yád (nom. and acc. sg. n. and base in comp. of 3. ya), who, which, what, whichever, whatever, that, [RV.] &c. &c. (with correlatives tad, tyad, etad, idam, adas, tad etad, etad tyad, idaṃ tad, tad idam, tādṛśa, īdṛśa, īdṛś, etāvad, by which it is oftener followed than preceded; or the correl. is dropped, e.g. yas tu nārabhate karma kṣipram bhavati nirdravyaḥ, ‘[he] indeed who does not begin work soon becomes poor’, [R.]; or the rel. is dropped, e.g. andhakam bhartāraṃ na tyajet sā mahā-satī, ‘she who does not desert a blind husband is a very faithful wife’, [Vet.] is often repeated to express ‘whoever’, ‘whatever’, ‘whichever’, e.g. yo yaḥ, ‘whatever man’; yā yā, ‘whatever woman’; yo yaj jayati tasya tat, ‘whatever he wins [in war] belongs to him’, [Mn. vii, 96]; yad yad vadati tad tad bhavati, ‘whatever he says is true’, or the two relatives may be separated by hi, and are followed by the doubled or single correl. tad, e.g. upyate yad dhi yad bījam tat tad eva prarohati, ‘whatever seed is sown, that even comes forth’, [Mn. ix, 40]; similar indefinite meanings are expressed by the relative joined with tad, e.g. yasmai tasmai, ‘to any one whatever’, esp. in yadvā tadvā, ‘anything whatever’; or by yaḥ with kaśca, kaścana, kaścit, or [in later language, not in Manu] ko'pi, e.g. yaḥ kaścit, ‘whosoever’; yāni kāni ca mitrāṇi, ‘any friends whatsoever’; yena kenāpy upāyena, ‘by any means whatsoever’. is joined with tvad to express generalization, e.g. śūdrāṃs tvad yāṃs tvad, ‘either the Śūdras or anybody else’, [ŚBr.]; or immediately followed by a pers. pron. on which it lays emphasis, e.g. yo 'ham, ‘I that very person who’; yas tvaṃ kathaṃ vettha, ‘how do you know?’, [ŚBr.]; it is also used in the sense of ‘si quis’, e.g. striyaṃ spṛśed yaḥ, ‘should any one touch a woman’. is also used without the copula, e.g. andho jaḍaḥ pīṭha-sarpī saptatyā sthaviraśca yaḥ, ‘a blind man, an idiot, a cripple, and a man seventy years old’, [Mn. viii, 394]; sometimes there is a change of construction in such cases, e.g. ye ca mānuṣāḥ for mānuṣāṃś-ca, [Mn. x, 86]; the nom. sg. n. is then often used without regard to gender or number and may be translated by ‘as regards’, ‘as for’, e.g. kṣatraṃ vā etad vanaspatīnāṃ yan nyag-rodhaḥ, ‘as for the Nyag-rodha, it is certainly the prince among trees’, [AitBr.]; or by ‘that is to say’, ‘to wit’ e.g. tato devā etaṃ vajraṃ dadṛśur yad apaḥ, ‘the gods then saw this thunderbolt, to wit, the water’, [ŚBr.] as an adv. conjunction generally = ‘that’, esp. after verbs of saying, thinking &c., often introducing an oratio directa with or without iti; iti yad, at the end of a sentence = ‘thinking that’, ‘under the impression that’ e.g. [Ratnāv. ii, 2/8.] also = ‘so that’, ‘in order that’, ‘wherefore’, ‘whence’, ‘as’, ‘in as much as’, ‘since’, ‘because’ [the correlative being tad, ‘therefore’], ‘when’, ‘if’, [RV.] &c. &c.; ádha yád, ‘even if’, ‘although’, [RV.] yad api id., [Megh.] yad u — evam, ‘as — so’, [ŚvetUp.]; yad uta, ‘that’, [Bālar.]; ‘that is to say’, ‘scilicet’, [Kāraṇḍ.]; [Divyāv.]; yat kila, ‘that’, [Prasannar.]; yac ca, ‘if’, ‘that is to say’, [Car.]; yac ca-yac ca, ‘both - and’, [Divyāv.]; ‘that’ [accord. to [Pāṇ. iii, 3, 148] after expressions of ‘impossibility’, ‘disbelief’, ‘hope’, ‘disregard’, ‘reproach’ and ‘wonder’]; yad vā, ‘or else’, ‘whether’, [Kāv.]; [Rājat.]; [yad vā, ‘or else’, is very often in commentators]; ‘however’, [Bālar.]; yad vā — yadi vā, ‘if — or if’, [Bhag.]; yad bhūyasā, ‘for the most part’, [Divyāv.]; yat satyam, ‘certainly’, ‘indeed’, ‘of course’, [Mṛcch.]; [Ratnāv.]; yan nu, with 1st pers., ‘what if I’, ‘let me’, [Divyāv.])
