadA citiH prasarati tadA_ahaMtA-jagad=bhramaH |

asad_eva_abhyudeti_iva spandAd_api ca vAyutA ||1||

 

**vasiSTha uvAca – ## VASISHTHA:  = ##

yadA citiH prasarati – ## When Chiti Understanding emerges, = ##

tadA_ahaMtA-jagad=bhramaH – ## then the delusion of “I”dentity and the world, = ##

a*sad_eva_abhyudeti iva – ## although not*So, seems to arise, = ##

spandAd_api ca vAyutA – ## just as windiness is from vibrant motion. -1- ##

 

jd#*t #>cit —> #citi‑H  – The thinking mind, Apte. • MW does not list this term. •• Chiti Understanding, yadA citiH prasarati tadA_ahaMtA-jagad=bhramaH, “When Chiti Understanding emerges, then (there is) the delusion of “I” and the world.” y7032.001. • projective Chit Consciousness: “Abhinavagupta has described … sahRdaya [as] having a mind of vimala #pratibhA, <adhikari ca _atra vimala-pratibhAna-sahrdayah>. This pure intelligence, he also describes in the third Ahnika of Tantraloka as a key word nirmalatva, the stainless purity) <karoti iti zaMkara>, means, he who puts out or extinguishes all the animal impulses as dross which are nothing but the thought-constructs or ideation, vikalpas, is Samkara. This citta, full of real things, thoughts can transform into citi (the technical term of Kashmira Saivism for pure consciousness), devoid of all vikalpas. And Kashmira Saivism provides that an individual soul can start with a pure thought, (zuddha #vikalpa) that I am Shiva and this entire world is my own grand splendour, vibhuti or vilAsa out of my own svatantrya.# — Sri Tantraloka, Chatterjee. •-• see also >ci.

 

**sv.1 VASISTHA continued: When there is movement in the infinite consciousness, the notions of ‘I’ and ‘the world’ arise.

**vlm.1 VASISHTHA continued:–Soon as intellection commences to act, it is immediately attended by egoism-the cause of the erroneous conception of the world; and this introduces a train of unrealities, as the stirring of air causes the blowing of winds. (It means to say that being misguided by avidyá or ignorance, we are liable to fall into all sorts of error).

 

**vasiSTha uvAca |

yadA citiH prasarati tadAhaMtAjagadbhramaH |

asadevAbhyudetIva spandAdapi ca vAyutA ||1||

**वसिष्ठ उवाच । यदा चितिः प्रसरति तदा_अहंता-जगद्=भ्रमः । असद्_एव_अभ्युदेति_इव स्पन्दाद्_अपि च वायुता ॥१॥

**वसिष्ठ उवाच –  VASISHTHA:  =

यदा चितिः प्रसरति –  When Chiti Understanding emerges, =

तदा_अहंता-जगद्=भ्रमः –  then the delusion of “I”dentity and the world, =

अ*सद्_एव_अभ्युदेति इव –  although not*So, seems to arise, =

स्पन्दाद्_अपि च वायुता –  just as windiness is from vibrant motion. -1-

 

 

 

 

 

“`y7032.002

 

udito’pi na khedAya brahmarUpatvavedanAt |

paramAya tvanarthAya jagacchabdArthabhAvanAt ||2||

uditaH_api na khedAya brahma-rUpatva=vedanAt |

paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt ||2||

 

uditaH_api na khedAya – ## Yet it does not develop into distress = ##

brahma-rUpatva=vedanAt – ## because of knowledge of its nature as a form of the Brahman Immensity = ##

paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt – ## x = ##

 

**vlm.2. But when intellection is directed by vidyá or reason, its fallacy of the reality of the world, does not affect us in any manner, if we but reflect it as a display of Brahma himself, (that he is all in all); but we are liable to great error, by thinking the phenomenal world as distinct from Him.

**sv.2-3 These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves and the world is perceived as real then there is great misfortune. Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement!

 

udito’pi na khedAya brahmarUpatvavedanAt |

paramAya tvanarthAya jagacchabdArthabhAvanAt ||2||

 

udito’pi na khedAya brahmarUpatvavedanAt |

paramAya tvanarthAya jagacchabdArthabhAvanAt ||2||

uditaH_api na khedAya brahma-rUpatva=vedanAt |

paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt ||2||

uditaH_api na khedAya brahma-rUpatva=vedanAt | paramAya tu_anarthAya jagat-zabdArtha-bhAvanAt ||2||

#

 

 

 

 

 

`y7032.003

 

रूपानुभवमादत्ते चक्षुःप्रसरणाद्यथा

चितिः प्रसरणात्तद्वज्जगद्विभ्रममास्थिता ॥३॥

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा ।

चितिः प्रसरणात्_तद्*वत्_जगत्-विभ्रमम्_आस्थिता ॥३॥

rUpa-anubhavam_Adatte cakSuH-prasaraNAt_yathA |

citiH prasaraNAt_tad*vat_jagat-vibhramam_AsthitA ||3||

 

rUpa-anubhavam_Adatte cakSuH-prasaraNAt_yathA – ## As the experience of Form appears from the emergence of vision = ##

citiH prasaraNAt_tad*vat – ## likewise from the emergance of Chiti Understanding = ##

jagat-vibhramam_AsthitA – ## the world-delusion becomes established. -3- ##

 

jd#>sR —> #prasR —> #prasaraNa-m – (fr. Caus.) stretching or spreading not, extending, diffusing, displaying, developing, Sus3r.; augmentation, increase. Ka1m.; •• changing a semivowel into a vowel, (cf. #samprasaraNa); •-• going forth, running away, escaping, Mr2icch.; complaisance, amiability BhP.

 

**vlm.3. As the opening of the eyes receives the sight of external appearance, the opening of intellection doth in like manner receive the erroneous notion of the reality of the phenomenal world.

**sv.2-3 These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves and the world is perceived as real then there is great misfortune. Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement!

 

 

rUpAnubhavamAdatte cakSuHprasaraNAdyathA |

citiH prasaraNAttadvajjagadvibhramamAsthitA ||3||

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा । चितिः प्रसरणात्_तद्*वत्_जगत्-विभ्रमम्_आस्थिता ॥३॥

रूप-अनुभवम्_आदत्ते चक्षुः-प्रसरणात्_यथा –  As the experience of Form appears from the emergence of vision =

चितिः प्रसरणात्_तद्*वत् –  likewise from the emergance of Chiti Understanding =

जगत्-विभ्रमम्_आस्थिता –  the world-delusion becomes established. -3-

 

 

 

 

““y7032.004

 

yAsau prasarati vyarthaM cetyAbhAvAtra sA satI |

asatkathaM prasarati vandhyAputraH kva nRtyati ||4||

yAsau prasarati vyarthaM cetyAbhAvAtra sA satI |

asatkathaM prasarati vandhyAputraH kva nRtyati ||4||

 

 

**sv.4 It is as true as the dancing of the barren woman’s son. Such movement arises in ignorance; it is ignorance.

**vlm.4. What appears on the outside, being quite distinct from the nature of the inner intellect, cannot be a reality as the other; and therefore this unreal show is no more, than the dancing of a barren woman’s boy before one eyes. (Which is nothing).

 

 

yAsau prasarati vyarthaM cetyAbhAvAtra sA satI |

asatkathaM prasarati vandhyAputraH kva nRtyati ||4||

 

 

 

 

 

 

““y7032.005

 

ayaM tvanubhavAdeva mudhaivAnubhavansthitaH |

asadevAnanubhavansvayamarbhakayakSavat ||5||

ayaM tv_anubhavAd_eva mudhA eva anubhavan_sthitaH |

asadevAnanubhavan_svayam_arbhaka-yakSavat ||5||

 

ayaM tv_anubhavAd_eva mudhA eva anubhavan_sthitaH -

asad_eva ananubhavan_svayam_arbhaka-yakSavat -

 

**sv.5 In the light of right understanding it ceases.

**vlm.5. The intellect is perceived by its conception of the notions of things, but when we consider the fallacy of its conceptions, and its notion of the unreal as real, it appears to us as a delusion like the appearance of a ghost to boys.

 

 

ayaM tvanubhavAdeva mudhaivAnubhavansthitaH |

asadevAnanubhavansvayamarbhakayakSavat ||5||

 

 

 

 

 

 

““y7032.006

 

ahaMbhAvo’pi duHkhArthamahamityeva vedanAt |

avedanAnnAhamataH svAyatte bandhamuktate ||6||

ahaMbhAvo_’pi duHkhArtham_aham_ity_eva vedanAt |

avedanAn_nAham_ataH svAyatte bandha-muktate ||6||

 

ahaMbhAvo_’pi duHkhArtham_aham_ity_eva vedanAt -

avedanAn_nAham_ataH svAyatte bandha-muktate -

 

**sv.6 In the same way, the egosense arises when its existence is conceived. When that concept is rejected, the egosense ceases to be.

**vlm.6. Our egoism also is for our misery, from the knowledge that “I am such an one;” but by ignoring (or the want of) this knowledge of myself, that I am not this or that, loosens me from my bondage to it. Therefore I say, that our bondage and liberation, are both dependant on our own option. (But as the innate consciousness of the self or ego is impossible to ignore, yet it is possible to every body, to ignore his being any particular person whatsoever).

 

 

ahaMbhAvo’pi duHkhArthamahamityeva vedanAt |

avedanAnnAhamataH svAyatte bandhamuktate ||6||

 

 

 

 

 

 

““y7032.007

 

acetanAdidaM sarvamupalasyeva zAmyati |

zAntaM yasyopalasyeva namastasmai mahAtmane ||7||

acetanAdidaM sarvamupalasyeva zAmyati |

zAntaM yasyopalasyeva namastasmai mahAtmane ||7||

 

**sv.7 This is known as dhyâna (meditation) and samâdhi (superconscious state). It is the unconditioned consciousness.

**vlm.7. Therefore the meditation which is accompanied with self-extinction and forgetfulness of one’s self, and the remaining of the moving and quick in the manner of the quiet and dead, is the calm tranquility of holy saints, which ever the same, unaltered and without decay.

 

 

acetanAdidaM sarvamupalasyeva zAmyati |

zAntaM yasyopalasyeva namastasmai mahAtmane ||7||

 

 

 

 

 

““y7032.008

 

dvaitAdvaitasamudbhavairvAkyasaMdarbhavibhramaiH |

mA viSIdata duHkhAya vibudhA abudhA iva ||8||

dvaitAdvaita-samudbhavair_vAkya-saMdarbha-vibhramaiH |

mA viSIdata duHkhAya vibudhA abudhA iva ||8||

 

dvaitAdvaita-samudbhavair_vAkya-saMdarbha-vibhramaiH -

mA viSIdata duHkhAya vibudhA abudhA iva –

 

**sv.8 Pray, do not fall into the net of duality and non-duality, etc. All such controversy and polemics only lead to sorrow and despair.

**vlm.8. Therefore, ye wise men, do not trouble yourself as the unwise with the discrimination of unity and duality, and the propriety or impropriety of speech, all which is wholly useless and painful frivolity.

 

dvaitAdvaitasamudbhavairvAkyasaMdarbhavibhramaiH |

mA viSIdata duHkhAya vibudhA abudhA iva ||8||

 

 

 

 

 

“`y7032.009

 

asadAzrayate duHkhaM svapnabaddhanavAsanaH |

rUpAlokamanaskArAnsaMkalparacitAniva ||9||

asad_Azrayate duHkham svapna-baddhana-vAsanaH |

rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva ||9||

 

asad_Azrayate duHkham svapna-baddhana-vAsanaH – ## x = ##

rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva – ## x = ##

 

#manaskAra-H – consciousness (esp. of pleasure or pain) L. ; attention of the mind Lalit. ; devotion (see next) ; %{-vidhi} m. performance of devotion Ja1takam.

 

**sv.9 When one pursues the unreal or impermanent, there is sorrow.

**vlm.9. The covetous man with his thickening desires, meets with a train of ideal troubles, gathering as thickly about him, as the thronging dreams assailing his head at night. These proceeding from his fondness or outward and visible objects, and from the fond desires inwardly cherished within his heart, grow as thickly upon him as the creation of his wild fancy.

 

 

asadAzrayate duHkhaM svapnabaddhanavAsanaH |

rUpAlokamanaskArAnsaMkalparacitAniva ||9||

 

asadAzrayate duHkhaM svapnabaddhanavAsanaH |

rUpAlokamanaskArAnsaMkalparacitAniva ||9||

asad_Azrayate duHkham svapna-baddhana-vAsanaH |

rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva ||9||

asad_Azrayate duHkham svapna-baddhana-vAsanaH | rUpa-Aloka-manaskArAn_saMkalpa-racitAn_iva ||9||

 

 

 

 

 

““y7032.010

 

duHkhaM sadeva nAznAti suptavattanuvAsanaH |

rUpAlokamanaskArAnsaMkalparahitAniva ||10||

duHkhaM sadeva nAznAti suptavat-tanu=vAsanaH |

rUpAloka-manaskArAn_saMkalpa-rahitAn_iva ||10||

 

duHkhaM sadeva na aznAti suptavat-tanu=vAsanaH |

rUpAloka-manaskArAn_saMkalpa-rahitAn_iva ||10||

 

**vlm.10. But the meek man of moderate desire, remains dormant in his waking state (as a waking sleeper); and does not feel the pain or fear the pangs of his real evils, by being freed from his hankering after temporary objects.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

 

duHkhaM sadeva nAznAti suptavattanuvAsanaH |

rUpAlokamanaskArAnsaMkalparahitAniva ||10||

 

 

 

 

 

““y7032.011

 

atyantatanutAmetya vAsanaivaiti muktatAm |

dezakAlakriyAyogAtpadarthe bhAvanAmiva ||11||

atyanta-tanutAm_etya vAsanA eva eti muktatAm |

deza~kAla~kriyA-yogAt=padarthe bhAvanAm_iva ||11||

 

atyanta-tanutAm_etya –

vAsanA eva eti muktatAm -

deza~kAla~kriyA-yogAt=padarthe bhAvanAm_iva -

 

**vlm.11. Hence the desire being moderated and brought under proper bounds, bears resemblance even to our freedom from its bonds; as we get rid of our once intense thought of something, by our neglect of it in course of time and changing events.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

atyantatanutAmetya vAsanaivaiti muktatAm |

dezakAlakriyAyogAtpadarthe bhAvanAmiva ||11||

 

 

 

 

““y7032.012

 

atyantatAnutAM yAtA vAsanaivaiti muktatAm |

parANupariNAmena khatAM khe’bhrAdikA yathA ||12||

atyantatAnutAM yAtA vAsanaivaiti muktatAm |

parANupariNAmena khatAM khe’bhrAdikA yathA ||12||

 

**vlm.12. The entire curtailment of desires, is sure to be attended with liberation; as the total disappearance of frost and clouds from the sky, leaves the empty vacuum to view.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

 

atyantatAnutAM yAtA vAsanaivaiti muktatAm |

parANupariNAmena khatAM khe’bhrAdikA yathA ||12||

 

 

 

 

“`y7032.013

 

ahaMbhAvanayA bodhe vAsanA ghanatAnavA |

vipazcitsamgamAbhyAsAtpANDityamiva mUDhatA ||13||

ahaM-bhAvanayA bodhe vAsanA ghana-tAnavA |

vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA ||13||

 

#ghana-tAnavA

 

ahaMbhAvanayA bodhe vAsanA ghana-tAnavA – ## x = ##

vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA – ## x = ##

 

**vlm.13. .The means of abating our desires, is the knowledge of ego as Brahma himself (and particular person or soul); and this knowledge leads to one’s liberation, as study of science and association with the wise, serve to convert ignorant men to sapience and knowledge.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

ahaMbhAvanayA bodhe vAsanA ghanatAnavA |

vipazcitsamgamAbhyAsAtpANDityamiva mUDhatA ||13||

 

ahaMbhAvanayA bodhe vAsanA ghanatAnavA |

vipazcitsamgamAbhyAsAtpANDityamiva mUDhatA ||13||

ahaM-bhAvanayA bodhe vAsanA ghana-tAnavA |

vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA ||13||

ahaM-bhAvanayA bodhe vAsanA ghana-tAnavA | vipazcit-samgama-abhyAsAt_pANDityam_iva mUDhatA ||13||

#

 

 

 

 

 

“`y7032.014

 

nAhamastIha madyuktyA nizcayo’ntaH zamAtmakaH |

jIvato’jIvatazcAsti rUDhabodha iti smRtaH ||14||

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH |

jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH ||14||

 

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH – ## x = ##

jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH – ## x = ##

 

**vlm.14. In my belief there is no other ego but the one Supreme ego, and this belief is enough to bring men to the right understanding of themselves, and make their living souls quite calm and tranquil, and dead to the sense of their personality and self-existence.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

 

nAhamastIha madyuktyA nizcayo’ntaH zamAtmakaH |

jIvato’jIvatazcAsti rUDhabodha iti smRtaH ||14||

 

nAhamastIha madyuktyA nizcayo’ntaH zamAtmakaH |

jIvato’jIvatazcAsti rUDhabodha iti smRtaH ||14||

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH |

jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH ||14||

na_aham_asti_iha mad-yuktyA nizcayaH_antaH zama-AtmakaH | jIva*tas_a-jIva*tas_ca_asti rUDha-bodha iti smRtaH ||14||

#

 

 

 

 

 

`y7032.015

 

वायौ द्वन्द्वमिवात्रेदं जगदादि भासते

कोऽहं कथमिदं चेति विचारेणैव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते ।

कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

vAyau dvandvam_iva_atra idam jagad-Adi ca bhAsate |

kaH_aham katham_idam ca_iti vicAreNa_eva zAmyati ||15||

 

vAyau dvandvam_iva_atra – ## Here like the duality in the wind (with spanda) = ##

idam jagad-Adi ca bhAsate – ## this world-&c appears. = ##

kaH_aham – ## “Who am I?” = ##

katham_idam ca – ## and “”How is this?” = ##

iti vicAreNa_eva zAmyati – ## only by such enquiry is it subdued. -15- ##

 

**sv.15 The world and the ‘I’ exist only as notions, not as fact nor as reality. They cease to be when one enquires “Who am I?” and “How has this world arisen?”

**vlm.15. The world appears as a duality or something distinct from the unity of God, just as the motion of the wind seems to be something else beside the wind itself, or the breathing as another thing than the breath; but this fallacy of dualism will disappear upon reflection of “how I or any thing else could be something of itself, (and unless it proceeded from the One everlasting unity).

 

vAyau dvandvamivAtredaM jagadAdi ca bhAsate |

ko’haM kathamidaM ceti vicAreNaiva zAmyati ||15||

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते । कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र –  Here like the duality in the wind (with spanda) =

इदम् जगद्-आदि च भासते –  this world-&c appears. =

कः_अहम् –  “Who am I?” =

कथम्_इदम् च –  and “”How is this?” =

इति विचारेण_एव शाम्यति –  only by such enquiry is it subdued. -15-

 

 

 

 

 

 

““y7032.016

 

nAhamityeva nirvANaM kimetAvati mUDhatA |

satsaMgamavicArAbhyAmetadAzvavagamyate ||16||

nAham ity eva nirvANaM kim etAvati mUDhatA |

satsaMgam avicArAbhyAm etad Azv avagamyate ||16||

 

na aham ity eva nirvANaM – “Not I” alone is Nirvâna —

kim etAvati mUDhatA – why be ignorant about this? —

satsaMgama-vicArAbhyAm – With Good Company and Enquiry —

etad Azu avagamyate – you will soon attain it.

 

**vlm.16. That I am nothing is what is meant by extinction, and why then remain ignorant (of this simple truth); go, associate with the wise and argue with them, and you will so come to learn it (i. e. this truth).

**sv.16-17 The realisation of the non-existence of the ‘I’ is nirvana or liberation. The light of this realisation dispels the darkness of ignorance.

 

 

nAhamityeva nirvANaM kimetAvati mUDhatA |

satsaMgamavicArAbhyAmetadAzvavagamyate ||16||

 

 

 

 

 

 

““y7032.017

 

kSIyate tattvavitsaGgAdahamityeva bandhanam |

Alokeneva timiraM divaseneva yAminI ||17||

kSIyate tattva~vit-saGgAd aham ity eva bandhanam |

Alokenaiva timiraM divasenaiva yAminI ||17||

 

kSIyate tattvavit-saGgAd – Loosed by the company of Thatness-Knowers —

aham ity eva bandhanam – is this bondage of “I” —

Alokena iva timiraM – like darkness by the light —

divasena iva yAminI – by the day the night.

 

**vlm.17. It is in the company of those who are acquainted with truth, that you loosen the bonds of your worldly errors; just as darkness is dispelled by light, and the night recedes from before the advancing of the day.

**sv.16-17 The realisation of the non-existence of the ‘I’ is nirvana or liberation. The light of this realisation dispels the darkness of ignorance.

 

 

 

kSIyate tattvavitsaGgAdahamityeva bandhanam |

Alokeneva timiraM divaseneva yAminI ||17||

 

 

 

 

 

 

““y7032.018

 

ko’haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

ko ‘haM katham idaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJa-saMyogAd yAvaj jIvaM vicArayet ||18||

 

ko ‘haM – “Who am I? —

katham idaM dRzyaM – What is this world-percept? —

ko jIvaH – What is the Living Jîva? —

kiM ca jIvanam – and what is Living?” —

iti tattvajJa-saMyogAd – So, after connexion with Thatness-Wisdom — contact with Truth-Knowers -

yAvaj jIvaM vicArayet – thus enquire into the Jîva.

 

**sv.18 Therefore, one should enquire till the end of one’s life: “Who am I?”, “How did this world arise?”, “What is jiva or the individual personality?” and “What is life?” as instructed by the knowers of the truth.

**vlm.18. Make it the duty of your whole life, to argue with the learned, concerning such like topics, as “what am I,” and what are these visible objects; what is life and what this living soul, and how and whence they come into existence.

 

ko’haM kathamidaM dRzyaM ko jIvaH kiM ca jIvanam |

iti tattvajJasaMyogAdyAvajjIvaM vicArayet ||18||

 

Having connected with the Wise,

inquire into the Jiiva thus.

“Who am I? And what is this world-

Percept that I perceive? What is

this Living Jîva? What’s Living?” -18-

 

 

 

 

““y7032.019

 

jIvitaM bhuvanaM bhAti tato’hamiti nazyati |

tattvamekena tajjJArkasevanAtsa niSevyatAm ||19||

jIvitaM bhuvanaM bhAti tato_’ham_iti nazyati |

tattvam_ekena tajjJa-arka=sevanAt_sa niSevyatAm ||19||

 

jIvitaM bhuvanaM bhAti –

tato_’ham_iti nazyati -

tattvam_ekena tajjJa-arka=sevanAt_sa niSevyatAm –

 

**sv.19 When you betake yourself to the company of the knowers of truth, the light of their self-knowledge dispels the darkness of ignorance and its retinue, including the egosense. Hence, keep their company.

**vlm.19. The world is seen to be full of animal life, and I find my egoism is lost in it; the truth of all this is learnt in a moment, in the society of the learned, therefore betake thyself to the company of those luminaries of truth.

 

 

jIvitaM bhuvanaM bhAti tato’hamiti nazyati |

tattvamekena tajjJArkasevanAtsa niSevyatAm ||19||

 

 

 

 

 

 

““y7032.020

 

yo yo bodhAtizayavAMstaM taM pRthagupAsva bhoH |

saMgame kathayodeti teSAM vAdapizAcikA | ||20||

yo yo bodhAtizayavAMstaM taM pRthagupAsva bhoH |

saMgame kathayodeti teSAM vAdapizAcikA | ||20||

 

**sv.20 Resort to these knowers of truth in privacy, not in public.

**vlm.20. Resort one by one to all those that are wiser than thee in the knowledge of truth, and by investigation into their different doctrines, the spectre of your controversy (i. e. error), will disappear for ever. (Because the maxim says, “as many heads so many minds, and as many mouths so many verdicts, therefore examine them all and glean the truth).

 

yo yo bodhAtizayavAMstaM taM pRthagupAsva bhoH |

saMgame kathayodeti teSAM vAdapizAcikA | ||20||

 

 

 

 

 

““y7032.021

 

vAdayakSepyabhyudite bAlasyeva vipazcitaH |

yuktiyuktamalaM mukhyamudetyahamiti bhramaH ||21||

vAdayakSepyabhyudite bAlasyeva vipazcitaH |

yuktiyuktamalaM mukhyamudetyahamiti bhramaH ||21||

 

**sv.21 For when different people express different points of view, your understanding may be stunted or perverted.

**vlm.21. As the spectre of controversy rises before the learned, in the manner of an apparition appearing before boys; so the error of egoism rises before them, in their attempt to maintain their respective arguments.

 

 

vAdayakSepyabhyudite bAlasyeva vipazcitaH |

yuktiyuktamalaM mukhyamudetyahamiti bhramaH ||21||

 

 

 

 

 

““y7032.022

 

ataH pratyekamekAnte prAjJaH seveta paNDitam |

ekIkRtya taduktAMstAnarthAnbuddhyA vicArayet ||22||

ataH pratyekamekAnte prAjJaH seveta paNDitam |

ekIkRtya taduktAMstAnarthAnbuddhyA vicArayet ||22||

 

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

**vlm.22. Let therefore the diligent inquirer after truth, attend separately to the teaching of every professor of particular doctrines; and then making them together, let him consider in his own mind, the purport of their several preachings.

 

 

ataH pratyekamekAnte prAjJaH seveta paNDitam |

ekIkRtya taduktAMstAnarthAnbuddhyA vicArayet ||22||

 

 

 

 

 

 

““y7032.023

 

vicArayettaduktyarthaM buddhyA buddhivivRddhaye |

sarvasaMkalpamuktaM yattatsattanmayatAM vrajet ||23||

vicArayet_tad-ukty=arthaM buddhyA buddhi-vivRddhaye |

sarva-saMkalpamuktaM yat_tat_sat-tanmayatAM vrajet ||23||

 

vicArayet_tad-ukty=arthaM buddhyA buddhi-vivRddhaye -

sarva-saMkalpamuktaM yat_tat_sat-tanmayatAM vrajet -

 

**vlm.23. Let him weigh well in his own mind, the meanings of their several sayings, for the sharpening of his own reasoning, and accept the doctrine which is free from the flights of imagination and all earthly views.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

 

vicArayettaduktyarthaM buddhyA buddhivivRddhaye |

sarvasaMkalpamuktaM yattatsattanmayatAM vrajet ||23||

 

 

 

 

 

 

 

“`y7032.024

 

vipazcitvipazcitsaMgamairbuddhiM nItvA paramatIkSNatAm |

ajJAnalatikA saikA kaNazaH kriyatAmalam ||24||

vipazcit-saMgamaiH_buddhim nItvA parama-tIkSNatAm |

ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam ||24||

 

vipazcit-saMgamaiH – ## By association with the learnèd, = ##

buddhim nItvA parama-tIkSNatAm – ## the Buddhi Intellect having been brought to absolute keenness, = ##

ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam – ## x = ##

 

jd#>vip —> #vipazcit-mfn.- inspired, wise, learned, versed in or acquainted with (comp.), RV.&c.; -m.- N. of Indra under Manu #svArociSa, Pur.; of the Supreme Spirit, Sarvad.

 

**vlm.24. Having sharpened your understanding by associating with the wise, do you cut short the growth of the plant of your ignorance by degrees, and by little and little (lit-bit by bit).

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

vipazcitvipazcitsaMgamairbuddhiM nItvA paramatIkSNatAm |

ajJAnalatikA saikA kaNazaH kriyatAmalam ||24||

 

vipazcitvipazcitsaMgamairbuddhiM nItvA paramatIkSNatAm |

ajJAnalatikA saikA kaNazaH kriyatAmalam ||24||

vipazcit-saMgamaiH_buddhim nItvA parama-tIkSNatAm |

ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam ||24||

vipazcit-saMgamaiH_buddhim nItvA parama-tIkSNatAm | ajJAna-latikA sA_ekA kaNa-zas kriyatA-amalam ||24||

#

 

 

 

 

 

 

 

““y7032.025

 

eSo’rthaH saMbhavatyeva tenedaM kathayAmyaham |

svAnubhUtaM vayaM bAlA nAsamaJjasavAdinaH ||25||

eSo’rthaH saMbhavatyeva tenedaM kathayAmyaham |

svAnubhUtaM vayaM bAlA nAsamaJjasavAdinaH ||25||

 

**vlm.25. I tell you to do so, because I know it is possible to you to do so; we tell you boys, accordingly as we have well known anything, and never speak what is improper or impracticable to you.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

 

eSo’rthaH saMbhavatyeva tenedaM kathayAmyaham |

svAnubhUtaM vayaM bAlA nAsamaJjasavAdinaH ||25||

 

 

 

 

 

 

 

““y7032.026

 

vyomno’mbuvAhAdivijRmbhayeva

   taraGgabhaGgyeva mahAjalasya |

na yujyate nApi ca pazyatIha

   nAzodayau nirmanasya kiMcit  ||26||

vyomno_’mbu-vAhAdi=vijRmbhayA iva

taraGga-bhaGgyA iva mahAjalasya |

na yujyate nApi ca pazyatIha

nAza-udayau nirmanasya kiMcit  ||26||

 

vyomno_’mbu-vAhAdi=vijRmbhayA iva -

taraGga-bhaGgyA iva mahAjalasya -

na yujyate nApi ca pazyatIha -

nAza-udayau nirmanasya kiMcit -

 

**vlm.26. As the gathering or dispersion of the clouds in the sky, and the rising and sinking of the breakers in the sea, is no gain or loss to either, so the attainment or bereavement of any good whatever, is of no concern to the unconcerned sage or saint.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

vyomno’mbuvAhAdivijRmbhayeva

   taraGgabhaGgyeva mahAjalasya |

na yujyate nApi ca pazyatIha

   nAzodayau nirmanasya kiMcit  ||26||

 

 

 

 

 

 

““y7032.027

 

idaM hi sarvaM mRgatRSNikAmbuva=

 nnirAmaye brahmaNi zAnta Atate |

vicArite nAhamitIha vidyate

 kutaH kva kasmAnmananAdivibhramaH ||27||

idaM hi sarvaM mRgatRSNikAmbuvan

nirAmaye brahmaNi zAnta Atate |

vicArite nAhamitIha vidyate

kutaH kva kasmAnmananAdivibhramaH ||27||

 

**vlm.27. All this is as false as the appearance of water in the mirage, while our reliance in the everlasting and all pervading One, is as firm, secure and certain (as our supportance on a solid rock). By reasoning rightly in yourself, you will discover your egoism to be nowhere; how and whence then do you beget this false phantom of your imagination.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

idaM hi sarvaM mRgatRSNikAmbuva=

 nnirAmaye brahmaNi zAnta Atate |

vicArite nAhamitIha vidyate

 kutaH kva kasmAnmananAdivibhramaH ||27||

 

 

 

ityÂrSe zrI-vAsiSTha-mahA-rAmAyaNe vAlmIkIye deva-dutôkte mokSôpAyeSu nirvANa-prakaraNe uttarÂrdhe satyAvabodhanopadezaH nAma dvAtriMzaH sargaH [y7.*]

 

 

SV7032

 

**sv.1 VASISTHA continued: When there is movement in the infinite consciousness, the notions of ‘I’ and ‘the world’ arise.

**sv.2-3 These in themselves are harmless if one realises that in fact they are non-different from the self or the infinite consciousness. But, when they are considered real in themselves and the world is perceived as real then there is great misfortune. Even this movement in the unconditioned is not a real entity. If it is unreal, how much more unreal are the notions that arise on account of such movement!

**sv.4 It is as true as the dancing of the barren woman’s son. Such movement arises in ignorance; it is ignorance.

**sv.5 In the light of right understanding it ceases.

**sv.6 In the same way, the egosense arises when its existence is conceived. When that concept is rejected, the egosense ceases to be.

**sv.7 This is known as dhyâna (meditation) and samâdhi (superconscious state). It is the unconditioned consciousness.

**sv.8 Pray, do not fall into the net of duality and non-duality, etc. All such controversy and polemics only lead to sorrow and despair.

**sv.9 When one pursues the unreal or impermanent, there is sorrow.

**sv.10-11-12-13-14 When the conditioning of consciousness drops away there is no sorrow, even as in sleep there is no sorrow. The consciousness that abandons conditioning realises its unconditioned nature. That is liberation. With the help of my instructions if you realise that the ‘I’ does not exist, then your understanding is firm and unshakable.

**sv.15 The world and the ‘I’ exist only as notions, not as fact nor as reality. They cease to be when one enquires “Who am I?” and “How has this world arisen?”

**sv.16-17 The realisation of the non-existence of the ‘I’ is nirvana or liberation. The light of this realisation dispels the darkness of ignorance.

**sv.18 Therefore, one should enquire till the end of one’s life: “Who am I?”, “How did this world arise?”, “What is jiva or the individual personality?” and “What is life?” as instructed by the knowers of the truth.

**sv.19 When you betake yourself to the company of the knowers of truth, the light of their self-knowledge dispels the darkness of ignorance and its retinue, including the egosense. Hence, keep their company.

**sv.20 Resort to these knowers of truth in privacy, not in public.

**sv.21 For when different people express different points of view, your understanding may be stunted or perverted.

**sv.22-23-24-25-26-27 The wise man should approach the knower of truth in privacy, learn the truth and contemplate that truth. This contemplation dispels the cloud of concepts and notions which cast a shadow on consciousness.

 

 

 

 

 

y7032.3FB28-29.z27 Canto 7.32: ““

 

v.13::FB28:1200h. -th- 36pp – 54KB = +11p/+11K = +2/=0°C. – b.up = p.21 = av =0/+6 =

 

v.13::FB28:1200h. -th- 36pp – 54KB = +11p/+11K = +2/=0°C. – b.up = p.21 = av =0/+6 = v.13::FB28:0800h. -th- 25pp – 43KB = +3p/-5K = +2/=0°C. – b.up = p.21 = av =0/+6 =

v.12::0228 – 27 zl. –  22 pp. – 48KB = 6p/22K

v.11::0614 – 27 zl. –  16 pp. – 26KB = 8p/1K = v.110614 – 8 pp. – 27 zl. – 25KB

v.09::0524 – p1 – +22/+9 N15 H37 mxt – setup

 

 

 

 

 

 

y5021: Book 5, Sarga 21.

y5021.2FB28-29.z30 Canto 5.21: xxx

v.13::FB28:1800h. -th- 48pp – 67KB = +10p/+2K

The complete YVFiles in their most recent update can be downloaded at

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sv5021

VASISTHA continued: Thus instructed by his brother, Pavana was awakened.

There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

Canto 5.21:

1

उभौ_अपि ततः सिद्धौ –  But then when those two were adept =

ज्ञान-विज्ञान-पारगौ –  perfected in Wisdom-understanding =

विचेरतुः_वने तस्मिन् –  they explored the forest there =

यावत्_इच्छम्_अनिन्दितौ –  as-much-as wished, that blameless pair. -2-

And so somewhen, after some time,

the two came to Nirvâna,

both bodiless, two lamps without oil,

having susided into peace.

-3-

evaM prAgbhukta-dehAnAm – In this way, of previously-enjoyed bodies -

anantA jana-bandhutA – endless personal relationship -

AH kaiH kiM gRhyate tAbhyaH – O by what means what is to be grasped in them -

kiM vA saMtyajyate – or what is to be forsaken -

anagha – o sinless one? -4-

tasmAd_AsAm_anantAnAM tRSNAnAM – Thus for endless hopes and cravings -

raghunandana – o delight of the Raghu clan -

upAyaH_tyAga eka-ekaH – the means is to forsake them one-by-one -

na nAma paripAlanam – certainly not fostering them. -5-

6

7

eSA brAhmI sthitiH – This Brâhmic State – su-acchA niSkAmA – is pure, desireless, -

vigatAmayaH – limitless – A-maya – diseaseless according to some – enAM prApya – having got it -

mahAbAho – o great archer – having great long arms, a virtue in an archer. In the first book of Râm., Râma’s arms reach to his knees. vimUDho_’pi na muhyati – while a fool is not freed. -8-

9

10

vairAgyeNa atha zAstreNa – With dispassion as well as the Shâstras —

mahattva-Adi-gunair api – with greatness and such qualities —

yatnena Apad-vidhAta-arthaM – with effort to create good fortune —

svayam eva unnayet manaH – oneself alone should arouse the mind — -11-

12

13

pUrNe manasi – When Manas Mind is full = saMpUrNe jagat sarvaM – the whole world is aflood = sudhA-dravaiH – with nectar-flows. = upAnad-gUDha-pAdasya – of a shoe-covered=foot = nanu carmAs – now with leather = tRNa iva bhUH – the earth is covered as in grass. -14-

15

16

17

padma-akSa=kozaM –a lotus-eye – or seed in AB -

tri~jagad-goSpadaM – the three~worlds-hoofprint -

yojana-vrajam – is a league across -

nimeSArdhaM mahAkalpaH – a Great Doomsday takes half-an-eyeblink -

spRhA-rahita=cetasAm – for one whose Chetas Awareness is without Sprhâ Covetousness/Greed. -18-

19

na tathA bhAti pUrNa-induH – Not thus shines the full moon -

na pUrNaH kSIra-sAgaraH – nor so full is the Sea of Milk -

na lakSmI-vadanaM kAntaM – nor so beautiful the face of Laksmî -

spRhA-hInaM yathA manaH – as Manas the Mind is when without desire. -20-

yathA abda-lekhA zazinaM – As a streak of cloud does-to the moon -

sudhA-AlepaM maSI yathA – as whitewash smeared by soot -

dUSayaty_evam_eva antar_naram_AzA-pizAcikA – the Pishâcha monster of hope thus mars a man within. -21-

AzA-AkhyAH – They are called Âshâ Hopes, – expectations -

citta-vRkSasya zAkhAH – the branches of the Affection Tree, -

sthagita-dik-taTAH – covered in all directions – tAsu chinnAsu – with those divisions -

a-rUpatvaM yAti_citta-mahAdrumaH – the great Affection Tree comes to formlessness. -22-

23

24

etAsAM citta-vRttInAm – Of these affective motions – e-motions -

AzAnAm – of hopes – uttama-AzayaH – the ultimate abode -

na dadAsi prarohaM cet – if you do not give-way-to the sprouting -

tad_bhayaM na asti rAghava – that fear does not exist, Râghava. -25-

cittaM vRtti-vihInaM te yadA – When your affective mind is without activity, – vRtti – see the first Yoga-Sûtra, yogaz_citta-vRtti=nirodhaH || Yoga is restraint of affective activity. = yAtam acittatAm – having come to nonAffectivity, – tadA – then, = mokSa~mayIm antaH – made free within = sattAm ApnoSi – you reach the state of Being-So = tAM tatAm – like That fully. -26-

27

cintanaM vRttir_ity_uktaM – Conceiving is said to be a Vrtti Motion -

vartate cittam_AzayA – the affective mind moves by Hope – this sense of >vRt is seen in expressions like ”I was moved by the music” -

citta-vRttim_ataH hi_AzAM tyaktvA – then having forsaken affective motions like hope -

nizcittatAM vraja – proceed to nonaffectivity. -28-

29

30//

qq

hk5021

tRSNAvicikitsAyogautpattiH |

ekaviMzaH sargaH ||5|21||

1

ubhAvapi tataH siddhau jJAnavijJAnapAragau |

viceraturvane tasminyAvadicchamaninditau ||2||

tataH kadAcitkAlena nirvANapadamAgatau |

tau videhau gatasnehau dIpAviva zamaM gatau ||3||

evaM prAgbhuktadehAnAmanantA janabandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate’nagha ||4||

tasmAdAsAmanantAnAM tRSNAnAM raghunandana |

upAyastyAga ekaiko na nAma paripAlanam ||5||

6

7

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho’pi na muhyati ||8||

9

10

vairAgyeNAtha zAstreNa mahattvAdiguNairapi |

yatnenApadvidhAtArthaM svayamevonnayenmanaH ||11||

12

13

pUrNe manasi saMpUrNa jagatsarvaM sudhAdravaiH |

upAnadgUDhapAdasya nanu carmAstRtaiva bhUH ||14||

15

16

17

padmAkSakozaM trijagadgoSpadaM yojanavrajam |

nimeSArdhaM mahAkalpaH spRhArahitacetasAm ||18||

19

na tathA bhAti pUrNendurna pUrNaH kSIrasAgaraH |

na lakSmIvadanaM kAntaM spRhAhInaM yathA manaH ||20||

yathAbdalekhA zazinaM sudhAlepaM maSI yathA |

dUSayatyevamevAntarnaramAzApizAcikA ||21||

AzAkhyAzcittavRkSasya zAkhAH sthagitadiktaTAH |

tAsu chinnAsvarUpatvaM yAticittamahAdrumaH ||22||

23

24

etAsAM cittavRttInAmAzAnAmuttamAzayaH |

na dadAsi prarohaM cettadbhayaM nAsti rAghava ||25||

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

27

cintanaM vRttirityuktaM vartate cittamAzayA |

cittavRttimato hyAzAM tyaktvA nizcittatAM vraja ||28||

29

30

//

DN5021

तृष्णाविचिकित्सायोगौत्पत्तिः ।

एकविंशः सर्गः ॥५।२१॥

1

उभौ_अपि ततः सिद्धौ ज्ञान-विज्ञान-पारगौ । विचेरतुः_वने तस्मिन्_यावत्_इच्छम्_अनिन्दितौ ॥२॥ ततः कदाचित्_कालेन निर्वाण-पदम्_आगतौ । तौ विदेहौ गत-स्नेहौ दीपौ_इव शमम् गतौ ॥३॥

एवं प्राग्भुक्तदेहानामनन्ता जनबन्धुता ।

आः कैः किं गृह्यते ताभ्यः किं वा संत्यज्यतेऽनघ ॥४॥

तस्मादासामनन्तानां तृष्णानां रघुनन्दन ।

उपायस्त्याग एकैको न नाम परिपालनम् ॥५॥

6

7

एषा ब्राह्मी स्थितिः स्वच्छा निष्कामा विगतामयः ।

एनां प्राप्य महाबाहो विमूढोऽपि न मुह्यति ॥८॥

9

10

वैराग्येणाथ शास्त्रेण महत्त्वादिगुणैरपि ।

यत्नेनापद्विधातार्थं स्वयमेवोन्नयेन्मनः ॥११॥

12

13

पूर्णे मनसि संपूर्ण जगत्सर्वं सुधाद्रवैः ।

उपानद्गूढपादस्य ननु चर्मास्तृतैव भूः ॥१४॥

15

16

17

पद्माक्षकोशं त्रिजगद्गोष्पदं योजनव्रजम् ।

निमेषार्धं महाकल्पः स्पृहारहितचेतसाम् ॥१८॥

19

न तथा भाति पूर्णेन्दुर्न पूर्णः क्षीरसागरः ।

न लक्ष्मीवदनं कान्तं स्पृहाहीनं यथा मनः ॥२०॥

यथाब्दलेखा शशिनं सुधालेपं मषी यथा ।

दूषयत्येवमेवान्तर्नरमाशापिशाचिका ॥२१॥

आशाख्याश्चित्तवृक्षस्य शाखाः स्थगितदिक्तटाः ।

तासु छिन्नास्वरूपत्वं यातिचित्तमहाद्रुमः ॥२२॥

23

24

एतासां चित्तवृत्तीनामाशानामुत्तमाशयः ।

न ददासि प्ररोहं चेत्तद्भयं नास्ति राघव ॥२५॥

चित्तं वृत्तिविहीनं ते यदा यातमचित्तताम् ।

तदा मोक्षमयीमन्तः सत्तामाप्नोषि तां तताम् ॥२६॥

27

चिन्तनं वृत्तिरित्युक्तं वर्तते चित्तमाशया ।

चित्तवृत्तिमतो ह्याशां त्यक्त्वा निश्चित्ततां व्रज ॥२८॥

29

30//

wn5021

तृष्णाविचिकित्सायोगौत्पत्तिः ।

एकविंशः सर्गः ॥५।२१॥

tRSNAvicikitsAyogautpattiH |

ekaviMzaH sargaH ||5|21||

“`y5021.001

**vasiSTha uvAca |

evaM prabodhitastena tadA puNyena pAvanaH |

prabodhamApa prakAzyaM prabhAta iva bhUtalam ||1||

**vasiSTha uvAca |

evam prabodhitaH_tena tadA puNyena pAvanaH |

prabodham_Apa prakAzyam prabhAta iva bhUtalam ||1||

vasiSTha uvAca – ## VASISHTHA: = ##

evaM prabodhitaH – ## So brought to Realization = ##

tena tadA – ## thus then = ##

puNyena – ## by Punya the Pious, = ##  

pAvanaH – ## Pâvana the Airy = ##

prabodham_Apa – ## got Realization = ##

prakAzyaM prabhAta iva bhUtalam – ## x = ##

**m.1 When Punya exhorted Pavana in words of enlightenment, Pavana received the light of knowledge like earth which receives the early morning light of sun.

**sv.1 VASISTHA continued: Thus instructed by his brother, Pavana was awakened.

**vlm.1 VASISHTHA continued:—Pávana being admonished by Punya in the said manner, became as enlightened in his intellect, as the landscape at the dawn of day.

**va.1. Hearing such words of Punya, Pavana become enlightened, like a valley lighted by morning sun.

 

**vasiSTha uvAca |

evaM prabodhitastena tadA puNyena pAvanaH |

prabodhamApa prakAzyaM prabhAta iva bhUtalam ||1||

**vasiSTha uvAca |

evaM prabodhitastena tadA puNyena pAvanaH |

prabodhamApa prakAzyaM prabhAta iva bhUtalam ||1||

**vasiSTha uvAca |

evam prabodhitaH_tena tadA puNyena pAvanaH |

prabodham_Apa prakAzyam prabhAta iva bhUtalam ||1||

**vasiSTha uvAca | evam prabodhitaH_tena tadA puNyena pAvanaH | prabodham_Apa prakAzyam prabhAta iva bhUtalam ||1||

#

`y5021.002

उभावपि ततः सिद्धौ ज्ञानविज्ञानपारगौ

विचेरतुर्वने तस्मिन्यावदिच्छमनिन्दितौ ॥२॥

उभौ_अपि ततः सिद्धौ ज्ञान-विज्ञान-पारगौ ।

विचेरतुः_वने तस्मिन्_यावत्_इच्छम्_अनिन्दितौ ॥२॥

ubhau_api tataH siddhau jJAna-vijJAna-pAragau |

viceratuH_vane tasmin_yAvat_iccham_aninditau ||2||

ubhau_api tataH siddhau – ## But then when those two were adept = ##

jJAna-vijJAna-pAragau – ## perfected in Wisdom-understanding = ##

viceratuH_vane tasmin – ## they explored the forest there = ##

yAvat_iccham_aninditau – ## as-much-as wished, that blameless pair. -2- ##

**m.2-3 Then both of them moved about in the forest, having accomplished the goal of liberation. In course of time they attained Nirvana.

**sv.2 Both of them remained as enlightened beings, endowed with wisdom and direct realisation. They roamed the forest doing what they pleased but without blemish.

**vlm.2. They continued henceforward to abide in that forest, with the perfection of their spiritual knowledge, and they wandered about in the woods to their hearts content.

**va.2. They both become liberated, knowing the truth thoroughly; and they
continued to live in that forest, acting according to their noble
wishes.

ubhAvapi tataH siddhau jJAnavijJAnapAragau |

viceraturvane tasminyAvadicchamaninditau ||2||

उभौ_अपि ततः सिद्धौ ज्ञान-विज्ञान-पारगौ । विचेरतुः_वने तस्मिन्_यावत्_इच्छम्_अनिन्दितौ ॥२॥

उभौ_अपि ततः सिद्धौ –  But then when those two were adept =

ज्ञान-विज्ञान-पारगौ –  perfected in Wisdom-understanding =

विचेरतुः_वने तस्मिन् –  they explored the forest there =

यावत्_इच्छम्_अनिन्दितौ –  as-much-as wished, that blameless pair. -2-

`y5021.003

ततः कदाचित्कालेन निर्वाणपदमागतौ

तौ विदेहौ गतस्नेहौ दीपाविव शमं गतौ ॥३॥

ततः कदाचित्_कालेन निर्वाण-पदम्_आगतौ ।

तौ विदेहौ गत-स्नेहौ दीपौ_इव शमम् गतौ ॥३॥

tataH kadAcit_kAlena nirvANa-padam_Agatau |

tau videhau gata-snehau dIpau_iva zamam gatau ||3||

tataH kadAcit_kAlena – ## Thus somewhen after-a-time = ##

nirvANa-padam_Agatau – ## The two having-come-to Nirvâna = ##

tau videhau – ## both bodiless = ##

gata-snehau dIpau_iva – ## like a lamp without oil = ##

zamam gatau – ## having-come to peace. -3- ##

**sv.3-4 In course of time they abandoned their embodiment and attained final liberation, as a lamp without fuel.

**vlm.3. After a long time they had both their extinction, and rested in their disembodied state of nirvana; as the oilless lamp wastes away of itself.

**va.3. In due time they left their bodies and attained the state of complete bliss and nirvana, like two lamps with burned out oil.

And so somewhen, after some time,

the two came to Nirvâna,

both bodiless, two lamps without oil,

having susided into peace.

-3-

““y5021.004

evaM prAgbhuktadehAnAmanantA janabandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate’nagha ||4||

evaM prAgbhukta-dehAnAm_anantA jana-bandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate_’nagha ||4||

evaM prAgbhukta-dehAnAm – In this way, of previously-enjoyed bodies -

anantA jana-bandhutA – endless personal relationship -

AH kaiH kiM gRhyate tAbhyaH – O by what means what is to be grasped in them -

kiM vA saMtyajyate – or what is to be forsaken -

anagha – o sinless one?

**m.4 O sinless one, thus for any being there are immumerable relatives and friends across the many births that he goes through. Who is to be rejected or accepted among them?

**sv.3-4 In course of time they abandoned their embodiment and attained final liberation, as a lamp without fuel.

**vlm.4. Thus is the end of the great boast of men, of having large trains and numberless friends in their embodied states of lifetime, of which alas! they carry nothing with them to their afterlife, nor leave anything behind, which they can properly call as theirs.

**va.4. The embodied beings have endless number of relatives and friends,
whom of them one should be attached to and who should be left out, O
sinless Rama?

evaM prAgbhuktadehAnAmanantA janabandhutA |

AH kaiH kiM gRhyate tAbhyaH kiM vA saMtyajyate’nagha ||4||

““y5021.005

tasmAdAsAmanantAnAM tRSNAnAM raghunandana |

upAyastyAga ekaiko na nAma paripAlanam ||5||

tasmAd_AsAm_anantAnAM tRSNAnAM raghunandana |

upAyas_tyAga ekaiko na nAma paripAlanam ||5||

tasmAd_AsAm_anantAnAM tRSNAnAM – Thus for endless hopes and cravings -

raghunandana – o delight of the Raghu clan -

upAyaH_tyAga eka-ekaH – the means is to forsake them one-by-one -

na nAma paripAlanam – certainly not fostering them.

**m.5 O son of Raghu dynasty, thus the best way is to somehow get rid of the infinite number of cravings and avidities and not to preserve and protect them.

**sv.5 Craving is the root of all sorrow, O Râma: and the only intelligent way is to renounce all cravings completely and not to indulge them.

**vlm.5. The best means of our release from the multifarious objects of our desire, is the utter suppression of our appetites, rather than the fostering of them.

**va.5. Endless desires are the root of all sufferings, O Rama; the only right thing to do is to reject them, and not preserve and protect them.

tasmAdAsAmanantAnAM tRSNAnAM raghunandana |

upAyastyAga ekaiko na nAma paripAlanam ||5||

““y5021.006

cintanenaidhate cintA tvindhaneneva pAvakaH |

nazyatyacintatenaiva vinendhanamivAnalaH ||6||

cintanena edhate cintA tv_indhanena iva pAvakaH |

nazyaty_acintatenaiva vinendhanam_ivAnalaH ||6||

cintanena edhate cintA tv_indhanena iva pAvakaH -

nazyaty_acintatena eva vinA indhanam_iva analaH –

**m.6 Anxiety (and anxious thinking) increases anxiety like fuel which increases the lord of fire. When fuel is withdrawn from fire, fire subsides. Likewise by not having anxiety, anxiety can be totally annihilated.

**sv.6 Even as fire burns all the more fiercely when fed with fuel, thoughts multiply by thinking: thoughts cease only by the extinction of thinking.

**vlm.6. It is the hankering after objects, that augment our appetite, as our thinking on something increases our thoughts about it. Just so as the fire is emblazoned by supply of the fuel, and extinguished by its want.

**va.6. Thoughts multiply by thinking about the objects, as fire grows big because of sticks thrown into it; and thoughts stop by not thinking, as fire is extinguished without fuel.

cintanenaidhate cintA tvindhaneneva pAvakaH |

nazyatyacintatenaiva vinendhanamivAnalaH ||6||

““y5021.007

dhyeyatyAgarathArUDhaH karuNodArayA dRzA |

lokamAlokayandInamAtiSThottiSTha rAghava ||7||

dhyeya-tyAga-rathArUDhaH karuNodArayA dRzA |

lokam_Alokayan_dInam_AtiSTha uttiSTha rAghava ||7||

dhyeya~tyAga-ratha=ArUDhaH – Having mounted the chariot of thought-foraking -

karuNA-udArayA dRzA – with perfect compassionate vision -

lokam_Alokayan_dInam_AtiSTha uttiSTha rAghava -

jd#>* —> #AsthA

jd#>* —> #utthA

**m.7 By renouncing ‘dheya vasana’ (the tendency to reflect on everything) move around and act in this world with compassion.

**sv.7 Hence, ascend the chariot of non-thinking and with a compassionate and limitless vision behold the worlds sunk in sorrow. Arise, O Râma.

**vlm.7. Now rise O Ráma! and remain aloft as in thy aerial car, by getting loose of your worldly desires; and looking pitifully on the miseries of grovelling mortals from above.

**va.7. O Raghava, leave these notions and rise to the superior state, looking at miserable world affairs with compassion.

dhyeyatyAgarathArUDhaH karuNodArayA dRzA |

lokamAlokayandInamAtiSThottiSTha rAghava ||7||

““y5021.008

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho’pi na muhyati ||8||

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho_’pi na muhyati ||8||

eSA brAhmI sthitiH – This Brâhmic State – su-acchA niSkAmA – is pure, desireless, -

vigatAmayaH – limitless – A-maya – diseaseless according to some – enAM prApya – having got it -

mahAbAho – o great archer – having great long arms, a virtue in an archer. In the first book of Râm., Râma’s arms reach to his knees. vimUDho_’pi na muhyati – while a fool is not freed.

**m.8 O Rama of mighty arms, such is Brahmic state, the pure state of desireless action. When one attains this state, even a stupid (in wordly conduct) will never again be deluded.

**sv.8 This indeed is the Brahmic state — pure, free from craving and from illness. Attaining this even one who has been a fool is freed from delusion.

**vlm.8. This is the divine state known as the position of Brahma, which looks from above with unconcerned serenity upon all. By gaining this state, the ignorant also arc freed from misery.

**va.8. Such is the state of the creator Brahma himself, pure, free from desires and sufferings. Getting there, O mighty Rama, even a fool is no more mistaken.

eSA brAhmI sthitiH svacchA niSkAmA vigatAmayaH |

enAM prApya mahAbAho vimUDho’pi na muhyati ||8||

““y5021.009

ekaM vivekaM suhRdamekAM prauDhasakhIM dhiyam |

AdAya viharannevaM saMkaTeSu na muhyati ||9||

ekaM vivekaM suhRdam ekAM prauDha-sakhIM dhiyam |

AdAya viharann evaM saMkaTeSu na muhyati ||9||

**m.9 When one moves around in the world in the company of friend called ‘viveka’ and beloved called rich understanding, he will never be confused or perplexed even in great distress and affliction.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.9. One walking with reason as his companion, and having his good understanding for his consort, is not liable to fall into the dangerous trap-doors, which lie hid in his way through life.

**va.9. One, who has discrimination for his good friend and understanding for his dear spouse, will not commit mistake even in difficult situation.

ekaM vivekaM suhRdamekAM prauDhasakhIM dhiyam |

AdAya viharannevaM saMkaTeSu na muhyati ||9||

““y5021.010

vinivAritasarvArthAdapahastitabAndhavAt |

na svadhairyAdRte kazcidabhyuddharati saMkaTAt ||10||

vinivArita-sarvArthAd apahastita-bAndhavAt |

na svadhairyAd Rte kazcid abhyuddharati saMkaTAt ||10||

vinivArita-sarvArthAd – deprived of every advantage, —

apahastita-bAndhavAt – rejected by your family, —

na svadhairyAd Rte kazcid – not at all without your firm conviction —

abhyuddharati saMkaTAt – are you lifted out of distress —

**m.10 Nothing can pull a person out of distress like one’s own courage. Even giving up all of one’s riches and relatives can not relieve one of distress as one’s own courage and firmness can.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.10. Being bereft of all properties, and destitute of friends, one has no other help to lift him up in his adversity, beside his own patience and reliance in God.

**va.10. For one without wealth, friends and relatives, here is no other means to save him from difficulties besides his own inner strength.

vinivAritasarvArthAdapahastitabAndhavAt |

na svadhairyAdRte kazcidabhyuddharati saMkaTAt ||10||

““y5021.011

vairAgyeNAtha zAstreNa mahattvAdiguNairapi |

yatnena ApadvidhAtArthaM svayamevonnayenmanaH ||11||

vairAgyeNAtha zAstreNa mahattvAdi-guNair_api |

yatnena Apad-vidhAtArthaM svayam_eva unnayen_manaH ||11||

vairAgyeNa atha zAstreNa – With dispassion as well as the Shâstras —

mahattva-Adi-gunair api – with greatness and such qualities —

yatnena Apad-vidhAta-arthaM – with effort to create good fortune —

svayam eva unnayet manaH – oneself alone should arouse the mind —

**m.11 One should break the back of calamities through detachment, study of scriptures and great qualities. The effort should be by oneself with the head high.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.11. Let men elevate their minds with learning and dispassonateness, and with the virtues of self-dignity and valour, in order to rise over the difficulties of the world.

**va.11. Only own elevated and purified mind is able to defy difficulties by its efforts, dispassion, scriptural studies and great qualities.

vairAgyeNAtha zAstreNa mahattvAdiguNairapi |

yatnena ApadvidhAtArthaM svayamevonnayenmanaH ||11||

“`y5021.012

na tantribhuvanaizvaryAnna kozAdratnadhAriNaH |

phalamAsAdyate cittAdyanmahattvopabRMhitAt ||12||

na tan tri-bhuvana-aizvaryAn na kozAd ratna-dhAriNaH |

phalam AsAdyate cittAd yan mahattva-upabRMhitAt ||12||

na tan_tri-bhuvana-aizvaryAt – That is not from lordship of the three worlds, = na kozAd_ratna-dhAriNaH – nor from chests full of precious jewels. = phalam_AsAdyate cittAt – is fruit attained from the Chitta Affection = yan_mahattva-upabRMhitAt – which is from growing to greatness. -12-

**vwv.751/12. That fruit (or reward) which is obtained from a mind pervaded (or grown) by greatness (or nobility), is not (obtained) by sovereignty over the three worlds, or by a treasury having gems

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. …

**vlm.12. There is no greater good to be derived by any other means, than by the greatness of mind. It gives a security which no wealth nor earthly treasure can confer on men.

**va.12. Greatness of result achieved by the purified mind cannot be achieved by riches or anything whatsoever in all three worlds.

na tantribhuvanaizvaryAnna kozAdratnadhAriNaH |

phalamAsAdyate cittAdyanmahattvopabRMhitAt ||12||

Not from lordship of the three worlds,

not from chests full of precious gems

does fruit come-from the Affection:–

it’s nourished by greatness of mind. -12-

““y5021.013

tadetasmiJjagatkukSau pAtotpAtanadolanaiH |

patanti puruSA ye vai manasteSAM gatajvaram ||13||

tad etasmiJ jagat-kukSau pAta-utpAtana-dolanaiH |

patanti puruSA ye vai manas_teSAM gata-jvaram ||13||

tad – That =

etasmin_jagat-kukSau – in the belly of this world =

pAta-utpAtana-dolanaiH – with its falling-rising swings =

patanti puruSAH ye vai –

manas_teSAM gata-jvaram – their Mind is trouble-free.

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

**vlm.13. It is only men of weak and crazy minds, that are often made to swing to and fro, and to rise and sink up and below, in the tempestuous ocean of the world.

**m.13 Mind of a person dips into a state of feverishness due to the shaking and trembling that one undergoes in the belly of the world.

**va.13. Men with minds burning in the fire of desires, fall into the cave of this changing world with its rises and falls.

tadetasmiJjagatkukSau pAtotpAtanadolanaiH |

patanti puruSA ye vai manasteSAM gatajvaram ||13||

““y5021.014

pUrNe manasi saMpUrNa jagatsarvaM sudhAdravaiH |

upAnadgUDhapAdasya nanu carmAstRNa iva bhUH ||14||

pUrNe manasi saMpUrNa jagat-sarvaM sudhA-dravaiH |

upAnad-gUDha-pAdasya nanu carmAs_tRNa iva bhUH ||14||

pUrNe manasi – When Manas Mind is full = saMpUrNe jagat sarvaM – the whole world is aflood = sudhA-dravaiH – with nectar-flows. = upAnad-gUDha-pAdasya – of a shoe-covered=foot = nanu carmAs – now with leather = tRNa iva bhUH – the earth is covered as in grass. -14-

**vlm.752/14. When the mind is fulfilled (or contented), the whole world is filled with ambrosial fluids. Is not the earth only overspread by leather to one whose feet are covered with shoes?

**m.14 For one who is of an integrated and perfect mind, the entire world looks like a nectar-filled object. For one who wears a shoe, the entire earth appears to be skin – clad.

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

**vlm.14. The mind that is fraught with knowledge, and is full with the light of truth in it, finds the world filled with ambrosial water, and moves over it as easily, as a man walking on his dry shoes, or on a ground spread over with leather.

**va.14. For the mind, filled with knowledge of its unlimited nature, whole world is nectar, as for one whose feet are protected by good shoes whole world is covered by soft grass.

pUrNe manasi saMpUrNa jagatsarvaM sudhAdravaiH |

upAnadgUDhapAdasya nanu carmAstRNa iva bhUH ||14||

““y5021.015

vairAgyAtpUrNatAmeti mano nAzAvazAnugam |

AzayA riktatAmeti zaradeva saromalam ||15||

vairAgyAt_pUrNatAm_eti mano nAzAvazAnugam |

AzayA riktatAm_eti zaradeva saromalam ||15||

vairAgyAt – After dispassion -

pUrNatAm_eti manas – Manas Mind comes to fullness -

nAzAvazAnugam -

AzayA riktatAm_eti –

zaradeva saromalam –

**m.15 A mind that does not admit desire becomes perfect with dispassion and detachment. Mind becomes poor and void when desires enter, like a dry lake during autumn.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.15. It is the want of desire, that fills the mind more than the fulfilment of its desires; dry up the channel of desire, as the autumnal heat parches a pool.

**va.15. Mind without desires becomes full and complete because of its dispassion; but with desires it becomes wasted like a lake becomes cold by the autumn.

vairAgyAtpUrNatAmeti mano nAzAvazAnugam |

AzayA riktatAmeti zaradeva saromalam ||15||

““y5021.016

hRdayaM zUnyatAmeti prakaTIkRtakoTaram |

agastipItArNavavadAzAvivazacetasAm ||16||

hRdayaM zUnyatAm_eti prakaTI~kRta-koTaram |

agasti-pItArNavavad_AzA-vivaza=cetasAm ||16||

hRdayaM zUnyatAm_eti prakaTI~kRta-koTaram -

agasti-pItArNavavad_AzA-vivaza=cetasAm –

**m.16 Heart becomes a void revealing a hole when it is seized by desires. It becomes like a sea with all the water emptied by Agastya.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.16. Else it empties the heart (by sucking up the heart blood, and lays open its gaps to be filled by air. The hearts of the avaricious are as dry as the bed of the dead sea, which was sucked up (drained), by Agasti (son of the sage Agastya).

**va.16. When mind is consumed by desires, heart becomes hollow, displaying
gaping emptiness, like a naked floor of the ocean drunk by the sage
Agasti.

hRdayaM zUnyatAmeti prakaTIkRtakoTaram |

agastipItArNavavadAzAvivazacetasAm ||16||

““y5021.017

yasya cittatarau sphAre tRSNAcapalamarkaTI |

na valgati mahattasya rAjate hRdvanaM tatam ||17||

yasya citta-tarau sphAre tRSNA-capala-markaTI |

na valgati mahattasya rAjate hRd-vanaM tatam ||17||

yasya –

citta-tarau sphAre – in the expanse of the Affection Tree -

tRSNA-capala-markaTI – the ape of fickle craving -

na valgati mahat –

tasya –

rAjate hRd-vanaM tatam –

**m.17 The garden of heart will shine bright and look charming when the monkey of craving does not jump about the tree of mind.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.17. The spacious garden of human heart, doth so long flourish with the fruits of humanity and greatness, as the restless ape of avarice does not infest its fair trees. (The mental powers are the trees, and the virtues are the fruits and flowers thereof).

**va.17. When restless monkey of desires does not jump on the tree of the
mind, garden of the heart flowers with blossoms of the great
qualities.

yasya cittatarau sphAre tRSNAcapalamarkaTI |

na valgati mahattasya rAjate hRdvanaM tatam ||17||

““y5021.018

padmAkSakozaM trijagadgoSpadaM yojanavrajam |

nimeSArdhaM mahAkalpaH spRhArahitacetasAm ||18||

padmAkSa-kozaM trijagad=goSpadaM yojana-vrajam |

nimeSArdhaM mahAkalpaH spRhA-rahita=cetasAm ||18||

padma-akSa=kozaM –a lotus-eye – or seed in AB -

tri~jagad-goSpadaM – the three~worlds-hoofprint -

yojana-vrajam – is a league across -

nimeSArdhaM mahAkalpaH – a Great Doomsday takes half-an-eyeblink -

spRhA-rahita=cetasAm – for one whose Chetas Awareness is without Sprhâ Covetousness/Greed.

jd#>* —> #>spRh – to be eager-for, jealous-of;  jd#>* —> #spRhA – desire, envy.

AB. padma~bija-koza~vad alpam iti yAvat | … ||

**m.18 To knowers of Truth, whose minds are desire free the world appears to be of the size of a cow’s foot. An aeon of time feels like half a minute.

**sv.18 To those who are devoid of any attachment or craving, the three worlds are as wide as the footprint of a calf and a whole world-cycle is but a moment.

**vlm.18. The mind that is devoid of avarice, views the triple world with the twinkling of an eye. The comprehensive mind views all space and time as a minim, in comparison to its conception of the infinite brahmA with itself.

**va.18. For the one whose mind is free from desires, all three worlds are
like lotus seeds in a pod, huge distances are like a cow’s footprint
and whole creation cycle is like a twinkling of an eye.

padmAkSakozaM trijagadgoSpadaM yojanavrajam |

nimeSArdhaM mahAkalpaH spRhArahitacetasAm ||18||

““y5021.019

zItatA sA na zItAMzorna himAcalakandare |

na rambhA candanAvalyAM niHspRheSu manaHsu yA ||19||

zItatA sA na zItAMzor_na himAcala-kandare |

na rambhA candanAvalyAM niHspRheSu manaHsu yA ||19||

zItatA sA -

na zIta-aMzor -

na himAcala-kandare -

na rambhA candanAvalyAM -

niHspRheSu manaHsu yA -

**m.19-20 . The coolness of a desire – free mind cannot be felt even in a Himalayan cave or a moon bean. The charm and grace visible in the face of a desire-free mind can not be seen even in full moon.

**sv.19 The coolness of the ice-pack on top of the Himalayas is nothing compared to the coolness of the mind of the sage free from craving.

**vlm.19. There is that coolness (sangfroid) in the mind of the unavaricious man, as is not to be found in the watery luminary of the moon; nor in the icy caverns of the snow-capt Himalayas. And neither the coldness of the plantain juice nor sandal paste, is comparable with the cool-headedness of inappetency.

**va.19. Coolness of the mind devoid of passion is far greater than that of
camphor; such coolness cannot be found on the Himalayan peaks, inside
a banana tree or in sandal paste.

zItatA sA na zItAMzorna himAcalakandare |

na rambhA candanAvalyAM niHspRheSu manaHsu yA ||19||

““y5021.020

na tathA bhAti pUrNendurna pUrNaH kSIrasAgaraH |

na lakSmIvadanaM kAntaM spRhAhInaM yathA manaH ||20||

na tathA bhAti pUrNendur_na pUrNaH kSIra-sAgaraH |

na lakSmI-vadanaM kAntaM spRhA-hInaM yathA manaH ||20||

na tathA bhAti pUrNa-induH – Not thus shines the full moon -

na pUrNaH kSIra-sAgaraH – nor so full is the Sea of Milk -

na lakSmI-vadanaM kAntaM – nor so beautiful the face of Laksmî -

spRhA-hInaM yathA manaH – as Manas the Mind is when without desire.

**sv.20 The light of the full moon is not as bright nor is the ocean as full nor the face of the goddess of prosperity as radiant as the mind free from craving.

**vlm.20. The undesirous mind shines more brightly, than the disk of the full moon, and the bright countenance of the goddess of prosperity (Lakshmi).

**va.20. The full moon is not as bright, the ocean of milk is not as full,
and the face of Lakshmi is not as beautiful as the mind without
desires.

na tathA bhAti pUrNendurna pUrNaH kSIrasAgaraH |

na lakSmIvadanaM kAntaM spRhAhInaM yathA manaH ||20||

““y5021.021

yathAbdalekhA zazinaM sudhAlepaM maSI yathA |

dUSayatyevamevAntarnaramAzApizAcikA ||21||

yathAbda-lekhA zazinaM sudhAlepaM maSI yathA |

dUSayaty_evam_evAntar_naram_AzA-pizAcikA ||21||

yathA abda-lekhA zazinaM – As a streak of cloud does-to the moon -

sudhA-AlepaM maSI yathA – as whitewash smeared by soot -

dUSayaty_evam_eva antar_naram_AzA-pizAcikA – the Pishâcha monster of hope thus mars a man within.

**m.21 Desire pollutes the mind. It is like moon covered by a cloud.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.21. The urchin of appetence darkens the mind in the same manner, as a cloud covers the disk of the moon, and as ink-black obliterates a fair picture.

**va.21. Ghost of desire smears the mind, as the dark clouds cover the fair
moon and as soot makes the clean wall dirty.

yathAbdalekhA zazinaM sudhAlepaM maSI yathA |

dUSayatyevamevAntarnaramAzApizAcikA ||21||

““y5021.022

AzAkhyAzcittavRkSasya zAkhAH sthagitadiktaTAH |

tAsu chinnAsvarUpatvaM yAti cittamahAdrumaH ||22||

AzAkhyAz_citta-vRkSasya zAkhAH sthagita-dik-taTAH |

tAsu chinnAsv_arUpatvaM yAti_citta-mahAdrumaH ||22||

AzA-AkhyAH – They are called Âshâ Hopes, – expectations -

citta-vRkSasya zAkhAH – the branches of the Affection Tree, -

sthagita-dik-taTAH – covered in all directions – tAsu chinnAsu – with those divisions -

a-rUpatvaM yAti_citta-mahAdrumaH – the great Affection Tree comes to formlessness.

**AB. … arUpatvaM brahmatAM sthANutAM ca ||

**m.22-24 . The desire-shaped branches of the tree of mind stretch far into the quarters. It they are cut, the tree will acquire the shape of Brahman. Then what little courage there is in a person will enlarge hundred-fold. With such courage, the mind will decline and the person will achieve Brahmanhood which is imperishable.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.22. The arbour of desire stretches its branches, far and wide on every side, and darkens the space of the mind with their gloomy shadow.

**va.22. When the branches of desires, spread far and wide on the great tree of the mind, are chopped off, mind returns to its natural state.

AzAkhyAzcittavRkSasya zAkhAH sthagitadiktaTAH |

tAsu chinnAsvarUpatvaM yAti cittamahAdrumaH ||22||

““y5021.023

chinnatRSNAmahAzAkhe cittasthANau sthitiM gate |

ekarUpatayA dhairyaM prayAti zatazAkhatAm ||23||

chinna=tRSNA-mahAzAkhe citta-sthANau sthitiM gate |

ekarUpatayA dhairyaM prayAti zata-zAkhatAm ||23||

chinna=tRSNA-mahAzAkhe citta-sthANau sthitiM gate -

ekarUpatayA dhairyaM prayAti zata-zAkhatAm –

**m.22-24 . … It they are cut, the tree will acquire the shape of Brahman. Then what little courage there is in a person will enlarge hundred-fold. With such courage, the mind will decline and the person will achieve Brahmanhood which is imperishable.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.23. The branching tree of desire being cut down by its root, the plant of patience which was stinted under it, shoots forth in a hundred branches.

**va.23. Once the great branches of desires are cut off and mind becomes
still, the tree of steadiness and calmness sprouts by hundred shoots.

chinnatRSNAmahAzAkhe cittasthANau sthitiM gate |

ekarUpatayA dhairyaM prayAti zatazAkhatAm ||23||

““y5021.024

anastamitadhairyeNa tena citte kSayaM gate |

tatpadaM prApyate rAma yatra nAzo na vidyate ||24||

anastamitadhairyeNa tena citte kSayaM gate |

tatpadaM prApyate rAma yatra nAzo na vidyate ||24||

**vlm.24. When the unfading arbour of patience, takes the place of the uprooted desires; it produces the tree of paradise, yielding the fruits of immortality. (Patience reigns over the untransmuted ill).

**m.22-24 . The deisre-shaped branches of the tree of mind stretch far into the quarters. It they are cut, the tree will acquire the shape of Brahman. Then what little courage there is in a person will enlarge hundred-fold. With such courage, the mind will decline and the person will achieve Brahmanhood which is imperishable.

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**va.24. With increase of steadiness mind becomes destroyed and you achieve
a state, O Rama, in which here is no death and destruction.

anastamitadhairyeNa tena citte kSayaM gate |

tatpadaM prApyate rAma yatra nAzo na vidyate ||24||

““y5021.025

etAsAM cittavRttInAmAzAnAmuttamAzayaH |

na dadAsi prarohaM cettadbhayaM nAsti rAghava ||25||

etAsAM cittavRttInAm_AzAnAm_uttamAzayaH |

na dadAsi prarohaM cet_tad_bhayaM nAsti rAghava ||25||

etAsAM citta-vRttInAm – Of these affective motions – e-motions -

AzAnAm – of hopes – uttama-AzayaH – the ultimate abode -

na dadAsi prarohaM cet – if you do not give-way-to the sprouting -

tad_bhayaM na asti rAghava – that fear does not exist, Râghava.

**m.25 If one has a pure heart and does not yield place to any mental movements, then there will not be any fear of repeated births.

**sv.25 If you resolutely deny refuge to these hopes and cravings in your mind, then there is no fear for you.

**vlm.25. O well-intentioned Ráma! if you do not allow the sprouts of your mental desires, to germinate in your bosom, you have then nothing to fear in this world.

**va.25. If you will not shelter these hopes and desires in your mind, you will have no fear, O Raghava!

etAsAM cittavRttInAmAzAnAmuttamAzayaH |

na dadAsi prarohaM cettadbhayaM nAsti rAghava ||25||

““y5021.026

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

cittam vRtti-vihInam te yadA yAtam_a*cittatAm |

tadA mokSa~mayIm_antaH sattAm_ApnoSi tAm tatAm ||26||

cittaM vRtti-vihInaM te yadA – When your affective mind is without activity, – vRtti – see the first Yoga-Sûtra, yogaz_citta-vRtti=nirodhaH || Yoga is restraint of affective activity. = yAtam acittatAm – having come to nonAffectivity, – tadA – then, = mokSa~mayIm antaH – made free within = sattAm ApnoSi – you reach the state of Being-So = tAM tatAm – like That fully. -26-

**vwv.755/26. When your mind, devoid of its inward working (or thought-constructs), has gone to the state of absence of thoughts, then you will attain that extended (or full) Existence, consisting of liberation, within you.

**m.26 When mind is devoid of any thought movements, a person arrives at the state of ‘no-mind’. Then one can attain liberation.

**sv.26-27 When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

**vlm.26. When you become sober-minded after moderating your heart’s desires, you will then have the plant of liberation growing in its full luxuriance in your heart.

**va.26. Mind, devoid of thought movement, becomes no-mind, and then you achieve in yourself truth and fullness of liberation.

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

cittaM vRttivihInaM te yadA yAtamacittatAm |

tadA mokSamayImantaH sattAmApnoSi tAM tatAm ||26||

cittam vRtti-vihInam te yadA yAtam_a*cittatAm |

tadA mokSa~mayIm_antaH sattAm_ApnoSi tAm tatAm ||26||

cittam vRtti-vihInam te yadA yAtam_a*cittatAm | tadA mokSa~mayIm_antaH sattAm_ApnoSi tAm tatAm ||26||

“`y5021.027

cittakauzikApakSiNyA tRSNayA kSubdhayAntare |

amaGgalAni vistAramalamAyAnti rAghava ||27||

citta-kauzika-apakSiNyA tRSNayA kSubdhayA antare |

a*maGgalAni vistAram_alam_AyAnti rAghava ||27||

citta-kauzika-apakSiNyA –

tRSNayA kSubdhayAntare -

a-maGgalAni vistAram_alam_AyAnti rAghava –

**m.27 O Rama, when the owl of craving shapes and disturbs your mind, only misery and unhappiness will be your lot.

**sv.26-27 When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

**vlm.27. When the rapacious owl of your desire, nestles in your mind, it is sure you will be invaded by every evil, which the foreboding bird brings on its abode.

**va.27. When disturbed owl of desire enters the mind, it brings with itself all kinds of sorrows and anxieties.

 

 

cittakauzikApakSiNyA tRSNayA kSubdhayAntare |

amaGgalAni vistAramalamAyAnti rAghava ||27||

cittakauzikApakSiNyA tRSNayA kSubdhayAntare |

amaGgalAni vistAramalamAyAnti rAghava ||27||

citta-kauzika-apakSiNyA tRSNayA kSubdhayA antare |

a*maGgalAni vistAram_alam_AyAnti rAghava ||27||

citta-kauzika-apakSiNyA tRSNayA kSubdhayA antare |

a*maGgalAni vistAram_alam_AyAnti rAghava ||27||

#

“`y5021.028

cintanaM vRttirityuktaM vartate cittamAzayA |

cittavRttimato hyAzAM tyaktvA nizcittatAM vraja ||28||

cintanam vRttiH_iti_uktam vartate cittam_AzayA |

cittavRttim_ataH hi_AzAm tyaktvA nizcittatAm vraja ||28||

cintanam vRttiH_ity_uktam – ## Conceiving is said to be a Vrtti Motion = ##

vartate cittam_AzayA – ## the affective mind moves by Hope – this sense of >vRt is seen in expressions like ”I was moved by the music’ = ##

citta-vRttim_ataH hi_AzAM tyaktvA – ## then having forsaken affective motions like hope = ##

nizcittatAM vraja – ## proceed to nonaffectivity. -28- ##

**m.28 Thinking (reflection) is called a movement of mind. This movement is driven by desire. Such a desire – driven movement should be stopped. And thus become free of mind.

**sv.28 The thinking that is brought about by hopes and cravings is known as ‘vrtti’ (movement of thought); when hopes and cravings are given up, there is no vrtti either.

**vlm.28. Thinking is the power of the mind, and the thoughts dwell upon the objects of desire; abandon therefore thy thoughts and their objects, and be happy with thy thoughtlessness of everything.

**va.28. Movement of thought is called mind, and mind’s movement of thought
is desire; leaving desire mind becomes non-mind.

cintanaM vRttirityuktaM vartate cittamAzayA |

cittavRttimato hyAzAM tyaktvA nizcittatAM vraja ||28||

““y5021.029

yo yayA vartate vRttvA sa tayaiva vinA kSayI |

atazcittopazAntyarthaM tadvRttiM prakSayaM naya ||29||

yo yayA vartate vRttvA sa tayaiva vinA kSayI |

ataz_cittopazAnty-arthaM tad~vRttiM prakSayaM naya ||29||

yaH – Whatever – yayA vartate – busies by which means – vibrates

vRttvA saH – having busied – tayA eva vinA – without that very means – kSayI – is ruinous -

atas – and so – citta-upazAnti-arthaM – for the purpose of appeasing the Affective mind -

tad~vRttiM prakSayaM naya – bring that vibration to destruction.

jd#>* —> #>kSi  —> #kSaya —> #prakSaya

**sv.29-30 When the aggravating cause is removed, the effect ceases to be. Hence, for restoring peace to the mind, remove the disturbing cause, which is hope or craving.

**vlm.29. Anything that depends on any faculty, is lost also upon inaction of that faculty; therefore it is by suppression of your thinking (or thoughts), that you can put down your desires, and thereby have rest and peace of your mind.

**m.29 Whatever is associated with a movement will be annihilated by the cessation of that movement. And so for quietening the mind, one should stop all mind- movements.

**va.29. That which depends of thought movement, will disappear without
this movement. Therefore, to calm down the mind, destroy thought
movement – desires and hopes.

yo yayA vartate vRttvA sa tayaiva vinA kSayI |

atazcittopazAntyarthaM tadvRttiM prakSayaM naya ||29||

““y5021.030

prazamitasakala iSaNo mahAtmanbhava

 bhavabandhamapAsya muktacittaH |

manasi nigaDarajjavaH kadAzAH

 parigalitAsu ca tAsu ko na muktaH ||30||

prazamita-sakala iSaNo mahAtman_bhava

bhava-bandham_­apAsya mukta-cittaH |

manasi nigaDa-rajjavaH kadAzAH

parigalitAsu ca tAsu ko na muktaH ||30||

prazamita-sakalaH iSaNaH mahAtman_bhava -

bhava-bandham_apAsya mukta-cittaH -

manasi nigaDa-rajjavaH kadAzAH -

parigalitAsu ca tAsu -

kaH na muktaH – who is not Free?

**m.30 O high-souled one, cease all desires and become free of mind. It is only the desires that bind one like chains and ropes. Without shaking them off, one can never be liberated.

**sv.29-30 When the aggravating cause is removed, the effect ceases to be. Hence, for restoring peace to the mind, remove the disturbing cause, which is hope or craving.

**vlm.30. Be free minded, O Ráma! by tearing off all its worldly ties, and become a great soul by suppressing your mean desires of earthly frailties: for who is there that is not set free, by being loosened from the fetters of desire, that bind his mind to this earth.

**va.30. O great Rama, leave all desires, free your mind, discarding all
attachments to the worldly objects! With ropes and chains of desires
in mind not destroyed, liberation is not possible.

prazamitasakala iSaNo mahAtmanbhava

 bhavabandhamapAsya muktacittaH |

manasi nigaDarajjavaH kadAzAH

 parigalitAsu ca tAsu ko na muktaH ||30||

ity arSe zrI-vAsiSTha-mahArAmayaNe vAlmIkIye devadUtokte mokSopayeSu upazamaprakaraNe tRSNA-vicikitsA-yogotpattir-nAmaika-viMzaH sargaH ||5|21||

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jd#>* —> #vinivArita – vi-nivArita, ni-vArita a. kept off , prevented , hindered , opposed; screened, covered —

jd#>* —> #apahastita apa-hastita a. thrown away, repelled y1.030.008 —

jd#>* —> #abhyuddhR – abhi-uddhR, abhi-ud>hR Ved. to take out (especially one fire in order to add it to another); to take or draw out , draw (as water) MBh.; to take up , lift up MBh. xii , 12322; to re-obtain; to elevate , render prosperous: Caus. (ind. p. abhyuddhArya) to raise , lift up MBh. iii , 13326. —

jd#>* —> #vidhAtR, vidhAtA, vidhAtrI a. distributing. arranging, disposing; **m. a distributer, disposer, arranger, accomplisher, maker, author, creator; a granter, giver, bestower; N. of Brahmâ (as the creator of the world and disposer of men’s fate, sometimes in pl. = <prajA-pati>; sometimes Vidhâtr is mentioned together with Dhâtr e.g. mbh.3. 10419; both are supposed to be the sons of Brahmâ [mbh.] or of Bhrgu [pur.]; in Vidhâtr is the regent of the 2nd `tithi, while Brahmâ presides over the first); Fate or Destiny (personified); – v.vazAt – ind. from the will of Brahmâ, through the power of destiny —

jd#>* —> #bRMhita a. – strengthened, nourished, cherished, grown, increased. —

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Results (1 to 19) of 19

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TO CONVERT hk (HARVARD-KYOTO) TO dn (dEVANAAGARII):

http://www.learnsanskrit.org/tools/sanscript.php

1. Select Harvard-Kyoto from the left-hand dropdown menu.

2. Select and copy the HK text, and insert it in the left-hand frame.

3. The right-hand menu will be preset to Devanagari. Just click in the right-hand frame, and the DN text will magically appear.

4. Press Ctrl-a to select the DN text, and Ctrl-c to copy it. Carry it where you will.

The entire CONCORDANT GLOSSARY is now available in a constantly updated form, through the wonderful Dropbox service. The Dropbox Key [DK] is given below. Just hover above the Key, and then Ctrl-Click.

DK: http://dl.dropbox.com/u/3491131/CONCORDANT%20GLOSSARY.doc

Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is made to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:

Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶cp – .

http://webapps.uni-koeln.de/tamil/ – the old format, in HK only; entries easily copied.

http://www.sanskrit-lexicon.uni-koeln.de/monier/ – with some DN – entries more difficult to copy.

Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use “s” for both <z> and <S>, and “n” for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in ” aH” terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by “ahankar”, checking the “Words beginning with” box—but this is anywise a good method to follow in a search that is not restricted to whole words.

Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶ap -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* -

http://dsal.uchicago.edu/dictionaries/apte/index.html

But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.

Entries are in Roman alphabetical order. (Or, to arrange by zloka number, use the Sort Function.) CG words are readily found when you search with the pound-sign:

Search: #zabda.

saMtoSaH paramo lAbhaH sat-saGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

sv/vlm5021

**sv.1 VASISTHA continued: Thus instructed by his brother, Pavana was awakened.

**vlm.1 VASISHTHA continued:—Pávana being admonished by Punya in the said manner, became as enlightened in his intellect, as the landscape at the dawn of day.

**sv.2 Both of them remained as enlightened beings, endowed with wisdom and direct realisation. They roamed the forest doing what they pleased but without blemish.

**vlm.2. They continued henceforward to abide in that forest, with

the perfection of their spiritual knowledge, and they wandered

about in the woods to their hearts content.

**sv.3-4 In course of time they abandoned their embodiment and attained final liberation, as a lamp without fuel.

**vlm.3. After a long time they had both their extinction, and

rested* in their disembodied state oE nirvana; as the oilless lamp

wastes away of itself.

**vlm.4. Thus is the end of the great boast of men, of having

large trains and numberless friends in their embodied states

of lifetime, of which alas! they carry nothing with them to

their afterlife, nor leave anything behind, which they can properly

call as theirs.

**sv.5 Craving is the root of all sorrow, O Râma: and the only intelligent way is to renounce all cravings completely and not to indulge them.

**vlm.5. The best means of our release from the multifarious objects

of our desire, is the utter suppression of our appetites,

rather than the fostering of them.

**sv.6 Even as fire burns all the more fiercely when fed with fuel, thoughts multiply by thinking: thoughts cease only by the extinction of thinking.

**vlm.6. It is the hankering after objects, that augment our appetite,

as our thinking on something increases our thoughts

about it. Just so as the fire is emblazoned by supply of the fuel,

and extinguished by its want.

**sv.7 Hence, ascend the chariot of non-thinking and with a compassionate and limitless vision behold the worlds sunk in sorrow. Arise, O Râma.

**vlm.7. Now rise O Ráma! and remain aloft as in thy aerial

oar, by getting loose of your worldly desires; and looking pitifully

on the miseries of grovelling mortals from above.

**sv.8 This indeed is the Brahmic state — pure, free from craving and from illness. Attaining this even one who has been a fool is freed from delusion.

**vlm.8. This is the divine state known as the position of Brahma,

which looks from above with unconcerned serenity upon all.

By gaining this state, the ignorant also arc freed from misery.

**sv.9-10-11 He who roams the earth with wisdom as his friend and awareness as the female companion, does not become deluded.

**vlm.9. One walking with reason as his companion, and having

his good understooding for his consort, is not liable to fall into

the dangerous trap-doors, which lie hid in his way through

life.

**vlm.10. Being bereft of all properties, and destitute of friends,

one has no other help to lift him up in his adversity, beside his

own patience and reliance in God.

**vlm.11. Let men elevate their minds with learning and dispassonateness, and with the virtues of self-dignity and valour,

in order to rise over the difficulties of the world.

**sv.12-13-14 There is nothing of value in the three worlds, nothing that one may wish to have which cannot be had by the mind free from craving. They who are cured of the fever of craving do not subject themselves to the successive rise and fall inherent in embodied existence.

**vlm.12. There is no greater good to be derived by any other

means, than by the greatness of mind. It gives a security

which no wealth nor earthly treasure can confer on men.

**vlm.13. It is only men of weak and crazy minds, that are often

made to swing to and fro, and to rise and sink up and below,

in the tempestuous ocean of the world.

**vlm.14. The mind that is fraught with knowledge, and is full

with the light of truth in it, finds the world filled with ambrosial

water, and moves over it as easily, as a man walking on his

dry shoes, or on a ground spread over with leather.

**sv.15-16-17 The mind attains fulfilment only by utter dispassion, not by filling it with desires and hopes.

**vlm.15. It is the want of desire, that fills the mind more than

the fulfilment of its desires; dry up the channel of desire, as the

autumnal heat parches a pool.

**vlm.16. Else it empties the heart (by sucking up the heart blood,

and lays open its gaps to be filled by air. The hearts of the

avaricious are as dry as the bed of the dead sea, which was

sucked up (drained), by Agasti (son of the sage Agastya).

**vlm.17. The spacious garden of human heart, doth so long flourish

with the fruits of humanity and greatness, as the restless ape of

avarice does not infest its fair trees. (The mental powers are

the trees, and the virtues are the fruits and flowers thereof).

**sv.18 To those who are devoid of any attachment or craving, the three worlds are as wide as the footprint of a calf and a whole world-cycle is but a moment.

**vlm.18. The mind that is devoid of avarice, views the triple

world with the twinkling of an eye. The comprehensive mind

views all space and time as a minim, in comparison to its conception

of the infinite brahmA with itself.

**sv.19 The coolness of the ice-pack on top of the Himalayas is nothing compared to the coolness of the mind of the sage free from craving.

**vlm.19. There is that coolness (sangfroid) in the mind of the

unavaricious man, as is not to be found in the watery luminary

of the moon; nor in the icy caverns of the snow-capt Himalayas.

And neither the coldness of the plantain juice nor sandal paste,

is comparable with the cool-headedness of inappetency.

**sv.20 The light of the full moon is not as bright nor is the ocean as full nor the face of the goddess of prosperity as radiant as the mind free from craving.

**vlm.20. The undesirous mind shines more brightly, than the

disk of the full moon, and the bright countenance of the goddess

of prosperity (Lakshmi).

**sv.21-22-23-24 When all the desires and hopes which are like the branches of the tree of the mind are cut down, the mind resumes its own nature.

**vlm.21. The urchin of appetence darkens the mind in the same

manner, as a cloud covers the disk of the moon, and as ink-black

obliterates a fair picture.

**vlm.22. The arbour of desire stretches its branches, far and wide

on every side, and darkens the space of the mind with their

gloomy shadow.

**vlm.23. The branching tree of desire being cut down by its root,

the plant of patience which was stinted under it, shoots forth

in a hundred branches.

**vlm.24. When the unfading arbour of patience, takes the place of the uprooted desires; it produces the tree of paradise,

yielding the fruits of immortality. (Patience reigns over the untransmuted ill).

**sv.25 If you resolutely deny refuge to these hopes and cravings in your mind, then there is no fear for you.

**vlm.25. O well-intentioned Ráma! if you do not allow the sprouts

of your mental desires, to germinate in your bosom, you have

then nothing to fear in this world.

**sv.26-27 When the mind is free from movements of thought (which are motivated by hopes or cravings) then it becomes no-mind: and that is liberation.

**vlm.26. When you become sober-minded after moderating your heart’s desires, you will then have the plant of liberation growing

in its full luxuriance in your heart.

**vlm.27. When the rapacious owl of your desire, nestles in your

mind, it is sure you will be invaded by every evil, which the

foreboding bird brings on its abode.

**sv.28 The thinking that is brought about by hopes and cravings is known as ‘vrtti’ (movement of thought); when hopes and cravings are given up, there is no vrtti either.

**vlm.28. Thinking is the power of the mind, and the thoughts

dwell upon the objects of desire; abandon therefore thy

thoughts and their objects, and be happy with thy thoughtlessness

of everything.

**sv.29-30 When the aggravating cause is removed, the effect ceases to be. Hence, for restoring peace to the mind, remove the disturbing cause, which is hope or craving.

**vlm.29. Anything that depends on any faculty, is lost also upon

inaction of that faculty; therefore it is by suppression of your

thinking (or thoughts), that you can put down your desires, and

thereby have rest and peace of your mind.

**vlm.30. Be free minded, O Ráma! by tearing off all its worldly

ties, and become a great soul by suppressing your mean desires

of earthly frailties: for who is there that is not set free, by being

loosened from the fetters of desire, that bind his mind to this

earth.

