the third vowel of the alphabet, corresponding to i short, and pronounced as that letter in kill &c.
ind. an interjection of anger, calling, sorrow, distress, compassion, &c., (g. cādi, [Pāṇ. i, 4, 57], &c.)
base of Nominative case and Acc. sg. du. and pl. of the demonstrative pronoun idam, ‘this’ or ‘that’
[cf. ítara, itas, iti, íd, idā́, iyat, iva, iha: cf. also Lat. id; Goth. ita; Eng. it; Old Germ. iz; Mod. Germ. es.]
m. N. of Kāmadeva, [L.]
cl. 2. P. éti (Impv. 2. sg. ihí) and 1. P. Ā. áyati, ayate [cf. √ ay], (pf. iyāya [2. sg. iyátha, [AV. viii, 1, 10], and iyétha, [RV.]] fut. eṣyati; aor. aiṣīt; inf. etum, étave, [RV.] & [AV.], étavaí, [RV.] étos, [RV.] ityaí, [RV. i, 113, 6]; [124, 1]) to go, walk; to flow; to blow; to advance, spread, get about; to go to or towards (with acc.), come, [RV.]; [AV.]; [ŚBr.]; [MBh.]; [R.]; [Hit.]; [Ragh.] &c.; to go away, escape, pass, retire, [RV.]; [AV.]; [ŚBr.]; [R.]; to arise from, come from, [RV.]; [ChUp.]; to return (in this sense only fut.), [MBh.]; [R.]; (with punar) to come back again, return, [MBh.]; [R.]; [Pañcat.] &c.; to succeed, [Mn. iii, 127]; to arrive at, reach, obtain, [RV.]; [AV.]; [ŚBr.]; [Śak.]; [Hit.] &c.; to fall into, come to; to approach with prayers, gain by asking (cf. ita); to undertake anything (with acc.); to be employed in, go on with, continue in any condition or relation (with a part. or instr., e.g. asura-rakṣasāni mṛdyamānāni yanti, ‘the Asuras and Rakshases are being continually crushed’, [ŚBr. i, 1, 4, 14]; gavāmayaneneyuḥ, ‘they, were engaged in the [festival called] Gavāmayana’, [KātyŚr. xxv, 5, 2]); to appear, be, [KaṭhUp.] : Intens. Ā. ī́yate ([RV. i, 30, 18]; p. iyāná, [RV.]; inf. iyádhyai, [RV. vi, 20, 8]) to go quickly or repeatedly; to come, wander, run, spread, get about, [RV.]; [AV.]; [VS.]; to appear, make one's appearance, [RV.]; [AV.]; [BṛĀrUp.]; to approach any one with requests (with two acc.), ask, request, [RV.]; [AV.]: Pass. ī́yate, to be asked or requested, [RV.]: Caus. āyayati, to cause to go or escape, [Vop.];
íd ind. Ved. (probably the neut. form of the pronom. base i See 3. i; a particle of affirmation) even, just, only
indeed, assuredly (especially, in strengthening an antithesis, e.g. yáthā váśanti devā́s táthéd asat, as the gods wish it, thus indeed it will be, [RV. viii, 28, 4]; dípsanta íd ripávo nā́ha debhuḥ, the enemies wishing indeed to hurt were in nowise able to hurt, [RV. i, 147, 3]). is often added to words expressing excess or exclusion (e.g. viśva it, every one indeed; śaśvad it, constantly indeed; eka it, one only). At the beginning of sentences it often adds emphasis to pronouns, prepositions, particles (e.g. tvam it, thou indeed; yadi it, if indeed, &c.) occurs often in the Ṛg-veda and Atharva-veda, seldom in the Brāhmaṇas, and its place is taken in classical Sanskṛt by eva and other particles.
cl. 6. P. ilati (iyela, eliṣyati, ailīt, elitum, [Dhātup. xxviii, 65]) to come, [Hariv.]; [VP.]; to send, cast, [L.]; to sleep, [L.] : cl. 10. P. ilayati (Impv. 2. pl. iláyatā, [AV. i, 17, 4]) or elayati ([Pāṇ. iii, 1, 51]) aor. aililat or ailayīt, to keep still, not to move; to become quiet, [AV.]; [TS.]; [ŚBr.] &c.;
[a various reading has the form iḻ: cf. Old Germ. îllu, îllo, for îlju; Mod. Germ. Eile; Cambro-Brit. il, ‘progress, motion’; Gk. ἐλάω]
(fr. √ 1. iṣ; connected with írā, q.v.; only in inst. gen. abl. sing., and acc. pl. iḍā́ and iḍás; or, according to the spelling of the Ṛgveda, iḻā́ and iḻás), a refreshing draught, refreshment, libation offered to the gods, [RV.]
the flow of speech, the stream of sacred words and worship, prayer
([Sāy.]) the earth, food, [RV.]; [VS.]
