ka : the first consonant of the alphabet, and the first guttural letter (corresponding in sound to k in keep or king).

ka : ká kas, kā, kim, interrog. pron. (see kim and kad, and cf. the following words in which the interrogative base appears, katama, katara, kati, katham, kadā, karhi, kā, &c.), who? which? what? In its declension follows the pronoun tad except in nom. acc. sing. neut., where kim has taken the place of kad or kat in classical Sanskṛt; but the old form kad is found in the Veda (see [Gram. 227]);

ka : [cf. Zd. ka, kô, kâ, kat; Gk. πόθεν, πῶς, (Ion. κόθεν, κῶς), τίς, τί; Lat. quis, quid; Lith. kas ká; Goth. hvas, hvô, hva, Angl.Sax. hwā, hwaet; Eng. who, what.]

ka : The interrogative sentence introduced by is often terminated by iti (e.g. kasya sa putra iti kathyatām, let it be said, ‘whose son is he?’), but iti may be omitted and the sentence lose its direct interrogative character (e.g. kasya sa putro na jñāyate, it is not known whose son he is). with or without √ 1. as may express ‘how is it possible that?’ ‘what power have I, you, they, &c.?’ (e.g. ke mama dhanvino'nye, what can the other archers do against me? ke āvām paritrātum, what power have we to rescue you?) is often connected with a demonstrative pron. (e.g. ko 'yam āyāti, who comes here?) or with the potential (e.g. ko hariṃ nindet, who will blame Hari?) is sometimes repeated (e.g. kaḥ ko 'tra, who is there? kān kān, whom? whom? i.e. which of them? cf. [Gram. 54]), and the repetition is often due to a kind of attraction (e.g. keṣāṃ kiṃ śāstram adhyayanīyam, which book is to be read by whom? [Gram. 836. a]). When kim is connected with the inst. c. of a noun or with the indeclinable participle it may express ‘what is gained by doing so, &c.?’ (= ko'rthas); (e.g. kiṃ vilambena, what is gained by delay? kim bahunā, what is the use of more words? dhanena kiṃ yo na dadāti, what is the use of wealth to him who does not give? with inst. and gen., nīrujaḥ kim auṣadhaiḥ, what is the use of medicine to the healthy?)

ka : is often followed by the particles iva, u, nāma, nu, vā, svid, some of which serve merely to generalize the interrogation (e.g. kim iva etad, what can this be? ka u śravat, who can possibly hear? ko nāma jānāti, who indeed knows? ko nvayam, who, pray, is this? kiṃ nu kāryam, what is to be done? ko vā devād anyaḥ, who possibly other than a god? kasya svid hṛdayaṃ nāsti, of what person is there no heart?)

ka : is occasionally used alone as an indefinite pronoun, especially in negative sentences (e.g. na kasya ko vallabhaḥ, no one is a favourite of any one; nānyo jānāti kaḥ, no one else knows; kathaṃ sa ghātayati kam, how does he kill any one?) Generally, however, is only made indefinite when connected with the particles ca, caná, cid, vā, and ápi, in which case may sometimes be preceded by the relative ya (e.g. ye ke ca, any persons whatsoever; yasyai kasyai ca devatāyai, to any deity whatsoever; yāni kāni ca mitrāṇi, any friends whatsoever; yat kiṃca, whatever). The particle cana, being composed of ca and na, properly gives a negative force to the pronoun (e.g. yasmād indrād ṛte kiṃcana, without which Indra there is nothing), but the negative sense is generally dropped (e.g. kaścana, any one; na kaścana, no one), and a relative is sometimes connected with it (e.g. yat kiṃcana, anything whatsoever). Examples of cid with the interrogative are common; vā and api are not so common, but the latter is often found in classical Sanskṛt (e.g. kaścid, any one; kecid, some; na kaścid, no one; na kiṃcid api, nothing whatsoever; yaḥ kaścid, any one whatsoever; kecit — kecit, some — others; yasmin kasmin vā deśe, in any country whatsoever; na ko 'pi, no one; na kimapi, nothing whatever). may sometimes be used, like 2. kad, at the beginning of a compound. See ka-pūya, &c.

ka : ká as, m. (according to native authorities) N. of Prajāpati or of a Prajāpati, [VS. xx, 4]; [xxii, 20]; [TS. i]; [ŚBr.] &c.

ka : of Brahman, [MBh. i, 32]; [BhP. iii, 12, 51]; [xii, 13, 19]; [20]

ka : of Dakṣa, [BhP. ix, 10, 10]

ka : of Viṣṇu, [L.]

ka : of Yama, [L.]

ka : of Garuḍa

ka : the soul, [Tattvas.]

ka : a particular comet, [VarBṛS.]

ka : the sun, [L.]

ka : fire, [L.]

ka : splendour, light, [L.]

ka : air, [L.]

ka : a peacock, [L.]

ka : the body, [L.]

ka : time, [L.]

ka : wealth, [L.]

ka : sound, [L.]

ka : a king, [L.]

ka : = kāma-granthi (?)

ka : ká (am), n. happiness, joy, pleasure, [ChUp. iv, 10, 5]; [Nir.] &c.

ka : water, [MaitrS. i, 10, 10]; [ŚBr. x]; [Yājñ.] &c.

ka : the head

ka : hair, a head of hair, [L.]

ka : ká n. (also regarded as ind.; cf. 1. kam.)

ka : a Taddhita affix (much used in forming adjectives; it may also be added to nouns to express diminution, deterioration, or similarity, e.g. putraka, a little son; aśvaka, a bad horse or like a horse).

brahman : bráhman n. (lit. ‘growth’, ‘expansion’, ‘evolution’, ‘development’ ‘swelling of the spirit or soul’, fr. √ 2. bṛh) pious effusion or utterance, outpouring of the heart in worshipping the gods, prayer, [RV.]; [AV.]; [VS.]; [TS.]