cl. 1. P. Ā. ([Dhātup. xxiii, 33]) yájati, °te (1. sg. yajase, [RV. viii, 25, 1]; Ved. Impv. yákṣi or °ṣva; pf. iyāja, [MBh.]; ījé, [RV.]; yejé [?] [AV.] cf. [Kāś.] on [Pāṇ. vi, 4, 120]; Ved. aor. ayākṣīt or ayāṭ; ayaṣṭa; Subj. yakṣat, yakṣati, °te; 3. sg. ayakṣata, [ĀśvGṛ.]; Prec. ijyāt, [Pāṇ. iii, 4, 104]; yakṣīya, [MaitrS.]; fut. yaṣṭā, [Br.]; yakṣyati, °yáte, [RV.] &c. &c.; inf. yáṣṭum, ījitum, [MBh.]; Ved. °ṭave; yájadhyai or yajádhyai; p.p. iṣṭa ind.p. iṣṭvā́, [AV.]; iṣṭvīnam, [Pāṇ. vii, 1, 48]; -ijya Gr.; yā́jam, [AV.]), to worship, adore, honour (esp. with sacrifice or oblations); to consecrate, hallow, offer (with acc., rarely dat. loc. or prati, of the deity or person to whom; dat. of the person for whom, or the thing for which; and instr. of the means by which the sacrifice is performed; in older language generally P. of Agni or any other mediator, and Ā. of one who makes an offering on his own account, cf. yája-māna; later properly P. when used with reference to the officiating priest, and Ā. when referring to the institutor of the sacrifice), [RV.] &c. &c.; to offer i.e. to present, grant, yield, bestow, [MBh.]; [BhP.]; (Ā.) to sacrifice with a view to (acc.), [RV.]; to invite to sacrifice by the Yājyā verses, [ŚBr.]; [ŚāṅkhŚr.] : Pass. ijyate (p. Ved. ijyamāna or yajyamāna, [Pat.] on [Pāṇ. vi, 1, 108] ; ep. also pr. p. ijyat), to be sacrificed or worshipped, [MBh.]; [Kāv.] &c.: Caus. yājáyati (ep. also °te; aor. ayīyajat), to assist any one (acc.) as a priest at a sacrifice (instr.), [TS.]; [Br.]; to cause any one (acc.) to sacrifice anything (acc.) or by means of any one (instr.), [MBh.]; [R.] : Desid. yíyakṣati, °te (cf. íyakṣati), to desire to sacrifice or worship, [MBh.]; [R.] : Intens. yāyajyate, yāyajīti, yāyaṣṭi, [Pāṇ. vii, 4, 83], Sch.
[cf. Zd. yaz; Gk. ἁγνός, ἅγος, ἅζομαι.]
