yadi : 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 : yadi nāma, ‘if ever’

yadi : yadi cet (cet being added redundantly) = ‘if’ (e.g. yadi cet syāt, ‘if it should be’)

yadi : purā yadi = ‘before’ (e.g. purā yadi paśyāmi, ‘before that I see’)

yadi : yády ápi (rarely api yadi), ‘even if’, ‘although’ (followed by tathāpi or tad api or sometimes by no particle in the correlative clause)

yadi : — yadi ca-yady api, ‘if — and if — if also’

yadi : 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’

yadi : yádi vā — ná vā, ‘whether — or not’

yadi : vā — yadi vā — yadi vā-tathāpi, ‘whether — or — or — yet’

yadi : vā yadi = ‘or if’, ‘or rather’

yadi : yadi vā id. or = ‘yet’, ‘however’.

su : cl. 1. P. Ā. savati, °te, to go, move, [Dhātup. xxii, 42] ([Vop.] sru).

su : (= √ 1. sū) cl. 1. 2. P. ([Dhātup. xxii, 43] and [xxiv, 32]; savati, sauti, only in 3. sg. pr. sauti and 2. sg. Impv. suhi) to urge, impel, incite, [ŚBr.]; [KātyŚr.]; to possess supremacy, [Dhātup.]

su : cl. 5. P. Ā. ([Dhātup. xxvii, 1]) sunóti, sunute (in [RV.] 3. pl. sunvánti, sunviré [with pass. sense] and suṣvati; p. sunvát or sunvāná [the latter with act. and pass. sense] [ib.]; pf. suṣāva, suṣuma &c., [ib.]; [MBh.]; p. in Veda suṣuvás and suṣvāṇá [the later generally with pass. sense; accord. to [Kāś.] on [Pāṇ. iii, 2, 106], also suṣuvāṇa with act. sense]; aor. accord. to Gr. asāvīt or asauṣīt, asoṣṭa or asaviṣṭa; in [RV.] also Impv. sótu, sutám, and p. [mostly pass.] suvāná [but the spoken form is svāná and so written in [SV.], suv° in [RV.]]; and 3. pl. asuṣavuḥ, [AitBr.]; fut. sotā, [ib.]; soṣyati, [KātyŚr.]; saviṣyati, [ŚBr.]; inf. sótave, sótos, [RV.] : [Br.]; sotum Gr.; ind.p. -sútya, [Br.]; -sūya, [MBh.]), to press out, extract (esp. the juice from the Soma plant for libations), [RV.]; [AV.]; [ŚBr.]; [KātyŚr.]; [Up.]; [MBh.]; to distil, prepare (wine, spirits &c.) Sch. on [Pāṇ. ii, 2, 132] : Pass. sūyáte (in [RV.] also Ā. 3. sg. sunve and 3. pl. sunviré with pass. sense; aor. ásāvi, [ib.]) : Caus. -sāvayati or -ṣāvayati (see abhi-ṣu and pra-√ su; aor. asūṣavat, accord. to some asīṣavat) Gr.: Desid. of Caus. suṣāvayiṣati, [ib.] : Desid. susūṣati, °te, [ib.] : Intens. soṣūyate, soṣavīti, soṣoti, [ib.]

su : (= √ 2. sū), (only in 3. sg. sauti See pra-√ sū) to beget, bring forth.

su : sú ind. (opp. to dus and corresponding in sense to Gk. εὖ; perhaps connected with 1. vásu, and, accord. to some, with pron. base sa, as ku with ka; in Veda also sū́ and liable to become ṣu or ṣū and to lengthen a preceding vowel, while a following na may become ṇa; it may be used as an adj. or adv.), good, excellent, right, virtuous, beautiful, easy, well, rightly, much, greatly, very, any, easily, willingly, quickly (in older language often with other particles; esp. with u, = ‘forthwith, immediately’; with mo i.e. mā u, = ‘never, by no means’ ; sú kam often emphatically with an Impv., e.g. tíṣṭhā sú kam maghavan mā́ parā gāḥ, ‘do tarry O Maghavan, go not past’, [RV. iii, 53, 2]; always qualifies the meaning of a verb and is never used independently at the beginning of a verse; in later language it is rarely a separate word, but is mostly prefixed to substantives, adjectives, adverbs and participles, exceptionally also to an ind.p., e.g. su-baddhvā, ‘having well bound’, [Mṛcch. x, 50]; or even to a finite verb, e.g. su-nirvavau, [Śiś. vi, 58]), [RV.] &c.;

su : (to be similarly prefixed to the following) :

su : (to be similarly prefixed to the following).