brahman : the sacred word (as opp. to vāc, the word of man), the Veda, a sacred text, a text or Mantra used as a spell (forming a distinct class from the ṛcas, sāmāni and yajūṃṣi; cf. brahma-veda), [RV.]; [AV.]; [Br.]; [Mn.]; [Pur.]

brahman : the Brāhmaṇa portion of the Veda, [Mn. iv, 100]

brahman : the sacred syllable Om, [Prab.], Sch., (cf. [Mn. ii, 83])

brahman : religious or spiritual knowledge (opp. to religious observances and bodily mortification such as tapas &c.), [AV.]; [Br.]; [Mn.]; [R.]

brahman : holy life (esp. continence, chastity; cf. brahma-carya), [Śak. i, 24/25]; [Śaṃk.]; [Sarvad.]

brahman : (exceptionally treated as m.) the Brahmă or one self-existent impersonal Spirit, the one universal Soul (or one divine essence and source from which all created things emanate or with which they are identified and to which they return), the Self-existent, the Absolute, the Eternal (not generally an object of worship but rather of meditation and-knowledge ; also with jyéṣṭha, prathama-já, svayám-bhu, a-mūrta, para, paratara, parama, mahat, sanātana, śāśvata; and = paramātman, ātman, adhyātma, pradhāna, kṣetra-jña, tattva), [AV.]; [ŚBr.]; [Mn.]; [MBh.] &c. ([IW. 9, 83] &c.)

brahman : bráhman n. the class of men who are the repositories and communicators of sacred knowledge, the Brāhmanical caste as a body (rarely an individual Brāhman), [AV.]; [TS.]; [VS.]; [ŚBr.]; [Mn.]; [BhP.]

brahman : food, [Naigh. ii, 7]

brahman : wealth, [ib.] [10]

brahman : final emancipation, [L.]

brahman : (brahmán), m. one who prays, a devout or religious man, a Brāhman who is a knower of Vedic texts or spells, one versed in sacred knowledge, [RV.] &c. &c.

brahman : [cf. Lat., flāmen]

brahman : N. of Bṛhas-pati (as the priest of the gods), [RV. x, 141, 3]

brahman : one of the 4 principal priests or Ṛtvijas (the other three being the Hotṛ, Adhvaryu and Udgātṛ; the Brahman was the most learned of them and was required to know the 3 Vedas, to supervise the sacrifice and to set right mistakes; at a later period his functions were based especially on the Atharva-veda), [RV.] &c. &c.

brahman : Brahmā or the one impersonal universal Spirit manifested as a personal Creator and as the first of the triad of personal gods (= prajā-pati, q.v.; he never appears to have become an object of general worship, though he has two temples in India See [RTL. 555] &c.; his wife is Sarasvatī, [ib.] [48]), [TBr.] &c. &c.

brahman : = brahmaṇa āyuḥ, a lifetime of Brahmā, [Pañcar.]

brahman : an inhabitant of Brahmā's heaven, [Jātakam.]

brahman : the sun, [L.]

brahman : N. of Śiva, [Prab.], Sch.

brahman : the Veda (?), [PārGṛ.]

brahman : the intellect (= buddhi), [Tattvas.]

brahman : N. of a star, δ Aurigae, [Sūryas.]

brahman : a partic. astron. Yoga, [L.]

brahman : N. of the 9th Muhūrta, [L.]

brahman : (with Jainas) a partic. Kalpa, [Dharmaś.]

brahman : N. of the servant of the 10th Arhat of the present Avasarpiṇī, [L.]

brahman : of a magician, [Rājat.]

juṣ : cl. 6. Ā. °ṣáte (also P. [RV.] [°ṣát, ájuṣat] [MBh.] &c.; Subj. °ṣāte; Pot. °ṣéta; 3. pl. °ṣerata, [RV.]; Impv. °ṣátām; impf. ajuṣata, [ii, 37, 4]; 1. sg. ájuṣe, [AV. vi, 61, 3]; p. °ṣámāṇa) cl. 3. P. irr. jújoṣati (Subj. and p. jújoṣat; cf. [Pāṇ. vii, 3, 87], Vārtt. 2; Impv. 2. pl. °juṣṭana, [RV.]), rarely cl. 1. P. joṣati (Subj. jóṣat; — aor. p. juṣāṇá; 3. pl. ajuṣran, [i, 71, 1]; 2. sg. jóṣi, [ii], [iv]; 3. sg. jóṣiṣat, [ii, 35, 1] [cf. [Kāś.] on [Pāṇ. iii, 1, 34] and [4, 7]; [94] and [97]]; pf. jujóṣa, °juṣé; p. °juṣvás, generally °ṣāṇá; ind.p. juṣṭvī́, [RV.]) to be pleased or satisfied or favourable, [RV.]; [AV.] &c.; to like, be fond of delight in (acc. or gen.), enjoy, [RV.] (with tanvām or °vás, ‘to be delighted’, [iii, 1, 1]; [x, 8, 3]), [AV.] &c.; to have pleasure in granting anything (acc.) to (loc.), [RV. vi, 14, 1]; to have pleasure in (dat.), resolve to (Ved. Inf.), [i, 167, 5]; [iv, 24, 5]; [ŚBr. iii, 6, 4, 7]; to give pleasure to (loc.), [RV. x, 105, 8]; to choose for (dat.), [VS. v, 42]; [TS. vi]; [ŚBr. iii, 6, 4, 8]; to devote one's self to (acc.), practise, undergo, suffer, [BhP. ii, 2, 7]; [viii, 7, 20]; [Bhaṭṭ. xvii, 112]; to delight in visiting, frequent, visit, inhabit, enter (a carriage &c.), [MBh. iii], [v], [xiv]; [Bhaṭṭ. xiv, 95]; to afflict, [MBh. iii] : Caus. Ā. (Subj. 2. sg. joṣáyāse) to like, love, behave kindly towards (acc.), cherish, [RV.]; to delight in, approve of (acc.), choose, [ŚBr. iii]; [MBh. xiv, 1289]; (P. cf. [Dhātup. xxxiv, 28]), [Bhag. iii, 26];

juṣ : [cf. γεύομαι; Zd. zaosha; Hib. gus; Goth. kiusu; Lat. gus-tus.]