Sarga 21. Treatment of desire by yoga.

**va.1. Hearing such words of Punya, Pavana become enlightened, like a
valley lighted by morning sun.
**va.2. They both become liberated, knowing the truth thoroughly; and they
continued to live in that forest, acting according to their noble
wishes.
**va.3. In due time they left their bodies and attained the state of
complete bliss and nirvana, like two lamps with burned out oil.
**va.4. The embodied beings have endless number of relatives and friends,
whom of them one should be attached to and who should be left out, O
sinless Rama?
**va.5. Endless desires are the root of all sufferings, O Rama; the only
right thing to do is to reject them, and not preserve and protect
them.
**va.6. Thoughts multiply by thinking about the objects, as fire grows big
because of sticks thrown into it; and thoughts stop by not thinking,
as fire is extinguished without fuel.
**va.7. O Raghava, leave these notions and rise to the superior state,
looking at miserable world affairs with compassion.
**va.8. Such is the state of the creator Brahma himself, pure, free from
desires and sufferings. Getting there, O mighty Rama, even a fool is
no more mistaken.
**va.9. One, who has discrimination for his good friend and understanding
for his dear spouse, will not commit mistake even in difficult
situation.
**va.10. For one without wealth, friends and relatives, here is no other
means to save him from difficulties besides his own inner strength.
**va.11. Only own elevated and purified mind is able to defy difficulties
by its efforts, dispassion, scriptural studies and great qualities.
**va.12. Greatness of result achieved by the purified mind cannot be
achieved by riches or anything whatsoever in all three worlds.
**va.13. Men with minds burning in the fire of desires, fall into the cave
of this changing world with its rises and falls.
**va.14. For the mind, filled with knowledge of its unlimited nature, whole
world is nectar, as for one whose feet are protected by good shoes
whole world is covered by soft grass.
**va.15. Mind without desires becomes full and complete because of its
dispassion; but with desires it becomes wasted like a lake becomes
cold by the autumn.
**va.16. When mind is consumed by desires, heart becomes hollow, displaying
gaping emptiness, like a naked floor of the ocean drunk by the sage
Agasti.
**va.17. When restless monkey of desires does not jump on the tree of the
mind, garden of the heart flowers with blossoms of the great
qualities.
**va.18. For the one whose mind is free from desires, all three worlds are
like lotus seeds in a pod, huge distances are like a cow’s footprint
and whole creation cycle is like a twinkling of an eye.
**va.19. Coolness of the mind devoid of passion is far greater than that of
camphor; such coolness cannot be found on the Himalayan peaks, inside
a banana tree or in sandal paste.
**va.20. The full moon is not as bright, the ocean of milk is not as full,
and the face of Lakshmi is not as beautiful as the mind without
desires.
**va.21. Ghost of desire smears the mind, as the dark clouds cover the fair
moon and as soot makes the clean wall dirty.
**va.22. When the branches of desires, spread far and wide on the great
tree of the mind, are chopped off, mind returns to its natural state.
**va.23. Once the great branches of desires are cut off and mind becomes
still, the tree of steadiness and calmness sprouts by hundred shoots.
**va.24. With increase of steadiness mind becomes destroyed and you achieve
a state, O Rama, in which here is no death and destruction.
**va.25. If you will not shelter these hopes and desires in your mind, you
will have no fear, O Raghava!
**va.26. Mind, devoid of thought movement, becomes no-mind, and then you
achieve in yourself truth and fullness of liberation.
**va.27. When disturbed owl of desire enters the mind, it brings with
itself all kinds of sorrows and anxieties.
**va.28. Movement of thought is called mind, and mind’s movement of thought
is desire; leaving desire mind becomes non-mind.
**va.29. That which depends of thought movement, will disappear without
this movement. Therefore, to calm down the mind, destroy thought
movement – desires and hopes.
**va.30. O great Rama, leave all desires, free your mind, discarding all
attachments to the worldly objects! With ropes and chains of desires
in mind not destroyed, liberation is not possible.

y5021.2FB28-29.z30 Canto 5.21: xxx

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???

वायौ द्वन्द्वमिवात्रेदं जगदादि भासते

कोऽहं कथमिदं चेति विचारेणैव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते ।

कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र इदम् जगद्-आदि च भासते । कः_अहम् कथम्_इदम् चेति विचारेण_एव शाम्यति ॥१५॥

वायौ द्वन्द्वम्_इव_अत्र –  Here like the duality in the wind (with spanda) =

इदम् जगद्-आदि च भासते –  this world-&c appears. =

कः_अहम् –  “Who am I?” =

कथम्_इदम् च –  and “”How is this?” =

इति विचारेण_एव शाम्यति –  only by such enquiry is it subdued. -15-

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

This urlKey will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a “tree” of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

Recent updates of cantos can also be found at www.yoga-vasishtha.org  (under construction).

Your NOTES AND COMMENTS are very welcome at das.jiva@gmail.com .

Please report any transcription errors with a Subject line beginning with the Sarga Number, “y5021″.

y5020: Book 5, Sarga 20.

 

y5020.2FB26-27.z43 Canto 5.20: xxx

 

v.13::FB27:2100h. -wd- 68pp – 85KB = +17p/+14K = +4/-2°C. – b.fall.wetSnow.av +2/-8 =

 

 

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

 

This urlKey will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a “tree” of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

 

Your NOTES AND COMMENTS are very welcome at das.jiva@gmail.com .

Please report any transcription errors with a Subject line beginning with the Sarga Number, “y5020″.

 

 

 

 

+++

 

 

sv5020

 

SV: V: 20 The Story of Punya and Pavana

 

If you thus enquire into the truth, you will realise that there is nothing which is you nor anything which is ‘I': what is called Punya or Pavana is but a false notion.

You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

 

 

 

 

 

 

 

 

 

Canto 5.20:

 

कः पिता –  Who is (your) father, =

किं च वा मित्रं –  or else who your friend, =

का माता के च बान्धवाः –  who is your mother and who your relatives? =

स्वबुद्ध्या_एव_अवधूयन्ते –  They are all scattered =

वात्यया जन-पांसवः –  by the wind, dust-people. -1-

 

बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशा*मयः –  Relations-friends-children=love-hate+delusion-state*made, =

स्व*संज्ञा-मात्रकेण_एव –  only by self*token-measure – (M: “signature-like” is very apt) =

प्रपञ्चः_अयं वितन्यते –  this material world expands. -2-

 

We feel a friend to be a friend,

an enemy an enemy, poison poison, nectar nectar.

All this is based-upon Feeling.

-3-

 

In the oneness -

vidyamAnasya sarvagasya kila AtmanaH – of the see/knowing all-going of the Self -

ayaM bandhuH paraz_ca ayam – ”This is a friend and this an enemy” -

ity_asau kalanA kutaH – where does this distinction come from? -4-

 

Seeing this mess of blood and meat and bone,–this body that is just

a cage of bones,–ask ”Who am I?”:

use your affective mind, my boy:–enquire, looking into yourself.               -5-

 

6

 

kaH te pitA – Who is your father? kaH ca suhRt – and who your friend? -

kA mAtA – who mother? – kaH ca vA paraH – and who the other? -

khasya ananta-vilAsasya – in Space, in endless delight, – kim asvaM – what is not your own? –

kiM svam – what your own? – ucyatAm – tell me that – -7-

 

8

 

babhUvuH_te – There were for you – su-puSpAsu sthalISu – in flowery places -

mRga-yoniSu – in animal wombs -

bahavo bandhavo mArgAs – many animal relatives – mArga > mRga -

tAn_kathaM na anuzocasi – Why don’t you grieve for them? -9-

 

babhUvus_te – There were for you -

sapadmAsu taTISv_ambho-jinISu te – those among the clouds of river lotuses -

haMsasya bandhavaH haMsAH – swan-relations among the swans -

tAn_kathaM na anuzocasi – why do you not mourn them? -10-

 

11

12

 

बभूवुः_ते –  There were for you =

स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च –  in flowing river-waters =

बहवः बन्धवः मत्स्याः –  many of your relations,–fishes. =

तान्_कथम् न_अनुशोचसि –  How do you not grieve/mourn for them? -13-

 

In the Dashârna country of ten lakes, you were a monkey once,

a prince of the woods-Foresters;

and in the snowy Pundra lands you were a crow in the forest.                             -14-

 

You were an elephant in Haihaya country -

trigarteSu ca gardabhaH – a donkey among the Trigartas -

zAlveSu saramA-putraH – among the Shalvas the son of a bitch -

patatrI sarala-drume – a bird in a pine tree. -15-

 

16

17

 

yaH kITas_tAla-kanda antar – What was a worm in a palm-tree=root -

mazako ya udumbare – what was a mosquito in a banyan tree -

yaH prAg_bakaH vindhya-vane – what was once a crane in the Vindhya woods -

sa tvaM putra – that is you, lad, -

mama anujaH – my younger brother. -18-

 

19

20

21

 

एतासु_अन्यासु बह्वीषु जन-योनिषु –  In these other many birth-families, =

पुत्रक –  Sonny, =  जातः_असि –  you have been born =

जम्बुद्वीपे_अस्मिन् –  here in Jambudvîpa =

पुरा शत-सहस्रशः –  long-ago, by the hundreds of thousands. -22-

 

इत्थम् तव_आत्मनः_च_एव –  And so only of yourSelf =

प्राक्तनम् वासना-क्रमम् –  according-with its prior Vâsanâs =

पश्यामि सूक्ष्मया बुद्ध्या –  I see/know with subtle intellect =

सम्यग्*दर्शन=शुद्धया –  with pure holisitic vision … -23-

 

मम_अपि –  Mine too =

बह्व्यः बहुधा योनयः –  many multitudes of births =

मोह-मन्थराः समतीताः –  established as a long slow delusion =

स्मरामि_अद्य –  I now remember =

ताः ज्ञान-उदितयाः दृशा –  arisen from Wisdom to my sight. -24-

 

bhuktvA pulindatAM vindhye – Having lived as a Pulinda tribesman in the Vindhya range,  -

kRtvA vaGgeSu vRkSatAm – having become a tree in Bengal, -

uSTratvaM vindhya-adrau jAto_’ham_iva kAnane – I was born as a camel in a Vindhya mountain forest.  -26-

 

26

27

28

29

30

31

32

 

अनन्ताः पितरः यान्ति  –  Unendingly the fathers come =

यान्त्य्_अनन्ताश्_च मातरः –  unendingly the mothers come too =

इह संसारिणां पुंसाम् –  for people in this Samsâra =

वन-पादप=पर्णवत् –  like the leaves of forest trees. -33-

 

kiM pramANam_ataH – Hence what limit is there, – putra – lad, -

duHkhasya atra sukhasya ca – of sorrow here and delight, -

tasmAt_sarvaM parityajya – therefore forsake everything -

tiSThAvaH svacchatAM gatau – rest in the way of purity. -34-

 

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//

 

 

qq

 

 

hk5020

 

pAvanabodhaH |

viMzaH sargaH ||5|20||

 

kaH pitA kiM ca vA mitraM kA mAtA ke ca bAndhavAH |

svabuddhyaivAvadhUyante vAtyayA janapAMsavaH ||1||

bandhumitrasutasnehadveSamohadazAmayaH |

svasaMjJAmAtrakeNaiva prapaJco’yaM vitanyate ||2||

bandhutve bhAvito bandhuH paratve bhAvitaH paraH |

viSAmRtadazeveha sthitirbhAvanibandhanI ||3||

ekatve vidyamAnasya sarvagasya kilAtmanaH |

ayaM bandhuH parazcAyamityasau kalanA kutaH ||4||

raktamAMsAsthisaMghAtAddehAdevAsthipaJjarAt |

ko’haM syAmiti cittena svayaM putra vicAraya ||5||

4

5

6

kaste pitA kazca suhRtkA mAtA kaz ca vA paraH |

khasyAnantavilAsasya kimasvaM kiM svamucyatAm ||7||

8

babhUvuste supuSpAsu sthalISu mRgayoniSu |

bahavo bandhavo mArgAstAnkathaM nAnuzocasi ||9||

babhUvuste sapadmAsu taTISvambhojinISu te |

haMsasya bandhavo haMsAstAnkathaM nAnuzocasi ||10||

10

11

12

babhUvuste sravantISu saraHsvambhojinISu ca |

bahavo bandhavo matsyAstAnkathaM nAnuzocasi ||13||

babhUvitha dazArNeSu kapilo vanavAnaraH |

rAjaputrastuSAreSu puNDreSu vanavAyasaH ||14||

haihayeSu mAtAGgastrigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI saraladrume ||15||

16

17

yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

19

20

21

etAsvanyAsu bahvISu janayoniSu putraka |

jAto’si jambudvIpe’sminpurA zatasahasrazaH ||22||

itthaM tavAtmanazcaiva prAktanaM vAsanAkramam |

pazyAmi sUkSmayA buddhyA samyagdarzanazuddhayA ||23||

mamApi bahvyo bahudhA yonayo mohamantharAH |

samatItAH smarAmyadya tA jJAnoditayA dRzA ||24||

25

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

27

28

29

30

31

32

anantAH pitaro yAnti yAntyanantAzca mAtaraH |

iha saMsAriNAM puMsAM vanapAdapaparNavat ||33||

kiM pramANamataH putra duHkhasyAtra sukhasya ca |

tasmAtsarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

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//

 

 

 

DN5020

 

पावनबोधः ।

विंशः सर्गः ॥५।२०॥

 

कः पिता किं च वा मित्रं का माता के च बान्धवाः । स्वबुद्ध्यैवावधूयन्ते वात्यया जन-पांसवः ॥१॥ बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशामयः । स्व*संज्ञा-मात्रकेण_एव प्रपञ्चः_अयं वितन्यते ॥२॥ बन्धुत्वे भावितः बन्धुः परत्वे भावितः परः । विषामृत-दशा_इव_इह स्थितिः_भाव-निबन्धनी ॥३॥

ekatve vidyamAnasya sarvagasya kilAtmanaH |

ayaM bandhuH parazcAyamityasau kalanA kutaH ||4||

raktamAMsAsthisaMghAtAddehAdevAsthipaJjarAt |

ko’haM syAmiti cittena svayaM putra vicAraya ||5||

4

5

6

kaste pitA kazca suhRtkA mAtA kaz ca vA paraH |

khasyAnantavilAsasya kimasvaM kiM svamucyatAm ||7||

8

babhUvuste supuSpAsu sthalISu mRgayoniSu |

bahavo bandhavo mArgAstAnkathaM nAnuzocasi ||9||

babhUvuste sapadmAsu taTISvambhojinISu te |

haMsasya bandhavo haMsAstAnkathaM nAnuzocasi ||10||

10

11

12

बभूवुः_ते स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च । बहवः बन्धवः मत्स्याः_तान्_कथम् न_अनुशोचसि ॥१३॥

babhUvitha dazArNeSu kapilo vanavAnaraH |

rAjaputrastuSAreSu puNDreSu vanavAyasaH ||14||

haihayeSu mAtAGgastrigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI saraladrume ||15||

16

17

yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

19

20

21

एतास्व्_अन्यासु बह्वीषु जन-योनिषु पुत्रक । जातः_असि जम्बु-द्वीपे_अस्मिन्_पुरा शत-सहस्रशः ॥२२॥ इत्थम् तव_आत्मनः_च_एव प्राक्तनम् वासना-क्रमम् । पश्यामि सूक्ष्मया बुद्ध्या सम्यग्*दर्शन=शुद्धया ॥२३॥ मम_अपि बह्व्यः बहुधा योनयः मोह-मन्थराः । समतीताः स्मरामि_अद्य ताः ज्ञान-उदितयाः दृशा ॥२४॥

25

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

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32

अनन्ताः पितरः यान्ति यान्ति_अनन्ताः_च मातरः । इह संसारिणाम् पुंसाम् वन-पादप=पर्ण*वत् ॥३३॥

kiM pramANamataH putra duHkhasyAtra sukhasya ca |

tasmAtsarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

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//

 

 

 

 

 

 

 

wn5020

 

पावनबोधः ।

विंशः सर्गः ॥५।२०॥

pAvana-bodhaH |

viMzaH sargaH ||5|20||

 

 

 

 

 

 

`y5020.001

 

कः पिता किं वा मित्रं का माता के बान्धवाः

स्वबुद्ध्यैवावधूयन्ते वात्यया जनपांसवः ॥१॥

कः पिता किं च वा मित्रं का माता के च बान्धवाः ।

स्वबुद्ध्यैवावधूयन्ते वात्यया जन-पांसवः ॥१॥

kaH pitA kim ca vA mitram kA mAtA ke ca bAndhavAH |

svabuddhyA_eva_avadhUyante vAtyayA jana-pAMsavaH ||1||

 

kaH pitA – ## Who is (your) father, = ##

kiM ca vA mitraM – ## or else who your friend, = ##

kA mAtA ke ca bAndhavAH – ## who is your mother and who your relatives? = ##

svabuddhyA_eva_avadhUyante – ## They are all scattered = ##

vAtyayA jana-pAMsavaH – ## by the wind, dust-people. -1- ##

 

jd#>dhU—> #avadhU – Ved. P. (Imper. 2. sg. -धूनुहि , 2. pl. -धूनुता) to shake off or out or down RV. x , 66 , 14 & 134 , 3 Ka1tyS3r. &c : A1. (2. sg. -धूनुष्/ए ; impf. 2.sg. -धूनुथास् ; aor. -अधूषत ; perf. Pot. -दुधुवीत ; p. -धून्वान्/अ) – to shake off (as enemies or evil spirits or anything disagreeable) , frighten away RV. AV. S3Br. : Caus. (Pot. -धूनयेत्) to shake Mn. iii , 229.

 

**m.1 My dear brother, who is (your) mother? Who is father? Who is friend? Who are relatives? All these are shaken out of one’s mind like dust particles blown up by air.

**sv.1-2 PUNYA continued: These false notions of father, mother, friend, relative, etc., are swept aside by wisdom as dust is swept away by wind. These relatives are not based on truth, they are but words!

**vlm.1 Punya said:—Who is our father and who our mother, and who are our friends and relatives, except our notion of them as such; and these again are as the dust raised by the gusts of our airy fancy?

 

kaH pitA kiM ca vA mitraM kA mAtA ke ca bAndhavAH |

svabuddhyaivAvadhUyante vAtyayA janapAMsavaH ||1||

कः पिता किं च वा मित्रं का माता के च बान्धवाः । स्वबुद्ध्यैवावधूयन्ते वात्यया जन-पांसवः ॥१॥

कः पिता –  Who is (your) father, =

किं च वा मित्रं –  or else who your friend, =

का माता के च बान्धवाः –  who is your mother and who your relatives? =

स्वबुद्ध्या_एव_अवधूयन्ते –  They are all scattered =

वात्यया जन-पांसवः –  by the wind, dust-people. -1-

 

 

 

 

`y5020.002

 

बन्धुमित्रसुतस्नेहद्वेषमोहदशामयः

स्वसंज्ञामात्रकेणैव प्रपञ्चोऽयं वितन्यते ॥२॥

बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशामयः ।

स्व*संज्ञा-मात्रकेण_एव प्रपञ्चः_अयं वितन्यते ॥२॥

bandhu-mitra-suta=sneha-dveSa+moha-dazAmayaH |

sva*saMjJA-mAtrakeNa_eva prapaJcaH_ayaM vitanyate ||2||

 

bandhu-mitra-suta=sneha-dveSa+moha-dazA*mayaH – ## Relations-friends-children=love-hate+delusion-state*made, = ##

sva*saMjJA-mAtrakeNa_eva – ## only by self*token-measure – (M: “signature-like” is very apt) = ##

prapaJcaH_ayaM vitanyate – ## this material world expands. -2- ##

 

**m.2 Relatives, friends, children, friendship, jealousy, delusion, attachment – all these are signature – like of the Self. This world grows and expands out of these symbols.

**sv.1-2 PUNYA continued: These false notions of father, mother, friend, relative, etc., are swept aside by wisdom as dust is swept away by wind. These relatives are not based on truth, they are but words!

**vlm.2. The conceptions of friends and foes, of our sons and relations are the products of our affection and hatred to them; and these being the effects of our ignorance, are soon made to disappear into airy nothing, upon enlightenment of the understanding.

 

bandhumitrasutasnehadveSamohadazAmayaH |

svasaMjJAmAtrakeNaiva prapaJco’yaM vitanyate ||2||

बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशामयः । स्व*संज्ञा-मात्रकेण_एव प्रपञ्चः_अयं वितन्यते ॥२॥

बन्धु-मित्र-सुत=स्नेह-द्वेष+मोह-दशा*मयः –  Relations-friends-children=love-hate+delusion-state*made, =

स्व*संज्ञा-मात्रकेण_एव –  only by self*token-measure – (M: “signature-like” is very apt) =

प्रपञ्चः_अयं वितन्यते –  this material world expands. -2-

 

 

 

 

 

 

y5020.003

 

बन्धुत्वे भावितो बन्धुः परत्वे भावितः परः

विषामृतदशेवेह स्थितिर्भावनिबन्धनी ॥३॥

बन्धुत्वे भावितः बन्धुः परत्वे भावितः परः ।

विषामृत-दशा_इव_इह स्थितिः_भाव-निबन्धनी ॥३॥

bandhutve bhAvitaH bandhuH paratve bhAvitaH paraH |

viSAmRta-dazA_iva_iha sthitiH_bhAva-nibandhanI ||3||

 

बन्धुत्वे भावितः बन्धुः –  A relation/friend is felt-to-be in the state of a friend =

परत्वे भावितः परः –  an enemy is felt-to-be in the state of an enemy =

विष-अमृत-दशा इव इह –  Here the quality of poison or nectar =

स्थितिः भाव-निबन्धनी –  is a state based on Bhâva Feeling. – >bhU. -3-

 

jd#>daMz ? —> #dazA – the fringe of a garment; • state or condition of life, period of life (youth, manhood, &c.), condition, circumstances; the fate of men as depending on the position of the planets, aspect or position of the planets (at birth &c.); cf. <vastra>. — y1027.026

# > sthA # sthiti-H

# >bhU # bhAva

 

**m.3 A relative is because of the feeling of relationship. Enemy is because of feeling of enmity. Poison and nectar are mere states and dispositions of mind.

**sv.3 If one is thought of as a friend, he is a friend; if he is thought of as the other, he is the other!

**vlm.3. The thought of one as a friend, makes him a friend, and thinking one as an enemy makes him an enemy; the knowledge of a thing as honey and of another as poison, is owing to our opinion of it.

 

We feel a friend to be a friend,

an enemy an enemy, poison poison, nectar nectar.

All this is based-upon Feeling.

-3-

 

 

 

 

““y5020.004

 

ekatve vidyamAnasya sarvagasya kilAtmanaH |

ayaM bandhuH parazcAyamityasau kalanA kutaH ||4||

ekatve vidyamAnasya sarvagasya kila AtmanaH |

ayaM bandhuH paraz_ca ayam_ity_asau kalanA kutaH ||4||

 

ekatve – In the oneness -

vidyamAnasya sarvagasya kila AtmanaH – of the see/knowing all-going of the Self -

ayaM bandhuH paraz_ca ayam – ”This is a friend and this an enemy” -

ity_asau kalanA kutaH – where does this distinction come from?

 

**m.4 For the One, all-pervading, immanent Self where are the apprehensions like friend and enemy?

**sv.4 When all this is seen as the one omnipresent being, where is the distinction between the friend and the other?

**vlm.4. There being but one universal soul equally pervading the whole, there can be no reason of the conception of one as a friend and of another as an enemy.

 

 

ekatve vidyamAnasya sarvagasya kilAtmanaH |

ayaM bandhuH parazcAyamityasau kalanA kutaH ||4||

 

 

 

 

 

 

 

““y5020.005

 

raktamAMsaasthisaMghAtAddehAdevAsthipaJjarAt |

ko’haM syAmiti cittena svayaM putra vicAraya ||5||

rakta-mAMsa-asthi-saMghAtAd_dehAd_eva asthi-paJjarAt |

ko_’haM syAm_iti cittena svayaM putra vicAraya ||5||

 

rakta-mAMsa-asthi-saMghAtAt – After enquiring into this mess of blood, meat, and bone, -

dehAd_eva asthi-paJjarAt – this body that is only a cage of bones -

ko_’haM syAm – ”Who am I?” -

iti cittena – thus with your affective mind -

svayaM putra vicAraya – enquire into yourself, lad.

 

**m.5 O my brother, this body is a mere collection of skeleton, bones, blood and flesh. You reflect on ‘who am I’ in your mind.

**vlm.5. Think my boy in thy mind what thou art, and what is that thing which makes thy identity, when thy body is but a composition of bones, ribs, flesh and blood, and not thyself.

**sv.5 Brother, enquire within yourself — this body is inert and it is composed of blood, flesh, bones, etc.; what is the ‘I’ in it?

 

Seeing this mess of blood and meat and bone,–this body that is just

a cage of bones,–ask ”Who am I?”:

use your affective mind, my boy:–enquire, looking into yourself.               -5-

 

 

 

 

 

““y5020.006

 

dRSTyA tu pAramArthikyA na kazcittvaM na vAsmyaham |

mithyAjJAnamidaM puNyaH pAvanazceti valgati ||6||

dRSTyA tu pAramArthikyA na kazcit_tvaM na vA asmy_aham |

mithyAjJAnam_idaM puNyaH pAvanaz_ceti valgati ||6||

 

dRSTyA tu pAramArthikyA na kazcit_tvaM na vA asmy_aham -

mithyAjJAnam_idaM puNyaH pAvanaz_ceti valgati –

 

**m.6 When you perceive from the point of veiw of Truth, neither you nor I exist. To think as Pavana and Punya in an error, a misconception.

**sv.6 If you thus enquire into the truth, you will realise that there is nothing which is you nor anything which is ‘I': what is called Punya or Pavana is but a false notion.

**vlm.6. Being viewed in its true light, there is nothing as myself or thyself; it is a fallacy of our understanding, that makes me think myself as Punya and thee as Pávana.

 

 

dRSTyA tu pAramArthikyA na kazcittvaM na vAsmyaham |

mithyAjJAnamidaM puNyaH pAvanazceti valgati ||6||

 

 

 

 

 

 

 

““y5020.007

 

kaste pitA kazca suhRtkA mAtA kazca vA paraH |

khasya anantavilAsasya kimasvaM kiM svamucyatAm ||7||

kas_te pitA kaz_ca suhRt_kA mAtA kaz_ca vA paraH |

khasya ananta-vilAsasya kim_a-svaM kiM svam_ucyatAm ||7||

 

kaH te pitA – Who is your father? kaH ca suhRt – and who your friend? -

kA mAtA – who mother? – kaH ca vA paraH – and who the other? -

khasya ananta-vilAsasya – in Space, in endless delight, – kim asvaM – what is not your own? –

kiM svam – what your own? – ucyatAm – tell me that -

 

**m.7 Who is your father? Who is your mother? Who is friend? Who is enemy? All are the sportive delight of the Consciousness – ether. There is nothing called I and not I for Brahman.

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**vlm.7. Who is thy father and who thy son, who thy mother and who thy friend? One Supreme-self pervades all infinity, whom callest thou the self, and whom the not self; (i. e. thine and

not thine).

 

 

kaste pitA kazca suhRtkA mAtA kazca vA paraH |

khasya anantavilAsasya kimasvaM kiM svamucyatAm ||7||

 

 

 

 

 

 

““y5020.008

 

asi cettvaM tadanyeSu yAteSu bahujanmasu |

ye bandhavo ye vibhavAH kiM tAnapi na zocasi ||8||

asi cet_tvaM tad_anyeSu yAteSu bahu-janmasu |

ye bandhavo ye vibhavAH kiM tAn_api na zocasi ||8||

 

asi cet_tvaM tad_anyeSu yAteSu bahu-janmasu -

ye bandhavo ye vibhavAH kiM tAn_api na zocasi –

 

**m.8 You were there and others too since and during millions of briths. Why are you not grieving for all of them?

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**vlm.8. If thou art a spiritual substance (linga saríra), and hast undergone many births, then thou hadst many friends and properties in thy past lives, why dost not think of them also?

 

 

asi cettvaM tadanyeSu yAteSu bahujanmasu |

ye bandhavo ye vibhavAH kiM tAnapi na zocasi ||8||

 

 

 

 

 

““y5020.009

 

babhUvuste supuSpAsu sthalISu mRgayoniSu |

bahavo bandhavo mArgAstAnkathaM nAnuzocasi ||9||

babhUvus_te supuSpAsu sthalISu mRga-yoniSu |

bahavo bandhavo mArgAs_tAn_kathaM na anuzocasi ||9||

 

babhUvuH_te – There were for you – su-puSpAsu sthalISu – in flowery places -

mRga-yoniSu – in animal wombs -

bahavo bandhavo mArgAs – many animal relatives – mArga > mRga -

tAn_kathaM na anuzocasi – Why don’t you grieve for them?

 

**m.9-13 You were born in the wombs of wild animals in flower-filled forests. You had many relatives then. Why are you not weeping for them?

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**vlm.9. Thou hadst many friends in the flowery plains, where thou hadst thy pasture in thy former form of a stag; why thinkest not of those deer, who were once thy dear companions?

 

babhUvuste supuSpAsu sthalISu mRgayoniSu |

bahavo bandhavo mArgAstAnkathaM nAnuzocasi ||9||

 

 

 

 

 

““y5020.010

 

babhUvuste sapadmAsu taTISvambhojinISu te |

haMsasya bandhavo haMsAstAnkathaM nAnuzocasi ||10||

babhUvus_te sapadmAsu taTISv_ambho-jinISu te |

haMsasya bandhavo haMsAs_tAn_kathaM nAnuzocasi ||10||

 

babhUvus_te – There were for you -

sapadmAsu taTISv_ambho-jinISu te – those among the clouds of river lotuses -

haMsasya bandhavaH haMsAH – swan-relations among the swans -

tAn_kathaM na anuzocasi – why do you not mourn them?

 

**m.10-13 You were born as a swan in a lotus-filled lake. You had many swans as friends. Why are you not weeping for them?

**vlm.10. Why dost thou not lament for thy lost companions of swans, in the pleasant pool of lotuses, where thou didst dive and swim about in the form of a gander?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

 

 

babhUvuste sapadmAsu taTISvambhojinISu te |

haMsasya bandhavo haMsAstAnkathaM nAnuzocasi ||10||

 

 

 

 

 

 

““y5020.011

 

babhUvuste’lamanyatra citrAsu vanarAjiSu |

bahavo bandhavo vRkSAstAnkathaM nAnuzocasi ||11||

babhUvus_te_’lam_anyatra citrAsu vana-rAjiSu |

bahavo bandhavo vRkSAs_tAn_kathaM na anuzocasi ||11||

 

babhUvuH_te_alam_anyatra – Some otherwhen there were for you -

citrAsu vana-rAjiSu -

bahavo bandhavaH vRkSAH_tAn – those many tree relations -

kathaM na anuzocasi – how is it you don’t grieve-for?

 

**m.11-13 You were a tree in a forest and you had many tree friends. Why are you not weeping for them?

**vlm.11. Why not lament for thy fellow arbors in the woodlands, where thou once stoodest as a stately tree among them?

**sv.10-11-12-13 You had … many tree relatives when you were a tree… Why do you not weep for them?

 

 

babhUvuste’lamanyatra citrAsu vanarAjiSu |

bahavo bandhavo vRkSAstAnkathaM nAnuzocasi ||11||

 

 

 

 

 

 

“`y5020.012

 

babhuvuste mahogreSu zikhareSu mahIbhRtAm |

bahavo bAndhavaH siMhAstAnkathaM nAnuzocasi ||12||

babhuvuh_te mahA*ugreSu zikhareSu mahI*bhRtAm |

bahavaH bAndhavaH siMhAh_tAn_katham na_anuzocasi ||12||

 

babhuvuh_te mahA*ugreSu zikhareSu mahI*bhRtAm – ## x = ##

bahavaH bAndhavaH siMhAh – ## x = ##

tAn_katham na_anuzocasi – ## How do you not grieve for them? -12- ##

 

**m.12-13 You were a lion on the peaks of high mountains and you had many lions as friends. Why are you not weeping for them?

**vlm.12. Thou hadst thy comrades of lions on the rugged crags of mountains, why dost not lament for them also?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

 

babhuvuste mahogreSu zikhareSu mahIbhRtAm |

bahavo bAndhavaH siMhAstAnkathaM nAnuzocasi ||12||

 

babhuvuste mahogreSu zikhareSu mahIbhRtAm |

bahavo bAndhavaH siMhAstAnkathaM nAnuzocasi ||12||

babhuvuh_te mahA*ugreSu zikhareSu mahI*bhRtAm |

bahavaH bAndhavaH siMhAh_tAn_katham na_anuzocasi ||12||

babhuvuh_te mahA*ugreSu zikhareSu mahI*bhRtAm | bahavaH bAndhavaH siMhAh_tAn_katham na_anuzocasi ||12||

#

 

 

 

 

 

`y5020.013

 

बभूवुस्ते स्रवन्तीषु सरःस्वम्भोजिनीषु

बहवो बन्धवो मत्स्यास्तान्कथं नानुशोचसि ॥१३॥

बभूवुः_ते स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च ।

बहवः बन्धवः मत्स्याः_तान्_कथम् न_अनुशोचसि ॥१३॥

babhUvuH_te sravantISu saraHsu_ambhas*jinISu ca |

bahavaH bandhavaH matsyAH_tAn_katham na_anuzocasi ||13||

 

babhUvuH_te – ## There were for you = ##

sravantISu saraHsu_ambhas*jinISu ca – ## in flowing river-waters = ##

bahavaH bandhavaH matsyAH – ## many of your relations,–fishes. = ##

tAn_katham na_anuzocasi – ## How do you not grieve/mourn for them? -13- ##

 

**m.13 You were a fish in many rivers. You had many fish friends. Why are you not weeping for them?

**vlm.13. Thou hadst many of thy mates among the fishes, in the limpid lakes decked with lotuses; why not lament for thy separation from them?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

 

babhUvuste sravantISu saraHsvambhojinISu ca |

bahavo bandhavo matsyAstAnkathaM nAnuzocasi ||13||

बभूवुः_ते स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च । बहवः बन्धवः मत्स्याः_तान्_कथम् न_अनुशोचसि ॥१३॥

बभूवुः_ते –  There were for you =

स्रवन्तीषु सरःसु_अम्भस्*जिनीषु च –  in flowing river-waters =

बहवः बन्धवः मत्स्याः –  many of your relations,–fishes. =

तान्_कथम् न_अनुशोचसि –  How do you not grieve/mourn for them? -13-

 

 

 

 

 

 

““y5020.014

 

babhUvitha dazArNeSu kapilo vanavAnaraH |

rAjaputrastuSAreSu puNDreSu vanavAyasaH ||14||

babhUvitha daza-arNeSu kapilo vana-vAnaraH |

rAjaputras_tuSAreSu puNDreSu vana-vAyasaH ||14||

 

babhUvitha – Your were – daza-arNeSu – in the Dashârna country – of ten lakes -

kapilaH vana-vAnaraH – a monkey, a woods-Forester -

rAja-putraH – a Prince – tuSAreSu puNDreSu – in the snowy Pundra lands -

vana-vAyasaH – a forest crow.

 

**m.14-18 You were a monkey in the Kapila garden in Dasarna country. You were a prince in Tushara country. You were a crow in Punya country…

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**vlm.14. Thou hadst been in the country of Dasárna (confluence of the ten rivers), as a monkey in the grey and green woods: a prince hadst thou been in land of frost; and a raven in the woods of Pundra.

 

 

babhUvitha dazArNeSu kapilo vanavAnaraH |

rAjaputrastuSAreSu puNDreSu vanavAyasaH ||14||

 

In the Dashârna country of ten lakes, you were a monkey once,

a prince of the woods-Foresters;

and in the snowy Pundra lands you were a crow in the forest.                             -14-

 

 

 

““y5020.015

 

haihayeSu mAtAGgastrigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI saraladrume ||15||

haihayeSu mAtAGgas_trigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI sarala-drume ||15||

 

haihayeSu mAtAGgaH_- An elephant in Haihaya country -

trigarteSu ca gardabhaH – a donkey among the Trigartas -

zAlveSu saramA-putraH – among the Shalvas the son of a bitch -

patatrI sarala-drume – a bird in a pine tree.

 

# haihaya – http://en.wikipedia.org/wiki/Haihayas

# trigarta – http://en.wikipedia.org/wiki/Trigarta_Kingdom

# saramA – in general, female dog, bitch; particularly “the fleet one”, a female dog belonging to indra and the gods (represented in RV. x , 14 , 10 as the mother of the four-eyed brindled dogs of yama [cf. IW. 470] , and called in MBh. i , 671 deva-zunI in the RV. said to have gone in search of and recovered the cows stolen by the paNis ; elsewhere regarded as the mother of beasts of prey saramA deva-zunI is also said to be the authoress of part of RV. x , 108) RV. Pa1rGr2. MBh. &c

 

AB. saramA zunI … ||

**m.14-18 You were … an elephant in Haihaya region, a donkey in Trigarta region, a dog in Salwa kingdom, an aswatha tree on Vindhya Hill….

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**vlm.15. Thou hadst been an elephant in the land of Haihayas, and an ass in that of Trigarta; thou hadst become a dog in the country of Salya, and a bird in the wood of sarala or sál trees.

 

 

haihayeSu mAtAGgastrigarteSu ca gardabhaH |

zAlveSu saramAputraH patatrI saraladrume ||15||

 

You were an elephant in Haihaya country -

trigarteSu ca gardabhaH – a donkey among the Trigartas -

zAlveSu saramA-putraH – among the Shalvas the son of a bitch -

patatrI sarala-drume – a bird in a pine tree. -15-

 

 

 

 

 

““y5020.016

 

vindhyAdrau pippalo bhUtvA ghuNo bhUtvA mahAvaTe |

mandare kukkuTo bhUtvA vipro jAto’si kandare ||16||

vindhyAdrau pippalo bhUtvA ghuNo bhUtvA mahAvaTe |

mandare kukkuTo bhUtvA vipro jAto_’si kandare ||16||

 

vindhya-adrau pippalo bhUtvA ghuNo bhUtvA mahAvaTe -

mandare kukkuTo bhUtvA vipro jAto_’si kandare –

 

**m.14-18 You were … an aswatha tree on Vindhya Hill, a mosquito on a banyan tree, a hen on Mandara mountain. And now you are born as a brahmin on this hill ‘Meru’. You were a brahmin in Kosala country, a tittitri bird in Vanga, a horse in Tushara region, a crane on the Mandara hill.

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**vlm.16. Thou hadst been a pípal tree on the Vindhyan mountains, and a wood insect in a large oak (bata) tree; thou hadst been a cock on the Mandara mountain, and then born as a Bráhman in one of its caverns; (the abode of Rishis).

 

 

vindhyAdrau pippalo bhUtvA ghuNo bhUtvA mahAvaTe |

mandare kukkuTo bhUtvA vipro jAto’si kandare ||16||

 

 

 

 

 

 

““y5020.017

 

komaleSu dvijo bhUtvA bhUtvA vaGgeSu tittiriH |

azvo bhUtvA tuSAreSu jAtastvaM brahmaNo’dhvare ||17||

komaleSu dvijo bhUtvA bhUtvA vaGgeSu tittiriH |

azvo bhUtvA tuSAreSu jAtas_tvaM brahmaNo_’dhvare ||17||

 

komaleSu dvijo bhUtvA bhUtvA vaGgeSu tittiriH -

azvo bhUtvA tuSAreSu jAtas_tvaM brahmaNo_’dhvare –

 

**m.14-18 You were a monkey in the Kapila garden in Dasarna country. You were a prince in Tushara country. You were a crow in Punya country, an elephant in Haihaya region, a donkey in Trigarta region, a dog in Salwa kingdom, an aswatha tree on Vindhya Hill, a mosquito on a banyan tree, a hen on Mandara mountain. And now you are born as a brahmin on this hill ‘Meru’. You were a brahmin in Kosala country, a tittitri bird in Vanga, a horse in Tushara region, a crane on the Mandara hill.

**sv.17-18 You were a brahmana, you were a fly and also a mosquito, you were an ant.

**vlm.17. Thou wast a Bráhman in Kosala, and a partridge in Bengal; a horse hadst thou been in the snowy land, and a beast in the sacred ground of Brahmá at Pushkara (Pokhra).

 

 

komaleSu dvijo bhUtvA bhUtvA vaGgeSu tittiriH |

azvo bhUtvA tuSAreSu jAtastvaM brahmaNo’dhvare ||17||

 

 

 

 

 

 

““y5020.018

 

yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

yaH kITas_tAlakandAntar-mazako ya udumbare |

yaH prAg_bako vindhya-vane sa tvaM putra mama anujaH ||18||

 

yaH kITas_tAla-kanda antar – What was a worm in a palm-tree=root -

mazako ya udumbare – what was a mosquito in a banyan tree -

yaH prAg_bakaH vindhya-vane – what was once a crane in the Vindhya woods -

sa tvaM putra – that is you, lad, -

mama anujaH – my younger brother.

 

**m.14-18 You were … an aswatha tree on Vindhya Hill, a mosquito on a banyan tree, a hen on Mandara mountain. And now you are born as a brahmin on this hill ‘Meru’. …

**sv.17-18 You were a brahmana, you were a fly and also a mosquito, you were an ant.

**vlm.18. Thou hadst been an insect in the trunk of a palm tree, a gnat in a big tree, and a crane in the woods of Vindhya, that art now my younger brother.

 

 

yaH kITastAlakandAntarmazako ya udumbare |

yaH prAgbako vindhyavane sa tvaM putra mamAnujaH ||18||

 

 

 

 

““y5020.019

 

himavatkandare bhUrjatanutvaggranthikoTare |

pipIliko yaH SaNmAsAnso’yaM tvamanujo mama ||19||

himavat-kandare bhUrja-tanutvag-granthi-koTare |

pipIliko yaH SaNmAsAn_so_’yaM tvam_anujo mama ||19||

 

**m.19 You were an ant for six months in a leaf nest on Himalayas.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**vlm.19. Thou hadst been an ant for six months, and lain within the thin bark of a bhugpetera tree in a glen of the Himalayan hills, that art now born as my younger brother.

 

 

himavatkandare bhUrjatanutvaggranthikoTare |

pipIliko yaH SaNmAsAnso’yaM tvamanujo mama ||19||

 

 

 

 

 

 

““y5020.020

 

sthitaH sImAntakugrAmagomaye yazca vRzcikaH |

sArdhasaMvatsaraM sAdho so’yaM tvamanujo mama ||20||

sthitaH sImAntakugrAmagomaye yazca vRzcikaH |

sArdhasaMvatsaraM sAdho so’yaM tvamanujo mama ||20||

 

**m.20-22 You were a scorpion in cowdung for nearly one and half years. You were also living inside the breast of a tribal girl. You were born in many wombs in this Jambu Island. Now you are born as my brother.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**vlm.20. Thou hadst been a millepedes in a dunghill at a distant village; where thou didst dwell for a year and half, that art now become my younger brother.

 

 

sthitaH sImAntakugrAmagomaye yazca vRzcikaH |

sArdhasaMvatsaraM sAdho so’yaM tvamanujo mama ||20||

 

 

 

 

 

““y5020.021

 

pulindIstanapITheSu vilInaM yena kAnane |

SaTpadeneva padmeSu so’yaM tvamanujo mama ||21||

pulindI-stana-pITheSu vilInaM yena kAnane |

SaTpadeneva padmeSu so_’yaM tvam_anujo mama ||21||

 

pulindI-stana-pITheSu vilInaM yena kAnane -

SaTpadena iva padmeSu -

so_’yaM tvam_anujo mama -

 

# pulinda

 

http://www.sanskrit-lexicon.uni-koeln.de/monier/

 

**m.20-22 You were a scorpion in cowdung for nearly one and half years. You were also living inside the breast of a tribal girl. You were born in many wombs in this Jambu Island. Now you are born as my brother.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**vlm.21. Thou wast once the youngling of a Pulinda (a hill tribe woman), and didst dwell on her dugs like the honey sucking bee on the pericarp of a lotus. The same art thou now my younger brother.

 

 

pulindIstanapITheSu vilInaM yena kAnane |

SaTpadeneva padmeSu so’yaM tvamanujo mama ||21||

 

 

 

 

 

`y5020.022

 

एतास्वन्यासु बह्वीषु जनयोनिषु पुत्रक

जातोऽसि जम्बुद्वीपेऽस्मिन्पुरा शतसहस्रशः ॥२२॥

एतास्व्_अन्यासु बह्वीषु जन-योनिषु पुत्रक ।

जातः_असि जम्बु-द्वीपे_अस्मिन्_पुरा शत-सहस्रशः ॥२२॥

etAsv_anyAsu bahvISu jana-yoniSu putraka |

jAtaH_asi jambu-dvIpe_asmin_purA zata-sahasrazaH ||22||

 

एतासु_अन्यासु बह्वीषु जन-योनिषु –  In these other many birth-families, =

पुत्रक –  Sonny, =  जातः_असि –  you have been born =

जम्बुद्वीपे_अस्मिन् –  here in Jambudvîpa =

पुरा शत-सहस्रशः –  long-ago, by the hundreds of thousands. -22-

 

**m.20-22 You were a scorpion in cowdung for nearly one and half years. You were also living inside the breast of a tribal girl. You were born in many wombs in this Jambu Island. Now you are born as my brother.

**sv.22-23 In these many other embodiments you have taken birth again and again countless times.

**vlm.22. In this manner my boy, wast thou born in many other shapes, and hadst to wander all about the Jambu-dwipa, for myriads of years: And now art thou my younger brother.

 

etAsvanyAsu bahvISu janayoniSu putraka |

jAto’si jambudvIpe’sminpurA zatasahasrazaH ||22||

एतास्व्_अन्यासु बह्वीषु जन-योनिषु पुत्रक । जातः_असि जम्बु-द्वीपे_अस्मिन्_पुरा शत-सहस्रशः ॥२२॥

एतासु_अन्यासु बह्वीषु जन-योनिषु –  In these other many birth-families, =

Sonny, you have been born =

जम्बुद्वीपे_अस्मिन् –  here in Jambudvîpa =

पुरा शत-सहस्रशः –  long-ago, by the hundreds of thousands. -22-

 

 

 

 

 

`y5020.023

 

इत्थं तवात्मनश्चैव प्राक्तनं वासनाक्रमम्

पश्यामि सूक्ष्मया बुद्ध्या सम्यग्दर्शनशुद्धया ॥२३॥

इत्थम् तव_आत्मनः_च_एव प्राक्तनम् वासना-क्रमम् ।

पश्यामि सूक्ष्मया बुद्ध्या सम्यग्*दर्शन=शुद्धया ॥२३॥

ittham tava_AtmanaH_ca_eva prAktanam vAsanA-kramam |

pazyAmi sUkSmayA buddhyA samyag*darzana=zuddhayA ||23||

 

ittham tava_AtmanaH_ca_eva – ## And so only of yourSelf = ##

prAktanam vAsanA-kramam – ## according-with its prior Vâsanâs = ##

pazyAmi sUkSmayA buddhyA – ## I see/know with subtle intellect = ##

samyag*darzana=zuddhayA – ## with pure holisitic vision … -23- ##

 

**m.23 Thus I am seeing many of our births in the bygone times.

**sv.22-23 In these many other embodiments you have taken birth again and again countless times.

**vlm.23. Thus I see the past states of thy existence, caused by the antecedent desires of thy soul; I see all this by my nice discernment, and my clear and all-viewing sight.

 

itthaM tavAtmanazcaiva prAktanaM vAsanAkramam |

pazyAmi sUkSmayA buddhyA samyagdarzanazuddhayA ||23||

इत्थम् तव_आत्मनः_च_एव प्राक्तनम् वासना-क्रमम् । पश्यामि सूक्ष्मया बुद्ध्या सम्यग्*दर्शन=शुद्धया ॥२३॥

इत्थम् तव_आत्मनः_च_एव –  And so only of yourSelf =

प्राक्तनम् वासना-क्रमम् –  according-with its prior Vâsanâs =

पश्यामि सूक्ष्मया बुद्ध्या –  I see/know with subtle intellect =

सम्यग्*दर्शन=शुद्धया –  with pure holisitic vision … -23-

 

 

 

 

 

`y5020.024

 

ममापि बह्व्यो बहुधा योनयो मोहमन्थराः

समतीताः स्मराम्यद्य ता ज्ञानोदितया दृशा ॥२४॥

मम_अपि बह्व्यः बहुधा योनयः मोह-मन्थराः ।

समतीताः स्मरामि_अद्य ताः ज्ञान-उदितयाः दृशा ॥२४॥

mama_api bahvyaH bahudhA yonayaH moha-mantharAH |

samatItAH smarAmi_adya tAH jJAna-uditayAH dRzA ||24||

 

mama_api – ## Mine too = ##

bahvyaH bahudhA yonayaH – ## many multitudes of births = ##

moha-mantharAH samatItAH – ## established as a long slow delusion = ##

smarAmi_adya – ## I now remember = ##

tAH jJAna-uditayAH dRzA – ## arisen from Wisdom to my sight. -24- ##

 

jd#>math—> #manthara – mf(आ)n. (allied to √2. मन्द् and मन्द , but in some meanings rather fr. √ मथ्) slow (lit. and fig.; often ifc. ” slow in”), dull, stupid; = #jaDa, moha-mantharA ajJAna-jaDA, y5020.024, ABComm. •• #mantharam, -ind.-

 

**AB. … moha-mantharA ajJAna-jaDA ||

**m.24 Based upon our vasanas. I am seeing many of my own births which I spent in ignorance. I am able to see them with divine vision.

**sv.24 Even so, I have had very many embodiments. I see them all, and your embodiments too, through my subtle intelligence which is pure and clear-visioned.

**vlm.24. I also remember the several births that I had to undergo in my state of (spiritual) ignorance, and then as I see clearly before my enlightened sight.

 

mamApi bahvyo bahudhA yonayo mohamantharAH |

samatItAH smarAmyadya tA jJAnoditayA dRzA ||24||

मम_अपि बह्व्यः बहुधा योनयः मोह-मन्थराः । समतीताः स्मरामि_अद्य ताः ज्ञान-उदितयाः दृशा ॥२४॥

मम_अपि –  Mine too =

बह्व्यः बहुधा योनयः –  many multitudes of births =

मोह-मन्थराः समतीताः –  established as a long slow delusion =

स्मरामि_अद्य –  I now remember =

ताः ज्ञान-उदितयाः दृशा –  arisen from Wisdom to my sight. -24-

 

 

 

 

 

““y5020.025

 

trigarteSu zuko bhUtvA bheko bhUtvA sarittaTe |

vaneSu lAvako bhUtvA jAto’hamiha kAnane ||25||

trigarteSu zuko bhUtvA bheko bhUtvA sarittaTe |

vaneSu lAvako bhUtvA jAto’hamiha kAnane ||25||

 

**m.25 I was a frog on the banks of ‘suka’ river in Trigarta and a bird in forests.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**vlm.25. I also was a parrot in the land of Trigarta, and a frog at the beach of a river; I became a small bird in a forest, and was then born in these woods.

 

 

trigarteSu zuko bhUtvA bheko bhUtvA sarittaTe |

vaneSu lAvako bhUtvA jAto’hamiha kAnane ||25||

 

 

 

 

 

 

““y5020.026

 

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto_’ham_iva kAnane ||26||

 

bhuktvA pulindatAM vindhye – Having lived as a Pulinda tribesman in the Vindhya range,  -

kRtvA vaGgeSu vRkSatAm – having become a tree in Bengal, -

uSTratvaM vindhya-adrau jAto_’ham_iva kAnane – I was born as a camel in a Vindhya mountain forest.

 

**m.26 I was a lowly tribal on Vindhya hill. I was a tree in Vanga, a camel in the Vindhyas.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**vlm.26. Having been a Pulinda huntsman in Vindhya, and then as a tree in Bengal, and afterwards a camel in the Vindhya range, I am at last born in this forest.

 

 

bhuktvA pulindatAM vindhye kRtvA vaGgeSu vRkSatAm |

uSTratvaM vindhyAdrau jAto’hamiva kAnane ||26||

 

 

 

 

 

 

““y5020.027

 

tazcAtako himagirau yo rAjA pauNDramaNDale |

vyAghro yaH sahyakuJjeSu sa evAhaM tavAgrajaH ||27||

tazcAtako himagirau yo rAjA pauNDramaNDale |

vyAghro yaH sahyakuJjeSu sa evAhaM tavAgrajaH ||27||

 

**m.27 I was a chataka bird on Himalaya, a king in Poundra country, a tiger on seven hills.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**vlm.27. I who had been a chátaka bird in the Himalayas, and a prince in the Paundra province; and then as a mighty tiger in the forests of the sahya hill, am now become your elder brother.

 

 

tazcAtako himagirau yo rAjA pauNDramaNDale |

vyAghro yaH sahyakuJjeSu sa evAhaM tavAgrajaH ||27||

 

 

 

 

 

 

““y5020.028

 

yo gRdhro dazavarSANi yo grAho mAsapaJcakam |

yaH samAnAM zataM siMhaH sa eveha tavAgrajaH ||28||

yo gRdhro dazavarSANi yo grAho mAsapaJcakam |

yaH samAnAM zataM siMhaH sa eveha tavAgrajaH ||28||

 

**m.28 For ten years I was an eagle, and for six months I was a crocodile and was a lion for hundred years.

**sv.28-29 For ten years I was an eagle, for five months I was a crocodile and for a hundred years I was a lion: now I am your elder brother.

**vlm.28. He that had been a vulture for ten years, and a shark for five months and a lion for a full century; is now thy elder brother in this place.

 

 

yo gRdhro dazavarSANi yo grAho mAsapaJcakam |

yaH samAnAM zataM siMhaH sa eveha tavAgrajaH ||28||

 

 

 

 

 

 

““y5020.029

 

AndhragrAmacakoreNa tuSAranuparAjinA |

zrIzailAcAryaputreNa dambhavatkathyate mayA ||29||

Andhra-grAma-cakoreNa tuSAranuparAjinA |

zrI-zailAcArya=putreNa dambhavat_kathyate mayA ||29||

 

Andhra-grAma-cakoreNa –

tuSAranuparAjinA -

zrI-zailAcArya=putreNa –

dambhavat_kathyate mayA –

 

**m.29 In the Andhra country I was a chakora bird. I was a son of Acharya of Srisaila.

**sv.28-29 For ten years I was an eagle, for five months I was a crocodile and for a hundred years I was a lion: now I am your elder brother.

**vlm.29. I was a chakora wood in the village of Andhara, and a ruler in the snowy regions; and then as the proud son of a priest named sailáchárya in a hilly tract.

 

 

AndhragrAmacakoreNa tuSAranuparAjinA |

zrIzailAcAryaputreNa dambhavatkathyate mayA ||29||

 

 

 

 

 

 

““y5020.030

 

sarve vividhasaMsArA vividhAcAraceSTitAH |

vilAsA janmano bhrAnteH smaryante prAktanA mayA ||30||

sarve vividha-saMsArA vividhAcAra-ceSTitAH |

vilAsA janmano bhrAnteH smaryante prAktanA mayA ||30||

 

sarve vividha-saMsArAH – All these various samsâras -

vividha-AcAra=ceSTitAH – proceeding in various embodiments -

vilAsAH janmanah bhrAnteH smaryante prAktanAH mayA -

 

http://www.sanskrit-lexicon.uni-koeln.de/monier/

 

**sv.30 I remember all these and many more embodiments I have passed through in a state of ignorance and delusion.

**vlm.30. I remember the various customs and pursuits of different people* on earth, that I had to observe and follow in my repeated transmigrations among them.

 

 

sarve vividhasaMsArA vividhAcAraceSTitAH |

vilAsA janmano bhrAnteH smaryante prAktanA mayA ||30||

 

 

 

 

 

 

““y5020.031

 

evaM sthite jagajjAtA bandhavAH zatazo gatAH |

pitaro mAtarazcaiva bhrAtaraH suhRdastathA ||31||

evaM sthite jagajjAtA bandhavAH zatazo gatAH |

pitaro mAtarazcaiva bhrAtaraH suhRdastathA ||31||

 

**m.31 As such we had millions of parents and relatives.

**vlm.31. In these several migrations, I had many fathers and mothers, and many more of my brothers and sisters, as also friends and relatives to hundreds and thousands.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

 

 

 

 

““y5020.032

 

kAMstAnsamanuzocAvo na zocAvazca kAnapi |

bandhUnihAtizocAva IdRzyeva jagadgatiH ||32||

kAMstAnsamanuzocAvo na zocAvazca kAnapi |

bandhUnihAtizocAva IdRzyeva jagadgatiH ||32||

 

**m.32 For whom shall we weep? This is the way of the world.

**vlm.32. For whom shall I lament and whom forget among this number; shall I wail for them only that I lose in this life? But these also are to be buried in oblivion like the rest, and such is the course of the world.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

 

kAMstAnsamanuzocAvo na zocAvazca kAnapi |

bandhUnihAtizocAva IdRzyeva jagadgatiH ||32||

 

 

 

 

 

 

`y5020.033

 

अनन्ताः पितरो यान्ति यान्त्यनन्ताश्च मातरः

इह संसारिणां पुंसां वनपादपपर्णवत् ॥३३॥

अनन्ताः पितरः यान्ति यान्ति_अनन्ताः_च मातरः ।

इह संसारिणाम् पुंसाम् वन-पादप=पर्ण*वत् ॥३३॥

anantAH pitaraH yAnti yAnti_anantAH_ca mAtaraH |

iha saMsAriNAm puMsAm vana-pAdapa=parNa*vat ||33||

 

anantAH pitaraH yAnti  – ## Unendingly the fathers come = ##

yAnty_anantAz_ca mAtaraH – ## unendingly the mothers come too = ##

iha saMsAriNAM puMsAm – ## for people in this Samsâra = ##

vana-pAdapa=parNavat – ## like the leaves of forest trees. -33- ##

 

**m.33 Thus we will have uncountable parents like leaves of a tree.

**vlm.33. Numberless fathers have gone by, and unnumbered mothers also have passed and died away; so innumerable generations of men have perished and disappeared, like the falling off of withered leaves.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

anantAH pitaro yAnti yAntyanantAzca mAtaraH |

iha saMsAriNAM puMsAM vanapAdapaparNavat ||33||

अनन्ताः पितरः यान्ति यान्ति_अनन्ताः_च मातरः । इह संसारिणाम् पुंसाम् वन-पादप=पर्ण*वत् ॥३३॥

अनन्ताः पितरः यान्ति  –  Unendingly the fathers come =

यान्त्य्_अनन्ताश्_च मातरः –  unendingly the mothers come too =

इह संसारिणां पुंसाम् –  for people in this Samsâra =

वन-पादप=पर्णवत् –  like the leaves of forest trees. -33-

 

 

 

 

 

 

““y5020.034

 

kiM pramANamataH putra duHkhasyAtra sukhasya ca |

tasmAtsarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

kiM pramANamataH putra duHkhasya atra sukhasya ca |

tasmAt_sarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

 

kiM pramANam_ataH – Hence what limit is there, – putra – lad, -

duHkhasya atra sukhasya ca – of sorrow here and delight, -

tasmAt_sarvaM parityajya – therefore forsake everything -

tiSThAvaH svacchatAM gatau – rest in the way of purity.

 

**m.34-35. So, my brother, where is the measure and limit for these sorrows and joys? (The best way) is to forget everything and attain purity. Leave out the feeling of ‘Samsara’ in your mind, which lives as ego, and follow the secure path followed by the knowers of Self.

**vlm.34. There are no bounds, my boy, of our pleasures and pains in this sublunary world; lay them all aside, and let us remain unmindful of all existence; (whether past, present or future)!

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

 

kiM pramANamataH putra duHkhasyAtra sukhasya ca |

tasmAtsarvaM parityajya tiSThAvaH svacchatAM gatau ||34||

 

 

 

 

 

““y5020.035

 

prapaJcabhAvanAM tyaktvA manasyahamiti sthitAm |

tAM gatiM gaccha bhadraM te yAM yAnti gatikovidAH ||35||

prapaJcabhAvanAM tyaktvA manasyahamiti sthitAm |

tAM gatiM gaccha bhadraM te yAM yAnti gatikovidAH ||35||

 

**m.34-35. So, my brother, where is the measure and limit for these sorrows and joys? (The best way) is to forget everything and attain purity. Leave out the feeling of ‘Samsara’ in your mind, which lives as ego, and follow the secure path followed by the knowers of Self.

**vlm.35. Forsake thy thoughts of false appearances, and relinquish, thy firm conviction of thy own egoism, and look to that ultimate course which has led the learned to their final beatitude.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

 

 

prapaJcabhAvanAM tyaktvA manasyahamiti sthitAm |

tAM gatiM gaccha bhadraM te yAM yAnti gatikovidAH ||35||

 

 

 

 

 

 

 

““y5020.036

 

ihAjavaM javIbhAvaM patanotpatanAtmakam |

na ca zocanti sudhiyazciraM valganti kevalam ||36||

ihAjavaM javIbhAvaM patanotpatanAtmakam |

na ca zocanti sudhiyazciraM valganti kevalam ||36||

 

**m.36 This world gallops on, rising and falling, sometimes at high speed and sometimes slowly. Wise people do not worry about it.

**vlm.36. What is this commotion of the people for, but a struggling for rising or falling (to heaven or hell); strive therefore for neither, but live regardless of both like in different philosopher; (and permit thyself to heaven)[**.]

**sv.36-37 Let us therefore abandon all these ignorant notions and remain at peace. Abandon the notion of the world which arises in your mind as the T. And, be still, neither going up nor falling down!

 

 

ihAjavaM javIbhAvaM patanotpatanAtmakam |

na ca zocanti sudhiyazciraM valganti kevalam ||36||

 

 

 

 

““y5020.037

 

bhAvAbhAvavinirmuktaM jarAmaraNavarjitam |

saMsmarAtmAnamavyagro mA vimUDhamanA bhava ||37||

bhAvAbhAva-vinirmuktaM jarA-maraNa=varjitam |

saMsmarAtmAnam_avyagro mA vimUDhamanA bhava ||37||

 

bhAva-abhAva=vinirmuktaM -

jarA-maraNa=varjitam -

saMsmara AtmAnam_avyagraH -

mA vimUDhamanA bhava -

 

**m.37 Think of that eternal that is free from death and aging, like and dislikes, with a peaceful mind. Do not become a thoughtless, stupid person.

**vlm.37. Live free from thy cares of existence and inexistence, and then thou shalt be freed from thy fears of decay and death. Remember unruffled thy self alone, and be not moved by any from thyself possession by the accidents to life like the ignorant.

**sv.36-37 Let us therefore abandon all these ignorant notions and remain at peace. Abandon the notion of the world which arises in your mind as the T. And, be still, neither going up nor falling down!

 

 

 

bhAvAbhAvavinirmuktaM jarAmaraNavarjitam |

saMsmarAtmAnamavyagro mA vimUDhamanA bhava ||37||

 

 

 

 

 

 

““y5020.038

 

na te duHkhaM na te janma na te mAtA na te pitA |

AtmaivAsi na sadbuddhe tvamanyaH kazcideva hi ||38||

na te duHkhaM na te janma na te mAtA na te pitA |

AtmaivAsi na sadbuddhe tvam_anyaH kazcid_eva hi ||38||

 

na te duHkhaM – No sorrow for you, -

na te janma – no birth for you, -

na te mAtA – no mother for you, -

na te pitA – no father for you, -

AtmaivAsi na sadbuddhe –

tvam_anyaH kazcid_eva hi –

 

**m.38 You are in truth Self. You have no parents, no sorrow, no birth. You are never anything else.

**sv.38-39 You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

**vlm.38. Know thou hast no birth nor death, nor weal or woe of any kind, nor a father or mother, nor friend nor foe anywhere. Thou art only thy pure spirit, and nothing of an unspiritual

nature.

 

 

na te duHkhaM na te janma na te mAtA na te pitA |

AtmaivAsi na sadbuddhe tvamanyaH kazcideva hi ||38||

 

 

 

 

 

 

““y5020.039

 

asyAM saMsArayAtrAyaM nAnAbhinayadAyinaH |

ajJA eva narAH sAdhurasabhAvasamanvitAH ||39||

asyAM saMsArayA atra ayaM nAnA-abhinaya-dAyinaH |

ajJA eva narAH sAdhurasabhAva-samanvitAH ||39||

 

asyAM saMsArayA atra ayaM nAnA-abhinaya-dAyinaH -

ajJA eva narAH sAdhurasabhAva-samanvitAH –

 

**m.39 Ignorant people get along this journey through this world in a guileless mood and manner.

**sv.38-39 You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

**vlm.39. The world is a stage presenting many acts and scenes; and they only play their parts well, who are excited neither by its passions and feelings.

 

 

asyAM saMsArayAtrAyaM nAnAbhinayadAyinaH |

ajJA eva narAH sAdhurasabhAvasamanvitAH ||39||

 

 

 

 

 

 

 

““y5020.040

 

madhyasthadRSTayaH svasthA yathAprAptArthadarzinaH |

tajjJAstu prekSakA eva sAkSidharme vyavasthitAH ||40||

madhya~stha-dRSTayaH svasthA yathA~prAptArtha-darzinaH |

tajjJAs_tu prekSakA eva sAkSi-dharme vyavasthitAH ||40||

 

madhya~stha-dRSTayaH svasthAH -

yathA~prApta-artha-darzinaH -

tajjJAs_tu prekSakAH eva -

sAkSi-dharme vyavasthitAH -

 

**m.40 But those who are aware of Truth go about in this world performing the works that come to them, with a settled and healthy mind, like witnesses to the phenomenal happenings.

**sv.40 The sages perceive the middle path, they see what is at the moment, they are at peace, they are established in witness consciousness:…

**vlm.40. Those that are indifferent in their views, have their quietude amidst all the occurrences of life; and those that have known the True One, remain only to witness the course of nature.

 

 

madhyasthadRSTayaH svasthA yathAprAptArthadarzinaH |

tajjJAstu prekSakA eva sAkSidharme vyavasthitAH ||40||

 

 

 

 

 

 

““y5020.041

 

kartAro’pi na kartAro yathA dIpA nizAgame |

AlokakarmaNAmevaM tajjJA lokasthitAviha ||41||

kartAro’pi na kartAro yathA dIpA nizAgame |

AlokakarmaNAmevaM tajjJA lokasthitAviha ||41||

 

**m.41 They abide in the world like a lamp at night. They never claim any ownership for the works they perform. Like lamps they work in this world.

**vlm.41. The knowers of God do their acts, without thinking themselves their actors; just as the lamps of night witness the objects around, without their consciousness of the same.

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

 

 

 

 

““y5020.042

 

pratibimbe na dRzyante svAtmabimbagatairapi |

yathA darpaNaratnAdyAstathA kArye mahAdhiyaH ||42||

pratibimbe na dRzyante svAtma-bimba=gatair_api |

yathA darpaNa-ratnAdyAs_tathA kArye mahAdhiyaH ||42||

 

pratibimbe na dRzyante svAtma-bimba=gatair_api -

yathA darpaNa-ratna-AdyAs –

tathA kArye mahAdhiyaH –

 

**m.42 They do not acquire the images and impressions of the works even though they perform the work. They are like a mirror which does not acquire the charcteristics of the images it reflects.

**vlm.42. The wise witness the objects as they are reflected in the mirror of their minds, just as the looking glass and gems receive the images of things.

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

 

 

pratibimbe na dRzyante svAtmabimbagatairapi |

yathA darpaNaratnAdyAstathA kArye mahAdhiyaH ||42||

 

 

 

 

 

““y5020.043

 

sarvaiSaNAmayakalaGkavivarjitena

 svasthAtmabhAvakalitena hRdabjamadhye |

putrAtmanAtmani mahAmuninAmunaiva

 saMtyajya saMbhramamalaM paritoSamehi ||43||

sarvaiSaNAmayakalaGkavivarjitena

svasthAtmabhAvakalitena hRdabjamadhye |

putrAtmanAtmani mahAmuninAmunaiva

saMtyajya saMbhramamalaM paritoSamehi ||43||

 

**m.43 My dear brother, leave aside all impurities of desires. Live in your heart – lotus like a sage of sages. Give up all falsity and perplexity and be happy always.

**vlm.43. Now my boy, rub out all thy wishes and the vestiges of thy remembrance from thy mind, and view the image of the serene spirit of God in thy inmost soul. Learn to live like the great sages with the sight of thy spiritual light, and by effacing all false impressions from thy mind.

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

 

sarvaiSaNAmayakalaGkavivarjitena

 svasthAtmabhAvakalitena hRdabjamadhye |

putrAtmanAtmani mahAmuninAmunaiva

 saMtyajya saMbhramamalaM paritoSamehi ||43||

 

 

 

ity arSe zrI-vAsiSTha-mahArAmayaNe vAlmIkIye devadUtokte mokSopayeSu upazamaprakaraNe pAvana-bodho nAma viMzaH sargaH ||5|20||

 

 

 

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TO CONVERT hk (HARVARD-KYOTO) TO dn (dEVANAAGARII):

 

http://www.learnsanskrit.org/tools/sanscript.php

 

1. Select Harvard-Kyoto from the left-hand dropdown menu.

2. Select and copy the HK text, and insert it in the left-hand frame.

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4. Press Ctrl-a to select the DN text, and Ctrl-c to copy it. Carry it where you will.

 

The entire CONCORDANT GLOSSARY is now available in a constantly updated form, through the wonderful Dropbox service. The Dropbox Key [DK] is given below. Just hover above the Key, and then Ctrl-Click.

 

DK: http://dl.dropbox.com/u/3491131/CONCORDANT%20GLOSSARY.doc

 

Definitions are abridged from the entries in the two webSites linked below. Grateful acknowledgement is made to both teams of lexicographers, at Köln (Cologne), and Chicago, ¶ For words not listed here, visit their sites:

 

Monier-Williams: The best online source is from Koeln [Cologne] University, where MW is available in two formats, together with Capeller; also available here are a Tamil-English and Pahlavi-English dictionary. It can be searched in HK transcription; and the new version allows use of Devanagari. Quotes from MW are indicated in the Concordant Glossary [CG] as —¶mw -. Occasionally Capeller is also cited, as —¶cp – .

 

http://webapps.uni-koeln.de/tamil/ – the old format, in HK only; entries easily copied.

 

http://www.sanskrit-lexicon.uni-koeln.de/monier/ – with some DN – entries more difficult to copy.

 

Apte: This site must be browsed in a modified HK format, or in Devanagari. The definitions are largely taken from MW, but are better organized, and supplemented by an abundance of DN citations from the literature. In searching words, you should use “s” for both <z> and <S>, and “n” for both <G> and <J>. At present (2009) the entire content has been bugged by the omission of the <a> in ” aH” terminations, so that <ahaMkArah> is listed as <ahankArh.>, so must be searched only by “ahankar”, checking the “Words beginning with” box—but this is anywise a good method to follow in a search that is not restricted to whole words.

Quotes from Apte are indicated in the Concordant Glossary [CG] as —¶ap -. Where the Apte definition could not be found, the MW entry is given, with the marking —¶mw* -

 

http://dsal.uchicago.edu/dictionaries/apte/index.html

 

But —¶jd – entries are my own,—given mostly where other authority could not be found; and anything in [square brackets] is also my addition to the text.

Entries are in Roman alphabetical order. (Or, to arrange by zloka number, use the Sort Function.) CG words are readily found when you search with the # pound-sign:

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+++

 

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SV: V: 20 The Story of Punya and Pavana

 

**sv.1-2 PUNYA continued: These false notions of father, mother, friend, relative, etc., are swept aside by wisdom as dust is swept away by wind. These relatives are not based on truth, they are but words!

**sv.3 If one is thought of as a friend, he is a friend; if he is thought of as the other, he is the other!

**sv.4 When all this is seen as the one omnipresent being, where is the distinction between the friend and the other?

**sv.5 Brother, enquire within yourself — this body is inert and it is composed of blood, flesh, bones, etc.; what is the ‘I’ in it?

**sv.6 If you thus enquire into the truth, you will realise that there is nothing which is you nor anything which is ‘I': what is called Punya or Pavana is but a false notion.

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**sv.17-18 You were a brahmana, you were a fly and also a mosquito, you were an ant.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**sv.22-23 In these many other embodiments you have taken birth again and again countless times.

**sv.24 Even so, I have had very many embodiments. I see them all, and your embodiments too, through my subtle intelligence which is pure and clear-visioned.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**sv.28-29 For ten years I was an eagle, for five months I was a crocodile and for a hundred years I was a lion: now I am your elder brother.

**sv.30 I remember all these and many more embodiments I have passed through in a state of ignorance and delusion.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

**sv.36-37 Let us therefore abandon all these ignorant notions and remain at peace. Abandon the notion of the world which arises in your mind as the T. And, be still, neither going up nor falling down!

**sv.38-39 You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

**sv.40 The sages perceive the middle path, they see what is at the moment, they are at peace, they are established in witness consciousness:…

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

 

 

 

Sarga 20. On pure knowledge.

**va.1. Punya said: Who is your father, friend, mother or relative? The dust of these
notions is easily blown off by the wind of enquiry.
**va.2. Relatives, friends and children are results of the disease of
illusory love and hate; they become as if existing only in accordance
with your notions about them.
**va.3. If one is being thought of as a friend, he becomes a friend, if you
think about him as another, he becomes another; same way a poison or
nectar becomes so in agreement with your thinking about them.
**va.4. When the non-duality of the omnipresent real Self is known, where
can notions of relative and another come from?
**va.5. Where is “I” in this body, which is only a cage of bones with blood
and flesh? – think yourself about it, brother!
**va.6. From the absolute point of view there is no you and no me, -
“Punya” and “Pavana” are just illusory notions.
**va.7. Who is your father and who is your friend, who is mother and who is
enemy? Who are you and who is another in the shining undivided space
of Consciousness?
**va.8. If you still think you exist, even then in your many past births
you had many relatives and possessions, why are you not lamenting over
their loss?
**va.9. You had many relatives among animals in the flowery valleys, why
are you not crying for them?
**va.10. You had many relatives among swans on the banks with lotuses and
water lilies, why are you not crying for them?
**va.11. You had many relatives among various stately trees in the forests,
why are you not crying for them?
**va.12. You had many relatives among lions on the high-risen peaks of
great mountains, why are you not crying for them?
**va.13. You had many relatives among fish in the fast-flowing rivers and
lakes with lotuses, why are you not crying for them?
**va.14. You were a brown forest monkey in the country of Dasharna, a
prince in Tushara and a forest raven in Pundra.
**va.15. You lived as an elephant in Haihaya, as a donkey in Trigarta, a
dog in Shalva and a bird in the pine-woods.
**va.16. You were a pipal tree in the Vindhya mountains and an insect in
bark of a tree; you were a pheasant in the forests of Mandara and a
brahmin born in a cave.
**va.17. You were a twice-born in Kosila, a bird in Vanga, a horse in
Tushara and a beast in holy sacrificial grounds of Brahma.
**va.18. You were a worm among tree roots and a mosquito in the tree hole;
you were a crane in the Vindhya forest and now you are my younger
brother.
**va.19. For six months you were an ant living in the thin bark of a birch
tree in a Himalayan valley, and now you are my younger brother.
**va.20. For a year and a half you were a scorpion in the dung pile outside
a remote village, and now you are my younger brother.
**va.21. You were born to a tribal woman and hid in her protective embrace
like a bee in a lotus flower, and now you are my younger brother.
**va.22. Hundreds of thousands times you were born among various different
beings on this Jambudvipa continent.
**va.23. By subtle mind and purity of clear vision I see the sequence of
your and my prior births.
**va.24. In my vision I remember my own countless various past births spent
in dull ignorance.
**va.25. I lived as a parrot in Trigarta, a frog on the river side, a small
bird in the forests and now I am born in this forest.
**va.26. I was a tribesman in Vindhya, a tree in Bengal, a buffalo in the
Vindhya mountains, and now I am born in this forest.
**va.27. I was a chataka bird in the Himalayas, and a ruler of the Pandra
country, a tiger in the forests of Sahya and now I am your elder
brother.
**va.28. I was a vulture for ten years, and a crocodile for five months; I
was a lion for a hundred years, and now I am your elder brother.
**va.29. In this illusory world I was a chakora bird in the Andhra village,
a king in the Tushara country and a son of guru Shri Shaila.
**va.30. I remember all my past wanderings in samsara with various
manifestations and peculiarities.
**va.31. And in all these births there were hundreds of relatives, fathers
and mothers, brothers and friends.
**va.32. Whom should we mourn more, whom less, and whom should we not mourn
at all? – such notions are common in this world.
**va.33. Endless is the number of the fathers gone by, and endless is the
number of the mothers; relatives in this world are countless like the
leaves on the forest trees.
**va.34. Brother, is there a rightful cause for the sorrow and joy in this
world? Therefore leaving all mistaken notions, let us be calm and
pure.
**va.35. Forsaking the notion of the material which resides in the mind as
ego-sense, go happily by the way of the wise.
**va.36. From the very beginning, all beings in the world endlessly appear
and disappear, rise and fall, and the wise are not lamenting over
this.
**va.37. Free from the notion of existence and non-existence, of old age
and death, remember always your own Self and don’t be a fool!
**va.38. You have neither sorrow nor birth, no mother and no father, you
are what you are and nothing else besides that.
**va.39. Ignorant men wander in this samsara among various notions, while
wise people full of good qualities,
**va.40. Who know the truth, are not affected by the extremes, staying in
the middle as their own selves; they see everything as it is and look
around from the witness point of view.
**va.41. Wise people are not doers even while acting in this world, they
are like a lamp in the dark night, which gives light to every
happening without being affected itself.
**va.42. Wise people are not touched by the actions and situations, as a
mirror or a crystal are not affected by reflections in them.
**va.43. Brother, leaving the impurity of all desires, residing in your own
self in the middle of the heart-lotus, be like the great sages, who
stay in the Self of self. Forsaking ignorance, be happy!

Such is the twentieth sarga named “On pure knowledge” of the Book
Five:   “On cessation” of Maha-Ramayana of Shri Valmiki, leading to
the liberation, told by the messenger of the gods and written down by
Valmiki.
 

 

sv/vlm5020

 

VLM: REMONSTRATION OF PÁVANA. Argument. Punya’s relation of his various transmigrations and their woes to Pávana.

 

**sv.1-2 PUNYA continued: These false notions of father, mother, friend, relative, etc., are swept aside by wisdom as dust is swept away by wind. These relatives are not based on truth, they are but words!

**vlm.1 Punya said:—Who is our father and who our mother, and who are our friends and relatives, except our notion of them as such; and these again are as the dust raised by the gusts

of our airy fancy?

**vlm.2. The conceptions of friends and foes, of our sons and relations are the products of our affection and hatred to them; and these being the effects of our ignorance, are soon made

to disappear into airy nothing, upon enlightenment of the understanding.

**sv.3 If one is thought of as a friend, he is a friend; if he is thought of as the other, he is the other!

**vlm.3. The thought of one as a friend, makes him a friend, and thinking one as an enemy makes him an enemy; the knowledge of a thing as honey and of another as poison, is owing to our opinion of it.

**sv.4 When all this is seen as the one omnipresent being, where is the distinction between the friend and the other?

**vlm.4. There being but one universal soul equally pervading the whole, there can be no reason of the conception of one as a friend and of another as an enemy.

**sv.5 Brother, enquire within yourself — this body is inert and it is composed of blood, flesh, bones, etc.; what is the ‘I’ in it?

**vlm.5. Think my boy in thy mind what thou art, and what is that thing which makes thy identity, when thy body is but a composition of bones, ribs, flesh and blood, and not thyself.

**sv.6 If you thus enquire into the truth, you will realise that there is nothing which is you nor anything which is ‘I': what is called Punya or Pavana is but a false notion.

**vlm.6. Being viewed in its true light, there is nothing as myself or thyself; it is a fallacy of our understanding, that makes me think myself as Punya and thee as Pávana.

**sv.7-8-9 However, if you still think ‘I am’, then in the incarnations past you have had very many relatives. Why do you not grieve for their death?

**vlm.7. Who is thy father and who thy son, who thy mother and who thy friend? One Supreme-self pervades all infinity, whom callest thou the self, and whom the not self; (i. e. thine and

not thine).

**vlm.8. If thou art a spiritual substance (linga saríra), and hast undergone many births, then thou hadst many friends and properties in thy past lives, why dost not think of them also?

**vlm.9. Thou hadst many friends in the flowery plains, where thou hadst thy pasture in thy former form of a stag; why thinkest not of those deer, who were once thy dear companions?

**sv.10-11-12-13 You had many swan relatives when you were a swan, many tree relatives when you were a tree, many lion-relatives when you were a lion, many fish-relatives when you were a fish. Why do you not weep for them?

**vlm.10. Why dost thou not lament for thy lost companions of swans, in the pleasant pool of lotuses, where thou didst dive and swim about in the form of a gander?

**vlm.11. Why not lament for thy fellow arbors in the woodlands, where thou once stoodest as a stately tree among them?

**vlm.12. Thou hadst thy comrades of lions on the rugged crags of mountains, why dost not lament for them also?

**vlm.13. Thou hadst many of thy mates among the fishes, in the limpid lakes decked with lotuses; why not lament for thy separation from them?

**sv.14-15-16 You were a prince, you were a donkey, you were a peepul tree and then a banyan tree.

**vlm.14. Thou hadst been in the country of Dasárna (confluence of the ten rivers), as a monkey in the grey and green woods: a prince hadst thou been in land of frost; and a raven in the woods

of Pundra.

**vlm.15. Thou hadst been an elephant in the land of Haihayas, and an ass in that of Trigarta; thou hadst become a dog in the country of Salya, and a bird in the wood of sarala or sál trees.

**vlm.16. Thou hadst been a pípal tree on the Vindhyan mountains, and a wood insect in a large oak (bata) tree; thou hadst been a cock on the Mandara mountain, and then born as a

Bráhman in one of its caverns; (the abode of Rishis).

**sv.17-18 You were a brahmana, you were a fly and also a mosquito, you were an ant.

**vlm.17. Thou wast a Bráhman in Kosala, and a partridge in Bengal; a horse hadst thou been in the snowy land, and a beast in the sacred ground of Brahmá at Pushkara (Pokhra).

**vlm.18. Thou hadst been an insect in the trunk of a palm tree, a gnat in a big tree, and a crane in the woods of Vindhya, that art now my younger brother.

**sv.19-20-21 You were a scorpion for half a year, you were a bee, and now you are my brother.

**vlm.19. Thou hadst been an ant for six months, and lain within the thin bark of a bhugpetera tree in a glen of the Himalayan hills, that art now born as my younger brother.

**vlm.20. Thou hadst been a millepedes in a dunghill at a distant village; where thou didst dwell for a year and half, that art now become my younger brother.

**vlm.21. Thou wast once the youngling of a Pulinda (a hill tribe woman), and didst dwell on her dugs like the honey sucking bee on the pericarp of a lotus. The same art thou now my younger

brother.

**sv.22-23 In these many other embodiments you have taken birth again and again countless times.

**vlm.22. In this manner my boy, wast thou born in many other shapes, and hadst to wander all about the Jambu-dwipa, for myriads of years: And now art thou my younger brother.

**vlm.23. Thus I see the post states of thy existence, caused by the antecedent desires of thy soul; I see all this by my nice discernment, and my clear and all-viewing sight.

**sv.24 Even so, I have had very many embodiments. I see them all, and your embodiments too, through my subtle intelligence which is pure and clear-visioned.

**vlm.24. I also remember the several births that I had to undergo in my state of (spiritual) ignorance, and then as I see clearly before my enlightened sight.

**sv.25-26-27 I was a bird, a crane, a frog, a tree, a camel, a king, a tiger — and now I am your elder brother.

**vlm.25. I also was a parrot in the land of Trigarta, and a frog at the beach of a river; I became a small bird in a forest, and was then born in these woods.

**vlm.26. Having been a Pulinda huntsman in Vindhya, and then as a tree in Bengal, and afterwards a camel in the Vindhya range, I am at last born in this forest.

**vlm.27. I who had been a chátaka bird in the Himalayas, and a prince in the Paundra province; and then as a mighty tiger in the forests of the sahya hill, am now become your elder brother.

**sv.28-29 For ten years I was an eagle, for five months I was a crocodile and for a hundred years I was a lion: now I am your elder brother.

**vlm.28. He that had been a vulture for ten years, and a shark for five months and a lion for a full century; is now thy elder brother in this place.

**vlm.29. I was a chakora wood in the village of Andhara, and a ruler in the snowy regions; and then as the proud son of a priest named sailáchárya in a hilly tract.

**sv.30 I remember all these and many more embodiments I have passed through in a state of ignorance and delusion.

**vlm.30. I remember the various customs and pursuits of different people* on earth, that I had to observe and follow in my repeated transmigrations among them.

**sv.31-32-33-34-35 In all these embodiments there were countless relatives. Whom shall I mourn? Considering this, I do not grieve. All along this path of life relatives are strewn like dry leaves on a forest path. What can be the proper cause for grief or joy in this world, brother?

**vlm.31. In these several migrations, I had many fathers and mothers, and many more of my brothers and sisters, as also friends and relatives to hundreds and thousands.

**vlm.32. For whom shall I lament and whom forget among this number; shall I wail for them only that I lose in this life? But these also are to be buried in oblivion like the rest, and such

is the course of the world.

**vlm.33. Numberless fathers have gone by, and unnumbered mothers also have passed and died away; so innumerable generations of men have perished and disappeared, like the falling

off of withered leaves.

**vlm.34. There are no bounds, my boy, of our pleasures and pains in this sublunary world; lay them all aside, and let us remain unmindful of all existence; (whether past, present or future)!

**vlm.35. Forsake thy thoughts of false appearances, and relinquish, thy firm conviction of thy own egoism, and look to that ultimate course which has led the learned to their final beatitude.

**sv.36-37 Let us therefore abandon all these ignorant notions and remain at peace. Abandon the notion of the world which arises in your mind as the T. And, be still, neither going up nor falling down!

**vlm.36. What is this commotion of the people for, but a struggling for rising or falling (to heaven or hell); strive therefore for neither, but live regardless of both like in different philosopher; (and permit thyself to heaven)[**.]

**vlm.37. Live free from thy cares of existence and inexistence, and then thou shalt be freed from thy fears of decay and death. Remember unruffled thy self alone, and be not moved by any from thyself possession by the accidents to life like the ignorant.

**sv.38-39 You have no unhappiness, no birth, no father, no mother: you are the self and naught else.

**vlm.38. Know thou hast no birth nor death, nor weal or woe of any kind, nor a father or mother, nor friend nor foe anywhere. Thou art only thy pure spirit, and nothing of an unspiritual

nature.

**vlm.39. The world is a stage presenting many acts and scenes; and they only play their parts well, who are excited neither by its passions and feelings.

**sv.40 The sages perceive the middle path, they see what is at the moment, they are at peace, they are established in witness consciousness:…

**vlm.40. Those that are indifferent in their views, have their quietude amidst all the occurrences of life; and those that have known the True One, remain only to witness the course of nature.

**sv.41-42-43 … they shine like a lamp in darkness, in whose light events happen (without the lamp being involved).

**vlm.41. The knowers of God do their acts, without thinking themselves their actors; just as the lamps of night witness the objects around, without their consciousness of the same.

**vlm.42. The wise witness the objects as they are reflected in the mirror of their minds, just as the looking glass and gems receive the images of things.

**vlm.43. Now my boy, rub out all thy wishes and the vestiges of thy remembrance from thy mind, and view the image of the serene spirit of God in thy inmost soul. Learn to live like the great sages with the sight of thy spiritual light, and by effacing all false impressions from thy mind.

 

 

 

y5020.2FB26-27.z43 Canto 5.20: xxx

 

v.13::FB27:2100h. -wd- 68pp – 85KB = +17p/+14K = +4/-2°C. – b.fall.wetSnow.av +2/-8 =

 

v.13::FB27:2100h. -wd- 68pp – 85KB = +17p/+14K = +4/-2°C. – b.fall.wetSnow.av +2/-8 = v.13::FB26:1900h. -tu- 51pp – 71KB = +6p/-142K = +2/-1°C. – b.fall.p*.av =0/+6 =

v.12::0227 – 43 zl. – 45 pp. – 85KB = 10p/20Kv.120226 – 43 zl. – 35 pp. – 65KB  = 11p/26K

v.11::0927 – 43 zl. – 24 pp. – 39KB = v.110927 – 43 zl. – 10 pp. – 18KB = 14p/21K

v.07::0813 p7 w1430 20/39ºC sunny

 

 

 

The complete YVFiles in their most recent update can be downloaded at

http://bit.ly/NjbdVI

 

This urlKey will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a “tree” of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0> has Introductory material, the Concordant Glossary (CGl) and other useful material.

 

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Please report any transcription errors with a Subject line beginning with the Sarga Number, “y5020″.