(iḍas, or iḻas) pl. the objects of devotion (a particular form of Agni addressed in the fourth verse of the Āprī hymn, [RV. i, 13]), [RV. iii, 4, 3]
(erroneously also referred to in the Brāhmaṇas &c. as if etymologically connected with the words īḍya, īḍita, īḻita, ‘the praiseworthy’, ‘the praised’, which are used in other passages as the designation of the same object of worship), [VS.]; [AitBr.]; [ŚBr.]; [ĀśvŚr.] &c.
cl. 1. P. eṣati (see anu- √ and pari- √ ) Ā. eṣate, to seek, search, [BhP.] : cl. 4. P. íṣyati and 9. P. Ā. iṣṇā́ti (p. iṣṇát, [RV. i, 181, 6], and iṣṇāná, [RV. i, 61, 13]; pf. 3. pl. īṣus, [RV.], and īṣiré, [AV.]; aiṣīt; inf. iṣádhyai, [RV. vii, 43, 1]) to cause to move quickly, let fly, throw, cast, swing, [RV.]; to send out or off, stream out, pour out, discharge; to deliver (a speech), announce, proclaim, [AV.]; [ŚBr.]; to impel, incite, animate, promote, [RV.]; [AV.]; [VS.]; [ŚBr.]
ifc. mfn. moving quickly, speedy. See aram-iṣ.
cl. 6. P., ep. and Ved. also Ā. ic-cháti (Subj. icchāt, [RV.]; [AV.]), icchate ([AV. xi, 5, 17]; impf. aicchat, iyeṣa and īṣe, eṣiṣyate, aiṣīt, eṣitum or eṣṭum), to endeavour to obtain, strive, seek for, [RV.]; [AV.]; [ŚBr.]; [AitBr.]; to endeavour to make favourable; to desire, wish, long for, request; to wish or be about to do anything, intend, [RV.]; [AV.]; [ŚBr.]; [R.]; [Hit.]; [Śak.] &c.; to strive to obtain anything (acc.) from any one (abl. or loc.); to expect or ask anything from any one, [MBh.]; [Mn.]; [Śak.]; [Ragh.]; [Hit.] &c.; to assent, be favourable, concede, [KātyŚr.]; [Mn.]; [Kathās.]; to choose, [Mn.]; to acknowledge, maintain, regard, think, [Pāṇ.] Comm. Pass. iṣyate, to be wished or liked; to be wanted, [MBh.]; [Hit.]; [Śak.] &c.; to be asked or requested; to be prescribed or ordered, [Mn.]; [R.]; to be approved or acknowledged; to be accepted or regarded as, [MBh.]; [Prab.]; [Yājñ.]; [Mn.] &c.; to be worth; to be wanted as a desideratum See 2. iṣṭi: Caus. eṣayati, (in surg.) to probe, [Suśr. ii, 7, 15] : Desid. eṣiṣiṣati;
íḍā, f. or (in Ṛg-veda) íḻā, (not to be confounded with the inst. case of iḍ above), refreshing draught, refreshment, animation, recreation, comfort, vital spirit, [RV.]; [AV.]; [AitBr.] offering, libation (especially a holy libation, offered between the Pra-yāga and Anu-yāga, and consisting of four preparations of milk, poured into a vessel containing water, and then partially drunk by the priest and sacrificers; personified in the cow, the symbol of feeding, and nourishment), [ŚBr. i, 8, 1, 1], &c.; [AitBr.]; [KātyŚr.]; [Kauś.]; (metaphorically, cf. id), stream or flow of praise and worship (personified as the goddess of sacred speech and action, invoked together with Aditi and other deities, but especially in the Āprī hymns together with Sarasvatī and Mahī or Bhāratī), [RV.]; [AV.]; [VS.] &c. ; the earth, food, [Sāy.] a cow the goddess iḍā or (daughter of Manu or of man thinking on and worshipping the gods; she is the wife of Budha and mother of Purū-ravas; in another aspect she is called Maitrāvaruṇi as daughter of Mitra-Varuṇa, two gods who were objects of the highest and most spiritual devotion) N. of Durgā of a daughter of Dakṣa and wife of Kaśyapa of a wife of Vasudeva and of the Rudra Ṛta-dhvaja speech, [BhP.] heaven, [L.] earth, [MBh.] a particular artery on the left side of the body a tubular vessel (one of the principal channels of the vital spirit, that which is on the right side of the body), [L.]
cl. 1. P. iṅkhati, iṅkhāṃ-cakāra, iṅkhiṣyati, iṅkhitum, to go, move, [Dhātup. v, 26] and [27];
[cf. Hib. imchim, ‘I go on, proceed, march?’]