juṣ : mfn. ifc. liking, fond of, devoted to (once with acc. [BhP. vii, 6, 25]; cf. nikṛtiṃ-), [BhP.]; [Bhartṛ.]; [Śāntiś.]; [Kathās.]

juṣ : dwelling in [Hcar. vii]

juṣ : visiting, approaching, [BhP. ii, 7, 25]; [Madhus.]

juṣ : having, showing, [Bālar. iv, 17]; [ix, 25]; [Siṃhās. Introd. 5l]; [xv, 4]; [Kuval. 169]

juṣ : similar, [Hcar. i, 44]

juṣ : cf. sa-.

yuvan : yúvan mf(yUnI, or yuvatI or yuvati, q.v.)n. (prob. fr. √ 2. yu) young, youthful, adult (applied to men and animals), strong, good, healthy, [RV.] &c. &c.

yuvan : yúvan m. a youth, young man, young animal (in Veda often applied to gods, esp. to Indra, Agni, and the Maruts), [ib.]

yuvan : (in gram.) the younger descendant of any one (an elder being still alive), [Pāṇ. i, 2, 65], &c.

yuvan : N. of the ninth year in Jupiter's cycle of 60 years, [Jyot.]; an elephant 60 years old, [Gal.]

yuvan : [cf. Lat. juvenis, juventa; Slav. junǔ; Lith. jáunas; Goth. juggs ; Germ. junc, jung; Angl.Sax. geong; Eng. young.]

ka : the first consonant of the alphabet, and the first guttural letter (corresponding in sound to k in keep or king).

ka : ká kas, kā, kim, interrog. pron. (see kim and kad, and cf. the following words in which the interrogative base appears, katama, katara, kati, katham, kadā, karhi, kā, &c.), who? which? what? In its declension follows the pronoun tad except in nom. acc. sing. neut., where kim has taken the place of kad or kat in classical Sanskṛt; but the old form kad is found in the Veda (see [Gram. 227]);

ka : [cf. Zd. ka, kô, kâ, kat; Gk. πόθεν, πῶς, (Ion. κόθεν, κῶς), τίς, τί; Lat. quis, quid; Lith. kas ká; Goth. hvas, hvô, hva, Angl.Sax. hwā, hwaet; Eng. who, what.]

ka : The interrogative sentence introduced by is often terminated by iti (e.g. kasya sa putra iti kathyatām, let it be said, ‘whose son is he?’), but iti may be omitted and the sentence lose its direct interrogative character (e.g. kasya sa putro na jñāyate, it is not known whose son he is). with or without √ 1. as may express ‘how is it possible that?’ ‘what power have I, you, they, &c.?’ (e.g. ke mama dhanvino'nye, what can the other archers do against me? ke āvām paritrātum, what power have we to rescue you?) is often connected with a demonstrative pron. (e.g. ko 'yam āyāti, who comes here?) or with the potential (e.g. ko hariṃ nindet, who will blame Hari?) is sometimes repeated (e.g. kaḥ ko 'tra, who is there? kān kān, whom? whom? i.e. which of them? cf. [Gram. 54]), and the repetition is often due to a kind of attraction (e.g. keṣāṃ kiṃ śāstram adhyayanīyam, which book is to be read by whom? [Gram. 836. a]). When kim is connected with the inst. c. of a noun or with the indeclinable participle it may express ‘what is gained by doing so, &c.?’ (= ko'rthas); (e.g. kiṃ vilambena, what is gained by delay? kim bahunā, what is the use of more words? dhanena kiṃ yo na dadāti, what is the use of wealth to him who does not give? with inst. and gen., nīrujaḥ kim auṣadhaiḥ, what is the use of medicine to the healthy?)

ka : is often followed by the particles iva, u, nāma, nu, vā, svid, some of which serve merely to generalize the interrogation (e.g. kim iva etad, what can this be? ka u śravat, who can possibly hear? ko nāma jānāti, who indeed knows? ko nvayam, who, pray, is this? kiṃ nu kāryam, what is to be done? ko vā devād anyaḥ, who possibly other than a god? kasya svid hṛdayaṃ nāsti, of what person is there no heart?)

ka : is occasionally used alone as an indefinite pronoun, especially in negative sentences (e.g. na kasya ko vallabhaḥ, no one is a favourite of any one; nānyo jānāti kaḥ, no one else knows; kathaṃ sa ghātayati kam, how does he kill any one?) Generally, however, is only made indefinite when connected with the particles ca, caná, cid, vā, and ápi, in which case may sometimes be preceded by the relative ya (e.g. ye ke ca, any persons whatsoever; yasyai kasyai ca devatāyai, to any deity whatsoever; yāni kāni ca mitrāṇi, any friends whatsoever; yat kiṃca, whatever). The particle cana, being composed of ca and na, properly gives a negative force to the pronoun (e.g. yasmād indrād ṛte kiṃcana, without which Indra there is nothing), but the negative sense is generally dropped (e.g. kaścana, any one; na kaścana, no one), and a relative is sometimes connected with it (e.g. yat kiṃcana, anything whatsoever). Examples of cid with the interrogative are common; vā and api are not so common, but the latter is often found in classical Sanskṛt (e.g. kaścid, any one; kecid, some; na kaścid, no one; na kiṃcid api, nothing whatsoever; yaḥ kaścid, any one whatsoever; kecit — kecit, some — others; yasmin kasmin vā deśe, in any country whatsoever; na ko 'pi, no one; na kimapi, nothing whatever). may sometimes be used, like 2. kad, at the beginning of a compound. See ka-pūya, &c.