 

 

Concordant Glossary 1212

 

 
—> #Akulita A-kulita a. – confounded, bewildered, perplexed, worried • made muddy (as water) — y1026.015
—> #Alabdha mfn. touched mbh.; killed, sacrificed; gained, conciliated — y1019.023
—> #alAbuvINA alAbu-vINA f. a lute of the shape of a bottlegourd.
—> #AlAna —> #nirAlAna – [an elephant] released from a fetter y3037.039 —
—> #AlAna-m – (fr. <AlI> T. ?), the post to which an elephant is tied MRicch. ragh. &c.; the rope that ties him; a fetter, tie, rope or string ragh. kAd.; binding, tying — y1019.025
—> #Alepa m. the act of smearing, plastering, anointing; liniment; ointment — y1018032
—> #Ali Alin m. (cf. <ali>), a scorpion; Scorpio in the zodiac; a bee; (<is> and <I>) f. a woman’s female friend; a row, range, continuous line, a swarm (cf. <Avali>); a ridge or mound of earth crossing ditches or dividing fields &c.; a dike; a ditch; a line, race, family; (a.) useless, idle, unmeaning; pure, honest, secure; ali m. (for <alin>, fr. <ala> q.v.) “possessed of a sting”, a (large black) bee &c.; a scorpion; a crow; the Indian cuckoo; spirituous liquor; alin alI ali – m. ‘possessed of a stinger’ (ala, q.v.), a (large black) bee a scorpion; hard liquor; Scorpio (in the zodiac) varbRs AlinI – f. a female bee, a swarm of bees; alin alI m. “possessed of a sting” (<ala> q.v.), a (large black) bee; a scorpion; the Scorpion (in the zodiac); alinI f. a female bee, a swarm of bees; Alin AlI m. a scorpion (cf. <alin>.) — y1025.013
—> #alin alI m. “possessed of a sting” (<ala> q.v.), a (large black) bee bhp. &c.; a scorpion L.; the Scorpion (in the zodiac) varbrS.; alinI f. a female bee ziz.6.72, a swarm of bees — y1018006
—> #Alokya A-lokya – ind. p. having seen or looked at, beholding — y1030.001
—> #Alola a. moving gently; trembling slightly; rolling (as an eye); m. trembling, agitation; swinging, rocking. — y1026.043
—> #alpabala a. of little strength, feeble. — y1030.003
—> #Alulita A-lulita a. a little moved or agitated. — y1027.006
—> #ambu – n. water; ambudhi ambhas – n. (cf. abhra, ambu), water, the celestial waters AitUp; power, fruit fulness; ambhAMsi – n.pl. collective N. for gods, men, Manes, and Asuras, (hence) ambhas sg. the number ‘four'; mystical N. of the letter v; ambhasa – instr. in comp. for ambhas (e.g. ambhasAkRta ‘done by water’); ambhasI – n. du. heaven and earth; ambhodhi -dhi – m. ‘receptacle of waters, the ocean — y1027.009
—> #amedhya mfn. not able or not allowed to sacrifice, not fit for sacrifice, impure, unholy, nefarious, foul zbr. mn. &c.; -am,n. faeces, excrement — y1019.019
—> #amla a. sour, acid; m. (with or without <rasa>) acidity, vinegar, wood sorrel (Oxalis Corniculata); n. sour curds.
—> #Amodita a. perfumed. — y1026.037
—> #aMza m. a share, portion, part, party; partition, inheritance. — y1027.038
—> #anAhata an-A>hata a. unbeaten, unwounded, intact; new and unbleached (as cloth); produced otherwise than by beating; not multiplied; anAhatam n. Anahata Chakra, the fourth of the mystical <cakras>, or circles of the body. — y1027.008
—> #anApta a. unattained, unobtained, unsuccessful in the effort to attain or obtain; not apt, unfit mn.8.294; m. a stranger. — y1030.003
—> #anavApta a. not obtained. anavApti f. non-attainment, non-obtaining. anavApya a. not to be obtained. — y1027.016
—> #anavasthA anavasthiti f. instability, unboundedness, regressus in infinitum (ph.). a. unsettled, unstable; (A) f. unsettled condition or character; instability, unsteady or loose conduct; (in phil.) nonfinality (of a proposition), endless series of statements. — y1030.021
—> #anavasthiti an-avasthiti – f. instability; = asthiratA; unsteadiness; looseness of character. — y1030.008
—> #AnIla a. darkish; slightly dark or blue; m. a black horse; -I f. a black mare. Anila a.I proceeding from or produced by wind, windy; belonging to `vAyu or `anila; m. N. of Hanuman. — y1027.037
—> #anurakta a. – fond of, attached, pleased; beloved. — y1026.038
—> #anuviddha anu-viddha a. – pierced, penetrated; intermixed, full of, abounding in; set (as a jewel). — y1027.034
—> #anvita anu-ita a. ||”after-gone”||, gone along with; joined, attended, accompanied by, connected with, linked to; having as an essential or inherent part, endowed with, possessed of, possessing; acquired; reached by the mind, understood; following; connected as in grammar or construction. — y1023.029
—> #ap —> #abhra (sometimes spelt abbhra, according to the derivation <ab-bhra>, “water-bearer”; cf. Comm. on chup.2.15.1) n. (rarely m. av. 9.6.47 and ts.) cloud, thunder-cloud, rainy weather rv. &c.; sky, atmosphere ziz.9.3; (in arithmetic) a cypher — y1018061
—> #apa ind. (as a prefix to nouns and verbs, expresses) away, off, back (opposed to upa, anu, sam, pra); down (opposed to ud) — y1030.008
—> #Apad A-pat – outfall, Misfortune ||cf. sampad – infall, good fortune||; ApadaH – misfortunes; ApadAM – of misfortunes; Apadi – in/with it; — y1019.002
—> #ApAda – m. reward, remuneration; arriving at; ||A-pAda, down to his feet||. — y1023.022
—> #apAGga apa-aGga a. without limbs or without a body; m. the outer corner of the eye &c.; a sectarial mark or circlet on the forehead; N. of `kAma (the god of love); = <apAmArga>. — y1028.015
—> #apahastita apa-hastita a. thrown away, repelled — y1030.008
—> #Apanna a. entered, got in; afflicted, unfortunate; gained, obtained, acquired; having gained or obtained or acquired. — y1027.038
—> #apara a-para a. having nothing beyond or after, having no rival or superior. – y1025.001
—> #ArabhaTa m. an enterprising man, courageous man; ArabhaTi boldness, confidence, heroism; (in dram.) the representation of supernatural and horrible events on the stage; dram. style, said to be of four kinds, viz.1. `kaizikI bravery. 2. `bhAratI generous 3. `sAtvatI cheerfulness.4. `ArabhaTi marvel, qq.vv., the first three are described as suited to the `zRGgAra, `vIra, and `raudra `rasas respectively, the last as common to all. — y1028.014
—> #Arambha A-rambhá m. undertaking, beginning • origin, commencement • (in dram.) the commencement of the action which awakens an interest in the progress of the principal plot. — y1025.010
—> #Arata —> #anArata ~ without interruption, continual; anAratam ind. continually.
—> #arati f. dissatisfaction, discontent, dulness, languor Buddh. Jain. &c.; anxiety, distress, regret; anger, passion; a bilious disease; (a.), discontented. — arati m. (<ri> cf. <ara>, <aram>), “moving quickly”, a servant, assistant, manager, administrator — y1029.020
—> #Arava m. cry, crying, howling; crash, sound; noise; thundering; humming. — y1025.021
—> #arbhaka a. – small, minute; weak; (used together with kumAraka) young, childish; m. a boy, child, the young of any animal; a fool, idiot. — y1028.039
—> #arbhaka a. – small, minute; weak; (used together with kumAraka) young, childish; emaciated; similar; m. a boy, child, the young of any animal; a fool, idiot. — y1025.032
—> #arbhaka mfn. small, minute rv. av. vs.; weak rv.7.33.6 av.; (used together with <kumAraka>) young, childish rv.8.30.1 and 69.15; emaciated L.; similar L.; m. a boy, child ragh. &c., the young of any animal zak. (v.l.) kAd. a fool, idiot — y1018023
—> #Ardra mf||A||n. (>ard UN.2.18) wet, moist, damp rv. ts. zbr. mbh. mn. suzr. megh. &c.; fresh, not dry, succulent, green (as a plant), living av. zbr. R. suzr. mbh. &c.; fresh, new kathAs.; soft, tender, full of feeling, warm; loose, flaccid kathAs. megh. paJcat. &c.; m. N. of a grandson of `pRithu hariv. VP.; -A f. the fourth or sixth `nakSatra or lunar mansion av. mbh. varbrS.; -am n. fresh ginger viSNus.; dampness, moisture — y1018001 —> #Antra n. sgl. & pl. the bowels, entrails. y1018001
—> #arNa m/n. a wave, flood, stream; (figuratively applied to the) tumult of battle; m. a letter, syllable; a metre (comprising ten feet, and belonging to the class called `daNDaka); the teak tree (see arjunApama); a man (see arna citraratha below); arNA f. a river. — y1023.041
—> #arNava – a. agitated, foaming, restless; (-as) m. a wave, flood; their foaming. — y1023.019
—> #arNava a. – agitated, foaming, restless; m. – a wave, flood; the foaming sea; the ocean of air (sometimes personified as a demon with the epithet <mahAn> or <ta nayitnus>); m/n. the sea; the esoteric number “four”. — y1025.009
—> #Aruh A>ruh P. Arohati (aor. ArukSat and Ved. Aruhat ||pAN.3-1.59||; Inf. Aruham rv.10.44.6) Atm. (2. sg. <Arohase> rv.1.51.12) to ascend, mount, bestride, rise up; to arise, come off, result; to venture upon, undertake; to attain, gain: Caus. Arohayati & Aropayati, to cause to mount or ascend; to raise; to string (a bow); to cause to grow; to plant; to place, deposit, fasten; to produce, cause, effect; to attribute: Desid. P. ArurukSati, to wish to ascend or mount. — y1023.034
—> #Arya —> #anArya ~ not honourable or respectable, vulgar, inferior; destitute of `Aryas; m. not an `Arya. — y1026.003
—> #Aspada —> #AspadatA, #Aspadatva-m – the state of being the place or abode of. — y1026.034
—> #Aspada n. (ifc. m||A||n. fr. <pada> with <A> prefixed, <s> being inserted), place, seat, abode zak. bhartR. &c.; the tenth lunar mansion varbR.; business, affair; dignity, authority; power — y1019.009
—> #AsphoTa m. -A f. moving or flapping to and fro; quivering, trembling, shaking; the sound of clapping or striking on the arms (as made by combatants, wrestlers, &c.); AsphoTana n. shaking, moving to and fro; slapping or clapping the arms or the noise made by it; stretching; blowing, expanding; closing, sealing; -I f. a gimlet or auger. — y1024.007
—> #asRNa —> #anasRNa ~ not soft, harsh.
—> #asta n. home; m. setting (as of the sun or of luminaries); “end, death” see <astasamaya>; the western mountain (behind which the sun is supposed to set). — y1024.001
—> #astamita —> #anastamita ~ not gone down, not subject to setting or declining. — y1025.010
—> #asthan —> #asthi n. a bone av. vs. &c.; the kernel of a fruit suzr. (cf.3. <aSTi>); ||Lat. <os>, <ossis> assimilated fr. <ostis>|| — y1018031
—> #Asthita A-sthita – a. staying or sitting on, dwelling on, abiding; come or fallen into; one who has undertaken or performed; being, existing; acknowledging, believing; stayed, dwelt, inhabited; ascended; undertaken, performed; brought, carried to. — y1030.008
—> #aTavI f. ‘place to roam in’, a forest. — y1029.021
—> #atisAra-H – purging, dysentery. — y1018034
—> #ativAhya – a. to be passed (as time, &c.); ativAhyam n. the passing of time. * avadhi m. attention; a term, limit; conclusion, termination; surrounding district, environs, neighbourhood; a hole, pit; period, time; avadhi ind. until, up to (in comp.); avadheH abl. ind. until, up to, as far as, as long as (gen., or in comp.) –jJAna n. “perception extending as far as the furthest limits of the world” i.e. the faculty of perceiving even what is not within the reach of the senses. — y1028.020
—> #Atman —> #AkAzAtmA – vyomAkRtiH sa bhagavAn vyomavarNo mahAdyutiH | cidvyoma-mAtra-sAratvAd AkAzAtmA sa ucyate || y7080.020.
—> #Atman —>#Atmambhari AtmaMbhari AtmaM-bhari – a. self-nourishing, taking care only for one’s own person, selfish; AtmaMbharitva, -tA – n. selfishness. — y1023.019
—> #ava – ind. (as a prefix to verbs and verbal nouns expresses) off, away, down; down from — y1030.008
—> #avabhagna ava-bhagna a. broken off; broken, injured (as honour). — y1023.016
—> #avacUDa avacUla m. the pendent crest or streamer of a standard; -A f. a pendent, tuft or garland (an ornament of peacock feathers hanging down). — y1025.022
—> #avacUlaka n. a chowri or brush (formed of a cow’s ||yak’s|| tail, peacock’s feathers, &c., for warding off flies); ||flywhisk||. — y1025.022
—> #avadhAna—> #sAvadhAna – a. – having attention, attentive, heedful, careful; intent upon doing anything (inf.); — sAvadhAnam – ind. – attentively, cautiously — sAvadhAnatA – f. – attention, carefulness — y3.004.008 —> #sAvadhAna —¶a – सावधान adj. 1 Attentive, bestowing attention, careful, heedful. -2 Cautious. -3 Diligent. — sAvadhAnam -नम् ind. Carefully, attentively, cautiously. —¶mw ~ having attention, attentive, heedful, careful; intent upon doing anything (inf.); — sAvadhAnam – ind. – attentively, cautiously — sAvadhAnatA – f. – attention, carefulness — y3004.008 —> #sAvadhAnaya – Nom. Par. – sAvadhAnayati – to make careful, put on one’s guard —> #sAvadhAnI-bhU – Par. – s.-bhavati – to be attentive or careful —
—> #avadhIrita mfn. disrespected, disregarded, Sak. &c.; surpassed, excelled.
—> #Avali – f. a row, range • a continuous line • a series • dynasty, lineage.
—> #avAntara ~ intermediate; respectively different ||as the four winds||, respective (generally said with regard to two things only); avAntaram ind. differently from (abl.); avAntarAm ind. – between. — y1027.038
—> #avasAna-m – (cf. #avamocana) “where the horses are unharnessed”, stopping, resting-place, residence; a place chosen or selected for being built upon; (ifc. f.) conclusion, termination, cessation mn.2.71 &c.; death; boundary, limit; end of a word, last part of a compound or period, end of a phrase; the end of the line of a verse or the line of a verse itself. — y1027.019
—> #avasthiti ava-sthiti – f. residence; abiding, stability, an-av-; following, practising — y1030.008
—> #avasthiti, permanent abiding — y1030.006
—> #avaTa m. a hole, vacuity in the ground; a hole in a tooth; any depressed part of the body, a sinus. — y1028.004
—> #avayava-H – (end-comp. f. A) a limb <gaGgAvayava calana> y2.018.043, member, part, portion; a member or component part of a logical argument or syllogism Nyayid. — #avayava a.-dharma — m. (end-comp. f. A) a limb, member, part, portion; a member or component part of a logical argument or syllogism Nyayid; — avayavArtha — m. the meaning of the component parts of a word. — a.-rUpaka — n. a simile by which two things are only compared with regard to their parts; a. r. zas ind., part by part — antaravayava – antar a. — m. an inner limb or part. — a. dharma — m. the property or quality of a part pAN.2-3.20 — avayavita y3.014.077 — anavayava y7022.025—¶ avayava in the Nyâya-Sûtra: <pratijJA-hetu^udAharaNa^upanaya-nigamanAni “avayavAH”||1|1|32||> “An Avayava Syllogism consists of Pratijnâ Proposition, Hetu Cause, Udâharana, Upanaya, and Nigamana.”— <sAdhya-nirdezaH “pratijJA”||33||> “The PratijJâ Proposition indicates the Sâdhya which is to-be-proved.”— <udAharaNa-sAdharmyAt sAdhya-sAdhanaM “hetuH”. ||34||> “The Hetu Cause/Reason is the likeness of the example to what is to-be-proved.”— <sAdhya-sAdharmyAt tad-dharma-bhAvI dRSTAnta “udAharaNam”||36||> “The Udâharana Example is an illustration of the likeness of the qualities of what is to-be-proved.”[1. There is smoke on the mountain. 2. Where there is smoke there is fire. 3. As, for example, in my kitchen. — The Example eliminates arguments that are based on non-existents, or unique to this particular instance. — See glossary entries for <upanaya> and <nigamana>. jd —
—> #avayava-H – a limb, member, part, portion — y1022.028
—> #avaza – a. independent, uncontrolled, free; unwilling, reluctant. — y1026.033
—> #Aveza m. joining one’s self; entering, entrance, taking possession of; absorption of the faculties in one wish or idea, intentness, devotedness to an object; demoniacal frenzy, possession, anger, wrath; pride, arrogance; indistinctness of idea, apoplectic or epileptic giddiness. — y1028.014
—> #avirata a. not desisting from (abl.), uninterrupted; aviratam ind. uninterruptedly, continually &c. y1026.003
—> #AvirbhAva manifestation, becoming visible, presence. — y1028.041
—> #AvirbhU Avir>bhU Avir-bhavati to be or become apparent or visible; to appear, become manifest, be present before the eyes. AvirbhUta a. become apparent, visible, manifest; having taken a physical form or incarnation. — y1028.041
—> #AvRSTi —> #anAvRSTi –f.- want of rain, drought.
—> #AvRtya ind. p. having turned, turning towards. — y1023.014
—> #Ayana —> #pArAyaNa-m – going over, reading through, perusing, studying; (esp.) reading a —> #purANa or causing it to be read; the whole, totality; (esp.) complete text, causing collection of; —> #parAyaNI – action; meditation; light; N. of the goddess SarasvatI; • —> #parAyaNika ~ one who goes through or studies; a lecturer, reader of the `purANas; a pupil, scholar; y4053.035.
—> #AyAsa / AyAsana m/n. effort, exertion (of bodily or mental power), trouble, labour; fatigue, weariness. — y1030.024
—> #AyAsa / AyAsana m/n. effort, exertion (of bodily or mental power), trouble, labour; fatigue, weariness. — y1029.015
—> #AyAsa —> #anAyAsa-H – absence of exertion, facility, ease, idleness, neglect; a., easy, ready; #anAyAsena -ind.- easily.
—> #AyAsa m. effort, exertion (of bodily or mental power), trouble, labour; fatigue, weariness — y1022.005
—> #Ayatana-m – resting-place, support, seat, place, home, house, abode zbr. chup. kum. &c.; the place of the sacred fire (= agnyAyatana) `kAtyzr. azvzr.; an altar; a shed for sacrifices; a sanctuary — y1018034
—> #Ayus n. life, vital power, vigour, health, duration of life, long life; active power, efficacy; the totality of living beings ||food sAy.|| — y1023.042
—> #azaGka ~ fearless; secure, certain, to be relied on; azaGkam azaGkayA ind. without fear; azaGkena ind. with certainty — y1027.037
—> #azakta – a-zakta – a. unable, incompetent (with Inf. or loc. or dat.); azakti a-zakti – f. inability, incapability — y1019.002
—> #azani f. the thunderbolt, a flash of lightning; the tip of a missile rv.10.87.4; (in astro.) a subdivision of the phenomena called `ulkAs varbrS.; m. one of the nine names of Rudra; azanayaH m. pl. “The Thunderbolts”, N. of a warrior tribe. — y1022.002 —
—> #Azaya A>zaya m. resting-place, bed; seat, place; an asylum, abode or retreat zbr. mbh. paJcat. Bhag. &c.; a receptacle; any recipient; any vessel of the body (e.g. raktAzaya, “the receptacle of blood” i.e. the heart; AmAzaya, the stomach &c.) suzr.; the stomach; the abdomen suzr.; the seat of feelings and thoughts, the mind, heart, soul yAjJ. R. kathAs. &c.; thought, meaning, intention prab. kathAs. paJcat.; disposition of mind, mode of thinking; (in Yoga phil.) “stock” or “the balance of the fruits of previous works, which lie stored up in the mind in the form of mental deposits of merit or demerit, until they ripen in the individual soul’s own experience into rank, years, and enjoyment.” (Cowell’s translation of sarvad.168.16 ff.). — y1019.008
—> #AzleSa m. intimate connection, contact; slight contact; embracing, embrace; intwining; adherence, clinging to; -A f. the seventh `nakSatra. — y1026.021
—> #Azraya-H – that to which anything is annexed or with which anything is closely connected or on which anything depends or rests; a recipient, the person or thing in which any quality or article is inherent or retained or received; seat, resting-place; dwelling, place of refuge; depending on; help, protection; following, practising; attaching to, taking; union, attachment; dependance, contiguity, vicinity; relation; appropriate act or one consistent with the character of the agent; (in Gr.) the subject, that to which the predicate is annexed; (with Buddhists) the five organs of sense with manas or mind (the six together being the recipients of the `Azrita or objects which enter them by way of their `Alambana or qualities); ifc. depending on, resting on, endowed or furnished with (e.g aSTa-guNAzraya see under aSTa). — y1027.019
—> #AzvAsa m. – breathing again or freely, taking breath; recovery; cheering up, consolation; relying on; a chapter or section of a book. — y1026.001
—> #AzvAsa-H – breathing again or freely, taking breath; recovery; cheering up, consolation; relying on; a chapter or section of a book. AzvAsana = (n) assurance. — y1027.029
—> #baddha —> #anubaddha ~ bound to, obliged to, connected with, related to, belonging to; followed by. — y1027.034
—> #bahiSkAra m. expulsion, removal. — y1028.029
—> #bahiSkRta bahir-kRta mfn. turned out, expelled or excluded from, rejected or abandoned by (abl. or comp.) mn. mbh. &c.; shut off by = dwelling beyond (instr.) mbh.; restraining or free from, deprived or destitute of (comp.) mbh. kathAs. rAjat.; become apparent, embodied, manifest — y1018004
—> #baka vaka m. a kind of heron or crane, Ardea Nivea (often fig. = a hypocrite, cheat, rogue, the crane being regarded as a bird of great cunning and deceit as well as circumspection) — y1022.013
—> #bala —> #alpabala ~ of little strength, feeble.
—> #bala —> #balavat -mfn.- possessing power, powerful, mighty, strong, intense vs. &c. &c.; vehement (as love, desire &c.) mbh.; dense (as darkness) mRcch.; preponderating, prevailing (also with abl., “over”) VPrAt.; accompanied by an army Inscr.; ind. powerfully, strongly, vehemently, much, well — y1019.008
—> #bAla —> #bAlya-m – boyhood, childhood, infancy zbr. mn. mbh. &c.; crescent state (of the moon) kum.7.35; = <bAlizya> — y1019.003
—> #bAlA f. a female child, girl, young woman (esp. one under 16 years) — y1030.003
—> #barhin barhI m. barhiNI f. – a peacock; n. – a kind of perfume. — y1025.016
—> #bhaGgura ~ fragile, transitory, perishable; changeable; bent, curled wrinkled; fraudulent, dishonest; bhaGguraH – a bend or reach of a river. bhaGgura mf<-A>n. apt to break, fragile, transitory, perishable pur. &c.; changeable, variable; bent, curled, crisped, wrinkled; fraudulent, dishonest; m. a bend or reach of a river; -A f. N. of two Plants (= <ati-viSA> or <priyaGgu>) bhaGguratA f. fragility, transitoriness. — y1027.023
—> #bhaGgura a. – fragile, transitory, perishable; changeable; bent, curled wrinkled; fraudulent, dishonest; bhaGguraH – a bend or reach of a river. — y1027.027
—> #bhaGgura mf<-A>n. apt to break, fragile, transitory, perishable kAv. pur. &c.; changeable, variable kathAs. rAjat.; bent, curled, crisped, wrinkled kAv. kathAs.; fraudulent, dishonest W.; m. a bend or reach of a river L.; -A f. N. of two Plants (= <ati-viSA> or <priyaGgu>) L. bhaGguratA f. fragility, transitoriness Cat. —> #vijayin mfn victorious, triumphant yAjJ. mbh. &c.; m. (ifc.) a conqueror, subduer— y1018062
—> #bhAgya —> #daurbhAgya daur-bhAgya n. – ill-luck, misfortune; unhappiness of a woman disliked by her husband; daurbhAgya – n. ill luck, esp. unrequited love, a wife scorned by her husband. cApala n. mobility, swiftness; agitation, unsteadiness, fickleness, inconsiderateness, insolence. — y1023.020
—> #bhairava a.A/I frightful, terrible, horrible, formidable (bhairavam ind.); relating to Bhairava; m. N. of a form of `ziva http://www.exoticindia.com/search.php3?pagecount=1&searchmodifier=allwords&limitfields=all&subcatsearch=all&materialsearch=all&minprice=0&maxprice=1000000&searchval=bhairava&table=paintings&x=13&y=14 . — y1025.018
—> #bhAj bhAk – a. (mostly ifc • exceptionally with gen.) sharing or participating in, entitled to, possessing, enjoying, perceiving, feeling, sensible of. devoted to, intent upon • forming a part of, belonging to RPrAt. • joined or connected with, liable to • occupying, inhabiting, frequenting, dwelling or living in or on • going or resorting to, falling into, seeking • revering, worshipping • what is due, duty, concern (= kartavya) — y1026.023
—> #bhAMkAra bhAM-kAra bhAMkRta – m.= <jhaM-kAra> interj. (cf. <bherI-bh->). — y1025.016
—> #bhAsa m. light, lustre, brightness; impression made on the mind, fancy; a bird of prey, vulture. — y1023.043
—> #bhAsin a. shining, brilliant (see <Urdhva-> and <jyotir-bhAsin>). — y1025.022
—> #bhAvya a. future, about to be or what ought to be or become (in later language often used as fut. tense of <bhU>; cf. <bhAvin>); to be effected or accomplished or performed; to be apprehended or perceived; to be (or being) imagined or conceived (cf. <dur-bh->); easy to guess or understand; to be (or being) argued or demonstrated or admitted or approved; to be convicted Mn.8. 60; n. (impers.) it is to be by (instr, ) Mn. v.150; it should be understood. — bhAvyatA f. bhAvyatva n. the state of being about to happen, futurity. — y1030.015
—> #bhIma – a. fearful, terrific, terrible awful formidable, tremendous. — y1023.005
—> #bhinna —> #udbhinna —¶a – उद्भिन्न p.p. 1 Produced, generated, developed; formed; स्वयमेव ब्रह्मबन्धनोद्भिन्नो दुर्गप्रयोगः M.4; VR.13.21; रविप्रभोद्भिन्नशिरोमणिप्रभः Rs.1.2. -2 Shot forth, ger- minated; नीतिपादपस्य पुष्पमुद्भिन्नम् M.1; Ku.1.24. -3 Opened, expanded, budded; as in यौवनोद्भिन्नशैशवा. -4 Breaking out, appearing; ˚रोमपुलकैः Ch. P.34; Ś.6. -5 Betrayed; उद्भिन्नास्मि सहवासिन्या विस्रम्भेण Māl.7; Kām.17.45.
—> #bhISaNa a.A/I – terrifying, frightening, formidable, horrible (with gen. or ifc.); = <gADha>; m. the <rasa> sentiment of horror (in poet. composition) (cf. <bhayAnaka>); a form of `bhairava (= `yama); n. the act of terrifying or frightening. — y1025.016
—> #bhISaNa mf||A/I||n. (fr. Caus.) terrifying, frightening, formidable, horrible (with gen. or ifc.) mbh. kAv. &c.; = <gADha> L.; m. (scil. <rasa>) the sentiment of horror (in poet. composition) W. (cf. <bhayAnaka>); N. of `ziva L.; a form of `bhairava (= `yama) Cat.; Boswellia Thurifera L.; Phoenix Paludosa L.; a pigeon, dove L.; N. of a `rAkSasa Cat.; (-A) f. N. of a goddess (= NirRti) varyogay.; n. the act of terrifying or frightening y1018031
—> #bhoga – m. (>bhuj) enjoyment, eating, feeding on • use, application • sexual enjoyment • enjoyment of the earth or of a country i.e. rule, sway • experiencing, feeling, perception (of pleasure or pain) • profit, utility, advantage, pleasure, delight • any object of enjoyment (as food, a festival ) • possession, property, wealth, revenue • hire, wages (esp. of prostitution); bhogAzA desire of enjoyment — y1029.001
—> #bhoga m. enjoyment, eating, feeding on (with Jainas “enjoying once”, as opp. to <upabhoga>, q.v.); use, application; fruition, usufruct, use of a deposit; sexual enjoyment; enjoyment of the earth or of a country i.e. rule, sway; experiencing, feeling, perception (of pleasure or pain); profit, utility, advantage, pleasure, delight; any object of enjoyment (as food, a festival &c.); possession, property, wealth, revenue; hire, wages (esp. of prostitution). — y1025.027
—> #bhogin a. enjoying, eating; having or offering enjoyments, devoted to enjoyments, wealthy, opulent; suffering, experiencing, undergoing; using, possessing; m. a voluptuary; a king; the head man of a village; a barber; a person who accumulates money for a partic. expenditure; bhoginI f. a kind of heroine; the concubine of a king or a wife not regularly consecrated with him. bhogin a. furnished with windings or curves or rings, curved, ringed (as a serpent) r. &c.; m. a serpent or serpent-demon; a kind of shrub; bhoginI f. a serpent nymph — y1030.015
—> #bhogin a. enjoying, eating; having or offering enjoyments, devoted to enjoyments, wealthy, opulent; suffering, experiencing, undergoing; using, possessing, ||Naga Serpent||; m. a voluptuary; a king; the head man of a village; a barber; a person who accumulates money for a partic. expenditure; bhoginI f. a kind of heroine; the concubine of a king or a wife not regularly consecrated with him. — y1026.035
—> #bhoktR bhoktA bhoktrI m/f. one who enjoys or eats, enjoyer, eater, experiencer, feeler, sufferer (also as fut. of 3. <bhuj>); a possessor, ruler of a land, king, prince Inscr.; a husband, lover. — y1023.044
—> #bhramaraka bhramarika – m/n. a curl on the forehead (cf. <bhramarAlaka>); m. a bee; a ball for playing with; a whirlpool; bhramarikA f. wandering in all directions ( dRSTi f. a wandering glance); n. a humming-top (<-bhrAmam> with Caus. of <bhram>, to cause to spin like a humming-top); honey of the large black bee. — y1023.034
—> #bhraSTa a. fallen, dropped, fallen down or from or off (abl. or comp.); (with or scil. <divaH>), fallen from the sky i.e. banished to the earth; broken down, decayed, ruined, disappeared, lost, gone; fled or escaped from, rid of (abl.); strayed or separated from, deprived of (abl. or comp.); depraved, vicious, a backslider; bhraSTA f. a fallen or unchaste woman. — y1030.005
—> #bhRta a. borne, carried; gained, acquired; (ifc.) filled, full of; hired, paid (as a servant) (<bhakta-venayor bhRtaH>, “one who receives board and wages”; cf. <kSIrabh->); m. a hireling, hired servant or labourer, mercenary. — y1025.016
—> #bhRza a. strong, vehement, forceful, powerful, frequent, abundant (cf subhRta); ||bhrazIyas, bhraziSTha||; bhRzam ind. strongly, excessively, greatly; harshly, severely; quickly, without hesitation; often,; eminently, in a superior manner; bhRzadaNDa bhRza-daNDa a. inflicting severe punishment on (loc.) — y1025.003
—> #bhuj – cl. 6. P. (cf. DhAt xxviii, 124) bhujati (pf. bubhoja aor. abhaukSIt fut. bhokSyati and -ktA • really only pr. stem, aor. -abubhojIs and ind. p. -bhujya after nir and, pari • cf. also bhujam in bhujaM-ga and bhujaMgama), to bend, curve • (?) to sweep (cf. 1. bhují) cf. : Pass. bhujyate, to be bent down or disheartened — y1026.024
—> #bhuja m. the arm (<bhujayor antaram>, the breast; cf. <bhujAntara>); the hand; the trunk of an elephant; a branch. — y1025.028
—> #bhUri – much, many, abundant, frequent, numerous, great, important, strong, mighty • bhUrI – ind. much, abundantly, greatly, often, frequently (<bhU’ri kR’tvas> many times, repeatedly). — bhUrizas bhUrizaH bhUrizas ind. manifoldly, variously. — y1028.012
—> #bhUri – much, many, abundant, frequent, numerous, great, important, strong, mighty • bhUrI – ind. much, abundantly, greatly, often, frequently (<bhU’ri kR’tvas> many times, repeatedly). — y1025.016
—> #bhUrja m. a species of birch (the Bhoj tree, Betula Bhojpatra, the bark of which is used for writing on); n. a leaf made of birch bark for writing on; a written deed, document ||Cf. Slav. <breza>; Lith. <berzas>; Germ. <bircha>, <Birke>; Eng. <birch>.|| — y1023.023
—> #bhUta a. become, been, gone, past (n. the past); actually happened, true, real (n. an actual occurrence, fact, matter of fact, reality); existing, present; (ifc.) being or being like anything, consisting of, mixed or joined with (also to form adj. out of adv., e.g ittham-, evam-, tathA-bh-); purified; obtained; fit, proper; bhUtaH a son, child; a great devotee or ascetic; pl. an heretical sect (with Jainas, a class of the Vyantaras); bhUtA – the 14th day of the dark half of the lunar month; bhUtam –n. that which is or exists, any living being (divine, human, animal, and even vegetable), the world (in these senses also m.); a spirit (good or evil), the ghost of a deceased person, a demon, imp, goblin (also m.); an element, one of the 5 elements (esp. a gross element = mahA-bhUta q.v.; but also a subtle element = tan-mAtra. — y1024.002
—> #bhuvana n. a being, living creature, mankind; (rarely m.) the world, earth (generally 3 worlds are reckoned ||see <tri-bhuvana> and <bhuvanatraya>||, but also 2 ||see <bhuvana-dvaya>||, or 7 ||mbh.12. 6924|| or 14 ||bhartr.||; place of being, abode, residence. — y1025.032
—> #bhUyas a. becoming (n. the act of becoming; see brahmabhUyas); “becoming in a greater degree”, (compar. of bahu) i.e. more, more numerous or abundant, greater, larger, mightier (also “much or many, very numerous or abundant”); abounding in, abundantly furnished with (instr. or comp.); bhUyas ind. more, most, very much, exceedingly; still more, moreover, besides, further on. — y1025.032
—> #bila —> #galabila —> #galavila – gala-bila – “reed-pipe”, throat-passage, windpipe.
—> #bila n. (also written vila; ifc. f. -A) a cave, hole, pit, opening, aperture rv. &c. &c.; the hollow (of a dish), bowl (of a spoon or ladle) &c. av. vs. zbr. zrS.; m. Calamus Rotang L.; Indra’s horse Uccaih2-zravas L.; N. of two kinds of fish — y1018006
—> #brahmANDa brahma-aNDa n. “`brahmA’s egg”, the universe, world (also pl.) (also < kaTAha> m.; N. of a `purANa and an `upapurANa; kapAla m. the skull or hemisphere of the world, the inhabited earth; purANa n. N. of one of the 18 `purANas (so called as revealed by `brahmA and containing an account of the egg of `brahmA and the future); bhANDodara n. the interior of the vessel-like egg of `brahmA. — y1023.027
—> #bRhat a.ati – (in later language usually written vRhat) lofty, high, tall, great, large, wide, vast, abundant, compact, solid, massy, strong, mighty; full-grown, old; extended or bright (as a luminous body); clear, loud (said of sounds); n. height (also= heaven, sky); ¶ ind. far and wide, on high; firmly, compactly; brightly; greatly, much; aloud (also atA). — y1025.012
—> #caJcarIkA —¶jd – bee, =bhramarA — y1020024 —
—> #caJcura – wandering of mind ||caJcura-mati-capalam||, wool-gathering. — y1028.042
—> #caJcura – wandering of mind ||caJcura-mati-capalam||. — y1025.011
—> #cAmara a. coming from the Yak (<cam->); belonging to a chowrie; m. = <cam-> (q.v.), a chowrie; n. id. (a kind of plume on the heads of horses); a metre of 4 x 15 syllables; = <daNDa> (a stick); cAmara cAmarI f. a chowrie. — y1022.030
—> #camatkRti camat-kRti f. astonishment, surprise. — y1026.013
—> #caNDa – a.A/I fierce, violent, cruel, impetuous, hot, ardent with passion, passionate, angry; circumcised; caNDaH “daughters of `caNDa”, a class of female demons); `ziva or `bhairava; a demon causing diseases; one of the 7 clouds enveloping the earth at the deluge; = caNDacukrA; caNDam heat; passion, wrath; caNDam – ind. violently, in anger; caNDA – `durgA (esp. as incarnation for the purpose of destroying the `asura `mahiSa, this exploit forming the subject of the DevIm. and being particularly celebrated in Bengal at the `durgApUjA about Oct. Nov.); one of the 8 `nAyikAs or `zaktis of `durgA; an attendant of the 12th `arhat of the present `avasarpiNI; white `dUrvA grass; a kind of perfume (commonly Chor); caNDI – a passionate woman, vixen; a term of endearment applied to a mistress; (cf uccaNDa, pracaNDa; acaNDI, cANDa.) — y1024.005
—> #capala – a. (>kamp) moving to and fro, shaking, trembling, unsteady, wavering • wanton, fickle, inconstant • inconsiderate, thoughtless, ill-mannered • quick, swift, expeditious • momentary, instantaneous • m. a kind of mouse • capalam – ind. quickly • capalA f. lightning • a disloyal wife, whore • spirituous liquor (esp. that made from hemp) • the goddess Lakshmi or fortune. — y1023.040
—> #capala – a. moving to and fro, shaking, trembling, unsteady, wavering • wanton, fickle, inconstant • inconsiderate, thoughtless, ill-mannered • quick, swift, expeditious • momentary, instantaneous • m. a kind of mouse • capalam – ind. quickly • capalA f. lightning • a disloyal wife, whore • spirituous liquor (esp. that made from hemp) • the goddess Lakshmi or fortune. — y1025.011
—> #caraNa m/n. a foot; (ifc. pl.) “the feet of”, the venerable (N. N. ); a pillar; the root (of a tree); a `pAda or line of a stanza; a dactyl; a 4th part (pAda); a section, subdivision; a school or branch of the Veda; n. going round or about — y1025.013
—> #cAru a. (>can) agreeable, approved, esteemed, beloved, endeared, (Lat.) <carus>, dear (with dat. or loc. of the person); pleasing, lovely, beautiful, pretty; ind. so as to please, agreeably (with dat.); beautifully; m. (in music) a particular <vAsaka>; cArvI f. a beautiful woman. — y1024.003
—> #catur —> #caturaGga catur-aGga — a. – having 4 limbs (or extremities); (with <bala>, an army) comprising (4 parts, viz.) elephants, chariots, cavalry, and infantry mbh.3.790 VR.2.51.7; a kind of chess (played by 4 parties); -krIDA – f. – playing at chess; -bala – n. – an entire army (comprising elephants, chariots, cavalry, and infantry) mbh.3.660 VR.3.76; -balAdhipatya – n. – command of a complete army; -balAdhyakSa m. the commander-in-chief of a complete army. — y1021.021
—> #catur —> #catvara-m – a quadrangular place, park; place in which many ways meet, cross-way; a levelled spot of ground prepared for a sacrifice; quarter, district. — y1032.020
—> #catura a. swift, quick; dexterous, clever, shrewd; charming, agreeable; visible; m. a round pillow (cf. <cAtura>); caturam ind. quickly. — y1028.042
—> #catura a. swift, quick; dexterous, clever, ingenious, shrewd; charming, agreeable; visible; m. a round pillow (cf. <cAtura>); the fish Cyprinus Rohita; (scil. <hasta>) a particular position of the hand; n. an elephant’s stable; -am ind. quickly. — y1024.005
—> #ceSTa m. “moving”, a kind of fish (<tapasvin>) L.; n. moving the limbs, gesture; behaviour, manner of life; ceSTA f. (pAN.2-3.12) moving any limb, gesture; f. (ifc. ragh.2.43); action, activity, effort, endeavour, exertion (ifc.); doing, performing; behaving, manner of life (ifc.); cf. <a>, <naSTa>, <niz->. — y1023.018
—> #ceSTa m. “moving”, a kind of fish (<tapasvin>); n. moving the limbs, gesture; behaviour, manner of life; ceSTA f. (pAN.2-3.12) moving any limb, gesture; f. action, activity, effort, endeavour, exertion (ifc.); doing, performing; behaving, manner of life. – y1026.004
—> #ceSTana-m making effort • motion • ifc. performing • effort, exertion. — y1027.041
—> #ceSTita a. set in motion; done with effort, exerted; done Zak.3.23/24 (v.l.); frequented; n. moving any limb, gesture mn.; doing, action, behaviour, manner of life. — y1030.021
—> #cetana ~ #cetanI – visible, conspicuous, distinguished, excellent; percipient, conscious, sentient, intelligent; cetanaH m. – an intelligent being, man; soul, mind; cetanam n. – conspicuousness rv.; soul, mind R.7.55.17 and 20; cetanA f. consciousness, understanding, sense, intelligence. — y1027.034
—> #cetana —> #vicetana ~ unconscious, senseless, inanimate, dead, stupid, foolish. —¶a – विचेतन – adj. 1 Senseless, lifeless, unconscious, dead. -2 Inanimate; प्रमदाः पतिवर्त्मगा इति प्रतिपन्नं हि चेतनैरपि Ku.4.33. -3 Perplexed, confounded; एकमुक्तः स मुनिना महीपालो विचेतनः प्रत्याख्यानाय चाशक्तः Mb.3.97.3. -4 Ignorant, foolish. —¶mw ~ senseless, unconscious, absent-minded _mbh. VR. &c.; inanimate, dead Hit.; foolish, stupid Kum.; – vicetanI – rendering unconscious Panchar. 1. —
—> #cetana —> #vicitta ~ unconscious; not knowing what to do, helpless; -tA f. unconsciousness — vicitti – f. – perturbation (= <vibhrama>) —
—> #cetas – consciousness; Chetas, emerging Consciousness, the reflective aspect of Chitta; n. splendour • consciousness, intelligence, thinking soul, heart, mind, fancy, desire • will • cf. a-cetas, dabhra-, pra-, laghu-, ví-, sa-, su-cétas. — y1029.001, 007
—> #chAdana m. “coverer”, Barleria caerulea L.; the skin L.; covering, cover mbh.1.3685 hariv.3537 varbrS. civ.8 paJcat. bhartR.; concealing W.; darkening varbrS. 24.34; (in dram.) ignoring or tolerating offences if useful for one’s aims sAh.6.107; a leaf — y1018027
—> #chaTA छटा – Mass, lump, number, assemblage; <सटाच्छटाभिन्नघनेन saTAc _chaTA_abhinna-dhanena> Śi.1.74; Māl.1.1. ~ A collection of rays of light, lustre, splendour, light; <भ्रमतः समरे बभ्रुर्वीरपट्टाञ्चलच्छटाः bhramataH samare babhrur vIra-paTTAJcalac-chaTAH> Rāj. T.5.333; Śi.8.38; Māl.5.23.
—> #chavi – f. skin, hide, cuticle • colour of the skin, colour • beauty, splendour • a ray of light • cf. kRSNacchavi. — y1024.008
—> #chAya-H – granting shade; chAyam n. ifc. (especially after a word to be taken in the gen.) shadow; reflection; colour, complexion, beauty; chayA f. shade, shadow, a shady place (“a covered place, house”); the shadow of a gnomon; shelter, protection; a reflected image, reflection; shading or blending of colours, play of light or colours, lustre. — y1027.038
—> #chinna a. cut off, divided, torn, cut through, perforated av.; opened (a wound); interrupted, not contiguous R.3.50.12; disturbed (<kiM naz chinnam>, what is there in this to disturb us?” there is nothing to care about); limited by (in comp.) BhartR.3.20; taken away or out of. R.2.56.23 12.80; disappeared kathAs.61.47; ifc. decaying or exhausted by Buddh.; chinnA f. a harlot; = <chinnodbhavA> — y1030.009
—> #chinna mfn. cut off, cut, divided, torn, cut through, perforated av. &c.; opened (a wound) suzr.; interrupted, not contiguous Bhag.6.36 R.3.50.12 varbrS.; disturbed (<kiM naz chinnam>, what is there in this to disturb us?” there is nothing to care about amar.) hariv.16258 `mRicch.; ? (said of the belly of a leach) suzr.; limited by (in comp.) bhartR.3.20; taken away or out of. R.2.56.23 ragh. 12.80; disappeared kathAs.61.47; ifc. decaying or exhausted by — y1018016
—> #ci >ci Ved. cl.3. (<ciketi>, fr. <ki> DhAtup. xv.19; Impv. <ciketu>; Subj. Atm. <ciketa>; impf. <aciket> rv.10.51.3; aor.2. pl. Atm. <acidhvam> rv.; 3. sg. <acait> ||fr.4. <cit>||) to observe, perceive (with acc. or gen.) rv. kATh.8.10; to fix the gaze upon, be intent upon rv.5.55.7; to seek for rv.6.44.7: Class. cl.5. cinoti (p. cinvat, Atm. cinvAna) to seek for, investigate, search through, make inquiries: Intens. <cekite> see 4. <cit>; ||cf. Lat. <scio>.|| y1028.040
—> #cibuka – chin, y6109.019
—> #cikitsA f. – treatment, remedy; medical attendance, practice or science of medicine (esp. therapeutics, one of the six sections of med.). — y1029.012
—> #cikitsaka —¶a/c – चिकित्सकः [कित् स्वार्थे सन् ण्वुल्] A physician, doctor; चिकित्सकौ कर्मकरौ कामरूपसमन्वितौ Mb.3.124.12. उचितवेलाति- क्रमे चिकित्सका दोषमुदाहरन्ति M.2; Bh.1.87, Y.1.162. —
—> #cita a. piled up, heaped; placed in a line; collected, gained; forming a mass (hair); covered, inlaid, set with; n. “a building” see <pakveSTaka>; -A f. a layer, pile of wood, funeral pile; a heap, multitude. — y1025.009
—> #citrita a. made variegated, decorated”, painted. — y1025.014
—> #citti f. ||consideration||, thinking, thought, understanding, wisdom; intention (along with AkUti) av. bhp.5.18.18; pl. thoughts, devotion, ||hence = karman, “an act of worship” sAy.|| rv.; a wise person, 1.67.5; 4.2.11; “Thought” N. of the wife of Atharvan and mother of `dadhyac — y1019.028
—> #cUDAmaNi m. a jewel worn by men and women on the top of the head; ifc. the (gem, 1. e. the) best or most excellent of; ||a wishing-stone||. — y1023.016
—> #cUDAmaNi m. Crest-Jewel a jewel worn by men and women on the top of the head; ifc. the (gem, 1. e. the) best or most excellent of; the seed of Abrus precatorius ||rosary pea vine, http://toptropicals.com/pics/garden/05/5/5683.jpg ||; a metre of 4 x 7 syllables; an eclipse of the sun on a Sunday or an eclipse of the moon on a Monday. cUDAmaNi- the Crest Jewel ||e.g. of Viveka Discrimination or Discernment||; Wishing Stone. — y1025.001
—> #culu m. a handful of water; culuka m/n. the hand hollowed to hold water, handful or mouthful of water, draught; m. deep mud or mire; a small vessel (gallipot, &c.). —> #culukin —> #culumpin m. — a porpoise, seahog (also <ulupin>, <culumpin>, <cullakI>). — culukI >kR to swallow in one draught, cause to disappear. — y2004.xxx
—> #cUta —> #cautapallava – cauta-pallava – a.-I – relating to a CUta shoot (<pallava>)
—> #cyuta a. – moved, shaken; gone away from (abl.); wandered from <yAti mRgo yUthAd iva cyutaH>, “like a deer wandering from its herd” yv.1.16.4; (with abl. or ifc.) deviated from (lit. and fig.; (said of arrows) failing an aim (abl.); flying away from (abl. or in comp.; said of missile weapons); expelled from, deprived of (abl.); destitute of. free of (in comp.); abandoned by (in comp.); disappeared, vanished; come forth from, dropped from, streaming forth from (lit. and fig., as speech from the mouth); fallen from, fallen; fallen from any divine existence for being re-born as a man; sunk (morally). — y1025.027
—> #dadhi n. (replaced in the weakest forms by <dadhan> <-dhnA> <-dhne>, <-dhnas>; loc. <-dhani>, or <-dhni>, coagulated milk, thick sour milk (regarded as a remedy; differing from curds in not having the whey separated from it) — y1024.004
—> #dADima a.I the pomegranate tree (n. also its fruit; daDimAni >danz, to bite pomegranates, said of a hard or unwelcome task); a. being on the pomegranate tree. — y1023.012
—> #dADimapriya dADima-priya dADimabhakSaNa -bhakSaNa m. “liking and eating pomegranates”, parrot. — y1023.012
—> #dahana a.I – burning, consuming by fire, scorching, destroying (chiefly ifc.); (said of the <dhAraNA> of fire); m. fire (of three kinds), `agni; the esoteric numeral three; one of the 5 forms of fire in the `svAhAkAra; n. burning, consuming by fire — y1026.004
—> #dainya – n. wretchedness, affliction, depression, miserable state • meanness, covetousness
—> #dakSa ~ able, adroit, expert, dexterous, industrious, intelligent; strong, heightening or strengthening the intellectual faculties (`soma); passable (the Ganges); suitable; right (opposed to left); m. ability, fitness, mental power, talent (cf. <-kratu>), strength of will, energy, disposition; evil disposition; `ziva’s bull; N. of one of the `prajApatis; born from `brahmA’s right thumb; father of 24 daughters by `prasUti; celebrating a great sacrifice ||hence <dakSa syayana>, ” N. of a sacrifice” mn.6.10|| to obtain a son, he omitted, with the disapproval of `dadhIca, to invite `ziva, who ordered `virabhadra to spoil the sacrifice hariv.12212; named among the `vizve-devA-s — y1027.005
—> #dakSa a. able, fit, adroit, expert, clever, dexterous, industrious, intelligent rv. &c.; strong, heightening or strengthening the intellectual faculties (‘soma); passable (the Ganges) mbh. 13.1844; suitable bhp.4.6.44 bhartR.3.64; right (opposed to left) rAmatUp.1.22; m. ability, fitness, mental power, talent (cf. <-kratu>), strength of will, energy, disposition rv. av. vs.
—> #DAmara DAmara a. – ‘causing tumult’, extraordinary, surprising (-tva n. abstr.) • m. surprise, sight • a N. of 6 Tantras (yoga-, ziva-, durgA-, sArasvata-, brahma-, gandharva-). — y1025.021
—> #dAnava – m. a class of demons often identified with the Daityas or Asuras and held to be implacable enemies of the gods or Devas (described as children of Danu and Kazyapa, sometimes reckoned as 40 in number • sometimes as 100) • dAnavI – f. a female Danu • a.I. belonging to the Danu — y1026.026
—> #daNDa m. a stick, staff, rod, pole, cudgel, club (staff given at investiture with the sacred thread; “penis ||with <vaitasa>||”; “trunk” see <zuNDA>; “arm” or “leg” see <dor->, <bAhu->; “tusk” see <daMSTrA>); a stalk, stem (of a tree; cf. <ikSu->, <ud->, <khara>); the staff of a banner; the handle (of a ladle, sauce-pan, fly-flap, parasol &c.); the steam of a plough; “a mast” see <mahAdaNDadhara>; the cross-bar of a lute which holds the strings; the stick with which a lute is played; a churning-stick (cf. <-DAhata>); a pole as a measure of length (= 4 Hastas); N. of a measure of time (= 60 `vikalAs); N. of a staff-like appearance in the sky (” N. of a planet” (L.; cf. <-bhAsa>); a form of military array (cf. <-vyuha>); a line (cf. <-pAta>); a staff or sceptre as a symbol of power and sovereignty (cf. <nyasta>), application of power, violence; power over (gen. or in comp.), control, restraint (cf. <vAg->, <mano->, <kAya> ||<karma>||; <tri-daNDin>); embodied power, army (<koza>, du. “treasure and army”); the rod as a symbol of judicial authority and punishment, punishment (corporal, verbal, and fiscal; chastisement and imprisonment, reprimand, fine) (cf. <gupta> & <gUDha>); pride; m. a horse; Punishment (son of `dharma and `kriyA); a prince slain by `arjuna (brother of `-dhara, identified with the `asura `krodhahantRi). — y1022.033
—> #danta — m. – tooth; the esoteric number <32>; an elephant’s tusk, ivory &c.; the peak or ridge of a mountain; a pin used in playing a lute; — dantin – a. – tusked (‘gaNeza); – m. – an elephant; a mountain. — y1021.021
—> #dAnu – a. valiant, victor, conqueror • m. a class of demons (cf. dAnava) • n. a fluid, drop, dew (dAnas patI – m. du, N. of Mitra-VaruNa or of the Azvins) — y1026.026
—> #dardura m. a frog (cf. <kUpa>) mn. 12.64 mbh. R. &c.; a flute (cf. <jala>) `mRicch.3.18/19 bhp.1.10.15; the sound of a drum — y1018049
—> #daridra a. roving, strolling; beggarly; poor, needy, deprived of (instr. KathAs. lxxiii; in comp., lxiv4.11), (m.) a beggar Mn.9.230. — daridratA f. indigence, penury, state of being poverty; shortage; deprived of (in comp.). — daridratva n. id.— y1030.009
—> #dAridrya-m – poverty.
—> #dAru m/n. a piece of wood, wood, timber. — y1027.033
—> #dAru mfn. breaking, splitting (`indra) rv.7.6.1; m. an artist L. dAru mfn. liberal — y1018025 —> #dAruNa, #dAruNI – hard, harsh (opp. #mRdu>); rough, sharp, severe, cruel, pitiless; dreadful, frightful; intense, violent; (in comp. or dAruNam before a vb. to express excellence or superiority — y1022.009
—> #dAruNa a.||I|| hard, harsh (opp. #mRdu); rough, sharp, severe, cruel, pitiless; dreadful, frightful; intense, violent; (in comp. or dAruNam before a vb. to express excellence or superiority, ||terribly good||; n. harshness, severity, horror; dAruNya n. harshness (of sound, TPrat.2.10). dAruNatA f. harshness, dreadfulness — y1025.005
—> #daurbhAgya daur-bhAgya n. – ill-luck, misfortune; unhappiness of a woman disliked by her husband; daurbhAgya – n. ill luck, esp. unrequited love, a wife scorned by her husband. cApala n. mobility, swiftness; agitation, unsteadiness, fickleness, inconsiderateness, insolence. — y1023.020
—> #dauSTya n. (fr. <duSTa>) depravity, wickedness — y1022.012
—> #dAva – m. (>du) conflagration, esp. a forest conflagration • fire, heat • distress • m/n. a forest (always connected with fire) — y1029.001
—> #dAvAgni –m.- fire in a forest y1020.017
—> #dazA f. the fringe of a garment; state or condition of life, period of life (youth, manhood, &c.), condition, circumstances; the fate of men as depending on the position of the planets, aspect or position of the planets (at birth &c.); cf. <vastra>. — y1027.026
—> #deza —> #ekadeza-H – one spot or place, one passage, a certain spot or passage, some place; a part, portion or division of the whole; one and the same place; (a.) being in the same place; -tva n. the state of being a part or portion of the whole; vivartin a. extending or relating to one part only, partial; stha a. situated in the same place; standing or occurring in a certain place or passage.
—> #dhanin dhani- a. possessing wealth or treasures, wealthy, rich, well off rv.; m. a rich man, owner, creditor. — nirdhani – lacking wealth &c. —
—> #dhAtu -m.- layer, stratum; constituent part, ingredient (ifc., where often= “fold” e.g. <tri-dhAtu>, threefold; cf. <triviSTi->, <sapta->, <su->); element, primitive matter (= <mahAbhUta>) (usually reckoned as 5, viz. <kha> or <AkAza>, <anila>, <tejas>, <jala>, <bhU>; to which is added <brahma>; a constituent element or essential ingredient of the body (distinct from the 5 mentioned above and conceived either as 3 humours ||called also <doSa>|| phlegm, wind and bile ||cf. <purISa>, <mAMsa>, <manas>||; or as the 5 organs of sense, <indriyANi> .||cf. s.v. and mbh. 12.6842, where <zrotra>, <ghrANa>, <Asya>, <hRdaya> and <koSTha> are mentioned as the 5 dhAtu of the human body born from the ether|| and the 5 properties of the elements perceived by them, <gandha>, <rasa>, <rUpa>, <sparza> and <zabda>; or the 7 fluids or secretions, chyle, blood, flesh, fat, bone, marrow, semen ||<rasAdi> or <rasaraktAdi>, of which sometimes 10 are given, the above 7 and hair, skin, sinews||); primary element of the earth i.e. metal, mineral, are (esp. a mineral of a red colour); element of words i.e. grammatical or verbal root or stem (with the southern Buddhists <dhAtu> means either the 6 elements the 18 elementary spheres ||<dhAtu-loka>||; or the ashes of the body, relics ||cf. <-garbha>||). * vilulita vi-lulita a. (>lul; cf.viluD) moved hither and thither; shaken down, falling down, shed; agitated, disordered; vilulitAlaka a. having dishevelled hair. — y1027.040
—> #dhavala a. white, dazzling white; handsome, beautiful; m. white (the colour); a kind of dove; an old or excellent bull; a kind of camphor; of one of the elephants of the quarters; f. a white cow; -I f. white hair (as a kind of disease); n. white pepper. — y1022.030
—> #dhavala mf||A||n. (fr.2. <dhAv>? cf. UN.1.108 Sch.) white, dazzling white Var. kAv. Pur. &c.; handsome, beautiful L.; m. white (the colour) L.; a kind of dove Bhpr.; an old or excellent bull Hcar.; a kind of camphor L.; Anogeissus Latifolia L.; (in music) N. of a `rAga; N. of a man kathAs.; of one of the elephants of the quarters R.; of a dog; (<A> and <I>) f. a white cow kAd.; -I f. white hair (as a kind of disease) — y1018021
—> #dhik dhig – ind., used as a prefix or as an interj. of reproach, “Shame!”; menace, “Careful!”; or displeasure, “Bad!” (with acc., rarely gen., voc. or nom.) (also dhig-dhik, aho-dhik, hA-dhik, hA-dhik-kaSTam • dhik tvAm, or tava ||also with astu|| shame on you!) — y1019.011
—> #dhIra —> #adhIra ~ imprudent; not fixed, movable; confused; deficient in calm self-command; excitable; capricious; querulous; weak-minded, foolish; adhIrA f. lightning; a capricious or bellicose mistress.
—> #dhIra a.A/I intelligent, wise, skilful, clever, familiar with, versed in (loc.) (compar. <dhIratara>). dhIratA f. dhIratva n. wisdom, discretion. — y1026.021
—> #dhiSNya a. mindful, attentive, benevolent, liberal (`azvins) rv.; devout, pious (voice, hymn); m. a sort of subordinate or side-altar (generally a heap of earth covered with sand on which the fire is placed, and of which 8 are enumerated, viz. besides the <AgnIdhrIya> ||in the `AgnIdhra|| those in the Sadas ||see s.v.|| belonging to the <hotR>, the <maitrAvaruNa> or <prazastR>, the <brAhmaNAcchaMsin>, the <potR>, <neSTR> and <acchAvAka>; and the <mArjAlIya>); -A f. a meteor; n. site, place, abode, region, house; the seat of a god i.e. a quarter of the sky; star, asterism (looking like the fire on the side altars); the orb of an asterism (on which its light seems to centre); power, strength; a. placed upon a mound of earth serving as an altar; m. (with or scil. <agni>) a fire so placed. — y1026.034
—> #dhruva – a. fixed, firm, immovable, unchangeable, constant, lasting, permanent, eternal &c. (e.g. the earth, a mountain, a pillar, a vow &c • with sva~Nga n. an inseparable member of the body pAN 6-2, 177 • with dhenu f. a cow which stands quiet when milked • with diz f. the point of the heavens directly under the feet ||reckoned among the quarters of the sky|| • with smRti f. a strong or retentive memory ChUp. vii, 26, 2 • cf. also under karaNa and nakSatra) • staying with (loc.) • settled, certain, sure • m. the polar star (personified as son of UttAna-pAda and grandson of Manu) • celestial pole • the unchangeable longitude of fixed stars • a post, stake • (in music) the introductory verse of a song (recurring as a kind of burthen) or a partic. time or measure (tAla-vizeSa) • of the syllable Om cf. RAmatUp • of a serpent supporting the earth • -A, f. the largest of the 3 sacrificial ladles • n. the fixed point (from which a departure takes place) cf. pAN 1-4, 24 • the enduring sound (supposed to be heard after the AbhinidhAna) cf. RPrAt • dhruvam – ind. firmly, constantly, certainly, surely; dhruvAya – ind. for ever dhruva The prince who became the Pole Star http://en.wikipedia.org/wiki/Dhruva; hence long-lived — y1026.026
—> #dhUlita —> #avadhUlita- अवधूलित – ava-dhUlita, over-dusted – scattered over, covered.
—> #dhUrta ~ cunning, crafty, fraudulent, subtle, mischievous; m. a rogue, cheat, deceiver, swindler, sharper, gambler; N. of ‘skanda. — y1023.016
—> #dhUrta a. cunning, crafty, fraudulent, subtle, mischievous; m. a rogue, cheat, deceiver, swindler, sharper, gambler; N. of `skanda. — y1023.016
—> #dhvaMsin a. perishing, disappearing; destroying, removing. — y1026.040
—> #dhvani m. sound, echo, noise, voice, tone, tune, thunder av. &c. &c.; the sound of a drum W.; empty sound without reality MW.; a word L.; allusion, hint, implied meaning, poetical style — y1018011
—> #dIna a. (<di) scarce, scanty; depressed, afflicted, timid, sad; miserable, wretched; dInam ind. sadly, miserably; n. distress, wretchedness — y1022.007
—> #dIrNa a. (>dRR) torn, rent, sundered; scattered, dispersed (army); frightened, afraid — y1022.004
—> #dolAyita mfn swung about, rocking; -zravaNakuNDala mfn. one whose earnings swing to and fro — y1018003
—> #dolita a. swung, shaken, tossed (<-citta>). — y1025.025
—> #dos —> #dordaNDa dor-daNDa m. “arm-stick”, a long arm; force of arms.
—> #dos n. (m. only R.6.1.3; nom. acc. sg. <dos> zbr.; du. <doSI> kauz.; <dorbhyAm> n. mbh. kAv.; pl. <-bhis> MAlav.; <dohSu> bhp.) the fore-arm, the arm — y1018025
—> #doSa – m. (n.) fault, defect, want; sin, transgression; harm, evil consequence; disadvantage, damage, bad condition. — y1017.032
—> #doSa – m. (n.) fault, defect, want; sin, transgression; harm, evil consequence; disadvantage, damage, bad condition. — y1029.001
—> #doSa m. rarely n. (<duS>) fault, vice, deficiency, want, inconvenience, disadvantage; badness, wickedness, sinfulness; offence, transgression, guilt, crime (acc. with >R or >labh, to incur guilt); damage, harm, bad consequence, detrimental effect (<naiSa doSaH>, there is no harm; <ko’tra doSaH>, what does it matter?); accusation, reproach (doSaM->kR or doSeNa->gam with acc., to accuse); alteration, affection, morbid element, disease (esp. of the 3 humours of the body, viz. <pitta>, <vAyu>, and <zleSman> ||cf. <tridoSa> and <dhAtu>||, applied also to the humours themselves) — y1022.008
—> #dravya n. a substance, thing; the ingredients of anything; medicinal substance; (phil.) elementary substance (9 in the `nyAya, viz. <pRthivI> earth, <ap> water, <tejas> radiance, <vAyu> wind, <AkAza> space, <kAla> time, <diz> extension, <Atman> self, <manas> mind; (Gr.) single object or person, individual (cf. <ekadravya>); fit object or person (cf. <A>.); object of possession. — y1028.010
—> #dRDha ~ dlRha ~ fixed, firm, hard; firmly fastened, shut fast, tight, close (e.g. ship; bonds, fetters, chains Hit.1.67/68; fist Mbh.4.1976); whole, complete (opp. to <bhinna>) Mbh. 13.7453; difficult to be bent (bow Chup.1.3.5); steady, resolute, persevering; confirmed, certain; intense, violent, mighty; (in mathem.) reduced to the last term or smallest number by a common divisor; n. anything fixed or firm or solid; stronghold, fortress; iron; dRDham ind. firmly, fast (comp. <-taram> prab.4.11); steadily, perseveringly, thoroughly, much, very well. — y2004.xxx
—> #dRSTi f. seeing, viewing, beholding (also with the mental eye); sight, the faculty of seeing; the mind’s eye, wisdom, intelligence; regard, consideration; view, notion; (with Buddhists) a wrong view; theory, doctrine, system; eye, look, glance mn.; dRSTiM >dA with loc. turn the eye to, look at); the pupil of the eye; aspect of the stars (e.g. <zubha>). — y1030.014
—> #dRzya a. visible, conspicuous; to be looked at, worth seeing, beautiful, pleasing; dRzyaH (arith.) a given quantity or number; dRzyam any visible object; the visible world. <idaM viddhi dRzyaM jagad iti sthitam> y4.001.002 — y1023.005
—> #duHsaha a. difficult to be borne, unbearable, irresistible ( tva n.; comp. <-tara>); m. N. an evil demon; of a son of `dhRtarASTra.. — y1023.020
—> #dUra a. (compar. davIyas, super daviSTha, qq.vv.) distant, far, remote, long (way); dUram distance, remoteness (in space and time), a long way; dUram dUrAd ind. far, far from (gen. or ab), a long way off or a long period back; far above (utpatati; far i.e. much in a high degree (<dUram unmani-kRta>; <dUraM-kR>, to surpass, exceed; dUraM-karaNa a.I making far or distant ||fig. as rejecting a lover||, removing; dUraMgata dUraMgama a. = dUra-gata going far away; dUrA (sci bhUmi), ||The Distant, The Far||; dUreNa ind. far, from afar, by far; comparative dUratareNa farther, from farther away, by more than far ||!||; dUrAt ind. from a distance, from afar; far from (ab); a long way back or from a remote period; in comp. with a pp. e.g dUrAd-Agata, come from afar; dUre ind. in a distant place, far, far away; compar. dUratare, some way from (ab); dUre >kR, to discard; dUre >bhU or >gam, to be far away or gone off; dUre tiSThatu, let it be far, let it be unmentioned, never mind . — y1024.001
—> #durAdhi m. distress or anxiety of mind ||cf. samAdhi||; indignation. —> #saMgama saGgama m. coming together, meeting (in a friendly or hostile manner), union, intercourse or association with (instr. with and without <saha> gen., or comp.); connection or contact with (instr. or comp.; with anarthena, “coming to harm”, “injury”); sexual union; confluence (of two rivers as of the Ganges and the `jumnA, or of a river, at its mouth, with the ocean; such confluences are always held sacred); conjunction (of planets); harmony, adaptation; point of intersection; an uninterrupted series of (comp.); acquirement of (gen.); maNi m. a jewel effecting union (of lovers) vikr.; -sAdhvasa n. perturbation in regard to sexual union. – y1029.022
—> #duranta a. – having no end, infinite; having a bad end, miserable. — y1026.008
—> #durAza ~ having bad expectations • durAzA- f. bad expectation, ||unworthy purpose||, vain hope, despair — y1027.010
—> #durAza a. having bad expectations; -A f. bad expectation, vain hope, despair. – y1026.004,.041
—> #durbhaga dur-bhaga a. “having a bad portion”, unfortunate, unlucky; disgusting. repugnant, ugly (esp. a woman); -A f. a bad or ill-tempered woman, a shrew; personified = Old Age, daughter of Time; -tva n. ill fortune. — y1023.045
—> #durIha mfn. illmeant — y1018023
—> #durmana-m – dur-manas “hard-minded” – bad disposition, perversity of mind VR.ii,31,20; – durmanas ~ in bad or low spirits, sad, melancholy _mbh. VR. &c.; = durmanaska-; • durmanastA – sadness – KathAs. cxiv, 35. —
—> #dUSaNa m||I||n. corrupting, spoiling, vitiating, violating av. &c.; counteracting, sinning against (comp.) y1020.009
—> #duSkRta dur-kRta – a. wrongly or wickedly done, badly arranged or organized or applied • n. evil action, sin, guilt ChUp. • -karman – a. acting wickedly, criminal • n. wicked deed, wickedness • duSkRta-bahiSkRta – a. free from sin • -tAtman – a. evilminded wicked, base. — y1025.013
—> #duSprekSya dur-prekSya a. difficult to be looked at, disagreeable to the sight — y1022.007
—> #duSTa mfn. spoilt, corrupted; defective, faulty; wrong, false; bad, wicked; malignant, offensive, inimical; guilty, culpable zrS. mn. yAjJ. suzr. mbh. &c.; sinning through or defiled with (cf. <karma> <mano->, <yoni>, <vAg->); m. a villain, rogue; a kind of noxious animal VishN. 12.2; -A f. a bad or unchaste woman L.; u. sin, offence, crime, guilt — y1019.017
—> #dvApara – ” the age with the number two “, N. of the 3rd of the 4 युगs or ages of the world (comprising 2400 years; the युग itself = 2000, and each twilight = 200 years; it is also personified as a god) AitBr. Mn. _mbh. &c RTL. 111; 433
—> #dvija mfn. twice-born; m. a man of any one of the first 3 classes, any `Aryan, (esp.) a `brAhmaNa (re-born through investiture with the sacred thread cf. <upanayana>) av. mn. mbh. &c.; a bird or any oviparous animal (appearing first as an egg) mn. mbh. &c.; a tooth (as growing twice) suzr. bhartR. Var. (n. bhp.2.1.31); coriander seed or Xantboxylum Alatum — y1018006
—> #dyu – (nom. <dyaus>; voc. <dyaus> ||rv.6.51.5 av.6.4.3||; acc. <dyAm> <divam>; instr. <divA> or <dIvA>; dat. <dive> ||<dyave> mbh.1.3934||; abl. gen. <divas> ||rarely <dyos> e.g. rv.4.27.3; loc. <divi>, <dyavi>; du. <dyAvA> s.v. ||<dyavI> as voc. only 4.56.5||; pl. nom. <dyAas> ||<divas> only 9.118.11||; acc. <dyUn> ||rare, <divas>, <divas>||; instr. <dyubhis>; native grammarians give as stems <div> and <dyo>; the latter is declined through all cases like <go>, but really does not occur except in forms mentioned above and in <dyo-salila>, while <div> and <dyu> regularly alternate before vow. and cons.) m. (rarely f.) heaven, the sky (regarded in Ved. as rising in three tiers ||<avama>, <madhyama>, <uttama> or <tRtIya> rv.5.60.6 &c.||, and generally as the father (<dyauS> <pitA>, while the earth is the mother ||cf. <dyAvApRthivI>||, and uSas the daughter), rarely as a goddess, daughter of ‘prajApati); m. (rarely n.) day (esp. in pl. and in such forms as divA, by day (cf. s.v.); dyavidyavi, daily, every day; <anu dyUn>, day by day, daily; <dyubhis> and <upa dyubhis>, by day or in the course of days, a long time; m. brightness, sheen, glow (only <dyubhis>); fire (nom. <dyus>); ||Cf. Lat. <Jou>, <Ju> in <Ju-piter>, <Jovis>, <Jovi> &c. = <dyavas>, <dyavi>; O. E. <Tiw>; O. H. G. <ZIu>; O. N. <Tyr>.|| — y1023.041
—> #eDaka-H – a kind of sheep, ram, wild goat; f. the female of the above sheep, a ewe (cf. <aiDaka>.) — y1027.022
—> #eka —> #ekadeza-H – one spot or place, one passage, a certain spot or passage, some place; a part, portion or division of the whole; one and the same place; (a.) being in the same place; -tva n. the state of being a part or portion of the whole; vivartin a. extending or relating to one part only, partial; stha a. situated in the same place; standing or occurring in a certain place or passage.
—> #ekAnta m. a lonely or retired or secret place …; devotion to one object … karuNa a. wholly and solely compassionate, wholly charitable. — y1029.005
—> #ekAnta m. a lonely or retired or secret place, ekAnte ind. in a lonely or solitary place, alone, apart, privately); a single part, part, portion; the only end or aim, exclusiveness, absoluteness, necessity; devotion to one object, worship of one Being, monotheistic doctrine; ekAntam, ekAntena, ekAntAt ind. solely, only, exclusively, absolutely, necessarily, by all means, in every respect, invariably; (a.) directed towards or devoted to only one object or person; karuNa a. wholly and solely compassionate, wholly charitable; grahaNa n. partial comprehension; grAhin a. comprehending partially; ekAntas ind. lonely, alone; solely, exclusively, invariably; tA f. –tva n. exclusive worship; the state of being a part or portion pat.; bhAva m. devotedness to only one object; bhUta a. one who is alone or solitary; mati a. having the mind fixed on one object; vihArin a. wandering alone; zIla a. fond of loneliness; sthita a. staying or remaining alone or apart. — y1026.009
—> #eva — ind. so, just so, exactly so (in the sense of the later <evam>); indeed, truly, really (often at the beginning of a verse in conjunction with other particles, as <id>, <hi>); (in its most frequent use of strengthening the idea expressed by any word, <eva> must be variously rendered by such adverbs as) just, exactly, very, same, only, even, alone, merely, immediately on, still, already (e.g. <tvam eva yantA nAnyo ‘sti pRthivyAm>, you alone are a charioteer, no other is on earth, i. e. you are the best charioteer mbh.3.2825; <tAvatIm eva rAtrim>, just so long as a night; <evam eva> or <tathâîva>, exactly so, in this manner only; in the same manner as above; <tenaîva mantreNa>, with the same Mantra as above; <apaH spRSTvaîva>, by merely touching water; <tAn eva>, these very persons; <na cirAd eva>, in no long time at all; <japyenaîva>, by sole repetition; <abhuktvâîva>, even without having eaten; <iti vadann eva>, at the very moment of saying so; <sa jIvann eva>, he while still living); (sometimes, esp. in connection with other adverbs, <eva> is a mere expletive without any exact meaning and not translatable e.g. <tv eva>, <caiva>, <eva ca>; according to native authorities <eva> implies emphasis, affirmation, detraction, diminution, command, restrainment); ||cf. Zd. <aeva>; Goth. <aiv>; Old Germ. <eo>, <io>; Mod. Germ. <je>.|| — y1001.001
—> #evam – ind. (fr. pronom. base e BRD. • probably connected with eva), thus, in this way, in such a manner, such, (it is not found in the oldest hymns of the Veda, where its place is taken by eva, but occurs in later hymns ind in the `brAhmaNas, especially in connection with >vid, ‘to know’, and its derivatives ||e.g. <ya evaM veda>, he who knows so • cf. evaM-víd|| • in classical Sanskṛit evam occurs very frequently, especially in connection with the roots >vac, ‘to speak’, and >zru, ‘to hear’, and refers to what precedes as well as to what follows ||e.g. <evam uktvA>, having so said • evam evâitat, this is so • evam astu, or evam bhavatu, be it so, I assent • asty evam, it is so • yady evam, if this be so • kim evam, how so? what is the meaning of it? what does this refer to? mâivam, not so! evam – yathA ~ evam, so – as) • (it is also often used like an adjective ||e.g. <evaM te vacane rataH>, rejoicing in such words of yours; where evam = evaM-vidhe||) • sometimes evam is merely an expletive • according to lexicographers evam may imply likeness (so) • sameness of manner (thus) • assent (yes, verily) • affirmation (certainly, indeed, assuredly) • command (thus, &c.) • and be used as an expletive — y1030.001
—> #gahana mf-A n. (g. <kSubhnAdi>) deep, dense, thick, impervious, impenetrable, inexplicable, hard to be understood mbh. R. &c.; -A f. ornament DevIP.; -am n. an abyss, depth (“water” Naigh. nir.) rv.10.129.1; an inaccessible place, hiding-place, thicket, cave, wood, impenetrable darkness, 1.132.6 zbr.14.7.2.17 mbh. &c.; pain, distress L.; a metre consisting of thirty-two syllables. y1018001
—> #gahana mf-A n. (g. <kSubhnAdi>) deep, dense, thick, impervious, impenetrable, inexplicable, hard to be understood — y1018034
—> #gal >gal cl.1. P. galati, to drip, drop, ooze, trickle, distil; to fall down or off; to vanish, perish, pass away: Caus. gAlayati, to cause to drop, filter, strain; to cause (the water of a dropsical person) to go off; to fuse, liquefy, dissolve, melt: Atm. galate, to flow: Intens.p. jalgalyamAna, causing to drop from one’s body; gal >gal cl.1. P. galati, to eat, swallow. — y1026.043
—> #gaNDa m. (cf. <galla>) the cheek, whole side of the face including the temple (also said of animals e.g. of an ox; f. <I> a bubble, boil, pimple (PrAkrt); a goitre or any other excrescence of the neck; a rhinoceros (cf. <gaNDaka> and <-DAGga>); a hero (cf. <gaNDIra>); “the chief”, best, excellent (only in comp.; cf. <-grAma>, <-mUrkha>, <-zilA>, &c.); m/n. the abrupt interchange of question and answer (one of the characteristics of the dramatic composition called `vIthi); -A f. N. of the female attendant of the seven sages — y1025.024
—> #gandhakuTI f. a kind of perfume. gandhakUTI f. (for <-kuTI>?) the Hall of Fragrances Buddh. — y1022.034
—> #garbha – the situation in a drama when the complication of the plot has reached its height DaS3ar. i, 36 SAh. vi, 68 and 79
—> #gardhin a. ifc. desirous, greedy, eager after, longing for. — y1022.025
—> #garhA f. censure, abuse; disgust exhibited in speech. yv1.014, .020
—> #garhA —¶ap – garhā गर्हा [गर्ह्-अ] Abuse, censure; —¶mw – disgust exhibited in speech. — y1014.020 • —> #garhita- – blamed, censured by inst. or gen. or loc. or in comp.); contemned, despised, contemptible, forbidden • vile; worse than (loc.) mbh.3.1040; • garhitam -ind.- badly — yo garhitam upekSate, y3006.018 —
—> #garta —¶a – गर्तः र्ता र्तम् [गॄ-तन् Uṇ.3.86] 1 A hollow, hole, cave; ससत्त्वेषु गर्तेषु Ms.4.47,23. -2 A grave. – gartaH र्तः 1 The hollow of the loins. … -5 A chariot; the seat of a chariot; तिष्ठद्धरी अध्यस्तेव गर्ते Rv.6.2.9…. – Comp. — gartAzrayaH आश्रयः Azraya an animal living in holes or under ground, as a mouse or rat; Ms.7.72. —
—> #garta m. a high seat, throne (of `mitra and `varuNa) rv. (“a house” Naigh.); the seat of a war-chariot, vi.20.9; (nir.3.5) a chariot gaut.16.7; a table for playing at dice nir.3.5. garta m. (= <karta> q.v.) a hollow, hole, cave, grave zbr.14 zAGkhbr. azvgR. zAGkhGR. kauz. mbh. &c.; a canal mn.4.203; the hollow of the loins L.; a kind of disease L.; N. of a country (part of Tri-garta, in the north-west of India) L. (cf. pAN.4-2.137); n. a hole, cave mbh.7.4953; -A f. a hole, cave paJcat. i; ii.6.34/35; N. of a river — y1018010
—> #gAtra n. “instrument of moving”, a limb or member of the body; the body; the forequarter of an elephant. — y1030.002
—> #gaura —> #gaurAGga ~ —> #gauraGgI – having a white or yellowish body — y1021.016
—> #gaura a. – white, yellowish, reddish, pale red; shining, brilliant, clean, beautiful; gauraH white, yellowish (the colour); a kind of buffalo (Bos Gaurus, often classed with the Gavaya); white mustard (the seed of which is used as a weight, = 3 RAja-sarshapas); the `nAga `zeSa; gaurI the goddess; (“`vAc or voice of the middle region of the air”); Gauri the Golden, a yogini in y7.181. — y1025.017
—> #gavAkSa m. (kAz. on pAN.5-4.76 and vi, 1.123) “a bull’s eye”, ||peep-hole||, an air-hole, loop-hole, round window — y1018026
—> #geha-m —¶a – गेहम् ]गो गणेशो गन्धर्वो वा ईप्सितो यत्र Tv.] – (corrupted fr. gRha) – A [home], house, habitation; सा नारी विधवा जाता sA nArI vidhavA jAtA gehe roditi tat patiH गेहे रोदिति तत्पतिः Subhāṣ. N. B. The loc. of this word is used with several words to form aluk Tat. compounds; e.g. गेहेक्ष्वेडिन् adj. ‘bellowing at home only’, i.e. a coward, poltroon. गेहेदाहिन् adj. ‘sharp at home only’ i.e. a coward. गेहेनर्दिन् adj. ‘shouting defiance at home only'; i.e. a coward, dunghill-cock; यद् गेहेनर्दिनमसौ शरैर्भीरुमभाययत् Bk.5.41. गेहमेहिन् adj. ‘making water at home; i.e. indolent. गेहेव्याडः a braggadocio, braggart, boaster. गेहेशूरः ‘a house- hero’, a carpet-knight, boasting coward. • gehau – n.du. – “the two habitations”, the house and the body —
—> #ghana —> #ghanagarjita ghana-garjita n. the roar of thunder, deep loud roar W. garjita a. sounded, roared, bellowed; boasted, swaggered, vaunted ratnAv.4.9/10; m. a (roaring) elephant in rut L.; -am n. = <garji> yAjJ.1.145 VR. kum. Megh. &c.; crying, roaring (as of elephants or ‘daityas) y1020.008
—> #ghana —> #praghana – made thick; used as an intensive of —> #ghana: yAvad ajJAna-ghana~tA tAvat praghana-cittatA | yAvat prAvRD-jalada~tA tAvan nIhAra-saMkSayaH || y5052.026; var. for —> #praghaNa or —> #prathana, mw.
—> #ghanA f. – (cf. <ambu->, <ayo->); a collection, multitude, mass. — y1023.031
—> #ghanA f. – (cf. <ambu->, <ayo->); a collection, multitude, mass. — y1023.031
—> #ghanArava m. “the roaring of clouds”; “crying after the clouds” = <-tola>. — y1025.015
—> #ghanaskandha m. “having a solid trunk”, Mangifera sylvatica ||Nepal Mango|| — y1018006
—> #ghasmara a. – voracious (said of fire); ifc. desirous of, eager for; in the habit to forget (with gen.); m. N. of (a `brAhmaNa changed into) an antelope. — y1023.004
—> #ghasmara a. – voracious (said of fire); ifc. desirous of, eager for; in the habit to forget (with gen.); m. N. of (a ‘brAhmaNa changed into) an antelope. — y1023.004
—> #ghaTa ~ intently occupied or busy with (loc.) pAN 5-2, 35 • m. a jar, pitcher, jug, large earthen water-jar, watering-pot mn viii, xi iii, 144 AmRitUp. • the sign Aquarius • a measure = 1 DroNa (or = 20 DroNas) • the head • ghaTA f. • a number, collection, assemblage • a troop (of elephants) assembled for martial purposes • justification (-TAm->aT, ‘to have one’s self justified by another’) • -I f. a waterjar • (also -Ti, q.v • cf. -TI-ghaTa) a period of time (= 24 minutes) • the GharI or Indian clock (plate of iron or mixed metal on which the hours are struck) — y1027.009
—> #ghAtin a. – killing, murderous, murderer; destroying, ruining, destructive; -I f. = <-tanI> (cf. <andhaka>, <amitra>, <ardhaka>, <Atma>, &c.) — y1024.005
—> #ghrANa ghrāṇa घ्राण p.p. [घ्रा कर्मणि-क्त] Smelt. ghrANaH णः, ghrANam णम् – Smell; Smelling; The nose (also n.). णम् – The act of smelling; घ्राणेन सूकरा हन्ति Ms.3.241.; Odour, scent.; The nose; गन्धाय घ्राणमथ gandhAya ghrANam atha yo veda यो वेद Ch. Up.8.12.4; बुद्धीन्द्रियाणि चक्षुः श्रोत्रघ्राणरसनात्वगाख्यानि Sāṅ. K.26; Ku.3.47, Ṛs.6.27; Ms.5.135. – Comp. इन्द्रियम् the organ or sense of smell; नासाग्रवर्ति घ्राणम् T.S. चक्षुस् a. ‘having nose for the eyes’, blind (who smells out his way). tarpaNa तर्पण – grateful or pleasant to the nose, fragrant, odorous. (tarpaNam णम्) fragrance, odour; प्रदोष-पवनैश्चक्रे शिशिरैर्घ्राण-तर्पणम् Rāj. T.5.3.56. puTakA पुटका nostril; Mārk. P.65.22. skanda H स्कन्दः blowing one’s nose; घ्रास्कन्दादिवाद्यज्ञाः Rāj. T.5.418. —
—> #golaka m. – a ball or globe; a ball for playing with; glans penis; a kind of pease (= <palAza>); myrrh; a globular water-jar; a kind of dish; a widow’s bastard; the conjunction of all the planets in one sign; n. a ball or globe; golikA f. a small ball or globule. — y1026.034
—> #grasta ~ swallowed, eaten; taken, seized; surrounded or absorbed; possessed (by a demon); involved in; tormented, affected by; eclipsed; inarticulately pronounced, slurred; (<a> neg.); n. inarticulate pronunciation of the vowels. * taTa m. a slope, declivity, any part of the body which has (as it were) sloping, sides (cf. <zroNi >, <stana>, &c.), a shore (said of `ziva). — y1027.005
—> #grathana n. tying, binding-stringing together; thickening, becoming obstructed or clogged with knotty lumps; (in dram.) intimation of the issue of a plot; grathanA tying, binding, ensnaring. y1014.005
—> #gRdhnu gRdhnú -a. (cf. pAN 3-2, 140) hasty, swift RV.1.70, 11 and 162.20 TBr. ii • greedily desirous of (loc.) • (a-gRdhnu ‘not greedy’) gRdhnutA -tA – f. greediness • great desire for (in comp.) — y1019.002
—> #gRdhra a. desiring greedily or fervently; eager for, desirous of (in comp.); m. a vulture; -I f. a female vulture = < dhrikA>; ||cf. Old Germ. <gIr>; Mod. Germ. <geier>.||
—> #guggulu n. guggula m. (= <gulg->) bdellium or the exudation of Amyris Agallochum (a fragrant gum resin, used as a perfume and medicament) av. (called <saindhava> or <samudriya>, “obtained near rivers or the sea”, xix.38.2) kauz. azvzr.11.6.3; m. id. yAjJ.1.278 mbh. xiii suzr. Bhpr.; = <-dru> L.; (<Us>) f. (pAN.4-1.71 pat.) N. of an Apsaras av.4.37.3 (cf. <kaNa>, <gauggulava> and <gaulg->.) — y1018025
—> #gulma m. (rarely n. mbh. x bhp.8. x) a cluster or clump of trees, thicket, bush, shrub vs.25.8 mn. yAjJ. &c.; a troop or guard of soldiers, body of troops, division of an army (consisting of 45 foot.27 horse.9 chariots, and 9 elephants mbh.1.290; or of 135 foot.81 horse.27 chariots, and 27 elephants L.; cf. mbh.5.5270) mn.7. ix mbh. &c.; a fort, entrenchment W.; disciplining an army W.; m. a chronic enlargement of the spleen or any glandular enlargement in the abdomen (as that of the mesenteric gland &c.) suzr. varbR. xxi.8 kathAs. xv; the spleen L.; “a wharf or stairs, GhaT” see <-tarapaNya>; -I f. a cluster or clump of trees L.; the Myrobalan tree L.; jujube L.; small cardamoms L.; a tent L. gulmavat mfn. affected with the Gulma disease — y1018007
—> #gulmaka m. a cluster or clump of trees. — y1026.041
—> #gulpha m. (= <kulpha>; <gal> UN. v) the ankle — y1018025
—> #haihaya – http://en.wikipedia.org/wiki/Haihayas
—> #hara a. bearing, wearing, taking, conveying, bringing (see <kavaca>, <vArttA-h->), taking away, carrying off, removing, destroying (see <bala>, <zakti-h->); receiving, obtaining (see <aMzah->); ravishing, captivating (see <manohara>); haraH m. “Seizer”, “Destroyer” N. of `ziva; of a `dAnava; of a monkey. — y1025.017
—> #harItakI, —> #kalitakI vlm —¶a – हरीतकी The yellow myrobalan tree (Mar. बाळहिरडा); सौवर्चलं यवक्षारं सर्जिकां च हरीतकीम् _ziva B.3.17. —¶mw – (rarely harItakaH, harItakam) … Terminalia Chebula (28 synonyms and seven varieties are enumerated; the fruit is used for dyeing yellow and as a laxative) SuS3r. _hariv. VarBr2S. — http://en.wikipedia.org/wiki/Terminalia_chebulahttp://www.ayurvedic-medicines.com/herbs/haritaki.html
—> #hata ~ – struck, beaten (also said of a drum), smitten, killed, slain, destroyed, ended, gone, lost (often ibc. = “destitute of”, “bereft of”, “-less”); injured, marred, hurt, wounded (lit. and fig.); struck off (as a head) VR.; knocked out (as an eye); hit by (instr. or comp.); whirled up, raised (as dust); visited or afflicted or tormented by, struggling with, suffering from (instr. or comp.) y1020.042
—> #helA f. contempt (cf. <avahelA>); wanton sport, frivolity, amorous dalliance (of women; in dram. one of the 20 natural graces ||<sattvaja alaMkAra>|| of the `nAyikA); sport, pastime, carelessness, ease, facility (ibc. and instr. sg. or pl. “in sport”, “sportively”, “easily”, “at once”; <tRNa-helayA>, “as if it were a straw”); moonlight; = <prastAva>. — y1028.042
—> #heli – m. – sun. — y1023.033
—> #helita —> #avahelita- ava-helita – अवहेलित – disrespected L.; avahelitam – disrespect MW.
—> #hemanta m. winter, the cold season (comprising the two months `agrahAyaNa and `pauSa i.e. from middle of November to middle of January). — y1027.028
—> #heya a. to be left or quitted or abandoned or rejected or avoided (heyatva n.); to be subtracted ¶ heya a. to be gone &c. heyopAdeya to be rejected or accepted; con or pro. — y1030.023
—> #himavat – a. having frost or snow, snowy, frosty, icy, snow-clad; exposing one’s self to coldness or enduring it; m. a snowy mountain; the Himalaya; KailAsa. — y1025.023
—> #himAzani hima-azani “Snow-bolt”, sudden frost y1.021.002, 022.002 —
—> #hIna a. left, abandoned, forsaken; left behind, excluded or shut out from, lower or weaker than, inferior to (abl.); left out, wanting, omitted; defeated or worsted (in a lawsuit); deficient, defective, faulty, insufficient, short, incomplete, poor, little, low, vile, bad, base, mean; bereft or deprived of, free from, devoid or destitute of, without — y1022.007
—> #hRta a. taken, taken away, seized (often ibc. = “deprived or bereft of”, “having lost”, “~less”, ||without||); ||robbed,|| ravished, charmed, fascinated; n. a portion, share. — y1026.009
—> #huDa-H – a ram (var.); a partic. implement of war; a bar or iron rod for keeping out thieves; (accord. to some) a place for voiding excrement. — huDu m. a ram.
—> #hvAra H – “going crookedly or deviously”, a serpent — y1024.006 •—> #hvaras n. pl. crookedness, deceit, intrigue. •—> #hvArya serpentine, winding rv. —
—> #hyastana – a.I hesternal, belonging to or produced or occurred yesterday • -I f. (scil. vibhakti) the personal terminations of the imperfect KAty. —
—> #Iha-H #IhA – attempt (» UrdhvehA ऊर्ध्वे*ह) -f.- effort, exertion, activity f.- request, desire, wish.
—> #indhana-m —> #samindhana-m —¶a – समिन्धनम् 1 Kindling. -2 Fuel; संधुक्ष्यतां नो$रिसमिन्धनेषु Bk.2.28. -3 A means of swelling; Mb.12. —¶mw – … n. the act of kindling_nir.; fuel, firewood Bhatt.; a means of swelling or increasing of (tasya) _mbh. xii, 4385.
—> #indIvara-H, -m – the blossom of a blue lotus, Nymphaea Stellata http://www.aquahobby.com/garden/e_stellata.php; m. – a bee.