(ifc.; cf. [Pāṇ. viii, 2, 36]) sacrificing, worshipping, a sacrificer (see divi- and deva-yáj)
cl. 1. P. ([Dhātup. xxiii, 15]) yácchati (Ved. also °te, and Ved. ep. yámati, °te; pf. yayāma, yeme; 2. sg. yayantha, 3. pl. yemúḥ, yemiré, [RV.] &c. &c.; 3. du. irreg. -yamatuḥ, [RV. v, 67, 1]; aor. áyān, áyamuh; Impv. yaṃsi, yandhí; Pot. yamyās, yamīmahi, [RV.]; áyāṃsam, ayāṃsi, áyaṃsta Subj. yaṃsat, °satas, °sate, [ib.]; [Br.]; 3. sg. -yámiṣṭa, [RV. v, 32, 7]; ayaṃsiṣam Gr.; fut. yantā, [ib.]; yaṃsyati, yamiṣyati, [Br.] &c. inf. yántum, yamitum, [ib.]; yántave, yámitavaí, [RV.]; ind.p. yatvā, yamitvā, [MBh.]; [Kāv.] &c.; yátya, [AV.]; [Br.]; -yamya, [GṛŚrS.]; -yámam, [RV.]; [Br.]), to sustain, hold, hold up, support (Ā. ‘one's self’; with loc. ‘to be founded on’), [RV.]; [Br.]; [ChUp.]; to raise, wield (a weapon &c.; Ā. with āyudhaiḥ, ‘to brandish weapons’), [RV.]; to raise, extend or hold (as a screen &c.) over (dat.), [RV.]; (Ā.) to extend one's self before (dat.), [AitBr.]; to raise (the other scale), weigh more, [ŚBr.]; to stretch out, expand, spread, display, show, [RV.]; to hold or keep in, hold back, restrain, check, curb, govern, subdue, control, [ib.] &c. &c.; to offer; confer, grant, bestow on (dat. or loc.), present with (instr.), [RV.] &c. &c.; (with mārgam), to make way for (gen.), [MBh.]; (with prati and abl.), to give anything in exchange for anything, [Kāś.] on [Pāṇ. ii, 3, 11]; (Ā.) to give one's self up to, be faithful to, obey (dat.), [RV.]; to raise, utter (a sound &c.), [ib.]; to fix, establish, [ib.]; (Ā.) to be firm, not budge, [RV.]; to catch fire, [TBr.] (Sch.) : Pass. yamyáte (aor. áyāmi), to be raised or lifted up or held back or restrained, [RV.] &c. &c.: Caus. yāmayati ([AV.]), yamayati ([Br.] &c.; °te, [MBh.]; aor. ayīyamat), to restrain, hold in, control, keep or put in order: Desid. yiyaṃsati, to wish to restrain &c., [Br.] : Intens. yaṃyamīti (see ud-√ yam) or yaṃyamyate ([Pāṇ. vii, 4, 85], Vārtt. 2, [Pat.]) [cf. Gk. ζημία, ‘restraint, punishment’.]
yát mfn. (pr. p. of √ 5. i) going, moving, [RV.] &c. &c. (abde yati, in this year, [L.])
cl. 1. Ā. (prob. connected with √ yam and orig. meaning, ‘to stretch’, [Dhātup. ii, 29]) yátate (Ved. and ep. also P. °ti; p. yátamāna, yátāna and yatāná, [RV.]; pf. yete, 3. pl. yetire, [ib.] &c.; aor. ayatiṣṭa, [Br.]; fut. yatiṣyate, [Br.], °ti, [MBh.]; inf. yatitum, [MBh.]; ind.p. -yátya, [MBh.]), (P.) to place in order, marshal, join, connect, [RV.]; (P. or Ā.) to keep pace, be in line, rival or vie with (instr.), [ib.]; (Ā.) to join (instr.), associate with (instr.), march or fly together or in line, [ib.]; to conform or comply with (instr.), [ib.]; to meet, encounter (in battle), [ib.]; [Br.]; to seek to join one's self with, make for, tend towards (loc.), [ib.]; to endeavour to reach, strive after, be eager or anxious for (with loc. dat. acc. with or without prati, once with gen.; also with arthe, arthāya, artham and hetos ifc.; or with inf.), [Mn.]; [MBh.]; [Kāv.] &c.; to exert one's self, take pains, endeavour, make effort, persevere, be cautious or watchful, [ib.]; to be prepared for (acc.), [R.] : Caus. (or cl. 10. [Dhātup. xxxiii, 62]) yātáyati (or °te; aor. ayīyatat; Pass. yātyate), to join, unite (Ā. intrans.), [RV.]; to join or attach to (loc.) P. [PañcavBr.]; to cause to fight, [AitBr.]; to strive to obtain anything (acc.) from (abl.), [Mālav.]; ; (rarely Ā.) to requite, return, reward or punish, reprove (as a fault), [RV.] &c. &c. (Ā.) to surrender or yield up anything (acc.) to (acc. or gen.), [MBh.]; (P. Ā.) to distress, torture, vex, annoy, [BhP.]; accord. to [Dhātup.] also nikāre (others nirākāre or khede) and upaskāre: Desid. yiyatiṣate Gr.: Intens. yāyatyate and yāyatti, [ib.]