ka : ká as, m. (according to native authorities) N. of Prajāpati or of a Prajāpati, [VS. xx, 4]; [xxii, 20]; [TS. i]; [ŚBr.] &c.

ka : of Brahman, [MBh. i, 32]; [BhP. iii, 12, 51]; [xii, 13, 19]; [20]

ka : of Dakṣa, [BhP. ix, 10, 10]

ka : of Viṣṇu, [L.]

ka : of Yama, [L.]

ka : of Garuḍa

ka : the soul, [Tattvas.]

ka : a particular comet, [VarBṛS.]

ka : the sun, [L.]

ka : fire, [L.]

ka : splendour, light, [L.]

ka : air, [L.]

ka : a peacock, [L.]

ka : the body, [L.]

ka : time, [L.]

ka : wealth, [L.]

ka : sound, [L.]

ka : a king, [L.]

ka : = kāma-granthi (?)

ka : ká (am), n. happiness, joy, pleasure, [ChUp. iv, 10, 5]; [Nir.] &c.

ka : water, [MaitrS. i, 10, 10]; [ŚBr. x]; [Yājñ.] &c.

ka : the head

ka : hair, a head of hair, [L.]

ka : ká n. (also regarded as ind.; cf. 1. kam.)

ka : a Taddhita affix (much used in forming adjectives; it may also be added to nouns to express diminution, deterioration, or similarity, e.g. putraka, a little son; aśvaka, a bad horse or like a horse).

adhvara : a-dhvará mfn. (√ dhvṛ), not injuring, [AV.]; [TS.]

adhvara : a-dhvará (ás), m. a sacrifice (especially the Soma sacrifice)

adhvara : N. of a Vasu

adhvara : of the chief of a family

adhvara : a-dhvará n. sky or air, [L.]

marut : marút m. pl. (prob. the ‘flashing or shining ones’; cf. marīci and Gk. μαρμαίρω) the storm-gods (Indra's companions and sometimes, e.g. [Ragh. xii, 101] = devāḥ, the gods or deities in general; said in the Veda to be the sons of Rudra and Pṛśni q.v., or the children of heaven or of ocean; and described as armed with golden weapons i.e. lightnings and thunderbolts, as having iron teeth and roaring like lions, as residing in the north, as riding in golden cars drawn by ruddy horses sometimes called Pṛṣatīḥ q.v.; they are reckoned in [Naigh. v, 5] among the gods of the middle sphere, and in [RV. viii, 96, 8] are held to be three times sixty in number; in the later literature they are the children of Diti, either seven or seven times seven in number, and are sometimes said to be led by Mātariśvan), [RV.] &c. &c.

marut : the god of the wind (father of Hanumat and regent of the north-west quarter of the sky), [Kir.]; [Rājat.] (cf. comp.)

marut : wind, air, breath (also applied to the five winds in the body), [Kāv.]; [Pur.] &c.

marut : a species of plant, [Bhpr.]

marut : = ṛtvij, [Naigh. iii, 18]

marut : gold, [ib.] [i, 2]

marut : beauty, [ib.] [iii, 7]

marut : N. of a Sādhya, [Hariv.]

marut : of the prince Bṛhad-ratha, [MaitrUp.]

marut : marút f. Trigonella Corniculata, [L.]

marut : marút n. a kind of fragrant substance (= granthi-parṇa), [L.]

ā : the second vowel of the alphabet corresponding to the a in far.

ā : ind. a particle of reminiscence, [Pāṇ. i, 1, 14]; [Pat.]

ā : also of compassion or pain [more correctly written 1. ās, q.v.], and of assent, [L.] [This particle remains unaltered in orthography even before vowels (which causes it to be sometimes confounded with 1. ās), [Pāṇ. i, 1, 14.]]

ā : m. N. of Śiva, [L.]

ā : grandfather, [L.]

ā : f. N. of Lakṣmī, [L.]

ā : ā́ (as a prefix to verbs, especially of motion, and their derivatives) near, near to, towards (see ā-√ kram &c.; in the Veda, of course, the prefix is separable from the verb; in a few cases, [RV. i, 10, 11] and [v, 64, 5], a verb in the imperative is to be supplied; with roots like gam, yā, and i, ‘to go’, and 1. dā, ‘to give’, it reverses the action; e.g. ā-gacchati, ‘he comes’; ā-datte, ‘he takes’). (As a prep. with a preceding acc.) near to, towards, to, [RV.]

ā : (with a preceding noun in the acc., as jóṣam or váram) for, [RV.]

ā : (with a following acc.) up to … exclusively, [AitBr.]

ā : (with a preceding abl.) from, [RV.]; [AV.]

ā : out of, from among (e.g. bahúbhya ā́, ‘from among many’), [RV.]

ā : towards (only in asmád ā́, ‘towards us’), [RV.]

ā : (with a following abl. cf. [Pāṇ. ii, 1, 13] & [3, 10]) up to, to, as far as, [RV.]; [AV.] &c.

ā : from, [RV. i, 30, 21]

ā : (with a preceding loc.) in, at, on [RV.]; [AV.] (As an adv. after words expressing a number or degree) fully, really, indeed (e.g. trír ā́ divás, ‘quite or fully three times a day’; mahimā́ vām índrāgnī pániṣṭha ā́,, ‘your greatness, O Indra and Agni, is most praiseworthy indeed’, &c.), [RV.]