—> #indu —¶a – इन्दुः [उनत्ति क्लेदयति चन्द्रिकया भुवनं उन्द्-उ आदेरिच्च Uṇ.1.12] 1 The moon; दिलीप इति राजेन्दुरिन्दुः क्षीरनिधाविव R.1.12 (इन्दु is said to mean in the Veda a drop of Soma juice, a bright drop or spark; सुतास इन्दवः Rv.1.16.6). -2 The mRgaziras मृगशिरस् Nakṣatra. -3 (in Math.) The number ‘one’. … -5 The point on a die; तेभ्यो व इन्दवो हविषा विधेम Av.7.19.6. -6 Designation of the anusvAra अनुस्वार. – (pl.) 1 The periodical changes of the moon. -2 The time of moon-light, night. Comp. — … i.kalA कला 1 a digit of the moon. (These are 16, each of which is mythologically said to be devoured by 16 deities in succession). • i.kAnta कान्तः the moon-stone. (-ता) 1 night. • i.janaka -जनकः – the ocean (the moon being produced amongst other jewels at the churning of the ocean) • i.lekhA, rekhA ले (रे) खा 1 a digit of the moon. • -शफरिन् A tree, Bauhinia tomentosa, the Yellow Bell Orchid http://davesgarden.com/guides/pf/go/2066/ (Mar. आपटा) … —¶mw – m. – (>und Un2. i, 13; probably fr. >ind = und, “to drop [cf. indra]; perhaps connected with bindu, which last is unknown in the Rg-veda BRD.), Ved. a drop (especially of Soma), Soma RV. AV. VS.; a bright drop, a spark TS.; the moon; – indavaH – m. pl. – the moons i.e. the periodic changes of the moon; time of moonlight, night RV. _mbh. S3ak. Megh. &c.; indus – m. – camphor Bhpr.; the point on a die AV. vii, 109, 6…; the esoteric number “one”; designation of the AnusvAra; … (In the BrAhman2as, indu is used only for the moon; but the connexion between the meanings “Soma juice” and “moon” in the word indu has led to the same two ideas being transferred in classical Sanskr2it to the word soma, although the latter has properly only the sense “Soma juice.”) —
—> #ISaNa ISaNin a. hastening; ISaNA f. haste. — y1022.038
—> #iSu – m/f. – an arrow; (in mathematics) a versed sine; N. of a ‘soma ceremony; the esoteric number five;According to ‘dayAnanda <iSu> may mean “ray of light”. y1020.012
—> #IzAna a. owning, possessing, wealthy; reigning; m. a ruler, master, one of the older names of `ziva Rudra; one of the Rudras; the sun as a form of `ziva; -am n. light, splendour Izana n. commanding, reigning — y1026.036
—> #Izvara —> #aizvarya-m – the state of being a mighty lord, sovereignty, power, sway; dominion; superhuman power (either perpetual or transient, consisting, according to some, of the following eight: <aNiman>, <laghiman>, <mahiman>, <prApti>, <prAkAmya>, <vazitva>, <Izitva>, and <kAmAvasAyitva>, qq.v.; or, according to others, of such powers as vision, audition, cogitation, discrimination, and omniscience; and of active powers such as swiftness of thought, power of assuming forms at will, and faculty of expatiation). — y1028.025
—> #jagat a. (>gam redupl.) moving, movable, locomotive, living • m. air, wind • m. pl. people, mankind • n. that which moves or is alive, men and animals, animals as opposed to men, men, (<jagato madhye>, ‘within everybody’s sight’) • the world, esp. this world, earth • n. du. heaven and the lower world • n. pl. the worlds (= jagat-traya) • people, mankind • jágatI – f. a female animal • the earth • people, mankind • the world, universe. — y1028.001
—> #jagat jágat – a. (>gam redupl.) moving, movable, locomotive, living • m. air, wind • m. pl. people, mankind • n. that which moves or is alive, men and animals, animals as opposed to men, men (Naigh.2. 3) (<jagato madhye>, ‘within everybody’s sight’ R. vii, 97, 1; 5 and 10) • the world, esp. this world, earth • n. du. heaven and the lower world • n. pl. the worlds (= jagat-traya) • people, mankind Kpr. x, 50/51 • jágatI – f. a female animal • the earth • people, mankind • the world, universe R.2. 69, 11 • any metre of 4 X 12 syllables • the number 48 — y1018052
—> #jaGgala ~ —> #jaMgala ~ arid, sterile, desert; in Engl. it has become “jungle”. The obs. term “desart” ought to be revived here. — y1021.027
—> #jaGgala a. arid, sterile, desert; m. = <-patha>; meat; n. id. — y1022.026
—> #jaGgama a. moving, locomotive (opposed to stationary, sthAvara or sthira), living; (ifc. f. A) a living being; (with viSa, venom) coming from living beings (opposed to poison). — y1028.001
—> #jahnu m. N. of an ancient king and sage (son of `ajamIDha, of `suhotra, of `kuru, of Hotraka; ancestor of the `kuzikas; the Ganges, when brought down from heaven by `bhagI-ratha’s austerities, was forced to flow over the earth and to follow him to the ocean and thence to the lower regions in order to water the ashes of Sagara’s sons; in its course it inundated the sacrificial ground of Jahnu, who drank up its waters but consented at `bhagIratha’s prayer to discharge them from his ears; hence the river is regarded as his daughter) R.1.44.35 ff.; N. of a HimAlaya cavern (from which the `gaGgA is bursting forth); pl. Jahnu’s race; jahnukanyA jahnu-kanyA jahnutanayA, jahnuprajA, jahnusutA f. “Jahnu’s daughter”, `gaGgA — y1022.024
—> #jAla —> #jAlaka n. a net, woven texture, web (also fig., “a multitude”, e. g. of tears running down the cheeks); “a kind of pearl-ornament” see jAlakamAlin; jAlakaH – a tree; jalikA – a net (for catching birds) (cf mRgajAlikA). — y1025.032
—> #jAla —> #jAlaka m, jAlikA jAlakam जालकम् [जालमिव कायति कै-क] A net; woven texture, web (also fig., “a multitude”, e.g. of tears running down the cheeks) • A multitude, collection; बद्धं कर्णशिरीषरोधि वदने घर्माम्भसां जालकम् Ś.1.3; R.9.68. • A lattice, window; जालक-मुखोपगतान् Śi.9.39; आनन-विलग्न-जालकम् R.9.68.• A bud, an unblown flower; अभिनवैर्जालकैर्मालतीनाम् abhinavair jAlakair mAlatInAm Me.98; so यूथिका-जालकानि 26. • A kind of ornament (worn in the hair); तिलक-जालक-जालक-मौक्तिकैः R.9.44 (आभरण-विशेषः). • Illusion, deception.• A kind of tree; माधवी-जालकादिभिः BhAg.8.2.19. • jAlakaH कः A window, lattice. • • Comp. –mAlin मालिन् -adj.- veiled; “a kind of pearl-ornament” (or a golden net). — y1025.032, y1024.006 • jAlikA – a net (for catching birds) (c.f mRga-jAlikA). —
—> #jAla n. a net (for catching birds, fish &c.) av.`kAtyzr. pArgR. &c.; a hairnet ap.; a net ||web|| (fig.), snare yAjJ.3.119 mbh.3.25 R. v bhartR. &c.; (in anat.) the omentum Bhpr.2.310; a cob-web W.; any reticulated or woven texture, wire-net, mail-coat, wire-helmet —> #mUrdhan mUrdha in comp. m. (uN.1.158) the forehead, head in general, skull, (fig.) the highest or first part of anything, top, point, summit, front (of battle), commencement, beginning, first, chief (applied to persons) rv. &c, &c, (<mUrdhni> with <vRt> &c., to be above everything, prevail; with >dhR, or A>dA = mUrdhnA >kR, to place on the head, hold in high honour) —> #saMjanita mfn. (fr. Caus.) produced, caused, created — y1018016
—> #jalpita a. said, spoken; addressed, spoken to; n. talk. — y1023.001
—> #jantu ~ -m.- a child, offspring RV. KathAs. iic, 58; a creature, living being [birthling], man, person (the sg. also used collectively e.g. sarva-j., everybody S3ak. v, 5/6; ayaM jantuH, “The Man” Kat2hUp. ii, 20 S3vetUp. iii, 20 Mn. xii, 99) RV. Mn. &c.; a kinsman, servant RV. i, 81, 9 and 94, 5; x, 140, 4; any animal of the lowest organisation, worms, insects Mn. vi, 68 f. _mbh. xiv, 1.
—> #jAnu n. (rarely m. mbh.4.1115 rAjat.3.345) the knee rv.10.15.6 vs. &c. (<jAnubhyAm avaniM->gam> “to fall to the ground on one’s knees” mbh., 13.935); (as a measure of length) = 32 `aGgulas zulbas.; ||cf. Lat. <genu>; Goth. <kniu>; Germ. <Knie>.|| — y1018015
—> #jara – a. (>jRR), becoming old” see a-jara, ahar-jaram; cf. go-jara; – m. the act of wearing out, wasting; jarA – f. (pAN3-3.104) the act of becoming old, old age (personified as a daughter of Death); decrepitude — y1022.031
—> #jara —> #ajara ~ not subject to old age, undecaying, ever young.
—> #jaras jarA f. the becoming old, decay, old age — y1022.005
—> #jarat jaran a.tI old, ancient, infirm, decayed, dry (as herbs), no longer frequented (as temples) or in use; m. an old man. — y1024.010
—> #jaraTha a. old; bent, drooping; harsh, cruel; strong, violent; yellowish (old leaves” colour); m. old age, senility — y1022.007
—> #jaraTha mfn. old bhartR. (zAntiz.4.17) bhp.6.9. xi rAjat.2.170; bent, drooping — y1018058
—> #jarjara a. infirm, decrepit, decayed, torn or broken in pieces — y1022.003
—> #jarjara a. infirm, decrepit, decayed, torn or broken in pieces, perforated, hurt; divided (a realm); dull, hollow (sound); m. = <jarjaraka>; an old man; n. `indra’s banner; Blyxa octandra (“benzoin”, used in incense); jarjarA f. an old woman — y1022.020
—> #jarjarita a. become decrepit or decayed, torn in pieces, worn out mbh.3.10353 &c. — y1024.002
—> #jarjarita mfn. become decrepit or decayed, torn in pieces, worn out mbh.3.10353 suzr. &c. dazA f. the fringe of a garment, loose ends of any piece of cloth, skirt or hem `kAtyzr.4.1.17; state or condition of life, period of life (youth, manhood, &c.), condition, circumstances R.; the fate of men as depending on the position of the planets, aspect or position of the planets (at birth &c.) varbrS.; wick; the mind — y1019.003
—> #jaTa a. wearing twisted locks of hair; m. metrically for <-TA>; jaTA f. the hair twisted together (as worn by ascetics, by `ziva, and persons in mourning); a fibrous root, root (in general); N. of a `pATha or arrangement of the Vedic text (still more artificial than the `krama, each pair of words being repeated thrice and one repetition being in inverted order). — y1025.017
—> #jaThara m||A||n. (v.l. for <baTh-> q.v.) hard, firm; for <jaraTha>, old bhartR.3.92; = <baddha> L.; for <javana> R.2.98.24; ati-, “very hard” and very old” — y1018046
—> #jAyA f. “bringing forth”, a wife. — y1027.017
—> #jita jitá – a. won, acquired, conquered, subdued • overcome or enslaved by (in comp., e.g. kAma-, ‘under the dominion of lust’) • given up, discontinued — y1022.031
—> #jJAna – Knowledge, Wisdom… ||That branch of Yoga that teaches the discerning self-analysis of the mind, concerning the distinct natures of the Egoity and the Self. This entire Yoga Vasishtha is a definition of the term.|| jJAna – n. … conscience, organ of intelligence or sense. Abstr. jJAnatva n. y1014.013
—> #jyotsnA f. a moonlight night; moonlight; pl. light, splendour; one of `brahmA’s bodies; one of the moon’s 16 `kalAs. — y1022.022
—> #kadartha m. a useless thing; (mfn.) having what purpose or aim? rv.10.22.6; useless, unmeaning — y1019.025
—> #kadarthana, kadarthanA — n/f. – the act of tormenting, torture, trouble. — kadarthanIya — a. – to be tormented or troubled. —
—> #kadarthaya Nom. P. kadarthayati, to consider as a useless thing, estimate lightly, despise; to torment, torture, trouble. — y1030.027
—> #kaGkaNa n/m. a bracelet, ornament for the wrist, ring; a band or ribbon (tied round the wrist of a bride or bridegroom before marriage); -I f. an ornament furnished with bells (cf. <kakSA>; <kiGkiNI>.) — y1025.028
—> #kairava m. a gambler, cheat; an enemy; kairavI f. moonlight; Trigonella foenum graecum ||fenugreek||; kairavam n. the white lotus-flower (blossoming at night) — y1022.019
—> #kairava-m – the white lotus-flower (blossoming at night) — y1017.038
—> #kaJcana n. – gold; money, wealth, property; the filament of the lotus; a. – golden, made or consisting of gold. — y1025.023
—> #kAka —> #bhuzundi —> #Adivasin «first dweller, aborigine»; native, from an Indian tribe before the Aryan Conquest.. YV’s _kAkabhUzundi is one of them
—> #kAka m. (onomat. imitation of the cawing of the crow cf. <kai> nir.3.18 UN.), a crow AdbhBr. mn. mbh. R. suzr. hit.; (metaphorically, as an expression of contempt e.g. <na tvAM kAkaM manye>, I rate you less than a crow pAN.2-3.17 pat.; cf. <tIrthakAka> Comm. on pAN.2-1.42); an impudent or insolent fellow L.; a lame man, a cripple W.; washing the head, bathing by dipping the head only in water (after the manner of crows) L.; a sectarial mark (<tilaka>) L.; a particular measure L.; the plant Ardisia Humilis L.; N. of a `dvIpa or division of the world L.; (<As>) m. pl. N. of a people VP. Nal.; kAkI f. a female crow pAN.6-3.42 pat. on vArtt.2 paJcat. kathAs.; personified as a daughter of `kazyapa by `tAmrA and mother of crows (hariv.222) and owls (mbh.1.2620); the plant `kAkolI L.; N. of one of the seven mothers of `zizu; kAkA f. the plant Abrus precatorius L.; Leea Hirta L.; Solanum indicum L.; Ficus oppositifolia L.; the plant KAkolI L.; the plant RaktikA L.; kAkam n. a multitude or assembly of crows kAz. on pAN.4-2.37; a modus coeundi ||method of intercourse|| L. y1018013
—> #kakubh, kakup, kakub f. – a peak, summit rv.; space, region or quarter of the heavens; N. of a metre of three `pAdas (consisting of eight, twelve, and eight syllables respectively; so called because the second `pAda exceeds the others by four syllables); unornamented hair or the hair hanging down like a tail. — y1026.037
—> #kalA (etym. doubtful) a small part of anything, any single part or portion of a whole, esp. a sixteenth part; a digit or one-sixteenth of the moon’s diameter; (personified as a daughter of `kardama and wife of `marIci); the esoteric number <16>; interest on a capital (considered as a certain part of it); a division of time (said to be 1/900 of a day or 1-6 minutes; or 1/1800 of a day or 0-8 minutes; or 2 minutes and 26 54/201 seconds; or 1 minute and 35 205/301 seconds, or 8 seconds); (in prosody) a syllabic instant; a term for the seven substrata of the elements or `dhAtus of the human body (viz. flesh, blood, fat, phlegm, urine, bile, and semen; but according to Hemacandra, `rasa, “chyle”, `asthi “bone”, and `majjan, “marrow”, take the place of phlegm, urine, and bile); an atom (there are 3015 `kalAs or atoms in every one of the six DhAtus, not counting the rasa, therefore in all 18090); (with `pAzupatas) the elements of the gross or material world. —>
—> #kalA (etym. doubtful) a small part of anything, any single part or portion of a whole, esp. a sixteenth part; a digit or one-sixteenth of the moon’s diameter; (personified as a daughter of `kardama and wife of `marIci); the esoteric number <16>; interest on a capital (considered as a certain part of it); a division of time (said to be 1/900 of a day or 1-6 minutes; or 1/1800 of a day or 0-8 minutes; or 2 minutes and 26 54/201 seconds; or 1 minute and 35 205/301 seconds, or 8 seconds); (in prosody) a syllabic instant; a term for the seven substrata of the elements or `dhAtus of the human body (viz. flesh, blood, fat, phlegm, urine, bile, and semen; but according to Hemacandra, `rasa, “chyle”, `asthi “bone”, and `majjan, “marrow”, take the place of phlegm, urine, and bile); an atom (there are 3015 `kalAs or atoms in every one of the six DhAtus, not counting the rasa, therefore in all 18090); (with `pAzupatas) the elements of the gross or material world. — y1026.032
—> #kAla —> #kAlamukha ~ black-faced, dark-faced; m. a kind of monkey. — y1027.022
—> #kala~Nka m. a stain, spot, mark, soil; defamation, blame. — y1026.012
—> #kala~Nkita kala~Nkin a. – spotted, soiled, stained, disgraced, defamed. – y1026.010
—> #kalaGka —> #niSkalaGka ~ stainless, sinless, pure. —
—> #kalaGka m. a stain, spot, mark, soil; defamation, blame. — y1030.016
—> #kalaya Nom. P. (fr. <kali>) kalayati, to take hold of the die called Kali. – * vikalpa m. alternative, option (vikalpena ind. “optionally”); variety, diversity; contrivance, art; difference of perception, distinction; indecision, hesitation; false notion, fancy, imagination; calculation; mental occupation, thinking; (in rhet.) antithesis of opposites; (in gram.) admission of an option or alternative, the allowing a rule to be observed or not at pleasure (<veti vikalpaH>); a. different; vikalpajAla n. a number of possible cases, dilemma. — y1026.043
—> #kalevara m/n. the body; ||cf. Lat. <cadAver>||; m. Olibanum ||myrrh|| — y1022.004 —
—> #kalila — a. mixed with; full of, covered with; impenetrable, impervious; -am n. a large heap, thicket, confusion. —
—> #kalita – a. impelled, driven (cf.>kal); made, formed; furnished or provided with; divided, separated; sounded indistinctly, murmured. — y1030.016
—> #kalita – a. impelled, driven (cf.>kal); made, formed; furnished or provided with; divided, separated; sounded indistinctly, murmured. — y1023.022
—> #kalmaSa n. “destroying virtuous action”; stain, dirt; dregs, settlings (cf. <jalakalmaSa>); darkness; moral stain, sin; a. dirty, stained; impure, sinful; -am n. the hand below the wrist; m. or -am n. a particular hell — y1030.014
—> #kalpa a. (>kLp), practicable, feasible, possible; proper, fit, able, …); (ifc.) having the manner or form of anything, similar to, resembling, like but with a degree of inferiority, almost. — y1026.035
—> #kalpana n. forming, fashioning, performing; “forming in the imagination, inventing”, composition of a poem; anything put on for ornament; kalpanA f. manufacturing, preparing; arranging; creating in the mind, feigning, assuming anything to be real; hypothesis. — y1025.032
—> #kalpana n. forming, fashioning, performing; “forming in the imagination, inventing”, composition of a poem; clipping, working with edge-tools.; anything put on for ornament; kalpanA f. manufacturing, preparing; practice; fixing, settling, arranging; creating in the mind, feigning, assuming anything to be real; hypothesis; image; a deed, work, act. — y1023.022
—> #kalpita a. made, fabricated, artificial; composed, invented; performed, prepared; assumed, supposed; inferred; regulated, well arranged; having a particular rank or order; caparisoned (as an elephant); m. an elephant armed or caparisoned for war; kalpitA f. a kind of allegory. – y1026.035
—> #kamala a. pale-red, rose-coloured; m. a species of deer; the Indian crane (Ardea Sibirica); m/n. a lotus, lotusflower, Nelumbium &c.; kamalA f. – N. of Lakshmi; wealth, prosperity. hvAra m. “going crookedly or deviously”, a serpent — y1024.006
—> #kAmitA kAmi-tA f. kAmi-tva -tva n. the state of a lover, love, desire. — y1025.006
—> #kaNa-H – a grain, grain of corn, single seed • a grain or particle (of dust) • flake (of snow) • a drop (of water) • a spark (of fire) • the spark or facet of a gem • any minute particle, atom • kaNA f. a minute particle, atom, drop • long pepper • cummin seed • a kind of fly (= kuIra-makSikA) • kaNI f. = kaNikA • kaNam n. a grain, single seed (cf. kaniSTha.) ¶ kANa a. one-eyed, monoculous (<akSNA kANaH>, “blind of one eye”); pierced, perforated (as a cowrie perforated or broken by insects); “having only one loop or ring”and “one-eyed”; ¶ m. a crow. — y1023.041
—> #kanaka – n. gold; m. thorn-apple; kanakA f. one of the seven tongues of fire; (a.) of gold, golden. — y1028.027
—> #kanaka-m – gold; m. thorn-apple; kanakA f. one of the seven tongues of fire; (a.) of gold, golden. — y1023.035
—> #kAnana-m – (said to be fr. <kan>) a forest, grove (sometimes in connection with <vana>) — y1020.043
—> #kANDa – (cf. «khaNDa»akANDe) —> #akANDe – ind. – unexpectedly, causelessly.jd#>medha-H – broth; ~ the marrow of a sacrificial animal, AV. TS. Br.
—> #kAnta a. (>kam), desired, loved, dear, pleasing, agreeable, lovely, beautiful; m. any one beloved, a lover, husband; -A f. a beloved or lovely woman, wife, mistress. — y1025.006
—> #kaNTaka m/n. a thorn; anything pointed, the point of a pin or needle, a prickle, sting r.; a fish-bone r.3.76.10; a finger-nail (cf karaka-); horripilation, the erection of the hair of the body in thrilling emotions (cf kaNTakita); unevenness or roughness (as on the surface of the tongue); a gadfly; any troublesome seditious person (who is, as it were, a thorn to the state and an enemy of order and good government), a paltry foe, enemy in general (cf kSudrazatru); a sharp stinging pain, symptom of disease; a vexing or injurious speech; any annoyance or source of vexation, obstacle, impediment; ||astro.||the first, fourth, seventh, and tenth lunar mansions; a term in the `nyAya philosophy implying refutation of argument, detection of error. — y1029.016
—> #kaNTaka~ – a thorn • anything pointed, the point of a pin or needle, a prickle, sting R • a fish-bone • a finger-nail (cf. karaka-) • the erection of the hair of the body in thrilling emotions (cf. kaNTakita) • unevenness or roughness (as on the surface of the tongue) • any troublesome seditious person (who is, as it were, a thorn to the state and an enemy of order and good government) • a term in the Nyâya philosophy implying refutation of argument, detection of error • fault, defect • N. of Makara (or the marine monster, the symbol of ‘kAma-deva) — y1017.046
—> #kAnti f. desire, wish; loveliness, beauty, splendour, female beauty, personal decoration or embellishment; a lovely colour, brightness (especially of the moon); (in rhetoric) beauty enhanced by love; a lovely or desirable woman personified as wife of the moon. — kAnti f. desire, wish; loveliness, beauty, splendour, female beauty, personal decoration or embellishment; a lovely colour, brightness (especially of the moon); (in rhetoric) beauty enhanced by love; a lovely or desirable woman personified as wife of the moon. — y1023.030
—> #kApAlika – a.I relating to or belonging to a skull (= <kapAlikeva>); m. a kind of `zaiva ascetic who carries a human skull and uses it as a receptacle for his food (he belongs to the lefthand sect); N. of a mixed kailAsa (<kapAlin>); -am n. a kind of leprosy. — y1025.005
—> #kApAlika —¶a – कापाल कापालिक adj. [कपाल-अण्-ठक्-वा] 1 Relating to skulls; कङ्कालं मुसलं घोरं कापालमथ किङ्किणीम् Rām.1.27.12. -2 like a beggar; of a beggar कापाली नृप पापिष्ठां वृत्तिमासाद्य जीवितः Mb.12.8.7. -लः, -लिकः A follower of a certain Śaiva sect (the left-hand order) characterized by carrying skulls of men in the form of garlands and eating and drinking from them; भस्मास्थिशकलकीर्णा कापालमिव व्रतं धत्ते Pt.1.212. – kApAlam -लम् A kind of leprosy. – kApAlI -ली 1 A wreath of skulls; कापालीमुद्वहन्ती स्रजमिव धवलां कौमुदीम् Mu.3.2. -2 A clever woman. -3 The Embelia Ribes (Mar. वावडिंग). —¶mw – a.-I relating to or belonging to a skull (= <kapAlikeva>); m. a kind of ‘zaiva ascetic who carries a human skull and uses it as a receptacle for his food (he belongs to the lefthand sect); N. of a mixed kailAsa (<kapAlin>); -am n. a kind of leprosy.
—> #kApika-H कापिक monkey-like.
—> #kapila —¶a – कपिल adj. [कपि-लच्] 1 Tawny, reddish; वाताय कपिला विद्युत् Mbh. on P.II.3.13. -2 Having tawny hairs; नोद्वेहेत्कपिलां कन्याम् Ms.3.8. (Kull. = कपिलकेशा). -लः 1 N. of a great sage. [He reduced to ashes 6 sons of Sagara, who while searching for the sacrificial horse of their father taken away by Indra, fell in with him and accused him of having stolen it (see U.1.23.). He is also said to have been the founder of the Sāṅkhya system of philosophy.] ऋषि प्रसूतं कपिलं यस्तमग्रे ज्ञानैर्बिभर्ति Śāṅk Bhāṣ. on Bād. Sūtras 2.1; सिद्धानां कपिलो मुनिः Bg.1.26. … -6 The tawny colour. … -ला 1 A brown cow; कपिला चेत्तारयति भूयश्चासप्तमं कुलम् Y.1.25. … -5 N. of the female elephant of the south east. -Comp. … -धारा N. of the Ganges. -2 A holy place. -वस्तु N. of the town in which Buddha was born. (कपिला) षष्ठी The sixth day in the dark half of भाद्रपद. … -स्मृतिः f. Sāṅkhya Sūtras of Kapila. —¶mw – adj. – “monkeycoloured”, brown, tawny, reddish rv.10.27.16; redhaired; m. – the brown or tawny or reddish colour; N. of an ancient sage (identified by some with _viSNu and considered as the founder of the Sankhyâ system of philosophy) mbh.; — kapilA – f. – a brown cow; a fabulous cow celebrated in the ‘purANas — y1033.016 —
—> #kapola —¶mw~a – m. – end-comp. –A – the cheek (of men or elephants &c.); — kapolI – f. – the fore-part of the knee, knee-cap or pan L. —
—> #karabha m. the trunk of an elephant karabhorU karabha-urU f. a woman whose thighs resemble the trunk of an elephant — y1022.004
—> #karabhin karabhI m. “having a trunk”, an elephant — y1021.017
—> #karaJja m. the Crabfruit tree Pongamia Glabra (used medicinally) http://iu.ff.cuni.cz/pandanus/database/details.php?plantno=800015&enc=utf&sort=ka&display=50&reswind=this&lat=&skt=on&pkt=&tam=&start=0; -I f. Galedupa Piscidia, a poisonous vine — y1029.003
—> #karaJja-H करञ्ज – the Crabfruit tree Pongamia Glabra (used medicinally): [This plant is mentioned by Suśruta and the older Sanskrt writers, it must therefore have long been in use as a medicine among the Hindus; they describe two varieties, namely, red and white-seeded. The seeds are said to be poisonous, and are used internally in affections of the nervous system, and externally in skin diseases, ulcers, and as an application to fistulas to excite inflammatory action. The root is described as emetic.] http://iu.ff.cuni.cz/pandanus/database/details.php?plantno=800015&enc=utf&sort=ka&display=50&reswind=this&lat=&skt=on&pkt=&tam=&start=0; -I f. Galedupa Piscidia, a poisonous vine — y2014.013
—> #karAla ~ opening wide, cleaving asunder, gaping (as a wound) &c.; having a gaping mouth and projecting teeth prab.; formidable, dreadful, terrible; – m. – musk-deer; a mixture of oil and the resin of Shorea Robusta; N of a procuress; – karAlI – f. – one of the seven tongues and nine Samidhs of Agni muNDup.; a sword; -am n. a sort of basil; a kind of Ocimum —
—> #karamAla-H —¶mw* – smoke (probably a corruption of khatamAla). — karamAlA – the hand used as a rosary (the joints of the fingers corresponding to the beads) Tantras. &c. —
—> #kardama m. mud, slime, mire, clay, dirt, filth; sin; shade, shadow; N. of a `prajApati (born from the shadow of `brahmA, husband of `devahUti and father of `kapila); -am n. flesh; kardama a. covered with mud or mire or dirt, dirty, filthy. kArdama mf<I>n. (fr. <kardama>), made of mud, muddy, filled or covered with mud5.27.16 pAN.4-2.2; belonging to `prajApati kardama. — y1030.001
—> #kardama m. (UN.4.84) mud, slime, mire, clay, dirt, filth mbh. yAjJ. ragh. &c.; sin Comm. on UN.; shade, shadow (in Veda according to BrahmaP.); N. of a `prajApati (born from the shadow of `brahmA, husband of `devahUti and father of `kapila) — y1018021
—> #kardama m. mud, slime, mire, clay, dirt, filth; sin; shade, shadow (in Veda according to BrahmaP.); N. of a ‘prajApati (born from the shadow of ‘brahmA, husband of ‘devahUti and father of ‘kapila); -am n. flesh; kardama a. covered with mud or mire or dirt, dirty, filthy. y1021.020 —> #kardama-H —¶a – कर्दमः [Uṇ.4.85] Mud, slime, mire; पादौ नूपुर- लग्नकर्दमधरौ प्रक्षालयन्ती स्थिता Mk.5.35; पथश्चाश्यानकर्दमान् VR.4.24.• Dirt, filth. • kardamam -मम् Flesh. •-• k._ATaka-H -आटकः a receptacle for filth, sewer &c. —¶mw – m. – N. of a Prajâpati (born from the shadow of Brahmâ, husband of Devahûti and father of Kapila); • kardama ~ covered with mud or mire or dirt, dirty, filthy. • kArdama-, kardamI – (fr. <kardama>), made of mud, muddy, filled or covered with mud 5.27.16 pAN.4-2.2… — y1018.021, y1030.001; y2014.046 —
—> #kArdama mf<I>n. (fr. <kardama>), made of mud, muddy, filled or covered with mud R.5.27.16 pAN.4-2.2 kAz jhaTiti ind. onomat. (g. <svar-Adi>, not in kAz.) instantly, at once, ||presto!|| — y1018049
—> #kardama mfn. covered with mud or mire or dirt, dirty, filthy — y1019.020
—> #karka —> #karkaza karkaśa कर्कश -adj.- [कर्क-श] Hard, rough (opp. कोमल —> #komala or मृदु —> #mRdu); सुरद्विपास्फालनकर्कशाङ्गुलौ VR.3.55,12.41,13.73; ऐरावतास्फालनकर्कशेन हस्तेन पस्पर्श तदङ्गमिन्द्रः Ku.3.22,1.36; Śi.15.1,16.18,63. • Harsh, cruel, merciless (words, conduct &c.); तस्य तद्वचनं श्रुत्वा राक्षसाः कोपकर्कशाः Rām.3.53.6. • Violent, strong, excessive; तस्य कर्कशविहारसंभवम् VR.9.68. • Hardy, strong, muscular, robust. • Strict, imperative, peremptory; प्रभुरिव पुनः कार्ये कार्ये भवत्यतिकर्कशः Mv.2.11. • Desperate. • Ill-conducted, unchaste, unfaithful (as a woman). • Incomprehensible, difficult to comprehend; तर्के वा भृशकर्कशे मम समं लीलायते भारती P. VR. • Niggardly. • Greatly addicted to (अत्यासक्त atyAsakta); नानागन्धर्वमिथुनैः पानसंसर्गकर्कशैः Rām. 4.67.45. • karkazaH -शः A sword. ~ A substance in आयुर्वेद Ayur-veda. •-• Comp. -vedana -वेदन -adj.- of harsh sensitivity (Mātaṅga L.8.24.) —¶mw – hard, firm, rough, harsh (lit. and metaph.); -m.- a sword, scimitar. — y1029.003 —
—> #karka-, karkI —¶mw – white av.4.38.6; good, excellent; – karkaH – a white horse mbh… – karkAkSa – karka_akSa ~ “white-eyed” (said of the owl). —
—> #karkaTa —¶mw – m. a crab; the sign Cancer varbR. &c.; …; the curved end of the beam of a balance (to which the strings supporting the scale are attached), Mit.; a pair of compasses in a particular position; a particular position [mudrA] of the [clasped] hands; a kind of fever; a kind of coitus; — karkaTA f. Momordica Mixta http://images.kew.org/pictures_654453/momordica-mixta-roxb.html?PHPSESSID=9c5d3d7016c689ef3bc5cecddba90222; — karkaTI f. [Crabby Karkati, subject of y3075 ff.]; a female crab mbh.; Cucumis Utilissimus, a kind of cucumber Comm. on tANDyabr. http://www.google.com/imgres?imgurl=http://www.medindia.net/alternativemedicine/ayurvedânddiet/juices/images/cucumber.jpg&imgrefurl=http://www.medindia.net/alternativemedicine/ayurvedânddiet/juices/cucumber-Juice.asp&h=129&w=82&sz=3&tbnid=Oq0Fq-q0YOm0WM::&tbnh=91&tbnw=58&prev=/imagezFq3DCucumis2BUtilissimus2Bimage&hl=en&usg=__mCBzCs1ECesOnM_qqE2J68YkC6A=&ei=qF_2Sf_dLov4MK2QzakP&sa=X&oi=image_result&resnum=1&ct=image; …; the fruit of Bombax Heptaphyllum http://www.illustratedgarden.org/mobot/rarebooks/page.asp?relation=QK3498R6817951819V3&identifier=0147; N. of a RAkSasI; [cf. Gk. & Lat. <cancer>.] —¶ karkaTaka, karkaTika – m. – a crab; the sign Cancer; a pair of tongs; a pair of compasses … —
—> #karkaza ~ hard, firm, rough, harsh (lit. and metaph.); m. a sword, scimitar. — y1023.010.
—> #karkaza a. hard, firm, rough, harsh (lit. and metaph.); m. a sword, scimitar. — y1029.003
—> #karkaza a. hard, firm, rough, harsh (lit. and metaph.) — y1022.001
—> #karkaza a. hard, firm, rough, harsh (lit. and metaph.); m. a sword, scimitar. — y1026.006
—> #karkaza a. hard, firm, rough, harsh (lit. and metaph.); m. a sword, scimitar. — y1023.010
—> #kArmuka —¶a – कार्मुक adj. (-की f.) [कर्मणे प्रभवति इति उकञ् P.V.1.13.] Fit for or able to do a work, doing it well and completely. -कम् [कृमुकशब्दात् काष्ठविशेषवाचिनः, अनुदात्तादेश्च इति सूत्रस्यापवादेन, कोपधाच्च इति सूत्रेणाण् प्रत्ययेन निष्पन्नः] 1 A bow; तत्कार्मुकं कर्मसु यस्य शक्तिः Ki.3.48; त्वयि चाधिज्यकार्मुके Ś.1.6. -… -4 …shaped like a bow. …; Māna.9.3.459. – Comp. — … k.-bhRt -भृत् m. 1 the archer or the sign Sagittarius of the zodiac. -2 an archer in general. —
—> #karNa —> #karNika- —¶mw – having ears, having large or long ears; having a helm; — karnikaH, karNikam – the pericarp of a lotus; -am – n. – a kind of arrow (the top being shaped like an ear). — y2010.013 —> #karNikAcala – m. “the central mountain”[<karNikAyAM sthito 'calaH> T.] N. of Meru L. (cf._bh.pur. v, 16, 7.) —
—> #karNATa — karNATAH – m. pl. – N. of a people and the country they inhabit (the modern Karnatic; the name, however, was anciently applied to the central districts of the peninsula, including Mysore); — m. – a king or inhabitant of ‘karNATa —
—> #karNika a. having ears, having large or long ears; having a helm; m. a steersman; a kind of fever; N. of a king in `potAla; m/n. the pericarp of a lotus; -am n. a kind of arrow (the top being shaped like an ear). — —> #zeSa m/n. (>ziS) remainder, that which remains or is left, leavings, residue (pl. “all the others”), surplus, balance, the rest (<zeSe> loc. “for the rest”, “, in all other cases”; <zeSe rAtrau>, “during the rest of the night”; <mama zeSam asti>, “there remains something to happen to me”); that which has to be supplied (e.g. any word or words which have been omitted in a sentence; <iti zeSaH> ||i.z||, “so it was left to be supplied”, a phrase commonly used by Comm. in supplying any words necessary to elucidate the text); that which is saved or spared or allowed to escape (nom. with >as, or >bhU, “to be spared”; <zeSaM-kR>, “to spare”, “allow to escape”; <zeSam -ava>Ap> “to escape”); remaining (used as an adj. at the end of adj. comp. ||> A||, cf kathA-z-, kRtya-z-); remaining out of or from, left from (with abl. or loc. e.g. <prayAtebhyo ye zeSAH>, “the persons left out of those who had departed”; but mostly ifc. after a pp.in comp. e.g. <bhukta-zeSa>, “remaining from a meal”, “reant of food ||leftover||”; <hata-zeSAH>, “those left out of the slain”, “the survivors”); end, issue, conclusion, finish, result; zeSaH – Shesha the Subsequent, a celebrated mythological thousand-headed serpent regarded as the emblem of eternity (whence he is also called `ananta, “the infinite”; in the `viSNu-PurANa he and the serpents `vAsuki and `takSaka are described as sons of `kadru, but in one place `zeSa alone is called king of the `nAgas or snakes inhabiting `pAtAla, while elsewhere `vAsuki also is described as king of the Nagas and `takSaka of the serpents; the thousand headed `zeSa is sometimes represented as forming the couch and canopy of `viSNu whilst sleeping during the intervals of creation, sometimes as supporting the seven `pAtAlas with the seven regions above them and therefore the entire world; he is said to have taught astronomy to `garga; according to some legends he became incarnate in `balarAma q.v); zeSAH pl. the remains of flowers or other offerings made to an idol and afterwards distributed amongst the worshippers and attendants (sg. “a garden made of the remains of flowers”). — y1025.007
—> #karNika a. having ears, having large or long ears; having a helm; m. a steersman; a kind of fever; N. of a king in `potAla; m/n. the pericarp of a lotus; -am n. a kind of arrow (the top being shaped like an ear). — y1025.025
—> #kArpaNya n. (fr. <kRpaNa>), poverty, pitiful circumstances; poorness of spirit, weakness; miserliness, parsimony, niggardliness: compassion, pity. — y1023.036
—> #kArpAsa-H, kArpAsam कार्पास – cotton, cotton cloth. —¶mw,ap -• kArpasAMzu –amzu – (delicate as) a cotton fibre – evam asyAs tanur jAtA sUcI-dvaya-mayI hi sA | nIhAra-aMzukavat tanvI kArpAsa-aMzu-supelavA || y3070.028 —¶jd -
—> #karpUra m/n. camphor (either the plant or resinous exudation or fruit); -A f. a kind of yellowish pigment; a. made of camphor. — y1022.029
—> #karpUra-H, karpuram – camphor (either the plant or resinous exudation or fruit); – karpurA – a kind of yellowish pigment; adj. made of camphor. —¶mw -*• y1022.029 —
—> #kartR kartA a. one who makes or does or acts or effects, a doer, maker, agent, author (with gen. or acc. or ifc. cf. <bhayakartR>, &c.); doing any particular action or business, applying one’s self to any occupation (the business or occupation preceding in the compound cf. <suvarNa-kartR>, <rAjya-kartR); one who acts in a religious ceremony, a priest; kartA m. the creator of the world; (in Gr.) the agent of an action (who acts of his own accord ||<svatantra>||), the active noun, the subject of a sentence (it stands either in the nom. ||in active construction||, or in the instr. ||in passive construction||, or in the gen. ||in connection with a noun of action||; it is opposed to <karman>, the object); one who is about to do, one who will do (used as periphr. fut.). — y1023.044
—> #kArya mfn. (fut. p.p.1. >kR), to be made or done or practised or performed, practicable feasible av.3.24.5 ts. mn. &c.; to be imposed (as a punishment) mn.8.276 & 285; to be offered (as a libation) mn. &c.; proper to be done, fit, right; kArya-m n. work or business to be done, duty, affair mn. mbh. &c.; a religious action or performance mn. &c.; occupation, matter, thing, enterprise, emergency, occurrence, crisis; conduct, deportment; occasion, need (with inst. e.g. <tRNena kAryam>, there is need of a straw; <na bhUmyA kAryam asmAkam>, we have no business with the earth R.1.13.50); lawsuit, dispute; an operation in grammar (e.g. <sthAnyAzrayaM kAryam>, an operation resting on the primitive form as opposed to the <Adeza>, or substitute) kAz. on pAN.; an effect, result mbh. SAMkhyak. VedAntas.; motive, object, aim, purpose (e.g. <kiM kAryam>, for what purpose? wherefore?) mn. R. &c.; cause, origin L.; the denouement of a drama — y1019.001
—> #kAs f. cough; kAsa m. id.; -A f. id. — y1022.018
—> #kaSAya- —¶mw – astringent; fragrant; yellowish red (as the garment of a Buddhist ‘bhikSu); – kasAyaH, kasAyam – an astringent flavour or taste; a yellowish red colour; an astringent juice, extract of juice; a decoction or infusion …; any healing or medicinal potion; gum, resin; ointment, smearing, anointing; anointing the person with cosmetics; dirt, filth; stain or impurity or sin cleaving to the soul Chup.; dulness, stupidity vedAntas.; defect, decay, degeneracy (of which, according to Buddhists, there are five marks, namely Ayus-k., dRSTi-k., kleza-k., sattva-k., kalpa-k.); attachment to worldly objects; — m. – red, redness; emotion, passion (<rAga>; -am – n. – a dull red garment or robe; — aniSkaSAya – full of impure passions. — y2009.042 —
—> #kAsin —¶a – कासिन् -adj.- Having cough. —
—> #kaSTa a. bad; evil, wrong; painful; grievous, severe, miserable; difficult, troublesome; worst; pernicious, noxious, injurious; dangerous (= <kRcchra>); inaccessible (= <gahana>); boding evil; m. (in rhetoric) offending the ear; forced, unnatural; kaSTam n. a bad state of things, evil, wrong; pain, misery, wretchedness; trouble, difficulty; bodily exertion, strain, labour, toil, fatigue, weariness, hardship, uneasiness, inquietude (mental or bodily); kaSTAt kaSTam, or kaSTataram, worse than the worst; kaSTena kaSTAt, with great difficulty; kaSTam ind. interj. an exclamation of grief or sorrow; ah! woe! aIas! — * pralapAka m. speaking incoherently. — y1027.040
—> #kaSTa a. bad; evil; painful; severe, miserable; difficult, troublesome; worst; pernicious, noxious, dangerous (= <kRcchra>); inaccessible (= <gahana>); boding evil; m. (in rhetoric) offending the ear; forced, unnatural; kaSTam n. a bad state of things, evil, wrong; pain, misery, wretchedness; trouble, difficulty; bodily exertion, strain, labour, toil, fatigue, weariness, hardship, uneasiness, inquietude (mental or bodily); kaSTAt kaSTam, or kaSTataram, worse than the worst; kaSTena kaSTAt, with great difficulty; kaSTam ind. interj. an exclamation of grief or sorrow; ah! woe! aIas! — y1030.005
—> #kaSTa a. (perhaps p.p. of <kaS> pAN.7-2.22 vop.26.111 kAz. on pAN.6-2.47), bad R.; ill, evil, wrong R. &c.; painful; grievous, severe, miserable mn. 12.78 yAjJ.3.29.; difficult, troublesome mn.7.186 and 210; worst mn.7.50 and 51; pernicious, noxious, injurious; dangerous (= <kRcchra>) pAN.7-2.22 Nal. 13.16; inaccessible (= <gahana>) pAN.7-2.22; boding evil Comm. on pAN.3-2.188; m. (in rhetoric) offending the ear VAm.2.1.6; forced, unnatural; kaSTam n. a bad state of things, evil, wrong; pain, suffering, misery, wretchedness; trouble, difficulty; bodily exertion, strain, labour, toil, fatigue, weariness, hardship, uneasiness, inquietude (mental or bodily) R.; kaSTAt kaSTam, or kaSTataram, worse than the worst; kaSTena kaSTAt, with great difficulty paJcat.; kaSTam ind. an exclamation of grief or sorrow; ah! woe! aIas!
—> #kaSTa a. bad; evil, wrong; painful; grievous, severe, miserable; difficult, troublesome; worst; pernicious, noxious, injurious; dangerous (= <kRcchra>); inaccessible (= <gahana>); boding evil; m. (in rhetoric) offending the ear; forced, unnatural; kaSTam n. a bad state of things, evil, wrong; pain, misery, wretchedness; trouble, difficulty; bodily exertion, strain, labour, toil, fatigue, weariness, hardship, uneasiness, inquietude (mental or bodily); kaSTAt kaSTam, or kaSTataram, worse than the worst; kaSTena kaSTAt, with great difficulty; kaSTam ind. an exclamation of grief or sorrow; ah! woe! aIas! — y1023.018
—> #kaSTa- कष्ट -adj.- [कष्-क्त] Bad, evil, ill, wrong; रामहस्तमनुप्राप्य कष्टात् कष्टतरं गता VR.15.43. ‘gone from bad to worse’, (reduced to a wretched condition). • Painful, grievous; मोहादभूत्कष्टतरः प्रबोधः VR.14.56; कष्टो$यं खलु भृत्य- भावः Ratn.1. full of cares; Ms.7.5; Māl.9.37; Y.3.29; कण्टा वृत्तिः पराधीना कष्टो वासो निराश्रयः । निर्धनो व्यवसायश्च सर्वकष्टा दरिद्रता ॥ Chān.59 -3 Difficult; स्त्रीषु कष्टो$धिकारः V.3.1; U.7. – Hard to subdue (as an enemy); sa hi kaSTataro ripuH, स हि कष्टतरो रिपुः Ms.7.186; कष्टमाहुररिं बुधाः • Mischievous, hurtful, injurious; kaSTo ‘nilo harati lampaTa eSa nIvIm, कष्टो$निलो हरति लम्पट एष नीवीम् Bhāg.5.2.14. • kaSTam -ष्टम् Evil, difficulty, misery, suffering, hardship, pain; कष्टं खल्वनपत्यता Ś.6; धिगर्थाः कष्टसंश्रयाः Pt.1.163 v.l. • Sin, wickedness. • Difficulty, effort; कष्टेन somehow or other. • kaSTam -ष्टम् -ind.- Alas ! Ah ! हा धिक् कष्टम्; हा कष्टं जरयाभिभूतपुरुषः पुत्रैरवज्ञा- यते Pt.4.78. •-• kaSTAgata -आगत adj. arrived or got with difficulty. • k.-kAra, k.-kAraka –कारः -कारकः the [weary-making] world • k.-bhAgineyaH -भागिनेयः a wife’s sister’s son, [Enjoyer of Trouble]. • k.-saMzraya- -संश्रय – attended with troubles; आये दुःखं व्यये दुःखं धिगर्थाः कष्टसंश्रयाः Pt.1.163;2.121. • k.-sAdhya- -साध्य – to be accomplished with difficulty. -• adj.- bad; evil; painful; severe, miserable; difficult, troublesome; worst; pernicious, noxious, dangerous (= kRcchra); inaccessible (= gahana); boding evil; • kaSTaH – (in rhetoric) offending the ear; forced, unnatural; • kaSTam – a bad state of things, evil, wrong; pain, misery, wretchedness; trouble, difficulty; bodily exertion, strain, labour, toil, fatigue, weariness, hardship, uneasiness, inquietude (mental or bodily); • —> #kaSTAt —> #kaSTam —> #kaSTataram, worse than the worst; • kaSTena kaSTAt, with great difficulty; kaSTam – ind. interj. – an exclamation of grief or sorrow; ah! woe! aIas! —¶mw,ap – y1023.018, y1027.040, y1030.005 —¶jd -
—> #kaSTam ind. an exclamation of grief or sorrow; ah! woe! aIas! — y1022.009
—> #kaSTam n. a bad state of things, evil, wrong; pain, suffering, misery, wretchedness; trouble, difficulty; bodily exertion, strain, labour, toil, fatigue, weariness, hardship, uneasiness, inquietude (mental or bodily) R. kathAs. paJcat. zak. hit.; kaSTAt kaSTam, or kaSTataram, worse than the worst; kaSTena kaSTAt, with great difficulty paJcat.; kaSTam ind. an exclamation of grief or sorrow; ah! woe! aIas! —
—> #kASTha – m. N. of one of Kubera’s attendants • kAShTham – n. a piece of wood or timber, stick • wood or timber in general • an instrument for measuring lengths • a kind of measure • kASTha-, in comp., or kASTham – ind. with a verb expresses excellence or superiority — y1017.044. —> #kASTha m —¶a -काष्ठम् [काश्-क्थन् Uṇ2.2] – A piece of wood, esp. used as fuel; Ms.4.49,241;5.69. [or] in general; यथा काष्ठं च काष्ठं च समेयातां महोदधौ H.4.69; Ms.4.4. A stick; शोणितेन विना दुःखं कुर्वन् काष्ठादिभिर्नरः Y.2.218. Comp. — kaSTha _ AgAra H आगारः, रम् a wooden house or enclosure. k._ adhirohaNa m अधिरोहणम् ascending the funeral pile. puttalikA पुत्तलिका a wooden statue or image. pUlaka m पूलकः (कम्) a bundle of sticks or faggots [a fasces!]; न हि अबद्धे काष्ठपूलके एकस्मिन्नाकृष्यमाणे काष्ठान्तराणि कृष्यन्ते । ŚB. on MS.9.1.26. pradAna m प्रदानम् piling up wood; for a funeral pile. —¶mw – kASThA f. a raceground, course (also the course, path or track of the wind and clouds in the atmosphere) RV.; the mark, goal, limit VS. TS. SBr. &c.; the highest limit, summit Kum. Daz. &c.; a quarter, or cardinal point Naigh._nir. MBh. &c; a measure of time (= 1/30 Kala Mn. i, 64 Suzr.; = 1/12 Kala Jyot.; = 1/15 Laghu, = 1/225 Nadika, = 1/450 Muhûrta_bh.pur. iii, 11, 7) MBh. i, 1292 &c.; form of appearance_bh.pur. iii, 28, 12; vii, 4, 22; the sun_nir. ii, 15; water ib.; N. of a daughter of Daksha and wife of Kashyapa (mother of the solidungulous quadrupeds)._bh.pur. vi, 6, 25 ff. — kASThaH – a fighter, warrior, soldier RV. &c. &c. (with vRSaH, a bull trained or fit for war); battle, war. —
—> #kastUrikA —¶mw – musk-deer; musk, the animal perfume (supposed to come out of the navel of the musk-deer, and brought from Kashmir, Nepal, Western Assam or Bhutan, the latter being the best). — y1025.014 —
—> #kastUrikA kasturikA f. musk-deer; musk, the animal perfume (supposed to come out of the navel of the musk-deer, and brought from Kashmir, Nepal, Western Assam or Bhutan, the latter being the best). — y1025.014
—> #kaTa —¶a – कटः 1 कटः 1 A straw mat; Ms.2.24. -2 The hip; Mb.13.53.42. -3 Hip and loins; the hollow above the hips. -4 The temples of an elephant; कण्डूयमानेन कटं कदाचित् VR.2.37,3.37,4.47. -5 A particular throw of the dice in hazard; नर्दितदर्शितमार्गः कटेन विनिपातितो यामि Mk.2.8. -6 A kind of grass; दग्धव्यौ वा कटाग्निना Ms.8.377. -7 Excess (as in उत्कट utkaTa.) -8 A corpse; कटधूमस्य सौरभ्यमवघ्राय व्रजौकसः Bhāg.1.6.41. … -12 A cemetery, burial ground. … -16 Grass (in general). … -18 See कटाक्ष; घ्नन्तीवैक्षत्कटाक्षेपौः Bhāg.1.32.6. -टी Long pepper. -टम् Dust of flowers. -Comp. — kaTAkSa -अक्षः a glance, a side-long look, leer; गाढं निखात इव मे हृदये कटाक्षः Māl.1.29; also 25, 28; Me. 37. ˚मुष्ट adj. caught by a glance. — katakSa-vizikha ˚विशिखः an arrow-like look of love. — kaTAgni -अग्निः a fire kept up with dry grass or straw; the straw placed round a criminal to be burnt. दग्धव्यौ वा कटाग्निना Ms.8.377; Y.2.282. -अन्तः the extremity of the temples; आताम्राभा रोषभाजः कटान्तात् Śi.18.42. -उदकम् 1 water for a funeral libation; कृत्वा कटोदकादीनि भ्रातुःपुत्रानसान्त्वयत् Bhāg.7.2.17, -2 rut, ichor (issuing from an elephant’s temples). — kaTakAra -कारः a mixed tribe (of low social position); (शूद्रायां वैश्यतश्चौर्यात् कटकार इति स्मृतः Uśanas). — k.-juTi -कुटिः m. A straw hut; स्वलंकृताः कटकुटिकम्बलाम्बराद्युपस्करा ययुरधियुज्य सवतः Bhāg. 1.71.16. -कृत् m. A plaiter of straw mats; ददार करजैर्वक्षस्येरकां कटकृद्यथा Bhāg.1.3.18. … — k.-khAdaka -खादक adj. eating much, voracious. (-कः) 1 a jackal. -2 a crow…. — k.-pUtana -पूतनः, -ना a kind of departed spirits; अमेध्यकुणपाशी च क्षत्रियः कटपूतनः Ms.12.71; उत्तालाः कटपूतनाप्रभृतयः सांराविणं कुर्वते Māl.5.11. … -पूर्णः Designation of an elephant in the first stage of must; Mātaṅga. L. … — k.-prU -प्रू adj. acting by will. (-प्रूः) 1 _ziva. -2 an imp or goblin. -3 one who gambles or plays with dice. -4 a worm. -5 a kind of demi-god, (of the class of Vidyādharas). … -3 To break through a close rank of the army; ‘कटभङ्गस्तु सस्यानां हस्तच्छेदे नृपात्यये’ इति मेदिनी. … -मालिनी wine or any vinous liquor. … — k.-sthAla -स्थालम् A corpse. —¶jd – m. – “Kata the Straw/Armor” y4025006 …; a glance or side look (cf. <kaTAkSa>); …; a burning-ground …; excess, superabundance; (<kaTa> end-comp.. is considered as a suffix cf. <ut-k.>, <pra-k.>, &c.); — kaTI — f. – long pepper; kaTam n. (end-comp.) dust of flowers (considered as a suffix KAty. on pAN.5-2.29). —
—> #kata-H, —> #kataka-H – Strychnos Potatorum or the clearing nut plant (its seeds rubbed upon the inside of water-jars precipitate the earthy particles in the water; [can this be a strychnine source such as is used in processing gold? jd] http://www.hort.purdue.edu/newcrop/CropFactSheets/nirmali.html; N. of a commentator on ‘rAmAyaNa. — kataka-anuSaGgAt – after mixing with the nut — y3006.022 —
—> #kaTaka —¶a – कटकः कम् 1 A bracelet of gold; कटकाकृतिमुपमृद्य स्वस्तिकः क्रियन्ते Mbh. on I.1.1. आबद्धहेमकटकां रहसि स्मरामि Ch. P.15; Śi.16.77; कटकान्यूर्मिकाश्चापि चित्ररत्नचयाङ्किताः _ziva. B.17.44. -2 A zone or girdle. … -7 The side or ridge of a mountain; प्रफुल्लवृक्षैः कटकैरिव स्वैः Ku.7.52; VR.16.31. -8 Table-land; स्फटिककटकभूमिर्नाटयत्येष शैलः Śi.4.65. -9 An army, a camp; आकुल्यकारि कटकस्तुरगेण तूर्णम् Śi.5.59; Mu.5. -1 A royal capital or metropolis (राजधानी). -11 A house or dwelling… – Comp. — k.-gRhaH -गृहः A lizard. —¶mw – m. — a twist of straw, a straw mat — kaTakaH, kaTakam — a string; a bracelet of gold or shell; a ring placed as ornament upon an elephant’s tusk; the side or ridge of a hill or mountain; N. of the capital of the Orissa (Cuttack); — kaTikA — a straw mat — y2017.021 —
—> #kataka —¶jd – the cleansing nut. “Though the fruit of the Kataka tree (the clearing-nut) makes water clear, yet the (latter) does not become limpid in consequence of the mention of the (fruit’s) name.” Manu 6.67 — http://www.sacred-texts.com/hin/manu/manu06.htmhttp://www.illustratedgarden.org/mobot/rarebooks/page.asp?relation=QK3498R6817951819V1&identifier=0053 — y4022.001 Comm. — y2020.014 — <“katakam” jala-zuddhi-kArI dravya-vizeSaH |> MoT_3,6.22 — <yathA jalAnAM kataka_anuSaGgAd yathA janAnAm manayo ’pi yogAt ||> “As the Kataka Nut purifies water after mixing with it, so also the minds of people are purified after Yoga.” y3006.022 —
—> #katAkSa —¶mw* – m. a glance or side look, a leer _mbh._bh.pur. Megh. &c.; — k.-muSTa – adj. caught by a glance; — k.-vizikha – m. an arrow-like look of love Bhartr.; — k.-kSAveSaNa – n. casting lewd or amorous glances, ogling. —
—> #kathA -f.- conversation, speech, talking together; talk, mention; • kA kathA (with gen. or more commonly with loc. and sometimes with prati), what should one say of? how should one speak of? e.g. eko ‘pi kRcchrAd varteta bhUyasAM tu kathA _eva kA, “even one person would live with difficulty, what should one say of many?” i.e. how much more many?; kA kathA bANa-saMdhAne, what mention of fitting the arrow? i.e. what necessity for fitting the arrow?); story, fable mbh.; a Tale (as one of the species of poetical composition) kAvyAd.; Story (personified); (in logic) discussion, disputation. •• kathana- – telling, talkative; • kathanam – the act of telling, narration, relating, informing &c. • kathanika-H – a narrator, story-teller. • kathanIya- – to be said or told or declared, worthy of relation or mentioning; to be called or named. • kathayAna- – (epic pres. p.) – relating, telling. • kathayitavya- – to be told or mentioned; to be communicated.
—> #kathana- —¶ap – कथन — Telling, talkative. • kathanam -नम् Narration, relation, description.
—> #kaThina – कठिन Hard, stiff; so ˚स्तनौ. • Hardhearted, cruel, ruthless; विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त • Inexorable, inflexible. • intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा मानसीम् V.2.11.• kaThinaH -नः A thicket. • kaThinam – A Shovel, scoop.
—> #kaThina ~ hard, firm, stiff (opposed to —> #mRdu); difficult; harsh, inflexible, cruel; violent (as pain). — y1023.009.
—> #kaThina a. hard, firm, stiff (opposed to <mRdu>); difficult; harsh, inflexible, cruel; violent (as pain). — y1023.009
—> #kathita ~ told, related, reckoned mn.7.157; – kathitam – conversation, discourse mbh.; narration, tale. — kathita-pada-m – repetition, tautology —
—> #kaThora- —¶mw ~ hard, solid, stiff, offering resistance; sharp, piercing; hard, severe, cruel, hard-hearted; full, complete, full-grown (as the moon); luxuriant, rank. —
—> #kaThora a. hard, solid, stiff, offering resistance; sharp, piercing; hard, severe, cruel, hard-hearted; full, complete, full-grown (as the moon); luxuriant, rank. * antarAla -Ala antarAlaka n. intermediate space; antarAlake loc. ind. in the midst, in midway (<Ala> is probably for <Alaya>). — y1027.039
—> #kaTi kaTI f. the hip, buttocks; the entrance of a temple; an elephant’s cheek. — y1025.024
—> #katipaya mf(I/A)n. (m. pl. e/AH) several, some; a certain number, so many (e.g. <katipayenAhar-gaNena>, “after some days”; also <katipayair ahobhiH>, <katipayAhasya>, &c.) zbr. &c.; -am n. a little, some (at the end of `tatpuruSa compounds, e.g. <udazvit-katipayam>, a little `udazvit) pAN.2-1.65; katipayena katipayA ind. with some exertion, with difficulty, narrowly — y1018058
—> #kaTu —> #kaTuka —¶a – कटुक adj. 1 Sharp, pungent; मधुरो गुडः कटुकं शृङ्गबेरम् Mbh. on P.II.1.1. -2 Impetuous, hot; Rv.1. 85.34. -3 Disagreeable, unpleasant. -4 Fierce. स संप्रहारस्तुमुलः कटुकः शोणितोदकः Mb.6.7.12. -5 Harsh; यदा ह्यस्य गिरो रुक्षाः श्रुणोमि कटुकादयाः Mb.12.1.4. -कः 1 Pungency, acerbity. … 1 Pungency; (at the end of comp. in a bad sense; as दधिकटुकम् ‘bad curds’). -2 A compound of ginger, black and long pepper. -3 unpleasant works, speech; क्षमिणं तादृशं तात ब्रुवन्ति कटुकान्यपि Mb.3.28.13. —> #kaTuka a.A/I sharp, pungent, bitter; fierce, impetuous, hot, bad; kaTukA kaTukI – f. Hellbore ||causes diarrhea||; kaTukam – n. pungency, acerbity; (ifc.in a bad sense e.g dadhi-kaTuka m. bad coagulated milk pAN 6-2.126) — y1017.020
—> #kaTu —> #kATuka-m – (fr. <kaTuka>) acidity. —
—> #kaTu —> #kaTutA f. – sharpness, pungency; strong scent or smell; harshness, coarseness. —> #kauleyaka- —¶mw – sprung from a noble family pAN.4-1.140; pertaining to a family W.; • kauleyakaH – (pAN.4-2.96) “domestic animal” (or “of good breed’?), a dog (esp. a hunting dog) — y1019.019 —
—> #kaTu kaTvI -us a. – pungent, acrid, sharp (one of the six kinds of flavour, <rasa> q.v.); pungent, stimulating (as smell), strong-scented, ill-smelling; bitter, caustic (as words) displeasing, disagreeable (as sounds); fierce, impetuous, hot, envious; -us m. pungency, acerbity (as of a flavour); ||cf. Lith. <kartus>, “bitter”||; a kind of camphor; kaTus kaTvI f. N. of several plants; kaTu n. an improper action, an act which ought not to have been done; blaming, reviling, scandal. — y1024.004
—> #kaTu mf(kaTvI -us) n. (UN.1.9; cf.2. <kRt>) pungent, acrid, sharp (one of the six kinds of flavour, <rasa> q.v.) mbh. suzr. Bhag. &c.; pungent, stimulating (as smell), strong-scented, ill-smelling mbh.14 ragh.5.48 R. &c.; bitter, caustic (as words) displeasing, disagreeable (as sounds); fierce, impetuous, hot, envious ragh.6. 85 paJcat. &c.; (<us>) m. pungency, acerbity (as of a flavour) L.; ||cf. Lith. <kartus>, “bitter”||; Trichosanthes Dioeca suzr.; Michelia Campaka L.; N. of several other plants L.; a kind of camphor L.; kaTus kaTvI f. N. of several plants; kaTu n. an improper action, an act which ought not to have been done; blaming, reviling, scandal – y1018041
—> #kaTu mf(kaTvI -us>) n. pungent, acrid, sharp (one of the six kinds of flavour, <rasa> q.v.); pungent, stimulating (as smell), strong-scented, ill-smelling; bitter, caustic (as words) displeasing, disagreeable (as sounds); fierce, impetuous, hot, envious; -us m. pungency, acerbity (as of a flavour); ||cf. Lith. <kartus>, “bitter”||; a kind of camphor L.; kaTus kaTvI f. N. of several plants; kaTu n. an improper action, an act which ought not to have been done; blaming, reviling, scandal. — y1021.032 —> #kaTu, kaTvI कटु adj. (टु or ट्वी f.) – Pungent, acrid; (said of a rasa or flavour; the rasas are six; मधुर madhura, कटु kaTu, अम्ल amla, तिक्त tikta, कषाय kaSaya, and लवण lavaNa(; कट्वम्ललवणात्युष्णतीक्ष्णरूक्षविदाहिनः । आहारा राजसस्येष्टा दुःखशोकाभयप्रदाः ॥ Bg.17.9. • Fragrant, exhaling strong odour; सप्तच्छदक्षीरकटुप्रवाहम् VR.5.48. • Ill-smelling, having a bad smell. • (a) Bitter. This sense is found qiven to the words कटु and कटुक in Prākrit and later Sanskrt works; cf. अतिकटुः कारवेल्लादिः अतितीक्ष्णो मरिचादिः; अमृततरङ्गिणी on Bg.17.9,-नीलकण्ठ gives the same sense. • caustic (words); Y.3.142. (b) Disagreeable, unpleasant; श्रवणकटु नृपाणामेकवाक्यं विवव्रुः VR.6.85. • kaTuH – Pungency, acerbity (one of the six flavours). – Comp. —k.-kIta -कीटः, -कीटकः a gnat, mosquito. -क्वाणः –kANa-H – the TiTTibha टिट्टिभ bird. • kaTukha -ख adj. having a harsh sound. (-वः) 1 a frog. -2 a harsh word or sound. — pungent, acrid, sharp (one of the six kinds of flavour, <rasa> q.v.); pungent, stimulating (as smell), strong-scented, ill-smelling; bitter, caustic (as words) displeasing, disagreeable (as sounds); fierce, impetuous, hot, envious; -us m. pungency, acerbity (as of a flavour); a kind of camphor; • kaTu n. – an improper action, an act which ought not to have been done; blaming, reviling, scandal. — y1024.004 —
—> #kaTutA f. sharpness, pungency; strong scent or smell; harshness, coarseness. — y1029.002
—> #kauleyaka mfn. sprung from a noble family pAN.4-1.140; pertaining to a family W.; m. (pAN.4-2.96) “domestic animal” (or “of good breed’?), a dog (esp. a hunting dog) — y1019.019
—> #kaumArika- – liking girls or daughters mbh.1.4054; relating to Kumâra (as a Tantra). —
—> #kaustubha-H, kaustubham —¶mw – N. of a celebrated jewel (obtained with thirteen other precious things at the churning of the ocean and suspended on the breast of Krshna or _viSNu) —
—> #kausumbha — a.-I – prepared with safflower; dyed with safflower, orange; — m. – wild safflower; — n. – (with <zAka>) safflower prepared as a potherb; anything dyed with safflower —> #kausumbhaka — adj. – dyed with safflower —
—> #kautuka-m कौतुक – curiosity, vehement desire for (loc. or in comp.), impatience; anything causing curiosity or wonder; festivity, solemn ceremony (esp. the ceremony with the marriage-thread or necklace preceding a marriage); sport, pastime; — kautukAt -ind.- out of curiosity or interest; for amusement, as a relaxation — y2013.007, y2013.059 —
—> #kauzeya a. silken; -am n. silk, silk cloth, silk petticoat or trowsers, a woman’s lower garments of silk. kauzeyaka n. silk cloth. — y1028.004
—> #kauzeya- कौशेय ~ silken; • kauzeyam – silk, silk cloth, silk petticoat or trowsers, a woman’s lower garments of silk. • kauzeyakam – silk cloth. —¶mw -•• y1028.004, y1033.017 • like a silken lotus filament, kauzeya-sUcitvaM padma-kesara-sundarI y3070.004 —
—> #kauzika- “having paws”, an owl — y1022.014 — kauzika- forming a receptacle (as a wound; see <kozavat>); sheathed (a sword); silken; — kauzikaH – one who is versed in dictionaries; a lexicographer; one who catches snakes; — kauzikA a drinking-vessel; — kauzikI N. of a goddess sprung from the body of pArvatI —
—> #kauzika a. “having paws”, an owl — y1022.014
—> #kavala-H, —> #kavalana-m – a mouthful (as of water &c.); a morsel; a wash for cleansing the mouth, gargle. —> #kavalana — adj. – swallowing by the mouthful; kavalanam n. – swallowing, gulping down, eating; putting into the mouth. — y1026.003,023010.
—> #kavalana a. – swallowing by the mouthful; kavalanam n. swallowing, gulping down, eating; putting into the mouth. — y1026.003
—> #kavalana a. – swallowing by the mouthful; kavalanam n. swallowing, gulping down, eating; putting into the mouth. — y1023.010
—> #kavalIkR – kavalI->kR to swallow or eat up, devour. — y1023.005
—> #kavalIkR kavalI->kR to swallow or eat up, devour. — y1023.005
—> #kavalita —> #kabalita a. swallowed by the mouthful, eaten, devoured. — y1023.006
—> #kavalita kabalita a. swallowed by the mouthful, eaten, devoured. — y1023.006
—> #kavara —> #kabara a. (3. <ku> UN.4.154) mixed, intermingled, variegated; m. a lecturer; kavara, kavarI m/f. (pAN.4-1.42 vop.4.26; also n. according to a Sch.) a braid, fillet of hair; -am n. salt; sourness, acidity; -A f. (Sch. on pAN.4-1.42) the plant Ocimum gratissimum L.; -I f. id. L.; Acacia arabica or another plant. — y1021.013
—> #kavara kabara a. (<ku>) mixed, intermingled, variegated; kavara, kavarI m/f.; a braid, fillet of hair; -am n. salt; sourness, acidity. — y1025.012,.017
—> #kavara, —> #kabara adj. (<ku>) mixed, intermingled, variegated; kavara, kavarI m/f.; a braid, fillet of hair; -am n. salt; sourness, acidity. — y1025.012,.017
—> #kAvya- kAvyaliGga ¶eg – alamkAra figures of the efficient cause:—cause leads to effect (poetic cause); in Dandin = <kAvyaliGga>. —
—> #kAya- a body, generically –> sthUla~dRSTi-dazAM tv etAm avalambya mahAmune | puMso manaH zarIraM ca kAyau dvAv iti kathyate || y4011.022. The mahAyAnIs mention three kAya-s in the trikAya Buddha-body. There is the Dharma-Kâya, which is the Supportive sheath of things. It is the way things go. As it happens. And there is the Sambhoga-Kâya. saM-bhoga is together~sharing./enjoying. This body of enjoying-together is, for instance, what we are doing just now, enjoying the Sanskrt language.) The third Kâya is nirmANa-kAya, Nirmâna-Kâya. This is commonly translated as “Transformation Body”, but see the wiki at http://en.wikipedia.org/wiki/Trikaya
—> #kAyaka mf||ikA||n. belonging or relating to the body, &c., corporeal L.; m. ifc. = <kAya>, body sarvad.; (<ikA>) f. (with or without <vRddhi>), interest obtained from capital, &c. mn.8.153 gaut. 12.35. ||<kAyikA vRddhi> f. interest consisting in the use of an animal or any capital stock pawned or pledged; service rendered by the body of an animal (as a cow, &c.) pledged and used by the person to whom it is pledged; or (according to some) interest of which the payment does not affect the principal.|| y1018047
—> #kAyaka mf||ikA||n. belonging or relating to the body, &c., corporeal L.; m. end-comp. = <kAya>, body sarvad.; (<ikA>) f. (with or without <vRddhi>), interest obtained from capital, &c. mn.8.153 12.35. ||<kAyikA vRddhi> f. interest consisting in the use of an animal or any capital stock pawned or pledged; service rendered by the body of an animal (as a cow, &c.) pledged and used by the person to whom it is pledged; or (according to some) interest of which the payment does not affect the principal.|| y1018.047
—> #kAza m. “the becoming visible, appearance”, only in <sak-> q.v.; N. of a man g. <azvAdi>; of a prince (the son of Suhotra and father of KAsi-rAja); a species of grass (Saccharum spontaneum, used for mats, roofs, &c.; also personified, together with the Kuza grass, as one of Yama’s attendants) kauz. &c.; (<A>, <I>) f. id. -am n. id.
—> #kAzi-H – काशिः शी f. N. of a celebrated city on the Ganges, the modern Benares and one of the seven sacred cities; काशी काशीति काशीति त्रिवारं यः पठेत् नरः । सो$पि देशान्तरेवासी काशीवासफलं लभेत् ॥ see काञ्ची. – kAziH -शिः 1 The clenched hand, fist. -2 A handful; आप इव काशिना संगृभीता Rv.7. 14.8. -3 The sun. -4 Light, splendour; -Comp. -पः an epithet of _ziva. -राजः N. of a king, father of अम्बा, अम्बिका and अम्बालिका, q.v. —
—> #kazyapa-H – an ancient sage VS. AV. &c., (a descendant of Marîci and author of several hymns of RV.; he was husband of Aditi and twelve other daughters of Daksha MBh. i, 2598 Mn. ix, 129; by Aditi he was father of the Âdityas [cf. —> #kAzyapeya] TS. S3Br.; ~~ and of Vishnu in his —> #vAmana avatAra, R. BhP. VP.; by his other twelve wives he was father of demons, nâgas, reptiles, birds, and all kinds of living things; from the prominent part ascribed to him in creation he is sometimes called —> #prajApati; he is one of the seven great RSis, and priest of paraSurAma and rAmacandra; he is supposed by some to be a personification of races inhabiting the Caucasus, the Caspian, Kashmir, &c.)
—> #kedAra m/n. – a field or meadow, especially one under water mn.9.38 & 44; a shrine <kapilasya k->, “Kapila’s field”N. of a TIrtha; <mataGgasya k->, “MataGga’s field”; a basin for water round the root of a tree; a bed in a garden or field; plain, area; a mountain country (the modern KedAr, part of the ‘himAlaya mountains) Mbh.6.427; N. of Shiva as worshipped in the ‘himAlaya. — y1031.002.jd#>* onomat. —> #kekA f. – the cry of a peacock. — y1031.027.
—> #keli – sport, amusement; cf. Gael. ceilidh (pr. ‘kay-lee’), ‘party’, still (2013CE) in common use in Canadian Maritime Gaelic. —> #keli — केलिः m. f. [केल्-इन्] 1 Play, sport. -2 Amorous sport, pastime; केलिचलन्मणिकुण्डल &c. Gīt.1; हरिरिह मुग्ध- वधूनिकरे विलासिनि विलसति केलिपरे ibid; राधामाधवयोर्जयन्ति यमुनाकूले रहः केलयः ibid; Amaru.8; Pt.1.175; Ms.8.357; Ṛs.4.17; केलिं कुरुष्व परिभुङ्क्ष्व सरोरुहाणि Udb. -3 Joke, jest, mirth. -लिः f. The earth. -Comp. — k.-kalaha -कलहः a quarrel in jest or joke. -कला 1 sportive skill, wantonness, amorous address; रतिकेलिकलाभिरधीरम् Gīt.11. -2 the lute of Sarasvatī. -किलः the confidential companion of the hero of a drama (a kind of vidUSaka विदूषक or buffoon). (-ली) N. of Rati. -किलावती Rati, wife of the god of love. -कीर्णः a camel. -कुञ्चिका a wife’s younger sister. – k.-kupita -कुपित adj. angry in sport; Ve.1.2. – kelikoSa -कोषः an actor, a dancer. -गृहम्, -निकेतनम्, -मन्दिरम्, -सदनम् a pleasure-house, a private apartment; मञ्जुतरकुञ्जतलकेलि- सदने प्रविश राधे माधवसमीपम् Gīt.11; Amaru.9 (v.l.) – k.-nAgara -नागरः a sensualist. -पर adj. sportive, wanton, amorous. -पल्वलम् a pleasure-pond; N.1.117. – k.-mukha -मुखः joke, sport, pastime. -रङ्गः a pleasure ground. -वनम् A pleasure-garden; निरीक्षते केलिवनं प्रविश्य क्रमेलकः कण्टकजालमेव Vikr.1.29. -वृक्षः a species of Kadamba tree. -शयनम् a pleasure-couch, sofa; केलिशयनमनुयातम् Gīt.11. – k.-zuSi -शुषिः f. the earth. -सचिवः a boon companion, confidential friend. — m/f. – play, sport, amorous sport, pastime, amusement; disguise, concealment; – keliH – f. – the earth. — y1023.043 —027002; y3004.002 — k.-gRha – n. – a pleasure-house, private apartment —> #kelika ~ sporting, sportive; the tree Jonesia Azoka —> #keli-kailAsa – m. – a mountain that is to represent the kailAsa mountain —> #kelikala – keli-kala ~ amusing one’s self; -A – f. – amorous or sportive accents or address; sportive skill, wantonness; the VINA or lute of SarasvatI —
—> #keli m/f. play, sport, amorous sport, pastime, amusement; disguise, concealment; keliH f. the earth. y1027.002
—> #keli m/f. play, sport, amorous sport, pastime, amusement; disguise, concealment; keliH f. the earth. — y1023.043
—> #keli m/f. play, sport, amorous sport, pastime, amusement; disguise, concealment; keliH f. the earth. — y1023.043
—> #kesara n. the hair (of the brow) vs. xix.91; (in classical literature usually <kezara>) m. or n. (?), the mane (of a horse or lion); -A f. id.; -am n. the tail of the Bos grunniens ||Tibetan ox, yak http://www.ultimateungulate.com/Artiodactyla/Bos_grunniens.html || (used as a fan for driving away flies); (<as>; <am>) m/n. the filament of a lotus or of any vegetable; a fibre (as of a Mango fruit). — y1023.040
—> #kesara n. the hair (of the brow) vs. xix.91; (in classical literature usually <kezara>) m. or n. (?), the mane (of a horse or lion) — y1018005 —
—> #kesara-m केसर —> #kezara¬-m केशर— the hair (of the brow); m/f/n. – the mane (of a horse or lion); – -n.- the tail of the Bos grunniens [Tibetan ox, yak] (used as a whisk for driving away flies); • kesaraH, kesaram – the filament of a lotus; a fibre (as of a Mango fruit). — y1023.040 •• —> #kesarin -adj.- having a mane; • —> #kesarI -m.- a lion; a horse; an aquatic bird; a monkey (husband of the mother of Hanuman); • —> #kesariNI – a lioness. —¶mw,ap -• – y1023.042, y2010.013 —¶jd -•
—> #kesarin a. having a mane; kesarI m. a lion; a horse; an aquatic bird; a monkey (husband of the mother of Hanuman); kesariNI a lioness. — y1023.042
—> #kesarin a. – having a mane; kesarI m. – a lion; a horse; an aquatic bird; a monkey (husband of the mother of Hanuman); kesariNI – a lioness. — y1023.042
—> #ketaka-H – the tree Pandanus odoratissimus [the Kewra Tree or Screw Pine] http://www.uni-graz.at/~katzer/engl/Pand_odo.html _mbh. VR. —
—> #ketakI = a fragrant flower; ketaki metrically for <-kI>; Pandanus fascicularis [Pewra or Kewda Flower; an excellent article at this URL:] http://members.aol.com/parijata/kewda.html
—> #kevala ~ (nom. pl. kevale rv.) exclusively one’s own (not common to others) rv.; alone, only, mere, sole, one, excluding others; not connected with anything else, isolated, abstract, absolute; simple, pure, uncompounded, unmingled; entire, whole, all; selfish, envious L.; kevalam ind. only, merely, solely (na kevalam – api, not only-but also; kevalam – na tu, only – but not); entirely, wholly, absolutely; (= <nirNItam>) certainly, decidedly; kevalI f. “the whole of a philosophical system” see <pAzakak->; kevalam n. the doctrine of the absolute unity of spirit; the highest possible knowledge (= <kevalajJAna>). — y1023.033
—> #kevala a.I/A (nom. pl. kevale rv.) exclusively one’s own (not common to others) rv.; alone, only, mere, sole, one, excluding others; not connected with anything else, isolated, abstract, absolute; simple, pure, uncompounded, unmingled; entire, whole, all; selfish, envious L.; kevalam ind. only, merely, solely (na kevalam – api, not only-but also; kevalam – na tu, only – but not); entirely, wholly, absolutely; (= <nirNItam>) certainly, decidedly; kevalI f. “the whole of a philosophical system” see <pAzakak->; kevalam n. the doctrine of the absolute unity of spirit; the highest possible knowledge (= <kevalajJAna>). — y1023.033
—> #keyUra-m —¶mw – a bracelet worn on the upper arm; • keyuraH – a kind of coitus; N. of a SamAdhi — y3004.015 —
—> #kezava — adj. – having long or much or handsome hair av.8.6.23; — m. – N. of _viSNu or Krshna; (hence) of the month ‘mArgazIrSa — kezavAyudha – m. “KRSNa’s weapon”, the Mango tree —
—> #kezavApana – keza-vApana, kezasya vApanam – ctp6 — shaving of hair, zirasaH kezavApanam, mbh3257.007 —> #keza-H – hair (of the head) —> #vApana-m – >vap – shaving —> #vap – vt1am – sow, shear, shave —
—> #khadira-H –m.- Acacia Catechu (having very hard wood, the resin of which is used in medicine, called Catechu, Ketaki, Khayar, Terra japonica) — y2013.016
—> #khaNDa a. broken, having chasms or gaps or breaks pAN.2-1.30; deficient, defective, crippled (cf. <SaNDa>); not full (as the moon); m/n. “a break or gap”, cf. <kedArakh->; a piece, part, fragment, portion (<indoH kh-> or <tArAdhipakh-> ||cf. also <khaNDendu>|| “the crescent”); treacle or molasses partially dried, candied sugar; a section of a work, part, chapter (e.g. of Ait`Ar. KenUp. &c.); a continent; (sometimes not to be distinguished from <SaNDa>); m. a flaw in a jewel; a calf with horns half grown; (in music) a kind of measure; -am n. a variety of sugar-cane. — y1026.028
—> #khaNDana a. ifc. breaking, dividing, reducing to pieces, destroying, annihilating, removing; khaNDanam the act of breaking or cutting or dividing or grinding; hurting, injuring (esp. with the teeth); interrupting, disappointing, frustrating; refuting (in argument); cheating, deceiving; khaNDanA discarding, dismissal. y1014.005
—> #khara ~ खर -adj.- [opp. —> #mRdu, —> #zlakSNa, —> #drava मृदु, श्लक्ष्ण, द्रव] Hard, rough, solid. • Severe, sharp, strict, VR.8.9; स्मरः खरः खलः कान्तः Kāv.1.59. • Hurtful, injurious, cutting, smart (words); Sharp- edged; देहि खरनयनशस्घातम् Gīt.1. • Hot; खरांशुः &c. • kharaH-रः An ass, Ms.2.21; 4.115,12,8.37; Y.2.16; A Daitya or demon; in partic. the half-brother of Rāvaṇa, slain by Rāma; VR.12.42. • kharam -रम् -ind.- In a sharp way; Rām.3. •-• -Comp. kh._aMzu-H, -kara-H, -razmi-H -अंशुः, -करः, -रश्मिः the sun. • kh._uSTra-m -उष्ट्रम् ass and camel; <सममेषां विवीते$पि samam eSAM vivIte ‘pi खरोष्ट्रं महिषीसमम् kharoSTraM mahiSI-samam> Y.2.16. • kh.-kuTI -कुटी a stable for asses; a barber’s shop. • -ध्वंसिन् m. an epithet of Rāma, who killed the demon खर; मध्यं पातु खरध्वंसी Rāma-rakṣā. kh.-nAda • kh.-sparza- -स्पर्श – sharp, hot (wind); वायुर्वाति खरस्पर्शः Bhāg.1.14.16. —¶mw – -adj.- hard, harsh, rough, sharp, pungent, acid (opposed to mRdu and zlakSNa); solid (opposed to drava, fluid); dense (clouds) VR. vi, 87, 3; sharp, hot (wind) Sushr. i, 20, 22; hurtful, injurious, cutting (as speech or word); sharp-edged; cruel; • -m.- – a donkey (so called from his cry); • kharam -ind.- in a sharp way VR. iii, 29, 9; • kharI – a she-ass Kathas. lxiii; “a she-mule”see kharI-vAtsalya —
—> #kharjura — m. – a kind of date; -am – n. – silver —> #kharjUra — m. – Phoenix sylvestris; a scorpion; -I – f. – Phoenix sylvestris; the wild date tree; -am – n. – the fruit of Phoenix sylvestris; (= <kharjura>) silver; yellow orpiment; = <khala>; the interior part of a cocoanut —> #kharjUra-pura — n. – Dateville, the town KhajurAho in Bundelkhand. —> #kharjUra-rasa — m. – the juice or extract of the wild date or ‘tADi (used to leaven bread and as an intoxicating liquor) —
—> #kharpara ~ —> #kharparaka ~ shaped like an umbrella; a bowl, begging-bowl; top of the skull. • a thief L., rogue, cheat L.
—> #kharva ~ (cf. <a>, <tri->) mutilated, crippled, injured, imperfect; low, dwarfish; – m/n. – a large number (either 1010 or 1037); — m. – N. of one of the nine Nidhis or treasures of Kubera —
—> #kharvita खर्वित adj. – (anything) That has become dwarfish; निशुम्भभरनम्रोर्वीखर्विताः पर्वता अपि Ks.51.1. —
—> #khAta —¶a – खात -p.p.¬- Dug up, excavated, bored; तुभ्यं खाता अवता अद्रिदुग्धा Rv.4.5.3; कीट˚ …शुल्कस्य कीटखातस्य वह्नि- दग्धस्य सर्वतः । तरोरप्यूषरस्थस्य वरं जन्म न चार्थिनः ॥ Pt.2.89. • Torn, rent. • khatam -तम् An excavation; A hole; A ditch, moat; पतति कदाचिन्नभसः खाते Pt.5.29. • khatA -ता An artificial pond. •-• -Comp. kh.-bhU-H -भूः -f.- a moat, ditch.—¶mw – -adj.- dug, dug up, excavated; digged into the earth, buried; torn, rent; • -m.- a ditch; • -n.- a ditch, fosse, moat, well, pond; an excavation, cavern; digging a hole; • khAtA f. an artificial pond. —¶jd – riverbed: zuSka-rekhA-sarit-khAte y3070.039 —> #khAta a. dug, dug up, excavated; digged into the earth, buried; torn, rent; m. a ditch; n. a ditch, fosse, moat, well, pond; an excavation, cavern; digging a hole; -A f. an artificial pond — y1021.034
—> #khaTvA f. a bedstead, couch, cot (<khatvAM samArUDha>, lying on the sick-bed; a swing, hammock; a kind of bandage; N. of a plant (<kolazimbI>). khaTvAGga khaTvA-aGga m/n. – “a club shaped like the foot of a bedstead” i.e. a club or staff with a skull at the top (considered as the weapon of `ziva and carried by ascetics and Yogins); m. the back-bone; wood from a funeral pile; m. “staff-bearer” N. of `ziva; zUlin a. bearing the weapons called <kh-> and <zUla>. ¶ khaTvAGgin a. – one who bears the <khaTvAGga> staff. — y1025.019
—> #khiGga = viTa the companion of a dissolute prince, <khiGga-varo viTa-zreSThaH>, y1014.022Comm
—> #khiGga-H = viTa – the companion of a dissolute prince, <khiGga-varo viTa-zreSThaH>, y1014.022 Comm —
—> #khikhi f. (= <kikhi>) a fox
—> #khilI- kh.>kR – (ind. p. kh.-kRtya), to make vain or powerless; ¶c kh.>kR – waste, weaken; – kh.kRta -a. – turned into a desert, devastated, made impassable; made powerless; — kh.>bhU – become void of (tasya), be frustrated, fail. – kh.bhUta ~ (anything) that has become a desert, abandoned, unfrequented (by tasya); frustrated. —
—> #khinna a. depressed, distressed, suffering pain or uneasiness; wearied, exhausted. akhinna. — y1025.032
—> #khura m. a hoof, horse’s hoof mbh.; a particular part of the foot of a bedstead; a sort of perfume (dried shellfish shaped like a hoof). — y1029.011
—> #khura-H खुरः [खुर्-क] A hoof; रजःकणैः खुरोद्धूतैः VR.1.85, 2.2; Ms.4.67. •-• -आघातः, -क्षेपः a kick. • -न्यासः prints of hoof; तस्याः खुरन्यासपवित्रपांसुम् VR.2.2. —¶mw -•• – y1029.011; y3071.040 —¶jd -•
—> #kIdRza – a.-I -of what kind? what like?; of what use? i.e. useless — y3006.015 –
—> #kiGkiNi, kiGkiNI, kiGkiNIka – f. – a small bell, tinking ornament for the ankle; girdle of small bells. — kiGkiNI-jAla-mAlin ~ having a circlet of small bells mbh. — kiGkiNI-sAyaka – m. – an arrow ornamented with small bells mbh.4.1336. – kiGkiNIkin ~ decorated with small bells mbh.2023. — y3004.002 —
—> #kiJcilika, kiJculaka, kiJculuka – m. – an earth-worm
—> #kiJjalka kiMjalka m/n. – the filament of a plant (especially of a lotus); -am n. – the flower of Mesua ferrea ||Indian Rose Chestnut||. http://www.motherherbs.com/mesua-ferrea.html — y1032.018
—> #kiJjalka, kiMjalka – the filament of a plant (especially of a lotus); -am – n. – the flower of Mesua ferrea http://en.wikipedia.org/wiki/Mesua_ferreahttp://www.google.com/imgres?imgurl=http://www.motherherbs.com/pcat-gifs/products-small/mesua-ferrea.jpeg&imgrefurl=http://www.motherherbs.com/mesua-ferrea.html&h=271&w=220&sz=10&tbnid=vvxUGbfiNV0J::&tbnh=113&tbnw=92&prev=/imageshFq3Dmesua2Bferrea&hl=en&usg=__EM_EtpI003uCxBdJZacmBMA60iE=&sa=X&oi=image_result&resnum=6&ct=image&cd=1 —> #katipaya —¶a – कतिपय adj. [कति-अयच् पुक् च्] 1 Some, several, a certain number; कतिपयकुसुमोद्गमः कदम्बः U.3.2; Me.23; कतिपयदिवसापगमे some days having elapsed; वर्णैः कतिपयैरेव ग्रथितस्य स्वरैरिव Śi.2.72; कतिपयेन or कतिपयात् with some effort. —¶mw – katipayI, katipayA f.- katipaye, katipayAH m. pl. – several, some; a certain number, so many (e.g. <katipayair ahobhiH, katipayAhasya, &c.) ShBr. &c.; katipayam – n. – a little, some (at the end of Tatpurusha compounds, e.g. udazvit-katipayam,, a little Udashvit) Pân. 2-1, 65; katipayena, katipayAt – ind. – with some exertion, with difficulty, narrowly Pân. 2-3, 33. —
—> #kila — ind. – (a particle of asseveration or emphasis) indeed, verily, assuredly; (or of explanation) namely &c.; “so said””, so reported”, pretendedly; (<kila> is preceded by the word on which it lays stress, and occurs very rarely at the beginning of a sentence or verse; according to native lexicographers <kila> may be used in communicating intelligence, and may imply “probably”, “possibly”, “agreement”, “dislike”, “falsehood”, “inaccuracy”, and “reason.”) — y2008.007 — sakAzaM tatra gaccha tvaM tasmai kulaguruH kila | vasiSThaAkhyo muni-zreSThaH … || y7185.012
—> #kiNa किण – thick hard skin, callosity _mbh&c.; a scar, cicatrix Bhpr; an insect found in wood L. —¶mw,cp -••
—> #kIra-H – कीर a parrot; • kIrAH – N. of the people and of the country of Kashmir —¶jd – kIranRpati-H – the ManLord of Kashmir, such as Gâdhi: tathaiva vikalatratvaM prApya dezAntaraM gataH | babhUva kIranRpati-H praviveza analaM tataH || y5049.029
—> #kirat, kiran ~ (pr. p.) – scattering, spreading; pouring out; throwing (as arrows) _mbh.; strewing, pouring over, filling with —
—> #kirAta – m. pl. N. of a degraded mountain-tribe (inhabiting woods and mountains and living by hunting, having become शूद्रs by their neglect of all prescribed religious rites; also regarded as म्लेच्छs; the Kirrhadae of Arrian) MW; “In Yoga Vasistha 1.15.5 Rama speaks of Kirateneva vagura, “a trap [laid] by Kirats”, so about BCE Xth Century, they were thought of as jungle trappers, the ones who dug pits to capture roving deer. The same text also speaks of King Suraghu, the head of the Kirats who is a friend of the Persian King, ‘Parigha’.” http://valmikiresearch.com/Kirat20Valmiki.htm
—> #kirITin adj. diademed, crowned (E. of gods and heroes). kirITinaM ind. with helmets.
—> #kIrNa a. (>kRR) scattered, thrown, cast; filled with, full of (instr.); covered, hidden; stopped up (as the ears); given (= datta). — y1023.038
—> #kIrNa a. (>kRR) scattered, thrown, cast; filled with, full of (instr.); covered, hidden; stopped up (as the ears); given (= datta). — y1023.038
—> #kIrNa adj. (>kRR) scattered, thrown, cast; filled with, full of (instr.); covered, hidden; stopped up (as the ears); given (= datta). — y1023.038
—> #kIrti — f. – making mention of, speech, report av. &c.; good report, fame, renown, glory; Fame (personified as daughter of Daksha and wife of Dharma); extension, expansion; lustre; = <prasAda> (favour) or <prAsAda> (a palace). — y2011.019
—> #kiSkindha – m. – N. of a mountain (in the south of India, in ODra, containing a cave, the residence of the monkey-prince VAlin who was slain by Râma; the territory which is said to be in the northern part of Mysore, near the sources of the PampA river, was transferred after the conquest by Râma to Su-grIva, brother of VAlin and rightful king); (<As>) m. pl., “N. of a people”see <-gandika>; -A f. (gaNas <pAraskarAdi> and <sindhv-Adi>) N. of the cave contained in the mountain Kishkindha (the city of VAlin and SugrIva) mbh. VR. [284,3]; N. of the mountain Kishkindha.
—> #kITa — a worm, insect; the scorpion in the zodiac; (end-comp.) an expression of contempt (cf. <zUrakITa>); — kItI — f. – a worm, insect; kIta-m —. id.; (= <kiTTa>) feces. — kItatva — y2013.018 — kITaka – m. – a worm, insect; a kind of bard, panegyrist (descended from a Kshatriya father and Vaishya mother); ~ hard, harsh — y2014.046 —
—> #kITaka-, kīṭaka कीटक adj. — Hard, harsh. • kITakaH -कः – A worm. • A bard of the Māgadha tribe. —¶mw,ap -••
—> #kiyat —¶a – कियत् adj. [cf. किमिदंभ्यां वो घः P.V.2.4] (Nom. sing. कियान् m., कियती f., कियत् n.) 1 How great, how far, how much, how many, of what extent of qualities (having an interrogative force); कियान्कालस्तवैवं स्थितस्य संजातः Pt.5; N.1.13; अयं भूतावासो विमृश कियतीं याति न दशाम् Śānti.1.25; ज्ञास्यसि कियद्भुजो मे रक्षति Ś.1.13; कियदवशिष्टं रजन्याः Ś.4; गन्तव्यमस्ति कियदित्यसकृद् ब्रुवाणा S.D. -2 Of what consideration, i.e. of no account, worthless; राजेति कियती मात्रा Pt.1.4.; मातः कियन्तो$रयः Ve.5.9. -3 Some, a little; a small number, a few (having an indefinite force); निजहृदि विकसन्तः सन्ति सन्तः कियन्तः Bh.2.78; त्वदभिसरणरभसेन वलन्ती पतति पदानि कियन्ति चलन्ती Gīt.6. -Comp. — -एतद् of what importance is this to; कियदेतद्धनं पुंसः Ks.3.49. -एतिका effort, vigorous and persevering exertion. -कालम् ind. 1 how long. -2 some little time. -चिरम् ind. how long; कियच्चिरं श्राम्यसि गौरि Ku.5.5. -दूरम् ind. 1 how far, how distant, how long; कियद्दूरे स जलाशयः Pt.1; N.1.137. -2 for a short time, a little way. – kiyan-mAtra -मात्रः a trifle, small matter; कियन्मात्रे कृतो$नेन संरम्भो$यं कियानिति Ks.65.139. —¶mw ~ how great? how large? how far? how much? of what extent? of what qualities? (Ved. tasmin kiyAti with following A, how long ago? since what time?; kiyaty adhvani – at what distance? how far off?; kiyad etad, of what importance is this to (tasya); tena kiyAn arthah, what profit arises from that?; kiyac ciram ind. – how long?; kiyac cireNa, in how long a time? how soon?; kiyad dUre, how far?; kiyad rodimi – what is the use of my weeping?; kiyad asubhis, what is the use of living?); little, small, unimportant, of small value (often in comp., e.g kiyad-vakra, a little bent on; kiyad api – how large or how far soever; yAvat kiyac ca, how large or how much soever, of what qualities soever); kiyat ind. – how far? how much? how? rv; a little. —
—> #klama-H, klamatha-H, klamathu-H —¶a – क्लमः क्लमथः क्लमथुः Fatigue, languor, exhaustion; विनोदितदिनक्लमाः कृतरुचश्च जाम्बूनदैः Śi.4.66; Ms.7.151; Ś.3.2. —
—> #kleda-H —¶a – क्लेदः [क्लिद्-भावे घञ्] 1 Wetness, moisture, dampness; Śānti 1.29; तदञ्जनक्लेदसमाकुलाक्षम् VR.7.27. -2 Running, discharge from a sore; Ms.7.55.23. -3 Distress, suffering; कुशलवोन्मृष्टगर्भक्लेदः VR.15.32. (= उपद्रव Malli.) —
—> #kleza m. pain, affliction, distress, pain from disease, anguish; (in Yoga phil. five `klezas are named, viz. avidyA “ignorance”, asmitA, “egotism” ||I-am-ness||, rAga “desire” ||attachment||, dveSa ” aversion”, and abhiniveza “tenacity of mundane existence” — y1022.013
—> #kleza-H —¶mw – pain, affliction, anguish; (in Yoga phil. five Kleshas are named, namely avidyA “[Avidyâ] ignorance”, asmitA, “egotism” [Asmitâ I-am~ness], rAga “desire” [Râga Passion, attachment], dveSa “Dvesha aversion”, and abhiniveza “Abhinivesha tenacity of mundane existence”; the Buddhists reckon ten, namely three of the body [murder, theft, adultery], four of speech [lying, slander, abuse, unprofitable conversation], three of the mind [covetousness, malice, scepticism]); worldly occupation, care, trouble (= vyavasAya) — y1022.013; y2013.038 —
—> #klinna- ~ moistened, wet; running (as an eye); rotted, putrefied; soft, moved (the heart) — k.-netra- ~ having running eyes; having moist eyes, pitiful — k.-vartman – n. – excess of the lachrymal discharge, watering of the eyes — k.-hRd ~ tender-hearted.
—> #kliSTa ~ —> #akliSTa ~ unvexed, unimpaired; -karman -kArin – a. of unwearied activity. — y1027.010
—> #kodaNDa —¶mw – m/n. – a bow Kathas. xxii, 92 Râjat. v, 104; – m. – an eyebrow (shaped like a bow) … — y1024.009 —
—> #kodaNDa m/n. a bow; m. an eyebrow (shaped like a bow). — y1024.009
—> #kodAra m. – a kind of grain. —