yáthā ind. (in Veda also unaccented; fr. 3. ya, correlative of táthā) in which manner or way, according as, as, like (also with cid, ha, ha vai, iva, ivāṅga, iva ha, eva, and followed by correl. tathā, tathā tathā, tadvat, evam, Ved. also evá), [RV.] &c. &c. (yathaitat or yathaivaitat, ‘as for that’ ; yathā-tathā or — tena satyena, ‘as surely as’ — ‘so truly’)
as, for instance, namely (also tad yathā, ‘as here follows’), [Up.]; [GṛŚrS.]; [Nir.]
as it is or was (elliptically), [BhP.]
that, so that, in order that (with Pot. or Subj., later also with fut. pres., impf. and aor.; in earlier language is often placed after the first word of a sentence; sometimes with ellipsis of syāt and bhavet), [RV.] &c. &c.
that (esp. after verbs of ‘knowing’, ‘believing’, ‘hearing’, ‘doubting’ &c.; either with or without iti at the end of the sentence), [Up.]; [MBh.]; [Kāv.] &c.
as if (with Pot.), [Daś.]; [Śak.]; how (= quam, expressing ‘admiration’), [Pāṇ. viii, 1, 37], Sch.
according to what is right, properly, correctly (= yathāvat), [BhP.] (yáthā yathā — táthā tathā or evaíva, ‘in whatever manner’, — ‘in that manner’, ‘according as’ or ‘in proportion as’, — ‘so’, ‘by how much the more’ — ‘by so much’, ‘the more’ — ‘the more’; yathā tathā, ‘in whatever manner’, ‘in every way’, ‘anyhow’; with na, ‘in no way’, ‘really not’; yathā kathaṃcit, ‘in any way’, ‘somehow or other’; yathaiva, ‘just as’; tad yathāpināma, ‘just as if’).
yadā́ ind. (fr. 3. ya) when, at what time, whenever (generally followed by the correlatives tadā, tatas, tarhi, in Veda also by ā́t, ā́d ī́t, átha, ádha and tád), [RV.] &c. &c. (yadā yadā, followed by tadā or tadā tadā, ‘as often as — so often’, ‘whenever’; — tadā id., with repeated verbs, e.g. [Hit. i, 197]; yadaiva-tadaiva, ‘when indeed — then indeed’, [Śak.] yadā prabhṛti — tadā prabhṛti, ‘from whatever time — from that time forward’, [R.]; yadaiva khalu — tadā prabhrity eva, ‘as soon as — thence forward’, [Śak.]; yadā kadā́ ca, ‘as often as’, ‘whenever’, [RV.]; yadā kadā cit, ‘at any time’, [Kauś.]; yadā tadā, ‘always’, [Naiṣ.]; the copula after is often dropped, esp. after a participle, e.g. yadā kṣayaṃ gataṃ sarvam, ‘when all had gone to ruin’, [R.] is sometimes joined with other relatives used indefinitely, e.g. yo 'tti yasya yadā māṃsam, ‘when any one eats the flesh of any one’, [Hit.])