ā : (after a subst. or adj.) ‘as, like’, (or it simply strengthens the sense of the preceding word), [RV.], (after a verb), [RV. v, 7, 7]; [KenaUp.]

ā : (as a conjunctive particle) moreover, further, and (it is placed either between the two words connected [rarely after the second, [RV. x, 16, 11], or after both, [RV. x, 92, 8]] or, if there are more, after the last [[RV. iv, 57, 1] and [x, 75, 5]]; see also ātaś ca s.v.) In classical Sanskṛt it may denote the limit ‘to’, ‘until’, ‘as far as’, ‘from’, either not including the object named or including it (sometimes with acc. or abl. or forming an adv.) e.g. ā-maraṇam or ā-maraṇāt, ‘till death’, [Pañcat.] (cf. ā-maraṇānta &c.)

ā : ā-gopālā dvijātayaḥ, ‘the twice-born including the cowherds’, [MBh. ii, 531]

ā : ā-samudram or ā-samudrāt, ‘as far as the ocean’ or ‘from the ocean’ (but not including it)

ā : ā-kumāram, ‘from a child’ or ‘from childhood’ or ‘to a child’ (cf. Lat. a puero), [MBh. iii, 1403]

ā : ā-kumāram yaśaḥ pāṇineḥ, ‘the fame of Pāṇini extends even to children’

ā : ā́ ājānu-bāhu mfn. ‘one whose arms reach down to the knees’, [R. i, 1, 12]

ā : ā́ (see also ākarṇa- and ājanma-)

ā : ā́ (cf. ā-jarasám, ā-vyuṣám, ā-saptama, otsūryám.) Prefixed to adj. [rarely to subst.; cf. ā-kopa] it implies diminution, [Pāṇ. ii, 2, 18] Comm. ‘a little’ e.g. ā-piñjara mfn. a little red, reddish, [Ragh. xvi, 51]

ā : ā́ (see also ā-pakva, oṣṇa, &c.) Some commentaries (e.g. Comm. on [Ragh. iii, 8]) occasionally give to in this application the meaning samantāt, ‘all through, completely’, as ā-nīla, ‘blue all round’.

vṛt : vṛ́t (ifc.; for 2. See p. 1009, col. 2) surrounding, enclosing, obstructing (see arṇo- and nadī-vṛt)

vṛt : a troop of followers or soldiers, army, host, [RV.]

vṛt : cl. 1. Ā. ([Dhātup. xviii, 19]) vártate (rarely °ti; in Veda also vavartti and [once in [RV.]] vartti; Subj. vavártat, vavartati, vavṛtat; Pot. vavṛtyāt, vavṛtīya; Impv. vavṛtsva; impf. ávavṛtran, °tranta; pf. vavárta, vavṛtús, vavṛté, [RV.] [here also vāvṛté] &c. &c.; aor. avart, avṛtran Subj. vártat, vartta, [RV.]; avṛtat, [AV.] &c. &c.; avartiṣṭa Gr.; 3. pl. avṛtsata, [RV.]; 2. sg. vartithās, [MBh.]; Prec. vartiṣīṣṭa Gr.; fut. vartitā Gr.; vartsyáti, °te, [AV.] &c.; vartiṣyati, °te, [MBh.] &c.; Cond. avartsyat, [Br.]; avartiṣyata Gr.; inf. -vṛ́te, [RV.]; -vṛ́tas, [Br.]; vartitum, [MBh.] &c.; ind.p. vartitvā and vṛttvā Gr.; -vṛ́tya, [RV.] &c. &c.; -vártam, [Br.] &c.), to turn, turn round, revolve, roll (also applied to the rolling down of tears), [RV.] &c. &c.; to move or go on, get along, advance, proceed (with instr. ‘in a partic. way or manner’), take place, occur, be performed, come off, [Mn.]; [MBh.] &c.; to be, live, exist, be found, remain, stay, abide, dwell (with ātmani na, ‘to be not in one's right mind’; with manasi or hṛdaye, ‘to dwell or be turned or thought over in the mind’; with mūrdhni, ‘to be at the head of’, ‘to be of most importance’; kathaṃ vartate with nom. or kiṃ vartate with gen., ‘how is it with?’), [ib.]; to live on, subsist by (instr. or ind.p.), [ĀśvGṛ.]; [MBh.] &c.; to pass away (as time, ciraṃ vartate gatānām, ‘it is long since we went’), [BhP.]; to depend on (loc.), [R.]; to be in a partic. condition, be engaged in or occupied with (loc.), [Āpast.]; [MBh.] &c. ; to be intent on, attend to (dat.), [R.]; to stand or be used in the sense of (loc.), [Kāś.]; to act, conduct one's self, behave towards (loc. dat., or acc.; also with itaretaram or parasparam, ‘mutually’), [Mn.]; [MBh.] &c.; to act or deal with, follow a course of conduct (also with vṛttim), show, display, employ, use, act in any way (instr. or acc.) towards (loc. with parājñayā, ‘to act under another's command’; with prajā-rūpeṇa, ‘to assume the form of a son’; with priyám, ‘to act kindly’; with svāni, ‘to mind one's own business’; kim idam vartase, ‘what are you doing there?’), [ŚBr.]; [Mn.]; [MBh.] &c.; to tend or turn to, prove as (dat.), [Śukas.]; to be or exist or live at a partic. time, be alive or present (cf. vartamāna, vartiṣyamāṇa, and vartsyat, p. 925), [MBh.] &c. &c.; to continue (with an ind.p., atītya vartante, ‘they continue to excel’; iti vartate me buddhiḥ, ‘such continues my opinion’), [MBh.]; [Kāv.] &c.; to hold good, continue in force, be supplied from what precedes, [Pat.], [Kāś.]; to originate, arise from (abl.) or in (loc.), [BhP.]; to become, [TBr.]; to associate with (saha), [Pañcat.]; to have illicit intercourse with (loc.), [R.] : Caus. vartáyati (aor. avīvṛtat or avavartat; in [TBr.] also Ā. avavarti; inf. vartayádhyai, [RV.]; Pass. vartyate, [Br.]), to cause to turn or revolve, whirl, wave, brandish, hurl, [RV.] &c. &c.; to produce with a turning-lathe, make anything round (as a thunderbolt, a pill &c.), [RV.]; [R.]; [Suśr.]; to cause to proceed or take place or be or exist, do, perform, accomplish, display, exhibit (feelings), raise or utter (a cry), shed (tears), [MBh.]; [Kāv.] &c.; to cause to pass (as time), spend, pass, lead a life, live, subsist on or by (instr.), enter upon a course of conduct &c. (also with vṛttim or vṛttyā or vṛttena; with bhaikṣeṇa, ‘to live by begging’), conduct one's self, behave, [Mn.]; [MBh.] &c.; to set forth, relate, recount, explain, declare, [MBh.]; [Hariv.]; [R.]; to begin to instruct (dat.), [ŚāṅkhGṛ.]; to understand, know, learn, [BhP.]; to treat, [Car.]; (in law, with śiras or śīrṣam) to offer one's self to be punished if another is proved innocent by an ordeal, [Viṣṇ.]; [Yājñ.]; ‘to speak’ or ‘to shine’ (bhāṣārthe or bhāsārthe), [Dhātup. xxxiii, 108] : Desid. vívṛtsati, °te ([RV.]; [Br.]), vivartiṣate ([Pāṇ. i, 3, 92]), to wish to turn &c.: Intens. (Ved., rarely in later language) várvartti, varīvartti, varīvartyáte, varīvartate, p. várvṛtat and várvṛtāna impf. 3. sg. avarīvar, 3. pl. avarīvur (Gr. also varivartti, varīvṛtīti or varivṛtīti, varvṛtīti, varīvṛtyate), to turn, roll, revolve, be, exist, prevail, [RV.]; [ŚBr.]; [Kāv.]

