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.])
yád m. = puruṣa, [Tattvas.]