īṅkh or cl. 1. P. (iṅkhati, iṅkhāṃ-cakāra, or īṅkhati, īṅkhāṃ-cakāra, iṅkhitum or īṅkhitum) to go, move, [Dhātup. v, 28] : Caus. īṅkháyati, to move backwards and forwards, move up and down, swing, [RV.]; [AitBr.]
cl. 1. P., ep. Ā. iṅgati, -te ([Dhātup. v, 46]), to go, go to or towards; to move or agitate, [MBh.]; [Bhag.] : Caus. P. iṅgayati, to move, agitate, shake, [RV. i, 167, 45]; [ŚBr.]; (in Gr.) to divide or separate the members of a compound word, use a word or bring it into such a grammatical relation that it is considered iṅgya See below, [RPrāt.];
i-dā́ ind. (fr. pronom. base 3. i, [Pāṇ. v, 3, 20]), Ved. now, at this moment
(often connected with a gen. of ahan, e.g. idā́ cid áhnaḥ, or ahna idā, this present day, ‘now-a-days’; and with hyas, e.g. idā hyaḥ, only yesterday), [RV.]
imá the base of some cases of the demonstrative pronoun idám, q.v. (acc. sg. m. imám f. imā́m ; nom. pl. m. imé, &c.; irregular gen. sg. imásya, [RV. viii, 13, 21][once]).
cl. 1. P. indati, aindat, indāmbabhūva, inditum, to be powerful; ‘to see’ [[Goldst.]]; perhaps = √ und, ‘to drop?’ (the meaning ‘to be powerful’ seems to be given by native lexicographers merely for the etymology of the word indra, q.v.), [Dhātup. iii, 26]; [Nir.]; [Vop.]
cl. 6. P. ínvati, [RV.]; [AV.]; or in cl. 8. P. inóti, [RV.]; 2. sg. Impv. inú and inuhí; impf. °ainot, [RV.]; (also once [[SV. ii, 2, 2, 4, 2]] cl. 9. P. 1. pl. inīmasi) Ā. perf. 3. pl. invire, to advance upon, press upon, drive; to infuse strength, invigorate, gladden; to use force, force; to drive away; to keep back, remove; to have in one's power, take possession of, pervade; to be lord or master of anything, have the disposal of [RV.]; [AV.]; [SV.]; [Dhātup.]; [Nir.]
íḍā, f. or (in Ṛg-veda) íḻā, (not to be confounded with the inst. case of iḍ above), refreshing draught, refreshment, animation, recreation, comfort, vital spirit, [RV.]; [AV.]; [AitBr.] offering, libation (especially a holy libation, offered between the Pra-yāga and Anu-yāga, and consisting of four preparations of milk, poured into a vessel containing water, and then partially drunk by the priest and sacrificers; personified in the cow, the symbol of feeding, and nourishment), [ŚBr. i, 8, 1, 1], &c.; [AitBr.]; [KātyŚr.]; [Kauś.]; (metaphorically, cf. id), stream or flow of praise and worship (personified as the goddess of sacred speech and action, invoked together with Aditi and other deities, but especially in the Āprī hymns together with Sarasvatī and Mahī or Bhāratī), [RV.]; [AV.]; [VS.] &c. ; the earth, food, [Sāy.] a cow the goddess or iḻā (daughter of Manu or of man thinking on and worshipping the gods; she is the wife of Budha and mother of Purū-ravas; in another aspect she is called Maitrāvaruṇi as daughter of Mitra-Varuṇa, two gods who were objects of the highest and most spiritual devotion) N. of Durgā of a daughter of Dakṣa and wife of Kaśyapa of a wife of Vasudeva and of the Rudra Ṛta-dhvaja speech, [BhP.] heaven, [L.] earth, [MBh.] a particular artery on the left side of the body a tubular vessel (one of the principal channels of the vital spirit, that which is on the right side of the body), [L.]