vṛt : [cf. Lat. vertere; Slav. vrǔtěti, vratiti; Lith. vartýti; Goth. waírthan; Germ. werden; Eng. -ward.]

vṛt : mfn. (only ifc., for 1. See p. 1007, col. 2) turning, moving, existing

vṛt : (after numerals) = ‘fold’ (see eka-, tri-, su-vṛt)

vṛt : ind. finished, ended (a gram. term used only in the [Dhātup.] and signifying that a series of roots acted on by a rule and beginning with a root followed by ādi or prabhṛti, ends with the word preceding ).

vṛt : See √ vāvṛt, p. 947, col. 1.

śyena : śyená m. a hawk, falcon, eagle, any bird of prey (esp. the eagle that brings down Soma to man), [RV.] &c. &c.

śyena : firewood laid in the shape of an eagle, [Śulbas.]

śyena : a kind of array (in battle), [MBh.]; [Kām.]

śyena : a partic. part of the sacrificial victim, [Kauś.]

śyena : a partic. Ekāha, [ṢaḍvBr.]; [KātyŚr.]

śyena : a horse, [L.]

śyena : N. of a Ṛṣi (having the patr. Āgneya and author of [RV. x, 188]), [Anukr.]

śyena : (with or without indraśya) N. of a Sāman, [ĀrṣBr.]; [Lāṭy.]

śyena : śyená mfn. eagle-like, [AitBr.]

śyena : coming from an eagle (as ‘eagle's flesh’), [Kṛṣṇaj.] (prob. w.r. for śyaina).

dhraj : , dhrañj or dhrāj, cl. 1. P. ([Nigh. ii, 14]; [Dhātup. vii, 38], &c.) dhrájati, [RV.] (dhrañjati or dhṛñjati Gr.; p. Ā. dhrājamāna, [MaitrS.]; aor. Pot. Ā. dhrājiṣīya, [ib.]) to move, go, glide, fly, sweep on. (Cf. dhṛj and dhrij.)

antarikṣa : antárikṣa n. the intermediate space between heaven and earth

antarikṣa : (in the Veda) the middle of the three spheres or regions of life

antarikṣa : the atmosphere or sky

antarikṣa : the air

antarikṣa : talc.

kena : kéna instr. ind. (fr. 2. ká), by what? [ŚBr. iv]; [MBh. i, ch. 3]

kena : whence? [MBh. xiii, 2167]; [R. vi, 12, 4]

kena : how? why? [Pañcat.]; [Bhartṛ.]

ka : the first consonant of the alphabet, and the first guttural letter (corresponding in sound to k in keep or king).

ka : ká kas, kā, kim, interrog. pron. (see kim and kad, and cf. the following words in which the interrogative base appears, katama, katara, kati, katham, kadā, karhi, kā, &c.), who? which? what? In its declension follows the pronoun tad except in nom. acc. sing. neut., where kim has taken the place of kad or kat in classical Sanskṛt; but the old form kad is found in the Veda (see [Gram. 227]);

ka : [cf. Zd. ka, kô, kâ, kat; Gk. πόθεν, πῶς, (Ion. κόθεν, κῶς), τίς, τί; Lat. quis, quid; Lith. kas ká; Goth. hvas, hvô, hva, Angl.Sax. hwā, hwaet; Eng. who, what.]