—> #koka-H – a wolf VR. iii, 52, 45; v, 26, 9; “a cuckoo”see kokayAtu below; the ruddy goose _mbh. xiii, 1816 VarBrS. xii, lxxxvi; a kind of noxious parasitical animal AV. v, 23, 4; viii, 6, 2; the wild date tree; – kokA – f. – N. of a river (v.l. for kozA); – kokI – f. – the female of the ruddy goose —
—> #kola-H – a hog (cf. <kroDa>); a raft; the breast, haunch, hip or flank, lap (cf. <kroDa>); an embrace, embracing; a kind of weapon; N. of a plant (= <citra>, <citraka>); N. of a degraded warrior-tribe (outcast, one degraded by Sagara from the military order) (v.l. <koli-sarpa> q.v.); a man of a mixed caste; a barbarian, Kol, of a tribe inhabiting the hills in central India; — m/n. — the weight of one Tola (= 2 <TaGka> [or <zANa> AshTAGg.] = 1/2 <karSa>); — kolI – f. – the jujube tree; kolam – n. – the fruit of the jujube (cf. <kuvala>); black pepper; the grain of Piper Chaba —
—> #komala ~ tender, soft (opposed to karkaza), bland, sweet, pleasing, charming, agreeable (said of the style, rIti). —> #komala —¶mw –n/a ~ (>ko = ku, mala>mlai.”easily fading away”?), tender, soft (opposed to karkaza), bland, sweet, pleasing, charming, agreeable (said of the style, rIti). — y1028.027 —
—> #komala a. (>ko = ku, mala >mlai.”easily fading away”?), tender, soft (opposed to karkaza), bland, sweet, pleasing, charming, agreeable (said of the style, rIti). — y1028.027
—> #koNa = (m) angle, corner of a room. koNe = (adv) in the corner. — y1023.036
—> #koNa-H – angle, corner of a room. koNe = (adv) in the corner. — y1023.036
—> #koraka-H, -am – bud, unblown flower. • —> #korakita ~ covered with buds.
—> #korita ~ scraped out of the ground; pounded, ground; budded, sprouted. —
—> #koTara – m/ n. the hollow of a tree; cave, cavity; koTarI f. a naked woman; N. of `durgA. — y1028.028
—> #koTara m/n. the hollow of a tree; cave, cavity Rajat. v, 439 SarngP.; N. of one of the mothers in Skanda’s retinue MBh. ix, (2632 and ) 2635; -I – f. a naked woman. — y1030.001
—> #koTara-H, -am – the hollow of a tree • cave, cavity • koTarI f. a naked woman.
—> #koza —> #kozaka-H – an egg, testicle L.; • —> #kozikA – a drinking-vessel L.; • —> #kozakam – case, receptacle of (in comp.) MârkP. xi, 5. —
—> #koza-H, kozam —(n.; in class. literature koza, or koSa;>kuz or>kuS?, related to kukSi and koSTha?), a cask, (metaphorically) cloud; a bucket, cup; a box, cupboard; (end-comp.) a sheath, scabbard; treasury, accumulated wealth (gold or silver, wrought or unwrought, as plate, jewellery); a dictionary; a poetical collection; a bud, seed-vessel (cf bIja-koza); the vulva; the scrotum; the penis; an egg; (in Vedânta phil.) a term for the three sheaths or succession of cases which make up the various frames of the body enveloping the soul (these are.1. the Ananda-maya=koza or “sheath of pleasure”, forming the kAraNa-zarIra or “causal frame”; 2. the vijJAna-maya or buddhi-maya or mano-maya or prANa-maya koza, “the sheath of intellect or will or life”, forming the sUkSma-zarIra or “subtile frame”; 3. the anna-maya koza, “the sheath of nourishment”, forming the sthUla-zarIra or “gross frame”); (end-comp.) a ball or globe (e.g sUtrakoza, a ball of thread; netrakoza, the eye-ball r.3.79.28); the water used at an ordeal or judicial trial (the defendant drinks thrice of it after some idol has been washed in it); a cup used in the ratification of a treaty of peace (kozaM>pA, to drink from that cup). — y1032.014 —> #koSa = koza; kelikoSa-H -कोषः an actor, a dancer.
—> #krakaca —¶a – क्रकचः 1 A saw; U.4.3; Mv.5.19. -2 A kind of instrument of war music (जयमङ्गल); Mb.6.43.8; क्रकचानां काहलानां पणवानां च सर्वशः _ziva B.24.54. -चा The Ketaka tree. -Comp. — -च्छदः the Ketaka tree. -पत्रः the teak tree. -पाद -पादः m., a lizard. -पृष्ठी The कवयी fish. -व्यवहारः a particular method of computing or rating a heap of wood; Līla. —¶mw – m/n. – a saw _mbh. &c.; – m. – a kind of musical instrument _mbh. vii, 1676; ix, 2676; N. of a hell PadmaP.— y1029.017, y2014.003.
—> #krakaca m/n. a saw; m. a kind of musical instrument. — y1029.017
—> #krakara-H —¶a – क्रकरः 1 A kind of partridge. -2 A saw. -3 A poor man. -4 A disease. — xxx
—> #krandana-H – “crier”, a cat; – krandanam – crying out, calling; mutual daring or defiance, challenging; lamenting, weeping. —
—> #kratu — m. resolution, determination; purpose; desire, will (instr. —> #kratvA, willingly, readily; ekena kratunA, through the mere wil); power, ability; intelligence, understanding (e.g. bhadra kratu, good understanding); a sacrificial rite (as the Azva-medha sacrifice), offering, worship (also personified); Kratu as intelligence personified (as a son of Brahmâ and one of the Prajâpatis); Kratu the Willing, one of the seven _RSis. — y1033.025; y6066.020 ~ —> #zatakratu – m. N. of इन्द्र (a hundred अश्व-मेधs elevating the sacrificer to the rank of इन्द्र; cf. Gk. ἑκατομβαῖος) MBh._kAv. &c (cf. क्षिति-शतक्र्°).
—> #krauDa – a.-I – (fr. <kroDa>) – belonging to a hog; coming from a hog; (= <vArAha>) relating to _viSNu’s AvatAr as a hog —
—> #krauJca ~ “curlew-like”, with vyUha = k._cAruNa _mbh. vi, 51, 1; – —> #krauJca-H – a kind of curlew; N. of a mountain (part of the Himalaya range, situated in the eastern part of the chain on the north of Assam; said to have been split by Kârttikeya VP.) TÂr. i, 31, 2 _mbh. iii, 14331; vi, 462; ix, 2700 ff.; N. of one of the Dvîpas of the world (surrounded by the sea of curds); —> #krauJcA – the female curlew; —> #krauJcI – N. of a daughter of Tamra and mother of the curlews VR.; —> #krauJcam – a kind of poison Car. vi, 23; ~ N. of an Astra Weapon VR. i, 29, 12 and 56, 9 —
—> #kraurya n. (fr. <krUra>), cruelty, fierceness, hard-heartedness; terribleness. — y1023.020
—> #kraurya n. (fr. <krUra>), cruelty, fierceness, hard-heartedness; terribleness. — y1023.020
—> #kravyAda- – (pAN.3-2.69 kAz.) consuming flesh or corpses (as Agni) mbh.1.932 gRihyAs.1.11; • kravyAda-H – a carnivorous animal, beast of prey mbh.1.115.24; the fire of the funeral pile • pibanti pAMsavo raktaM kravyAdAz ca_ apy an-ekazaH y1021.029 — y1021.004 —
—> #kRcchra – कृच्छ्र adj. [cf. Uṇ2.21] 1 Causing trouble, painful; तथात्यजन्निमं देहं कृच्छ्राद् ग्राहाद्विमुच्यते Ms.6.78. -2 Bad, miserable, evil. -3 Wicked, sinful. -4 Being in a difficult or painful situation. – kRcchraH -च्छ्रः, kRcchram -च्छ्रम् 1 A difficulty, trouble, hardship, misery, calamity, danger; कृच्छ्रं महत्तीर्णः VR.14.6;13.77. -2 Bodily mortification, penance, expiation; Ms.4.222;5.21;11.16. -3 Torment, torture. -4 A particular kind of religious penance (प्राजापत्य); कृच्छ्राणि चीर्त्वा च ततो यथ्क्तानि द्विजोत्तमैः Mb.13. 1.64. – kRcchraH -च्छ्रः Ischury [painful pissing]. – kRcchram -च्छ्रम् Sin. – kRcchram -च्छ्रम्, कृच्छ्रेत्, कृच्छ्रत् ind. With great difficulty, painfully, miserably; लब्धं कृच्छ्रेण रक्ष्यते H.1.163. -Comp. – … -कृत् adj. Undergoing a penance; कृच्छ्रकृद्धर्मकामस्तु महतीं श्रियमाप्नुयात् Y.3. 327. -प्राण adj. 1 one whose life is in danger. -2 breathing with difficulty. -3 hardly supporting life. -साध्य adj. 1 curable with difficulty (as a patient or disease). -2 accomplished with difficulty. -सांतपनम् a kind of expiatory vow laid down in the स्मृतिs; गोमूत्रं गोमयं क्षीरं दधि सर्पिः कुशोदकम् । एकरात्रोपवासश्च कृच्छ्रं सांतपनं स्मृतम् ॥ Ms.11.212. —¶mw ~ causing trouble or pain, painful, attended with pain or labour _mbh. VR. Pancat. Suzr.; being in a difficult or painful situation VR. ii, 78, 14; bad, evil, wicked W.; — kRcchram – ind. – miserably, painfully, with difficulty VR. iv, 22, 7; — m/n. – difficulty, trouble, labour, hardship, calamity, pain, danger (often end-comp. e.g. vana-vAsa-k., the difficulties of living in a forest; mUtra-k. q.v.; artha-kRcchreSu, in difficulties, in a miserable situation _mbh. iii, 65 Nal. xv, 3; prANa-kR. – danger of life _mbh. ii, 6_bh.pur.) RV. x, 52, 4_nir. AitBr. &c.; bodily mortification, austerity, penance Gaut. mn. &c.; a particular kind of religious penance mn. Yâjn.; … – kRcchreNa – instr. ind. – with difficulty, with great exertion, painfully, hardly, scarcely Pân. 2-3, 33 VR. Sushr. &c. (alpa-kRcchreNa, “easily” SaddhP.); – kRcchrAt – abl. ind. – id. _mbh. VR. &c.; (in comp. with a perf. Pass. p. Pân. 2-1, 39; vi; 3, 2.) —
—> #kRdanta – m. – a word ending with a KRit affix (such a word would be called by pAN. simply <kRt>). —
—> #kreGkAra, —> #kreGkRti — the sound <kreG> onom.
—> #krIDa — क्रीड adj. [क्रीड्-घञ्] Playing, sporting; क्रीडं (ळं) वः शर्धो मारुतम् Rv.1.37.1,5. -डः 1 Sport, pastime, play, pleasure. -2 Jest, joke. — adj. – playing, sporting (said of the winds) RV. i, 37, 1 and 5; 166, 2; – m. – sport, play L.; — krIDA – f. – sport, play, pastime, amusement, amorous sport (often in comp. e.g. krIDA-mudaH) – f. pl. – the pleasures of playing or of amorous sport Gît. ix, 9; — kRSNa-k. – sport with Krshna_bh.pur. ii, 3, 15; – jala-k., toya-k. Megh. – playing about in water _mbh. Panchat._bh.pur.; VS. xviii, 5 VR. Sushr. &c.; working miracles for one’s amusement Lalit.; disrespect shown by jest or joke L.; a play-ground _mbh. iii, 12318; (in music) a kind of measure.
—> #krIDa a. having fun, playing, sporting (said of the winds) rv.; m. sport, play; krIDA f. sport, play, pastime, amusement, amorous sport (often in comp. e.g. krIDAmudaH f. pl. the pleasures of playing ||around|| or of amorous sport; <kRSNak->, sport with `kRSNa2.3.15; <jalak->, playing about in water mbh.; <toyak-> id.); working miracles for one’s amusement; disrespect shown by jest or joke ||making fun||. — y1024.003
—> #kRmikoza-H – kRmi-koza – the cocoon of a silk-worm y4045.007; – k.-ja- – silken
—> #kroDa-H, क्रोड kroDam – the breast, chest, bosom (of men and animals) (e.g. kalyANa-kroDA – a woman with a well-formed breast); the flank, hollow above the hip; the lap (= aGka) L.; the interior of anything, cavity, hollow; • kroDaH – “anything left in the bosom”, an additional verse or note; • kroDA – the breast, bosom. —¶mw – •• – kroDIkR – kroDIkR — to produce in the chest; ~ —> #kroDIkRta – formed in the chest, kroDI-kRta~aGkuraM pUrvaM jIvo dhatte svajIvitam; y3064.028 —> #kroDIkRtya – to-be-formed in the chest, e.g. the Chitta Affection, tanmAtra-paJcakaM cittaM kroDI-kRtya vyavasthitA | svapna-bhramavad AkAraM bhAvAt sthUlaM prapazyati, y6032.041
—> #krodha-H – anger, wrath, passion; (end-comp. f. A); Anger (personified as a child of Lobha and Nikrti; or of Death; or of Brahmâ); the mystic syllable hum or hrUM; — <rAga-dveSa-tamaH-krodha-mada-mAtsarya-varjana> y3006.010
—> #kroDI —> #kroDIkRta – formed in the chest, kroDI-kRta~aGkuraM pUrvaM jIvo dhatte svajIvitam; y3064.028 —> #kroDIkRtya – to-be-formed in the chest, e.g. the Chitta Affection, tanmAtra-paJcakaM cittaM kroDI-kRtya vyavasthitA | svapna-bhramavad AkAraM bhAvAt sthUlaM prapazyati, y6032.041 —¶jd -•!t —> #blue —> #nIliman – m. – blueness, blackness, darkness <yathA svatArakAmArge vyomnaH sphurati nIlimA> — y3064.013 —
—> #kroza m. a cry, yell, shriek, shout; “the range of the voice in calling or hallooing”, a measure of distance. — y1022.026
—> #kRpaNa ~ कृपण [कृप्-क्युन् न लत्वम्] 1 Poor, pitiable, wretched, helpless; राजन्नपत्यं रामस्ते पाल्याश्च कृपणाः प्रजाः U.4.25; व्रजतु च कृपा क्वाद्य कृपणा Nāg.5.3; Rām.2.32.28. -2 Void of judgement, unable or unwilling to discriminate or to do a thing; कामार्ता हि प्रकृतिकृपणाश्चेतनाचेतनेषु Me.5; so जराजीर्णैश्वर्यग्रसनगहनाक्षेपकृपणः Bh.3.17. -3 Low, mean, vile; कृपणाः फलहेतवः Bg.2.49; Mu.2.18; Bh.2.49. -4 …. kRpaNam -णम् Wretchedness; कुत्साय शुष्णं कृपेण परादात् Rv.1.99.9; Ms.4.185. kRpaNaH -णः 1 A worm. -2 A miser; कृपणेन समो दाता भुवि को$पि न विद्यते । अनश्नन्नेव वित्तानि यः परेभ्यः प्रयच्छति Vyāsa. -Comp. -धी, -बुद्धि adj. little or low-minded. -वत्सल adj. kind to the poor. ¶mw – a.A/I – inclined to grieve, pitiable, miserable, …, feeble; resulting from tears; low, vile; miserly, stingy; — kRpaNaH – a poor man; a scraper, niggard; — kRpaNam — ind. – miserably, pitiably; kRpaNam — wretchedness, misery; (sa-kRpaNam, “miserably, pitiably”), (cf kArpaNya.) —¶ kRpaNa- — kR.-buddhi adj. = k.-dhI adj. little-minded — k.-kAzin — adj. – looking suppliantly or desirous — k.-nindA — f. – “censure of the miser”— kRpaNatva — n. – misery, wretchedness mbh.2.1361. — k.-varNa — adj. – looking miserably — k.-vatsala — adj. – kind to the poor. — kRpaNAya, kRpaNayate, to lament — … —> #kRpaNa —> #kArpaNya-m – (fr. <kRpaNa>), poverty, pitiful circumstances; poorness of spirit, weakness; miserliness, parsimony, niggardliness: compassion, pity. —¶mw -•• – y1023.036 kArpaNya para-praiSa~karI nityaM para-saMcAra-cAriNI | paraM kArpaNyam AyAtA jAtA paravazA_ asmy alam || y3071.014 —¶jd -• —> #kRpaNin — adj. – miserable, being in misery —> #kRpaNya – kRpaNyati, to wish, desire, pray for rv.8.39.4; = <arc> —> #kRpaNyu – adj. – “one who praises”(= <stotR>)
—> #kRpaNa a.A/I inclined to grieve, pitiable, miserable, poor, wretched, feeble; resulting from tears; low, vile; miserly, stingy; m. a poor man; a scraper, niggard; a worm; N. of a man; kRpaNam ind. miserably, pitiably; kRpaNam n. wretchedness, misery; (sakRpaNam, “miserably, pitiably”); (cf. kArpaNya). — y1023.009
—> #kRpANa-H – a sword; a sacrificial knife; the Sikh ceremonial knife; kRpI — f. – a pair of scissors, dagger, knife (cf ajAkRpANIya.) —
—> #kRSi – f. – ploughing, cultivation of the soil, agriculture (one of the ‘vRittis of a ‘vaizya); the cultivation of the soil personified; the harvest; the earth (= <bhU>). — kRSI – f. – field. —> #kRSi- kRSi-dviSTa – m. – “hated by ploughmen”, a kind of sparrow. — kRSi-grAma – m. – an agricultural village. — kRSika – m. – a cultivator of the soil, husbandman; the ploughshare — kRSi-kara kRSi-bhAgin kRSi-rata kRSi-jIvin kRSi-kRt – m. a ploughman — kRSi-karman – n. – agriculture — kRSi-loha – n. – “plough-metal”, iron. — kRSi-phala – n. – harvest. — kRSi-saMzita ~ stirred up by ploughing. — kRSi-sevA – f. – agriculture. — kRSi-tantra – n. pl. – the fruits of the field. — kRSIvala – m. – a cultivator of the soil, husbandman. — kRSIvalaH = (m) farmer. —
—> #kRSNasAra a.-I – chiefly black, black and white (as the eye), spotted black; m. – (with or without <mRga>) the spotted antelope. -
—> #kRt ~ only end-comp. – making, doing, performing, accomplishing, effecting, manufacturing, acting, one who accomplishes or performs anything, author (see <su-k.>, <karma-k.>, <pApa-k.>, &c.); – m. – an affix used to form nouns from roots; a noun formed with that affix —
—> #kRt <—¶a – कृत् 1. 6 P. (कृन्तति-कृत्त) 1 To cut, cut off, divide, tear asunder, cut in pieces, destroy; प्रहरति विधिर्मर्मच्छेदी न कृन्तति जीवितम् U.3.31,35; Bk.9.42;15.97;16.15; Ms.8.12. -II. 7 P. (कृणत्ति, कृत्त) 1 To spin. -2 To surround, encompass. -3 To attire.
—> #kRta- • kRtaprajJa kRta-prajJa — adj. – wise, prudent mbh.5.1246. — y2008.011 —> #kRtayuga — the first of the four ages of the world (also called <satya> or “the golden age”, comprehending together with the morning and evening dawn 4800 years of men [mn. mbh.] or according to the later conception [bhp. &c. Comm. on mn.1.69] 4800 years of the gods or 1.728, 000 years of men). — y2011.010
—> #kRta a. done, made, accomplished, performed rv. &c.; prepared, made ready; obtained, gained, acquired, placed at hand av.3.24.5; well done, proper, good zbr.4; cultivated mn.10.114; appointed (as a duty) yAjJ.2.186; relating or referring to yAjJ.2.210; m. N. of one of the ‘vizve-devAs mbh. 13.4356; of a son of ‘vasu-deva bhp.9.24.45; kRtam n. (with <saha> or with instr.) “done with”, away with, enough of, no need of, &c. (e.g. kRtaM saMdehena away with doubt zak.; <k- parihAsena>, enough of joking); the past tense aitbr.5.1; -am n. deed, work, action rv.; service done, kind action, benefit (cf. <kRtajJa> and <-ghna>) mbh.5.1692; magic, sorcery; consequence, result L.; aim vop.1.2; N. of the die or of the side of a die marked with four points or dots (this is the lucky or winning die) vs.30.18; (also the collective N. of the four dice in opposition to the fifth die called <kali> Comm. on vs.10.28); the esoteric number “four” varbrS. sUryas.; N. of the first of the four ages of the world (also called <satya> or “the golden age”, comprehending together with the morning and evening dawn 4800 years of men ||mn. mbh. hariv.|| or according to the later conception ||bhp. &c. Comm. on mn.1.69|| 4800 years of the gods or 1.728, 000 years of men); kRte loc. ind. on account of, for the sake of, for (with gen. or ifc. e.g. <mama kRte> or <mat-kRte>, on my account, for me) yAjJ.1.216 mbh. VR. &c.; kRtena instr. ind. id. y1020.025
—> #kRtaghna kRta-ghna mf||A||n. “destroying past services or benefits, unmindful of (services) rendered, ungrateful mn. R. &c. BrahmaP. (sixteen kinds of ungrateful men are enumerated); defeating or rendering vain all previous measures W.; -tA f. ingratitude — y1018039
—> #kRtAnta kRta-anta – causing an end, bringing to an end, leading to a decisive termination; whose end is action; • kRtAntaH – “the inevitable result of actions done in a past existence”, destiny, fate; death personified, Yama (god of death), the Terminator; a demonstrated conclusion, dogma; a conclusion; “closing the week”, Saturday. — kRtAnta-vilAsitam y1025.000 —
—> #kRti-H kṛtiḥ कृतिः -f.- [कृ-क्तिन्] Doing, manufacturing, making, performing. • Action, deed. • Creation, literary work, composition; (तौ) स्वकृतिं गापयामास कविप्रथमपद्धतिम् VR.15.33,64,69; N.22.155. • Magic, enchantment. • Injuring, killing; स कृत्या चकितो गत्वा मुनिं वव्रे पुरोहितम् Bm.1.27.• The esoteric number ‘2’. • (in drama) Confirmation of any obtainment. •-• -Comp. –kara-H -करः – an epithet of Rāvaṇa; one practising magic, a witch. • -sAdhyatva-m -साध्यत्वम् the state of being accomplished by exertion.
—> #kRtrima — adj. – made artificially, factitious, unnaturally or non-spontaneously produced; falsified; not natural; simulated; adventitious — akRtrima – none of the above — defined by Sarasvati at y3018.014… —
—> #kRtrima —> #akRtrima ~ not artificial, [natural], real, unfeigned y3018.015 f. akRtrimatva m – inartificiality, reality, akRtrimatvaM sargasya kIdRzaM — y3018.015 antaH-zItalatA IhAsu prAjJair yasya avalokyate | akRtrima eka-zAntasya sa jJAnI ity abhidhIyate || y7022.003
—> #kRtsna- कृत्स्न – all, whole, entire. —¶mw -•
—> #kRtta — adj. – cut, cut off, divided (<akRtta-nAbhi>, “one whose navel string is not cut”). — surrounded, attired L. —
—> #kRtti — f. – skin, hide; a garment made of skin; the hide or skin on which the religious student sits or sleeps, &c. (usually the skin of an antelope); the birch tree; the bark of the birch tree (used for writing upon, for making hooka pipes, &c.); (= <kRttikA>) one of the lunar mansions (the Pleiads); a house. — y2010.028
—> #krudha — angry, <kRta-krodhaM yathA> y3028039 Comm. —
—> #krUra — adj. – wounded, hurt; “bloody, raw”, cruel, ferocious, pitiless, formidable; inauspicious (as opposed to saumya and akrUra, said of the first, third, fifth, seventh, ninth, and eleventh signs of the zodiac, which are supposed to have a malignant influence; said of planets); hard, solid; strong (as a bow, opposed to manda); hot, sharp, disagreeable; — krUram – ind. – in a formidable manner; — m/n. – boiled rice (cf ‘kUra); – m. – a hawk; a heron; red oleander (= rakta-karavIra); – krUram – n. – a wound, sore; blood-shedding, slaughter, cruelty, any horrible deed, harshness; any frightful apparition. — y1023.010 —> #krUra- akrUra- a-krUra – not cruel, gentle; m. N. of Krshna’s paternal uncle — y1029.020 —
—> #krUra a. (> kravi-s cf sthUra and sthavira), wounded, hurt, sore; “bloody, raw”, cruel, fierce, ferocious, pitiless, harsh, formidable; inauspicious (as opposed to saumya and akrUra, said of the first, third, fifth, seventh, ninth, and eleventh signs of the zodiac, which are supposed to have a malignant influence; said of planets); hard, solid; strong (as a bow, opposed to manda); hot, sharp, disagreeable; krUram ind. in a formidable manner; m/n. boiled rice (cf kUra); m. a hawk; a heron; red oleander (= rakta-karavIra); krUram n. a wound, sore; blood-shedding, slaughter, cruelty, any horrible deed, harshness; any frightful apparition. — y1023.010
—> #krUra a. – (> kravi-s cf sthUra and sthavira), wounded, hurt, sore; “bloody, raw”, cruel, fierce, ferocious, pitiless, harsh, formidable; inauspicious (as opposed to saumya and akrUra, said of the first, third, fifth, seventh, ninth, and eleventh signs of the zodiac, which are supposed to have a malignant influence; said of planets); hard, solid; strong (as a bow, opposed to manda); hot, sharp, disagreeable; krUram ind. in a formidable manner; m/n. boiled rice (cf kUra); m. a hawk; a heron; red oleander (= rakta-karavIra); krUram n. a wound, sore; blood-shedding, slaughter, cruelty, any horrible deed, harshness; any frightful apparition. — y1023.010
—> #krUra krUrá ~ (fr. kraví-s, cf. sthUrá and sthávira), wounded, hurt, sore • ‘bloody, raw’, cruel, fierce, ferocious, pitiless, harsh, formidable • inauspicious (as opposed to saumya and a-krUra, said of the first, third, fifth, seventh, ninth, and eleventh signs of the zodiac, which are supposed to have a malignant influence) • krUram – ind. in a formidable manner • -ám – n. a wound, sore • blood-shedding, slaughter, cruelty, any horrible deed, harshness • any frightful apparition — y1017.021
—> #kruzvan kruzvA m. “crier”, a jackal.
—> #kRza —¶a – कृश adj. [कृश्-क्त नि˚] (Compar. क्रशीयस्; superl. क्रशिष्ट) 1 Lean, weak, feeble, emaciated; कृशतनुः, कृशोदरी &c.; कृशः काशः खञ्जः श्रवणरहितः पुच्छविकलः Bh.1.78. -2 Small, little, minute (in size or quantity); सुहृदपि न याच्यः कृश- धनः Bh.2.28. -3 Poor, insignificant; Ms.7.28. -Comp. — kRzAkSa -अक्षः a spider. — kRzAGga -अङ्ग adj. lean, thin. (-ङ्गः) an epithet of _ziva. (-ङ्गी) 1 a woman with a slender frame; कृशाङ्ग्याः संतापं वदति नलिनीपत्रशयनम् Ratn. -2 the Priyaṅgu creeper. -अतिथि adj. one who keeps his guests short of food; Mb.12.8.24. — kRzodara -उदर adj. 1 thin-waisted; सद्यस्त्वया सह कृशोदरि विप्रयोगः V.5.16; Ku.5.42. -2 having the belly reduced in bulk; मेदच्छेदकृशोदरं लघु भवत्युत्थानयोग्यं वपुः Ś.2.5. -गव adj. one who has lean cattle; यः कृशार्थः कृश- गवः कृशभृत्यः कृशातिथिः । स वै राजन् कृशो नाम न शरीरकृशः कृशः ॥ Mb.12.8.24. -भृत्य adj. one who feeds his servants scantily; see above quotation. —
—> #kRzAGga adj.-I “thin-bodied”, emaciate, spare, thin; m. N. of Shiva mbh. 12.10365; kRzAGgI f. a woman with slender shape; the plant PriyaGgu; N. of an Apsaras
—> #kRzana n. – a pearl, mother-of-pearl rv.; gold1.2; form, shape ib.3.7; adj. – yielding or containing pearls av.; (cf. <UrdhvakRzana>.) – kRzana m. the beating of the pulse, pulsation gobh.2.10.30. – kRzanAvat adj. decorated with pearls rv.11264. —
—> #kRzAnu-H कृशानुः [कृश् आनुक्; Uṇ.4.2] — Fire, Agni; गुरोः कृशानु-प्रतिमाद्बिभेषि VR.2.49;7.24; Bh.2.17. •-• k.-yantra-m -यन्त्रम् (= अग्नियन्त्रम्) a cannon; अथ सपदि कृशा- नुयन्त्रगोलैः ……_ziva. B.28.85. —¶mw -m.- “bending the bow” N. applied to a good archer (connected with astR, “an archer”, though sometimes used alone; Krshânu, according to some, is a divine being, in character like Rudra or identified with him; armed with the lightning he defends the “heavenly”‘soma from the hawk, who tries to steal and bear it from heaven to earth) rv.4.273.26; • —> #kRzanuretas -retas रेतस् k.-retas -m.- “whose semen is fire”, N. of Shiva. — y1031.015 —> #kArzAnavI – y3043.047 —
—> #kSal -10th-kSAlyitvA
—> #kSama — क्षम adj. [क्षम्-अच्] 1 Patient (said of the earth); विमृग्वरीं पृथिवीमा वदामि क्षमां भूमिं ब्रह्मणा वावृधानाम् Av.12. 1.29. -2 Enduring, submissive; अतो$त्र किंचिद्भवर्ती बहुक्षमाम् Ku.5.4. -3 Adequate, competent, able (with gen., loc., inf. or in comp.) मलिनो हि यथादर्शो रूपालोकस्य न क्षमः Y.3.141; सा हि रक्षणविधौ तयोः क्षमा R.11.6; हृदयं न त्ववलम्बितुं क्षमाः R.8.6; गमनक्षम, निर्मूलनक्षम &c. -4 Appropriate, fit, proper, suitable; तन्नो यदुक्तमशिवं न हि तत्क्षमं ते U.1.14; आत्मकर्मक्षमं देहं क्षात्रो धर्म इवाश्रितः R.1.13; Ś5.27. -5 Fit for, capable of, suited to; उपभोगक्षमे देशे V.2; तपःक्षमं साधयितुं य इच्छति Ś.1.18; स्पर्शक्षमं रत्नम् 1.27;7.5. -6 Bearable, endurable. -7 Favourable, friendly. -8 Worthy; यूयमेव स्तवक्षमाः Mv.1.26. — kSamam मम् 1 Propriety, fitness. -2 Battle, war. — kSamaH मः N. of Śiva. — adj. patient (said of the earth, perhaps with reference to>kSam); end-comp. enduring, suffering; able, fit for (tasmin or inf. or in comp., e.g. <vayaM tyaktuM kSamAH>, “we are able to quit”); favourable to (tasya); bearable, tolerable; suitable, proper for (tasya, tasmai, tasmin, inf. or in comp.) (e.g. <kSamaM kauravANAm>, proper for the Kauravas); (e.g. <na sa kSamaH kopayitum>, “he is not a fit object for anger”); — m. “the patient”, N. of Shiva; — kSamA f. patience, forbearance, indulgence (one of the <sAmAnya-dharmAs> i.e. an obligation to all castes); kSamAM >kR, to be indulgent to, have patience or bear with (<prati>; or tasya); tameness (as of an antelope); (=kSam) the earth; the esoteric number “one”; — kSamam n. – propriety, fitness. — y2011.015 —
—> #kSama~ —> #akSama~ – unable to endure, impatient; incompetent (with loc., Inf. or end-comp.), envious; — akSamA, akSamatA – impatience, envy; incompetence, inability (with Inf.) — y2014.020 —
—> #kSaNa – m. – any instantaneous point of time, instant, twinkling of an eye, moment; a moment regarded as a measure of time (equal to thirty ‘kailAsa or four minutes; or (in astro.) to 48 minutes; or 4/5 or 24/35 seconds); a leisure moment (e.g. kSaNaM>kR, to have leisure for, wait patiently for mbh.; cf. <kRta.kS.); a suitable moment (<kSaNaM>kR>, to give an opportunity mbh.4.666; cf. <datta.kS.> and <labdha.kS.>); a certain day of the fortnight (as the full moon, change of the moon, &c.) sarvad.; – kSaNam – n. – an instant, moment; – kSaNam ind. for an instant VR.6.92.35; in a moment ragh. 12.36 (cf. <tat-kS.>); kSaNeNa ind. – in a moment; – kSaNAt ind. – after an instant, immediately, at once; tataH kSaNAt (= <tatkSaNAt> q.v.), immediately upon that; – kSaNAt ~ kSaNAt, in this moment ~ in that moment rAjat.8.898; – kSaNeSu – ind. – immediately, at once VR.6.55.19; – kSaNe kSaNe every instant, every moment —> #kSaNabhaGga m. (with Buddh.) continual, decay of things (denial of the continued identity of any part of nature, maintainment that the universe perishes and undergoes a new creation every instant) sarvad.; -vAda m. the doctrine of the continual decay of things BAdar.2.1.18 Sch.; -vAdin adj. one who asserts that doctrine sarvad. kSaNabhaGgin adj. perishing in an instant, transient, perishable — y1020.039
—> #kSapA – by night; or for a full day.
—> #kSapita kṣapita क्षपित a. Destroyed, diminished; क्षपिता तद्विटपाश्रया लता VR.8.47; Bhāg.4.31.6. —¶mw,ap -••
—> #kSAra a. caustic, biting, corrosive, acrid, pungent, saline; sharp, keen (as the wind) — y1022.023
—> #kSAra- kṣāra क्षार a. [क्षर्-ज्वला बा˚ ण] Corrosive, caustic, acid, pungent, saline. • Flowing, oozing. • kSAraH -रः Juice, essence; Treacle, molasses; Any corrosive or acid substances; क्षते क्षारमिवासह्यं जातं तस्यैव दर्शनम् U.4.7; क्षारं क्षते प्रक्षिपन् Mk.5.18; (kSAraM kSate >kSip क्षारं क्षते क्षिप् &c. has become proverbial, and means ‘to aggravate the pain which is already unbearable’, ‘to make bad, worse’, ‘to add insult to injury’). •-• -Comp. -उदः, -उदकः -उदधिः, -समुद्रः, -सिन्धुः the salt ocean. -कर्दमः a pool of saline mud; N. of a hell; Bhāg.5.26.7. • -दशकम् N.of a collection of ten plants (Mar. शेवगा, मुळा, पळस, चिंच, चुका, आलें, निंब, आघाडा, ऊंस< कदली). -नदी a river of alkaline water in hell. -पञ्चकम् N. of a collection of five articles (Mar. जव, पुष्कर, सर्जी, पळस and तिलनाल). • -षट्कम् N. of a collection of six plants (Mar. गुळवेल, कुडा, आघाडा, कळलावी, पुष्करमूल, तिलनाल). • sharp, keen (as the wind) — y1018.024, y1022.023 —
—> #kSAra mf||A||n. caustic, biting, corrosive, acrid, pungent, saline, converted to alkali or ashes by distillation (fr. <kSai>?) R. paJcat. bhp. &c.; sharp, keen (as the wind) — y1018024
—> #kSata a. wounded, hurt, injured; broken, torn, rent, destroyed, impaired; diminished, trodden or broken down; kSatA f. a violated girl; kSatam n. a hurt, wound, sore, contusion; rupture or ulcer of the respiratory organs; N. of the sixth astrological mansion. — y1026.013
—> #kSata a. wounded, injured; broken, torn, destroyed, impaired; diminished, trodden or broken down; kSatA f. a violated girl; kSatam n. a hurt, wound, sore, contusion. — y1027.038
—> #kSaya —> #parikSaya —¶a – परिक्षयः 1 Decay, waste, destruction; परिक्षयो$पि अधिकं रमणीयः Mk.1; किरण˚ Ku.4.46. -2 Disappearing, ceasing. -3 Ruin, loss, failure; व्रजद्भिरार्द्रेन्धनवत्परिक्षयम् Ki.16.57; Ms.9.59. —¶mw – m. disappearing, ceasing, dissolution, decay, destruction, loss, ruin, end — y2012.012 —
—> #kSINa a. diminished, wasted, expended, lost, destroyed, worn away, waning (as the moon); weakened, injured, broken, torn, emaciated, feeble mn.7.166; delicate, slender; poor, miserable; kSINam n. N. of a disease of the pudenda muliebria ||vulva, female genitalia||. — y1025.026
—> #kSINa kSINá – a. diminished, wasted, expended, lost, destroyed, worn away, waning (as the moon) MuNDUp. ŚvetUp. • weakened, injured, broken, torn, emaciated, feeble • delicate, slender 4, 21 vii, 81 • poor, miserable.4, 16 and 32 • -am n. N. of a disease of the female genitals maJjarI – f. a cluster of blossoms • a flower, bud (also -ri) • a shoot, shout, sprig • foliage (as an ornament on buildings) — y1017.021
—> #kSIra n. – milk, thickened milk; the milky juice or sap of plants. http://en.wikipedia.org/wiki/Ocean_of_Milk — y1024.004
—> #kSoda m. stamping, shattering, crushing into pieces; pounding, grinding; the stone or slab on which anything is ground or powdered, mortar; any pounded or ground or pulverized substance, flour, meal, powder, dust R.2.104.12; a drop; a lump, piece; multiplication. — y1023.035
—> #kSoda m. stamping, shattering, crushing into pieces; pounding, grinding; the stone or slab on which anything is ground or powdered, mortar; any pounded or ground or pulverized substance, flour, meal, powder, dust VR.2.104.12; a drop; a lump, piece; multiplication. — y1023.035
—> #kSubhita mfn. agitated, shaken, tossed, set in motion _mbh. VR. suzr. Vikr. KathAs.; agitated (mentally), disturbed, frightened, alarmed, afraid (mostly in comp.) VR. PaJcat. KathAs.; angry, enraged W.
—> #kucakrika ku-cakrika – a wobbly potter’s wheel, <saNsAra-saMrambha-kucakrikA> y1027.027.
—> #kuDmala~ – filled with buds mbh.4.393 VR. ragh. xviii.36; ~ kuDmalaH, kudmalam – a bud (sometimes written <kuTmala>); —> #stanakuDmala-m – “breast-bud”, a woman’s breast hit., y4050.005
—> #kuDya n. a wall yAjJ. mbh. &c.; plastering (a wall) L.; curiosity— y1018028
—> #kuDya-m कुड्यम् A wall; भेदे कुड्यावपातने Y.2.223; Śi.3.45 विनमितपटलान्तं दृश्यते जीर्णकुड्यम् Mu.3.15. ~ kuDyA -ड्या A wall; कीटः पेशस्कृतारूद्धः कुड्यायां तमनुस्मरन् Bhāg.7.1.28. -Comp. — kuDyacchedin च्छेदिन् m. a house-breaker, a thief. ~ kuDyacchedyaH -च्छेद्यः a digger. (-द्यम्) a ditch, pit, breach or opening (in a wall). — kuDyam —¶jd – a wall, [a perceptual wall, <kuDyÂntaritÂnulabdheH apratiSedhah> "nonPerception because of the interposition of a wall" Nyâya-sutra 244]— y1018.028 —
—> #kuGkuma — n. – saffron (Crocus sativus, the plant and the pollen of the flowers) — k.-tAmra ~ red, coppery red. — kuGkumAkta adj. dyed with saffron, orange. —kuGkumAGka adj. marked or dyed with saffron, orange. —kuGkumAruNa ~ red, ruddy. — y3004.023 —
—> #kUhA – f. = kuhI; a fog —
—> #kUhanA – f. = kuhana; hypocrisy —
—> #kUj —>kUj – cl.1. P. – kUjati – (perf. <cukUja> kum.3.32 &c.) – to make any inarticulate or monotonous sound, utter a cry (as a bird), coo (as a pigeon), caw (as a crow), warble, moan, groan, utter any indistinct sound av.7.95.2; “to fill with monotonous sounds”, &c. see <kUjita>; to blow or breathe (the flute) —
—> #kUja — m. – cooing, murmuring, warbling, &c. mbh.1.4916 VR.2.59.10; rumbling (as of the bowels, &c.) —
—> #kUja —¶a – कूजः kūjḥ कूजनम् kūjanam कूजितम् kūjitam —1 Cooing, warbling; मधुकर- निकर-करम्बित-कोकिल-कूजित-कुञ्जकुटीरे Gīt. -2 The rattling of wheels. —
—> #kUjaka — a.-ikA – “cooing, warbling”, &c.; see <kala-k.>. —
—> #kuJcita- कुञ्चित crooked; contracted VR. &c.; curled _mbh. SuS3r._bh.pur.; • kuJcitam – the plant Tabernaemontana coronaria L. • —¶jd – kuJcita_IkSaNa-saMdRzyA dIrgha-dIpa_aMzu-komalA | sadyaH-snAta-samutsanna-bAla-vAla-vilAsinI || y3070.011 —
—> #kula —> #Akula —> #vyAkula – vi-Akula ~ entirely filled with or full of (inst. or comp.); intently engaged in or occupied with (comp.); bewildered, confounded, perplexed, troubled; confused, disordered (vyAkulam ind.); quivering (as lightning); – v.-cetas ~ agitated or perplexed in mind; – vyAkulatA, -tvam – perturbation, agitation, bewilderment, alarm; – v.-mUrdhaja- – (end-comp.) having the hair disarranged or dishevelled. — vyAkulita- – filled with, full of.; perplexed, bewildered, distracted, alarmed; confused, disarranged, disturbed, corrupted; v.- cetana, -manas, -hRdaya; vyAkulitAntarAtman – vyAkulitA_antarAtman, vyAkuliendriya – v._indriya ~ agitated or perplexed in mind, alarmed, bewildered, frightened. — y2019.013, y2019.028 —
—> #kulAya n. (in later language also <as> m. paJcat. &c.) a woven texture, web, nest (of a bird), case or investing integument, receptacle, home av. ts. zbr. &c.; the body as the dwellingplace of the soul av. zbr.14 bhp.; the kennel or resting-place of a dog pAN.1-3.21 vArtt.4; a place, spot in general — y1018016
—> #kumAra —> #kaumAra a.-I juvenile, youthful, belonging to a youth ||or Kumara|| or young girl, maiden, maidenly, (<kaumAra loka>, the youths and girls; <kaumArI bhAryA>, “a virgin wife, one who has not had a husband previously”; <kaumAra pati> “a man who marries a virgin”; <kaumAra vrata>, a vow of abstinence); soft, tender; relating to the god of war, belonging or peculiar to him, relating to ‘sanatkumAra; m. the son of a maiden; -I f. one of the seven ‘mAtRs or personified energies of the gods, Shakti of ‘kumAra or Karttikeya (the god of war); -am n. childhood (from birth to the age of five), maidenhood (to the age of sixteen). — y1025.016
—> #kumAra —> #kaumAra, #kaumArI – juvenile, youthful, belonging to a youth ||or Kumara|| or young girl, maiden, maidenly, (<kaumAra loka>, the youths and girls; <kaumArI bhAryA>, “a virgin wife, one who has not had a husband previously”; <kaumAra pati> “a man who marries a virgin”; <kaumAra vrata>, a vow of abstinence); soft, tender; relating to the god of war, belonging or peculiar to him, relating to `sanatkumAra; m. the son of a maiden; -I f. one of the seven `mAtRs or personified energies of the gods, `zakti of `kumAra or `kArttikeya (the god of war); -am n. childhood (from birth to the age of five), maidenhood (to the age of sixteen). — y1025.016
—> #kumara m. – a child, boy, youth; son rv; a prince, heir-apparent associated in the kingdom with the reigning monarch (especially in theatrical language); kumarI – f. a young girl, one from ten to twelve years old, maiden, daughter; or (in the Tantras) any virgin up to the age of sixteen or before menstruation has commenced; a metre (a kind of zakvarI, consisting of four lines of sixteen syllables each); the most southerly of the nine portions of the known continent or of `jambU-dvIpa (the southern extremity of the peninsula, whence the modern name Cape Comorin ||KumArI||); (when a name is given to a pupil to indicate his attachment to any particular master, kumArI may be prefixed to denote that the pupil’s object is to gain the affections of the master’s daughter e.g kumArI-dAkSa q.5. s.5. kumArI). — y1025.016
—> #kumud a. unfriendly L.; avaricious. = kumuda. — y1022.022
—> #kumuda —> #kaumuda-H – the month Kârttika (October-November); – kaumudI – moonlight, moonshine (from its causing the ‘kumuda-s to blossom; also Moonlight personified as the wife of Candra or the moon); elucidation (the word Kaumudi being metaphorically used like other words of similar import [cf. <candrikA>] at the end of grammatical commentaries and other explanatory works to imply that the book so designated throws much light on the subject of which it treats; a metre (of 2 X 24 syllables). —
—> #kumuda ku-muda n. “exciting what joy”, the esculent white water-lily (Nymphaea esculenta); the red lotus (Nymphaea rubra); m. camphor; the elephant of the south-west or southern quarter; -A f. a form of DurgA; -I f. the plant `kaTphala (Myrica sapida); -am n. camphor; silver. — y1022.022
—> #kumudvat kumud- a. abounding in lotuses; kumudvAn m. the moon; N. of a wind; kumudvatI f. an assemblage of lotuses, place or pond filled with them — y1023.028
—> #kumudvat kumud- a. – abounding in lotuses; kumudvAn m. the moon; N. of a wind; kumudvatI f. – an assemblage of lotuses, place or pond filled with them — y1023.028
—> #kuNDala n. – a ring, ear-ring; a bracelet; (I) f. a kind of drum (perhaps kuNDalI nom. sg. >-lin, m.); a particular, dish (curds boiled with ghee and rice). — y1025.024
—> #kuru – m. pl. – N. of a people of India and of their country (situated near the country of the paJcAlas; hence often connected withpaJcAla or paJcAla [see kuru-paJc° below]: the uttara-kuravaH, or uttarAH kuravaH are the northern kurus, the most northerly of the four mahA-dvIpas or principal divisions of the known world [distinguished from the dakSiNAH kuravaH or southern kurus _mbh. i, 4346], by other systems regarded as one of the nine divisions or varSas of the same; it was probably a country beyond the most northern range of the himA*laya, often described as a country of everlasting happiness [ AitBr. _mbh. &c ], and considered by some to be the ancient home of the Aryan race). ~ N. of the ancestor of the kurus (son of saMvaraNa and tapatI, daughter of the sun [ _mbh. i, 3738 ff. _hariv. 1799 &c ]; kuru is the ancestor of both pANDu and dhRta-rASTra, though the patronymic derived from his name is usually applied only to the sons of the latter, the sons and descendants of the former being called pANDavas).
—> #kuSmANDaka m. the gourd Beninkasa Cerifera. http://www.henriettesherbal.com/eclectic/sturtevant/benincasa.html — y1022.023
—> #kusuma —> #kausuma — a.-I – coming from or belonging to flowers (as pollen); made of flowers AgP. xliii.10 civ.13; -am n. (= <kusumAJjana>) the ashes of brass (used as a collyrium) —
—> #kusuma —> #kusumita – a. furnished with flowers, in flower — y1017.024
—> #kusumita a. budded, flowered; n. blossoming or the time of blossoming. — y1022.016
—> #kutas ind. from whom? (for the abl. case of <ka>); (<kutaH kAlAt>, since what time?); from where? whence?; whereto? in which direction?; (<A kutas>, up to where?); where?; wherefore? why? from what cause or motive? because (often in dramas before verses giving the reason of what precedes); how? in what manner?; how much less? much less. In <akutas>, which occurs in comp., <kutas> has an indefinite sense (e.g. <akutomRtyu>, not fearing death from any quarter; cf. <akutobhaya>); <kutas> is also indefinite when connected with the particles <api>, <cid>, <cana> (e.g. kuto ‘pi, from any quarter, from any cause; kuto ‘pi kAraNAt, from any cause; <kutaz-cid>, from any one, from anywhere (cf. <akutazcidbhaya>); <kutaz cana>, (with a negation preceding) from no side; to no side; <yataH kutaz-cid> from any person soever). — y1027.020
—> #kuThAra m. an axe; a sort of hoe or spade; a tree (= <kuTha>); kuThArI f. an axe. — y1027.029
—> #kuTI f. “a curvature, curve” see <bhRk->, <bhruk->; a hut, cottage, house, hall, shop; a room with openings used for fumigations; a bawd; a nosegay, bundle or tuft of flowers or vegetables; a kind of perfume (commonly MurA), or = <surA> (spirituous liquor). — y1023.038
—> #kuTI f. “a curvature, curve” see <bhRk->, <bhruk->; a hut, cottage, house, hall, shop; a room with openings used for fumigations; a bawd; a nosegay, bundle or tuft of flowers or vegetables; a kind of perfume (commonly MurA), or = <surA> (spirituous liquor). — y1023.038
—> #kuvalaya – a blue or red water-lily, Nyphaea nouchali. http://en.wikipedia.org/wiki/Nymphaea_nouchali
—> #kvaNita a. sounded, twanged (as a stringed instrument); humming (as a bee); n. sound, twang; -veNu a. one who has breathed the flute — y1022.018
—> #lagna a. adhered, adhering or clinging to, attached to, sticking or remaining in, fixed on, intent on, clasping, touching, following closely (with gen. or ifc.) (with pRSThe, pRSThatas; or pRSTha ibc., following on a person’s heels; with mArge, sticking to i.e. following the road; with hRdaye, one who has penetrated the heart); one who has entered on a course of action, one who has begun to (inf.) — y1030.013
—> #lagna a. adhered, adhering or clinging to, attached to, sticking or remaining in, fixed on, intent on, clasping, touching, following closely (with gen. or ifc.) mbh. &c. (with pRSThe, pRSThatas; or pRSTha ibc., following on a person’s heels; with mArge, sticking to i.e. following the road; with hRdaye, one who has penetrated the heart); one who has entered on a course of action, one who has begun to (inf.) paJcat.; meeting, intersecting, cutting (said of lines) gol.; immediately ensuing paJcat.; passed (as days); consumed by, spent in (instr.) Kuill. on mn.7.127; auspicious (see comp.) y1020.031
—> #lakSmI f. a mark, sign, token rv.; (with or without <pApI>) a bad sign, impending misfortune av.; (but in the older language more usually with <puNyA>) a good sign, good fortune, prosperity, success, happiness (also pl.) av.; wealth, riches; beauty, loveliness, grace, charm, splendour, lustre; N. of the goddess of fortune and beauty (frequently in the later mythology identified with `zrI and regarded as the wife of `viSNu or `nArAyaNa; accord. to r.1.45.40-43 she sprang with other precious things from the foam of the ocean when churned by the gods and demons for the recovery of the `amRta q.v.; she appeared with a lotus in her hand, whence she is also called `padmA; accord. to another legend she appeared at the creation floating over the water on the expanded petals of a lotusflower, she is also variously regarded as a wife of `sUrya, as a wife of `prajApati, as a wife of Dharma and mother of `kAma, as sister or mother of `dhAtR and `vidhAtR, as wife of `dattAtreya, as one of the 9 `zaktis of `viSNu, as a manifestation of `prakRti, as identified with `dAkSAyaNI in `bharatAzrama, and with `sItA, wife of `rAma, and with other women); the Good Genius or Fortune of a king personified (and often regarded as a rival of his queen), royal power, dominion, majesty; of the eleventh `kalA of the moon. — y1027.020
—> #lakSya mfn. to be marked or characterized or defined, kap. Sch.; to be indicated, indirectly denoted or expressed sAh. `vedAntas.; (to be) kept in view or observed varbrs. kathAs.; to be regarded as or taken for (nom.) ziz. hit.; to be recognised or known, recognisable by (instr. or comp.) hariv. kAlid. dhUrtas. lakSyaM >labh, to attain an object, have success — y1019.023
—> #lalana ~ sporting, playing, coruscating (as light or colour); m. Vatica Robusta L.; Buchanania Latifolia L.; lalanam play, sport, dalliance L.; the lolling or moving the tongue to and fro lalanA f. a wanton woman, any woman, wife mbh.; the tongue y1020.004
—> #lamba ||mA||n. hanging down, pendent, dangling, hanging by or down to (comp.) mbh. kAv. &c.; long, large, spacious — y1018040
—> #lamba a. hanging down, pendant, dangling, hanging by or down to (comp.); long, large, spacious; m. (in geom.) a perpendicular; (in astro.) complement of latitude, co-latitude, the arc between the pole of any place and the zenith; = <nartaka>, <aGga>, or <kAnta>. — y1025.012
—> #lamba a. hanging down, pendant, dangling; long, large, spacious. — y1025.017
—> #lamba a. hanging down, pendant, dangling; long, large, spacious. — y1029.023
—> #las >las cl.1. P. lasati (only p. <lasat>, <lasamAna>, and pf. <lalAsa>; Gr. also aor. <alasIt>; fut, <lasitA>, <lasiSyati>), to shine, glitter; to appear, come to light; to sound, resound (cf. <ras>); to play, sport, frolic; to embrace: Caus, or cl.10 <lAsayati> (aor. <alIlasat>; Pass. <lAsyate>), to dance r.; to cause to teach to dance; to exercise an art (cf. <laz>); ||Cf. Lat. <lascivus>, <lascivire>.|| — y1024.008
—> #las >las cl.1. P. lasati (only p. <lasat>, <lasamAna>, and pf. <lalAsa>; Gr. also aor. <alasIt>; fut, <lasitA>, <lasiSyati>), to shine, flash, glitter; to appear, come to light, arise; to sound, resound (cf. <ras>); to play, sport, frolic; to embrace: Caus, or cl.10 <lAsayati> (aor. <alIlasat>; Pass. <lAsyate>), to dance r.; to cause to teach to dance; to exercise an art (cf. <laz>); ||Cf. Lat. <lascivus>, <lascivire>.|| ¶c pp. lasita – gleam, glance; sound forth; appear, sport, play. C. lAsayati (cause or teach to) dance. – ullas ut>las = S. C. cause to gleam etc.; cause, produce. pratyullas prati-ut>las shine, appear. prollas pra-ut>las shine or sound forth, move hither and thither. samullas sam-ut>las shine or sound forth, appear. vilas vi>las shine, glitter, appear, arise, sound forth, sport, play, move hither and thither, coruscate. — Cf. ullasita, vilasita. — y1024.010
—> #lAsya n. dancing, a dauce (esp. accompanied with instrumental music and singing), a dance representing the emotions of love dramatically (this was at one time a principal part of the drama, and as such accord. to Bharata and the `dazarUpa consisted of 10 divisions or `aGgas, viz. <geyapada>, <sthitapAThya>, <AsIna>, <puSpagaNDikA>, <pracchedaka>, <tri-gUDha> or <tri-mUDhaka>, <saindhava>, <dvigUDhaka> or <vimUDhaka>, <uttamottamaka>, and <uktapratyukta>; including also a style of dramatic composition in which there is abrupt transition from Sanskrit to Prakrit and from `prAkRta to `saMskRta; the term <lAsya> is also applied to the NAch ||Nautch|| dance of the Indian dancing girls, consisting chiefly of gesticulation with a shuffling movement of the feet forwards and backwards, as invented by `pArvati and opposed to the boisterous masculine dance called `tANDava practised by Siva and his followers. — y1025.031
—> #latA —> #viSalatA viSa-latA – f. “poison-vine “, Bitter Apple, the colocynth plant http://en.wikipedia.org/wiki/Colocynth;— y1017.024
—> #lauha, lauhI —¶ap – लौह ( ही f. ) [लोहमेव लोहस्य विकारः अण्] – Made of iron, iron; Coppery; Metallic; Copper-coloured, red. lauham हम् – Iron; लौहभारसहस्रेण निर्मिता निरकारि मे Bk. 15.54. Meat of a red goat; कालशाकं च लौहं चाप्यानन्त्यं छाग उच्यते Mb.13.88.1. lauhI ही A kettle; ददृशुर्विस्मितास्तत्र नरा लौहीः सहस्त्रशः Rām.2.91.68. Comp. आत्मन् m. bhUH भूः f. a boiler, kettle, caldron. zaGkuH शङ्कुः an iron spike.
—> #lava m. (>lU) the act of cutting, reaping (of corn), mowing, plucking or gathering (of flowers &c.); that which is cut or shorn off, a shorn fleece, wool, hair; anything cut off, a section, fragment, piece, particle, bit, little piece; lavam ind. a little; lavam api, even a little — y1022.003
—> #lIDha a. licked, tasted, eaten, devoured, consumed, destroyed. vilIDha y1028.003
—> #lIlA f. ||fun||, play, sport, diversion, amusement, pastime; child’s play, ease in doing anything; semblance, pretence, disguise, (ibc. sportively, easily, in sport, as a mere joke; also = lIlayA ind. for mere diversion, feignedly); grace, charm, beauty, elegance, lovelniess; (in rhet.) a maiden’s playful imitation of her lover. — y1024.001
—> #lIlA f. play, sport, diversion, amusement, pastime; child’s play, ease or facility in doing anything; mere appearance, semblance, pretence, disguise, (ibc. sportively, easily, in sport, as a mere joke; also = lIlayA ind. for mere diversion, feignedly); grace, charm, beauty, elegance, lovelniess; (in rhet.) a maiden’s playful imitation of her lover. — y1023.021
—> #lIlA f. play, sport, diversion, amusement, pastime; child’s play, ease or facility in doing anything; mere appearance, semblance, pretence, disguise, (ibc. sportively, easily, in sport, as a mere joke; also = lIlayA ind. for mere diversion, feignedly); grace, charm, beauty, elegance, lovelniess; (in rhet.) a maiden’s playful imitation of her lover. — y1023.021
—> #lIna – a. — clung or pressed closely together, attached or devoted to, merged in (loc. or comp.) • dissolved, absorbed in (loc. or comp.), [subdued of mind], disappeared, vanished ŚvetUp. mbh &c • n. the clinging to, being dissolved or absorbed in, disappearance —
—> #loka —> #Aloka – A-loka – m. looking, seeing, beholding • sight, aspect, vision KathAs, • light, lustre, splendour • glimmer • flattery, praise, complimentary language, regard — y1017.026
—> #loka —> #lokAloka-H, -m – of a mythical belt or circle of mountains surrounding the outermost of the seven seas and dividing the visible world from the region of darkness (as the sun is within this wall of mountains they are light on one side and dark on the other; » IW. 420; cf. cakra-vAla) _ragh. _pur. &c
—> #lokakRt – loka-kRt लोककृत् – world-maker, -creator: yathA dadhAti puSpANi tathA cittAni lokakRt | kvacit-kvacit kadAcid-d-hi tasmAd AyAnti zaktayaH || —> #—> #—> #—> #y3100.021 —¶jd -
—> #lokAloka n. sg. or m. du. the world and that which is not the world i.e. world and nonworld; m. N. of a mythical belt or circle of mountains surrounding the outermost of the seven seas and dividing the visible world from the region of darkness (as the sun is within this wall of mountains they are light on one side and dark on the other; ||This name can be divided <loka-Aloka>, the `loka-Aloka WorldStar; or the `loka-aloka “World-Unworld”, which I have named OtherWorld. <lokA-loka> Loka-loka combines the feminine and masculine, so I would like to translate “Yang-Yin Land”, but must resist the Taoist invasion, and settle for OtherWorld.|| — y1025.024
—> #lokita a. seen, beheld, viewed. — y1026.038
—> #lola ~ moving hither and thither, shaking, rolling, tossing, dangling, swinging, agitated, unsteady, restless; changeable, transient, inconstant, fickle; desirous, greedy, lustful, (ifc.) eagerly desirous of or longing for (loc. inf. or comp.); lolaH m. the penis; N. of a man mArkp.; lolA f. the tongue L.; “the fickle or changeable one” N. of the goddess of fortune or ‘lakSmI — y1021.034
—> #lola a. moving hither and thither, shaking, rolling, tossing, dangling, swinging, agitated, unsteady, restless; changeable, transient, inconstant, fickle; desirous, greedy, lustful, (ifc.) eagerly desirous of or longing for (loc. inf. or comp.); lolaH m. the penis; N. of a man mArkp.; lolA f. the tongue L.; “the fickle or changeable one” N. of the goddess of fortune or `lakSmI. — y1024.006
—> #lola a. moving hither and thither, shaking, tossing, dangling, swinging, agitated, restless; changeable, transient, inconstant, fickle; greedy, eagerly desirous of or longing for (loc. inf. or comp.); lolaH m. the penis; N. of a man ||!|| mArkp.; lolA f. the tongue; “the fickle or changeable one”, N. of the goddess of fortune or `lakSmI. — y1025.011,.017
—> #lola a. moving hither and thither, shaking, tossing, dangling, swinging, agitated, restless; changeable, transient, inconstant, fickle; greedy, eagerly desirous of or longing for (loc. inf. or comp.); lolaH m. the penis; N. of a man ||!||; lolA f. the tongue; “the fickle or changeable one”, N. of the goddess of fortune or `lakSmI. — y1029.002
—> #lola mfn. moving hither and thither, shaking, rolling, tossing, dangling, swinging, agitated, unsteady, restless mbh. kAv. &c.; changeable, transient, inconstant, fickle kAv. kathAs.; desirous, greedy, lustful, (ifc.) eagerly desirous of or longing for (loc. inf. or comp.) — y1019.005
—> #lolatA -tA – f. lolatva -tva – n. movableness, fickleness, restlessness, wantonness, cupidity, eager desire — y1019.002
—> #loSTa-H, loSTam —¶mw – a lump of earth or clay, clod; a partic. object serving as a mark; n. rust of iron. — l. ghAta a blow with a clod; (loSTtaM >han, to kill with clods i.e. stone to death —l. ghna-H an agricultural instrument for breaking clods, harrow — l. guTikA a pellet of clay —¶ loSTaka-H – = loSTa, a clod MBh. Mrcch. (loSTakaH kRtaH = “hewn down”, “cut up” Rajat.) —
—> #lubdha ~ bewildered, confused; (lubdham ind.); greedy, covetous, avaricious, desirous of or longing for (loc. or comp.); lubdham n. – a hunter; a lustful man, libertine. saMsthita sam-sthita a. standing; one who has stood or held out (in fight); placed, resting, lying, sitting, being in or on (<upari> loc., or comp.); abiding, remaining, left standing (for a long time, as food; with <tathaiva>, remaining in the same condition”); lasting, enduring; imminent, future; shaped, formed (cf. <duH-> and <sus->), appearing in a partic. shape or form, formed like, resembling. — y1023.020
—> #lubdha a. bewildered, confused; (lubdham ind.); greedy, covetous, avaricious, desirous of or longing for (loc. or comp.); lubdham n. – a hunter; a lustful man, libertine. saMsthita sam-sthita a. standing; one who has stood or held out (in fight); placed, resting, lying, sitting, being in or on (<upari> loc., or comp.); abiding, remaining, left standing (for a long time, as food; with <tathaiva>, remaining in the same condition”); lasting, enduring; imminent, future; shaped, formed (cf. <duH-> and <sus->), appearing in a partic. shape or form, formed like, resembling. — y1023.020
—> #lUna —> #AlUna ~ cut off — y1019.006
—> #luTh >luTh cl.1. P. loThati (pf. luloTha &c.), to strike, knock down dhAtup.9.52 to roll, wallow — y1018018
—> #luThita ~ rolled, rolling on the ground (as a horse), fallen KathAs. _paJcat.; —> #luThitam – the rolling on the ground (of a horse). m-w § stumbling-upon ?? – luThitaM zvapaca-AgAre punar~vismayam_Ayayau || y5048.001. luThitaM parivRttam || ABComm.
—> #mada m. hilarity, rapture, excitement, inspiration, intoxication; ardent passion for (comp.); sexual desire or enjoyment, wantonness, lust, ruttishness, rut (esp. of an elephant); pride, arrogance, presumption, conceit of or about (gen. or comp.); any exhilarating or intoxicating drink, spirituous liquor, wine, Soma; honey; the fluid or juice that exudes from a rutting elephant’s temples; semen virile; musk; any beautiful object; Intoxication or Insanity personified (as a monster created by `cyavana). — y1026.037
—> #madhura a. sweet, pleasant, charming, delightful; sounding sweetly or uttering sweet cries, melodious, mellifluous (madhuram ind. pleasantly); m. sweetness; a partic. drug (= <jIvaka>); molasses; sour gruel (also f. -A); N. of one of the attendants of `skanda; (-A) f. liquorice; a kind of root similar to ginger; (<I>) f. ii kind of musical instrument; n. kind or friendly manner (only madhureNa ind.); the quality of the throat which makes the voice sweet; sweetness, syrup, treacle — y1024.008
—> #madhura a. sweet, pleasant, charming, delightful; sounding sweetly or uttering sweet cries, melodious, mellifluous (madhuram ind. pleasantly) y1020.009
—> #madira – f. spirituous liquor, any inebriating drink, wine, nectar; a wagtail (esp.in the pairing season = matta-khaJjana) — y1018052
—> #madonmatta mada-unmatta a. a. intoxicated with passion (rut) or pride y1020.040
—> #mAdRz mAdRza –I – one like me. — y1026.026
—> #magna a. – sunk, plunged, immersed in (loc. or comp.); set (as the moon); sunk into misfortune; (ifc.) slipped into, lurking in; sunken, flat (as breasts or a nose). — y1026.028
—> #mahAkalpa m. a great cycle of time; N. of _ziva (= <divyabhUSaNa>). — y1023.026
—> #mahAkalpa m. a great cycle of time; N. of `ziva (= <divyabhUSaNa>). — y1025.020
—> #mahAkalpa m. a great cycle of time; N. of `ziva (= <divyabhUSaNa>). — y1023.026
—> #mahatA f. greatness, mightiness.
—> #mahatA f. greatness, mightiness. — y1023.006
—> #mahAtattva n. “the great principle”, Intellect (second of the `sAMkhya tattvas.) * lobha m. perplexity, confusion (see <al->); impatience, eager desire for or longing after (gen. loc. or comp.); covetousness, cupidity, avarice (personified as a son of `puSTi or of `dambha and `mAyA). — y1027.036
—> #mahAzana mahA-Azana a. – eating much, voracious, a great eater — y1023.010
—> #mahAzaya mahA-Azaya m. “great receptacle”, the ocean; a. having a noble disposition, high-minded, magnanimous, noble, liberal, open, unsuspicious; m. a respectable person, gentleman (sometimes a term of respectful address = Sir, Master). — y1030.014
—> #mahendra m. the great Indra; a great chief or leader (<sarvadevAnAm>) — y1023.019
—> #mahIdhra – ||for mahI-dhara|| mountain. — y1027.033
—> #mahotpAta (in comp.) a great portent or prodigy; mfn. very portentous, having great prodigies y1020.014
—> #maJjarita mfn. “having clusters of flowers” or “mounted on a stalk” — y1018012
—> #maJjIra m/n. a foot-ornament, anklet; n. a post round which the string of the churning-stick passes. — y1025.013
—> #mAlaka mAlaka m. (prob.) an arbour, bower• Melia Sempervirens • a wood near a village • mAlakA f. a garland mAlikA f. a garland kAv • a necklace • a row, series, collection of things arranged in aline kAv n. a garland, ring • Hibiscus Mutabilis http://www.floridata.com/ref/H/hibis_mu.cfm — y1017.033
—> #mAlika-H, mAlikA mālikā मालिका [मालैव कन् अत इत्वम्] A garland; पाशाक्ष-मालिकाम्भोज Lakṣmīdhyānam.; A row, line, series; A string, necklace. • mAlika-H – a garland-maker, gardener; a painter, dyer; a kind of bird; -f.- see under mAlaka. — y2018.022 —
—> #malina – a. dirty, impure (lit. & fig.); darkcoloured, gray, black. m. a religious mendicant; n. meanness, fault, sin. viguNa – a. having no string; void of qualities or virtues; defective, incomplete, destitute of; worthless, ineffective, contrary. — y1017.035
—> #mAlita a. (ifc.) garlanded, crowned. — y1024.006
—> #mAnada a. giving or showing honour (esp. voc. sg., “honour-giver” in respectful address); m. – the esoteric letter <A>; a. destroying arrogance or pride; measuring. — y1030.013
—> #mAna-H —¶mw ->man opinion, notion, conception, idea tattvas. (cf. Atma-mAna); purpose, wish, design aitbr.; self-conceit, arrogance, pride Kaushup. (with Buddhists one of the 6 evil feelings Dharmas. 67; or 10 fetters); (also mAnam n.) consideration, regard; a (wounded) sense of honour mn., angry jealousy (esp. in women), caprice, sulking dazar. — jd – manner, mien. —
—> #manas —> #vimanas -adj.- destitute of mind, foolish, silly rv.8.86, 2; out of one’s mind or senses, discomposed, perplexed, dejected, downcast, heart-broken; changed in mind or feeling, averse, hostile; m/n. of the author of a hymn (v.l. for <vizvamanas> q.v.) vimanas (<vi>) adj. having a keen or penetrating mind or understanding, sagacious rv.10.
—> #manaskAra ~ manas-kAra m. consciousness (esp. of pleasure or pain); attention of the mind; devotion; — m.-vidhi m. performance of devotion jAtakam.
—> #manasvi in comp. for manasvin; -garhita a. censured by the wise; -tara a. wiser, cleverer; -tA f. intelligence, high-mindedness, magnanimity; hope, expectation, dependance; -prazaMsA f. praise of the wise. — y1027.035
—> #mAnava m||I||n. (fr. <manu>) descended from or belonging to man or `manu, human rv. &c. mAna m. ( <man>) opinion, notion, conception, idea tattvas. (cf. <AtmamAna>); purpose, wish, design aitbr.; self-conceit, arrogance, pride Kaushup. mn. &c. (with Buddhists one of the 6 evil feelings Dharmas. 67; or one of the 10 fetters to be got rid of MWB.127); (also n.) consideration, regard, respect, honour — y1018054
—> #manda a. moving slowly or softly, idle, lazy, apathetic, phlegmatic, indifferent to (dat.); weak, slight, slack (as a bow), dull, faint (as light), low (as a voice), gentle (as rain or wind), feeble (as the digestive faculty); weak i.e. tolerant, indulgent to (loc.); dull-witted, foolish; unhappy, miserable (L. = <kRpaNa>); drunken; m. the planet Saturn; the end of the world (= <pralaya>); n. the second change which takes place in warm milk when mixed with ‘takra; mandam ind. slowly, tardily, gradually, slightly, faintly, softly (also <manda> ibc., and <mandam mandam>). — y2004.xxx
—> #manda a. slow, tardy, moving slowly or softly, loitering, idle, lazy, sluggish in (loc. or comp.), apathetic, phlegmatic, indifferent to (dat.); weak, slight, slack (as a bow), dull, faint (as light), low (as a voice), gentle (as rain or wind), feeble (as the digestive faculty); weak i.e. tolerant, indulgent to (loc.); dull-witted, silly, stupid, foolish; unhappy, miserable. — y1022.037
—> #maNDala a. circular, round; n. a disk (esp. of the sun or moon); anything round; cf. <maNDalaka>); a circle (instr. “in a circle”; also “the charmed circle of a conjuror”), globe; a circular array of troops; a surrounding district or neighbouring state, the circle of a king’s near and distant neighbours (with whom he must maintain political and diplomatic relations). — y1028.007
—> #maNDala a. circular, round; n. a disk (esp. of the sun or moon); anything round; cf. <maNDalaka>); a circle (instr. “in a circle”; also “the charmed circle of a conjuror”), globe, orb, ring, circumference, ball, wheel; the path or orbit of a heavenly body; a halo round the sun or moon; a ball for playing; a circular array of troops; a surrounding district or neighbouring state, the circle of a king’s near and distant neighbours. — y1025.012
—> #maNDala a. circular, round; n. a disk (esp. of the sun or moon); anything round; cf. <maNDalaka>); a circle (instr. “in a circle”; also “the charmed circle of a conjuror”), globe, orb, ring, circumference, ball, wheel; the path or orbit of a heavenly body. — y1025.024
—> #maNDapa a. drinking the scum of boiled rice or of any liquor; m/n.I an open hall or temporary shed (erected on festive occasions), pavilion, tent, temple; (ifc. with names of plants) arbour, bower &c.; maNDapa-pratiSThA f. the consecration of a temple; maNDapikA f. a small pavilion, an open hall or shed. — y1025.011
—> #mandAra m. (in some meanings also written <mandara>) the coral tree, Erythrina Indica http://mgonline.com/ebony04.jpg — y1025.017
—> #mANDavya H – a disciple or descendant of the _RSi maNDu, zAGkhAyana-gRhya-sUtra; see http://en.wikipedia.org/wiki/Mandavya, y5058.021.
—> #mandira n. any waiting or abiding-place, habitation, dwelling, house, palace, temple, town, camp &c. (ifc. dwelling in) mbh. kAv. &c.; a stable for horses L. (cf. <mandurA>); the body L.; m. the sea L.; the hollow or back of the knee L.; N. of a Gandharva L. — y1019.030
—> #mAndya n. – slowness, laziness, indolence; weakness, feeble state (as of understanding, digestion &c.); sickness, disease (<-dyaMkR>, to make one’s self ill); stateliness. — y1026.018
—> #mAndya-m मान्द्य – slowness, laziness, indolence _bh.pur. _paJcat. SAh. ~ weakness, feeble state (as of understanding, digestion &c ) DaS3. _vedAntas. Hcat. ~ sickness, disease KathAs. (mAndyaM >kR °द्यं- √कृ, to make one’s self ill). —> #mohamAndya- stupefied by delusion, y6030.077
—> #maNi —> #cUDAmaNi m. a jewel worn by men and women on the top of the head; ifc. the (gem, 1. e. the) best or most excellent of; ||a wishing-stone||. — y1023.016
—> #mANikya – jewel, ruby, &c.; (-A) f. a kind of small house-lizard —
—> #mAnin a. thinking, being of opinion; high-minded, haughty, proud towards (<pratI-mAnin>) or of (<mAnitas>); highly honoured or esteemed; (ifc.) thinking (esp. one’s self) to be or have, appearing as or passing for (see <darzanIya>, <paNDitam-> &c.); highly esteeming or honouring (see f.); mAninI f. a disdainful or sulky woman. — y1029.011 — mahAmAnin mahA-mAnin a. exceedingly proud. –
—> #mAnin, mAnI — adj. – मानिन् [मान-इनि, मन्-णिनि वा] Fancying considering, regarding (at the end of comp.); as in पण्डित- मानिन्, अनूचान-मानी Bṛi. Up.6.1.2. ~~ Honouring, respecting (at the end of comp.) ~~ Haughty, proud, possessed of self-respect; पराभवो$प्युत्सव एव मानिनाम् Ki.1. 41; परवृद्धिमत्सरि मनो हि मानिनाम् Śi.15.1. ~~ Entitled, to respect, highly honoured; मानिनो मानयेः काले Bk.19. 24. ~~ Being regarded or considered as. – m. A lion. ~~ mAnI -नी 1 A woman possessed of self-respect, a strong-minded, resolute, or proud woman (in a good sense); चतुर्दिगीशानवमत्य मानिनी Ku. 5.53; VR.13.38. ~~ An angry woman, or one offended with her husband (through jealous pride); माधवे मा कुरु मानिनि मानमये Gīt.9; Ki.9.36…. —
—> #mAnitva – amAnitva amAni-tva n. amAnitA -tA f. modesty, humility.
—> #mAnmatha a.I relating to or concerning love, produced by love, filled with love &c.; belonging to the god of love. — y1030.018
—> #manohara a.A/I “heart-stealing”, taking the fancy, fascinating, attractive, charming, beautiful; hartR m. a heart-stealer. — y1027.024
—> #manorAjya – n. the realm of fancy (manorAjyAni->kR, to build castles in the ai); ruj f. pain or grief of the heart. — y1023.017
—> #manorAjya – n. the realm of fancy (manorAjyAni->kR, to build castles in the ai); -ruj f. pain or grief of the heart. — y1023.017
—> #manorAjya m – the realm of fancy _sarvad. ( —> #manorAjyAni>kR, to build castles in the air, _rAjat.).
—> #mArdava mArdavabhAva n. (ifc. f. -A) softness (lit. and fig.), pliancy, weakness, gentleness, kindness, leniency towards (with gen. e.g. <m-sarvabhUtAnAm>, leniency towards all beings). — y1027.039
—> #mArgazIrSa a.I born under the constellation `mRgaziras; m. (also mAsa) N. of the month in which the full moon enters the constellation `mRgaziras, the 10th or (in later times) the 1st month in the year = November-December Kauz; f. –I/-A (with or without <paurNamAsI>) the day on which the full moon enters the constellation `mRgaziras, the 15th day of the first half of the month `mArgazIrSa. — y1030.007
—> #mArjana a.I wiping away, cleaning, a cleaner (see <keza>, <gAtra>, <-grIh-m->); -A f. wiping off, washing, purifying; the sound of a drum; (prob.) the parchment stretched at the ends of a drum performance with the fingers on a musical instrument (of which there are 3 kinds); mArjanI f. purification; a broom, besom, brush; a washerwoman (as an abusive term); (in music) a partic. zruti; N. of one of `durgA’s female attendants; mArjanam n. wiping away, rubbing, sweeping, cleansing, purifying; (also -A f.), rubbing the ends of a drum with ashes or mud; “purifying (one’s self with water)”, part of a religious ceremony at the morning `saMdhis; (ifc.) removal, effacement of, amends for. — y1030.022
—> #mArjana a.I wiping away, cleaning, a cleaner (see <keza>, <gAtra>, <-grIh-m->); -A f. wiping off, washing, purifying; the sound of a drum; (prob.) the parchment stretched at the ends of a drum performance with the fingers on a musical instrument (of which there are 3 kinds); mArjanI f. purification; a broom, besom, brush; a washerwoman (as an abusive term); (in music) a partic. zruti; N. of one of `durgA’s female attendants; mArjanam n. wiping away, rubbing, sweeping, cleansing, purifying; (also -A f.), rubbing the ends of a drum with ashes or mud; “purifying (one’s self with water)”, part of a religious ceremony at the morning `saMdhis; (ifc.) removal, effacement of, amends for. — y1023.035
—> #mArjana a.I wiping away, cleaning, a cleaner (see <keza>, <gAtra>, <-grIh-m->); -A f. wiping off, washing, purifying; the sound of a drum; (prob.) the parchment stretched at the ends of a drum performance with the fingers on a musical instrument (of which there are 3 kinds); mArjanI f. purification; a broom, besom, brush; a washerwoman (as an abusive term); (in music) a partic. zruti; N. of one of ‘durgA’s female attendants; mArjanam n. wiping away, rubbing, sweeping, cleansing, purifying; (also -A f.), rubbing the ends of a drum with ashes or mud; “purifying (one’s self with water)”, part of a religious ceremony at the morning ‘saMdhis; (ifc.) removal, effacement of, amends for. — y1023.035
—> #mArjAra m. a cat (prob. so called from its habit of constantly cleaning itself) mn. mbh. &c.; a wild cat mbh. r. suzr.; a civet-cat L.; Plumbago Rosea L.; Terminalia Katappa L.; Agati Grandiflora L.; N. of a poet Cat.; mArjArI f. a female cat mArkp. rAjat.; a civet-cat L.; another animal (= <kodrnga>) L.; musk — y1018011
—> #markaTa m. (uN.4.81) a monkey, ape vs. &c. &c.; a kind of bird ShaDvbr. (the adjutant or Indian crane L.); a spider L.; a sort of poison or venom L.; a mode of coitus L.; N. of a man pravar.; markaTI f. a female ape L.; N. of various plants suzr. bhpr. (= Galedupa Piscidia; Carpopogon Pruriens &c.) L.; an iron monkey-shaped bolt L.; n. an iron monkey-shaped bolt L. ||mArkaTika a. monkey-like, &c. y1018031
—> #markaTa m. a monkey, ape; a sort of poison or venom; a mode of coitus; markaTI f. a female ape; n. an iron monkey-shaped bolt. ||mArkaTika a. monkey-like, &c. yv1.018.031||. — y1024.010
—> #marma, —> #marman -n.- mortal spot, vulnerable point; the core of anything, the quick <nikRNtanti marmANi> y2018014; anything secret; § —> #marmabheda ~ —> #marmaccheda – hitting the mark; —> #marmabhedana H – “piercer of the vitals”, an arrow; —> #marmaja m – blood; —> #marma —> #vidAraNa ~ tearing the vitals, mortally wounding.
—> #mArtaNDa m. (later form of <martANDa> q.v.) “DeathEgg”, the sun or the god of the sun; a statue of the sun-god; pl. the `Adityas (and therefore the esoteric number “twelve”). — y1026.028
—> #maru m. (prob. fr. <mR>) a wilderness, sandy waste, desert (often pl.); a mountain, rock; “the desertlike penance” i.e. abstinence from drinking mbh.; ||a place of romance! http://www.exoticindia.com/product/MG59/|| — y1028.008
—> #maryAdA f. “giving or containing clear marks or signs”, a frontier, limit, boundary, border, bank, shore, mark, end, extreme point, goal (in space and time) (<SaN-mAs-maryAdayA>, within six months); the bounds or limits of morality and propriety, rule or custom, distinct law or definition; a covenant, agreement, bond, contract; continuance in the right way, propriety of conduct — y1026.005
—> #maryAdA f. (doubtful whether fr. <maryA> + <dA> or <maryA> + <Ada> ||fr. -A + <dA>||; fancifully said to be fr. <marya> + <ada>, “devouring young men” who are killed in defending boundaries) “giving or containing clear marks or signs”, a frontier, limit, boundary, border, bank, shore, mark, end, extreme point, goal (in space and time) rv. &c. (<SaN-mAsmaryAdayA>, within six months varbrs.); the bounds or limits of morality and propriety, rule or custom, distinct law or definition mbh. &c.; a covenant, agreement, bond, contract mbh. &c.; continuance in the right way, propriety of conduct y1020.026
—> #mASa m/n. a bean (sg. the plant; pl. the fruit; in later times = Phaseolus Radiatus, ||the Mung Bean||, a valued kind of pulse having seeds marked with black and grey spots); a partic. weight of gold (= 5 `kRSNalas= 1/10 `suvArNa; the weight in common use is said to be about 17 grains troy) mn.; a cutaneous eruption resembling beans; a fool, blockhead ||not worth a bean||. — —> #vRddhi f. growth, increase, rise, advancement, extension, prosperity, success — y1029.003
—> #mastaka m. n. (uN.3. 148 Sch.) the head, skull mn. mbh. &c.; the upper part of anything, top, summit (esp. of mountains or trees) ib. (mastakam ind. = on the top of, upon e.g. <cullI-mastakam>, upon the hearth paJcat.); the tuft of leaves which grows at the top of various species of palm trees suzr.; N. of a partic. form of `ziva — y1018025
—> #mAtaGga – m. elephant — y1027.009
—> #mAtaGga mAtaMga – m. elephant — y1017.038
—> #mathita a. stirred round, churned or produced by churning rv.; shaken, agitated, afflicted, hurt, destroyed mbh.; dislocated, disjointed; n. buttermilk churned without water. — y1029.011
—> #mati f. devotion, prayer, worship, hymn, sacred utterance; thought, design, intention, resolution, determination, inclination, wish, desire (with loc. dat. or inf.) matyA ind. wittingly, knowingly, purposely; matiM >kR or >dhA or >dhR or A>dhA or sam-A>dhA or A>sthA or sam-A>sthA, with loc. dat. acc. with <prati>, or <artham> ifc., to set the heart on, make up one’s mind, resolve, determine; matim + Caus. of ni>vRt and abl. of a verbal noun, to give up the idea of; Ahita-mati- ifc. – having resolved upon; vinivRtta-mati with abl. = having desisted from); opinion, notion, idea, belief, conviction, view, creed; matyA ind. at will; ifc., “under the idea of” e.g. <vyAghramatyA>, “under the idea of its being a tiger”); the mind, perception, understanding, intelligence, sense, judgment (in rv. also “that which is sensible”, intelligent, mindful, applied to Aditi, Indra and Agni); esteem, respect, regard; memory, remembrance; a kind of vegetable or pot-herb. — y1030.003
—> #mAtR mAtA f. a mother, any mother (applicable to animals) (sometimes ifc. e.g. <kuntI-mAtR>, having `kuntI for a mother); du. father and mother, parents; the earth (du. heaven and earth); (with or scil. <lokasya>), a cow; (pl.) the waters; (pl.) the divine mothers or personified energies of the principal deities (sometimes reckoned as 7 in number, viz. `brAhmI or `brahmANi, `mAhezvarI, `kaumArI, `vaiSNavI, `vArAhI, `indrANI or `aindrI or `mihendrI, `cAmuNDA; sometimes 8, viz. `brAhmI, `mAhezvarI, `kaumArI, `vaiSNavI, `vArAhI, `raudrI, `carmamuNDA, `kAlasaMkarSiNI; sometimes 9, viz. `brahmANI, `vaiSNavI, `raudrI, `vArAhI, `nArasiMhikA, `kaumArI, `mAhendrI, `cAmuNDA, `caNDikA; sometimes 16, viz. `gaurI, `padmA, `zacI, `medhA, `sAvitrI, `vijayA, `jayA, `devasenA, `svadhA, `svAhA, `zAnti, `puSTi, `dhRti, `tuSTi, `atmadevatA and `kuladevatA; they are closely connected with the worship of `ziva and are described as attending on his son `skanda or `kArttikeya, to whom at first only 7 `mAtRs were assigned, but later an innumerable number; also the 13 wives of `kazyapa are called, <lokAnAm mAtaraH>); (pl.) the 8 classes of female ancestors (viz. mothers, grandmothers, great-grandmothers, paternal and maternal aunts &c.; but the word “mother” is also applied to other female relatives and in familiar speech to elderly women generally); ||Cf. Lat. <mater>; Lith. <mote>; Slav. <mati>; Germ. <muotar>, <Mutter>; Eng. <mother>.|| mAtRgaNa mAtR-gaNa m. the assemblage of divine mothers (cf. <mAtR.). — y1024.005
—> #mauktika a. (fr. <mukti>) striving after final emancipation paJcat.; m/n. (fr. <muktA>; comp. f. -A) a pearl (properly “a collection of pearls”) y1020.022
—> #mauktika a. (fr. <mukti>) striving after final emancipation; m/n. (fr. <muktA>; comp. f. -A) a pearl (properly “a collection of pearls”) — y1029.019
—> #maurkhya – n. (fr. mUrkha) stupidity, folly, fatuity — y1017.033
—> #mazaka m. a mosquito, gnat, any fly that bites or stings — y1023.027
—> #medhA – f. mental vigour or power, intelligence, prudence, wisdom (pl. products of intelligence, thoughts, opinions) RV. &c —> #medhya~ suitable for sacrifice; full of sap, vigorous; wise. ~~ —> #amedhya~ not suitable for sacrifice; ~~ amedhyaM – fæces, excrement, shit.
—> #medura ~ thickening, congealing, like water in cloud; so closely related to «ghana» as thickening of the Vâsanâ-s. y5019.006
—> #mekhala m/n. a girdle, belt; mekhalA f. a girdle, belt, zone (as worm by men or women, but esp. that worn by the men of the first three classes; accord. to mn.2. 42 that of a `brAhmaNa ought to be of <muJja>; that of a `kSatriya, of <mUrvA>; that of a `vaizya, of <zaNa> or hemp); anything girding or surrounding (cf. <sAgaram->); investiture with the girdle and the ceremony connected with it; a hip belt http://www.ibexa.com/hip/sample1.html — y1025.024
—> #meru m. a fabulous mountain (regarded as the Olympus of Hindu mythology and said to form the central point of `jambu-dvIpa; all the planets revolve round it and it is compared to the cup or seed-vessel of a lotus, the leaves of which are formed by the different `dvIpas q.v.; the river Ganges falls from heaven on its summit, and flows thence to the surrounding worlds in four streams; the regents of the four quarters of the compass occupy the corresponding faces of the mountain, the whole of which consists of gold and gems; its summit is the residence of `brahmA, and a place of meeting for the gods, `RSis, `gandharvas &c., when not regarded as a fabulous mountain, it appears to mean the highland of Tartary north of the HimAlaya); the central or most prominent bead in a rosary. — y1023.019
—> #mit f. anything set up or erected, a post, pillar RV. (cf. garta-., upa-, prati-mit). see under 1. >mi. —
—> #mithas mitha mitho ind, together, together with (instr.), mutually, reciprocally, alternately, to or from or with each other; privately, in secret; by contest or dispute — y1022.001
—> #moha m. (>muh; ifc. f. A) loss of consciousness, bewilderment, perplexity, distraction, infatuation, delusion, error, folly (moham>brU, to say anything that leads to error; mohaM>yA, to fall into error; mohAt ind. through folly or ignorance); fainting, stupefaction, a swoon; (in phil.) darkness or delusion of mind (preventing the discernment of truth and leading men to believe in the reality of worldly objects); (with Buddhists) ignorance (one of the three roots of vice; a magical art employed to bewilder an enemy (= mohana); wonder, amazement; Infatuation personified (as the offspring of `brahmA). — y1018052
—> #mR >mR – cl. 6. A. (DhAtup. xxviii, 110) mriyate (ep. and m. c. also P. <-ti>; cl. 1. P. A. marati, marate RV.; Impv. mara, CaN.; pf. mamAra, mamruH RV. &c. &c.; p. mamRvas RV.; A. mamrire BhP.; aor. amRta Subj. mRthAH RV. AV.; Pot. murIya AV.; mriSISTa PAN. 1-3, 61; fut. martA ~Nr.; mariSyati AV. &c. &c.; -te MBh.; inf. martum MBh. R. &c.; martave AV.Paipp.; ind, p. mRtvA Br.; -mAram MBh.), to die, decease RV. &c. &c.: Pass. mriyate (cf. above; sometimes used impers, with instr.; pf. mamre; aor. amAri) BhaTT.: Caus. mArayati (m. c. also <-te>; aor, amImarat): Pass. mAryate, to cause to die, kill, slay AV. &c. &c.: Desid. of Caus see <mimArayiSu>: Desid. mumUrSati (PAN. 7-1, 102), to wish or be about to die, face death S3rS. &c. &c.: Intens. memrIyate, marmarti ~Nr. ¶¶ also P. mriyate (-ti>), pp. mRta (q.v.) die, depart from life. C. mArayati (-te>) kill, slay, put to death. D. mumUrSati wish or be about to die. I. maMrImarti suffer the pangs of death. – anumR anu>mR die after (acc.), follow in death. abhimR abhi>mR affect or soil by dying. parimR pari>mR die around (acc.). —Cf. pramRta & mamRvas. AsthA A-sthA – f. consideration, regard, care, care for (with loc., e.g. <mayy AsthA> care for me) • assent, promise • confidence, hope • prop, stay, support • place or means of abiding • an assembly • state, condition; – f. region, quarter — y1026.026
—> #mRdita a. pressed, squeezed, crushed, broken, trampled down, laid waste; rubbed; rubbed off, wiped away, removed, destroyed — y1030.016
—> #mRga —¶mw – m. (prob. “ranger”, “rover”) a forest animal or wild beast, game of any kind, (esp.) a deer, fawn, gazelle, antelope, stag, musk-deer; the deer or antelope in the moon (i.e. the spots on the disk supposed to resemble those of an antelope as well as a hare); the disk or antelope in the sky (either the ‘nakSatra ‘mRgaziras or the sign of the zodiac Capricorn; also in general the 10th arc of 30 degrees in a circle); a demon or ‘vRtra in the form of a deer slain by Indra; a mirage or illusion, such as water seen by a thirsting deer; mRga-tRSNikA –f. mirage —
—> #mRgatRSNA – f. mirage (l. deer-thirst). — y1029.001
—> #mUDha mUDhá – a. stupefied, bewildered, perplexed, confused, uncertain or at a loss about (loc. or comp.) • stupid, foolish, dull, silly, simple • swooned, indolent • gone astray or adrift • driven out of its course (as a ship) • wrong, out of the right place (as the fetus in delivery) • not clear, indistinct • perplexing, confounding — y1019.002
—> #mudita a. delighted, joyful, glad, rejoicing in (instr. or comp.); (-A) f. joy, gladness, complacency; sympathy in joy; n. a kind of sexual embrace. — y1026.020
—> #mudrA f. a seal or any instrument used for sealing or stamping, a seal-ring, signet-ring (cf. <aGguli-m->), any ring; type for printing or instrument for lithographing; the stamp or impression made by a seal; any stamp or print or mark or impression; a stamped coin, piece of money, rupee, cash, medal; an image, sign, badge, token (esp. a token or mark of divine attributes impressed upon the body); authorization, a pass, passport (as given by a seal); shutting, closing (as of the eyes or lips gen. or comp.); a lock, stopper, bung; a mystery; N. of partic. positions or intertwinings of the fingers (24 in number, commonly practised in religious worship, and supposed to possess an occult meaning and magical efficacy; a partic. branch of education (“reckoning by the fingers”); parched or fried grain (as used in the `zAkta or TAntrik ceremonial); (in rhet.) the natural expression of things by words, calling things by their right names; (in music) a dance accordant with tradition. — y1029.023
—> #mudrikA f. a little seal, seal, seal-ring; stamp, impression, stamped coin; a sealed or signed paper; partic. positions or intertwinings of the fingers (= <mudrA> q.v.). — y1025.023
—> #mugdha a. gone astray, lost; perplexed, bewildered; foolish, ignorant, silly; inexperienced, simple, innocent, artless, attractive or charming (from youthfulness), lovely, beautiful, tender, young (esp. mugdhA f. a young and beautiful female, often in voc.; also in rhet. a variety of the `nAyikA); (ifc.) strikingly like. — y1024.002
—> #mugdha a. gone astray, lost; perplexed, bewildered; ignorant, silly; naive, artless, attractive or charming (from youthfulness), beautiful, tender, young (esp. mugdhA f. a young and beautiful female, often in voc.; also in rhet. a variety of the `nAyikA). — y1026.002
—> #mUka – a. “tied or bound”‘ (scil. tongue-tied), dumb, speechless, mute, silent VS. &c. &c.; wretched, poor. — y1017.042
—> #mUka – a. ‘tied or bound’ (scil. tongue-tied), dumb, speechless, mute, silent • wretched, poor • – m. a fish • the offspring of a mule and mare; mUkatA -tA – f. mUkatva -tva – n. dumbness, muteness, silence — y1019.002
—> #mUka (zbr. <mUka>) m||A||n. “tied or bound” (scil. tongue-tied), dumb, speechless, mute, silent vs. &c. &c.; wretched, poor L.; m. a fish L.; the offspring of a mule and mare L. (-A) f. a crucible L. (= or w.r. for <mUSA>). — mUkatA f. mUkatva n. dumbness, muteness, silence mbh. pur. suzr. mUka=paJca-zatI f. ||”Fifty on Silence”|| N. of 5 poems in praise of `kAmAkSI, by `mUkakavi. — y1018046
—> #mUka- —¶a – मूकं – [मू-कक्] — Dumb, silent; मूकं करोति वाचालम्; मूकाण्डजम् (काननम्) Ku.3.42; सखीमियं वीक्ष्य विषादमूकाम् Gīt.7; मूकीभूतघण्टास्वरास्वन्तःपुरदोलासु K.9; मूकीभूतवीणा K.132. • Poor, miserable, wretched. – mUkaH -कः 1 A mute; मौनान्मूकः H.2.26. v. l.; Ms.7.149. • A poor or miserable man… – Comp. — m.-bhAva-H -भावः silence, muteness, dumbness (also मूकता mUkatA, -त्वम् mUkatva-m in this sense). —¶mw ~ “tied or bound” (scil. tongue-tied), dumb, speechless, mute, silent; wretched, poor; — mUkaH m. – the offspring of a mule and mare, [a Jack-ass or Burro]; —> #mUkA — a crucible. —> #mUkatA, —> #mUkatvam – dumbness, muteness, silence. — y1018.046, y1019.002; y2008.007, y2012.016 — mUkI-kRta – made dumb or foolish — y3005.012 —¶ kalamUka – kala-mUka ~ deaf and dumb (cf. <kallamUka>) — t!