yádi ind. (in Veda also yádī, sometimes yadi cit, yadi ha vai, yádī́t, yády u, yady u vai) if, in case that, [RV.] &c. &c. In the earlier language may be joined with Indic. Subj. or Leṭ Pot., or Fut., the consequent clause of the conditional sentence being generally without any particle. In the later language may be joined with Pres. (followed in consequent clause by another Pres., e.g. yadi jīvati bhadrāṇi paśyati, ‘if he lives he beholds prosperity’, or by fut. or by Impv. or by Pot. or by no verb) ; or it may be joined with Pot. (e.g. yadi rājā daṇḍaṃ na praṇayet, ‘if the king were not to inflict punishment’, followed by another Pot. or by Cond. or by Pres. or by Impv. or by fut. or by no verb); or it may be joined with fut. (e.g. yadi na kariṣyanti tat, ‘if they will not do that’, followed by another fut. or by Pres. or by Impv. or by no verb); or it may be joined with Cond. (e.g. yady anujñām adāsyat, ‘if he should give permission’, followed by another Cond. or by Pot. or by aor.); or it may be joined with aor. (e.g. yadi prajā-patir na vapur arsrākṣīt, ‘if the Creator had not created the body’, followed by Cond. or by Pot. or by pf.); or it may be joined with Impv. or even with pf. (e.g. yady āha, ‘if he had said’). There may be other constructions, and in the consequent clauses some one of the following may be used: atha, atra, tad, tena, tatas, tataḥ param, tadā, tarhi, tadānīm. Observe that may sometimes = ‘as sure as’ (esp. in asseverations, followed by Impv. with or without tathā or tena or followed by Pot. with tad), [MBh.]; [Kāv.] &c.; or it may = ‘whether’ (followed by Pres. or Pot. or no verb, e.g. yadi-na vā, ‘whether-or not’, and sometimes kim is added), [ib.]; or it may = ‘that’ (after verbs of ‘not believing’ or ‘doubting’, with Pres. or Pot., e.g. nāśaṃse yadi jīvanti, ‘I do not expect that they are alive’, cf. [Pāṇ. iii, 3, 147], Sch.); or if placed after duṣkaraṃ or kathaṃ cid it may = ‘hardly’, ‘scarcely’, [MBh.]; [R.]; or it may = ‘if perchance’, ‘perhaps’ (with Pot. with or without iti, or with fut. or pres.), [MBh.]; [Kāv.] &c. The following are other combinations: yadi tāvat, ‘how would it be if’ (with Pres. or Impv.)
yadi nāma, ‘if ever’
yadi cet (cet being added redundantly) = ‘if’ (e.g. yadi cet syāt, ‘if it should be’)
purā yadi = ‘before’ (e.g. purā yadi paśyāmi, ‘before that I see’)
yády ápi (rarely api yadi), ‘even if’, ‘although’ (followed by tathāpi or tad api or sometimes by no particle in the correlative clause)
— yadi ca-yady api, ‘if — and if — if also’
yádi — yádi-vā, or yádi vā — yádi vā, or yádi vā — yádi, or yadi vā — vā, or vā — yadi vā, or yad vā — yadi vā, ‘if — or if’, ‘whether — or’
yádi vā — ná vā, ‘whether — or not’
vā — yadi vā — yadi vā-tathāpi, ‘whether — or — or — yet’
yádu m. N. of an ancient hero (in the Veda often mentioned together with Turvaśa [or Turvasu] q.v., and described as preserved by Indra during an inundation; in epic poetry he is a son of Yayāti and brother of Puru and Turvasu, Kṛṣṇa being descended from Yadu, and Bharata and Kuru from Puru; Yadu is also called a son of Vasu, king of Cedi, or a son of Hary-aśva), [RV.]; [MBh.]; [Hariv.]; [Pur.]
N. of a country on the west of the Jumnā river (about Mathurā and Vṛndā-vana, over which Yadu ruled; according to others the Deccan or Southern peninsula of India), [W.]
pl. the people of Yadu or the descendants of king Yadu (cf. yādava), [ib.]