ka : The interrogative sentence introduced by is often terminated by iti (e.g. kasya sa putra iti kathyatām, let it be said, ‘whose son is he?’), but iti may be omitted and the sentence lose its direct interrogative character (e.g. kasya sa putro na jñāyate, it is not known whose son he is). with or without √ 1. as may express ‘how is it possible that?’ ‘what power have I, you, they, &c.?’ (e.g. ke mama dhanvino'nye, what can the other archers do against me? ke āvām paritrātum, what power have we to rescue you?) is often connected with a demonstrative pron. (e.g. ko 'yam āyāti, who comes here?) or with the potential (e.g. ko hariṃ nindet, who will blame Hari?) is sometimes repeated (e.g. kaḥ ko 'tra, who is there? kān kān, whom? whom? i.e. which of them? cf. [Gram. 54]), and the repetition is often due to a kind of attraction (e.g. keṣāṃ kiṃ śāstram adhyayanīyam, which book is to be read by whom? [Gram. 836. a]). When kim is connected with the inst. c. of a noun or with the indeclinable participle it may express ‘what is gained by doing so, &c.?’ (= ko'rthas); (e.g. kiṃ vilambena, what is gained by delay? kim bahunā, what is the use of more words? dhanena kiṃ yo na dadāti, what is the use of wealth to him who does not give? with inst. and gen., nīrujaḥ kim auṣadhaiḥ, what is the use of medicine to the healthy?)

ka : is often followed by the particles iva, u, nāma, nu, vā, svid, some of which serve merely to generalize the interrogation (e.g. kim iva etad, what can this be? ka u śravat, who can possibly hear? ko nāma jānāti, who indeed knows? ko nvayam, who, pray, is this? kiṃ nu kāryam, what is to be done? ko vā devād anyaḥ, who possibly other than a god? kasya svid hṛdayaṃ nāsti, of what person is there no heart?)

ka : is occasionally used alone as an indefinite pronoun, especially in negative sentences (e.g. na kasya ko vallabhaḥ, no one is a favourite of any one; nānyo jānāti kaḥ, no one else knows; kathaṃ sa ghātayati kam, how does he kill any one?) Generally, however, is only made indefinite when connected with the particles ca, caná, cid, vā, and ápi, in which case may sometimes be preceded by the relative ya (e.g. ye ke ca, any persons whatsoever; yasyai kasyai ca devatāyai, to any deity whatsoever; yāni kāni ca mitrāṇi, any friends whatsoever; yat kiṃca, whatever). The particle cana, being composed of ca and na, properly gives a negative force to the pronoun (e.g. yasmād indrād ṛte kiṃcana, without which Indra there is nothing), but the negative sense is generally dropped (e.g. kaścana, any one; na kaścana, no one), and a relative is sometimes connected with it (e.g. yat kiṃcana, anything whatsoever). Examples of cid with the interrogative are common; vā and api are not so common, but the latter is often found in classical Sanskṛt (e.g. kaścid, any one; kecid, some; na kaścid, no one; na kiṃcid api, nothing whatsoever; yaḥ kaścid, any one whatsoever; kecit — kecit, some — others; yasmin kasmin vā deśe, in any country whatsoever; na ko 'pi, no one; na kimapi, nothing whatever). may sometimes be used, like 2. kad, at the beginning of a compound. See ka-pūya, &c.

ka : ká as, m. (according to native authorities) N. of Prajāpati or of a Prajāpati, [VS. xx, 4]; [xxii, 20]; [TS. i]; [ŚBr.] &c.

ka : of Brahman, [MBh. i, 32]; [BhP. iii, 12, 51]; [xii, 13, 19]; [20]

ka : of Dakṣa, [BhP. ix, 10, 10]

ka : of Viṣṇu, [L.]

ka : of Yama, [L.]

ka : of Garuḍa

ka : the soul, [Tattvas.]

ka : a particular comet, [VarBṛS.]

ka : the sun, [L.]

ka : fire, [L.]

ka : splendour, light, [L.]

ka : air, [L.]

ka : a peacock, [L.]

ka : the body, [L.]

ka : time, [L.]

ka : wealth, [L.]

ka : sound, [L.]

ka : a king, [L.]

ka : = kāma-granthi (?)

ka : ká (am), n. happiness, joy, pleasure, [ChUp. iv, 10, 5]; [Nir.] &c.

ka : water, [MaitrS. i, 10, 10]; [ŚBr. x]; [Yājñ.] &c.

ka : the head

ka : hair, a head of hair, [L.]

ka : ká n. (also regarded as ind.; cf. 1. kam.)

ka : a Taddhita affix (much used in forming adjectives; it may also be added to nouns to express diminution, deterioration, or similarity, e.g. putraka, a little son; aśvaka, a bad horse or like a horse).

mahā : (ā), f. a cow, [L.]

mahā : Ichnocarpus Frutescens, [L.]

mahā : mahā́ in comp. for mahat (in [RV. ii, 22, 1] and [iii, 23]; [49, 1] used for mahat as an independent word in acc. sg. mahā́m = mahāntam).

mahā : mahā-kaṅkara &c. See p. 794, col. 3.

mah : (orig. magh; cf. also √ maṃh) cl. 1. 10. P. ([Dhātup. xvii, 81]; [xxxv, 15]) mahati, maháyati (Ved. and ep. also Ā. mahate, °háyate; p. mahát, q.v.; pf. mamāha Gr.; māmahé; Subj. māmahanta, māmahas, [RV.]; aor. amahīt Gr.; fut. mahitā, mahiṣyati, [ib.]; ind.p. mahitvā, [MBh.]; inf. mahe, and maháye, q.v.) to elate, gladden, exalt, arouse, excite, [RV.]; [Br.]; [Kauś.]; [ChUp.]; [MBh.]; to magnify, esteem highly, honour, revere, [MBh.]; [Kāv.] &c.; (Ā.) to rejoice, delight in (instr. or acc.), [RV. iii, 52, 6]; [vi, 15, 2]; to give, bestow, [ib.] [i, 94, 6]; [117, 17]; [v, 27, 1] &c.