íti ind. (fr. pronominal base 3. i), in this manner, thus (in its original signification íti refers to something that has been said or thought, or lays stress on what precedes; in the Brāhmaṇas it is often equivalent to ‘as you know’, reminding the hearer or reader of certain customs, conditions, &c. supposed to be known to him). In quotations of every kind íti means that the preceding words are the very words which some person has or might have spoken, and placed thus at the end of a speech it serves the purpose of inverted commas (íty uktvā, having so said; íti kṛtvā, having so considered, having so decided). It may often have reference merely to what is passing in the mind, e.g. bālo 'pi nāvamantavyo manuṣya íti bhūmipaḥ, a king, though a child, is not to be despised, saying to one's self, ‘he is a mortal’, ([Gr. 928.]) In dram. íti tathā karoti means ‘after these words he acts thus’. Sometimes íti is used to include under one head a number of separate objects aggregated together (e.g. ijyādhyayanadānāni tapaḥ satyaṃ kṣamā damaḥ . alobha íti mārgo 'yam, ‘sacrificing, studying, liberality, penance, truth, patience, self-restraint, absence of desire’, this course of conduct, &c.) íti is sometimes followed by evam, iva, or a demonstrative pronoun pleonastically (e.g. tām brūyād bhavatīty evam, her he may call ‘lady’, thus). íti may form an adverbial compound with the name of an author (e.g. íti-pāṇini, thus according to Pāṇini). It may also express the act of calling attention (lo! behold!) It may have some other significations, e.g. something additional (as in ítyādi, et caetera), order, arrangement specific or distinctive, and identity. It is used by native commentators after quoting a rule to express ‘according to such a rule’ (e.g. anudāttaṅita íty ātmanepadam bhavati, according to the rule of Pāṇini, [i, 3, 12], the Ātmane-pada takes place). kim íti = kim, wherefore, why? (In the Śatapatha-brāhmaṇa ti occurs for íti; cf. Prākṛt ti and tti.)
‘and so forth’ (iti ceti ca, ‘thus and thus’, ‘in this and that manner’), [MBh.]
ind. (fr. pronominal base 3. i), like, in the same manner as (in this sense = yathā, and used correlatively to tathā)
as it were, as if (e.g. patheva, as if on a path)
in a certain manner, in some measure, a little, perhaps (in qualification or mitigation of a strong assertion)
nearly, almost, about (e.g. muhūrtam iva, almost an hour)
so, just so, just, exactly, indeed, very (especially after words which involve some restriction, e.g. īṣad iva, just a little; kiṃcid iva, just a little bit: and after a negation, e.g. na cirād iva, very soon). is connected vaguely, and somewhat pleonastically, with an interrogative pronoun or adverb (e.g. kim iva, what? katham iva, how could that possibly be? kveva, where, I should like to know?). In the Pada texts of the Ṛg, Yajur, and Atharva-veda, and by native grammarians, is considered to be enclitic, and therefore compounded with the word after which it stands, [RV.]; [AV.]; &c.
idám ayám, iyám, idám (fr. id, [Uṇ. iv, 156]; g. sarvādi, [Pāṇ. i, 1, 27]; [Vop.]; a kind of neut. of the pronom. base 3. i with am [cf. Lat. is, ea, id, and idem]; the regular forms are partly derived from the pronom. base a; see [Gr. 224]; the Veda exhibits various irregular formations, e.g. fr. pronom. base a, an inst. enā́, ayā́ [used in general adverbially], and gen. loc. du. ayós, and perhaps also avós, in [RV. vi, 67, 11]; [vii, 67, 4]; [x, 132, 5] [[BRD.]]; fr. the base ima, a gen. sing. imásya, only, [RV.]; the [RV.] has in a few instances the irregular accentuation ásmai, [v, 39, 5], &c.; ásya, [iv, 15, 5], &c.; ā́bhis, [vi, 25, 2], &c. : the forms derived fr. a are used enclitically if they take the place of the third personal pronoun, do not stand at the beginning of a verse or period, and have no peculiar stress laid upon them), this, this here, referring to something near the speaker
known, present
(opposed to adas, e.g. ayaṃ lokaḥ or idaṃ viśvam or idaṃ sarvam, this earthly world, this universe; ayam agniḥ, this fire which burns on the earth; but asāv agniḥ, that fire in the sky, i.e. the lightning: so also or iyam alone sometimes signifies ‘this earth’; ime smaḥ, here we are.) often refers to something immediately following, whereas etad points to what precedes (e.g. śrutvaitad idam ūcuḥ, having heard that they said this). occurs connected with yad, tad, etad, kim, and a personal pronoun, partly to point out anything more distinctly and emphatically, partly pleonastically (e.g. tad idaṃ vākyam, this speech here following ; so 'yaṃ vidūṣakaḥ, this Vidūṣaka here).