(perhaps Desid. of a √ yah, from which yahu and yahva) cl. 1. P. Ā. yákṣati, °te, (prob.) to be quick, speed on (only in pra-√ yakṣ, q.v.; and once in yakṣāmas, to explain yakṣa, [R. vii, 4, 12]), cl. 10. Ā. yakṣayate, to worship, honour, [Dhātup. xxxiii, 19.]
the act of checking or curbing, suppression, restraint (with vācām, restraint of words, silence), [BhP.]
self-control forbearance, any great moral rule or duty (as opp. to niyama, a minor observance; in [Yājñ. iii, 313] ten Yamas are mentioned, sometimes only five), [Mn.]; [MBh.] &c.
(in Yoga) self-restraint (as the first of the eight Aṅgas or means of attaining mental concentration), [IW. 93]
any rule or observance, [PārGṛ.]
yamá mf(A/ or I/)n. twin-born, twin, forming a pair, [RV.] &c. &c.
yáma m. a twin, one of a pair or couple, a fellow (du. ‘the twins’, N. of the Aśvins and of their twin children by Mādrī, called Nakula and Saha-deva; yamau mithunau, twins of different sex), [ib.]
a symbolical N. for the number ‘two’, [Hcat.]
N. of the god who presides over the Pitṛs (q.v.) and rules the spirits of the dead, [RV.] &c. &c., [IW. 18]; [197], [198] &c.; [RTL. 10]; [16]; [289] &c. (he is regarded as the first of men and born from Vivasvat, ‘the Sun’, and his wife Saraṇyū; while his brother, the seventh Manu, another form of the first man, is the son of Vivasvat and Saṃjñā, the image of Saraṇyū; his twin-sister is Yamī, with whom he resists sexual alliance, but by whom he is mourned after his death, so that the gods, to make her forget her sorrow, create night; in the Veda he is called a king or saṃgamano janānām, ‘the gatherer of men’, and rules over the departed fathers in heaven, the road to which is guarded by two broad-nosed, four-eyed, spotted dogs, the children of Śaramā q.v.; in Post-vedic mythology he is the appointed Judge and ‘Restrainer’ or ‘Punisher’ of the dead, in which capacity he is also called dharmarāja or dharma and corresponds to the Greek Pluto and to Minos; his abode is in some region of the lower world called Yama-pura; thither a soul when it leaves the body, is said to repair, and there, after the recorder, Citra-gupta, has read an account of its actions kept in a book called Agra-saṃdhānā, it receives a just sentence; in [MBh.] Yama is described as dressed in blood-red garments, with a glittering form, a crown on his head, glowing eyes and like Varuṇa, holding a noose, with which he binds the spirit after drawing it from the body, in size about the measure of a man's thumb; he is otherwise represented as grim in aspect, green in colour, clothed in red, riding on a buffalo, and holding a club in one hand and noose in the other; in the later mythology he is always represented as a terrible deity inflicting tortures, called yātanā, on departed spirits ; he is also one of the 8 guardians of the world as regent of the South quarter; he is the regent of the Nakṣatra Apa-bharaṇī or Bharaṇī, the supposed author of [RV. x, 10]; [14], of a hymn to Viṣṇu and of a law-book; yamasyārkaḥ N. of a Sāman, [ĀrṣBr.])
N. of the planet Saturn (regarded as the son of Vivasvat and Chāyā), [Hariv.]; [BhP.]
of one of Skanda's attendants (mentioned together with Ati-yama), [MBh.]
a crow, [L.] (cf. -dūtaka)
a bad horse (whose limbs are either too small or too large), [L.]
yáma n. a pair, brace, couple, [L.]