—> #mukhamArjana mukha-mArjana n. washing or cleansing the mouth (after meals &c.) — y1030.022
—> #muktAphala – “pearl-fruit”, a pearl. y4053.023.
—> #mUla n. “firmly fixed”, a root (of any plant or tree; but also fig. the foot or lowest part or bottom of anything) (<mUlaM> <kR> or <bandh>, to take or strike root). — —> #zeSa m/n. (>ziS) remainder, that which remains or is left, leavings, residue (pl. “all the others”), surplus, balance, the rest (<zeSe> loc. “for the rest”, “, in all other cases”; <zeSe rAtrau>, “during the rest of the night”; <mama zeSam asti>, “there remains something to happen to me”); that which has to be supplied (e.g. any word or words which have been omitted in a sentence; <iti zeSaH> ||i.z||, “so it was left to be supplied”, a phrase commonly used by Comm. in supplying any words necessary to elucidate the text); that which is saved or spared or allowed to escape (nom. with >as, or >bhU, “to be spared”; <zeSaM-kR>, “to spare”, “allow to escape”; <zeSam -ava>Ap> “to escape”); remaining (used as an adj. at the end of adj. comp. ||> A||, cf kathA-z-, kRtya-z-); remaining out of or from, left from (with abl. or loc. e.g. <prayAtebhyo ye zeSAH>, “the persons left out of those who had departed”; but mostly ifc. after a pp.in comp. e.g. <bhukta-zeSa>, “remaining from a meal”, “reant of food ||leftover||”; <hata-zeSAH>, “those left out of the slain”, “the survivors”); end, issue, conclusion, finish, result; zeSaH – Shesha the Subsequent, a celebrated mythological thousand-headed serpent regarded as the emblem of eternity (whence he is also called `ananta, “the infinite”; in the `viSNu-PurANa he and the serpents `vAsuki and `takSaka are described as sons of `kadru, but in one place `zeSa alone is called king of the `nAgas or snakes inhabiting `pAtAla, while elsewhere `vAsuki also is described as king of the Nagas and `takSaka of the serpents; the thousand headed `zeSa is sometimes represented as forming the couch and canopy of `viSNu whilst sleeping during the intervals of creation, sometimes as supporting the seven `pAtAlas with the seven regions above them and therefore the entire world; he is said to have taught astronomy to `garga; according to some legends he became incarnate in `balarAma q.v); zeSAH pl. the remains of flowers or other offerings made to an idol and afterwards distributed amongst the worshippers and attendants (sg. “a garden made of the remains of flowers”). — y1025.007
—> #mumUrSu, mumUrSavaH —¶a – मुमूर्षु a. Being on the point of death, about to die. —¶jd – [Latin students will recall the gladiatorial valediction, "Hail, Caesar, we who are about to die (mortituri) salute you!"].
—> #muraja m. a kind of, drum, tambourine (ifc. f. -A); a zloka artificially arranged in the form of a drum; (-A) f. a great drum. — y1022.033
—> #mUrchana ||mUrcchana|| mfn. stupefying, causing insensibility (applied to one of the 5 arrows of `kAmadeva) r.; (ifc.) strengthening, augmenting, confirming PaJcar.; n. (m. c.) and (-A) f. fainting, swooning. — y1019.018
—> #mUrchana mUrcchana a. stupefying, causing insensibility (applied to one of the 5 arrows of `kAmadeva); (ifc.) strengthening, confirming; n/f. fainting, swooning; (in music) modulation, melody, a regulated rise or fall of sounds through the `grAma or musical scale (ifc. f. -A); n. vehemence, violence, prevalence, increase (of diseases, fire &c.). — y1027.013
—> #mUrchana mUrcchana a. stupefying, causing insensibility (applied to one of the 5 arrows of `kAmadeva); (ifc.) strengthening, augmenting, confirming; n/f. fainting, swooning. syncope; (in music) modulation, melody, a regulated rise or fall of sounds through the `grAma or musical scale (ifc. f. -A); n. vehemence, violence, prevalence, growth, increase (of diseases, fire &c.). — y1027.030
—> #mUrdhan mUrdha in comp. m. (uN.1.158) the forehead, head in general, skull, (fig.) the highest or first part of anything, top, point, summit, front (of battle), commencement, beginning, first, chief (applied to persons) rv. &c, &c, (<mUrdhni> with <vRt> &c., to be above everything, prevail; with >dhR, or A>dA = mUrdhnA >kR, to place on the head, hold in high honour) —> #saMjanita mfn. (fr. Caus.) produced, caused, created — y1018016
—> #mUrdhan mUrdha- in comp. m. the forehead, head in general, skull, (fig.) the highest or first part of anything, top, point, front (of battle), beginning, first, chief (applied to persons), (<mUrdhni> with <vRt>, to be above everything, prevail; with >dhR, or A>dA = mUrdhnA >kR, to place on the head, hold in high honour); (in gram.) the roof or top of the palate (as one of the 8 Sthanas or places of utterance) pAN.1-1, 9; (with Buddhists) “the summit” N. of a state of spiritual exaltation. — y1025.017
—> #musala m/n. (often spelt <muzala> or <muSala>) a pestle, (esp.) a wooden pestle used for cleaning rice; a mace, club (cf. <cakram->) http://books.google.com/books?id=JkOAEdIsdUsC&pg=PA766&lpg=PA766&dq=musala+sanskrit&source=web&ots=SKcfwUNYxk&sig=QdY26GnBzCEB4NggqONWCYhFaHI — y1025.026
—> #nabha m. (rather fr. <nabh> denoting “bursting forth” or “expanding” than fr. <nah> “connecting”, scil. heaven and earth) the sky, atmosphere (= <nabhas>). ¶ nabhas n. (cf. <nabha>) mist, clouds, vapour (esp. of the `soma); the sky or atmosphere (du. heaven and earth); ether ||Space|| (as an element); m. N. of a month in the rainy season (= <zrAvaNa>, July-August); m. clouds, rainy season; the nose or smell (= <ghrANa>). — y1025.012
—> #nabhastala – n. “sky-surface”, firmament; N. of the 10th solar mansion. — y1023.021
—> #nadI —> #nadIraya-H – the current of a river; riverrun (“past Eve and Adam’s”.)
—> #nalinI f. – a lotus, Nelumbium Speciosum http://www.finerareprints.com/print_detail.html?stock_no=13005 (the plant or its stalk), an assemblage of lotus flowers or a lotus pond. — y1023.042
—> #napekSita a. disregarded; unheeded; unexpected. y1020.026
—> #naraka – m/n. hell, place of torment (distinguished from pAtAla q.v; personified as a son of `anRta and `nirRti or `nirkRti; there are many different hells, generally 21; m. – N. of a demon (son of `vishNu and `bhUmi or the Earth, and therefore called `bhauma. narakadevatA f. “the deity of hell” N. of `nirRti. — y1025.013
—> #nartana m. dancer; n. dancing, acting nartanapriya nartana-priya m. “fond of dancing”, a peacock. — y1025.011
—> #nartanazAlA nartana-zAlA nartanAgara nartanAgRha f. dancing-room ||ballroom||. — y1025.004
—> #nAsA —¶jd – nAsApuTa- the nasal cavity, a seat for PrAnAyAma, <bhrU-nAsA-puTa~pIThagam> y6039.014 —
—> #naTa m. actor, dancer, mime • N. of a partic. caste (sons of degraded `kShatriyas) • Jonesia Asoka, Ungrieving Tree • a sort of reed (= kiSku-parvan) • naTI f. an actress • a dancer, Nauch girl http://www.kamat.com/kalranga/people/courtesans/13270a.htm courtesan. — y1028.014
—> #nAyaka m. guide, leader, captain, chief, lord, principal (with or scil. sainyasya, a general, commander; ifc. f. akA cf a. nAyaka); a husband; (in dram.) the lover or hero; the central gem of a necklace (implying also “a general” cf nAyakAya and mahA-nAyaka); a paradigm or example (in gram.); (ikA) f. see nAyikA; -tva n. – leadership; ¶ ||c|| m/a. leader, guide (abstr. -tva n.); chief, general (sainyasya); lord, husband; lover, hero, f. nAyikA. — y1029.019
—> #nazvara — a.I perishing, perishable, transitory; destructive, mischievous. — nazvaratva n. perishableness, transitoriness.
—> #netavya a. (>nI) to be led or guided; to be led away; to be led towards or to or into (acc.); to be applied; to be examined. —
—> #nibaddha a. bound, fettered, chained, tied or fastened to, fixed on (loc.); covered with, veiled in (instr.) mbh.; dependent on (instr.); relating to, contained in (loc.); composed or consisting of accompanied by, furnished with, adorned or inlaid with (comp.); shut up, closed, obstructed — y1021.034
—> #nibandha m. – binding on, tying, fastening; chain, fetter, bondage; attachment to, intentness on; basis, root, origin; nibandham n. song, singing; dAna n. grant of property, assignment or gift. — y1027.006
—> #nibandha m. – binding on, tying, fastening; chain, fetter, bondage; attachment to, intentness on; basis, root, origin; nibandham n. song, singing; dAna n. grant of property, assignment or gift. — y1023.031
—> #nibandha m. – binding on, tying, fastening; chain, fetter, bondage; attachment to, intentness on; basis, root, origin; nibandham n. – song, singing; -dAna n. grant of property, assignment or gift. — y1023.031
—> #nibandhana ni-bandhana a. binding, fastening, fettering • m. N. of a son of `aruNa • -I f. band, bond, fetter • n. tying, fastening, binding together, ligation • holding fast, restraining — y1027.026
—> #nIca a. low, short, dwarfish; deep, depressed (navel); short (hair, nails); deep, lowered (voice); low, vile, inferior (socially or morally), base, mean (as a man or action or thought); nIcatA. — y1026.020
—> #nIca m||A||n. (<ni> +2. <aJc>) low, not high, short, dwarfish mn. mbh. &c.; deep, depressed (navel) PaJc.; short (hair, nails) suzr.; deep, lowered (voice) prAt.; low, vile, inferior (socially or morally), base, mean (as a man or action or thought) — y1018004
—> #nicaya m. piling up, heaping up, heap, mass, quantity, store, provisions (cf. <alpan>, <SanmAsan>); collection, multitude, assemblage (rarely of living beings cf. <vadhU-n->) y1020.007
—> #nigara m. nigAraka a. eating, swallowing; nigaraNa n. id.; m. the throat; the smoke of a burnt offering (cf. <nigaNa>). — y1022.018
—> #nigRR ni>gRR 2. P. nigirati, nigilati (<nigriNAti>; aor. <nigArIt> rv.; fut. <nigariSyati>; inf. <nigiritum>); to swallow, ingurgitate, devour; to swallow i.e. totally appropriate: Pass. <nigIyate>, p. <nigIyamANa> (with act. meaning): Caus. <nigArayati> or <nigAlayati> (cf. <ni> <gal> above); Pass. <nigAryate> or <nigAlyate>: Intens. <jegilyate>. — y1023.010
—> #nIhAra m. mist, fog, hoar-frost, heavy dew (cf. <nihAra> under <nihR>); evacuation (cf. <nirh->); kara m. “dew-maker or “cold-rayed”, the moon; cakSus a. one whose eyes are veiled by mist; nIhArAya Nom. Atm. nIhArayate, to become or make mist; nIhArI->kR>, to convert into mist — y1029.021
—> #niHsAra mf-A n. sapless, pithless, worthless, vain, unsubstantial — y1018050
—> #niHzreyasa a.I – “having no better”, unsurpassed, most excellent; m. N. of `ziva; n. the best i.e. ultimate bliss, final beatitude, or knowledge that brings it; belief, faith; apprehension, conception –kara a. conferring final happiness or emancipation. — – y1.027
—> #nija – a. (>jan) innate, native, of one’s own party or country (with ripu m. an enemy in one’s own country; m. pl. one’s own people); constant, continual (in later SanskRt used as a reflex. possess. pron. = sva, my own, his own, our own). — y1023.021
—> #nikara m. (>kR) a heap, pile, a flock or multitude, a bundle, mass, collection (a. ifc. f. <A>); pith, sap, essence; suitable gift, a honorarium; a treasure, the best of anything, a treasure belonging to Kubera. — y1022.021
—> #nikASa m. scratching, rubbing, grinding, pounding; nikASam ind. having pounded or mixed together (cf. <hiraNyanik->). — y1027.005
—> #nikhAta ni- a. dug in, buried, fixed in the ground; dug up, excavated. nikhAtaka a. dug in a little. — y1028.002
—> #nikSipta – a. thrown down or upon; deposited, pawned, pledged; rejected, abandoned, given away, sent off; appointed, installed; inclining towards (comp.); bhAra – a. having put the load upon. — y1023.021
—> #nimba ||not in MW, though naimba is|| Neem Tree. ¶ “On the first day of Chaitra, after Amavasya, (18th March ’99), it is considered essential to worship the neem and eat its leaves, mixed with pepper and sugar, as a safeguard from fever. Neem Tree, also known as nimba, the neem (Azidirachta indica) is a tall, evergreen tree. small, bright green leaves with bitter taste. The fruit of neem turns from raw green to ripe yellow. It is said that the neem once sheltered Surya from demons according to the Brahma Purana and the Padma Purana. It is also considered sacred because the six goddesses who regulate disease are believed to live in it. These goddesses are said to infect people as a punishment for misconduct. The presence of these goddesses makes the neem a test of truth, for those who utter falsehoods beneath a neem are believed to fall violently ill. The neem is cherished as much for its shade as for its medicinal properties. The leaves have insecticidal and antiseptic properties. A neem twig is considered a very effective toothbrush, for while its fibres clean, its juice works both as a mouth freshner and a germ-killing dentrifice. Drinking water boiled with neem leaves is said to purify the blood and heal a skin afflicted with measles and chicken-pox sores. Dried neem leaves are packed with wool and silk, to keep away moths and other insec During the rains, when most epidemics occur, women pray to the neem and make offerings at its base. The neem is also sacred to Manasadevi, queen of the serpents, who protects people from snakebite and so, is offered neem leaves at her altars. It is further believed that if a person lives on food cooked on a fire of neem wood, he will be immune to snake venom. To protect against any lingering infection, the Puranas urge that neem leaves are chewed after attending a funeral and should be strewn as an antiseptic barrier on the threshold of a house where a death has occurred. This rule was adopted to protect the mourners from the epidemics in earlier times. It is also believed that those possessed by evil spirits should be made to inhale the smoke of burnt neem leaves.” Internet nimbapaJcaka n. the 5 products (viz leaves, bark, blossom, fruit, and root) of the Nimba tree. — y1029.002
—> #nimeSa m. shutting the eye, twinkling, winking, (also as a measure of time i.e a moment; nimeSAd iva, in a moment; nimeSaM nimeSam, every moment; nimeSakRt f. “twinkler”, lightning; nimeStas ind. with regard to the shutting of the eyes; nimeSadyut, nimeSaruc m. a fire-fly; nimeSamAtram merely an instant; nimeSeNa ind. in barely a moment; nimeSÂrdhAt ind. in half a twinkling of the eyes, in less than an instant. — y1023.017
—> #nimeSa – m. shutting the eye, twinkling, winking, (also as a measure of time i.e a moment; nimeSAd iva, in a moment; nimeSaM nimeSam, every moment; nimeSakRt f. “twinkler”, lightning; nimeStas ind. with regard to the shutting of the eyes; nimeSadyut, nimeSaruc m. a fire-fly; nimeSamAtram merely an instant; nimeSeNa ind. in barely a moment; nimeSÂrdhAt ind. in half a twinkling of the eyes, in less than an instant. — y1023.017
—> #nipAta m. falling down, descending, alighting (lit. and fig.), falling from (abl.) into or upon (comp.), rushing upon, attacking (comp.) mn. mbh. &c.; decay, destruction, ruin, death ib.; (from the Caus.) casting, hurling, discharging kum.3.15; accidental occurrence or mention nir. azvzr.; (in gram.) irregular form, irregularity, exception (cf. <para>, <pUrva>); a particle (all adverbs including conjunctions and interjections) nir. prAt. pAN.1-4.56; <-tva> n. the state of being a particle MW.; <-pratIkAra> m. the repelling of assaults ib.; <-tAvyayopasarga> m. pl. N. of wk. — y1018048
—> #nipAta m. falling down, descending, alighting (lit. and fig.), falling from (abl.) into or upon (comp.), rushing upon, attacking (comp.); decay, destruction, ruin, death ib.; (from the Caus.) casting, hurling, discharging kum.3.15; accidental occurrence or mention; (in gram.) irregular form, irregularity, exception (cf. <para>, <pUrva>); a particle (all adverbs including conjunctions and interjections) pAN.1-4.56; -tva> n. the state of being a particle MW.; -pratIkAra m. the repelling of assaults; nipAtÂvyayopasarga ||nipAta-avyaya-upasargaH|| m. N. of wk. y1020.001
—> #nipAta m. falling down, descending, alighting (lit. and fig.), falling from (abl.) into or upon (comp.), falling upon, attacking (comp.); decay, destruction, falling into ruin, death; (from the Caus.) casting, hurling, discharging Kum.3.15; accidental occurrence or mention; (in gram.) irregular form, irregularity, exception (cf. <para>, <pUrva>); a particle (all adverbs including conjunctions and interjections); tva n. the state of being a particle; pratIkAra m. the repelling of assaults — y1029.016
—> #nipIDita ni>pIDita a. squeezed, pressed, embraced; pained, hurt; nipIDDitAlaktaka-vat ind. like pressed lac. — y2004.xxx
—> #nIrada — m. “water-giver”, a cloud; Cyperus Rotundus; <—din> a. cloudy — y1025.025
—> #nirantara a. having no interval (in space or time), close, compact, dense, uninterrupted, perpetual, constant (-tA); faithful true; abounding in, full of (comp.); not other or different, identical; not hidden from view; nirantaram ind. closely, tightly, firmly; constantly, continually; immediately, at once — y1027.039
—> #nirarthaka a.ikA useless, vain, unsuccessful; nirarthakam ind.; -tva n.; unmeaning, nonsensical;; n. (in phil.) a nonsensical objection; (in rhet.) an expletive. — y1027.038
—> #nirasta nir>asta (R. also nir>asita) a. cast out or off, expelled, banished, rejected, removed, refuted, destroyed mn.; shot off (as an arrow); spit out, vomited; pronounced hurriedly or dropped in pronouncing; n. dropping or leaving out (considered a fault in pronunciation) pat.; bheda a. having all difference removed, identical; -rAga a. one who has abandoned worldly desires or has devoted himself to religious penance ib.; -saMkhya a. innumerable (lit. refusing calculation); sukhodaya a. hopelessly unfortunate (lit. whose fortune has given up rising). — y1029.005
—> #nirdaya a. – pitiless, unkind, cruel, hard, violent, excessive; unpitied by any; nirdayam ind. unmercifully, passionately. — y1023.009
—> #nirdaya a. – pitiless, unkind, cruel, hard, violent, excessive; unpitied by any; nirdayam ind. unmercifully, passionately. — y1023.009
—> #nirdezya —> #anirdezya — a-nirdezya, nir-dezya – a. – undefinable, inexplicable, incomparable. – <tad-vidAm apy anirdezyaM> y3.064.005 —
—> #nirghRNa a. – unmerciful, cruel; shameless, immodest; nirghRNam ind. cruelly; tA f., tva n. pitilessness, cruelty. — y1026.007
—> #nirmagna a. to sink under (opp. to <un-magna>); sunk into i.e. firmly fixed upon (comp.) — y1030.001
—> #nirmandara – [without a churning-stick — y2018.012, y6078.045] —
—> #nirmita adj. constructed, formed, created, made by (tena or comp.) out of (tasmAt, tena or comp.); (law) fixed, settled; (ceremony) performed, celebrated; (sacrificial animal) separated, isolated (= <nirUDha>). y1.033.043 y2.010.004 y4053.009
—> #nIroga ~ free from sickness, healthy, well (<-tA> f.); — n.-durbhikSa.; – ~ not visited by disease or famine. –
—> #nirvighna nir-vighna a. uninterrupted, unhindered; nirvighnam nirvighnena ind. unobstructedly, freely. — y1030.022
—> #nirvikAra – nir-vikAra – a. – unchanged, unchangeable, <svAtmany anastamaya-saMvidi nirvikAre> y3.005.024; uniform, normal mbh. (also <n.-vat>); <n.-tA> f. mbh. —
—> #nirvRta nir>vRta a. satisfied, happy, tranquil, at ease, at rest; extinguished, terminated, ceased; emancipated; nirvRtam a house.
—> #nirvRti nir-vRti f. complete satisfaction or happiness, bliss, pleasure, delight; emancipation, final beatitude (= nir-vANa); attainment of rest; extinction (of a lamp); destruction, death; m. Nirvrti Delight, a son of `tvRSNi; -mat a. quite satisfied, happy; sthAna n. place of eternal bliss. nirvRtim >vraj, “to grow happy” ||cf. >gam, >yA||. — y1029.007
—> #nirvyUha n. (m. siddh.) a turret mbh. hariv.; a helmet or its ornament, a crest ib.; a door, gate hariv.; a peg to hang things upon L.; decoction L. (cf. <niryUha>). — y1018027
—> #niSedha
—> #niSevita mfn. visited, frequented, occupied, held, practised, observed, approached resorted to, attended, served, honoured, obeyed —
—> #niSiddha-H निषिद्ध – warded off, kept back, restrained, checked, prevented from, forbidden to (inf.) MBh. &c
—> #niSpeSa m. rubbing together, grinding, striking or clashing and the sound produced by it. niSpeSaNa n. id. — y1029.011
—> #niSTha ||ni>sthA|| a. being in or on, situated on, grounded or resting on, depending on, relating or referring to (usually ifc.); intent on, devoted to ib. (cf. <dharma>, <satya>); conducive to, effecting (dat.); loka m. pl. dependent people i.e. servants. – niSThA f. state, condition, position; firmness, steadiness, attachment, devotion, application, skill in, familiarity with, certain knowledge of (loc.); decision about (gen.); decisive sentence, judgment; completion, perfection, culminating or extreme point; conclusion, end, termination, death (ifc. “ending with”); asking, begging; trouble, distress; (in gram.) N. of the p.p. affixes <ta> and <tavat>; (in dram.) the end or catastrophe; gata a. – gone to or attaining perfection; niSThAnta m. end, conclusion; niSThAva a. concluding, deciding; -vat a. – perfect, complete, consummate; zUnya a. – devoid of firmness, unsteady, irresolute. niSThatA. — y1026.012,.029
—> #niSThura a. hard, rough, harsh, severe, cruel (said of persons and things, esp. words); tA f. –tva n. harshness of speech, coarseness; bhASin a. speaking harshly; mAnasa a. cruel-minded. — y1026.009
—> #nisyanda ni-Syanda a. flowing or dripping down; m. a flowing or trickling down or forth, issuing, stream, gush; necessary consequence or result Buddh. — y1028.027
—> #nIta nItá a. led, guided, brought • gained, obtained • well-behaved, correct, modest • n. wealth, corn, grain • = nava-nIta; ¶ a. entered, gone or come to (mRtyor antikam) – y1025.003
—> #nitAnta a. – extraordinary, excessive, considerable, important; nitAntam ind. very much, in a high degree. — y1025.006
—> #niyata- —¶mw – held back or in, fastened, tied to (loc.); put together (hands); restrained, checked, controlled; limited in number; connected with, dependent on (loc.); contained or joined in (loc.); disciplined, temperate; constant, devoted to (loc.); fixed, established, definite; customary, usual; (in gram.) pronounced with the AnudAtta; — niyataH – the Sandhi of <-As> before sonants; — niyatam – ind. – always, constantly, surely; — niyatAni – (in SAnkhya) the organs of sense; — Comp. – niyata-kAla- – limited in time, temporary. — y1026.005, y1027.xxx • n.-bhojana- – abstemious in food, temperate; • n.-mAnasa- – of subdued mind or spirit; • n.-maithuna- – abstaining from cohabitation; • n.-vAc ~ limited as to the use of words; • n.-viSaya-vartin ~ steadily abiding in one’s own sphere; • n.-vrata- – constant in the observance of vows, regular in observances, pious, religious; • niyatAtman ~ self-controlled, selfrestrained; • niyatApti f. – niyata_Apti – (in dram.) sure expectation of attaining an object by overcoming a partic. obstacle; • niyatendriya- niyata_indriya ~ having the passions subdued or restrained. —¶jd – aniyata —> #niyata a. held back or in, fastened, tied to (loc.); put together (hands); restrained, checked, curbed, suppressed, restricted, controlled; limited in number; connected with, dependent on (loc.); contained or joined in (loc.) rm.3.70.5; disciplined, self-governed, abstemious, temperate; constant, steady, quite concentrated upon or devoted to (loc.); fixed, established, settled, sure, regular, invariable, positive, definite; customary, usual; (in gram.) pronounced with the ‘anudAtta; m. – the ‘sandhi of <-As> before sonants; niyatam ind. always, constantly, decidedly, inevitably, surely; n. pl. – (in ‘sAMkhya) the organs of sense; niyatakAla a. – limited in time, temporary. —
—> #niyata a. held back or in, fastened, tied to (loc.); put together (hands); restrained, checked, curbed, suppressed, restricted, controlled; limited in number; connected with, dependent on (loc.); contained or joined in (loc.) rm.3.70.5; disciplined, self-governed, abstemious, temperate; constant, steady, quite concentrated upon or devoted to (loc.); fixed, established, settled, sure, regular, invariable, positive, definite; customary, usual; (in gram.) pronounced with the `anudAtta; m. – the `sandhi of <-As> before sonants; niyatam ind. always, constantly, decidedly, inevitably, surely; n. pl. – (in `sAMkhya) the organs of sense; niyatakAla a. – limited in time, temporary. — y1026.005
—> #niyata a. held back or in, fastened, tied to (tasmin); put together (hands); restrained, checked, controlled; limited in number; connected with, dependent on (tasmin); contained or joined in (tasmin); disciplined, temperate; constant, devoted to (tasmin); fixed, established, definite; customary, usual; (in gram.) pronounced with the `anudAtta; — m. – the `sandhi of <-As> before sonants; — niyatam ind. always, constantly, surely; — n. pl. – (in `sAMkhya) the organs of sense; — niyatakAla a. – limited in time, temporary. — y1.026.005 – y1.027,
—> #niyati – f. the fixed order of things, necessity, destiny, = svabhAva, <svabhAvasya niyateH>, ‘experience is destiny’, YV.6.21.24; fate, Destiny (sometimes personified as a goddess, `niyati and `ayati being regarded as daughters of `meru and wives of `dhAtR and `vidhAtR); restraint, restriction; religious duty or obligation; self-command, self-restraint. — y1025.006,.010
—> #nizA – f. night; a vision, dream; turmeric, Curcuma. — y1023.040
—> #nizAkara niz-A-kara m. “The NightMaker”, the moon (with <divAkara> the DayMaker among the sons of `garuDa); the esoteric numeral <1>; a rooster; -kalAmauli m. “bearing a crescent as diadem” N. of `ziva. — y1029.022
—> #nR m. (acc. naram, dat. nare, gen. abl. naraH, loc. nari; du. narA, narau; pl. nom. voc. naras, acc. nRRn, instr. nRbhiH; dat. abl. nRbhyaH, loc. nRSu ||gen. narAm. nRNAm, or nRRNAm||) a man, hero (used also of gods), person; mankind, people (mostly pl.); (in gram.) a masculine word (nom. nA) ||Cf. nara|| — y1022.028
—> #nRsiMha nRsiMha narasiMha narahari m. “manlion”, a great or illustrious man; (also <-ka>) `viSNu in his 4th `avatAra (cf. <narasiMha>); a prayer to `viSNu as Manlion (<-tva> n.); a kind of coitus; caturdazI f. the 14th day in the light half of the month `vaizAkha (a festival); dvAdazI f. the 12th day in the light half of the month `phAlguna. — y1024.007
—> #nu ind. now, still, just, at once; so now, now then; indeed, certainly, surely; (often connected with other particles, esp. with negatives e.g. <nahi nu>, “by no means”, <nakir nu> “no one or nothing at all”, <mA nu>,”, in order that surely not”; often also gha nu, ha nu, in nu, nu kam ||nU cit, either “for ever, evermore; at once, forthwith” or, never, never more; so also nU alone; with relat. = -soever; sometimes it lays stress upon a preceding word, esp. an interr. pronoun or particle, and is then often connected with khalu; it is also employed in questions, esp.in sentences of two or more clauses where nu is either always repeated or omitted in the first place or in the second place and further replaced by svid, yadi vA, and strengthened by vA, atha vA). — y1027.021
—> #nUnam ind. now, at once; for the future; now then, therefore; (esp. in later lang.) certainly, assuredly, indeed (also in questions e.g. <kadA n->, when indeed? <kva n->, where indeed?). — y1027.041
—> #nyagrodha – m. (>rudh = ruh), growing downwards’ the Banyan or Indian fig-tree, Ficus Indica (it belongs to the kSIra-vRkSas, q.v • fibres descend from its branches to the earth and there take root and form new stems) — y1017.038
—> #nyasta – a. thrown or cast or laid down, put, placed, fixed, inserted, applied, deposited, committed; given up, resigned; stretched out, lying; exposed (krayAya, for sale); mystically touched; put on, donned; having the low tone (as a vowel); -cihna a. one who has relinquished one’s marks or characteristics, destitute of external signs. — y1027.038
—> #ojas n. (<vaj>, or <uj>; cf. <ugra>), bodily strength, vigour, energy, ability, power; vitality (the principle of vital warmth and action throughout the body); (in rhet.) elaborate style (abounding with compounds); vigorous or emphatic expression; water; light, splendour, lustre; manifestation, appearance; support. — y1024.001
—> #pada n. a step, pace, stride; a footstep, trace, vestige, mark, the foot itself (padena, on foot; pade pade, at every step, everywhere, on every occasion; <trINi padAni viSNoH>, the three steps or footprints of `viSNu ||i.e. the earth, the air, and the sky||, also N. of a constellation or according to some “the space between the eyebrows”; padaM >dA, <padAt padaM >gam> or <cal>, to make a step move on; padaM->kR, with loc. to set foot in or on, to enter; with mUrdhni, to set the foot upon the head of ||gen.|| i.e. overcome; with citte or <hRdaye>, to take possession of any one’s heart or mind; with loc. or <prati>, to have dealings with padaM ni>dhA with loc., to set foot in = to make impression upon; with <padavyAm>, to set the foot on a person’s ||gen. or ibc.|| track, to emulate or equal; padam ni>bandh with loc., to enter or engage in); a sign, token, characteristic; a footing, standpoint; position rank station, site, abode, home (padam A>tan, to spread or extend one’s position; <padAt padam bhrAmayitvA>, having caused to wander from place to place); a business affair, matter, object or cause of (gen. or comp.); a part, portion, division (cf. <dvi>, <tri->); the foot as a measure of length (= 12 or 15 fingers” breadth, or 1/2 or 1/3 or 3/7 of a `prakrama); a portion of a verse, quarter or line of a stanza; a word or an inflected word or the stem of a noun in the middle cases and before some `taddhitas; = <padapATha>; padatA f. padatva n. the original form of a word. — y1023.031
—> #pAdapa pAda>pa m. “drinking at foot or root”, a tree, plant — y1023.027
—> #padArtha m. the meaning of a word (ifc. also <padArthaka>); that which corresponds to the meaning of a word, a thing, material object, man, person; a head, subject (16 with `naiyAyikas); a category, predicament (7 with `vaizeSikas, 25 with `sAMkhyas, 7 with `vedAntins); a principle; -tritaya n. a triad of principles. — y1028.011
—> #paGka – m/n. mud, mire, dirt, clay; ointment, unguent (in comp.; cf. kuGkumapaGka, candanapaGka); moral impurity, sin — y1023.034
—> #paGka – m/n. mud, mire, dirt, clay; ointment, unguent); moral impurity, sin. – y1025.032
—> #paGkaja paGka-ja n. (ifc. f. -A) “mud-born”, a species of lotus, Nelumbium Speciosum (whose flower closes in the evening); -janman m. “lotus-born” N. of `brahmA; -nayanA f. a lotus-eyed woman; -nAbha m. “having a lotus springing from his navel” N. of `viSNu; netra a. lotus-eyed” (said of `viSNu); -pattra-netra m. having eyes like lotus-leaves; -mAlin a. wearing a lotus-crown (`viSNu); paGkajalAvam paGka-ja-lAvam ind. (fr. >lU) cutting off like a lotus-flower. — y1024.003
—> #paGkti paGktI f. (fr. <paJcan>) a row or set or collection of five, the number 5 av. br. &c. raJjita mfn. coloured, dyed, painted, tinted mbh. kAv. &c.; illumined bhp.; affected, moved, charmed, delighted — y1018019
—> #paJjara — n. a cage, aviary, dove-cot, net; a skeleton, the rib-cage. —
—> #paJjara n. a cage, aviary, dove-cot, net; a skeleton, the ribs (also m.); N. of partic. prayers and formularies. — y1024.007
—> #pAka a. very young; simple, ignorant, inartificial, honest; m. the young of an animal (see <uluka>, <kapata>); a child, infant; N. of a `daitya slain by Indra; pAkatrA ind. – in simplicity, in a simple or honest way. pAka m. cooking, baking, roasting, boiling (trans. and intrans.). — y1027.004
—> #pakSati f. the root or pit of a bird’s wing; the feathers or plumage of a bird (ifc.; <-tA> f.); the first ‘tithi or day of the half month (also <-tI>) — y1021.036
—> #pakva a. cooked, roasted, baked, boiled, prepared on a fire (opp. to <Ama>) (also applied to the milk in an udder); warmed (cf. <dviS->); baked or burnt (as bricks or earthenware pots); ripe, mature (lit. and fig.) (also applied to a tree with ripe fruits); grey, hoary (as the hair); accomplished, perfect, fully developed (as the understanding, character &c.); ripe for decay, near to death, deerepit, perishing,decaying; digested; n. cooked food, dish; ripe corn; the ashes of a burnt corpse. — y1023.026
—> #pakva a. cooked, roasted, baked, boiled, prepared on a fire (opp. to <Ama>) (also applied to the milk in an udder); warmed (cf. <dviS->); baked or burnt (as bricks or earthenware pots); ripe, mature (lit. and fig.) (also applied to a tree with ripe fruits); grey, hoary (as the hair); accomplished, perfect, fully developed (as the understanding, character &c.); ripe for decay, near to death, deerepit, perishing,decaying; digested; n. cooked food, dish; ripe corn; the ashes of a burnt corpse. — y1023.026
—> #pakva a. cooked, roasted, boiled, prepared on a fire (opp. to <Ama>) (also applied to the milk in an udder); warmed (cf. <dviS->); baked or burnt (as bricks or earthenware pots); ripe, mature (lit. and fig.) (also applied to a tree with ripe fruits); grey, hoary (as the hair); accomplished, fully developed (as the understanding, character &c.); ripe for decay, near to death, decrepit; digested; n. cooked food, dish; ripe corn; the ashes of a burnt corpse. — y1026.034
—> #pAl >pAl cl.10. P. pAlayati pAlayate; p. P. pAlayat A. <-layAna>; pf. pAlayAm Asa; aor. <apIpalat>), to watch, guard, protect, defend, rule, govern; to keep, maintain, observe (a promise or vow). — y1025.021
—> #palAy Atm. palAyate (ep. also P.; pf. palÂyAM-cakre; aor. <apalÂyiSTa>; fut. <palÂyiSyate>; <-ti>; ind. p. palAyya; inf. <palÂyitum>); to flee, fly, run away, escape, cease, vanish — y1022.005
—> #palita mf||A/paliknI|| pAN.4-1, 39 VArtt.1. 2 Pat.) n. grey, hoary, old, aged — y1018034
—> #pallava —> #karapallava kara-pallava m. “hand-shoot”, a finger —
—> #pallava m/n. (ifc. f. -A) a sprout, shoot, twig, spray, bud, blossom (met. used for the fingers, toes, lips &c.) — y1018042
—> #palvala — n. – a pool, small tank, pond. ||Cf. Lat. <palus>; Lith. <purvas> (?).|| http://www.britannica.com/dictionary?va=paludal y1021.020
—> #palyUla ~ palyUla lavanapavanayoH [Dhatup.] — mowing, blowing — palyUlAs tRNa-vizeSAs y3032.024 Comm. —
—> #pAMsu m. crumbling soil, dust, sand (mostly pl.); dung, manure; the pollen of a flower; (prob.) the menses (cf. <rajas>). — y1023.019
—> #pAMsu m. crumbling soil, dust, sand (mostly pl.); dung, manure; the pollen of a flower; (prob.) the menses (cf. <rajas>). — y1023.019
—> #pAna n. drinking (esp. drinking spirituous liquors), draught (only ifc.); drinking the saliva i.e. kissing (cf. <adhara>); a drink, beverage; a drinking-vessel, cup; a canal; m. a distiller or vender of spirituous liquors; an inn-keeper; ¶ pAna m||A||n. observing, keeping (see <tanU->); n. protection, defence (see ib. and <vAta>). — pAnapAtrI pAna-pAtrI pAnapAtra f/n. a drinking-vessel, cup, goblet. — y1024.006
—> #paNDita – a. learned, wise, shrewd, clever, skilful in, conversant with (loc. or comp.); m. a scholar, a learned man, teacher, philosopher, a Pandit; a `brAhmaNa changed into an antelope. — y1024.010
—> #panna a. fallen, fallen down, gone; m. downward motion, fall, creeping on the ground. — y1027.038
—> #pannaga m. “creeping low”, a serpent or serpent-demon. —
—> #parAkrama m. bold advance, attack, heroism, courage, power, strength, energy, exertion, enterprise; going out or away; jJa a. knowing the strength (of an enemy) * akrama a-krama – a. not happening successively, happening at once Yogas; m. dis-order, lack of order, confusion. — y1026.036
—> #parAkrama m. bold advance, attack, heroism, courage, power, strength, energy, exertion, enterprise; going out or away — y1022.007
—> #parama —¶a – परम a. [परं परत्वं माति-क Tv.] – Most distant, last. – Highest, best; प्राप्नोति prApnoti paramaM gatim परमां गतिम् Ms.4.14;7.1;2.13. – Chief, principal, primary, supreme; सर्वथा ब्राह्मणाः पूज्याः परमं दैवतं हि तत् Ms.9.319. – Higher than, superior to; न मन्ये वाणिज्यात् किमपि परमं वर्तनमिह Pt.1.11. —> #paramam -मम् The utmost or highest; (at the end of comp.) consisting principally of, solely occupied with; कामोपभोगपरमा एतावदिति निश्चिताः Bg.16.11; Ms.6.96. paramam मम् ind. 1 A particle of agreement (yes, be it so, “absolutely”). Comp. — paramAkSara अक्षरम् the sacred syllable ‘om’ or Brahmā. … paramANu अणुः an infinitesimal particle, an atom; सिकतात्वादपि परां प्रपेदे परमाणुताम् R.15.22; परगुणपरमाणून् पर्वतीकृत्य नित्यम् Bh.2.78; पृथ्वी नित्या परमाणुरूपा T. S; (a परमाणु paramANu is thus defined:– <जालान्तर-स्थ-सूर्यांशौ यत् सूक्ष्मं दृश्यते रजः । भागस्तस्य च षष्ठो यः परमाणुः स उच्यते ॥ Tarka K., or less accurately:– जालान्तर-गते रश्मौ यत् सूक्ष्मं दृश्यते रजः । तस्य त्रिंशत्तमो भागः परमाणुः स उच्यते ॥) … … paramArtha अर्थः 1 the highest or most sublime truth, true spiritual knowledge, knowledge about Brahman or the Supreme Spirit; इदं हि तत्त्वं परमार्थभाजाम् Mv.7.2. -2 truth, reality, earnestness; परिहासविजल्पितं सखे परमार्थेन न गृह्यतां वचः Ś.2.19; oft in comp. in the sense of ‘true’ or ‘real’. ˚मत्स्याः R.7.4. Mv.4.3. -3 any excellent or important object. -4 the best [highest] sense. … paramArthatas अर्थतः ind. truly, really, exactly, accurately; विकारं खलु परमार्थतो$ज्ञात्वा$नारम्भः प्रतीकारस्य Ś.4; उवाच चैनं परमार्थतो हरं न वेत्सि नूनं यत एवमात्थ माम् Ku.5.75; Pt.1.136. … paramAtman आत्मन् m. the Supreme Spirit or Brahman; न च योगविधेर्नवेतरः स्थिरधीरा परमात्मदर्शनात् R.8.22; स्वर्गापवर्गयो- र्मार्गमामनन्ति मनीषिणः । यदुपास्तिमसावत्र परमात्मा निरूप्यते ॥ Kusum. -आनन्दः ‘supreme felicity’, Supreme Spirit. … pa. gahana गहन a. very myserious, profound. … pa. samudaya समुदय a. very auspicious or successful; परमसमुदयेनाश्वमेधेन चेष्ट्वा Mk.1.4. — pa. sammata सम्मत a. highly esteemed; much revered. … —¶mw ~ (superl. of <para>) – most distant, remotest, extreme, last; chief, highest, primary, most prominent or conspicuous; best, most excellent, worst (parameNa cetasA, with all the heart; roaring, speaking aloud); (with tasmAt) superior or inferior to, better or worse than; – paramam – n. – highest point, extreme limit (<catur-viMzati-p.>, at the utmost); chief part or matter or object (end-comp. f. -A = consisting chiefly of, completely occupied with or devoted to or intent upon); – paramam – ind. – yes, very well;—(also <parama> in comp.) very much, excessively, excellently, in the highest degree. — y1025006
—> #parama a. (superl. of <para>) most distant, remotest, extreme, last; chief, highest, primary, most prominent or conspicuous; best, most excellent, worst (parameNa cetasA, with all the heart; roaring, speaking aloud); (with abl.) superior or inferior to, better or worse than; paramam n. highest point, extreme limit (<catur-viMzati-p->, at the utmost 24); chief part or matter or object (ifc. f. -A = consisting chiefly of, completely occupied with or devoted to or intent upon); paramam ind. yes, very well;—(also <parama> in comp.) very much, excessively, excellently, in the highest degree. — y1025.006
—> #paramANu अणुः an infinitesimal particle, an atom; सिकतात्वादपि परां प्रपेदे परमाणुताम् R.15.22; परगुणपरमाणून् पर्वतीकृत्य नित्यम् Bh.2.78; पृथ्वी नित्या परमाणुरूपा T. S; (a परमाणु paramANu is thus defined:– <जालान्तर-स्थ-सूर्यांशौ यत् सूक्ष्मं दृश्यते रजः । भागस्तस्य च षष्ठो यः परमाणुः स उच्यते ॥ Tarka K., or less accurately:– जालान्तर-गते रश्मौ यत् सूक्ष्मं दृश्यते रजः । तस्य त्रिंशत्तमो भागः परमाणुः स उच्यते ॥)
—> #parAmarza m. seizing, pulling (<keza>, by the hair); bending or drawing (of a bow); violation, injury, assault, attack; affection (by disease &c.); remembrance, recollection; referring or pointing touched; reflection, consideration, judgment; (in logic) inference, conclusion, drawing conclusions from analogy or experience, knowledge of the minor premiss in its connection with the major. — y1028.036
—> #parameSThin parame-SThin a. standing at the head, highest, chief, principal; m. N. of any supreme being, of Brahma, of `agni av.; of `prajApati;; of `garuDa mbh.; the teacher of the teacher of any one’s teacher. — y1026.029
—> #parAmRSTa ~ established through the Affective process: cit-svabhAva-parAmRSTA spanda-zaktir asanmayI | kalpanA cittam ity uktyA kathyate zAstra-dRSTibhiH, y5013.051 ~ —> #aparAmRSTa – unencumbered (by the cognizable), saMvedyena aparAmRSTaM zAntaM sarvAtmakaM ca yat | tat-sac-cid-AbhAsa-mayam asti iha kalanA ujjhitam, y6009.002 ~ —> #parAmRza – taking hold of, y2011.025.
—> #paratra ind. elsewhere, in another place, in a future state or world, hereafter; below i.e. in the sequel (of a book); bhIru m. “one who stands in awe of futurity”, a pious or religious man — y1022.009
—> #parAvarta m. turning back or round; exchange, barter hpariz.; reversal of a sentence (in law) W.; restoration — y1018059
—> #parAyaNa-m -final end or aim, last resort or refuge, principal object, chief matter, essence, summary (°णं- √कृ, to do one’s utmost) S3Br. Up. _mbh. &c; (ifc.; f(आ).) making anything one’s chief object, wholly devoted or destined to, engaged in, intent upon, filled or occupied with, affected or possessed by (-ता f. DaS3. ) Mn. _mbh. &c t!
—> #parazvadha-H — a hatchet, axe _mbh. — “The battle-axe <parazu, parasvadha, or kuThAra> … a missile used by the nobility. The kuThAra was a favorite weapon of Parashurâma.” SDS. —
—> #pari ind. round, around, about, round about; fully, abundantly, richly (esp. ibc. ||where also <parI>|| to express fulness or high degree); as a prep. (with acc.) about (in space and time); against, opposite to, in the direction of, towards, to; beyond, more than; to the share of (with >as, or >bhU, to fall to a person’s lot); successively, severally (e.g. <vRkSam pari siJcati>, he waters tree after tree); (with abl.) from, away from, out of; outside of, except (often repeated; also at the beginning or the end of an ind. comp.); after the lapse of (some read <parisaMvatsarAt>); in consequence or on account or for the sake of; according to (esp. <dharmaNas pari>, according to ordinance or in conformity with law or right). — y1022.020
—> #pari ind. round, around, about; fully, abundantly, richly; (also parI) to express fulness or high degree). — y1023.026
—> #pari ind. round, around, about; fully, abundantly, richly; (also parI) to express fulness or high degree). — y1023.026
—> #pari~ —> #saMpari~ —> #>tyaj —> #parityaj —> #saMparityaj ~ Par. samparityajati, to abandon, desert, leave.
—> #paricchinna – pari-c-chinna – परिच्छिन्न p. p. 1 Cut off, divided. -2 Accurately defined, determined, ascertained; परिच्छिन्नप्रभावर्धिर्न मया न च विष्णुना Ku.2.58. -3 Limited, circumscribed, confined. -4 Remedied. — a. – cut off, divided, detached, confined, limited, circumscribed (p.-tva n.b VR._bh.pur. &c.; determined, ascertained Kum.; obviated, remedied W. —
—> #paricud pari>cud C. set in motion, impel, summon, request. — y1026.033
—> #paridRz pari>dRz (pl. A. <-dadRzrAm> av.; inf. paridraSTum), to look at, see, behold, regard, consider, find out, know: Pass. paridRzyate (pf. paridadRze), to be observed or perceived, appear, become visible: Caus. paridarzayati, to show, explain — y1022.014
—> #parikRt pari>kRt 2. P. parikRntati, (ind. p. pariRtya), to cut round, clip, cut off av. r.; to exclude from (abl.) —> #tiryagjAti tiryag-jAti mfn. belonging to the race of ||crawling|| animals W.; m. an animal kAd.; f. the brute kind — y1019.005
—> #parimANa n. measuring, meting out; (also <-ka> n.) measure of any kind e.g. circumference, length, size, weight, number, value, duration (ifc. “amounting to” cf. <parIm->); tas ind. by measure, in weight mn.8.133; parimANin a. having measure, measured, measurable. —
—> #parimita a. measured, regulated; moderate, sparing; katha a. of measured discourse, speaking little; tva n. moderation, limited condition; bhuj, tAhAra a. eating sparingly, abstemious; bhojana n. moderation in eating, abstemiousness.; paramitAbharaNa a. moderately adorned; tAyus a. shortlived; tecchatA f. moderation in desire. —
—> #parimlAna a. faded, withered; exhausted, languid; become thinner, emaciated; disappeared, gone; n. change of countenance by fear or grief; soil, stain. — y1022.021
—> #parimohana n. (fr. Caus.) bewildering, fascination, beguiling — y1021.002
—> #pariNAma —¶a – परि (री) णामः 1 Alteration, change, transformation. -2 Digestion; अन्नं न सम्यक् परिणाममेति Suśr.; भुक्तस्य परिणामहेतुरौदर्यम् T.S.; Pt.4.22. -3 Result, consequ- ence, issue, effect; अप्रियस्यापि पथ्यस्य परिणामः सुखावहः H.2.124; Mk.3.1; परिणामसुखे गरीयसि (वचसि औषधे च) Ki.2.4; Bg.18.37,38. -4 Ripening, maturity, full development; उपैति शस्यं परिणामरम्यताम् Ki.4.22; फलभर- परिणामश्यामजम्बू &c. U.2.2; Māl.9.24. -5 End, termination, conclusion, close, decline; दिवसाः परिणामरमणीयाः Ś.1.3; वयःपरिणामपाण्डुरशिरसम् K.1; परिणाममुपैति दिवसः K.254 ‘the day is drawing to a close’. -6 Old age; परिणामे हि दिलीपवंशजाः R.8.11. -7 Lapse (of time). -8 (In Rhet.) A figure of speech allied to rUpaka रूपक, by which the properties of any object are transferred to that with which it is compared. (The Chandrāloka thus defines and illustrates it:– परिणामः क्रियार्थश्चेद्विषयी विषयात्मना । प्रसन्नेन दृगब्जेन वीक्षते मदिरेक्षणा ॥ 5.18; see R. G. also under परिणाम). Comp. — … p. darzin दर्शिन् a. prudent, fore-sighted. p. dRSTi दृष्टि a. prudent. (-ष्टिः f.) prudence, providence. p. pathya पथ्य a. salutary in the end. p. mukha मुख a. about to terminate. … —¶mw – m. change, alteration, transformation <tan mahApralaye prApte rudrÂdi-pariNAmini | bhavaty asad-adRzyÂtma> y3.009.046; transformation into (tena), development, evolution; ripeness, maturity; alteration of food, digestion; withering, fading; lapse (of time); decline (of age), growing old; result, consequence, issue, end (ibc. and pariNAme ind. finally, at last, in the end); (in rhet.) a figure of speech by which the properties of any object are transferred to that with which it is compared; -darzin adj. looking forward to the issue or consequences (of any event), prudent, fore-sighted; -dRSTi f. foresight, providence; -nirodha m. obstruction (of felicity caused) by human vicissitude (as birth, growth, death); -pathya adj. suited to a future state or condition; -mukha adj. tending or verging towards the end, about to terminate; ramaNIya adj. (a day) delightful at its close; -vat adj. having a natural development ( ttva -m); -vAda m. the “doctrine of evolution”, the Sânkhya doctrine; -zUla -m violent and painful indigestion. —> #pariNAmana n. bringing to full development; the turning of things destined for the community to one’s own use (Buddh.); change, transformation, changing into (tena) —> #pariNAmin adj. changing, altering, subject to transformation, developing (<-mi-tva> n.ib.); ripening, bearing fruits or consequences; <-mi-tva> n. ib.; — p.—nitya adj. eternal but continually changing —
—> #pariNAma H —¶a – परि (री) णामः — Alteration, change, transformation. Digestion; अन्नं न सम्यक् परिणाममेति Suśr.; भुक्तस्य परिणामहेतुरौदर्यम् T.S.; Pt.4.22. Result, consequence; अप्रियस्यापि पथ्यस्य परिणामः सुखावहः H.2.124; Mk.3.1; परिणामसुखे गरीयसि (वचसि औषधे च) Ki.2.4; Bg.18.37,38. Ripening, maturity; उपैति शस्यं परिणामरम्यताम् Ki.4.22; फलभर- परिणामश्यामजम्बू &c. U.2.2; Māl.9.24. End, decline; दिवसाः परिणामरमणीयाः Ś.1.3; वयःपरिणामपाण्डुरशिरसम् K.1; परिणाममुपैति दिवसः K.254 ‘the day is drawing to a close'; Old age; परिणामे हि दिलीपवंशजाः R.8.11. (In Rhet.) A figure of speech allied to rUpaka रूपक, by which the properties of any object are transferred to that with which it is compared. (The Chandrāloka thus defines and illustrates it:— परिणामः क्रियार्थश्चेद्विषयी विषयात्मना । प्रसन्नेन दृगब्जेन वीक्षते मदिरेक्षणा ॥ 5.18; see R.G. also under परिणाम). Comp. — p. darzin दर्शिन् adj.- prudent, fore-sighted. – p. dRSTi दृष्टि adj.- prudent. (-ष्टिः f. ) prudence, providence. —¶mw – m. change, alteration, transformation <tan mahApralaye prApte rudra-Adi-pariNAmini | bhavaty asad-adRzya-Atma> y3009046; transformation into (tena), development, evolution; ripeness, maturity; lapse (of time); decline (of age); result, consequence, (beg.comp. and pariNAme ind. finally, at last, in the end); (in rhet.) a figure of speech by which the properties of any object are transferred to that with which it is compared; – p. nirodha H obstruction (of felicity caused) by human vicissitude (as birth, growth, death); – p. pathya adj. suited to a future state or condition; – p. mukha adj. tending or verging towards the end, about to terminate; – p. RamaNIya adj. (a day) delightful at its close; – p. vat adj. having a natural development ( tvam); – p. vAda-H the “doctrine of evolution”, the SAnkhya doctrine. pariNAmana m bringing to full development; the turning of things destined for the community to one’s own use (Buddh.); change, transformation, changing into (tena) pariNAmin adj. changing, altering, subject to transformation, developing (pariNAmi-tvam ib.); ripening, bearing fruits or consequences; <-mi-tva>. —
—> #pariniSThita a. quite perfect, accomplished; being in (tasmin); completely skilled in or acquainted with (tasmin or comp.). y1014.004
—> #paripakva a. completely cooked or dressed; completely burnt (as bricks); quite ripe, mature, accomplished, perfect; highly cultivated, very sharp or shrewd; near death or decay, about to pass away; fully digested — y1022.023
—> #paripelava a. very fine or small, very delicate. — y1026.012
—> #paripelava a. very fine or small, very delicate; n. (also <-pela>) Cyperus Rotundus or a similar kind of grass. — y1025.003
—> #pariphulla a. widely opened (as eyes); covered with erected hairs. — y1023.029
—> #parispanda m. throbbing, stirring, starting, arising, movement ||molecular Dasgupta||; keeping, maintaining (a sacred fire); train, retinue; decoration of the hair. — y1025.002
—> #parisphuraNa n. glancing; shooting; budding. — y1024.010
—> #parisphurita a. quivering, palpitating dispersed, reflected on all sides; opened, expanded; shot, glanced. — y1024.010
—> #parIta — a. – standing or moving round, surrounding mbh.; past, elapsed, expired; surrounded, encompassed, filled, taken possession of, seized (with tena or in comp.); = <viparIta>, inverted mbh.; – m. pl. – N. of a people; – p.tA – f. – the being surrounded or filled; – parItin – a. – (end-comp.) – filled with, seized by —
—> #paritapta a. – surrounded with heat, heated, burnt, tormented, afflicted. — y1026.039
—> #parivRdh pari>vRdh A. parivardhate, to grow, grow up, increase: Caus. parivardhayati, <-te>, to bring up, rear, increase, augment; to rejoice, delight (with gen.). — y1026.016
—> #parivRtta —> #parivRttaka – mfn. (also -ka g. RzyA7di) turned, revolved; rolling, moving to and fro _mbh. &c.; elapsed, ended _hariv.; = pari-vRta, covered, surrounded L.; n. rolling, wallowing _mbh.; an embrace MW.; —> #parivRttatejas – spreading brilliance all around, akSauhiNIbhiH parivRtta-tejasAm,_bh.pur.1.11.34; —> #parivRttanetra ~ rolling the eyes R.; —> #parivRttabhAgya – whose fortune has changed or is gone MAlati1m.; —> #parivRttArdha-mukha, -mukhI – having the face half turned round Vikr.
—> #parivRtta —¶a – परिवृत्त p. p. Revolved, turned round; ˚अर्धमुखी V.1.19. -2 Retreated, turned back. -3 Exchanged, bartered. -4 Finished, ended. -त्तम् An embrace. —
—> #pAriyAtra – a seaside mountain range y3036.050 – see http://en.wikipedia.org/wiki/Pariyatra_Mountains
—> #parizAtayan = pari>zad. See zad. — y1023.026
—> #parizAtayan = pari>zad. See zad. — y1023.026
—> #parNa n. a pinion, feather (also of an arrow), wing; a leaf (regarded as the plumage of a tree); the `pAn or betel leaf; m. Butea Frondosa (a large-leaved sacred tree whose wood is used for making sacred vessels, later generally called <palAza>) ( tva n.). sumeru m. N. of a mountain (= meru q.v.); a. very exalted, excellent. — y1023.019
—> #parNa n. a pinion, feather (also of an arrow), wing; a leaf (regarded as the plumage of a tree); the ‘pAn or betel leaf; m. Butea Frondosa (a large-leaved sacred tree whose wood is used for making sacred vessels, later generally called <palAza>) (-tva n.). sumeru m. N. of a mountain (= meru q.v.); a. very exalted, excellent. — y1023.019
—> #paropakAra para-upakAra m. assisting others, benevolence, charity; raikarasa a. wholly devoted to the service of others; (-A) f. a wife wholly devoted to her husband. — y1026.039
—> #paruSa a. (older f. <paruSNI>) knotty (as reed); spotted, variegated, dirty-coloured rv.; hard, stiff, rugged, rough, uneven, shaggy; intertwined with creepers (as a tree); piercing, keen, sharp, violent, harsh, severe, unkind (paruSam ind.); Grewia Asiatica or Xylocarpus Granatum http://www.hear.org/Pier/species/grewia_asiatica.htm; paruSA f. a kind of riddle; paruSNI f. N. of one of the rivers of the Panjab now called RAvi rv.; n. harsh and contumelious speech, abuse; the fruit of Grewia Asiatica or Xylocarpus Granatum http://www.grand-illusions.com/articles/puzzle_nut/ — y1022.020
—> #paryanta —> #aparyanta ~ unbounded, unlimited. — y1027.017
—> #paryanta m. circuit, circumference, edge, border; flank, extremity, end (ifc. “bounded by”, “extending as far as”; or “adjoining, neighbouring”); paryantam ind. entirely, altogether; (ifc.) to the end of, as far as; paryantAt paryantam, from one end to the other; paryante ind. at the end; a. coming to an end with, being a match for; extending in all directions. pITha – n. a stool, seat, chair, bench; a religious student’s seat (made properly of `kuza grass); case, pedestal (esp. of an idol); royal seat, throne; place, office (cf. <pIThAdhikAra>); N. of various temples (erected on the 51 spots where the limbs of `pArvatI fell after she had been cut to pieces by the discus of `viSNu); a district, province; a partic. posture in sitting; (in geom.) the complement of a segment; m. a kind of fish; the sun; a minister of `kaMsa. uttuGga – a. lofty, high, tall; swollen (as a stream). —> #kumudvat kumud- a. abounding in lotuses; kumudvAn m. the moon; N. of a wind; kumudvatI f. an assemblage of lotuses, place or pond filled with them — y1023.029
—> #paryanta m. circuit, circumference, edge, border; flank, extremity, end (ifc. “bounded by”, “extending as far as”; or “adjoining, neighbouring”); paryantam ind. entirely, altogether; (ifc.) to the end of, as far as; paryantAt paryantam, from one end to the other; paryante ind. at the end; a. coming to an end with, being a match for; extending in all directions. pITha – n. a stool, seat, chair, bench; a religious student’s seat (made properly of ‘kuza grass); case, pedestal (esp. of an idol); royal seat, throne; place, office (cf. <pIThAdhikAra>); N. of various temples (erected on the 51 spots where the limbs of ‘pArvatI fell after she had been cut to pieces by the discus of _viSNu); a district, province; a partic. posture in sitting; (in geom.) the complement of a segment; m. a kind of fish; the sun; a minister of ‘kaMsa. uttuGga – a. lofty, high, tall; swollen (as a stream). —> #kumudvat kumud- a. – abounding in lotuses; kumudvAn m. the moon; N. of a wind; kumudvatI f. – an assemblage of lotuses, place or pond filled with them — y1023.029
—> #paryasta a. thrown or cast about, spread, diffused; surrounded, encompassed, ensnared; strung, filed on (comp.); overturned, upset, inverted, changed; struck, killed; dismissed, laid aside; -vilocana, -astAkSa a. having the eyes cast or directed round, rolling the eyes. — y1028.013
—> #paryuSita a. having passed a night, stale, nightflat, not fresh, insipid. — y1024.004
—> #paTa m. (n.; ifc. f. -A) woven cloth, garment, veil, screen (cf. <marut->, <vAta>); a painted piece of cloth, a picture; monastic habit; paTI f. a narrow piece of cloth, the hem or edge of a garment; the curtain of a stage (cf. <apaTI>); n. a thatch or roof (= <paTala>). — y1028.013
—> #pAta m. flying mbh.; throwing one’s self or falling into (loc.) or from (abl.), fall, downfall (also ifc. after what would be a gen. or abl. &c. e.g., <gRha>, fall of a house; <parvata>, fall from a mountain; <bhU>, fall on the earth); alighting, descending or causing to descend, casting or throwing upon, cast, fall (of a thunderbolt), throw, shot; a stroke (of a sword &c.); application (of ointment, of a knife &c.); (with <garbhasya>) fall of the fetus, miscarriage; a fault, error, mistake. — y1027.021
—> #pAta m. flying, mode of flying, flight mbh.; throwing one’s self or falling into (loc.) or from (abl.), fall, downfall (also ifc. after what would be a gen. or abl. &c. e.g., <gRha>, fall of a house; <parvata>, fall from a mountain; <bhU>, fall on the earth) mn. mbh. kAv. &c.; alighting, descending or causing to descend, casting or throwing upon, cast, fall (of a thunderbolt) — y1018048
—> #paTaha m. (rarely n. or f. I) a kettledrum, a war-drum, drum, tabor (patahaM >dA, or Caus. of >dA or >bhram, to proclaim anything by the sound of a drum) mbh. kAv. &c.; m. beginning L.; hurting — y1018011
—> #patAka m. (“flying”), a flag or banner; a partic. position of the hand or the fingers in shooting off an arrow (cf. <tri-p->); patAkA f. a flag, pennon, banner, sign, emblem patAkAM >labh> or >hR, “to win the palm”); a flag-staff; a partic. high number mbh. (= <mahA-padma>); (in dram.) an episode or episodical incident; good fortune, auspiciousness. — y1028.007
—> #paTAka m. a bird; (-A) f. a flag, banner. — y1022.030
—> #pAtakin a. guilty of a crime, wicked, sinful, a sinner (<-ki-tva> n.). — y1022.030
—> #patAkin a. having or bearing a flag, adorned with flags; m. an ensign or standard-bearer; a flag; a chariot; patAkinI f. an army (cf. <dhvajinI>). — y1026.013
—> #pAtAla – n. (rarely m • ifc. f. A • perhaps fr. pAta as antarAla fr. antar • UN. i, 116) one of the 7 regions under the earth and the abode of the ‘nAgas or serpents and demons • sometimes used as a general N. for the lower regions or hells • N. of a town in the serpent-world) • an excavation, hole in the earth • the submarine fire — y1017.031
—> #pAtAla – n. one of the 7 regions under the earth and the abode of the `nAgas or serpents and demons (sometimes used as a general N. for the lower regions or hells; also a town in the serpent-world); an excavation, hole in the earth; the submarine fire. — y1025.012,.013
—> #pAtAla —> #ApAtAla ~ from Patala.
—> #pAtAla पातालम् [पतत्यस्मिन्नधर्मेण पत्-आलञ्; cf. Uṇ.1.114] 1 The last of the seven regions or worlds under the earth said to be peopled by Nāgas. the seven regions are:- —> #atala अतल, —> #vitala वितल, —> #sutala सुतल, —> #rasAtala रसातल, —> #talAtala तलातल, —> #mahAtala महातल and —> #pAtAla पाताल. – The lower regions or world in general; मा मेति व्याहरत्येव तस्मिन् पातालमभ्यगात् R.15.84;1.8; पातालान्न विमोचितो बत बली नीतो न मृत्युः क्षयम् Subhāṣ.
—> #pAtanikA — f. fitness, correspondence. ||Background|| — y1.001
—> #paTTaka m. a board or plate (esp. for writing upon).; a bandage, girdle; paTTikA f. a tablet, plate; a bandage, ribbon, piece of cloth, fillet; cloth, wove silk. — y1025.014,.025
—> #pattana m. pl. N. of a people VP.; (-A) f. N. of a wife of Vikrama L.; n. (ifc. f. -A) a town, city mbh. kAv. &c. (cf. <dharma> and <paTTaNa>). y1018060
—> #pattana m —¶mw – (end-comp. f. -A) a town, city (cf. <dharma> and <paTTaNa>). — y2009.015, y2017.018 —
—> #paTTiza m. a spear with a sharp edge or some other weapon with three points &c. (written also <paTTisa>, <paTisa> and <paTTIsa>). — y1025.026
—> #pauruSa – a.I – (fr. <puruSa>) manly, human; belonging or sacred to puruSa; = puruSadvayasa>, <-daghna> or <-mAtra>; — m. – a weight or load which can be carried by one man; – pauruSI – f. – a woman; a period of 3 hours (= <yAma>); – n.- manhood, virility (opp. to <strItva>); manliness, manly strength or courage or deed, valour, heroism; force (opp. to <buddhi>, “intellect”). — y2009.005 — pauruSya — a. – relating to ‘puruSa; – n.– [personal effort] manliness, manly strength or courage, heroism. — y2008.024 — vipauruSa y3.092.026 —
—> #pauruSa a.I. (fr. puruSa) manly, human • belonging or sacred to Purusha R • = puruSa-dvayasa, -daghna or -mAtra • m. a weight or load which can be carried by one man • n. manhood, virility (opp. to strItva) R • manliness, manly strength or courage or deed, valour, heroism • force (opp. to buddhi, ‘intellect’). —
—> #pavana m. “purifier”, wind or the god of wind, breeze, air; vital air, breath; the regent of the `nakSatra `svAti and the north-west region; the esoteric number 5 (from the 5 vital airs); a householder’s sacred fire; pavanI f. a broom; the wild citron-tree (v.l. <pacanI>); n/m. purification, winnowing of corn; a potter’s kiln; n. an instrument for purifying grain &c., sieve, strainer av.; blowing KaN.; water; a. clean, pure. — y1028.013
—> #payodhi = (m) sea, ocean; (one that stores water). — y1025.009
—> #pAza m. a snare, trap, noose, tie, bond, cord, chain, fetter (lit. and fig.); (esp.) the noose as attribute of Siva or Yama; a die, dice; (ifc. it expresses either contempt e.g. <chattrapAza>, a shabby umbrella”, or admiration e.g. <karNapAza>, “a beautiful ear”; after a word signifying, hair” abundance, quantity e.g. <kezapAza>, “a mass of hair”); (<I>) f. a rope, fetter. — y1025.027
—> #pAza m. a snare, trap, noose, tie, bond, fetter (lit. and fig.); (esp.) the noose as attribute of `ziva or `yama; a die, dice; (ifc. it expresses either contempt e.g. <chattrapAza>, a shabby umbrella”, or admiration e.g. <karNapAza>, “a beautiful ear”; after a word signifying, hair” abundance, quantity e.g. <kezapAza>, “a mass of hair”); (<I>) f. a rope, fetter. — y1026.041, .042
—> #pAzabandhana pAza-bandhana n. a snare, fetter; a. hanging in a snare. — y1026.042
—> #pAzabandhana pAza-bandhana n. a snare, fetter; a. hanging in a snare. — y1025.027
—> #pazcAt – ind. (abl. of <pazca>) from behind, backwards; from, to, or in the west; afterwards, hereafter, at last y1020.040; with >tap, to feel pain after, regret, repent); — (as a prep. with abl. or gen.) after, behind; to the west — y1025.016 —
—> #pazcAt ind. (abl. of <pazca>) from behind, in the rear, backwards; from or in the west, westwards; afterwards, at last (pleonast. after <tatas> or an ind. p.; with >tap, to feel pain after, regret, repent); (as a prep. with abl. or gen.) after, behind; to the west — y1025.016
—> #pAzin a. having a net or noose, laying snares; m. a bird-catcher, trapper. — y1026.041
—> #pazu m. (instr. <pazunA> or <-zva>; dat. <pazve> or <pazave>; gen. <pazvas> or <-zos>; du. <pazvA>; acc. pl. <pazvas> or <-zUn>) cattle, kine (orig. any tethered animal”; singly or collect. “a herd”), a domestic or sacrificial animal (as opp. to <mRga>, “wild animal; 5 kinds are enumerated, “men, kine, horses, goats and sheep” ||av.11.2, 9 &c.||, to which are sometimes added mules arid asses ||mbh.6.155 &c.|| or camels and dogs ||av.3. 10, 6 Comm.||); any animal or brute or beast (also applied contemptuously to a man; cf. <nara-pazu> and <nRpazu>); a mere animal in sacred things i.e. an uninitiated person; an animal sacrifice; (with ‘mAhezvaras and ‘pAzupatas) the individual soul as distinct from the divine Soul of the universe —
—> #pazupAza pazu-pAza m. the cord with which the victim is bound; the chains which fetter the individual soul, the world of sense. — y1025.027
—> #pelava a. delicate, fine, soft, tender (ifc. “delicate like” or “too delicate for”); thin, slim, slender ziz. (opp. to <bahala>). — y1026.043
—> #pelava mf||A||n. delicate, fine, soft, tender kAlid. kathAs. (ifc. “delicate like” or “too delicate for”); thin, slim, slender ziz. suzr. (opp. to <bahala>). — y1018041 —> #pallava m/n. (ifc. f. -A) a sprout, shoot, twig, spray, bud, blossom (met. used for the fingers, toes, lips &c.) — y1018041
—> #peTa m||A/I||n, n. ( <piT>?) a basket, bag L.; a multitude L.; a retinue L.; m. the open hand with the fingers expanded (= <prahasta>) — y1018028
—> #pezala mf||A||n. (g. <sidhmAdi>) artificially formed, adorned, decorated vs.; beautiful, charming, lovely, pleasant mbh. kAv. &c.; soft, tender, delicate, Kalid.; expert, skilful, clever bhartr.; fraudulent, crafty L.; pezalam ind. tenderly, delicately kathAs.; m. N. of `viSNu, V.; n. charm, grace, beauty, loveliness —> #zvabhra — m/n. a chasm, gap, hole, pit, den; m. hell or a partic. hell. y1018055
—> #phala n. fruit (esp. of trees); the kernel or seed of a fruit; the 3 myrobalans (= <tri-phalA> q.v.); the menstrual discharge (cf. <puSpa>); fruit (met.), consequence, effect, result, retribution (good or bad), gain or loss, reward or punishment, advantage or disadvantage; benefit, enjoyment; compensation; (in rhet.) the issue or end of an action; (in math.) the result of a calculation, product or quotient &c. — y1023.026
—> #phalgu a.U/vI reddish, red • small, minute, feeble, weak, pithless, unsubstantial, insignificant, worthless, unprofitable, useless • f. a red powder usually of the root of wild ginger (coloured with sappan wood and thrown over one another by the Hindus at the HolI festival. — y1026.008
—> #phulla- —¶mw – split or cleft open, expanded, blown (as a flower) —> # abounding in flowers, flowery opened wide, dilated (as eyes) —> # puffed inflated (as cheeks) —> # loose (as a garment) —> # beaming, smiling (as a face) —> # phullam a full-blown flower —> # Par. – phullati – to open, expand, blow (as a flower); —> # pariphulla —¶mw – adj. – widely opened (as eyes); covered with erected hairs. — y1023.028-9 —
—> #piccha – n. a feather of a tail (esp. of a peacock); picchAH pl. – the feathers of an arrow; a tail (also m.); a wing; a crest; picchA the scum of boiled rice and of other grain; slimy or venomous saliva. — y1025.022
—> #pIna —¶a – पीन a. [प्याय्-क्त-संप्रसारणे दीर्घः] 1 Fat, fleshy, corpulent, U.6.13; ‘strong’. -2 Plump, large, thick; as in पीनस्तनी. -3 Full, round. -4 Swollen, large, big. -5 Brawny. -6 Profuse, excessive. Comp. — pInodha Udha ऊधस् f. (पीनोध्नी) a cow with full udders. p. vakSas वक्षस् a. full-chested, having a full bosom. —¶mw – adj. swelling, swollen, full, round, thick, large, fat, fleshy, corpulent muscular; (with <sveda>) — m. profuse perspiration; — pInastana m. the full breast (of a woman) y1.020.020 — paripIna — y2019.006 —> #pIna a. swelling, swollen, full, round, thick, large, fat, fleshy, corpulent muscular; (with <sveda>) m. profuse perspiration suzr. pInastana m. the full breast (of a woman) y1020.020
—> #pInatA -tA f pInatva -tva n. fatness, corpulency, compactness, denseness. — y1027.022
—> #piNDa, piNDI —¶a – पिण्ड (-ण्डी f.) [>piND पिण्ड्-अच्] Solid (घन) Compact, dense, close. piNDaH, piNDam -ण्डः, -ण्डम् – A round mass, ball, globe; as in अयःपिण्डः, नेत्रपिण्डः &c. A lump, clod (of earth &c.). A round lump of food, morsel, mouthful; स न्यस्तशस्त्रो हरये स्वदेहमुपानयत् पिण्डमिवामिषस्य R. 2.59.; A ball or lump of rice offered to the Manes at obsequial ceremonies or Śrāddhas; नूनं मत्तः परं वंश्याः पिण्ड-विच्छेददर्शिनः । न प्रकामभुजः श्राद्धे स्वधासंग्रहतत्पराः । R.1.66; 8.26; Ms.3.216;9.132,136,14; Y.1.159.; Livelihood, sustenance, subsistence; पिण्डार्थमायस्यतः Mu.3.14; Alms; पिण्ड-पातवेला Māl.2. The body, corporeal frame; एकान्तविध्वंसिषु मद्विधानां पिण्डेष्वनास्था खलु भौतिकेषु R.2.57. piNDam ण्डम् – Power, strength, might; Iron. Comp. – p. pAta पातः giving alms; Māl.1. -पातिकः one who lives on alms. piNDAH – the deceased ancestors or manes; अहो दुष्यन्तस्य संशयमारूढाः पिण्डभाजः Ś.6. p. bhRti भृतिः f. livelihood, means of subsistence. —¶jd – [piNDIbhU — to become embodied, <cid-vedhitAni sarvANi kSaNAt piNDI-bhavanti> y3012.030], y2017.017 —
—> #piNDaka piNDika m. n. a lump, ball, knob; a fragment, morsel; a round protuberance (esp. on an elephant’s temples); the ball of rice &c. offered at zrAddhas (cf. <tri-p->); m. a species of bulbous plant ( = <piNDAlu>) L.; Daucus Carota http://www.google.com/search?q=Daucus+Carota&hl=en&sourceid=gd&rls=GGLD,GGLD:2007-03,GGLD:en L.; incense, myrrh L.; piNDikA f. a globular fleshy swelling (in the shoulders, arms, legs, &c.; esp. the calf of the leg); a base or pedestal for the image of a deity or for a ‘liGga piNDika n. the penis LiGgaP.; piNDikA f. see <piNDaka>. y1021.020
—> #piSTa a. fashioned, prepared, decorated (superl. <-tama>); piSTam n. = <rUpa>. ¶ piSTa a. crushed, ground; clasped, squeezed, rubbed together (as the hands); kneaded; piSTaH m. a cake, pastry; (<I>) f. see s.v.; piSTam n. flour, meal, anything ground (<na pinaSTi piSTam>, “he does not grind flour” i.e. he does no useless work). — y1023.043
—> #piSTa a. – fashioned, prepared, decorated (superl. <-tama>); piSTam n. = <rUpa>. ¶ piSTa a. – crushed, ground; clasped, squeezed, rubbed together (as the hands); kneaded; piSTaH m. – a cake, pastry; (<I>) f. see s.v.; piSTam n. flour, meal, anything ground (<na pinaSTi piSTam>, “he does not grind flour” i.e. he does no useless work). — y1023.043
—> #pITha n. (rarely I, f.; possibly corrupted fr. <pi-sad>, to sit upon) a stool, seat, chair, bench, GRz. mbh. &c.; a religious student’s seat (made properly of `kuza grass) W.; case, pedestal (esp. of an idol) rAjat. Var. Sch.; royal seat, throne RAmatup.; place, office — y1018006
—> #plakSa m. the waved-leaf fig-tree, Ficus Infectoria (a large and beautiful tree with small white fruit) av. &c. &c.; the holy fig-tree, Ficus Religiosa — y1018016
—> #prabala m||A||n. strong, powerful, mighty, great, important (as a word), violent (as pain) mbh. kAv. &c.; dangerous, pernicious mArkp.; (ifc.) abounding in suzr.; prabalam ind. greatly, much zbr.
—> #prabhUta mfn. come forth, risen, appeared &c.; (ifc.) become, transformed into daz.; abundant, much, numerous, considerable, high, great zbr. &c. &c. (compar. <-tara> paJcat.; superl. <-tama> daz.); abounding in (comp.) r.; able to (inf.) sAh.; governed, presided over W.; mature, perfect — y1018044
—> #prAcIna प्राचीन – turned towards the front or eastward; • former, Prior, preceding • prAcInam -ind.- in front, forwards, before (in space and time; with abl.), to the east of (abl.); subsequently, “further on from that point”. —¶mw -•• -tataH prAcInam abhyAsaM bodha-dhAraNayAmale | kurvaH prakaTatAM tena jagad eSyati zailagam ||
—> #pradhAna n. a chief thing or person, the most important or essential part of anything; (ibc.) the principal or first, chief, head of; <indrapradhAna>, (a hymn) having Indra as the chief object or person addressed; <prayogap->, (the art of dancing) having practice as its essential part, chiefly practical; “the Originator”, primary germ, original source of the visible or material universe (in sAMkhya = <prakRti> q.v.); primary or unevolved matter or nature; supreme or universal soul; intellect, understanding; the first companion or attendant of a king, a courtier, a noble (also m.); (in gram.) the principal member of a compound (opp. to <upasarjana> q.v.); a. chief, main, principal, most important; pre-eminent in (instr.); better than or superior to (abl.). — y1030.027
—> #pradIpa m. a light, lamp, lantern (often ifc. “the light i.e. the glory or ornament of” e.g. kula-pr- q.v.; also in titles of explanatory wks. = elucidation, explanation, e.g. mahAbhASya-pr-). — y1027.026
—> #prahR pra>hR P.A. praharati, <-te>, to offer (esp. praise.1. sg. pr. praharmi). rv.1. 61.1; to thrust or move forward, stretch out; to put into, fix in (loc.); to hurl, throw, discharge at (loc.).; to throw or turn out; to throw (into the fire); to strike, hit, hurt, attack, assail (with acc. loc. dat. or gen.; A. also, to fight with each other”): Caus. Atm. praharayate, to stir up, excite, rouse rv.4.37, 2: Desid. prajihIrSati, to wish to take away; to wish to throw; to wish to strike or assail (cf. <jihIrSu>). * prahAra m. striking, hitting, fighting; a stroke, blow, thump, knock, kick (“with”comp.; “on”loc. or comp.); m.- a necklace; karaNa n. – dealing blows, beating; da a. – (ifc.) giving a blow to, striking; prahArArta a. – hurt by a blow, wounded; n. – chronic and acute pain from a wound or hurt. — y1026.011
—> #prajAta pra>jAta a. born, produced,; (-A) f. a woman who has borne a child — y1022.015
—> #prajJA f. wisdom, intelligence, knowledge, discrimination, judgment; device, design; a clever or sensible woman.; Wisdom personified as the goddess of arts and eloquence; a partic. zakti or energy — y1022.005
—> #prajJA f. wisdom, intelligence, knowledge, discrimination, judgment zbr. &c. &c.; device, design zbr. zAGkhzr.; a clever or sensible woman — y1018026
—> #prakaTa -kaTa a. (pra + affix kaTa • or prob. PrAkr. = pra-kRta, cf. avakaTa, utkaTa, nikaTa, vikaTa, saMkaTa), evident, clear, manifest, open, plain, public (<prakaTah so ‘stu> ‘let him show himself’) • ibc. and prakaTam ind. evidently, visibly, openly, in public • -prIti-vardhana m. ‘evidently increaser of joy’, N. of `ziva • raktAnta-nayana a. having the eye-corners visibly red • vaikRta a. openly inimical • zIrSa a. bearing the head uplifted • tAprakaTa a. open and not open. —> #mahatA f. greatness, mightiness. — y1023.006
—> #prakaTAya Nom. P. prakaTayati, to manifest, reveal, proclaim. — y1023.045
—> #prAlamba a.I – hanging down; m. a kind of pearl ornament; the female breast; a species of gourd; n. a garland hanging down to the breast (also <-baka>, n. and <-bikA> f.) — y1025.016
—> #pralU pra>lU P. A. pralunAti, pralunIte, to cut off — y1022.019
—> #pramatta a. excited, wanton, lascivious, rutting; drunken, intoxicated; mad, insane; inattentive, careless, heedless, negligent, forgetful of (abl. or comp.); indulging in (loc.); blundering, a blunderer; gIta a. sung or recited by an intoxicated person; citta a. careless-minded, heedless, negligent; -tA f. inattentiveness, sleepiness, mental inactivity (<apram->); vat a. inattentive, careless (<apram->); vat ind. as if drunk, like one intoxicated. – y1025.021
—> #prAMzu ~ high, tall, long; strong, intense —
—> #prapAtin m. a rock, cliff, mountain. — y1023.027
—> #prAsa m. casting, throwing; scattering, sprinkling; a barbed missile or dart; a partic. constellation or position of a planet; prAsaka m. a die, dice; prAsika a. armed with a dart or javelin; m. a spearman. — y1025.026
—> #prasaGga m. adherence, attachment, inclination or devotion to, indulgence in, fondness for, gratification of, occupation or intercourse with (loc. gen. or comp.) (prasaGgena ind. assiduously, zealously, eagerly); evil inclination or illicit pursuit9.5; union, connection (ifc. “connected with” e.g. <madhu-prasaGgamadhu>, “honey connected with or coming in the spring season”). — y1027.029
—> #prasaGga, prasaMga —¶mw – m. adherence, attachment; intercourse with (loc., gen., or comp.) (prasaGgena ind. assiduously, zealously, eagerly); illicit pursuit; union, connection (end-comp. “connected with” e.g. madhu-prasaGgamadhu, “honey connected with or coming in the spring season”). — y1027.029 — pl. – all that is connected with or results from anything; occurrence of a possibility, contingency, case, event (e.g. ecaH pluta-prasaGge, “in the event of a diphthong [ec] being prolated”); applicability; an occasion, incident, conjuncture, time, opportunity (beg.comp.; prasaGgena, prasaGgAt, prasaGgatas ind. when the occasion presents itself, occasionally, incidentally; prasaGge kutrApi, “on a certain occasion”; amunA prasaGgena, tat-prasaGgena or etat-prasaGge, “on that occasion”); (in dram.) a second or subsidiary incident or plot; p. nivAraNa-m – the prevention of (similar) cases, obviation of (like future) contingencies; – p. proSita adj. – happening to be departed or absent; – prasaGgavat – adj. – occasional, incidental; – p. vazAt -ind.- according to the time, as occasion may demand; – p. vinivRtti – f. – the non-recurrence of a case; – p. sama-H – (in Nyaya) the sophism that the proof too must be proved; – p._anusaGgena – ind. – by the way, by the by.. —¶c – association, connection, theme, topic, subject, coition, union, attachment, context, introduction, occasion, cause, conjecture, connected reasoning. — y3004.036 —
—> #prAsa-H — casting, throwing; scattering, sprinkling; a barbed missile or dart _mbh.; – prAsaka m. a die, dice; – prAsika a. armed with a dart or javelin; m. a spearman L. — “The <prAsa>has a broad and sharp head … a spear or javelin.” SDS —
—> #prasphur pra>sphur P. prasphurati (pr. p. A. prasphuramANa), to spurn or push away • to become tremulous, throb, quiver, palpitate • to glitter, sparkle, flash, shine forth (lit. and fig.) • to be displayed, become clear or visible, appear — y1029.001
—> #prasRta mfn. come forth, issued from (abl. or comp.) zvetup. mbh. kAv. &c.; displaced (as the humours of the body) suzr.; resounding (as tones) kathAs. (n. impers. with instr. “a sound rose from” ib.); held or stretched out tbr. bhartr. kathAs.; wide-spreading MuNDup. Bhag.; extending over or to (loc.) kathAs.; intent upon, devoted to (comp.) r. `vajracch.; prevailing, ordinary zbr. kATh.; intense, mighty, strong uttarar. daz. kathAs.; set out, departed, fled — y1018021
—> #prasU a. bringing forth, bearing, fruitful, productive; (ifc.) giving birth to (cf. <pitR-pr->, <putrikA-pr->, <strI-pr->); f. a mother; a young shoot, tender grass or herbs; prasUmat prasUmaya prasUvara a. furnished with flowers. — y1027.038
—> #prasU a. bringing forth, bearing, fruitful, productive; (ifc.) giving birth to — y1027.004
—> #pratAna m. a shoot, tendril; a plant with tendrils; (met.) branching out, ramification; diffuseness, prolixity; a kind of disease, tetanus, epilepsy; -navat a. having shoots or tendrils; ramified. — y1021.032
—> #pratApa m. glowing heat, heat, warmth; splendour, brilliancy, glory, majesty, dignity, power, strength, energy; vat a. full of splendour, majestic, glorious, powerful. — y1027.011
—> #prathama — a. first (in time or in a series or in rank); earliest, primary; initial, principal, most excellent; (prathamam, prathamAt ind. for the first time; forthwith; formerly, previously; <prathamam ~ anantaram>, or <pazcAt>, first ~ afterwards; <prathamam ~ tatas>, first ~ next); — m. (in gram., as with <varNa>), the first consonant of a `varga, a surd unaspirate letter; (as with <puruSa>), the first (= our 3rd) person or its terminations; (as with <svara>); prathamA (in gram.) the first or nominative case and its terminations; prathamau du. the first two cases and their terminations. — y1.001
—> #prati —> #yugaMprati – from Age to Age, yugaMprati yuge yuge | y6022.019 ABComm.
—> #pratibandha H —¶mw – प्रतिबन्धः — Binding or tying to. Obstruction, impediment, obstacle; स तपःप्रतिबन्धमन्युना R.8.8; Mv. 5.4; सिद्धीनामसाधनमनवतारणमप्रवेशनं वा प्रतिबन्धः, also प्रतिबन्धः प्रयोगो … कोशक्षयः Kau. A.2.7.26. Opposition, resistance. Connection. (In- phil.) Invariable and inseparable connection. —
—> #pratibhA prati>bhA P. pratibhAti, to shine upon (tam); to come in sight, present or offer one’s self to (tasya or tam); to appear to the mind (also with manasi), flash upon the thoughts, become clear or manifest, occur to (tam or tasya) (nôttaram pratibhAti me, “no answer occurs to me”); to seem or appear to (tasya, tam with or without prati) as or like (iti pratibhAti me manaH, “so it seems to my mind”); to seem fit, appear good, please; (sA bhAryA pratibhAti me, “this one would please me as a wife”); shine upon, illumine; become manifest. — y1001.001
—> #pratibhAna —¶a – प्रतिभानम् 1 Light, splendour. -2 Intellect or understanding, brightness of conception; दूतः स्यात् प्रतिभानवान् H.3.19. -3 Readiness of wit, presence of mind; कालावबोधः प्रतिभानवत्त्वम् Māl.3.11; कथायोगेषु वाग्मित्वं प्रागल्भ्यं प्रतिभानवत्त्वं च Kau.1.9; दमघोषसुतेन कश्चन प्रतिशिष्टः प्रतिभानवानथ Śi.16.1. -4 Confidence, boldness, audacity. —
—> #pratidinam prati-dinam pratidivasam -divasam ind. day by day, daily, every day. — y1028.043
—> #pratidinam prati-dinam pratidivasam -divasam ind. day by day, daily, every day.— —> #vRddhi f. growth, increase, rise, advancement, extension, prosperity, success — y1029.003
—> #pratikAra pratIkAra m. requital, retaliation, reward, retribution, revenge; opposition, counteraction, prevention, remedy — y1022.009
—> #pratikSaNam ind. at every moment, continually — y1018005
—> #pratipAdana — n. causing to attain, granting, presenting to (tasmin or comp.); giving or bringing back; putting in, appointing to (tasmin), inauguration; producing, causing, accomplishing; setting forth, explaining, teaching, illustrating; begining; action, worldly conduct – y1.027
—> #pratipakSa —¶a – प्रातिपक्ष adj. (-क्षी f.) 1 Contrary, adverse. -2 Hostile, inimical. —¶mw – m. – the opposite side… _mbh.; an obstacle; an adversary… (end-comp. = a rival in, match for, equal, similar); a respondent, defendant (in law); — p. graha-H – the taking of the opposite side (pratipakSaM cakruH, they took the opposite side); – p. janman adj. – caused by the enemy; opposition, hostility; – pratipakSita ~ containing a contradiction, contradictory; nullified by a contradictory premiss (one of the 5 kinds of fallacious middle terms) —
—> #pratipAl prati>pAl P. praipAlayati (ep. pratipAlayate), to protect, defend, guard, keep; to observe, maintain; to wait, wait for, expect. — y1023.006
—> #pratipAl prati>pAl P. praipAlayati (ep. pratipAlayate), to protect, defend, guard, keep; to observe, maintain; to wait, wait for, expect. — y1023.006
—> #pratyaham a. – daily; pratyaham ind. – day by day, every day; in the morning. — y1023.041