su : (to be similarly prefixed to the following) :

su : (to be similarly prefixed to the following) :

su : (to be similarly prefixed to the following)

su : (to be similarly prefixed to the following) :

su : (to be similarly prefixed to the following) :

su : (to be similarly prefixed to the following) :

su : (to be similarly prefixed to the following, in which the initial ṣ stands for an orig. s) :

su : (to be similarly prefixed to the following) :

su : (to be similarly prefixed to the following)

indu : 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.]

indu : a bright drop, a spark, [TS.]

indu : the moon

indu : m. pl. (avas) the moons i.e. the periodic changes of the moon

indu : time of moonlight, night, [RV.]; [MBh.]; [Śak.]; [Megh.] &c.

indu : camphor, [Bhpr.]

indu : the point on a die, [AV. vii, 109, 6]

indu : N. of Vāstoṣpati, [RV. vii, 54, 2]

indu : a symbolic expression for the number ‘one’

indu : designation of the Anusvāra

indu : 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’.)

indu : the weight of a silver Pala, [L.]

soma : sóma m. (fr. √ 3. su) juice, extract, (esp.) the juice of the Soma plant, (also) the Soma plant itself (said to be the climbing plant Sarcostema Viminalis or Asclepias Acida, the stalks [aṃśu] of which were pressed between stones [adri] by the priests, then sprinkled with water, and purified in a strainer [pavitra]; whence the acid juice trinkled into jars [kalaśa] or larger vessels [droṇa]; after which it was mixed with clarified butter, flour &c., made to ferment, and then offered in libations to the gods [in this respect corresponding with the ritual of the Iranian Avesta] or was drunk by the Brāhmans, by both of whom its exhilarating effect was supposed to be prized; it was collected by moonlight on certain mountains [in [RV. x, 34, 1], the mountain Mūja-vat is mentioned]; it is sometimes described as having been brought from the sky by a falcon [śyena] and guarded by the Gandharvas; it is personified as one of the most important of Vedic gods, to whose praise all the 114 hymns of the 9th book of the [RV.] besides 6 in other books and the whole, [SV.] are dedicated; in post-Vedic mythology and even in a few of the latest hymns of the [RV.] [although not in the whole of the 9th book] as well as sometimes in the [AV.] and in the [Br.], Soma is identified with the moon [as the receptacle of the other beverage of the gods called Amṛta, or as the lord of plants, cf. indu, oṣadhi-pati] and with the god of the moon, as well as with Viṣṇu, Śiva, Yama, and Kubera; he is called rājan, and appears among the 8 Vasus and the 8 Loka-pālas [[Mn. v, 96]], and is the reputed author of [RV. x, 124, 1], [5]-[9], of a law-book &c.; cf. below), [RV.] &c. &c.

soma : the moon or moon-god (see above)

soma : a Soma sacrifice, [AitĀr.]

soma : a day destined for extracting the Soma-juice, [ĀśvŚr.]

soma : Monday (= soma-vāra), [Inscr.]

soma : nectar, [L.]

soma : camphor, [L.]

soma : air, wind, [L.]

soma : water, [L.]

soma : a drug of supposed magical properties, [W.]

soma : a partic. mountain or mountainous range (accord. to some the mountains of the moon), [ib.]

soma : a partic. class of Pitṛs (prob. for soma-pā), [ib.]

soma : N. of various authors (also with paṇḍita, bhaṭṭa, śarman &c.; cf. above), [Cat.]

soma : = somacandra, or somendu, [HPariś.]