mah : [cf. Gk. μέγ-ας; Lat. magnus, mactus; Old Germ. michel; Eng. mickle, much.]

mah : máh mf(I/ or = m.)n. great, strong, powerful mighty, abundant, [RV.]; [VS.]

mah : (with pitṛ or mātṛ) old, aged, [RV. i, 71, 5]; [v, 41, 15] &c.

manasā : mánasā ind., in the mind; in thought or imagination; with all the heart, willingly

manasā : f. See 1.

manasā : f. N. of a partic. goddess (described as consisting of a particle of Prakṛti and as daughter of Kaśyapa. sister of the serpent-king Ananta, wife of the Muni Jarat-kāru, mother of the Muni Āstīka and protectress of men from the venom of serpents; cf. viṣa-harī), [Pañcar.]

manasā : of a Kiṃ-narī, [Kāraṇḍ.]

manasā : instr. of manas, in comp.

manas : mánas n. mind (in its widest sense as applied to all the mental powers), intellect, intelligence, understanding, perception, sense, conscience, will, [RV.] &c. &c. (in phil. the internal organ or antaḥ-karaṇa of perception and cognition, the faculty or instrument through which thoughts enter or by which objects of sense affect the soul, [IW. 53]; in this sense is always regarded as distinct from ātman and puruṣa, ‘spirit or soul’ and belonging only to the body, like which it is — except in the Nyāya — considered perishable; as to its position in the various systems See for Nyāya and Vaiśeṣika, [IW. 63]; [67]; [76], for Sāṃkhya and Vedānta, [ib.] [84]; [109]; [117]; in [RV.] it is sometimes joined with hṛd or hṛdaya, the heart, [Mn. vii, 6] with cakṣus, the eye)

manas : the spirit or spiritual principle, the breath or living soul which escapes from the body at death (called asu in animals; cf. above), [ib.]

manas : thought, imagination, excogitation, invention, reflection, opinion, intention, inclination, affection, desire, mood, temper, spirit, [ib.] (ifc. after a verbal noun or an inf. stem in °tu = having a mind or wishing to; cf. draṣṭu-m° &c.; manaḥ √ kṛ, to make up one's mind; with gen., to feel inclination for ; manaḥ √ kṛ, pra-√ kṛ, √ dhā, vi-√ dhā, √ dhṛ, √ bandh and Caus. of ni-√ viś with loc. dat. acc. with prati, or inf., to direct the mind or thoughts towards, think of or upon; manaḥ with sam-ā-√ dhā, to recover the senses, collect one's self; with √ han See mano-hatya; mánasā ind. in the mind; in thought or imagination; with all the heart, willingly; with gen., by the leave of; with iva = °seva, as with a thought, in a moment; with √ man, to think in one's mind, be willing or inclined; with saṃ-√ gam, to become unanimous, agree; manasi with √ kṛ, to bear or ponder in the mind, meditate on, remember; with ni-√ dhā, to impress on the mind, consider; with √ vṛt, to be passing in one's mind)

manas : N. of the 26th Kalpa (s.v.), [Cat.]

manas : of the lake Mānasa, [BhP.]

manas : manaso dohaḥ N. of a Sāman, [ĀrṣBr.]

manas : [cf. Gk. μένος; Lat. Miner-va.]

ram : cl. 1. Ā. ([Dhātup. xx, 23]) ramate (Ved. also P. rámati or ramṇāti pf. rarāma, [MBh.]; reme, [Br.] &c.; aor. 3. pl. ranta, [RV.]; araṃsīt, [Kāv.]; araṃsta, [RV.]; raṃsiṣam, [SV.]; fut. rantā Gr.; raṃsyati, [Br.]; °te, [ib.] &c.; inf. ramitum, [MBh.]; rantum, [ib.] &c.; rantos, [Br.]; ind.p. ratvā́, [ib.]; rantvā, [Kāv.]; -ramya or -ratya, [Pāṇ. vi, 4, 38]), to stop, stay, make fast, calm, set at rest (P.; esp. pres. ramṇāti), [RV.]; [VS.]; (P. Ā.) to delight, make happy, enjoy carnally, [MBh.]; [Hariv.]; [Śukas.]; (Ā.) to stand still, rest, abide, like to stay with (loc. or dat.), [RV.] &c. &c.; (Ā.; P. only mc.) to be glad or pleased, rejoice at, delight in, be fond of (loc. instr. or inf.), [RV.] &c. &c.; to play or sport, dally, have sexual intercourse with (instr. with or without samam, saha, sākam or sārdham), [ChUp.]; [MBh.] &c.; to couple (said of deer), [Pāṇ. iii, 1, 26], Vārtt. 8, [Pat.] (cf. Caus.); to play with i.e. put to stake (instr.), [Bhaṭṭ.] : Caus. ramáyati or rāmáyati (aor. árīramat), to cause to stay, stop, set at rest, [RV.]; [TS.]; [PañcavBr.]; [KātyŚr.]; (ramayati, mc. also °te) to gladden, delight, please, caress, enjoy carnally, [MBh.]; [Kāv.] &c. (3. sg. ramayati-tarām, [Ratnāv. iii, 9]); to enjoy one's self, be pleased or delighted, [MBh.]; [Hariv.]; mṛgān ramayati, he tells that the deer are coupling, [Pāṇ. iii, 1, 26], Vārtt. 8, [Pat.] : Desid. in riraṃsā, °su, q.v.: Desid. of Caus. in riramayiṣu, q.v.: Intens. raṃramyate or raṃramīti, [Pāṇ. vii, 4, 85.]

ram : [cf. Zd. ram, Gk. ἠρέμα, ἔραμαι, ἐρατός; Lith. rìmti; Goth. rimis.]