—> #pratyakSa —¶a – प्रत्यक्ष adj. [अक्ष्णःप्रति] 1 Perceptible (to the eye), visible; प्रत्यक्षाभिः प्रपन्नस्तनुभिरवतु वस्ताभिरष्टाभिरीशः Ś1.1. -2 Present, in sight, before the eye. -3 Cognizable by any organ of sense. -4 Distinct, evident, clear. -5 Direct, immediate. -6 Explicit, express. -7 Corporeal. -क्षम् 1 Perception, ocular evidence, apprehension by the senses, considered as a pramANa प्रमाण or mode of proof; इन्द्रियार्थसंनिकर्षजन्यं ज्ञानं प्रत्यक्षम् T. S. -2 Explicitness, distinctness. -3 Superintendence, care for; प्रत्यहं लोकयात्रायाः प्रत्यक्षं स्त्रीनिबन्धनम् Ms.9.27. -4 (In Rhet.) A kind of style descriptive of impressions derived from the senses. (The forms pratyakSam प्रत्यक्षम्, pratyakSeNa प्रत्यक्षेण, pratyakSataH प्रत्यक्षतः, pratyakSAt प्रत्यक्षात् are used adverbially in the sense of 1 Before, in the presence of, in the sight of. -2 Openly, publicly. -3 Directly, immediately. Hence; प्रत्यक्षतोदृष्टसम्बन्धम् is a variety of अनुमान where the connection between the लिङ्ग and the लिङ्गिन् or साध्य is directly perceived; प्रत्यक्षतो दृष्टसम्बन्धं यथा धूमाकृति-दर्शनादग्न्याकृतिविज्ञानम् ŚB. on MS.1. 1.5. -4 Personally. -5 At sight. -6 Explicitly. -7 Distinctly, clearly. -8 Literally. So pratyakSe प्रत्यक्षे in the sight of, before the eyes of.) Comp. — करणम् one’s own perception. -कृता (i. e. ऋक्) a hymn in which s deity is directly addressed. -ज्ञान्म् ocular evidence, knowledge obtained by direct perception. -दर्शनम् ocular evidence, direct proof. -दर्शनः, -दर्शिन् m. an eye- witness. -दृष्ट adj. personally seen. पर adj. setting the highest value on the visible. -परीक्षणम् personal examination, real observation. -प्रमा correct or certain knowledge, such as is obtained by direct perception through the senses. -प्रमाणम् 1 ocular proof, evidence of the senses. -2 an organ of perception. -फल adj. having evident or visible consequences. -भूत adj. manifested, appeared personally. -भोगः enjoyment of anything with the knowledge of the owner. वादिन् m. a Buddhist who admits no other evidence than ocular proof or perception. विधानम् an express injunction. -विषयीभू to move only within the range of sight. -विहित adj. directly or explicitly enjoined. -वृत्तिः composed clearly or intelligibly (as a word). -सिद्ध adj. determined by ocular proof. —¶mw – adj. present before the eyes, perceptible (opp. to <parokSa> q.v.); clear, direct, immediate, actual; keeping in view, discerning (with tasya); — n. ocular evidence, direct perception, apprehension by the senses (in Nyaya one of the 4 ‘pramANa-s or modes of proof: <pratyakSa_anumAna_upamAna-zabdAH “pramANAni”> ||NS1.1.3||> cf. <pramANa>); (in rhet.) a kind of style descriptive of impressions derived from the senses; pratyakSam ind. in the sight or presence of (gen.or comp.), clearly, explicitly, directly, personally; pratyakSAt ind. explicitly, actually, really; pratyakSeNa ind. before the eyes, visibly, publicly, expressly, directly; pratyakSe ind. before one’s face, publicly. — y2004.xxx —
—> #pratyaya m. – belief, firm conviction, trust, faith, assurance or certainty of (gen. loc. or comp.); proof, ascertainment; (<pratyayaM-gam>, to acquire confidence, repose confidence in; <asty atra pratyayo mama>, that is my conviction; <kah pratyayo ‘tra>, what assurance is there of that?); conception, assumption, notion, idea; (with Buddhists and Jainas) fundamental notion or idea (<-tva> n.); consciousness, understanding, intelligence, intellect (in sAMkhya = <buddhi>); analysis, solution, explanation, definition; ground, basis, motive or cause of anything (in med.) = <nimitta>, <hetu> &c.; (with Buddhists) a co-operating cause; the concurrent occasion of an event as distinguished from its approximate cause; an affix or suffix to roots (forming verbs, substantives, adjectives and all derivatives); kara –kAraka –kAraNa -kArin a. one who awakens confidence, trustworthy; (<iNI>) f. a seal, signet; tva n. (cf. above) the being a cause, causality; prativacana n. a certain or distinct answer; m. (in gram.) elision of an affix; <-sarga> m. (in `sAMkhya) the creation which proceeds from Buddha; pratyAyAtma a. causing confidence (v.l. <pratyag-Atma>).
—> #pravAha m. a stream, river, current, running water (<pravAhe-mUtrita> n. “making water ||pissing|| in a river”, doing a useless action); met. = continuous flow or passage, unbroken series or succession, continuity; continuous use or employment; continuous train of thought; flowing or streaming forth (cf. <-vaha>); course of action, activity; course or direction towards. — y1027.005
—> #pravibhAga m. separation, division, distribution, classification; a part, portion; vat a. having subdivisions, subdivided; zas ind. separately, singly. — y1023.012
—> #praviSTa prá-viSTa a. entered R. • one who has entered or gone or come into, being in or among (loc., acc. or comp • cf. madhya-prav-); <tayoH praviSTayor devyoH padmasadma babhUva tat>, “When those two goddesses entered ||the tent||, that place became a lotus-pond” y3.041.001; (in dram. ‘one who has entered the stage’) • sunk (as an eye) • appeared or begun (as an age) • one who has entered upon or undertaken, occupied with, intent upon, engaged in (loc. or comp.) • initiated into (acc.) • agreeing with (loc.) • made use of. invested (as money) • -A f. N. of the mother of `paippalAdi and `kauzika — y1022.031
—> #prAvRS pravRT pravRD pravRN f. (fr. pra>vRS) the rainy season, wet season, rains (the months `ashADha and `zravaNa, comprising the first half of the rainy season which lasts in some parts from the middle of June till the middle of October) pravRSija m||A||n. produced in the rainy seasons ziz.) — y1027.027
—> #prAvRS, —> #pravRT, —> #pravRD, —> #pravRN —¶a – प्रावृष् f. The rainy season, monsoon, rains (the months ASADha आषाढ and zravaNa श्रावण); कलापिनां प्रावृषि पश्य नृत्यम् R. 6.51;19.37; प्रावृट् प्रावृडिति ब्रवीति शठधीः क्षारं क्षते प्रक्षिपन् Mk.5.18; Me.117. Comp. — -अत्ययः (प्रावृडत्ययः) end of the rainy season. -कालः (प्रावृट्कालः) the rainy season. — —¶mw – f. (fr. pra>vRS) the rainy season, rains (the months ‘aSADha and ‘zravaNa, comprising the first half of the rainy season which lasts in some parts from the middle of June till the middle of October) — pravRSija adj. produced in the rainy seasons ziz.) — y1.027.027 —
—> #pravRt pra>vRt pravartate turn forward, set out, move on; come forth, rise, appear, originate from (abl), come off, take place, happen, occur; undertake, begin, set about, prepare for (infin.datlocartham); act, proceed, deal with (loc); work, be valid, cause, effect; rest or be turned upon (loc); last, continue; become, be present, exist; have the sense or meaning of (loc). C. set in motion, hurl, cast, or send away; introduce, establish, appoint; produce, accomplish; form, make; show, exhibit; undertake, begin; use, employ. — y1019.002
—> #pravRtti pra>vRtti — f. moving onwards, advance, progress; coming forth, appearance, manifestation; rise, source, origin; activity, exertion, efficacy, function (in the ‘nyAya one of the 82 ‘prameyas); active life (as opp. to ni-vRtti ||q.v|| and to contemplative devotion, and defined as consisting of the wish to act, knowledge of the means, and accomplishment of the object); giving or devoting one’s self to, prosecution of course or tendency towards, inclination or predilection for (loc. or comp.); cognition (with viSaya-vatI, “a sensuous cognition”). —
—> #prAya m. (fr. <pra> + <aya>; 5. <i>) going forth, starting (for a battle) ||foray||; course, race; departure from life, seeking death by fasting (as a religious or penitentiary act, or to enforce compliance with a demand; acc. with >As, upa>As, upa>viz, upa>i, A>sthA, sam-A>sthA, or >kR, to renounce life, sit down and fast to death; with Caus. of >kR, to force any one ||acc.|| to seek death through starvation); anything prominent, chief part, largest portion, plenty, majority, general rule (often ifc., with f. -A = chiefly consisting of or destined for or furnished with, rich or abounding in, frequently practising or applying or using; near, like; mostly, well-nigh, almost, as it were; cf. <Arya>, <jita>, <jJAti->, <tRNa>, <daNDa>, <duHkha>, <siddhi-pr-> &c.; also -tA f.); a stage of life, age; prAyam ind. — y1028.042
—> #prAya H —¶a – प्रायः [प्र-अय् घञ्, इ-अच् वा] — Going away, departure, departure from life. Seeking death by fasting, fasting, sitting down and abstaining from food with some object in view (generally with words like आस्, उपविश् &c.); see प्रायोपवेशन below; प्रायोपविष्टं गङ्गायां परीतं परमर्षिभिः Bhāg.1.3.43. The largest portion; majority of cases; Excess, abundance, plenty. A condition of life. [N. B.— At the end of comp. प्राय may be translated by (a) for the most part, generally, mostly, almost, nearly; पतनप्रायौ 'about to fall'; मृतप्रायः 'almost dead a little less than dead, nearly dead'; or (b) abounding or rich in, full of, excessive, abundant; कष्टप्रायं शरीरम् U.1; शालिप्रायो देशः Pt.3; कमलामोदप्राया वनानिलाः U.3.24 'full of the fragrance' &c., or (c) like, resembling; वर्षशतप्रायं दिनम्, अम्रतप्रायं वचनम् &c.] Comp. — pr. bhava भव – common, usually met with; executing; युगहृदौघमध्येन ब्रह्मप्रायभवेन च । धात्रा सृष्टानि भूतानि कृष्यन्ते यमसादनम् ॥ Mb.12.235.17 (com. ब्रह्मप्रायभावेन ब्रह्मकार्यभूतेन). —¶mw – m. going forth, starting (for a battle) [foray]; course, race; departure from life, seeking death by fasting (as a religious or penitentiary act, or to enforce compliance with a demand; acc. with >As, upa>As, upa>viz, upa>i, A>sthA, sam-A>sthA, or >kR, to renounce life, sit down and fast to death; with Caus. of >kR, to force any one acc. to seek death through starvation); chief part, majority, general rule (often end-comp., with f. -A = chiefly destined for or furnished with, abounding in, frequently practising; near, like; mostly, well-nigh, almost, as it were; cf. <Arya>, <jita>, <jJAti->, <tRNa>, <daNDa>, <duHkha>, <siddhi-p.> &c.; also -tA f.); a stage of life, age; — prAyam ind. — y1028.042 — sujana-prAya – most good people — y3006.020 —
—> #prayam pra>yam – P. A. prayacchati, -te, to hold out towards, stretch forth, extend RV. AV.; to place upon (loc.) _mbh.; to offer, present, give, grant, bestow, deliver, despatch, send, effect, produce, cause (with dat. gen. or loc. of pers. and acc. of thing) RV. &c. &c. (with <vikrayeNa>, to make ||effect|| a sale; with <uttaram>, to give ||grant|| an answer; with <zApam>, to pronounce ||deliver|| a curse; with <yuddham>, to go to war, offer battle, fight; with <viSam>, to administer ||bestow|| poison; with <buddhau>, to set forth ||present|| to the mind); to restore, pay (a debt), requite (a benefit) Mn. _mbh. &c.; to give (a daughter) in marriage — y1017.033
—> #prayAta a. set out, gone, advanced; arrived at, come to (acc.); gone or passed away, vanished, deceased, dead. — y1027.028
—> #prayojana n. occasion, object, cause, motive, opportunity, purpose, design, aim, end; prayojanena prayojana-vazAt, with a particular intention, on purpose, <kena prayojanena>, “from what cause or motive?”; <kasmai prayojanAya>, kasmAt prayojanAt>, <kasya prayojanasya> and <kasmin prayojane>; <prayojanam ati->kram>, “to neglect an opportunity”; profit, use or need of, necessity for (with instr., <taruNA kim prayojanam>, “what is the use of the tree?”; <bhavatv etaiH kusumaiH prayojanam>, “let these flowers be used”; with gen. or dat.; means of attaining; (in phil.) a motive for discussing the point in question; prayojanavat a. having or connected with or serving any purpose or interest, interested; serviceable, useful (prayojanatva n.); having a cause, caused, produced. – 1.030
—> #prekSya a. – to be seen, visible • to be looked at or regarded • worth seeing, sightly. ahar n. (the weak cases come > ahan q.v., the middle ones > ahas or in also > ahan, q.v.) a day; a sacrificial or festival day, portion of a sacrifice appointed for one day’s performance — y1023.037
—> #prekSya a. – to be seen, visible • to be looked at or regarded • worth seeing, sightly. — y1023.041
—> #prer pra>Ir A. prerte, to move (intrans.), come forth, arise, appear; Caus. prerayati, to set in motion, push on, drive forwards, urge, stimulate, excite; to send, dispatch; to turn, direct (the eyes); to raise (the voice), utter, pronounce (words, prayers &c.) — y1023.021
—> #prItikara prIti-kara mfn. causing pleasure to (comp.) mArkp. pAN. 6-2.15 Sch. (cf. <ap->); inspiring love or affection — y1019.018
—> #prota a. (fr. pra + uta, or Uta; >ve) sewed (esp. with the threads lengthwise, and opp. to <ota> cf. under Ave A>ve); ||beads|| strung on, fixed on or in, put or sticking in (loc. or comp.); set, inlaid; contained in (loc.), pervaded by (instr.); fixed, pierced, put on (a spit); m/n. woven cloth, clothes ||so pariprota -mw.|| — y1025.013,.027
—> #pRSTa mfn. ( <prach>) asked, inquired, questioned, interrogated, demanded, wished for, desired, welcome rv. &c. &c.; n. a question, inquiry — y1018020
—> #pRthu —> #pRthivI f. (= <pRthvI> f. of <pRthu>) the earth or wide world (“the broad and extended One”, personified as <devI> and often invoked together with the sky; the Veda makes 3 earths, one called <bhUmi>, inhabited by men; there is also an earth between the world of men and the circumambient ocean, and one extending through the 3 worlds); land, ground, soil; earth regarded as one of the elements; = <antarikSa>. —>
—> #pUga m. any assemblage or combination or body of persons, a multitude, number, mass, quantity; country court or an assembly of townsmen; disposition, property, nature; the Areca Catechu, called betel-nut tree (n. its nut). — y1029.005
—> #puJja m. (mostly ifc.; f. -A) a heap, mass, quantity, multitude mbh. kAv. &c. ||taDit-puJja, thunderflashes y1019.004, .015
—> #pura —> #antaHpura antar-pura n. “inner city”, the king’s palace, the female apartments, gynaeceum; those who live in the female apartments; a queen.
—> #puratas —> #purataH – before us. — y2004.xxx
—> #purI —¶mw – n. (end-comp.purA) a fortress, castle, city, town (a place containing large buildings surrounded by a ditch and extending not less than one Kos in length; if it extends for half that distance it is called a kheTa or agricultural town, if less than that, a karvaTa or small market town; any smaller cluster of houses is called a grAma or village); — the female apartments, gynaeceum (cf antaH-purI, nArI-purI); a house, a brothel; “the Big City”, i.e pATali-putra or patnA; = tri-pura, the 3 strong holds of the Asuras; purI — a town (the capital of Kalinga, noted for the worship of ‘jagan-nAtha or Krshna); one of the 10 orders of mendicants (said to be founded by disciples of ‘zaMkara, the members of which add the word purI to their names). —¶jd – In YV, the body: <mukhAd bahir dvAdaza_ante recaka_abhyAsa-yuktitaH | prANo ciraM sthitiM nIte pravizaty aparAM purIm> y6081.056.
—> #pUrita ~ —> #ApUrita ~ filled up, full. — y1025.019
—> #purogata -gata a. standing or being in front or before a person’s eyes • preceded, gone before. purogati -gati m. a dog. — y1027.016
—> #puSkara – n. a blue lotus-flower, a lotus, Nelumbium Speciosum ||? this is a white flower|| or Nymphaea Nelumbo http://www.erowid.org/plants/lotus/ (met. “the heart”); the skin of a drum; the tip of an elephant’s trunk; water; the sky; a night of new moon falling on a Monday or Tuesday or Saturday; Costus Speciosus http://www.hear.org/starr/hiplants/images/thumbnails/html/costus_speciosus.htm m. Ardea Sibirica ||Indian Crane||; m. pl. a class of clouds said to occasion dearth and famine (cf puSkarAvartaka). puSkarin a. abounding in lotuses; m. an elephant; a sword; puSkariNI f. a lotus pool, any pool or pond. — y1024.003
—> #puSkara – n. a blue lotus-flower, Nymphaea Nelumbo http://www.erowid.org/plants/lotus/ http://sumscorp.com/kavai/newmethods/pages/keyword.php?KeywordID=6231&action=showDefinitions (met. “the heart”); the skin of a drum; the tip of an elephant’s trunk; water; the sky; a night of new moon falling on a Monday or Tuesday or Saturday; Costus Speciosus http://www.hear.org/starr/hiplants/images/thumbnails/html/costus_speciosus.htm; — y1025.009
—> #puSkarAvartaka -Avartaka m. N. of a partic. class of clouds (cf. <puSkalAv->). – pallava m/n. a sprout, shoot, twig, spray, bud, blossom (met. used for the fingers, toes, lips. y1025.009
—> #puSTa a. nourished, cherished, well-fed, thriving, strong, fat, full, complete, perfect, abundant, rich, great, ample; rich in, blessed with (instr.); full-sounding, loud; incubated, brooded over; n. growth, increase, gain, acquisition, wealth, property (esp. of children or cattle). — y1023.018
—> #rac < cl.10. P. racayati (pf. <racayAm-Asa>; irr. fut. raciSyati; and ind. p. racayitvA), to produce, fashion, construct, complete, cause, effect (with <ciGtAm>, or <cintAH>, to be anxious); to make into (with double acc.); to compose, write (a book or any literary work); to place in or on (loc.); to adorn, decorate; to cause to make or do (with double acc.); to cause to move, put in motion (a horse). — y1023.015
—> #racana n. – the act of making, arranging, composing; mostly racanA f. arrangement, management, performance, preparation; a literary production; putting on, wearing (of a garment); arrangement (of troops); a creation of the mind, artificial image; (often ifc. with concrete meaning e.g. <nivAsa-racanA>, a building; <gIti-racanA>, a song; <kUTa-racanA>, an artifice, trick. — y1028.016
—> #racana n. – the act of making, forming, arranging, composing; mostly racanA f. arrangement, disposition, management, accomplishment, performance, preparation; a literary production; style; putting on, wearing (of a garment); arrangement (of troops); invention; a creation of the mind, artificial image — y1026.002
—> #racana n. – the act of making, forming, arranging, composing; mostly racanA f. arrangement, disposition, management, accomplishment, performance, preparation; a literary production; style; putting on, wearing (of a garment); arrangement (of troops); invention; a creation of the mind, artificial image; (often ifc. with concrete meaning e.g. <nivAsarecanA>, a building; <gIti-racanA>, a song; <kUTaracanA>, an artifice, trick; also = <parispanda> or <parisyanda>, <prati-yatna>, <granthana>, <gumpha>, <vyUha>, <niveza>, <sthiti>; also = <pAza>, <bhAra>. — y1025.032
—> #rAgin – Ragin Pleasurer, wanton man, Playboy; painted, colored; passionately fond of; delighting; rAginI – Ragini Pleasurer, wanton woman, Pleasure Girl, prostitute; rAgiNaH – of him. y1014.013
—> #rAgin a.iNI – coloured, colouring, dyeing; red, of a red colour; impassioned, affectionate, enamoured, passionately fond of or attached to or hankering after (loc. or comp.); gladdening, delighting; m. a painter; a lover, libertine; rAgiNI f. a modification of the musical mode called `rAga (q.v.; 35 or 36 RAgiNIs are enumerated); a wanton and intriguing woman. — y1025.006
—> #rAj >rAj cl.1. P. A. rAjati, -te (Ved. also <rASTi>, <rAT>; pf. <rarAja>; <rarAje> or <reje>, 2. sg. P. <rarAjitha> or <rejitha>; aor. <arAjiSuH> rv.; <arAjiSTa> Gr.; fut. <rAjitA>, <rAjiSyati> ib.; inf. <rAjase> rv.), to reign, be king or chief, rule over (gen.), direct, govern (acc.); to be illustrious or resplendent, shine, glitter; to appear as or like (<iva>): Caus. rAjayati, <-te> (aor. <ararAjat>), to reign, rule; to illuminate, make radiant (cf. <rAjita>): Desid. <rirAjiSati>, <-te> Gr.: Intens. <rArAjyate>, <rArASTi>. — y1025.020
—> #rajanI f. ‘the coloured or dark one’, night. — y1023.035
—> #rajanI f. ‘the coloured or dark one’, night. — y1023.035
—> #rajas n. “coloured or dim space”, the sphere of vapour or mist, region of clouds, atmosphere, air, firmament (in Veda one of the divisions of the world and distinguished from <div> or <svar>, “the sphere of light”, and <rocanA divaH>, “the ethereal spaces”, which are beyond the <rajas>, as ether is beyond the air; often <rajas>, = the whole expanse of heaven or sky”, divided into a lower and upper stratum, the <rajas uparam> or <pArthivam> and the <rajas uttamam> or <paramam> or <divyam>; hence du. <rajasI>, “the lower and higher atmospheres”; sometimes also three and rv.1.164, 6 even six such spheres are enumerated, hence pl. <rajAMsi>, “the skies”); the menstrual discharge of a woman; the “darkening” quality, passion, emotion, affection; (in phil.) the second of the three `guNas or qualities (the other two being <sattva>, goodness, and <tamas>, darkness; <rajas> is sometimes identified with <tejas> q.v.; it is said to predominate in air, and to be active, urgent, and variable); m. N. of an `RSi (son of `vasiSTha). — y1029.018
—> #raJjana a.I. colouring, dyeing (-tva n.); (ifc.) pleasing, charming, rejoicing, delighting (cf janaraJjanI); conciliating, befriending; raJanam n. the act of colouring or dyeing; colour, dye, paint; (in gram.) nasalization; the act of pleasing, delighting, conciliating, giving pleasure. — y1027.017
—> #rAkSasa mf||I|| n. (fr. <rakSas>) belonging to or like a `rakSas, demoniacal, infested by demons aitbr. &c. &c. (with vivAha, or dharma or vidhi m. “one of the 8 forms of marriage”, the violent seizure or rape of a girl after the defeat or destruction of her relatives see mn.3.33); m. a `rakSas or demon in general, an evil or malignant demon (the `rAkSasas are sometimes regarded as produced from `brahmA’s foot, sometimes with `rAvaNa as descendants of `pulastya, elsewhere they are styled children of `khasA or `su-rasa; according to some they are distinguishable into three classes, one being of a semi-divine benevolent nature and ranking with `yakSas &c.; another corresponding to Titans or relentless enemies of the gods; and a third answering more to nocturnal demons, imps, fiends, goblins ||NightRovers||, going about at night, haunting cemeteries, disturbing sacrifices and even devouring human beings; this last class is the one most commonly mentioned; their chief place of abode was `laGkA in Ceylon; in r. v.10.17 &c. they are fully described —
—> #rakta ~ —> #Arakta ~ reddish; -am n. red sandal-wood. — y1023.041
—> #ramya – a. to be enjoyed, enjoyable, pleasing, delightful, beautiful; = <balakara>. — y1024.003
—> #ramyatA f. ramyatva n. (r.) pleasantness, loveliness, beauty. — y1018038
—> #raNa – m. delight, pleasure, gladness, joy; (also n.) battle (as an object of delight), war, combat, fight, conflict — y1027.009
—> #randhra – n. a slit, split, opening, aperture, hole, chasm, fissure, cavity (nine openings are reckoned in the human body and sometimes a tenth in the skull, as in the fontanel of an infant) • the vulva (cf. upa-r-) • a defect, fault, flaw, imperfection, weak part (cf. chidra) • the esoteric number ‘nine’. — y1025.016, .018
—> #randhra ~ रन्ध्रम् [Uṇ.2.28] 1 A hole, an aperture, a cavity, an opening, a chasm, fissure; रन्ध्रोष्विवालक्ष्यनभःप्रदेशा R.13.56;15.82; नासाग्ररन्ध्रम् MāL.1.1; क्रौञ्चरन्ध्रम् Me.59. -2 (a) A weak or vulnerable point, assailable point; रन्ध्रोपनिपातिनो$नर्थाः Ś.6; रन्ध्रान्वेषणदक्षाणां द्विषामामिषतां ययौ R.12.11;15.17;17.61; रन्ध्रं च प्रकृतीनाम् Kau. A.1.16. (b) A defect, fault, an imperfection. -3 The esoteric number ‘nine’. (there being nine openings in the human body). -4 The vulva. … -6 A mischief; रन्ध्रदर्शनासहैः Dk.2.7. Comp — r.^anveSin अन्वेषिन्, r.^anusArin अनुसारिन् a. searching or watching for weak points; रन्ध्रानुसारी विषमः कृतान्तः Mk.8.27. आगतम् a disease which attacks the throat of horses; रन्ध्रागत- मथाश्वानां शिखोद्भेदश्च बर्हिणाम् Mb.12.283.54. r. gupti गुप्तिः concealing one’s weak points. r. praharin प्रहारिन् a. attacking (one) in his weak points. r. babhu बभ्रुः a rat. – r. vaMza वंशः a hollow bamboo. —¶mw – n. a slit, opening, chasm, fissure, cavity #(nine openings are reckoned in the human body and sometimes a tenth in the skull, as in the fontanel of an infant) the vulva #(cf. uparandhra) a defect, fault, flaw, imperfection, weak part #(cf. chidra) the esoteric number ‘nine’. — y1.025.016, .018.
—> #randhra —¶a – रन्ध्रम् [Uṇ.2.28] 1 A hole, an aperture, a cavity, an opening, a chasm, fissure; रन्ध्रोष्विवालक्ष्य-नभः-प्रदेशा R.13.56;15.82; नासाग्र-रन्ध्रम् MāL.1.1; क्रौञ्च-रन्ध्रम् Me.59. -2 (a) A weak or vulnerable point, assailable point; रन्ध्रोपनिपातिनो$नर्थाः Ś.6; रन्ध्रान्वेषणदक्षाणां द्विषामामिषतां ययौ R.12.11;15.17;17.61; रन्ध्रं च प्रकृतीनाम् Kau. A.1.16. (b) A defect, fault, an imperfection. -3 The esoteric number ‘nine’. (there being nine openings in the human body). -4 The vulva. .. -6 A mischief; रन्ध्र-दर्शनासहैः Dk.2.7. Comp — r._anveSin अन्वेषिन्, r._anusArin अनुसारिन् adj. searching or watching for weak points; रन्ध्रानुसारी विषमः कृतान्तः Mk.8.27. … r. gupti गुप्तिः concealing one’s weak points. r. praharin प्रहारिन् adj. attacking (one) in his weak points. r. babhu बभ्रुः a rat. – r. vaMza वंशः a hollow bamboo. —¶mw – n. a slit, opening, chasm, fissure, cavity —> #(nine openings are reckoned in the human body and sometimes a tenth in the skull, as in the fontanel of an infant) the vulva —> #(cf. uparandhra) a defect, fault, flaw, imperfection, weak part —> #(cf. chidra) .. — y1.025.016, .018 —
—> #raNita mfn. sounded, sounding, ringing &c. kAv.; n. any ringing or rattling sound ib. rAjat. bhp.; humming (of bees) — y1018029
—> #rasa m. (ifc. f. -A) the sap or juice of plants, Juice of fruit, any liquid or fluid, the best or finest or prime part of anything, essence, marrow; water, liquor, drink; juice of the sugar-cane, syrup; any mixture, draught, elixir, potion; melted butter; (with or scil. <gavAm>) milk; (with or scil. <viSasya>) poison; nectar; soup, broth; a constituent fluid or essential juice of the body, serum, (esp.) the primary juice called chyle (formed from the food and changed by the bile into blood); mercury, quicksilver (sometimes regarded as a kind of quintessence of the human body, else where as the seminal fluid of `ziva); semen rv.; myrrh; any mineral or metallic salt Cat.; a metal or mineral in a state of fusion (cf. <upa>, <mahA-r->); gold; Vanguieria Spinosa; a species of amaranth; green onion; resin; = <amRta>; taste, flavour (as the principal quality of fluids, of which there are 6 original kinds, viz. <madhura>, sweet; <amla>, sour; <lavaNa>, salt; <kaTuka>, pungent; <tikta>, bitter; and <kaSAya>, astringent; sometimes 63 varieties are distinguished, viz. beside the 6 original ones, 15 mixtures of 2, 20 of 3, 15 of 4, 6 of 5, and 1 of 6 flavours) zbr. &c. &c.; the esoteric number “six”; any object of taste, condiment, sauce, spice, seasoning; the tongue (as the organ of taste); taste or inclination or fondness for (loc. with or scil. <upari>, or comp.), love, affection, desire; charm pleasure, delight ib.; (in rhet.) the taste or character of a work, the feeling or sentiment prevailing in it (from 8 to 10 Rasas are generally enumerated, viz. <zRGgAra>, love; <vIra>, heroism; <bIbhatsa>, disgust; <raudra>, anger or fury; <hAsya>, mirth; <bhayAnaka>, terror; <karuNa>, pity; <adbhuta>, wonder; <zAnta>, tranquillity or contentment; <vAtsalya>, paternal fondness; the last or last two are sometimes omitted; cf. under <bhAva>); the prevailing sentiment in human character; (with `vaiSNavas) disposition of the heart or mind, religious sentiment (there are 5 `rasas or `ratis forming the 5 degrees of <bhakti> q.v., viz. <zAnti>, <dAsya>, <sAkhya>, <vAtsalya>, and <mAdhurya>) W.; N. of the sacred syllable, “om”; the son of a `niSAda and a zanakI. — y1024.006
—> #rasAyana m. a partic. drug used as a vermifuge (Embelia Ribes); an alchemist; N. of `garuDa; (<I>) f. a canal or channel for the fluids (of the body) car. suzr.; N. of various plants (Solanum Indicum; Cocculus Cordifolius; a species of KaraJja ||870,3||; = <gorakSadugdhA>; = <mAMsacchadA> &c.); n. (sometimes following the gender of the word to which it refers) a medicine supposed to prevent old age and prolong life, an elixir, elixir vitae (also applied to the first fructifying rains); <-kara> a. forming an elixir; m. “best of elixirs”, mercury. — y1027.013
—> #rati f. rest, repose; pleasure, enjoyment, delight in, fondness for (loc. or comp.; ratim with >Ap, >labh, upa>labh, adhi>gam, >bandh and loc., “to find pleasure in”); the pleasure of love, sexual passion — y1027.004
—> #raudra mf||A/I||n. (fr. <rudra>) relating or belonging to or coming from Rudra or the Rudras, Rudralike, violent, impetuous, fierce, wild (raudram ind.) rv. &c. &c.; bringing or betokening misfortune, inauspicious — y1019.003
—> #rava m. (>ru) a roar, yell, cry, howl (of animals, wild beasts); song, singing (of birds); hum, humming (of bees); clamour, outcry; thunder; talk; any noise or sound (e.g. the whiz of a bow, the ringing of a bell). — y1028.028
—> #rava m. (>ru) a roar, yell, cry, howl (of animals, wild beasts); song, singing (of birds); hum, humming (of bees); clamour, outcry; thunder; talk; any noise or sound (e.g. the whiz of a bow, the ringing of a bell). — y1029.004
—> #raya —> #nadIraya-H – the current of a river; riverrun (“past Eve and Adam’s”.)
—> #rAzi m/f. a heap, mass, pile, group, multitude, quantity, number; a measure of quantity (= <droNa>); a sign of the zodiac (as being a certain sum or quantity of degrees), one-twelfth part of the ecliptic, an astrological house. — y1029.018
—> #recaka —¶a – रेचक adj. (-चिका f.) [रेचयति रिच्-णिच् ण्वुल्] 1 Emptying, purging. -2 Purgative, aperient. -3 Emptying the lungs, emitting the breath. – recakaH कः 1 Emission of breath, breathing out; exhalation, especially through one of the nostrils (opp. पूरक pUraka which means ‘inhaling breath’, and कुम्भक kumbhaka ‘suspending breath’); प्राणापानौ संनिरुन्ध्यात् पूरकुम्भकरेचकैः Bhāg.7.15.32. … —
—> #rikta a. emptied, empty, void; bared (as an arm); hollow, hollowed (as the hands); poor, indigent; idle, worthless; (ifc.) devoid or destitute of, free from, without. — y1023.030
—> #rikta a. emptied, empty, void; bared (as an arm); hollow, hollowed (as the hands); poor, indigent; idle, worthless; (ifc.) devoid or destitute of, free from, without. — y1023.030
—> #rikta a. emptied, void; bared (as an arm); hollow, hollowed (as the hands); poor, indigent; idle, worthless; (ifc.) free from, without; m. (in augury) N. of one of the four wagtails which serve for omens; riktA f. N. of the 4th, 9th, or 14th day of the lunar fortnight (cf. <riktArka>); riktam n. an empty place, desert, wilderness, wood. — y1027.019
—> #roda m. weeping, wailing, lamentation av. chup. rodana n. id. apast. r. suzr. &c. (in zArGgS. reckoned among the diseases of children); a tear, tears L.; rodanI rodanikA f. Alhagi Maurorum L. http://www.invasive.org/browse/subject.cfm?sub=5061 y1020.023
—> #rodhaka – stopping, holding back, restraining, shutting up, besieging, blockading KAv. —
—> #rodhin – a. (ifc.) = rodhaka • obstructing, overpowering or drowning (one sound by another) • filling, covering — y1017.033
—> #rodhin – a. (ifc.) = rodhaka • obstructing, overpowering or drowning (one sound by another) • filling, covering — y1017.033
—> #roga – m. infirmity, disease; sore place. — y1017.045
—> #romAlI f. a line of hair (above the navel in women; cf. <romarAji>); puberty. — y1025.029 —> #udbhava m. – existence, generation, origin, production, birth; springing from, growing; becoming visible; birth-place; a. produced or coming from. — y1025.030
—> #roSa m. anger, rage, wrath, passion, fury apast. mbh. &c. (<roSaMkR> with <prati>, “to be angry with”). — y1019.003
—> #Rtu m. any settled point of time, fixed time, time appointed for any action ||”A time to live, a time to die.” Eccl.||, (esp. for sacrifices and other regular worship), right or fit time; an epoch, period (esp. a division or part of the year), season (the number of the divisions of the year is in ancient times, three, five, six, seven, twelve, thirteen, and twenty-four; in later time six seasons are enumerated, viz. `vasanta, “spring”; `grISma, “the hot season”; `varSAs (f. nom. pl.), “the Rains”; `zarad, “autumn”; `hemanta, “winter”; and `zizira, “the cool season”; the seasons are not unfrequently personified, addressed in `mantras, and worshipped by libations); the esoteric number six; the menstrual discharge (in women), the time after the courses (favourable for procreation; according to Bhpur. sixteen days after their appearance); sexual union at the above time mn.9.93; fixed order, order — y1026.043
—> #ru >ru cl. 2. P. rauti to roar, bellow, howl, yelp, cry aloud; to make any noise or sound, sing (as birds), hum (as bees). — y1022.013
—> #rudra a. (prob.) crying, howling, roaring, dreadful, terrific, terrible, horrible (applied to the `azvins, `agni, `indra, `mitra, `varuNa) (accord. to others “red, shining, glittering”, fr. a <rud> or <rudh> connected with <rudhira>; others “strong, having or bestowing strength or power”, fr. a <rud> = <vRd>, <vRdh>; native authorities give also the following meanings, “driving away evil”; “running about and roaring”, fr. <ru> + <dra> = 2. <dru>; “praiseworthy, to be praised”; “a praiser, worshipper” = <stotR> naigh.3. 16); m. “Roarer or Howler” N. of the god of tempests and father and ruler of the `rudras and Maruts (in the Veda he is closely connected with `indra and still more with `agni, the god of fire, which, as a destroying agent, rages and crackles like the roaring storm, and also with `kAla or Time the all-consumer, with whom he is afterwards identified; though generally represented as a destroying deity, whose terrible shafts bring death or disease on men and cattle, he has also the epithet `ziva, “benevolent” or “auspicious”, and is even supposed to possess healing powers from his chasing away vapours and purifying the atmosphere; in the later mythology the word <ziva>, which does not occur as a <name> in the Veda, was employed, first as an euphemistic epithet and then as a real name for `rudra, who lost his special connection with storms and developed into a form of the disintegrating and reintegrating principle; while a new class of beings, described as eleven ||or thirty-three|| in number, though still called `rudras, took the place of the original `rudras or Maruts: in1.7, `rudra is said to have sprung from `brahmA’s forehead, and to have afterwards separated himself into a figure half male and half female, the former portion separating again into the 11 `rudras, hence these later `rudras are sometimes regarded as inferior manifestations of `ziva, and most of their names, which are variously given in the different `purANas, are also names of `ziva. — y1023.024
—> #rudra a. (prob.) crying, howling, roaring, dreadful, terrific, terrible, horrible (applied to the ‘azvins, ‘agni, ‘indra, ‘mitra, ‘varuNa) (accord. to others “red, shining, glittering”, fr. a <rud> or <rudh> connected with <rudhira>; others “strong, having or bestowing strength or power”, fr. a <rud> = <vRd>, <vRdh>; native authorities give also the following meanings, “driving away evil”; “running about and roaring”, fr. <ru> + <dra> = 2. <dru>; “praiseworthy, to be praised”; “a praiser, worshipper” = <stotR> naigh.3. 16); m. “Roarer or Howler” N. of the god of tempests and father and ruler of the ‘rudras and Maruts (in the Veda he is closely connected with ‘indra and still more with ‘agni, the god of fire, which, as a destroying agent, rages and crackles like the roaring storm, and also with ‘kAla or Time the all-consumer, with whom he is afterwards identified; though generally represented as a destroying deity, whose terrible shafts bring death or disease on men and cattle, he has also the epithet _ziva, “benevolent” or “auspicious”, and is even supposed to possess healing powers from his chasing away vapours and purifying the atmosphere; in the later mythology the word <ziva>, which does not occur as a <name> in the Veda, was employed, first as an euphemistic epithet and then as a real name for ‘rudra, who lost his special connection with storms and developed into a form of the disintegrating and reintegrating principle; while a new class of beings, described as eleven ||or thirty-three|| in number, though still called ‘rudras, took the place of the original ‘rudras or Maruts: in1.7, ‘rudra is said to have sprung from ‘brahmA’s forehead, and to have afterwards separated himself into a figure half male and half female, the former portion separating again into the 11 ‘rudras, hence these later ‘rudras are sometimes regarded as inferior manifestations of _ziva, and most of their names, which are variously given in the different ‘purANas, are also names of _ziva. — y1023.024
—> #ruh f. rising, growth, sprout; (ifc.) shooting, sprouting, growing, produced in or on (cf. <ambho->, <avani>, <kSiti-r-> &c.); — ruha a. = <ruh>, sprout, (cf. <aGga>, <ambu->, <kara>, <jalar-> &c.); mounted, ascended. — y2004.xxx
—> #sa ind. (connected with <saha>, <sam>, <sama>, and occasionally in standing for <saha> with tena) an inseparable prefix expressing “junction”, “conjunction”, “possession”(as opp. to <a> priv.), “similarity”, “equality”; and when compounded with nouns to form adjectives and adverbs it may be translated by “with”, “together or along with”, “accompanied by”, “added to”, “having”, “possessing”, “containing”, “having the same”[cf. <sakopa>, <sAgni>, <sabhAya>, <sadroNa>, <sadharman>, <savarNa>]; or it may = “ly”, as in <sakopam>, “angrily”, <sopadhi>, “fraudulently”) &c. [Cf. Gk. <a>; Lat. <sim> in <simplex>; <sem> in <semel>, <semper> Eng. <same>.] xxx
—> #sa the actual base for the tat case of the 3rd pers. pron. <tad> q.v. (occurring only in the tat sg. mf. [<sa> or <sas>, <sA>], and in the Ved. tasmin [<sasmin> rv.]; the final <s> of the tat m. is dropped before all consonants [except before <p> and <t> in rv.] and appears only at the end of a sentence in the form of ‘visarga; <sa> occasionally blends with another vowel [as in <saISaH>]; and it is often for emphasis connected with another pron. as with <aham>, <tvam>, <eSa>, <ayam> &c. [e.g. <so 'ham> <sa tvam>, "I (or thou) that very person"; cf. under <tad>], the verb then following in the 1st and 2nd pers. even if <aham> or <tvam> be omitted [e.g. <sa> <tvA pRcchAmi> "I that very person ask you"bRArup.; <sa> <vai no brUhi> "do thou tell us"z]; similarly, to denote emphasis, with <bhavAn> [e.g. <sa bhavAn vijayAya pratiSThatAm>, "let your Highness set out for victory"]; it sometimes [and frequently in the BrAhmaNas] stands as the first word of a sentence preceding a reL. pronoun or adv. such as <ya>, <yad>, <yadi>, <yathA>, <ced>; in this position <sa> may be used pleonastically or as a kind of ind., even where another gender or number is required [e.g. <sa yadi> <sthAvarA Apo bhananti>, "if those waters are stagnant"z]; in the Sânkhya <sa>, like <eSa>, <ka>, and <ya>, is used to denote ‘puruSa, “the Universal Soul”) &c. [Cf. Zd. <hA>, <hA>]
—> #sabala – sa-bala —¶mw* – adj. powerful, strong RV. &c. &c.; together with strength or power L.; accompanied by a force or army. _mbh. VR.; …; m. …; of a son of Vasishtha (and one of the 7 Rshis) MârkP.; of one of the 7 Rshis under Manu shâvarna ib.; s.-tA f. (shânkhBr.), -tva n. (shish.) power, strength; — sabala-vAhana ~ with an army and followers Yâjñ. Sch.; …; sabalAt-kAram ind. with force, forcibly shak.; sabalAnuga adj. followed by an army _mbh. VR.; = sa-balavAhana MW. —
—> #sabhA f. – an assembly, congregation, meeting, council, public audience; social party, society, good society (see comp.); Society (personified as a daughter of PrajApati) av.; a place for public meetings, large assembly-room or hall, palace, court of a king or of justice, council-chamber, gamblingm.ouse; a house for lodging and accommodating travellers; an eatingm.ouse (see <mahA-sabhA>). [Cf.Goth. <sibja>; Germ. <sippa>, <Sippe>; AngL. Sax. <sibb>; Eng. <god-sib>, <gossip>.] sabhAkAra –kara m. – the builder of a halL. — sabhA-ga sabhA-ga adj. – (but see <sa-bhAga>) going into an assembly or council; — sabhAgRha sabhA-gRha n. – an assemblym.alL. — y1033.004
—> #sabhAgata sabhA-gata adj. – one who appears before or is present at a court of justice. —
—> #sabhAj – sa>bhAj – cl.10. Par. – sabhAjayati – to serve, honour, worship; to praise, celebrate; to visit, frequent; to beautify; to show —
—> #sabhA-sthAnastha — adj. – being in the audience-hall (said of a king) —
—> #sabhA-sthANu — m. – “post at a gambling-house”, either “a gambling-table”or “a man who sits like a post at a gambling-table”, a persistent gambler. —
—> #sabheya — adj. – fit for an assembly or council, civilized, clever, well-behaved, decent —
—> #sabhika, sabhIka — m. – the keeper of a gambling-house —
—> #sabhocita — adj. – fit for an assembly or for good society; m. a learned Brâhmana or any educated person. —
—> #sabhya — adj. – belonging in an assembly-hall or court, suitable to good society, refined, civilized, not vulgar, decorous (as speech); being at the court of (tasya); — m. – [courtier], an assistant at an assembly or council, (esp.) an assessor, judge mn.; the keeper of a gambling house; a person of honourable parentage —
—> #sacetas —¶a – सचेतस् adj. 1 Intelligent; व्रीडितव्यमपि ते सचेतसः Ki. 13.46. -2 Possessed of feeling; सचेतसः कस्य मनो न दूयते Ku.5.48. -3 Unanimous. -4 Conscious; इदानीमस्मि संवृत्तः सचेताः प्रकृतिं गतः Bg.11.51. —¶mw – sa-cetas — adj. – [with Chetas Awareness]; having the same mind, unanimous; conscious, intelligent, rational —
—> #sacivatA f. (rAjat.), sacivatva n. (kathAs.) the position or rank of a minister.
—> #SaDaGga SaD-aGga n. sg. the six principal parts of the body (viz. the two arms, two legs, head, and waist); six auspicious things i.e. the six things obtained from a cow (<go-mUtraM> <go-mayaM> <kSIram>, <sarpir dadhi> <ca rocanA>), A.; pl. the six limbs or works auxiliary to the Veda, six VedAGgas mn. &c.; any set of six articles; = <-rudra> (q.v.); (<I>) f. the six VedAGgas; adj. six-limbed, having six parts AmRtabup.; having six VedAGgas; m. a kind of Asteracantha; <-guggulu> m. a partic. mixture; <-jit> adj. subduing the six members
—> #sadana a.||I|| causing to settle down or remain rv.; n. a seat, dwelling, residence, house, home (often ifc. = “abiding or dwelling in”); settling down, coming to rest; relaxation, exhaustion; water (= <udaka>); the abode of sacrifice, sacrificial hall; the abode of Yama. — y1022.032
—> #sadana, sadanI ~ causing to settle down or remain rv.; – sadanam – a seat, dwelling, residence, house, home (often in comp. = “abiding or dwelling in”); settling down, coming to rest; relaxation, exhaustion …; the abode of Yama. — y1022.032 —
—> #sad-apadeza — adj. – possessing reality only in semblance —
—> #sAdara – sa-Adara ~ having or showing respect, respectful, reverential • considerate, attentive or devoted to (in comp.), intent upon (sAdaram – ind. – respectfully) — sAdarapUrvakam – s.-pUrvakam – ind. – with respect, respectfully, reverentially — y3004.013 —
—> #sadAra – sa-dAra ~ accompanied by a wife • -putra adj. together with wife and son —
—> #sad-artha — m.- a matter in question; adj. wealthy; being —
—> #sadasat —¶jd – sad-asat – Sat-Asat, Such-unSuch, “real-unreal” &c — bAla-saMkalpa-pura-vad vyoma-kezoNDraka_Adivat | kila_ ete sad-asad-rUpA bhAnti sargAz cidAtmani y7208.012 —
—> #sAdhaka – a.-IkA – effective, efficient, productive of (tasya or comp.), accomplishing, fulfilling, completing, perfecting, finishing; energizing (said of the fire supposed to burn within the heart and direct the faculty of volition); adapted to any purpose, useful, advantageous; effecting by magic, magical; demonstrating, conclusive, proving; – m. – an assistant; an efficient or skilful person, (esp.) an adept, magician; a worshipper; — sAdhikA – f. – very deep or profound sleep (= <suSupti>); a skilful or efficient woman; n. (prob.) = <sAdhana>, proof, argument. — sAdhakatama ~ most effective (<-tva> n.). —
—> #sAdhana, sAdhanA, sAdhanI — adj. – leading straight to a goal, furthering rv.; effective, productive of (comp.); denoting, designating, expressive of (comp.); — sAdhanA – f. – accomplishment, performance (see <mantras->); adoration; — sAdhanam – n. – (in comp. f. -A), the act of mastering, overpowering; bringing about, accomplishment, completion, perfection; establishment of a truth, proof; reason or premiss (in a syllogism, leading to a conclusion); any means of effecting or accomplishing; efficient cause or source (in general); (in gram.) the sense of the instrumental or agent (as expressed by the case of a noun, opp. to the action itself); the conjugational affix or suffix which is placed between the root and terminations (= <vIharaNa> q.v.). — y2009.006 —
—> #sAdharmya — n. – community or equality of duty or office or properties, sameness or identity of nature, likeness or homogeneousness with (tasya or comp.); the being of the same religion; — s.-sama — m. – (in Nyâya) a pretended or sham objection — y2018.019 —
—> #sAdhin — adj. – accomplishing, performing (see <bhAras->). — y2014.042
—> #sAdhita- – brought about, accomplished, perfected &c.; mastered, subdued; proved, demonstrated,; made, appointed; punished by a fine, made to pay (= <dApita>); awarded (as a punishment or fine); recovered (as a debt) ib.
—> #sadhrIcIna सध्रीचीन adj. Accompanying, associated with; <sadrIcInena vairAgyaM jJAnaM ca janayiSyati> सध्रीचीनेन वैराग्यं ज्ञानं च जनयिष्यति Bhāg.4.29.38. —
—> #sAdhu, sAdhvI —¶mw – straight, right; unerring (as an arrow or thunderbolt); not entangled (as threads); well-disposed, willing; successful, effective (as a hymn or prayer); excellent, good for (loc.) or towards loc., gen., dat., acc., with prati, anu, abhi, pari, or comp.); proper, right; good, righteous; well-born, noble; correct, pure; classical (as language); • -m.- a good man; -f.- a faithful wife, a saintly woman; -n.- the good or right or honest, a good thing or act (sAdhv asti with dat., “it is well with”; sAdhu >man with acc., to consider a thing good, approve); gentleness, kindness, benevolence; sAdhu -ind.- straight, regularly; well, rightly, skilfully, properly, agreeably (with >vRt and loc., “to behave well towards”; with >kR, “to set right”; with >As, “to be well or at ease”); good! well done! bravo!; well, greatly, in a hig degree; well, enough of, away with inst.)! — y2009.043 —
—> #sAdhya ~ to be subdued or … managed, conquerable, amenable R • to be summoned or conjured up • to be set to rights, to be treated or healed • to be formed (grammatically) • to be cultivated or perfected • to be accomplished …, feasible • being effected, taking place • to be inferred or concluded • to be proved or demonstrated • to be calculated • … sAdhyam – n. – accomplishment, perfection • an object to be accomplished, thing to be proved or established, matter in debate • (in logic) the major term in a syllogism … — sAdhyAni – • m. pl. ‘they that are to be propitiated’, N. of a class of celestial beings (belonging to the gaNa-devatA, q.v., sometimes mentioned in the Veda • their world is said to be above the sphere of the gods • according to ‘yAska their locality is the ‘bhuvarloka or middle region between the earth and sun • the Sâdhyas are described as created after the gods with natures exquisitely refined children of the ‘somasads, sons of ‘virAj • in the ‘purANas they are sons of ‘sAdhyA, and their number is variously twelve or seventeen • in the later mythology they seem to be superseded by the ‘siddhas, See siddha • and their names are ‘manas, ‘mantRi, ‘prâNa, ‘nara, ‘pANa, ‘vinirbhaya, ‘naya, ‘daMsa, ‘nArAyaNa, ‘vRSa, ‘prabhu); — y2013.040 —
—> #sAdi —¶a – सादिः [सद्-इण् Uṇ.4.136] 1 A charioteer. -2 A warrior. -3 A dispirited person. -4 Air, wind. —¶mw – m. – a horseman _mbh.; a charioteer L.; a warrior L.; wind L.; a dispirited or melancholy person L. — adj. – having a beginning (sAditva n.) Kap. —> #sAdin सादिन् adj. [सद्-णिनि] 1 Sitting down. -2 Exhausting, destroying &c. -3 Any one sitting or riding on; प्रतिप्रहाराक्षममश्वसादी VR.7.47. -m. 1 A horseman; ततो रथद्विपभटसादिनायकैः करालया परिवृत आत्मसेनया Bhāg.1.71. 14. -2 One riding on an elephant or seated in a car. -3 A charioteer; ततो वररथारूढाः कुमाराः सादिभिः सह Mb. 1.138.8. —
—> #sAdRza — adj. = sa-dRza, like, similar —
—> #sAdRzya — n. – likeness, resemblance, similarity to (comp.) apast. — y2019.001 —
—> #sadyas – sa-dyas —¶ap -ind.- (fr. [sa+dyu] cf. sadívas) on the same day, in the very moment (either ‘at once’, ‘immediately’ or ‘just’, ‘recently’) daily, every day — y2017.008 — sadyam सद्यस् -ind.- To-day, the same day; गवादीनां पयो$न्येद्युः सद्यो वा जायते दधि; पापस्य हि फलं सद्यः Subhāṣ. Instantly, forthwith, immediately, on a sudden; चकित- नतनताङ्गी सद्म सद्यो विवेश Bv.2.32; Ku.3.29; Me.16; Quickly, promptly; Recently, a short time back; as in सद्योहुताग्नीन् Ś.4. Comp. sadyaHkAra -कार – being performed on the same day; सद्यस्कारां निरूप्येष्टिं सर्ववेदसदक्षिणाम् Mb.12.244.23. s. kAla H -कालः – the present time; to be done on the same day (or in one day); तस्मात् सद्यस्काला एवंजातीयका विकृतयः ŚB. on MS.5.1.2. s. kAlina -कालीन – recent. s. jAta -जात – (-सद्योज्जात) newly born. s. pAtin -पातिन् adj.- quickly perishing, frail; सद्यःपाति प्रणयि हृदयं विप्रयोगे रुणद्धि Me.1. s. prANakara प्राणकर – quickly invigorating; सद्योमांसं नवान्नं च बाला स्त्री क्षीरभोजनम् । घृतमुष्णोदकं चैव सद्यःप्राणकराणि षट् ॥ s. phala फल – having immediate consequences. s. bhAvin भाविन् adj.- newly born. m. a newly born calf. —
—> #sadyas – sa-dyas —¶ap -ind.- (fr. [sa+dyu] cf. sadívas) on the same day, in the very moment (either ‘at once’, ‘immediately’ or ‘just’, ‘recently’) daily, every day — y2017.008 — sadyam सद्यस् -ind.- To-day, the same day; गवादीनां पयो$न्येद्युः सद्यो वा जायते दधि; पापस्य हि फलं सद्यः Subhāṣ. Instantly, on a sudden; चकित- नतनताङ्गी सद्म सद्यो विवेश Bv.2.32; Ku.3.29; Me.16; Quickly, promptly; Recently, a short time back; as in सद्योहुताग्नीन् Ś.4. Comp. sadyaHkAra -कार – being performed on the same day; सद्यस्कारां निरूप्येष्टिं सर्ववेदसदक्षिणाम् Mb.12.244.23. s. kAla H -कालः – the present time; to be done on the same day (or in one day); तस्मात् सद्यस्काला एवंजातीयका विकृतयः ŚB. on MS.5.1.2. s. kAlina -कालीन – recent. s. jAta -जात – (-सद्योज्जात) newly born. s. pAtin -पातिन् adj.- quickly perishing, frail; सद्यःपाति प्रणयि हृदयं विप्रयोगे रुणद्धि Me.1. s. prANakara प्राणकर – quickly invigorating; सद्योमांसं नवान्नं च बाला स्त्री क्षीरभोजनम् । घृतमुष्णोदकं चैव सद्यःप्राणकराणि षट् ॥ —
—> #sAgara m. – the ocean (said to have been named so by `bhagiratha after his son `sagara ||see sagara; another legend asserts that the bed of the ocean was dug by the sons of `sagara; 3 or 4 or 7 oceans are reckoned cf samudra; sAgarasya phena = samudraph-); an ocean (as expressing any vast body or inexhaustible mass. — y1024.004
—> #sAgara m. – the ocean (said to have been named so by ‘bhagiratha after his son ‘sagara [see sagara; another legend asserts that the bed of the ocean was dug by the sons of ‘sagara; 3 or 4 or 7 oceans are reckoned cf samudra; sAgarasya phena = samudraph-); an ocean (as expressing any vast body or inexhaustible mass. — y1024.004
—> #saGga – in y5068 &c., this term is translated by Swami V. interchangeably with sakti and saMsakti as “conditioning”. I prefer the metrically shorter “attachment” or (with VLM) “connexion”. Note that the latter term is distinct from “connection”. It denotes what has a common nexus, a link or yoga.
—> #saGga m. (ifc. f. -A or <I>) sticking, clinging to, touch, contact with (loc. or comp.); relation to, association or intercourse with (gen. instr. with and without <saha> loc., or comp.); addiction or devotion to, propensity for, (esp.) worldly or selfish attachment or affection, desire, wish, cupidity y1020.010
—> #saGga, saMga — m. – (in comp. f. -A or <I>) sticking, clinging to, touch, contact with (loc. or comp.); relation to, association or intercourse with (tasya, tena with and without <saha>. tasmin, or comp.); addiction or devotion to, propensity for, (esp.) worldly or selfish attachment or affection, desire, wish, cupidity. — y1020.010; y2008.013 —> #AsaGga — m. – the act of clinging to or hooking on, association, connection; attachment, devotedness; -am n. a kind of fragrant earth; — AsAMga ~ uninterrupted; – AsaGgam – ind. – uninterruptedly. — y2012.009 —> #parasaGga m. cleaving or adhering to (comp.) —> #prasaGga m. – adherence, attachment, inclination or devotion to, indulgence in, fondness for, gratification of, occupation or intercourse with (loc. tasya or comp.) (prasaGgena ind. assiduously, zealously, eagerly); evil inclination or illicit pursuit9.5; union, connection (end-comp. “connected with”e.g. <madhu-prasaGgamadhu>, “honey connected with or coming in the spring season”). — y1027.029 — pl. all that is connected with or results from anything; occurrence of a possibility, contingency, case, event (e.g. <ecaH pluta-prasaGge>, “in the event of a diphthong [ec] being prolated”); applicability; an occasion, incident, conjuncture, time, opportunity (ibc.; prasaGgena, prasaGgAt and prasaGgatas ind. when the occasion presents itself, occasionally, incidentally; <prasaGge kutrApi>, “on a certain occasion”; <amunA prasaGgena>, <tat-prasaGgena> or <etat-prasaGge>, “on that occasion”); (in dram.) a second or subsidiary incident or plot; -nivAraNa n.the prevention of (similar) cases, obviation of (like future) contingencies; -proSita adj. happening to be departed or absent; -vat adj. occasional, incidental; -vazAt ind. according to the time, as occasion may demand; -vinivRtti f. the non-recurrence of a case; prasaGga-sama m. (in Nyâya) the sophism that the proof too must be proved; prasaGgÂnusaGgena ind. by the way, by the by. -
—> #saGgha, saMgha – m. – “close contact or combination”, any collection or assemblage, heap, multitude, quantity, crowd, host, number (generally with gen. pl. or end-comp., e.g. muni-s., “a multitude of sages”; zatru-s., a host of enemies); any number of people living together for a certain purpose, a society, association, company, community; a clerical community, congregation, church; (esp.) the whole community or collective body or brotherhood of monks — saMghaka, saGghaka – a multitude &c.; conglomeration of the elements, <pRthvy-Adi=saGghakaH> y3026043 —
—> #saGgin ~ hanging on, sticking in, clinging or adhering to (comp.); coming into contact with, touching (comp.); attached or devoted or addicted to, fond of, intent on, connected with (tasya, tasmin, or comp.); full of affection or desire, worldly, licentious; continuous, uninterrupted —
—> #sAGkura ~ possessing shoots or buds, budding, in bud —
—> #sAgra —¶a – साग्र adj. 1 Entire; तेषां तु युद्धमानानां साग्रः संवत्सरो गतः Rām.7.23.9. -2 With a surplus, more than. – sAgram -ग्रम् ind. For a longer period, for a whole life. —¶mw – sa-agra adj. with the tip or point; = <samagra>, whole, entire mbh.; having a surplus, more than, Aryabh.; – sAgram – ind. – for a longer period, for a whole life MW.
—> #sahaja —¶mw* ~ born or produced together or at the same time as (tasya); congenital, innate, hereditary, original, natural (beg.-comp, by birth, “by nature”, “naturally”; with <deza> m. “birthplace”, “home”); always the same as from the beginning; – sahajaH – natural state or disposition …; a brother of whole blood; emancipation during life [s.-sthiti]; — s.-dhArmika – adj. innately honest; – s.-malina ~ naturally dirty, spotty by nature; – s.-vatsala ~ fond or tender by nature; – sahajAri – m. – a natural enemy, one hostile by birth (as the son of the same father by another mother, the son of a paternal uncle &c.); – sahajetara ~ other than natural, not innate or inherent or congenital, accidental; – sahajodAsIna-H – one who is born neutral or who is naturally neither an enemy nor a friend, a common acquaintance, friend, unconnected by birth —
—> #sahaka ~ patient, suffering, enduring (tasya)
—> #sahakAra-H – saha-kAra – acting with, co-operation, assistance; a kind of fragrant mango tree; – sahakAram – a mango blossom; mango juice; -tA f. the state of a mango tree; -taila, mango oil. — y1033.038 —> #sahakaraNa-m – saha-karaNa – acting together, common action or performance. —> #sahakartR, —> #sahakartA – a co-worker, assistant. —> #sahakArin – adj. acting together, co-operating, concurrent; m. a concurrent agent, expedient, assistant; —> #sahakaritA —> #sahakaritvam – concurrence, co-operation, assistance. —> #sahakRt – co-operating, assisting, an assistant. — sahakRta- – co-operated with, accompanied by, assisted, aided. — y2014.043 – —> #sahakRtvan – co-operating, assisting, a coadjutor.
—> #sahanIya- —¶mw*ap – to be borne or endured, pardonable VR. _hariv. —
—> #sAhasa — adj. – (>sahas) over-hasty, precipitate, rash, inconsiderate, foolhardy; — m/n. – punishment, fine (regarded as of three kinds, the highest being called ‘uttama; half of that, ‘madhyama; and half of that, ‘adhama); — n. – (end-comp. f. -A) boldness, daring, rashness, temerity, any precipitate or reckless act; overstraining; violence, force, rapine, rape, robbery, felony, aggression, cruelty; adultery; hatred, enmity ¶ (Eight vyasanas are enumerated under pleasure, ‘mRgayA [hunting], ‘dyUta or ‘akSa [gambling], ‘divAsvapna [taking naps], ‘parivAda [abusive language], ‘striya [womanizing], ‘mada [lust], ‘tauryatrika [complicated music], ‘vRthAtyA [wandering about, "vagrancy"of kings]; and eight under anger, ‘paizunya [slander], ‘sAhasa [foolhardiness, over-reactivity], ‘droha, ‘irSyA, ‘asUyA ‘arthadUSaNa ‘vAkpAruSya [scurrilous speech, bad language], ‘daNDapAruSya).) —
—> #sahita —¶mw ~ joined, conjoined, united (du. “both together”; pl. [also with <sarve>], “all together”); … associated or connected with, possessed of (inst. or comp.); attached or cleaving to; being quite near mbh. …; — sahitam – ind. – together,along with; near, close by; ¶ sahita ~ borne, endured, supported — y2020.010 —¶a – सहित adj. 1 Accompanied or attended by, together with, united or associated with; पवनाग्निसमागमो ह्ययं सहितं ब्रह्म यदस्त्रतेजसा VR.8.4. -2 Borne, endured. -3 (In astr.) Being in conjunction with. -तम् A bow weighing 3 Palas. -तम् ind. Together with, with. —
—> #sahya — adj. – to be borne or endured, endurable, tolerable, resistible; able to bear, equal to; powerful, strong; sweet, agreeable; — m. – n. of one of the 7 principal ranges of mountains in India (see <kulagiri>); of a mountainous district (in which the Godavari rises in the n. W of the Deccan); m/n. help. assistance (oftener <sAhya>); health, convalescence. — sahyatA – f. – endurableness. — y2011.039
—> #saikata — a.I – (fr. <sikatA>) – sandy, gravelly, consisting or made of sand; – n. – (end-comp. f. -A) – a sandbank, sandy shore or soil, any bank or shore —
—> #saikatika — adj. – belonging or relating to sandbanks; living in doubt and error (= <bhrAnti-jIvin> or <saMdeha-j.>; — m. – an ascetic or religious mendicant; – n. – a thread worn round the wrist or neck to secure good fortune (= <maGgala-sUtra>); = <mAtri-yAtrA> —
—> #saikya — adj. – (fr. <seka>) – connected with or dependent on sprinkling or watering —
—> #sainika – सैनिक adj. (-की f.) [सेनायां समवैति ठक्] 1 Relating to an army. -2 Martial, military. -कः 1 A soldier; <papAta bhUmau saha sainikÂzrubhiH> पपात भूमौ सह सैनिकाश्रुभिः VR.3.61. -2 A guard, sentineL. -3 The body of troops drawn up in battle-array; <tayor upAnta-sthita-siddha-sainikam> तयोरुपान्तस्थितसिद्धसैनिकम् VR.3.57.
—> #sainya —¶a – —¶mw ~ belonging to or proceeding from an army _mbh. _hariv.; — m. – (ifc. f. A) a soldier (pl. “troops”) VR.; an army _mbh.$c.; a sentinel, guard L.; — n. – a body of troops, army _mbh. VR. &c.; a camp VarBrS. —
—> #sajAti, sajAtIya —¶a – सजाति सजातीय adj. 1 Of the same kind, tribe, class, or species. -2 Like, similar. -m. A son of a man and woman of the same caste. —¶mw ~ …, homogeneous, … resembling Yâjn. _hariv. &c. —
—> #saJcita, saMcita —¶a – संचित p.p. 1 Heaped up, accumulated, hoarded, collected. -2 Laid by, stored. -3 Enumerated, reckoned. -4 Full of, furnished or provided with. -5 Impeded, obstructed. -6 Dense, thick (as a wood). —¶mw – adj. piled together, heaped up, gathered, collected, accumulated ShBr. &c. &c.; dense, thick (as a wood) VR.; fitted or provided with, full of (comp.) _mbh.; impeded, obstructed VarBrsh.; frequently practised or exhibited _mbh.; — s.-karman – n. the rites to be performed after arranging the sacrificial fire ShrS. —¶jd – accumulated karma; cf. prarabdha. —
—> #saJjana – n. – the act of attaching or fastening; joining, folding (the hands); the act of clinging, adhering, sticking; (<I>) f. that on which anything is hung —
—> #sajjana ~ hanging round (e.g. <kaNThas->, “hanging round the neck”) mn.2. 63; – n. – a flight of steps or Ghât leading down to the water, ferry; equipment, preparation &c.; caparisoning an elephant (also -A f.); a guard, sentry — good people —
—> #sajjatA – f. – the being equipped or prepared, readiness —
—> #sajvara a. having fever, feverish y1020.036
—> #sajvara adj. – sa-jvara – having fever, feverish – y1020.036 —
—> #sAka —¶a – साकम् ind. With, together with (with instr.); <यान्ती yAntI गुरु-जनैः साकं sAkaM स्मयमानाननाम्बुजा> Bv.2.132;1.41; Mu.3.1. -2 At the same time, simultaneously. —
—> #sakala- – consisting of parts, material (opp. to <asakala> and <niSkala->); possessing all its component parts, complete, entire, whole, all (<pratijJAM sakalAM-kR>, “to fulfil one’s promise”; — sakalaH – [sometimes with <api>] “everybody”; — sakalam – “everything” or “one’s whole property”); whole = wholesome, sound (opp. to vikala); affected by the elements of the material world (with Shaivas applied to a soul which has not advanced beyond the lowest stage of progress); ¶ sakala- – having a soft or low sound. — y1018.050, y1019.031; y2008.026, y2010.017 —asakala- not all, not entire —
—> #sakala mf||A||n. (fr.7. <sa> + <kalA>; for 1. <sakala>) consisting of parts, divisible, material (opp. to <a> and <niS-k->) mbh.; possessing all its component parts, complete, entire, whole, all — y1019.031
—> #sakala mf||A||n. (fr.7. <sa> + <kalA>; for 1. <sakala>) consisting of parts, divisible, material (opp. to <a> and <niS-k->) mbh.; possessing all its component parts, complete, entire, whole, all (<pratijJAM sakalAMkR>, “to fulfil one’s promise”; m. ||sometimes with <api>|| “everybody”; n. “everything” or “one’s whole property”) KAtyzr. mn. mbh. &c.; whole = wholesome, sound (opp. to <vikala>) nIlak.; affected by the elements of the material world (with `zaivas applied to a soul which has not advanced beyond the lowest stage of progress) sarvad.; paying interest naiS. sakala mfn. having a soft or low sound — y1018050
—> #sakRt —¶ap – सकृत् ind. — Once; सकृदंशो निपतति सकृत् कन्या प्रदीयते । सकृदाह ददानीति त्रीण्येतानि सतां सकृत् Ms.9.47. • At one time, on one occasion, formerly, once; सकृत् कृतप्रणयो $यं जनः Ś.5.; At once. • Always. • Together with. • m., f. Feces, excrement (usually written शकृत् q. v.) -Comp. -आहृत (सकृदाहृत) a. (interest) paid at one time (not by instalments); कुसीदवृद्धिर्द्वैगुण्यं नात्येति सकृदाहृता Ms.8.151. -गतिः (सकृद्गतिः) only a possibility. • -प्रजः a crow. • s.-vibhAta- -विभात (सकृद्विभात) appeared at once. —
—> #sAkSAt —¶a –साक्षात् ind. 1 In the presence of, before the very eyes, visibly, openly, evidently. -2 In person, actually in bodily form; साक्षात् प्रियामुपगतामपहाय पूर्वम् Ś.6.15; 1.6. -3 Directly. In comp. it is often translated by ‘incarnate'; साक्षाद्यमः; or by ‘open, direct'; तत्साक्षात् प्रति- षेधः कोपाय Māl.1.11. (साक्षात्कृ 1 to see with one’s own eyes, realize personally. -2 to have an intuitive percep- tion or manifestation of; साक्षात्कृतधर्माण ऋषयः U.7. -3 To experience a result of or reward for; साक्ष्यात्कृतं मे परिबर्हणं हि Bhāg.5.5.27;1.22.2.) -Comp. — s.-karaNa -करणम् 1 causing to be visibly present. -2 making evident to the senses. -3 intuitive perception. s.-kAra -कारः perception, apprehension, knowledge. s.-kriyA -क्रिया 1 intuitive perception. -2 realization. — <yasmAt sAkSAt kRte sadyo lIyate sadAzive> d5.33 —
—> #sakta — सक्त p.p. [>saJj सञ्ज्-क्त] – Stuck or attached to, clinging to, sticking in (loc. or comp.; <saktaH> or <bhitti-s-> with <sthA>, “to stand as if nailed or as if rooted to the spot”). ~ belonging to (gen.); committed or intrusted to (comp.); occupied with (loc. acc. with <prati>, or comp.); Addicted, devoted or attached to; fond of; सक्तासि किं कथय वैरिणि मौर्यपुत्रे Mu.2.6. ~ Fixed or rivetted on; नगेन्द्रसक्तां परिवर्त्य दृष्टिम् VR.2.28. ~ Obstructed, hindered; सदा सक्तं च तद्वेश्म सुमन्त्रः प्रविवेश ह Rām.2.15.19. -Comp. saktamUtra- -मूत्र adj. making water with difficulty. ~ saktavaira- -वैर adj. engaged in hostilities, constant in enmity; Ś.2.15. — y1027.041, y1028.016 —> #asakta -
—> #sakta a. clinging to, sticking in (loc. or comp.; <saktaH> or <bhitti-s-> with <sthA>, “to stand as if nailed or as if rooted to the spot”); belonging to (gen.); committed or intrusted to (comp.); fixed or intent upon, directed towards, addicted or devoted to, fond of, engaged in, occupied with (loc. acc. with <prati>, or comp.); hindered, impeded (see <as->); impending, near at hand.— y1027.041
—> #sakta a. clinging to, sticking in (loc. or comp.; <saktaH> or <bhitti-s-> with >sthA, “to stand as if nailed or as if rooted to the spot”); belonging to (gen.); committed or intrusted to (comp.); fixed or intent upon, directed towards, addicted or devoted to, occupied with (loc. acc. with <prati>, or comp.). — y1028.016
—> #salIla — adj. – playing, sporting (not in earnest); mocking, sneering; sportive, coquettish; salIlam – ind. – playfully, with ease (also with iva); sportively, coquettishly —s.-parihAsa ~ smiling coquettishly; —s.-haMsa-gamanA – f. having the wanton gait of a ‘haMsa Kathas. —
—> #salIla a. playing, sporting (not in earnest); mocking, sneering; sportive, coquettish; salIlam – ind. playfully, with ease (also with iva); sportively, coquettishly; – a. waving, flowing, inconstant; – n. flood, stream, water. — y2004.xxx
—> #salila-m —¶a – सलिलम् [सलति-गच्छति निम्नं सल्-इलच् Uṇ.1.54] — Water; सुभग-सलिलावगाहाः Ś.1.3. • The constellation uttarASADhA उत्तराषाढा. •-• -Comp. salila- -arthin -अर्थिन् adj. thirsty. • -indra-H -इन्द्रः N. of Varuṇa; सलिलेन्द्र-पुरान्वेषी भ्रमति स्म रसातलम् Rām.7.23.16. • -indhana-H -इन्धनः the submarine fire. -उद्भवः a shell, conch; ततस्तौ मृशसंक्रुद्धौ प्रध्माय सलिलोद्भवौ Mb.9.16.55. -उपप्लवः deluge, flood. • a god; विनाद्य खं दिवमपि चैव सर्वशस्ततो गताः सलिलधरा यथागतम् Mb.1.19.3. (com. सलिलधरा अमृत- भृतो देवाः). -निधिः, -राशिः the ocean; कामं दामोदरीयोदर- सलिलनिधौ चित्तमत्स्यश्चिरं नः _viSNupāda. S.25. —¶mw – salila- – waving, flowing, inconstant; • salilam – flood, stream, water. — y2008.024 —
—> #saM – sam —¶cp – come together, meet, encounter; go to, enter (acc.), pass from (abl.) to (loc.), go through or across, come near, walk along. C. cause to pass, transport, deliver; lead to (2 acc.), cast upon (acc. of th. and loc. of pers.). —
—> #sam —¶c – M. shine (together or in emulation). C.A. take delight in, approve of, resolve upon (acc.); choose for (2 acc.). —
—> #samA – sam-A —¶cp – attack, seize, occupy. – tread upon, overpower, take hold or possession of (acc.). •
—> #sama —> #susama
—> #sama a. even, smooth, flat, plain, level, parallel (<karNas->”, on a level with the ear”; <bhUmi-> or <bhUmeH samaM-kR>”, to make level with the earth”); same, equal, similar, like, equivalent, like to or identical or homogeneous with (instr. e.g. <mayA sama>”, like to me; or gen., rarely abl.), like in or with regard to anything (instr. gen. loc., or <-tas>, or comp.; <samaM-kR>, “to make equal, balance”); always the same, constant, unchanged, fair, impartial towards (loc. or gen.); even (not “odd”), a pair; having the right measure, regular, normal, right, straight (<samaM-kR>”, to put right or in order”); equable, neutral, indifferent; equally distant from extremes, ordinary, common, middling; just, upright, good, straight, honest; easy, convenient; full, complete, whole, entire; m. peace (perhaps w.r. for <zama>); the point of intersection of the horizon and the meridian line; samam n. level ground, a plain (<same bhUmyAH>, “on level ground”); equability, equanimity, imperturbability; likeness, similarity, equality (samena “equally, in the same manner”); right measure or proportion, “exactly, precisely”); (in rhet.) a partic. figure, sameness of objects compared to one another; = <samA> f. a year (see <pApas->, <puNyas->, and <suSama>); samam ind. in like manner, alike, equally, similarly; together with or at the same time with or in accordance with (instr. or comp.); just, exactly, precisely; honestly, fairly ||Cf. Lat. <similis>; Germ. <same>, <-sam>; Eng. <same>.|| — y1027.020
—> #samabhi – sam-abhi —¶cp – come near, approach. ava go away, fly; tread upon, overwhelm (acc.). —
—> #samabhijan समभिजन् sam-abhi>jan – A. samabhijAyate, to spring up together, arise VR. —¶mw -•• -
—> #samabhikram – sam-abhi —¶cp – come near, approach. ava go away, fly; tread upon, overwhelm (acc.). —
—> #samabhipat, samabhipatati – sam-abhi>pat – rush upon (acc.). —
—> #samabhityaj – give up, renounce, risk (jIvitam). —
—> #samabhivRt – sam-abhi>vRt – approach, go against (acc.); come near or back; rise, appear.
—> #samabhivyAhAra – sam-abhivyAhAra – m. – mentioning together; bringing together, association, company; association with a word of well-known meaning (= <prasiddhArthakasya zabdasya saMnidhiH>) – samabhivyAhArin ~ mentioning together; accompanying –- samabhivyAhRta – adj. mentioned or spoken of together; associated (= <sahita>), accompanied by —
—> #samAcAra-H —¶mw – sam-AcAra— procedure, practice, conduct, behaviour in (comp.); custom, usage, usual way or method”; (in comp.) the customary presentation of; “doings”, news, report, information, tradition; —¶ sama-AcAra — equal manners or customs; equal or virtuous conduct; ~ equal or similar in practice or in virtuous conduct –- y2015.012 — samAcaraNa-H – practising, performing, observing, be having, performance —¶a – समाचारः 1 Proceeding, going. -2 Practice, conduct, behaviour. -3 Proper conduct or behaviour; यथाशक्ति समाचाराः संप्रतुष्यन्ति हि प्रभो Mb.12.168.2. -4 News, information, report, tidings. —
—> #samada — समद adj. 1 Intoxicated, furious. -2 Mad with rut. -3 Drunk with passion; इह समदशकुन्ताक्रान्तवानीरवीरुत् U. 2.2; Mv.5.4. -4 Delighted, glad. —
—> #samAdA —¶a – समादा 3 U. 1 To take, receive, accept. -2 To take hold of, seize, grasp. -3 To bestow, give, present. -4 To restore, return. -5 To take off or away. -6 To apprehend; comprehend. -7 To undertake, begin. -8 To collect. -9 To think about, reflect on. —¶mw – sam-A>dA —¶mw – Par. Â samAdadAti, samAdatte, (P.) to give, bestow, present _mbh. _hariv.; to give back, restore_bh.pur.; (Âtm.) to take away fully or entirely, take away with one, accept, receive RV. &c. &c.; to take out or away, remove, withdraw mn. _mbh.; to take hold of. grasp, seize _mbh.; to gather, collect _mbh.; to apprehend, perceive, comprehend, find out Dashar.; to take to heart, reflect on_bh.pur.; to undertake, begin (with vacanam, or vAkyam, “a speech”) _mbh.: Caus. samAdApayati, to establish DivyAv.; to instigate (see samAdApaka &c.) —
—> #samAdhi ¶eg – alamkAra figures of the efficient cause:—effect realized by a coincident cause —
—> #samadRSTi – – sama-dRSTi same-seeing सम–दृष्टि -f.- the act of looking on all equally or impartially KathAs. —> #samadRSTitva-m – impartiality, prabhutvaM samadRSTitvaM tac ca syAd rAja-vidyayA | tAm eva yo na jAnAti na asau mantrI na so ‘dhipaH || y3078.041 —¶jd -•
—> #samAgata -gata a. come together, met, encountered, joined, assembled; being in conjunction with (instr.); come to, approached, arrived, returned; (-A) f. a kind of riddle or enigma (the meaning of which is hidden by the `saMdhi q.v.). — y1027.020
—> #samagra —¶a – समग्र adj. 1 All, whole, entire, complete; सर्वैरुस्रैः समःस्त्वमिव नृपगुणैर्दीप्यते सप्तसप्तिः M.2.12. -2 One who has everything; समग्रमिह संप्राप्तं मां द्रक्ष्यसि सुहृद्वृतम् Rām. 2.39.35. —¶mw ~ all, entire, whole, complete, each, every (beg.-comp. = “fully”, “entirely”; – samagram – “all, everything”); fully provided with (inst. or comp.); one who has everything or wants nothing mbh. —
—> #samAhita – समाहित – -p.p.¬- In the state of Samâdhi; one who has collected [or recollected] his thoughts or is fixed in abstract meditation, quite devoted to or intent upon (with loc.) • Composed, collected, calm (as mind). • Intent on, absorbed in, concentrated (as the thoughts upon, with loc.) • Adjusted, settled. • Arranged, disposed; जापकानां विशिष्टं तु प्रत्युत्थानं समाहितम् Mb.12.2.27. • Accomplished, finished; कण्ठस्थितेन पठितेन समाहितेन (स्तोत्रेण) _ziva-mahimna 39. • Deposited, entrusted; समाहितं हि मे श्वश्वा हृदये यत् स्थिरं मम Rām.2. 118.7; see samAdhA समाधा also. • Equable, temperate; मृदुसूर्याः सुनीहाराः पटुशीताः समाहिताः (दिवसाः) Rām.3.16.11; Like, resembling; देशान्तरगता ये च द्विजा धर्मसमाहिताः Rām.7.91.13. • Despatched; तत्ते मनीषितं वाक्यं येन वासि समाहितः Rām.7.13.16. • samAhitaH -तः = sahaja-sthiti, one proceeding actionlessly, yas tv Atma-ratir eva_ antaH kurvan karmendriyaiH kriyA | na vazo harSa-zokAbhyAM sa samAhita ucyate y5056.043 — and without a troubled mind, yaH sarvagatam AtmAnaM pazyan samupazAnta-dhIH | na zocati dhyAyati vA sa samAhita ucyate y5056.044 <a2376> — careless of worldly affairs, sa pUrvApara-paryantAM yaH pazyaJ jAgatIM gatim | dRSTiSv etAsu hasati sa samAhita ucyate y5056.045 —
—> #samaJjasa —> #asamaJjasa – a-samaJjasa – a. unfit, unbecoming; – m. a good-for-nothing fellow; -am – n. unconformity, impropriety, unbecomingness; asamaJjasam – ind. unbecomingly — y1017.030
—> #samaJjasa- —¶a – समञ्जस Proper, reasonable, right, fit; सभा वा न प्रवेष्टव्या sabhA vA na praveSThavyA vaktavyaM vA samaJjasam वक्तव्यं वा समञ्जसम् Śukra.4.549. • Correct, true, accurate; समञ्जस-दर्शन उदास्त इति ह वाव न विदामः Bhāg. 6.9.35. • Clear, intelligible; as in asamaJjasa असमञ्जस q.v. • Virtuous, good, just; समञ्जस त्वा विरहय्य काङ्क्षे 6.11.25; मृशाधिरूढस्य समञ्जसं जनम् Ki.14.12. • Practised, experienced; स्खलद-समञ्जस-मुग्ध-जल्पितं ते Māl.1.2. • samaJjasa-m -सम् Propriety, fitness, consistency, correct evidence; ~ Accuracy; Correct evidence; Equality; सप्ताङ्गस्य च राज्यस्य ह्रासवृद्धिसमञ्जसम् Mb.12.59.51. —¶mw – -adj.- proper, right, fit, correct, sound, good, excellent (samaJjasam -ind.-) mn. _mbh. &c.; MW. • asamaJjasa- – a-samaJjasa- unfit, unbecoming; • asamaJjasaH – a good-for-nothing fellow; • asamaJjasam – unconformity, impropriety, unbecomingness; = nirmANa y1033.043, y2017.036; • asamaJjasam -ind.- – unbecomingly. —¶jd – improper, inconsistent (reasoning), nirdravyaM kurute dravyair yuktir ity asamaJjasA y7206.017 —
—> #samaJjasa a. proper, right, fit, correct, sound, good, excellent (samaJjasam ind.) mn.; n. propriety, fitness, truth, consistency, correct evidence. — y1030.020
—> #samAkAra adj. (end-comp.) of like appearance, similar, like
—> #samAkram – sam-A —¶cp – attack, seize, occupy. – tread upon, overpower, take hold or possession of (acc.). • —> #samAkram – sam-A>kram – —¶a – समाक्रम् 1 U. 1 To take possession of, occupy, fill; सममेव समाक्रान्तं द्वयं द्विरदगामिना । तेन सिंहासनं पित्र्यमखिलं चारिमण्डलम् VR.4.4. -2 To assail, conquer, subdue. -3 To tread or step upon. —
—> #samakrama- —¶mw* – ~ keeping pace with S3iS3. • samakramatA – having the steps equal (one of the 80 minor marks of a Buddha) Dharmas. 84. —¶jd – ardha-samakrama – half-similarity, bhUyo-bhUyo vivartante sargeSv apsv iva vIcayaH | atyanta-sadRzAH kecit kecid ardha-samakramAH || y6066.023 ?? das.jiva gmail.com —
—> #samAkrAnta – sam-A-krAnta —¶a – समाक्रान्त p.p. — Trod upon; Attacked, assailed; Kept (as a promise); Rām.—¶mw – pressed or borne down r.; overrun, attacked, assailed, seized upon ragh. paJcat. kathAs. —¶jd – imposed (Daiva Fate) – <devenaiva samAkrAntA daivam atra> y3062.007 —
—> #samAkRS, samAkarSati – sam-A>kRS —¶a – समाकृष् 1 Par. To draw out, extract. -2 To attract. -3 To censure; इति लोकसमाकृष्टः पादेष्वद्य प्रसादयन् Rām.2. 99.17. —
—> #samAkula – sam-A-kula ~ crowded together, crowded or filled with, full of, abounding in (inst. or comp.); greatly agitated or confounded, troubled, confused, flurried, bewildered by (comp.) —
—> #samAkula sam-Akula – a. crowded together, crowded or filled with, full of, abounding in (instr. or comp.) • greatly agitated or confounded, troubled, confused, flurried, bewildered by (comp.) samAkulatA sam-Akula-tA f. samAkulatva -tva n. great agitation or confusion, great bewilderment or trouble of mind — y1017.023
—> #samAlabdha a. taken hold of; (ifc.) come into contact with, smeared, anointed. — y1028.027
—> #samAlabh — sam-A>labh ~ samAlabhate – to take hold of seize, touch; to stroke, handle; to obtain, acquire hit. (v.l.); to rub, anoint, smear over. —samAlabdha – sam-Alabdha ~ taken hold of; (end-comp.) come into contact with, smeared, anointed. — y1028.027 —
—> #samalaMkRta samalaGkRta sam-alaM-kRta — adj. – highly decorated, well adorned. y2013.054
—> #samAlok —¶mw – sam-A>lok – look at, behold, consider, regard, examine, investigate, perceive, learn, know as (2 tam). — y1022.023 —samAlokya – n. – sharing the same world with (tasya). — y1022.023 —
—> #samAlok sam-A>lok look at, behold, consider, regard, examine, investigate, perceive, learn, know as (2 acc.). — y1022.023
—> #samAlokya n. sharing the same world with (gen.). — y1022.023
—> #samAmnAya m. mention together, traditional collection, enumeration, list; handing down by tradition or from memory; collection or compilation of sacred texts (esp. any special redaction of a Vedic text); the sacred texts in general; the destruction of the world (= <samhAra>); totality, aggregate. — y1026.003
—> #samAmnAya m. mention together, traditional collection, enumeration, list; handing down by tradition or from memory; collection or compilation of sacred texts (esp. any special redaction of a Vedic text); the sacred texts in general; the destruction of the world (= <samhAra>); totality, aggregate. — y1026.003
—> #samAna a.A/I same, identical uniform, one (= <eka>); alike, similar, equal (in size, age, rank, sense or meaning &c.), equal or like to (with instr. gen., or comp.); having the same place or organ of utterance, honogeneous (as a sound or letter); holding the middle between two extremes, middling moderate; common, general, universal all; whole (as a number opp to “a fraction”); being (= <sat>, after an adj.); virtuous, good; samAnam ind. like, equally with (instr.); m. an equal, friend. — y1027.025
—> #samAna- समान —> #samAnI – same, uniform, one (= <eka>); equal (in size, age, rank, sense or meaning &c.), equal or like to (with inst. gen., or comp.); having the same place or organ of utterance, honogeneous (as a sound or letter); • samAnam -ind.- – like, equally with (inst.); • —> #samAnaH – one of the five prAna vital airs (that which circulates about the navel and is essential to digestion; it is personified as a son of Sâdhya).• samAna = identical, likeness, comparable. —¶mw -•• -
—> #samanantara —¶mw* ~ immediately contiguous to or following (abl. or tasya; <yac cÂtra samanantaram>, “and what is immediately connected with it”); — samanantaram — ind. – immediately behind or after (tasya or abl. or comp.). — y2010.030 —
—> #samAnI — sam-A>nI – u. – samAnayati, -te – to lead or conduct together, join, unite, collect, assemble; to lead anyone to another, unite one person (acc.) with another (inst. with or without saha); to lead towards, bring near; to bring home; to pour together, mingle (liquids); to bring or offer (an oblation) : Caus. samAnAyayati (ind. p. samAnAyya), to cause to be brought together or near, convoke, assemble. — inf. samAnetum — samAnI – sam-A>nI —¶c -conduct together, gather, collect; lay together (the hands); conduct towards, unite with (instr. saha); pour together, mix; lead or bring near; carry away, lead home; offer, sacrifice. ud lead upwards, bring up, erect; lead out, deliver, rescue; draw out (water), fill up by drawing; lead off (vadhAMya to death); find out, investigate, infer. —
—> #samAnita —¶a – समानीत p. p. Assembled, brought together. —
—> #sAmanta —¶a – सामन्त adj. 1 Bordering, hounding, neighbouring. -2 Universal. -तः 1 A neighbour; राष्ट्रेषु रक्षाधिकृतान् सामन्तां- श्चैव चोदितान् Ms.9.272. -2 A neighbouring king. -3 A feudatory or tributary prince; सामन्तमौलिमणिरञ्जितपाद- पीठम् V.3.19; VR.5.28;6.33. -4 A prince with a revenue of 3 lacs Karṣa; सामन्तः स नृपः प्रोक्तो यावल्लक्षत्रयावधि Śukra.1.83. -5 A leader, general. -तम् Neighbourhood. –Comp. — -चक्रम् a circle of neighbouring princes. -प्रत्ययः the evidence of near neighbours; सामन्तप्रत्ययो ज्ञेयः सीमासेतुविनिर्णयः Ms.8.262. -वासिन् a neighbour; ग्रामाः सामन्तवासिनः Ms.8.258. —¶mw ~ being on all sides; bordering, limiting; — sAmantaH – a neighbour; a vassal, feudatory prince, the chief of a district (paying tribute to a lord paramount); a local leader; — sAmantam – a neighbourhood. –
—> #samanuvRt समनुवृत् sam-anu>vRt – go after, follow, conform one’s self to (acc.). —¶mw -•• -
—> #samanvita – समन्वित p.p. sam-anvita —¶mw – adj. connected or associated with, completely possessed of, fully endowed with, possessing, full of (inst. or comp.); corresponding or answering to (comp.). — asamanvita — “asamanvitA” asambaddhA MoT_3,4.74 — y3004.075 —¶a – … -2 Followed… -4 Affected by. —
—> #samanvita a. connected or associated with, completely possessed of, fully endowed with, possessing, full of (instr. or comp.); corresponding or answering to (comp.). — y2004.xxx