(in gram.) a twin-letter (the consonant interposed and generally understood, but not written in practice, between a nasal immediately preceded by one of the four other consonants in each class), [Prāt.]; [Pat.] on [Pāṇ. i, 1, 8]
pitch of the voice, tone of utterance, key, [Prāt.]
yáti m. (for 2. and 3. See col. 2 and p. 845) a disposer, [RV. vii, 13, 1] ([Sāy.] ‘a giver’)
‘a striver’, an ascetic, devotee, one who has restrained his passions and abandoned the world, [Up.]; [Mn.]; [MBh.] &c. (cf. [IW. 131])
N. of a mythical race of ascetics (connected with the Bhṛgus and said to have taken part in the creation of the world), [RV.] &c. &c.
N. of a son of Brahmā, [BhP.]
of a son of Nahuṣa, [MBh.]; [Hariv.]; [Pur.]
of a son of Viśvāmitra, [MBh.]
N. of Śiva, [MBh.]
= nikāra or kāra, [L.]
yáti (fr. 3. ya correlative of táti; declined only in pl. nom. acc. yáti), as many as (= Lat. quot), as often, how many or often, [RV.] (for 1. and 3. See col. 1 and p. 845).
yáti f. (for 1. and 2. See p. 841, cols. 1 and 2) restraint, control, guidance, [TS.]; [Br.]
yáva m. barley (in the earliest times, prob. any grain or corn yielding flour or meal; pl. barley-corns), [RV.] &c. &c.
a barley-corn (either as a measure of length = 1/6 or 1/8 of an Aṅgula, [VarBṛS.]; or as a weight = 6 or 12 mustard seeds = 1/2 Guñjā, [Mn.]; [Yājñ.])
any grain of seed or seed corn, [Bhpr.]
(in palmistry) a figure or mark on the hand resembling a barley-corn (supposed to indicate good fortune), [VarBṛS.]
N. of a partic. astron. Yoga (when the favourable planets are situated in the 4th and 10th mansions and the unfavourable ones in the 1st and 7th), [ib.]
speed, velocity, [W.] (prob. w.r. for java); a double convex lens, [ib.]
act of worship or devotion, offering, oblation, sacrifice (the former meanings prevailing in Veda, the latter in post-Vedic literature; cf. mahā-y°), [RV.] &c. &c.
a worshipper, sacrificer, [RV. iii, 30, 15]; [32, 12]
fire, [L.]
= ātman, [L.]
Sacrifice personified, [MBh.]; [Hariv.]
(with prājāpatya) N. of the reputed author of [RV. x, 130], [Anukr.]
yájus n. religious reverence, veneration, worship, sacrifice, [RV.]
a sacrificial prayer or formula (technical term for partic. Mantras muttered in a peculiar manner at a sacrifice; they were properly in prose and distinguished from the ṛc and sāman, q.v.), [RV.] &c. &c.
yákṛt n. (the weak cases are optionally formed fr. a base yakan cf. [Pāṇ. vi, 1, 63]; nom. acc. yákṛt, [AV.]; abl. yaknás, [RV.]; yakṛtas, [Suśr.]; instr. yaknā́, [VS.]; loc. yakṛti, [Suśr.]; ibc. only ) the liver, [RV.]; &c.
yakṣá n. a living supernatural being, spiritual apparition, ghost, spirit, [RV.]; [AV.]; [VS.]; [Br.]; [GṛŚrS.] (accord. to some native Comms. = yajña, pujā, pūjita &c.)
yakṣá m. N. of a class of semi-divine beings (attendants of Kubera, exceptionally also of Viṣṇu; described as sons of Pulastya, of Pulaha, of Kaśyapa, of Khasā or Krodhā; also as produced from the feet of Brahmā; though generally regarded as beings of a benevolent and inoffensive disposition, like the Yakṣa in Kālidāsa's Megha-dūta, they are occasionally classed with Piśācas and other malignant spirits, and sometimes said to cause demoniacal possession; as to their position in the Buddhist system See [MWB. 206, 218]), [Up.]; [GṛS.]; [Mn.]; [MBh.] &c.
yárhi ind. (fr. 3. ya; correlative of tárhi, etárhi, but also followed by tadā, tatra, atha &c.) when, at which time, whenever, while, whereas (with pres. or Pot., imp. aor. or pf.; sometimes also with no verb), [TS.]; [AitBr.]; [BhP.]