idám ind. [Ved. and in a few instances in classical Sanskṛt] here, to this place
now, even, just
there
with these words, [RV.]; [AV.]; [ŚBr.]; [AitBr.]; [ChUp.]
in this manner, [R. ii, 53, 31]; [Śak.] (v.l. for iti in kim iti joṣam āsyate, [202, 8]).
índu m. (√ und, [Uṇ. i, 13]; probably fr. ind = √ und, ‘to drop’ [see p. 165, col. 3, and cf. índra]; perhaps connected with bindu, which last is unknown in the Ṛg-veda, [BRD.]), Ved. a drop (especially of Soma), Soma, [RV.]; [AV.]; [VS.]
a bright drop, a spark, [TS.]
the moon
m. pl. (avas) the moons i.e. the periodic changes of the moon
time of moonlight, night, [RV.]; [MBh.]; [Śak.]; [Megh.] &c.
camphor, [Bhpr.]
the point on a die, [AV. vii, 109, 6]
N. of Vāstoṣpati, [RV. vii, 54, 2]
a symbolic expression for the number ‘one’
designation of the Anusvāra
a coin, [L.] (In the Brāhmaṇas, is used only for the moon; but the connexion between the meanings ‘Soma juice’ and ‘moon’ in the word has led to the same two ideas being transferred in classical Sanskṛt to the word soma, although the latter has properly only the sense ‘Soma juice’.)
(anom. Intens. of √ rādh) Ā. (3. pl. iradhanta, [RV. i, 129, 2]) P. iradhyati, [Nir.] to endeavour to gain; to worship [[Sāy.]] (The inf. irádhyai ([RV. i, 134, 2]) is by, [BRD.] referred to this form, and regarded as a shortened form for irádhadhyai; but, [Sāy.] refers it to √ īr.)
(often used in the Ṛg-veda, and sometimes only to lay stress on a following word; therefore by native etymologists [[Nir.]] considered as a particle of affirmation.) is often connected with words expressing devotion to the gods &c. in the sense of thus, truly, really
accord. to some also ‘here, hither’, ‘there, thither’, = Prākṛt ettha.
especially with dhī as an adjective. Hence itthā-dhī = such, i.e. true (satyā) or real worship. Similarly, itthā-dhī́ mfn. so devout, so pious i.e. very devout
performing such or true works [[Sāy.]], [RV.]; [AV.]; [KaṭhUp.]
i-tás ind. (fr. 3. i with affix tas, used like the abl. case of the pronoun idam), from hence, hence, here, (opposed to amu-tas and amu-tra), [RV.]; [AV.]; [ŚBr.]; [Śak.] &c.
from this point
from this world, in this world, [ŚBr.]; [ChUp.]; [Prab.] &c.
(, , here — there; itaścetaśca, hence and thence, hither and thither, here and there, to and fro)
iṣ-√ kṛ (√ 1. kṛ with is [= nis, [BRD.]]) P. (impf. 1. sg. iṣ-karam, [RV. x, 48, 8]) Ā. (Impv. 2. pl. iṣ-kṛṇudhvam, [RV. x, 53, 7]) to arrange, set in order, prepare, [RV.]
a desired rule, a desideratum, a N. applied to the statement of grammarians who are considered as authoritative.
íṣṭi f. sacrificing, sacrifice
an oblation consisting of butter, fruits, &c., opposed to the sacrifice of an animal or Soma, [RV. i, 166, 14]; [x, 169, 2]; [ŚBr.]; [ĀśvŚr.]; [Yājñ.]; [Mn.]; [Śak.]; [Ragh.] &c.
mfn. movable from its place (in the Prātiśākhyas a term for those words or rather parts of a compound word which in certain grammatical operations may be separated from the preceding part), a word which in the Pada-pāṭha is divided by the avagraha or mark of tmesis, [RPrāt.]; [APrāt.]
iṇḍvà n. du. two coverings for the hands (made of Muñja grass) to protect them in removing the Ukhā (from the fire), [ŚBr.]; [KātyŚr.] [[T.] reads iṇḍra].