—> #sAmAnya —¶a –सामान्य adj. [samAnasya bhAvaH समानस्य भावः ष्यञ्] 1 Common, general; सामान्यमेषां प्रथमावरत्वम् Ku.7.44; आहारनिद्राभयमैथुनं च सामान्यमेतत् पशुभिर्नराणाम् Subhāṣ; R.14.67; Ku.2.26. -2 Alike, equal, same; सामान्यप्रतिपत्तिपूर्वकमियं दारेषु दृश्या त्वया Ś.4.17. -3 Ordinary,[scil. disease, opp. of sAra: <dvividho vyAdhir asti _iha sAmAnyaH sAra eva ca | vyavahAras tu sAmAnyaH sAro janmamaya-H smRtaH> y6081.022]; of an average or middle degree; सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये Bh.2.74. -4 Vulgar, commonplace, insignificant. -5 Entire, whole. — sAmAnyam न्यम् 1 Community, generality, universality. -2 Common or generic property, general characteristic; नित्यमेकमनेकसमवेतं सामान्यम् Tarka K. -3 Totality, entireness. 4 Kind, sort. -5 Identity. -6 Equanimity, equability… -8 A general proposition; उक्तिरर्थान्तरन्यासः स्यात् सामान्यविशेषयोः Chandr.5.12. -9 (In Rhet.) A figure of speech thus defined by Mammaṭa:- प्रस्तुतस्य यदन्येन गुणसाम्यविवक्षया । ऐकात्म्यं बध्यते योगात्तत् सामान्यमिति स्मृतम् ॥ K. P.1. -1 A general statement or expression; न सामान्यं विशेषानभिवदति ŚB. on MS.1.8.16. — sAmAnyam -न्यम् ind. jointly, in common; तैः सार्धं चिन्तयेन्नित्यं सामान्यं संधिविग्रहम् Ms.7.56. — sAmAnyA न्या A harlot, prostitute. Comp. — s. jJAna ज्ञानम् knowledge or perception of generic properties… — s. padArtha पदार्थः the category called सामान्य or generality. —s. pratipatti-pUrvakam प्रतिपत्ति-पूर्वकम् ind. with equal respect; Ś.4. 16. — s. lakSaNa लक्षणम् a generic definition; इति द्रव्य-सामान्य-लक्षणानि Tarka K. — s. vacana वचन adj. expressing a common property; P.II.1.55. -2 expressing a general notion; III. 4.5. ( नम्) a substantive. — s. vanitA वनिता a common woman, prostitute. s. vAcin वाचिन् adj. expressive of generality or genus; <na hi sAmAnya-vAcI zabdo vizeSAn abhivadati> न हि सामान्यवाची शब्दो विशेषानभिवदति ŚB. on MS.1.8. 16. — s. zasanam शासनम् an edict applicable to all. — s. zAstra शास्त्रम् a general rule. — sAmAnyatas सामान्यतः ind. Commonly, generally, usually. Comp. — s. dRSTa दृष्टम् (in logic) a kind of inference (neither deduced from the relation of cause to effect, nor from that of effect to cause); सामान्यतोदृष्टं च यदव्यभचारि तत् प्रमाणम् ŚB. on MS.7.4.12. – s. d.~sambandha ˚सम्बन्धम् variety of anumAna अनुमान where the connection between the liGga लिङ्ग and the liGgin लिङ्गिन् or sAdhya साध्य is not directly perceptible; सामान्यतोदृष्टसम्बन्धं यथा देवदत्तस्य गतिपूर्विकां देशान्तरप्राप्तिमुपलभ्य आदित्यगतिस्मरणम् ŚB. on MS.1.1.5. —¶mw – adj. equal, alike, similar shared by others, joint, common to (instr with and without saha, or comp.) whole, entire, universal, general, generic, not specific (opp. to vaizeSika) common, common-place, vulgar, ordinary, insignificant, low sAmAnyam n. equality, similarity, identity equilibrium, normal state or condition universality, totality, generality, general or fundamental notion, common or generic property (beg.-comp, instr., or abl., ‘in general’, as opp. to vizeSatas, ‘in particular’) public affairs or business (in rhet.) the connection of different objects by common properties sAmAnyA f. a common female, prostitute sAmAnyam ind. after the same manner as, like (comp.) jointly, in general, in common. —¶mw – sAmAnya —¶mw – adj. equal, alike; shared by others (instr with and without <saha>, or comp.); whole, entire, universal, not specific (opp. to <vaizeSika>); vulgar, ordinary, insignificant; — sAmAnyam n. equality, identity; equilibrium, normal state or condition; universality, generality, (sAmAnyena, sAmAnyAt “in general”, as opp. to <vizeSatas>, “in particular”); (in rhet.) the connection of different objects by common properties; — sAmAnyA — f. a common female, prostitute; — sAmAnyam ind. after the same manner as, like (comp.); jointly, in general, in common. – sAmAnyatA f. – y1023005; y6060006 — ¶ sAmanya — “In the deep sleep, since there is no object, the Spanda principle appears as mere consciousness (cinmaya). There are two aspects, namely spanda sAmAnya and spanda vizeSa, the Totally-Vibrant spanda-sAmAnya and the Variously-Vibrant spanda-vizeSa. Sâmânya is the general principle of consciousness, Vishesha is the manifestation of Spanda in constitutive aspects like Sattva, Rajas, and Tamas or objective experiences like blue, pleasure, etc. Ordinary people consider the vizeSa spanda, i.e the particular manifestations as something entirely different from consciousness, but the fully enlightened Yogi considers them only as forms of Spanda.” — y4054002—¶ sAmAnya lakSaNa n. a generic definition or sign, a definition comprising many individuals, a specific characteristic; (-A) f. (in Nyâya) one of the three Alaukika-s or transcendental perceptions or saMnikarSa-s; — sAmAnyatama adj. most like or similar — sAmAnyatara adj. more common very common-place or insignificant — sAmAnyatas ind. equally, similarly, according to analogy in general, generally sAmAnyato dRSTa n. (in the sense of anumAna in log.) a partic. kind of induction or inference (e.g. generalizing from every day occurrences accord. to theSânkhya and Nyâya it furnishes evidence of what transcends the senses such as the paths of the heavenly bodies, the existence of air ether, soul, space, time), generalization from particulars. – sAmAnyatva, sAmAnyatA n. the state of generality — sarva s. adj. common to all —
—> #sAmAnya a. equal, alike, similar; shared by others, joint, common to (instr with and without <saha>, or comp.); whole, entire, universal, general, generic, not specific (opp. to <vaizeSika>); common, common-place, vulgar, ordinary, insignificant, low; sAmAnyam n. equality, similarity, identity; equilibrium, normal state or condition; universality, totality, generality, general or fundamental notion, common or generic property (ibc. instr., or abl., “in general”, as opp. to <vizeSatas>, “in particular”); public affairs or business; (in rhet.) the connection of different objects by common properties; sAmAnyA f. a common female, prostitute; sAmAnyam ind. after the same manner as, like (comp.); jointly, in general, in common. sAmAnyatA f. — y1023.005
—> #sAmAnya a. equal, alike, similar; shared by others, joint, common to (instr with and without <saha>, or comp.); whole, entire, universal, general, generic, not specific (opp. to <vaizeSika>); common, common-place, vulgar, ordinary, insignificant, low; sAmAnyam n. equality, similarity, identity; equilibrium, normal state or condition; universality, totality, generality, general or fundamental notion, common or generic property (ibc. instr., or abl., “in general”, as opp. to <vizeSatas>, “in particular”); public affairs or business; (in rhet.) the connection of different objects by common properties; sAmAnyA f. a common female, prostitute; sAmAnyam ind. after the same manner as, like (comp.); jointly, in general, in common. sAmAnyatA f. — y1023.005
—> #sAmAnya- sAma-anya “similar-other” – सामान्य adj. [samAnasya bhAvaH समानस्य भावः ष्यञ्] Common, general; सामान्यमेषां प्रथमावरत्वम् Ku.7.44; आहारनिद्राभयमैथुनं च सामान्यमेतत् पशुभिर्नराणाम् Subhāṣ; VR.14.67; Ku.2.26. • Alike, [sAma-anya] equal, same; सामान्य-प्रतिपत्तिपूर्वकमियं दारेषु दृश्या त्वया Ś.4.17. • Ordinary, [scil. disease, opp. of sAra: dvividho vyAdhir asti iha sAmAnyaH sAra eva ca | vyavahAras tu sAmAnyaH sAro janmamaya-H smRtaH || y6081022]; of an average degree; सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये Bh.2.74. • Vulgar, commonplace, insignificant. • Entire, whole. • sAmAnyam -न्यम् Community, universality; Common characteristic; नित्यमेकमनेकसमवेतं सामान्यम् Tarka K. • Totality, entireness. • Equanimity, equability • A general proposition; उक्तिरर्थान्तरन्यासः स्यात् सामान्य-विशेषयोः Chandr.5.12; • whole, universal, generic, not specific (opp. to vaizeSika) • —> #sAmAnyam -न्यम् ind. jointly, in common; • —> #sAmAnyA -न्या A harlot, prostitute ["common" girl]. •-• s.-jJAna-m -ज्ञानम् knowledge or perception of generic properties • s.-padArtha -पदार्थः the category called सामान्य or generality. • s.-pratipatti-pUrvakam -प्रतिपत्ति-पूर्वकम् ind. with equal respect; Ś.4. 16. • s.-lakSaNa-m -लक्षणम् a generic definition; इति द्रव्य-सामान्य-लक्षणानि Tarka K. • —> #sAmAnyatas सामान्यतः ind. Commonly, generally, usually. • (beg.-comp, instr., or abl., ‘in general’, as opp. to vizeSatas, ‘in particular’) • —> #sAmAnyatA – y1023.005; y6060006 • sAmAnyato dRSTa -. (in the sense of anumAna in log.) a partic. kind of induction or inference (e.g. generalizing from every day occurrences • accord. to theSânkhya and Nyâya it furnishes evidence of what transcends the senses such as the paths of the heavenly bodies, the existence of air ether, soul, space, time), generalization from particulars. • prabuddhAnAM mano rAma brahma eva iva hi netarat | jala-sAmAnya-buddhInAm abdher na anyas taraGgakaH || y3100.002 —¶mw,ap -• sAmanya — “In the deep sleep, since there is no object, the Spanda principle appears as mere consciousness (cinmaya). There are two aspects, namely spanda-sAmAnya and spanda-vizeSa, the Totally-Vibrant spanda-sAmAnya and the Variously-Vibrant spanda-vizeSa. Sâmânya is the general principle of consciousness, Vishesha is the manifestation of Spanda in constitutive aspects like Sattva, Rajas, and Tamas or objective experiences like blue, pleasure, etc. Ordinary people consider the vizeSa spanda, i.e the particular manifestations as something entirely different from consciousness, but the fully enlightened Yogi considers them only as forms of Spanda.” — y4054.002 • prabuddhAnAM mano rAma brahma eva iva hi netarat | jala-sAmAnya-buddhInAm abdher na anyas taraGgakaH || y3100.002 —¶jd -• t!
—> #sAmAnya –सामान्य adj. [samAnasya bhAvaH समानस्य भावः ष्यञ्] Common, general; सामान्यमेषां प्रथमावरत्वम् Ku.7.44; आहारनिद्राभयमैथुनं च सामान्यमेतत् पशुभिर्नराणाम् Subhāṣ; R.14.67; Ku.2.26. Alike, [sAma-anya] equal, same; सामान्य-प्रतिपत्तिपूर्वकमियं दारेषु दृश्या त्वया Ś.4.17. Ordinary, [scil. disease, opp. of sAra: dvividho vyAdhir asti iha sAmAnyaH sAra eva ca | vyavahAras tu sAmAnyaH sAro janmamaya-H smRtaH || y6081022]; of an average degree; सामान्यास्तु परार्थमुद्यमभृतः स्वार्थाविरोधेन ये Bh.2.74. Vulgar, commonplace, insignificant. Entire, whole. sAmAnyam न्यम् Community, universality; Common characteristic; नित्यमेकमनेकसमवेतं सामान्यम् Tarka K. Totality, entireness. Equanimity, equability A general proposition; उक्तिरर्थान्तरन्यासः स्यात् सामान्य-विशेषयोः Chandr.5.12. -9 (In Rhet.) A figure of speech thus defined by Mammaṭa:- प्रस्तुतस्य यदन्येन गुणसाम्यविवक्षया । ऐकात्म्यं बध्यते योगात्तत् सामान्यमिति स्मृतम् ॥ K.P.1. A general statement or expression; न सामान्यं विशेषानभिवदति ŚB. on MS.1.8.16. —> #sAmAnyam -न्यम् ind. jointly, in common; तैः सार्धं चिन्तयेन्नित्यं सामान्यं संधिविग्रहम् Ms.7.56. sAmAnyA न्या A harlot, prostitute ["common" girl]. s. jJAna m ज्ञानम् knowledge or perception of generic properties s. padArtha पदार्थः the category called सामान्य or generality. s. pratipatti-pUrvakam प्रतिपत्ति-पूर्वकम् ind. with equal respect; Ś.4. 16. s. lakSaNa m लक्षणम् a generic definition; इति द्रव्य-सामान्य-लक्षणानि Tarka K. —> #sAmAnyatas सामान्यतः ind. Commonly, generally, usually. s. dRSTa m दृष्टम् (in logic) a kind of inference (neither deduced from the relation of cause to effect, nor from that of effect to cause); सामान्यतोदृष्टं च यदव्यभचारि तत् प्रमाणम् ŚB. on MS.7.4.12. – s. d.~sambandha ˚सम्बन्धम् variety of anumAna अनुमान where the connection between the liGga लिङ्ग and the liGgin लिङ्गिन् or sAdhya साध्य is not directly perceptible; सामान्यतोदृष्टसम्बन्धं यथा देवदत्तस्य गतिपूर्विकां देशान्तरप्राप्तिमुपलभ्य आदित्यगतिस्मरणम् ŚB. on MS.1.1.5. -adj. equal, alike, similar shared by others, joint, common to (instr with and without saha, or comp.) whole, universal, generic, not specific (opp. to vaizeSika) common-place, vulgar sAmAnyam – equality, similarity, identity equilibrium, normal state universality, generality- (beg.-comp, instr., or abl., ‘in general’, as opp. to vizeSatas, ‘in particular’) (in rhet.) the connection of different objects by common properties sAmAnyA f. a common female, prostitute —> #sAmAnyam -ind.- after the same manner as, like (comp.) jointly, in general, in common. ~ after the same manner as, like (comp.); —> #sAmAnyatA – y1023.005; y6060006 —¶mw,ap – sAmAnyato dRSTa n. (in the sense of anumAna in log.) a partic. kind of induction or inference (e.g. generalizing from every day occurrences accord. to theSânkhya and Nyâya it furnishes evidence of what transcends the senses such as the paths of the heavenly bodies, the existence of air ether, soul, space, time), generalization from particulars. prabuddhAnAM mano rAma brahma eva iva hi netarat | jala-sAmAnya-buddhInAm abdher na anyas taraGgakaH || y3100.002 —¶mw,ap – sAmanya — “In the deep sleep, since there is no object, the Spanda principle appears as mere consciousness (cinmaya). There are two aspects, namely spanda sAmAnya and spanda vizeSa, the Totally-Vibrant spanda-sAmAnya and the Variously-Vibrant spanda-vizeSa. Sâmânya is the general principle of consciousness, Vishesha is the manifestation of Spanda in constitutive aspects like Sattva, Rajas, and Tamas or objective experiences like blue, pleasure, etc. Ordinary people consider the vizeSa spanda, i.e the particular manifestations as something entirely different from consciousness, but the fully enlightened Yogi considers them only as forms of Spanda.” — y4054.002 prabuddhAnAM mano rAma brahma eva iva hi netarat | jala-sAmAnya-buddhInAm abdher na anyas taraGgakaH || —> #—> #—> #—> #y3100.002 —¶jd -
—> #samara – समरः रम् War, battle, fight: रजांसि समरोत्थानि तच्छोणितनदीष्विव VR.12.82: कर्णादयो$पि समरात् पराङ्मुखीभवन्ति Ve.3. -Comp. – s._Agama -आगमः outbreak of war. – s._uddeza, -bhUmi -उद्देशः, -भूमि f. battle-field. – s.-mUrdhan, -ziras -मूर्धन् m. -शिरस् n. the front or van of battle; समरशिरसि चञ्चत्पञ्चचूडश्चमूनाम् U.5.3. – s.-sIman -सीमन् battlefield. —
—> #samArAdhana —¶a – समाराधनम् 1 A means of satisfying, gratification, delight; नाट्यं भिन्नरुचेर्जनस्य बहुधाप्येकं समाराधनम् M.1.4. -2 Attendance, service; सम्राट् समाराधनतत्परो$भूत् VR.2.5; 18.11. -3 Gratification, propitiation. —
—> #samara-H, samaram —¶mw – coming together, meeting, concourse, confluence; (end-comp. f. -A) hostile encounter, conflict, struggle, war, battle with (saha) — y2012.016 —
—> #samArambha m. undertaking, enterprise mbh. r. &c.; spirit of enterprise mbh.5. 990; beginning, commencement, — y1019.005
—> #samArambha-H —¶mw – undertaking, enterprise; beginning, commencement — y1019.005; y2013.005 —
—> #samArbuda sama-arbuda – n. – 100 millions of years mbh.
—> #samAroha m. samArohaNa n. – ascending, mounting, riding upon; agreeing upon
—> #samAropa m. (fr. Caus.) placing in or upon (loc.); stringing (a bow); transference to (loc.), attribution samAropaka mf(samAropikA) n. making to grow or thrive
—> #samAropaNa n. transference, transposition, change of position (esp. of the sacred fire); stringing (a bow). -
—> #samAropita adj. caused to mount or ascend &c.; placed in or on (acc.); put forth, displayed; -kArmuka adj. one who has strung a bow; -bhAra adj. one on whom a burden has been placed; -vikrama adj. one who has displayed valour
—> #samarpita —¶a* – समर्पित adj. 1 Made over, delivered, consigned, committed. -2 Restored, given back. -3 Appointed. — samarpita – total devotion; http://www.exoticindia.com/product/MH20/
—> #samartha – sam-artha —¶a –समर्थ adj. 1 Strong, powerful. -2 Competent, capable of, qualified; प्रतिग्रहसमर्थो$पि Ms.4.186; Y.1213 -3 Fit, suitable, proper; किं समर्थं जनस्यास्य किं प्रियं किं सुखावहम् Rām.2.57.14; तद्धनुर्ग्रहणमेव राघवः प्रत्यपद्यत समर्थमुत्तरम् VR.11.79. -4 Made fit or proper, prepared. -5 Having the same meaning. -6 Significant. -7 Having proper aim or force, very forcible. -8 Being in apposition. -9 Connected in sense. -र्थः 1 A significant word (in gram.); अव्ययं समर्थेन सह समस्यते सो$व्ययीभावः Sk. -2 The coherence of words together in a significant sentence. -र्थम् 1 Ability, competence. -2 Intelligibility. —¶mw – adj. –- having a similar or suitable aim or object, having proper aim or force, well answering or corresponding to, suitable or fit for (tasya or comp.); very strong, competent, capable of, able to, a match for (tasya, tasmai, tasmin, inf. or comp.); rarely tam, abl., or pr. p.; with varÂGganAsu = “sexually potent”; having the same sense or meaning (= tulyÂrtha, ekÂrtha); <samartha padavidhiH>, “an operation involving finished words conveys the same meaning”; connected in sense, having the same grammatical construction (= sambaddhÂrtha); — samarthaH – a word which has force or meaning, significant word; the construction or coherence of words in a significant sentence; — n. – ability, competence (see s.-yukta); conception, intelligibility (see duH-s.); — s.-tara — adj. – more (or most) competent, capable; — s.-tA f., s.-tva n. – ability, capability, competence (samarthatayA, with gen., “by virtue of”); sameness of meaning, force or signification (of words). — y2018.066 —
—> #samarthanA —¶mw – energy, force, ability, competence (samarthanAt, with gen., “by virtue of”). —
—> #sAmarthya —¶a –सामर्थ्यम् 1 Power, force, capacity, ability, strength; निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् Bg.2.36. -2 Sameness of aim or object. -3 Oneness of meaning or signification. -4 Adequacy, fitness. -5 The force or sense of words, the signifying power of a word. -6 Interest, advantage. -7 Wealth. (सामर्थ्यात्, सामर्थ्ययोगात् ‘by the force of, on the strength of, by dint of, by reason of, as a consequence of’.) —¶mw – n. (fr. <samartha>) sameness of aim or … meaning …, belonging or agreeing together (in aim, object &c.), adequacy, accordance, … &c.; the being entitled to, justification for (tasmin or comp.); ability to or capacity for (inf. tasmai tasmin, or comp.; tam with>kR, “to do one’s utmost”; with>bhaj, to take pains”, “exert one’s self”); efficacy, power, strength, force (sAmarthyAt, sAmarthyatas, sAmarthya-yogAt, “through the force of circumstances”, “by reason of”, in consequence of”, “on account of”, “as a matter of course”); the force or function or sense of a word, kusum. —
—> #sAmarthya-m —¶a – सामर्थ्यम् — Power, force, capacity, ability, strength; निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् Bg.2.36. • Sameness of aim or object; Oneness of meaning or signification. • Adequacy, fitness. • The force or sense of words. • Wealth. (सामर्थ्यात्, सामर्थ्ययोगात् sAmarthyAt, sAmarthyayogAt, by the force of, on the strength of, by dint of, by reason of, as a consequence of’.) —¶mw – -n.- (fr. <samartha>) sameness of aim or meaning, agreeing together (in aim, object &c.); the being entitled to, justification for (loc. or comp.); ability to or capacity for (inf. dat., loc., or comp.; acc. with >kR, “to do one’s utmost”; with >bhaj, to take pains”, “exert one’s self”); efficacy, power, strength, force (sAmarthyAt, sAmarthyatas, sAmarthya-yogAt, “through the force of circumstances”, “by reason of”, in consequence of”, “on account of”, “as a matter of course”); the force or function or sense of a word, kusum. —
—> #samArUDha – sam-AruDha ~ mounted or ridden by (inst.) Mbh.; one who has mounted or ascended, riding upon (tam, tasmin, or <upari>), fallen upon, entered on or in (acc.); one who has agreed upon (acc.) mn.8.156; grown, increased; grown over, healed. — y1030.012 —
—> #samArUDha a. mounted or ridden by (instr.) Mbh.; one who has mounted or ascended, riding upon (acc. loc., or <upari>), fallen upon, entered on or in (acc.); one who has agreed upon (acc.) Mn.8.156; grown, increased; grown over, healed. — y1030.012
—> #samAruh sam-Aruh, A>ruh – ascend or rise to or upon (acc. or loc.), approach (as friend or foe), enter upon, engage in (acc., w. tulAm cf. sub adhi). C. cause to mount or ascend (2 acc. or acc. & loc.), load or place upon; raise, erect, promote, exalt; put in (loc. or acc.), deposit (the sacred fire), string (a bow), intrust, commit, transfer, attribute to (loc.); show, manifest. —¶cp -•
—> #samAs – sam>As – Âtm. samAste (pr.p. samAsIna q.v.), to sit together, sit or assemble round (acc.) RV. AV. _mbh.; to sit, be seated Mn. VR.; to sit or abide in (loc.) VR.; to hold a council, deliberate AV. ShBr.; to practise, observe (acc.) VR.; to behave like (iva), resemble _mbh.; to be dejected or lowspirited VR.; to mind, attend to, acknowledge VR.; to be a match for, cope with (acc.) _mbh. VR. —
—> #samAsaGga m. the committing or entrusting (of business) to any one (loc.). — y1027.025
—> #samAsa-H —¶mw* – throwing or putting together, aggregation, conjunction, combination, connection, union, totality (samAsena, “fully, wholly, summarily”) Br. S3rS. Mn. &c.; succinctness, conciseness, condensation (beg.comp. and samAsatas, concisely, succinctly, briefly) KaushUp. Mn. _mbh. &c.; (in gram.) composition of words, a compound word (of which there are accord. to native grammarians, 6 kinds, viz. dvaMdva, bahuvrIhi, karmadhAraya, tatpurusha, dvigu, and avyaya or avyayIbhAva [qq. vv.]; an improper compound is called asthAna-samAsa Prât. PâN. &c.; euphonic combination (= saMdhi) VPrât.; composition of differences, reconciliation (-samarthana) L.; the part of a zloka given for completion (= samasyA) L. —
—> #samAsama a. du. equal and unequal, of equal and unequal rank. —
—> #samAsamau – sama-asama – adj. du. – equal and unequal, of equal and unequal rank.
—> #samAsanna — sam-Asanna — adj. – reached, approached, attained; near, proximate, close to (comp.) <samAsanna-zaradaH> y2018.010 –
—> #samasta a. thrown or put together, combined, united, whole, all; (in gram.) compounded, compound; (in phil.) inherent in or pervading the whole of anything; abridged, contracted; m. a whole, the aggregate of all the parts. — y1023.005
—> #samasthita —¶jd – – sama-sthita – same-situate; occupying the same Suchness.
—> #samaSTi —¶a – समष्टिः f. – Collective pervasion or aggregate, an aggregate which is considered as made up of parts each of which is consubstantially the same with the whole (opp. व्यष्टि vyaSTi q.v.); समष्ठिरीशः सर्वेषां स्वात्मतादात्म्य- वेदनात् । तदभावात्तदन्ये तु ज्ञायन्ते व्यष्टिसंज्ञया ॥ Pañchadaśi 1.25. Totality. —¶mw – reaching, attaining, attainment TS. Br.; receipt, reception TS. Sch.; conclusion, end TBr. Sch.; (in VedAnta) collective existence, collectiveness, an aggregate, totality (as opp. to vyaSTi q.v.) Shamk. VedAntas. VP.; – s. tA – the state of (being) an aggregate &c. VedAntas.; – s. abhiprAya H – regarding a group of objects collectively MW. —
—> #samasya —¶a – समस्या 1 Proposing part of a stanza to another to be completed, the part of a stanza so given to be completed; कः श्रीपतिः का विषमा समस्या Subhāṣ.; (thus the lines वागर्थाविव संपृक्तौ; शतकोटिप्रविस्तरम्; तुरासाहं पुरोधाय are completed by नेमुः सर्वे सुराः शिवौ). -2 (Hence) Completing or filling up what is incomplete; गौरीव पत्या सुभगा कदाचित् कर्तेयमप्यर्धतनूसमस्याम् N.7.83 (समस्या = संघटनम्). —¶mw – samasya – adj. to be thrown or put together or compounded or combined • to be made entire or complete • samasyArthA – the part of a stanza to be completed — samasyA – junction, union, the being or remaining together with (comp.) • a part of a stanza given to another person to be completed —
—> #samatA —¶mw – sameness of level; equality, sameness, identity with (inst., tasya, or comp.); fairness, impartiality towards (loc. or comp.); [Equanimity]; equableness, normal condition (samatAM>nI, “to decide or settle equitably”); equanimity, benevolence … — y2010.003 —
—> #samatIta – sam-atIta —¶a – समतीत p.p. Gone, passed by, past, (as time), <समतीतं च samatItam ca भवञ्च bhavan_ca भावि च bhAvi ca> VR.8.78. —¶mw – adj. – gone or passed by _mbh. VR. &c. —
—> #samativRt – sam-ati>vRt – intr. run away, tr. (w. acc.) pass by, escape. —
—> #samatva-m —¶jd – Equanimity, sameness, abhedatA. • D.: samatvaM yoga ucyate (equanimity is yoga): What is that equanimity? Ramana: It is unity in diversity. The universe is now seen to be diverse. See the common factor (sama) in all the objects: When that is done, equality in the pairs of opposites (dvandvAni) naturally follows. It is the latter which is however spoken of as equanimity ordinarily. – Talk 319. —
—> #samavabudh – sam-avabudh – perceive, learn. —
—> #samavanI —¶cp – sam-ava>nI – lead or pour together, mix, unite. —
—> #samavAp sam-ava>Ap P. A. samavApnoti, samavApnute, to meet with, attain, reach, gain, obtain, incur. — samavApta a. obtained, attained. –kAma a. “one who has obtained his desires”) mbh. — samavApti f. attainment, obtaining, getting. — y2004.xxx
—> #samavAp, samavApnoti, samavApnute —¶mw – sam-ava>Ap – P.Â. – to meet with, attain, reach, gain, obtain, incur _mbh. VR. &c. —
—> #samavApti-H —¶ap – समवाप्तिः f. Obtaining, acquisition. —
—> #samAvasa – sam-Avasa, -A-vasa —¶mw* –m.- dwelling-place, residence, abode, halting-place, encampment _mbh. paJcat. —¶jd – na me deho na me sthAnaM na me kazcit samAzrayaH | na_ ekasthAne samAvAso bhrAmyAmi vana-parNavat || y3071.009 —
—> #samavasthita समवस्थित -p.p.¬- Remaining fixed; Steady; Ready; Being in any place or position. —
—> #samAvaya —¶ap – समवायः – Combination, union, conjunction, aggregate, collection; तेषां समवाये एकदेशकालकतृत्वे … एकतन्त्रत्वं भवति ŚB. on MS.12.1.1; सर्वाविनयानामेकैकमप्येषामायतनं किमुत समवायः K.; बहूनामप्यसाराणां समवायो हि दुर्जयः Pt.1. 331; Bhāg.6.9.34. • A number, multitude, heap. • Close connection, cohesion; कर्तृदेशकालानामचोदनं प्रयोगे नित्यसमवायात् MS.4.2.23. • (In Vaiś. phil.) Intimate union, constant and inseparable connection, insepara- ble inherence or existence of one thing in another, one of the seven categories of the Vaiśeṣikas; उक्तं समवाये पारदौर्बल्यम् MS.8.4.17; नित्यसंबन्धः समवायः Tarka K. • Conjunction of heavenly bodies; समालोक्यैकतामेव शशिनो भास्करस्य च । समवायं तु तं रौद्रं दृष्ट्वा शक्रो $न्वचिन्तयत् ॥ Mb.3. 224.16. -Comp. -संबन्धः intimate and inseparable relation. —
—> #samavekS —¶mw – sam-ava>IkS – samavekSate (epic also P, -ti) samavekSitum, – to look at, behold, observe, perceive, notice mbh.; to reflect or ponder on; examine [thoughts] y2018.011, consider, mind, heed; to acknowledge, think fit or necessary: Caus. samavekSayati, to cause to look at or consider. —
—> #samayA ind. through, into the middle of or midst of anything (acc. or instr.); entirely, thoroughly; in the neighbourhood of (acc. or instr. or gen.). — y1028.043
—> #sAmayikAbhAva-H – sAmayika-abhAva —¶mw – temporary non-existence (as that of a water-jar which has been removed from its place to be again restored to it). —
—> #samAzraya-H – sam-A-zraya —¶mw – going together to any one (esp. for support or shelter), connection with, dependence on, relation to (in comp. = “relating to, concerning”; samAzrayAt “in consequence of, owing to”); support, shelter, place of refuge, asylum; dwelling-place, habitation, home (in comp. = “living or dwelling or situated or being in”). — y1031006 — y6093.062
—> #samAzraya-H – sam-Azraya —¶mw – going together to any one (esp. for support or shelter), connection with, dependence on, relation to (in comp. = “relating to, concerning” • samAzrayAt – “in consequence of, owing to”); support, shelter, place of refuge, asylum; dwelling-place, habitation, home (in comp. = “living or dwelling or situated or being in”). — y1031.006 —¶ap – samāśrayaḥ समाश्रयः Seeking protection or shelter; Refuge, shelter, protection; A place of refuge, asylum, resting or dwelling place; Dwelling, residence. —
—> #samAzri – sam-A>zri – Par. adj. – samAzrayati, <-te> — to go or have recourse to together (esp. for protection), fly to for refuge, seek refuge with, lean on, trust to, confide in (acc.); to resort to, approach, enter, occupy, obtain, assume; to follow, practise — y2016.022 —
—> #samAzrita – sam>Azrita – adj. — come together, assembled; going or resorting to, living or dwelling in, fixed or staying or standing in or on, flowing into (tam, tasmin, or comp.); (also <s.-vat>, one who has attained”, with tam); following or practising, leaning on, taking refuge with (acc.); resting or dependent on (loc.); relating to, concerning (comp.); stating, asserting; (with pass. sense) leaned on (for support), resorted to; had recourse to, chosen; endowed or provided or furnished with (inst.); visited or afflicted by (comp.); — samAzritam – a dependant, servant (cf. <samAzrayaNIya>); — s.-tvam – resort to, seeking refuge with (comp.) — y2017.003 —
—> #samAzvAsa m. recovering breath, relief. comfort; trust, belief. confidence. — y1022.037
—> #samAzvAsa-H —¶mw – sam-AzvAsa – recovering breath, relief. comfort; trust, belief. confidence. — y1022.037 — samAzvAsana-m – sam-AzvAsana — n. – (fr. Caus.) – the act of causing to take breath, encouraging, cheering, comforting, consolation. — y2008.015 —
—> #saMbaddha- – sam-baddha —¶mw – bound or tied together, joined, connected; connected in sense, coherent, having meaning (see -a-s); shut, closed; connected or covered or filled with, belonging or relating to (inst. or comp.); combined with i.e. containing (comp.); attached to anything i.e. existing, being, found in (loc.); saMbaddham ind. – jointly, moreover. — saMbaddhAnta- —¶mw – saM-baddha~anta – joined with the ends. —
—> #sambAdha-H —¶mw – a throng, crowd; contracted space (in comp. [f. -A]= “crowded with”, “full of”, “abounding with”); the female organ of generation vAm. ii.1.17; pressure, affliction, distress, annoy; the road to Naraka or Hell L.; adj. contracted, narrow; crammed with, full of (inst.) – y1020.024 -
—> #sambandha —¶a – sam-bandha संबन्ध adj. Able, capable. -2 Fit, proper, right. — saMbandhaH -न्धः 1 Connection [con-nexion], union, association. -2 Relation, relationship. -3 Relation, as the meaning of the genitive case. -4 Matrimonial alliance; विक्रियायै न कल्पन्ते संबन्धाः सदनुष्ठिताः Ku.6.29,3; जनकानां रघूणां च संबन्धः कस्य न प्रियः U.1.17. -5 Friendly connection, friendship; संबन्धमाभाषण-पूर्वमाहुः VR.2.58. -6 Fitness, propriety. -7 Prosperity, success. -8 A relation, kinsman. -9 A collection, volume, book. —¶mw – m. – (end-comp. f. -A) – binding or joining together, close connection or union or association, conjunction, inherence, connection with or relation to (inst. with or without <saha>, or comp.); – in phil. – relation or connexion is said to be of three kinds, viz <samavAya>, <saMyoga>, and <svarUpa> q.v.); personal connection (by marriage), relationship, friendship, intimacy with (inst. with and without <saha> tasmin, or comp.); a relation, kinsman, friend, ally mbh.; a collection, volume, book; prosperity, success; fitness, propriety; the application of authority to prove a theological doctrine; ~ able, capable; fit, right, proper; – s.-varjita – n. – “want of coherence”, a partic. fault of style —¶ sambandhakam – connection by birth or marriage, relation, friendship, intimacy mbh.; a relation, friend; (in the sense of <saMdhI>) a kind of alliance proceeding from relationship; ~ relating to, concerning; fit, suitable —
—> #sambandhin, saMbandhi —¶a – संबन्धिन् adj. 1 Relating or belonging to. -2 Connected with, serving as an adjunct, inherent. -3 Possessing good qualities. -m. 1 A relation by marriage; एष वः श्लाघ्यसंबन्धी जनकानां कुलोद्वहः U.4.9. -2 A relation, kinsman (in general); संबन्धिनो वसिष्ठादीनेष तातस्तवार्चति U.1.16; VR.2.38. -शब्दः an expression which gains its currency owing to the relationship existing between two persons or things; पत्नीति संबन्धिशब्दो$यम् ŚB. on MS.6.1.7. —¶mw ~ joined or connected with (see <sukha-s.>); — m. – a relation, kinsman; -tA f. belonging to (comp.); connection with, relation to (inst. or comp.); relationship, connection by marriage mbh.; <-tva> n. – relation to or connection with (inst. or comp.); kinship, relationship; — s.-bhinna – adj. divided or shared by relatives — sambandhin —¶mw ~ connected with, belonging or relating to (tasya or comp.), adjunct, inherent; connected with = possessed of (comp.); related, connected by marriage, a relative —
—> #saMbhAra-H – sam-bhAra, com-porting – –संभारः Bringing together, collecting; पर्यायसेवामुत्सृज्य पुष्पसंभारतत्पराः Ku.2.36. ~ things requisite for any act; बहूपकरणा यज्ञा नानासंभारविस्तराः Mb.3. 82.14; सविशेषमद्य पूजासंभारो मया संनिधापनीयः Māl.5; VR. 12.4; V.2. ~ a constituent part. ~ Multitude, heap, quantity; as in zastra-astra-saMbhAra शस्त्रास्त्र-संभार. ~ (end-comp. f. A) – bringing together, (= sambhRti); ~ things required for any purpose (with Buddhists twofold, viz. 1. puNya-s., “meritorious acts”, and 2. jJAna-s., “science”; others add 3. zamatha-s., “quietude”, and 4. vidarzana-s., “farsightedness” Dharmas. 117); = -yajus; property, wealth _mbh.; fulness; excess of (love, anger &c.); – sambhAratva-m – the state of (being) a requisite – s.-zIla – n. – (with Buddhists) the virtue of possessing the requisites —
—> #sambhava-H —being or coming together, union, intercourse (esp. sexual); finding room in, being contained in (end-comp.= “contained in”) mbh.; birth, production, origin, source, the being produced from (abl.; end-comp. = “arisen or produced from, made of, grown in”); cause, reason, occasion (end-comp.= “caused or occasioned by”); being brought about, occurrence, appearance (end-comp. = “occurring”or “appearing in”); being, existence; capacity, ability, possibility (end-comp. “made possible by”; sambhavena, “according to possibility”, “as possible”) mbh.; (in rhet.) a possible case; (in phil.) equivalence (regarded as one of the Pramânas q.v.; illustrated by the equivalence between one shilling and 20 pence [a dime and 10 cents]); agreement, conformity (esp. of the receptacle with the thing received); — sambhava ~ existing, being. —
—> #sambhAvanIya —¶mw ~ to be partaken of or assisted at (n. impers.); to be honoured or respected or greeted; to be assumed or supposed, possible, probable (cf. <assambhavana>.) —
—> #saMbhoga-m —¶mw – complete enjoyment, pleasure, delight in (comp.); carnal or sensual enjoyment, sexual union with (comp.); (in rhet.) a subdivision of the ‘sRGgAra or sentiment of love (described as “successful love leading to union”, and opp. to vipralambha, “disappointed love, separation”) – s.-vat ~ having enjoyment, leading a joyous life — y2013.026 — s.kAya-H – “body of enjoyment”, one of the three bodies of a Buddha –s.kSama ~ suitable for enjoyment — s.-vezman – n. – “enjoyment-room”, the chamber of a concubine. —
—> #sambhoktR, sambhoktA —¶mw – an eater, enjoyer. —
—> #saMbhRSTa- – adj. – saM-bhRSTa,>bhrajj – thoroughly fried or roasted, parched, dried, dry, brittle —
—> #sambhRta —¶mw ~ brought together, collected, assembled, accumulated, concentrated; provided, stored, laden, filled, covered, furnished or endowed with, possessed of (inst. or comp.); carried, borne (in the womb); well maintained or nourished; honoured, respected; produced, effected, caused, made, prepared; loud, shrill (as a sound) — y1025.026 — sambhRta – -tama adj. fully concentrated; -bala adj. one who has assembled an army; -zrI adj. one in whom all beauty is concentrated, lovely, charming; -zruta adj. possessed of knowledge, learned, wise; -sambhAra adj. one who has brought together all requisite materials, quite ready or prepared for anything; -sneha adj. full of love for (loc.); -tÂGga adj. one whose body is well nourished or fed; (in comp.) one whose limbs are covered with; -tÂrtha adj. one who has accumulated wealth; -tÂzva adj. one who has well-fed horses rv.; -taûSadha adj. one who has collected many drugs mbh. —
—> #saMbhRta —¶mw ~ brought together, collected, harvested [nectar, by a bee],; provided, stored, laden, furnished or endowed with, possessed of (inst. or comp.); carried, borne (in the womb). — s.-bala — adj. – one who has assembled an army. – s.-kratu ~ one in whom all knowledge is concentrated, intelligent, wise (said of Indra). – s.-zrI – adj. one in whom all beauty is concentrated, lovely, charming. – s.-zruta ~ possessed of knowledge, learned, wise. —
—> #sambhRta a. brought together, collected, assembled, accumulated, concentrated; provided, stored, laden, filled, covered, furnished or endowed with, possessed of (instr. or comp.); carried, borne (in the womb); well maintained or nourished; honoured, respected; produced, effected, caused, made, prepared; loud, shrill (as a sound) — y1025.026
—> #saMbhukta —¶mw – eaten, enjoyed &c.; run through, traversed.
—> #saMcAra saM-cAra – m. walking about, wandering, roaming, driving or riding, any motion • transit, passage • the passage or entrance of the sun into a new sign • passing over, transition, transference to (comp.) • transmission (of disease), contagion • course, path, way (also fig. = ‘mode, manner’) • track (of wild animals) • course of life, career • a partic. class of spies • difficult progress, difficulty, distress • leading, guiding • inciting, impelling • a gem supposed to be in the head of a serpent • = huM-kAra • jIvin – m. (prob.) a tramp, vagabond • patha – m. a walk, walking-place • (in dram.) a female attendant on a king (= yavanI) • pUta – a. purified by the course or passage (of anything) • vyAdhi – m. a partic. (prob. infectious) disease; saMcAraka saM-cAraka – m. a leader, guide • -ikA f. a procuress, go-between • a female servant to whom is entrusted the principal care (of money matters). — y1024.005
—> #saMcaya m. collection, gathering, heap, hoard, multitude, quantity (dat., “in order to have more”); collecting the bones of a burnt body (in <asthi-s-aMcaya); <-vat> a. possessed of wealth, rich, opulent. — y1028.010
—> #saMcaya m. collection, gathering, heap, multitude, quantity (dat., “in order to have more”); collecting the bones of a burnt body (in <asthi-saMcaya); saMcayavat a. possessed of wealth, rich, opulent. — y1029.019
—> #saMcaya-H —¶mw – collection, gathering, heap, hoard, multitude, quantity (tasmai, “in order to have more”); collecting the bones of a burnt body (in <asthi-saMcaya); <-vat> adj. possessed of wealth, rich, opulent. — y1028.010, y1029.019; y2015.019 —
—> #saMchad – sam>chad – ¶mw* – 1. Caus. saMchAdayati, to cover over, envelop, conceal, hide, obscure ShBr. _mbh. &c.; to put on (as a garment) Vop. — saMchAdya y4013007 — 2. (or sam>chand), Caus. saMchandayati (only ind. p. saMchandya), to present, offer (with acc. of pers. and instr. of thing) _mbh. —
—> #saMchid – sam>chid – cut or hew off, split, pierce, destroy (a doubt), decide (a question). —
—> #saMcit – sam>cit —¶mw* – 4. (only pf. p. Par. saMcikitvas, and 3. pl. pf. Â. saMcikitre and saMcikitrire), to observe together, survey, notice RV.; to agree together, be unanimous ib.: Caus. saMcetayati (-p.p.- saMcetayamAna), to observe, be aware of. perceive MW. —¶jd – saMcetya- to be co-conceived, directly conceived, <imAM nairuttarIM dazAM saMcetya zrIbhagavatpAdair api siddhAntitam> vij.bh. — <brahmaNaH saMvid-AbhAsas tat saMcetyam iva svayam> y3067.020 —
—> #saMcita- —¶mw ~ piled together, heaped up, gathered, collected, accumulated; dense, thick (as a wood); fitted or provided with, full of (comp.); impeded, obstructed; frequently practised or exhibited; – s.-karman – n. – the rites to be performed after arranging the sacrificial fire; accumulated karma. = saMbhRta. — y2009.011 —
—> #saMciti —¶mw – -f.- heaping together, collecting, saving; N. of the 9th book of the Satapatha-brAhmaNa; Kâv. —
—> #saMdarzana ¶mw* – n. the act of looking steadfastly gazing, viewing, beholding, seeing, sight, vision (svapne saMdarzanam>gam, “to be seen by or appear to [gen.] in a dream”; saMdarzanam pra>yam, “to show one’s self to [gen.]“; saMdarzane, “in view or in the presence of [gen. or comp.]“)_nir. KâtyShr. _mbh. &c.; a gaze, look VR. Sâh. …; appearance, manifestation Kâv. Sâh.; …; meeting or falling in with (instr. with or without saha) Kathâs. Panchat. (fr. Caus.) the act of causing to see, showing, displaying, exhibition of or to (comp.) _mbh. VR. _pur. … —
—> #saMdeha – m. (ifc. f. -A) a conglomeration or conglutination (of material elements; see above) ChUp.; doubt, uncertainty about (gen. loc., or comp.; <na saMdeha, nAsti saMdeha, saMdeho nAsti vA> ||used parenthetically||, “there is no doubt, without doubt”); (in rhet.) a figure of speech expressive of doubt (e.g. “is this a lotus flower or an eye?”) VAm. iv, 3, 11; risk, danger; -gandha m. a whiff or slight tinge of doubt; -cchedana n. cutting i.e. removal of doubt; -tva n. state of doubt or uncertainty; -dAyin a. raising doubt or uncertainty concerning i.e. reminding of (comp.); -dolA f. the oscillation or perplexity (caused by) doubt; (-lA-stha a. “one who is in a state of suspense”); -pada a. subject to doubt, doubtful KAlid.; -bhaJjana n. breaking or destroying doubt; -bhRt a. having doubt about (loc.) —
—> #saMdeha, sandeha —¶a – संदेहः 1 Doubt, uncertainty, suspense; अत्र कः संदेहः. -2 Risk, danger, peril; जीवितसंदेहदोलामारोपितः K.; अर्थार्जने प्रवृत्तिः ससंदेहा H.1; Pt.1.176. -3 (In Rhet.) Doubt regarded as a figure of speech, in which the close resemblance between two objects leads to one of them being mistaken for the other (this figure is also called ससंदेह by Mammaṭa and others); ससंदेहस्तु भेदोक्तौ तदनुक्तौ च संशयः K.P.1; e. g. see Māl.1.2 (1.3); V.3.2. -4 Conglomeration of material elements (of the body). -Comp. -अलंकारः a particular figure of speech. -दोला the swing of uncertainty, a state of suspense, dilemma, fix. -पद adj. doubtful; सतां हि संदेहपदेषु वस्तुषु प्रमाणमन्तः- करणप्रवृत्तयः Ś.1.22. — ¶mw – m. – (end-comp. f. -A) a conglomeration or conglutination (of material elements); [embodied, <saMdehaM vA videhaM vA> y3021.045]; doubt, uncertainty about (tasya, tasmin, or comp.; <na s.> or <na _asti s.> or <saMdeho nAsti> [used parenthetically], “there is no doubt, without doubt”); (in rhet.) a figure of speech expressive of doubt (e.g. “is this a lotus flower or an eye?”); risk, danger. — y2009.039; y3017xxx —
—> #saMdhita- – adj. —¶mw – joined or fastened together; put to or on, fixed (as an arrow) mbh.; joined or united with (<mRtyu-saM.>”, united with or destined to death”); allied, one who has concluded (as an alliance) see <samasaMdhita>; prepared, mixed together…; — saMdhitaH – binding the parted hair; — saMdhitam – pickles; [booze]. —
—> #samdhU – sam>dhU – shake towards i.e. bestow on (dat.); M. raff up together. —
—> #saMdhyA —¶mw – holding together, union, junction, juncture, (esp.) juncture of day and night, morning or evening twilight; juncture of the three divisions of the day (morning, noon, and evening) … — sAyaMsaMdhyA – sAyaM-saMdhyA – the evening twilight; – s.-devatA – deity of the evening twilight”, n. of ‘Sârasvatî — y1022.015 —
—> #saMdhyA f. holding together, union, junction, juncture, (esp.) juncture of day and night, morning or evening twilight; juncture of the three divisions of the day (morning, noon, and evening); the religious acts performed by `brAhmaNas and twice-born men at the above three divisions of the day — sAyaMsaMdhyA sAyaM-saMdhyA f. the evening twilight; devatA f. deity of the evening twilight”, N. of `sarasvatI — y1022.015
—> #saMdigdha , sandigdha संदिग्ध p.p. — Besmeared, covered with (instr. or comp.) MBh. Kâv. &c.. • Dubious, doubtful, uncertain; as in संदिग्धमतिबुद्धि s. buddhi &c; Mistaken for, confounded-with; despairing-of comp. • Confused, obscure, unintelligible (as a sentence). • Dangerous, risky. • saMdigdham ग्धम् – A doubt, uncertainty. – Besmearing. • • Comp. s.^ artha अर्थ ambiguous, dubious in sense Sâh.. (-र्थः) an ambiguous or doubtful meaning. – a disputed matter. • s. punar-uktavtva m पुनरुक्तत्वम् (Rhet.) uncertainty and tautology. • s. tA, s. tvam (Sâh.) – uncertainty, hesitation, indistinctness; • s. nizcaya one who hesitates to hold a firm opinion R.; • s. phala – adj. having arrows with poisoned tips (accord. to others “of uncertain result or efficacy”) Dash; • saMdigdhI-kRta made to present a doubtful resemblance Bâlar. vi, 31. — iti zrutyor dvayor madhye kiM kartavyaM mayA guro | iti saMdigdhatAM gatvA tUSNIM bhUto’smi karmaNi y1001.016 —
—> #saMdigdha-, sandigdha- संदिग्ध p.p. — Besmeared, covered-with (instr. or comp.) _mbh. Kâv. &c.. • Dubious, doubtful, uncertain; as in संदिग्धमतिबुद्धि s.-buddhi &c; Mistaken-for, confounded-with; despairing-of comp. • Confused, obscure, unintelligible (as a sentence). • Dangerous, risky. • saMdagdham -ग्धम् – A doubt, uncertainty. – Besmearing. •-• -Comp. s._-artha- -अर्थ ambiguous, dubious in sense Sâh.. (-र्थः) an ambiguous or doubtful meaning. – a disputed matter. • s.-punar-uktavtva-m -पुनरुक्तत्वम् (Rhet.) uncertainty and tautology. • s.-tA, s.-tvam (Sâh.) – uncertainty, hesitation, indistinctness; • s.-nizcaya- one who hesitates to hold a firm opinion VR.; • s.-phala – adj. having arrows with poisoned tips (accord. to others “of uncertain result or efficacy”) Dash; • saMdigdhI-kRta- made to present a doubtful resemblance Bâlar. vi, 31. — iti zrutyor dvayor madhye kiM kartavyaM mayA guro | iti saMdigdhatAM gatvA tUSNIM bhUto’smi karmaNi y1001.016 —
—> #saMdoha-H —¶mw – milking together, milking; the whole milk (of a herd); totality, multitude, heap, mass, abundance; • saMdohana- – yielding (as milk), bestowing —
—> #saMdraSTavya- —¶mw – saM-draSTavya ~ to be seen or sought for mbh. —
—> #saMdRz —¶mw – saM>dRz – P.Â. – (only in non-conj. tenses e.g. pf. <-dadarza>, <-dadRze> fut. <-drakSyati>, <-te>; ind. p. saMdRzya; inf. <saMdraSTum>, Ved. <-dRze>; cf. <sampaz>), to see together or at the same time see well or completely, behold, view, perceive, observe, consider; (A. and Pass. saMdRzyate), to be seen at the same time, appear together with (inst.); to look like, resemble, be similar or equal; to be observed, become visible, appear: – Caus. – saMdarzayati, to cause to be seen, display, show, feign (<AtmAnam mRtavat saMdarzayati>, “she feigns herself dead” [like the awakening of Ramana]); to show one’s self to (acc.): – Desid. of Caus. see <saMdidarzayiSu>: Desid. see <saMdidRkSu>. —> #saMdRz – sam>dRz – A. M. behold, observe; P. M. be seen or appear (together), resemble; Caus. cause to see, make manifest, show; w. AtmAnam etc. = saMpradRz C.
—> #samej – sam>ej – move, rise. —
—> #saMgama-H, saGgama-H – coming together, meeting (in a friendly or hostile manner), union, intercourse or association with (inst. with and without saha, gen., or comp.); connection or contact with (inst. or comp.; with anarthena, “coming to harm”, “injury”); sexual union; confluence (of two rivers as of the Ganges and the ‘jumnA, or of a river, at its mouth, with the ocean; such confluences are always held sacred); conjunction (of planets); acquirement of (gen.) – y1029.022 —¶ asaMgama-H – not associating with; (for <asaGga, q.v.) = vairagya, no attachment to [passion for] (loc.) —¶jd -
—> #samgarj, saGgarj —¶cp – sam>garj – shout together (anyonyam). —
—> #saMgata —¶a – संगत p.p. 1 Joined or united with, come together, associated with; तदा गन्तव्यमनिशं भवद्भिरिह संगतैः Rām. 7.36.58. -2 Assembled, collected, convened, met together. -3 Joined in wedlock, marrried. -4 Sexually united. -5 Fitted together, appropriate, harmonious; शृणुतमिदानीं संगतार्था न वेति Ś.3. … -7 Shrunk up, contracted; see गम् with सम्. -तम् Union, meeting, alliance; संगतं श्रीसरस्वत्योर्भूत- ये$स्तु सदा सताम् V.5.24; Ś.5.24; Ki.14.22. -2 Association…, intimacy; यतः सतां संनतगात्रि संगतं मनीषिभिः साप्तपदीनमुच्यते Ku. 5.39. -4 A harmonious or consistent speech, well- reasoned remarks. -Comp. -गात्र adj. having shrivelled limbs. -सन्धिः a peace concluded after friendship. —
—> #saMghAta —¶a – संघातः 1 Union, combination, an association; त्वक् च मांसं तथा$स्थीनि मज्जा स्नायुश्च पञ्चमम् । इत्येतदिह संघातम् Mb.12.184.2. -2 A multitude, an assemblage, a collection; उपायसंघात इव प्रवृद्धः VR.14.11; जलसंघात इवासि विद्रुतः Ku.4.6; Bg.13.6. -3 Killing, slaughter. … -7 A particular mode of walking (in dramas). -8 Flow; यस्य शोणितसंघाता भेरी मण्डूककच्छपा Mb.12.98.31 (com. शोणितसंघाता शोणितौघमयी). -9 A hard part (कठिनांश); आकाशात् खलु यो घोषः संघातस्तु महीगुणः Mb.12.285.7. -1 Combat, war. … -13 Intensity. -Comp. — s.-kaThina -कठिन adj. hard like a solid., solid; द्रवः संघातकठिनः Ku.2.11. s.-vAsin -चारिन् adj. gregarious. … s.-mRtyu -मृत्युः wholesale death; कष्टं किंनिमित्तममी संघातमृत्यवो जाताः Nāg.4. s.-zilA -शिला a stone-like block or hard mass, solid stone; Ku.1.56;5.55. —> #saMghAta-H, saGghAtaH —¶mw – (rarely n.; in comp. f. -A) – striking together [con-flicting], killing, crushing; closing (of a door &c.); combat; condensation, compactness, hardening; close union or combination, cluster; a company of fellow-travellers; a glob of phlegm (cf. <saMghANaka>); (in gram.)- a compound as a compact whole (opp. to its single parts); a vowel with its consonant (opp. to <varNa>, “a letter”). — y2008.022, y2009.006; y3004.028 —
—> #saMghAta —¶a –संघातः 1 Union, combination, an association; त्वक् च मांसं तथा$स्थीनि मज्जा स्नायुश्च पञ्चमम् । इत्येतदिह संघातम् Mb.12.184.2. -2 A multitude, an assemblage, a collection; उपायसंघात इव प्रवृद्धः VR.14.11; जलसंघात इवासि विद्रुतः Ku.4.6; Bg.13.6. -3 Killing, slaughter. … -7 A particular mode of walking (in dramas). -8 Flow; यस्य शोणितसंघाता भेरी मण्डूककच्छपा Mb.12.98.31 (com. शोणितसंघाता शोणितौघमयी). -9 A hard part (कठिनांश); आकाशात् खलु यो घोषः संघातस्तु महीगुणः Mb.12.285.7. -1 Combat, war. … -13 Intensity. -Comp. — s.-kaThina -कठिन a. hard like a solid., solid; द्रवः संघातकठिनः Ku.2.11. s.-vAsin -चारिन् a. gregarious. … s.-mRtyu -मृत्युः wholesale death; कष्टं किंनिमित्तममी संघातमृत्यवो जाताः Nāg.4. s.-zilA -शिला a stone-like block or hard mass, solid stone; Ku.1.56;5.55. — y6093.025
—> #saMghAta m. (rarely n.; ifc. f. -A) striking or dashing together, killing, crushing mbh. suzr.; closing (of a door &c.) vs. tbr.; combat, war, bittle vs. kATh. mbh.; compressing, condensation, compactness, hardening yAjJ. hariv. suzr. varbrs.; close union or combination, collection, cluster, heap, mass, multitude ts. mbh. &c.; a company of fellow-travellers, caravan VP.; a collection of mucus, phlegm (cf. <saMghANaka>) L.; a bone L.; any aggregate of matter, body Bhag. pur.; intensity r. suzr.; a poem composed in one and the same metre kAvyAd.; (in gram.) a compound as a compact whole (opp. to its single parts) kAz. on pAN.2-3, 56; a vowel with its consonant (opp. to <varNa>, “a letter”), KATy.; (in dram.) a partic. gait or mode of walking W.; N. of a division of the infernal regions (cf. <saMhAta>) yAjJ. Buddh.; <-kaThina> mfn. hard or firm or solid from compactness kum.; <-cArin> mfn. living in herds, gregarious suzr.; -ja mfn. produced by a complicated derangement of the three humours (= <saMnipAtika>) bhpr.; <-pattrikA> f. Anethum Sowa L.; <-parvata> m. N. of two mountains in hell (which open and then close) jAtakam.; <-vat> mfn. having close union, closely compacted, dense kAm.; <-vihArin> (?) m. N. of Buddha divyAv.; <-zUlavat> mfn. suffering pain from bodily oppression — y1018007 — saMghATa m. fitting and joining of timber, joinery, carpentry r.; a pot (?) divyAv.; (ifc.) = <saMghAta> (in <pada> and <varNas->, qq.vv.); <-sUtra> n. N. of a Buddhist `sUtra. — y1018007
—> #saMghAta saGghAta m. (rarely n.; ifc. f. -A) striking or dashing together, killing, crushing mbh. suzr.; closing (of a door &c.) vs. tbr.; combat, war, bittle vs. kATh. mbh.; compressing, condensation, compactness, hardening yAjJ. hariv. suzr. varbrs.; close union or combination, collection, cluster, heap, mass, multitude ts. mbh. &c.; a company of fellow-travellers, caravan — y1018028
—> #saMghaTTa — asaMghaTTa —¶mw – m. – non-collision —
—> #saMghaTTa saGghaTTa m. rubbing or clashing together, friction, collision, conflict, rivalry mbh. kAv. &c.; a stroke (in <hRdayas-> q.v.); junction or union with (instr.) naiS.; embracing — y1018020
—> #saMghaTTa-H, saGghaTTaH —¶a – संघट्टः 1 Friction, rubbing together; सरलस्कन्धसंघट्ट- जन्मा (दवाग्निः)Me.55; Māl.5.3;9.1; संघट्टैर्वल्गुभिः स्तनैः Bu. Ch.4.29; Ve.1.22. -2 … clashing together, encounter; फलसंघट्टविकीर्णविस्फुलिङ्गः Śi.2.26. -3 … conflict. -4 Meeting, joining, collision or rivalry (as of wives); वक्षस्यसंघट्टसुखं वसन्ती रेजे सपत्नी- रहितेव लक्ष्मीः VR.14.86. -5 Embracing. … —¶mw – saMghaTTaH – rubbing or clashing together, friction, collision, conflict, rivalry; a stroke (in <hRdaya-s.> q.v.); junction or union with (inst.); embracing — y1018.020 — saMghaTTA – a large creeper (= <latA>); — s.-cakra n. – a partic. astro. diagram (for determining the proper season for war); — sAMghaTTika – adj. = <saMghaTTam adhIte veda vA> y3004.015 —¶ asaMghaTTa – m. – non-collision —
—> #saMghaTTita- —¶mw ~ rubbed or struck together or against; kneaded Pancat. iii, 236 (v.l.); collected, assembled _mbh.; – m. du. – (with pAN) the joined hands of bride and husband Prasannar. —
—> #saMgraha- – adj. — holding together, grasping, obtainment; taking (in the sense of eating or drinking food, medicine &c.); the fetching back of discharged weapons by magical means mbh.; bringing together, assembling (of men) r.; collecting, gathering, accumulation (as of stores) mn.; (in phil.) agglomeration (= <saMyoga> q.v.)… totality (saMgraheNa, “completely”, “entirely”); drawing together, narrowing…, epitome, abridgment, short statement (saMgraheNa, saMgrahAt, “shortly”, “summarily”, “in few words”); keeping, guarding, protection mn.; favouring, kind treatment, entertainment mn.; taking to wife, marriage (see <dAra-s.->); perception, notion; … — s.-zloka-H – a verse recapitulating what has been explained before (in prose intermixed with ‘sUtras). — y2016.011 —
—> #saMgrAma-H, saMgramam —¶mw – an assembly of people, host, troop, army av.; battle, war, fight, combat, conflict, hostile encounter with (inst. with and without <samam>, <saka>, <sArdham>, or comp.) — s.-paTaha-H – a war-drum. —
—> #saMhAra m. bringing together, accumulation; contraction (of the organs of speech, opp. to <vihAra> q.v.); drawing in (of an elephant’s trunk); binding together (of hair; cf. <veNI-s->); fetching back (an arrow after its discharge by magical means); abridgment, comprehensive description, a compendium, manual; destruction (esp. the periodical ||Doomsday|| destruction of the universe at end of a `kalpa) — y1025.019
—> #saMhAra-H – bringing together, accumulation; contraction (of the organs of speech, opp. to <vihAra> q.v.); drawing in (of an elephant’s trunk); binding together (of hair; cf. <veNI-s->); fetching back (an arrow after its discharge by magical means); abridgment, comprehensive description, a compendium, manual; destruction (esp. the periodical [Doomsday] destruction of the universe at end of a ‘kalpa); a destroyer (= <saMhartR>) mbh. xiv.1577; end, conclusion (of a drama or of an act of a drama); a division of the infernal regions. — y1021.014
—> #saMhartR saMhartA a. one who draws together or contracts; one who destroys, a destroyer. — y1023.044
—> #saMhartR saMhartA a. one who draws together or contracts; one who destroys, a destroyer. — y1023.044
—> #saMhata —¶a – संहत – p.p. 1 Struck together, wounded. -2 Closed, shut; मैथिलः श्रुतदेवश्च युगपत् संहताञ्जली Bhāg.1.86.25. -3 Well-knit, firmly united. -4 Closely joined or allied; नसंहतास्तस्य नभिन्नवृत्तयः Ki.1.19. -5 Compact, firm, solid; ततो जज्ञे मांसपेशी लोहाष्ठीलेव संहता Mb.1.115.12. -6 Com- bined, joined, keeping together, being in a body, being very close; जालमादाय गच्छन्ति संहताः पक्षिणो$प्यमी Pt.2.8;5. 11; H.1.34. -7 Of one accord. -8 Assembled, collec- ted. -9 Composite, compound (said of a kind of odour); इष्टश्चानिष्टगन्धश्च …… संहतः स्निग्धः Mb.12.184.28 (com. संहतश्चित्रगन्धो$नेकद्रव्यकल्कगतः). -1 Strong-limbed, athletic. -11 Killed. -Comp. -जानु adj. knock-kneed. -भ्रू adj. knit- ting the eyebrows. -स्तनी a woman whose breasts are very close to each other. -हस्त adj. holding each other by the hand. —
—> #saMhati – f. – striking together, closure; compactness, solidity mbh.; thickening, swelling; keeping together, saving, economy; firm union or alliance, junction, joint effort, close contact or connection with (inst.); a seam; a compact mass, bulk, heap, collection, multitude; – s.-zalin ~ thick, dense — s.-bhAva – m. – close union or connection —
—> #saMhatya – ind. – having struck or put together; joined, combined together with (inst.); – s.-kArin ~ working together or with joined effort; (<-ri>) -tA f. <-tva> n. common work or endeavour —> #saMhAtya – n. – (v.l. <saMghAtya>) – violation of an alliance (by means of persuasion or bribery, or by the operation of fate) —
—> #saMhitA —¶mw ~ (<dhA) put together, joined, attached; fixed, settled; composed of (comp.); placed together (<pArzva-saMhita>, “placed side by side”); uninterrupted (as a series of words); joined or connected or endowed or furnished with, abounding in, possessed of, accompanied by (comp.); agreeing with, conformable to (<dharmas->, “in accordance with justice”); relating to, concerning (comp.); connected with, proceeding from (comp.); being on friendly terms with (inst.). —> #saMhitA – saM-hitA — f. – conjunction, connection, union • (in gram.) the junction or combination of letters according to euphonic rules (= saMdhi, but sometimes considered rather as the state preparatory to the actual junction than the junction itself • a text treated according to euphonic rules (esp. the real continuous text of the Vedas as formed out of the Padas or separate words by proper phonetic changes [according to various schools]: beside the SaMhitAs of the Rg-, SAma-, and Atharva-veda there is the VAjasaneyi-SaMhitAs belonging to the White Yajur-veda, and five other SaMhitAs belonging to the black Yajur-veda, viz. the TaittirIya-SaMhitA, the SaMhita of the Atreyas known only by its AnukramaNI, the SaMhitA of the KaThas, the KapishThala-KaTha-SaMhitA, and the SaMhitA of the MaitrAyaNiyas or MaitrAyaNI-SaMhitA) • any methodically arranged collection of texts or verses (e.g. the ‘rAmÂyaNa, the various law-books, the medical works of Caraka and ‘zArGgadhara, the complete system of natural astrology [cf. bRhat-s-] • there is also a SaMhitA of the ‘purANas said to have been compiled by VyAsa, the substance of which is supposed to be represented by the _viSNu-purANa) • the force which holds together and supports the universe (a term applied to the Supreme Being, accord. to some). — y2010.004 —samm.ita (saM>dhA) – adj. — put together, joined, attached • fixed, settled • composed of (comp.) • placed together (pArzva-s-, ‘placed side by side’) • uninterrupted (as a series of words) • joined or connected or endowed or furnished with, abounding in, possessed of, accompanied by (comp.) • agreeing with, conformable to (dharma-s-, ‘in accordance with justice’) • relating to, concerning (comp.) • connected with, proceeding from (comp.) • being on friendly terms with (inst.) • adj. mixed in colour, variegated — y2017.006
—> #saMhR – sam>hR – संहृ – 1 Par. (sometimes Ā. also) 1 To bring or draw together. -2 To draw out, suck; नृपदीपो धनस्नेहं प्रजाभ्यः संहरन्नपि Pt.1.221. -3 (a) To contract, abridge, compress; महिमानं यदुत्कीर्त्य तव संह्रियते वचः VR.1.32. (b) To drop; संह्रियतामियम् K. -4 To bring together, collect, accumulate. -5 To destroy, annihilate (opp. सृज्); अमुं युगान्तोचितकालनिद्रः संहृत्य लोकान् पुरुषो$धिशेते VR.13.6. -6 To withdraw, withhold, draw or take back; यदा संहरते चायं कूर्मो$ङ्गानीव सर्वशः Bg.2.58; अभिमुखे मयि संहृतमीक्षितम् Ś.2.11; 6.3; न हि संहरते ज्योत्स्नां चन्द्रश्चाण्डालवेश्मनि H.1.58; VR.4. 16;12.13. -7 To curb, restrain, suppress; क्रोधं प्रभो संहर संहरेति यावद्गिरः खे मरुतां चरन्ति Ku.3.72. -8 To wind up, close; अभिषेकविधानं तु तस्मात् संहृत्य लक्ष्मण Rām.2.22.11; [make a truce, <dUtAH parasparaM vRttA "yuddhaM saMhriyatAm"iti> y3.038.008] -9 To seize, take. -1 To unite, bind by obligations. -11 To lead astray, corrupt; शूरान् भक्तानसंहार्यान् कुले जातानरोगिणः Mb.12.57.23 (com. असंहार्यान् परैरप्रतार्यान्). — saMhR – saM>hR – P.A. – saMharati, <-te>, – to bring or draw together, unite, compress, collect, contract, abridge; to throw together, mix up; to close, clench (the fist) mbh.; to concentrate (the mind) on (loc.); to support, maintain; to take or fetch from (abl.) r.; to lay hold of, attract, take for one’s self, appropriate mn.; to take away, carry off, rob mbh.; to lay or draw aside, withdraw, withhold from (abl.); to restrain, curb, check, suppress; to crush together, crumple up, destroy, annihilate (often opp. to <sRj>, “to emit or create”) up.; Pass. saMhriyate, to be brought or put together &c.: Caus. saMhArayati, <-te>, to bind together (A. “one’s own hair &c.”, also “cut”): saMjihIrSati, to wish to bring together: Intens. – saMjarIharti, to destroy repeatedly — saMjihIrSu ~ (fr. Desid. of <saMhR>) wishing to destroy r. —
—> #saMhRSTa- adj. —¶mw – bristling, shuddering mbh.; one whose hair stands erect (with joy) r.; thrilled, delighted, glad; flaming briskly (as fire) r.; – … s.-vat adj. – joyfully, gladly r.; … saMhRSTin adj. – erect (as the penis) — y1019.027 —
—> #saMhRSTa mfn. bristling, shuddering mbh.; one whose hair stands erect (with joy) r.; thrilled, delighted, glad mbh. kAv. &c.; flaming briskly (as fire) r.; manas mfn. delighted in mind paJcat.; roman or -romÂGga mfn. one who has the hair of the body bristling (with joy), thrilled, delighted mbh.; vat mfn. joyfully, gladly r.; vadana mfn. one whose face is beaming with joy ib. saMhRSTin mfn. erect (as the male organ) — y1019.027
—> #sami, sameti – sam>i – Par. – to go or come together, meet at (acc.) or with (inst. or tasmin), encounter (as friends or enemies); to come together in sexual union, cohabit (tam or <sArdham>, <saha>); to come to, arrive at, approach, visit, seek, enter upon, begin; to lead to (acc.); to consent, agree with (inst., it is agreed between”, with gen. of pers. and tasmin of thing) mbh.: – Pass. – samIyate – to be united or met or resorted to: – Intens. – samIyate – to visit, frequent rv.; to appear, be manifested. —
—> #samidh, samit-, samid- ~ igniting, flaming, burning rv.; – f. – firewood, fuel, a log of wood, faggot, grass &c. employed as fuel (7 Samidhs, or sometimes 3 X 7 are mentioned, as well as 7 Yonis.7 flames &c.); kindling, flaming.. —
—> #samIhita – a. longed or wished for, desired, striven after, undertaken; n. – great effort to obtain anything, desire, longing, wish. y1025.002
—> #samIhita- – समीहित p.p. 1 Longed for, desired, wished. -2 Undertaken; <sa tvaM samIhitam adaH sthiti-janma-nAzam> स त्वं समीहितमदः स्थितिजन्मनाशम् Bhāg.8.12. 11. -तम् Wish, longing, desire. — adj. longed or wished for, desired, striven after, undertaken; n. – great effort to obtain anything, desire, longing, wish. – y1025.002 —
—> #samIkR – samI->kR – समीकृ 8 U. 1 To make even or equal. -2 To equalize, level. -3 To put on the same level or on equal terms with. — samIkRta समीकृत p.p. 1 Levelled. -2 Summed up, added. —
—> #samIkS —¶mw – sam>IkS – look upon, behold, observe, consider; think of, aim at (acc.); try, examine, find out, ascertain. —
—> #samIra —¶a – समीरः 1 Air, wind; धीरसमीरे यमुनातीरे Gīt.5. -2 The Śamī tree. -Comp. — s.-lakSman -लक्ष्मन् n. dust; हताचिर-द्युतिनि समीर-लक्ष्मणि Śi.7.63. – s.-sAraH -सारः Aegle Marmelos (Mar. बेल bela) —
—> #samit f. —¶mw – hostile encounter, conflict, battle, war; – s.-sajja ~ ready for war or battle. – samidh, samit-, samid- adj. igniting, flaming, burning rv.; f. firewood, fuel, a log of wood, faggot, grass &c. employed as fueL. —
—> #samit f. hostile encounter, conflict, battle, war; sajja a. ready for war or battle. samidh, samit-, samid- a. igniting, flaming, burning rv.; f. firewood, fuel, a log of wood, faggot, grass &c. employed as fuel.
—> #samiti f. – coming together, meeting, assembling, an assembly, council rv. av. mbh.; a flock, herd; association, society (personified as daughter of Prajâpati); a league, plot rv. av.; encounter, hostile meeting, war, battle mbh.; sameness, likeness (cf.2. <sama>); (with Jainas) rule of life or conduct (five are enumerated, viz. <IryA->, <bhASA->, <eSaNA->, <AdAna>, and <utsargas->); – sam-iti, a passage beginning with <sam>. —
—> #saMjJa, saMjJu – sam-jJa ~ (fr. jJa = jJu; cf. <prajJa>) knock-kneed —
—> #samjjRmbh —¶cp – sam>jRmbh – expand, break forth, appear. —
—> #saMkal saM>kal 2. P. saMkAlayati, to drive (cattle) together (for grazing) • to put to flight • to carry out, perform the last or funeral honours to a dead person. — y1026.030
—> #sAMkala- – saM-kala – effected or produced by addition, accumulated; – saMkalaH – collection, accumulation, quantity • addition. — y1026.030 —
—> #sAMkala a. effected or produced by addition, accumulated; m. collection, accumulation, quantity • addition. — y1026.030
—> #saMkalana saM-kalana n/f. – joining or adding or holding together • addition • the act of heaping together.
—> #saMkalita saM-kalita adj. heaped together, accumulated • added • blended, intermixed • laid hold of, grasped. –
—> #saMkaTa saGkaTa saM-kaTa a. (prob. PrAkRit for saM-kRta • 2. vi-kaTa) ‘brought together’, contracted, closed, narrow, strait • crowded together, dense, impervious, impassable • dangerous, critical • (ifc.) crowded with, full of • m. N. of a partic. personification (a son of `kakubh) • of a man • of a gander or flamingo • saMkaTam n. a narrow passage, strait, defile, pass, a strait, difficulty, critical condition, danger to or from (comp • cf. prANasaMkaTa) — y1030.001
—> #saMketa saM-keta m. (fr. saM>cit) agreement, compact, stipulation, assignation with (gen., esp. with a lover), engagement, appointment (acc. with >kR, or gra or dA or Caus. of >kLp, ‘to make an agreement or appointment’ or ‘appoint a place of meeting with any person’ ||gen. or instr. or instr. with saha, samam, mithaH|| • ibc. ‘according to agreement’, ‘by appointment’) • convention, consent • intimation, hint, allusion, preconcerted sign or signal or gesture (acc. with >kR, ‘to give a signal’) • a short explanation of a grammatical rule (= 2. zailI, q.v.) • condition, provision. — y1027.025
—> #saMkhya saM-khya – a. counting up or over, reckoning or summing up pAN 3-2, 7 Sch. (ifc • cf. go-s-) • -tA f. -tva n. numerableness, numeration — y1022.031
—> #sAMkhyana saM-khyAna n. becoming seen, appearance • reckoning up, enumeration, calculation • a number, multitude • measurement
—> #samklRp be all right, succeed, prosper. C. join together, produce, create; assign, destine, settle, determine, intend, imagine, appoint to (loc.); consider or regard as (acc. w. iva). —
—> #saMkoca – m. – contraction, compression; shutting up, closing (of the eyes); crouching down, cowering, humbling one’s self, shyness (saMkocaM>kR, “to become shy or modest”[shrinking violet]); abridgment, restriction; drying up (of a lake); — n. – saffron. — y2011.070,013020 —> #saMkoca—kArin ~ making contraction, crouching down, humble, modest. —> #saMkoca—rekhA f. “line of contraction”, a wrinkle, fold —
—> #samkR – sam>kR – samskR —¶cp – put together, join, compose, prepare, arrange; consecrate, invest, initiate, marry; refine, embellish, adorn. –
—> #saMkram – sam —¶cp – come together, meet, encounter; go to, enter (acc.), pass from (abl.) to (loc.), go through or across, come near, walk along. C. cause to pass, transport, deliver; lead to (2 acc.), cast upon (acc. of th. and loc. of pers.). —
—> #saMkrAnta
—> #saMkrudh — saM>krudh – Par. saMkrudhyati – to be enraged, be angry with (acc.) —> #saMkruddha — adj. – greatly enraged, incensed, wrathful, violent —
—> #saMkSaya —¶mw/~a – m. complete destruction or consumption, <nAzayitvA svam AtmAnaM manaso vRtti-saMkSaye y3.010.039>, wasting, waning, decay, disappearance; the dissolution of all things, destruction of the world. —
—> #saMkSaya-H – sam-kSaya – संक्षय – complete destruction or consumption, nAzayitvA svam AtmAnaM manaso vRtti-saMkSaye, y3010.039; fading (of ink), kRSNatA-saMkSaye yadvat_kSIyate kajjalam, y3095.035 <a2061>; wasting, waning, decay, disappearance; the dissolution of all things, destruction of the world. —
—> #saMkSepa-H संक्षेप —> #saGkSepa-H सङ्क्षेप – throwing together, destruction mbh.; compression, comprehension, condensation, abridgment, essence or quintessence beg.comp., ( —> #saMkSepAt, —> #samkSepeNa, —> #saMkSepam, —> #saMkSepatas, “briefly”, “concisely”, “in short”); the whole thrown together, total, aggregate (saMkSepeNa saMkSepatas, “in the aggregate”) mn.; (pl.) straits, poverty mbh.; throwing; taking away; •-• s.-yogavAsiSTha-m, s.-rAmAyaNa-m (or r.-s., -m.) n. of wks.; • s.-lakSaNa- characterized by brevity, described briefly •-• —> #saMkSepaka¬ —> #saMkSeptR – -adj.- – one who throws together, destroyer mbh. —¶mw -•• -
—> #saMkSepaNa-m – throwing or heaping together, compression, abridgment, brief exposition; throwing; taking away —> #saMkSepaNIya ~ to be thrown together or abridged —> #sAMkSepika ~ abridged, contracted, concise, summary, short —> #saMkSipta ~ thrown or dashed or heaped together; abbreviated, contracted, condensed mbh.; — saMkSiptena – ind. – “concisely”); narrow, short, small; taken from or away, seized; — s.-tva – n. – a state of contraction or narrowness, condensation; — s.-dairghya – adj. — having the length diminished —> #saMkSipti – f. – throwing together, compressing, abridgment; throwing, sending; ambuscade; (in dram.) a sudden change of heroes or in the character of the same hero (accord. to some “a simple expedient”) —
—> #saMkSi – sam>kSi – Par. saMkSiNAti to destroy completely, annihilate av.: Pass. saMkSIyate, to be destroyed or exhausted, waste away, disappear, perish: Caus. saMkSapayati, to cause to, disappear, destroy. — y1026.042 —
—> #saMkSi sam>kSi P. saMkSiNAti to destroy completely, annihilate av.: Pass. saMkSIyate, to be destroyed or exhausted, waste away, disappear, perish: Caus. saMkSapayati, to cause to, disappear, destroy. — y1026.042
—> #saMkula a. (cf. <Akula>) crowded together, filled or thronged or mixed or mingled or affected with, abounding in — y1029.016
—> #saMlakS – saM>lakS – P.Â. — saMlakSayati, saMlakSyate, – to distinguish by a mark, characterize, mark distinctly (see <saMlakSita>); to observe, see, perceive, feel, hear, learn; to test, prove, try: – Pass. saMlakSyate, to be marked or observed or perceived, appear. — saMlakSaNa n. – the act of distinctly marking, distinguishing, characterizing. — saMlakSita ~ distinguished by a mark, marked; observed, recognized, known, perceived, learnt. — saMlakSya adj. – to be distinctly marked, distinguishable, perceptible, visible. —
—> #saMlApa saMlApaka saM>lApa – m. – talking together, familiar or friendly conversation, discourse with (inst. with and without saha, or tasya) or about (comp.); (in dram.) a kind of dialogue (passionless, but full of manly sentiments); (in the sense of vRtti q.v) one of 4 divisions of dramatic style (expressive of, bravery, generosity, cheerfulness, and the marvellous), viz 1. ‘kaizikI bravery.2. ‘bhAratI generosity 3. ‘sAtvatI cheerfulness.4. ‘ArabhaTi marvel, qq.vv., the first three are described as suited to the ‘zRGgAra, vIra, and raudra ‘rasas respectively, the last as common to all; it is of four kinds, viz ‘utthApaka, saMghAtya, parivartaka, and saMlApa). —
—> #saMlIna a. clinging or joined together, adhering or clinging to (loc.); entered into (loc.). sAra m/n. the core or pith or solid interior of anything; firmness, strength power, energy; the substance or essence or marrow or cream or heart or essential part of anything, best part, quintessence. — y1023.031
—> #saMlIna- mfn. clinging or joined together, adhering or clinging to (loc.) _mbh. KAv. &c; entered into (loc.) _mbh.; hidden, concealed, cowered, cowering down, lurking in (loc.) _mbh. R.; contracted SuS3r. ~ subsumed, submerged, meru-mandara-saMkAzA bahavo jIva-rAzayaH | utpattyotpattya saMlInAs tasmin-n eva pare pade || y3095.008 t!
—> #sammAna-H —> #sammAnam – honour, respect, homage; — s.-kara~ – doing honour, honouring — y3004.013 —> #sammanana-m – the act of honouring, worshipping, homage —> #sammAnanIya~ to be honoured or respected —> #sammAnin ~ having a sense of honour. —> #sammAnita~ – honoured, treated with reverence or respect; — s.-vimAnita ~ (first) honoured and (then) disgraced —> #sammAnya~ – to be (or being) highly honoured by (tasya) Ram.
—> #sammil, saMmil —¶a – संमील् 1 Par. 1 To shut the eyes. -2 To close up, con- tract (as flowers &c); संमीलन्ति न तावद्बन्धनकोषास्तयावचितपुष्पाः Ś.3.6 (v. l.) -Caus. -1 To shut, close; उपान्तसंमीलित- लोचनो नृपः VR.3.26;13.1. -2 To obscure, darken, make dim; विकारश्चैतन्यं भ्रमयति च संमीलयति च U.1.36. -3 To make insensible. —¶mw – sam>mil – Par. Atm. – sammilati, sammilate, – to meet or assemble together, be present, associate with. —¶ come together, be present, get into possession of (gen.). —¶ sammilita, saMmilita – adj. — met together, assembled, collected. —
—> #sammimAnayiSu ~ (fr. Desid. of Caus.) – wishing to honour or revere mbh. —
—> #sammoha, saMmoha — m. – stupefaction, bewilderment, confusion, insensibility, unconsciousness, ignorance, folly, illusion of mind (also with manasaH; manaH-, mati-, citta-); tumult, battle (= saMgrAna) – y2013.032
—> #saMmoha-maulin adj. having illusion for stupefying, infatuating, bewitching, fascinating
—> #sammUDha ~ completely stupefied, astounded, perplexed, bewildered, unconscious, senseless; foolish, ignorant; heaped, accumulated (as clouds; accord. to others, “torn asunder”); produced rapidly; broken; -A f. – a kind of riddle or enigma; (saMmUDha-cetas adj. troubled or infatuated in mind,; – s.tA f., s.tva n. – stupefaction, infatuation, bewilderment, unconsciousness; – s.-hRdaya ~ troubled in heart = befooled by material identification —
—> #saMnadha, sannadha – संनद्ध p.p. 1 Tied or bound together, girded or put on; <sarvaM parvata-saMnaddhaM sauvarNam abhavad vanam> सर्वं पर्वतसंनद्धं सौवर्णमभवद्वनम् Rām.1.37.21. -2 Clad or dressed in armour, accoutred, mailed. -3 Arranged, ready, or prepared, for battle; armed, fully equipped; नवजलधरः संनद्धो$यं न दृप्तनिशाचरः V.4.1; कः संनद्धे विरहविधुरां त्वय्युपेक्षेत जायाम् Me.8; संनद्धः कवची खड़गी चापबाण- धरो युवा Rāma-rakṣā 21. -4 Ready, prepared, formed, arranged in general; लतेव संनद्धमनोज्ञल्लवा VR.3.7. -5 Pervading; कुसुममिव लोभनीयं यौवनमङ्गेषु संनद्धम् Ś.1.21. -6 Well-provided with anything. -7 Murderous. -8 Closely attached, bordering, near. -9 Ready to burst or blossom. -1 Provided with charms. -Comp. — s.-kavaca -कवच adj. clad in mail, accoutred. – s.-yodhaH -योध adj. with a force fully equipped; मानी मानपालः संनद्धयोधो युद्धकामो भूत्वा Dk.1.3. —¶mw ~ bound or fastened or tied together, girt, bound; armed, mailed, equipped, accoutred; harnessed; prepared, ready; ready to discharge water (said of a cloud); ready to blossom (as a bud); …; sticking or clinging or adhering to, pervading (loc.); adjoining, bordering, near; — s.-kavaca ~ one who has girded on his armour, clad in mail or accoutred — y2013.067 —
—> #saMnAha – संनाहः 1 Arming (oneself) or preparation for battle, putting on armour. -2 Warlike preparation, equipment; संनाहगुणाः Kau. A.9; संनाहो$यं साहसमवगमयति Dk. 2.4. -3 Armour, mail; अस्मिन् कलौ खलोत्सृष्टदुष्टवाग्बाणदारुणे कथं जीवेज्जगन्न स्युः संनाहाः सज्जना यदि Kir. K.1.36; Ki. 16.12. -4 Materials, accoutrements; सदश्वै रुक्मसन्नाहैर्भटैः पुरटवर्मभिः Bhāg.9.1.38. — m.- tying up, girding on (esp. armour), arming for battle; making one’s self ready, preparation; equipment, harness ib.; accoutrements, armous, mail, a coat of mail (made of iron or quilted cotton); a cord, string mbh. — sarva-s. — m. being completely armed or prepared for anything, going about anything zealously; the universally-pervading spirit — y2018.014 —
—> #saMnI —¶c -lead together, gather, collect, unite; mix together, stir up (r.); bring near, fetch, get, procure; present with (instr.); give back, restore, return. —
—> #saMnidhAna m, sannidhAna m sam-nidhAna — juxtaposition, vicinity, presence (saMnidhAne, with gen. or end-comp., “in the presence of, near”; saMnidhAnAt, with gen., “from [one's presence]“; saMnidhAnatas end-comp. “towards”); presence = existence (cf. <a s.-); placing down, depositing; a place of deposit, receptacle, gathering-place, rallying-point mbh.; receiving, taking charge of. —
—> #saMnidhAna-m, sannidhAna-m – sam-nidhAna — juxtaposition, vicinity, presence (saMnidhAne, with gen. or end-comp., “in the presence of, near”; saMnidhAnAt, with gen., “from [one's presence]“; saMnidhAnatas end-comp. “towards”); presence = existence (cf. <a-s.-); placing down, depositing; a place of deposit, receptacle, gathering-place, rallying-point mbh.; receiving, taking charge of. —
—> #saMnidhAtR – sam-nidhAtA ~ one who places down near, one who is near or close at hand (f. <saMnidhAtrI> = fut. “she will be present”); depositing, placing in deposit; receiving in charge; — m. – a receiver of stolen goods mn.9.278; an officer who introduces people at court; = <kSattR> —
—> #saMnidhAyin – sam-nidhAyi ~ being near or close at hand, present —
—> #saMnidhi m. depositing together or near; juxtaposition, nearness, vicinity, presence (saMnidhau, with gen. or ifc., “in the presence of, near”; saMnidhim, “near to, towards” y1020.014
—> #saMnidhi, sannidhi -m.- depositing together or near; juxtaposition, nearness, vicinity, presence (saMnidhau, sannidhau – with gen. or in comp., “in the presence of, near”; saMnidhim, “near to, towards” y1020.014; with >kR, vi>dhA or >bandh and loc., “to take one’s seat or place or abode in”); visibility, existence (cf. assaMnidhi); receiving, taking charge of; •-• -Comp. s.-kAra-H – laying aside (food for one’s self) Buddh.; • s.-vartin -adj.- being near, neighbouring; • s.-viyoga-H – separation (of vicinity) • saMnidhi, saMnidhAnam – संनिधानम् संनिधिः – Putting down together, juxtaposition; Proximity, vicinity, presence; असत्यामाकाङ्क्षायां संनिधानमकारणम् ŚB. on MS.6.4.23; N.2.53. • Perceptibility, appearance; A receptacle; Receiving, taking charge of; Combination, aggregate; दोषाणां संनिधानम् (स्त्रीयन्त्रम्) Pt.1.191. • The object of an organ of sense (इन्द्रियविषय). — -m.- – depositing together or near; nearness, presence (saMnidhau with gen. or end-comp., “in the presence of, near”; – saMnidhim – “near to, towards”; id., with >kR, vi>dhA or >bandh and loc., “to take one’s seat or place or abode in”); visibility, existence (cf. a-s.) —¶jd – connexion (sharing a nexus), abhra-saMnidhi-mAtreNa kuTajAni yathA svayam | Atma-saMnidhi-mAtreNa trijaganti tathA svayam y4056.028 —
—> #saMnihita —¶mw -a. – deposited together or near, contiguous, proximate, present, close, near, at hand MundUp. _mbh. &c.; deposited, fixed, laid up (see hRdaya-s.); prepared to, ready for (dat.) Shak.; staying, being W.; — saMnihitara-tva – n. – greater nearness Gobh. Sch.; — s.-tApAya ~ having loss or destruction near at hand, transient, transitory, fleeting Hit. —
—> #saMnikarSa, sannikarSa — m. – drawing near or together, approximation, close contact, nearness, neighbourhood, proximity, vicinity (saMnikarSe, “in the vicinity of, near”, with gen. or comp.; saMnikarSat, “from the neighbourhood or proximity of”) (-tA f.); connection with, relation to, (in phil.) the connection of an Indriya or organ of sense with its Vishaya or object: <indriyÂrtha-sannikarSôtpannaM jJAnam> NS1.1.4 (this accord. to the Nyâya, is the source of <jJAna>, and is of two kinds.1. <laukika>, which is sixfold, 2. <alaukika>, which is threefold); a receptacle, repository; adj. near, at hand —
—> #saMnipat, saMnipatati – sam-ni>pat – fly, fall, or descend upon (loc.); assemble, meet, encounter; come together with (instr. saha). -Caus. throw down, shoot off; collect, unite, bring together. —
—> #saMniveza, sanniveza – sam-niveza —¶a – संनिवेशः – Deep entrance into, ardent devotion or attachment, close application. A collection, multitude, assemblage; अहं तु मन्ये तव नास्ति कश्चिदेतादृशे क्षत्रियसंनिवेशे Mb.3.268.4. Union, combination, arrangement; विभ्रद्वपुः सकलसुन्दरसंनिवेशम् Bhāg.11.1.1; रमणीय एष वः सुमनसां संनिवेशः Māl.1.9. Site, place, situation, position; स्थानान्तरे कल्पितसंनिवेशाम् Ku.7.25; R.6.19. Vicinity, proximity. Form, figure; उद्दामशरीरसंनिवेशः Māl.3; निर्माणसंनिवेशः K. A hut, dwelling-place; अशून्यतीरा मुनिसंनिवेशैः R.14.76. Seating in the proper places, giving seats to; क्रियतां समाजसंनिवेशः U.7. An open space near a town where people assemble for amusement, exercise &c. Encampment; संनिवेशं ततश्चक्रुर्हरिवीरा महाबलाः Rām. 4.64.4. —¶mw – saMnivezaH entrance into, settlement (saMnivezaM >kR or vi>dhA, “to take up a position, settle down”); seat, position, situation (end-comp. “situated in or on”); station, abode; vicinity; an open place in a town (where people assemble for recreation); assembly, crowd; impression (of a mark; see <lakSaNa-s.>); foundation (of a town); putting together, composition…; Construction personified (as son of Tvashtr and RacanA); form, figure, appearance; —¶cp – sitting down, settlement, foundation (of a city); abode, dwelling-place; arrangement, preparation; state, condition; shape, form, appearance. — y1031025; y3004.036 —
—> #saMniveza-H —> #sanniveza-H – sam-ni=veza —¶a – संनिवेशः – Deep entrance into (saMnivezaM >kR or vidhA, “to take up a position, settle down”), ardent devotion, close application. • A collection, multitude, assemblage; अहं तु मन्ये तव नास्ति कश्चिदेतादृशे क्षत्रियसंनिवेशे Mb.3.268.4. • Union, combination, arrangement; विभ्रद्वपुः सकलसुन्दरसंनिवेशम् Bhāg.11.1.1; रमणीय एष वः सुमनसां संनिवेशः Māl.1.9. • Site, place, situation (end-comp. “situated in or on”); sthAna_antare kalpita-saMnivezAm स्थानान्तरे कल्पित-संनिवेशाम् Ku.7.25; VR.6.19.; [sphaTika_antaH-sannivezaH y3067.035 ]• Vicinity, proximity. • Form, figure; उद्दाम-शरीर-संनिवेशः Māl.3; निर्माणसंनिवेशः K. • A hut, dwelling-place; अशून्यतीरा मुनिसंनिवेशैः VR.14.76. • Seating in the proper places, giving seats to; क्रियतां समाजसंनिवेशः U.7. • Encampment; संनिवेशं ततश्चक्रुर्हरिवीरा महाबलाः Rām. 4.64.4. • assembly, crowd; impression (of a mark; see <lakSaNa-s.>); putting together, composition; Construction personified (as son of Tvashtr and Racanâ); form, figure, appearance. — y1031.025; y3004.036 —
—> #saMnivRt – sam-ni>vRt – turn back, return from (abl.); stop, pause; abstain or desist from (abl.), pass away. C. send or lead back, divert from (abl.); stop (tr.), suppress. —
—> #saMnRt – saMnRtyati — dance together. —
—> #saMnyas — saM-nyas, ni>as – put down (together), take off; put or place on (loc.), commit or entrust to (loc. or tasya); abandon, relinquish, give up, esp. the world, i.e become an ascetic. —
—> #sampad – sam-pad -f.- – success, accomplishment, completion • a condition or requisite of success • concord, agreement, stipulation, bargain • attainment, acquisition, possession • falling into, becoming • befalling, existence (end-comp.= ‘possessed of’) • right condition • fate, destiny (also pl.) • good fortune, prosperity, riches, wealth (personified = lakSmI) • -vasu -m.- one of the seven principal rays of the sun (supposed to supply heat to the planet Mars) • -vinimaya-H – an interchange of benefit or advantage. — y1027.038, y1031.023 —
—> #sampad saMpad f. success, accomplishment, completion, fulfilment, perfection • a condition or requisite of success • concord, agreement, stipulation, bargain • equalization of similar things • attainment, acquisition, possession, enjoyment, advantage, benefit, blessing . . • turning into, growing, becoming • being, existence (ifc.= ‘possessed of’) R • right condition or method, correctness R • excellence, glory, splendour, beauty • excess, abundance, high degree • fate, destiny (also pl.) • good fortune, prosperity, riches, wealth (personified = lakSmI) • -vasu m. one of the seven principal rays of the sun (supposed to supply heat to the planet Mars • -vinimaya m. an interchange of benefit or advantage. — y1027.038
—> #sampanna – sam-panna -, saMpanna, sampannaka —¶a – संपन्न -p.p.¬- Prosperous, thriving, rich; Fortunate, succesful; happy. • Effected, brought-about, accomplished; Perfect. • Full-grown, mature. • Endowed-with, possessed-of. • Turned-out, become; IdRzaH-saMpanna ईदृशः संपन्नः U.3. • saMpannam -न्नम् Riches, wealth; संभाव्यं गोषु संपन्नम् Pt.4.115. • adj. – [befallen], fallen or turned out well, effected, perfect, excellent (end-comp. or with loc. = “perfectly acquainted or conversant with”); endowed or furnished with, possessed of (inst., adv. in <-tas>, or comp. also with transposition of the members); (end-comp.) become, turned into; •-• -Comp. s.-ksIrA – giving good milk (superl. <kSIratamA>); most complete or perfect; • s.-tara adj. – more or most dainty or delicate; • s.-rUpa ~ of perfect form, complete; dainty, delicate. —
—> #saMpari~ —> #>tyaj —> #parityaj —> #saMparityaj ~ Par. samparityajati, to abandon, desert, leave.
—> #saMparka-H संपर्कः – Mixture. ~ Union, contact, touch; पादेन नापैक्षत सुंदरीणां संपर्कमाशिञ्जितनूपुरेण Ku.3.26; Me.25; V.1.12. ~ Society, association, company; न मूर्खजन- संपर्कः सुरेन्द्रभवनेष्वपि Bh.2.14. ~ Sexual union, copulation. ~ (end-comp. f. -A) mixing together, commingling, contact between (comp. or with (inst. with or without <saha> gen., or comp.); bodily contact, sexual intercourse with (comp.).