yátas ind. (fr. 3. ya, correlative of tátas, and often used as abl. or instr. of the relative pron.) from which or what, whence, whereof, wherefrom, [RV.] &c. &c. (yáto yataḥ, ‘from whichever’, ‘from whatever’, ‘whencesoever’; yatas tataḥ, ‘from any one soever’, ‘from any quarter whatever’; yata eva kutaś ca, ‘from this or that place’, ‘whencesoever’)
where, in what place, [AV.] &c. &c.
whither, [Kāv.]; [Var.]; [Kathās.] (yato yataḥ, ‘whithersoever’; yatas tataḥ, ‘any whither’, ‘to any place whatever’)
wherefore, for which reason, in consequence where of [R.]; [BhP.]
as, because, for, since, [AV.] &c. &c. (often connecting with a previous statement)
from which time forward, since when (also with prabhṛti; yato jātā, ‘ever since birth’), [MBh.]; [Kāv.] &c.
as soon as, [RV. iii, 10, 6]
that (= ὅτι, also to introduce an oratio recta), [Kāv.]; [Pur.]
m. activity of will, volition, aspiring after, [Kaṇ.]; [Bhāṣāp.]
performance, work, [Bhar.]
(also pl.) effort, exertion, energy, zeal, trouble, pains, care, endeavour after (loc. or comp.), [Mn.]; [MBh.] &c. (yatnaṃ with √ kṛ, ā-√ sthā, samā-√ sthā, ā-√ dhā and loc. or inf., ‘to make an effort or attempt’, ‘take trouble or pains for’; yatnena or °tnais, ‘with effort’, ‘carefully’, ‘eagerly’, ‘strenuously’ [also ibc.]; yatnenāpi, ‘in spite of every effort’; yatnair vinā, ‘without effort’; yatnāt, with or notwithstanding effort; mahato yatnāt ‘, with great effort’, ‘very carefully’)
a special or express remark or statement, [ĀpŚr.], Sch.
yátra ind. (in Veda also yátrā; fr. 3. ya, correlative of tátra, and often used for the loc. of the relative pron.) in or to which place, where, wherein, wherever, whither, [RV.] &c. &c. (yatra yatra, ‘wherever’, ‘whithersoever’; yatra tatra or yatra tatrāpi, ‘anywhere whatever’ or = yasmiṃs tasmin, ‘in whatever’; yatra tatra dine, ‘on any day whatever’; yatra kutra, with or without cit or api, ‘everywhere’ or = yasmin kasmin, ‘in whatever’; yátra kvá ca or yatra kva cana, ‘wherever’, ‘in any place whatever’, ‘whithersoever’; yatra kva ca, ‘anywhere whatever’; yatra kvāpi, ‘to any place’, ‘hither and thither’; yatra vā, ‘or elsewhere’)
on which occasion, in which case, if, when, as, [RV.] &c. &c. (yatra tatra, ‘on every occasion’, yatra kva ca, ‘whenever’)
in order that, [RV. iii, 32, 14]; [ix, 29, 5]
that (with Pot. after ‘to doubt, wonder &c.’), [Pāṇ. iii, 3, 148]
f. (for 2. See p. 848, col. 3) sacrificing, [Pāṇ. iii, 3, 110], Sch. (prob. w.r. for iṣṭi).
yaṣṭí n. (only [L.]) or f. (also yaṣṭī cf. g. bahv-ādi; prob. fr. √ yach = yam; for 1. See p. 840, col. 3) ‘any support’, a staff, stick, wand, rod, mace, club, cudgel
pole, pillar, perch, [ŚBr.] &c. &c.
a flag-staff (see dhvaja-y°)
a stalk, stem, branch, twig, [Hariv.]; [Kāv.]
(ifc.) anything thin or slender (see aṅga-, bhuja-y°), [MBh.]; [Kāv.] &c.
the blade of a sword (see asi-y°)
a thread, string (esp. of pearls; cf. maṇi-, hāra-y°), [Kālid.]