soma : N. of a monkey-chief, [L.]

soma : sóma (am), n. rice-water, rice-gruel, [L.]

soma : heaven, sky, ether, [L.]

soma : sóma mfn. relating to Soma (prob. w.r. for sauma), [Kāṭh.]

soma : mfn. (prob.) together with Umā, [IndSt.]

bhūṣ : cl. 1. P. bhū́ṣati (pf. bubhūṣa Gr.; aor. abhūṣīt, [ib.]; fut. bhūṣiṣyati, bhūṣitā, [ib.]; inf. bhūṣitum, [ib.]), to strive after, use efforts for, be intent upon (dat.), [RV. iii, 25, 2]; [34, 2] &c.; to seek to procure (acc.) for (dat.), [ib.] [ix, 94, 3]; to adorn, [Dhātup. xvii, 30] : Caus. bhūṣayati ([Dhātup. xxxiii, 56], ep. also °te; aor. abubhūṣat; inf. bhūṣayitum), to adorn, embellish, attire (Ā. also, ‘one's self’, [Pāṇ. iii, 1, 87], Vārtt. 18, [Pat.]), [MBh.]; [Kāv.] &c.

veda : m. (fr. √ vid, q.v.) knowledge, true or sacred knowledge or lore, knowledge of ritual, [RV.]; [AitBr.]

veda : N. of certain celebrated works which constitute the basis of the first period of the Hindū religion (these works were primarily three, viz. 1. the Ṛg-veda, 2. the Yajur-veda [of which there are, however, two divisions See taittirīya-saṃhitā, vājasaneyi-saṃhitā], 3. the Sāma-veda ; these three works are sometimes called collectively trayī, ‘the triple Vidyā’ or ‘threefold knowledge’, but the Ṛg-veda is really the only original work of the three, and much the most ancient [the oldest of its hymns being assigned by some who rely on certain astronomical calculations to a period between 4000 and 2500 B.C., before the settlement of the Āryans in India; and by others who adopt a different reckoning to a period between 1400 and 1000 B.C., when the Āryans had settled down in the Panjāb]; subsequently a fourth Veda was added, called the Atharva-veda, which was probably not completely accepted till after Manu, as his law-book often speaks of the three Vedas-calling them trayam brahma sanātanam, ‘the triple eternal Veda’, but only once [[xi, 33]] mentions the revelation made to Atharvan and Aṅgiras, without, however, calling it by the later name of Atharva-veda; each of the four Vedas has two distinct parts, viz. 1. Mantra, i.e. words of prayer and adoration often addressed either to fire or to some form of the sun or to some form of the air, sky, wind &c., and praying for health, wealth, long life, cattle, offspring, victory, and even forgiveness of sins, and 2. Brāhmaṇa, consisting of Vidhi and Artha-vāda, i.e. directions for the detail of the ceremonies at which the Mantras were to be used and explanations of the legends &c. connected with the Mantras [see brāhmaṇa, vidhi], both these portions being termed śruti, revelation orally communicated by the Deity, and heard but not composed or written down by men [cf. [IW. 24] &c.], although it is certain that both Mantras and Brāhmaṇas were compositions spread over a considerable period, much of the latter being comparatively modern; as the Vedas are properly three, so the Mantras are properly of three forms, 1. Ṛc, which are verses of praise in metre, and intended for loud recitation; 2. Yajus, which are in prose, and intended for recitation in a lower tone at sacrifices; 3. Sāman, which are in metre, and intended for chanting at the Soma or Moon-plant ceremonies, the Mantras of the fourth or Atharva-veda having no special name; but it must be borne in mind that the Yajur and Sāma-veda hymns, especially the latter, besides their own Mantras, borrow largely from the Ṛg-veda; the Yajur-veda and Sāma-veda being in fact not so much collections of prayers and hymns as special prayer- and hymn-books intended as manuals for the Adhvaryu and Udgātṛ priests respectively [see yajur-veda, sāma-veda]; the Atharva-veda, on the other hand, is, like the Ṛg-veda, a real collection of original hymns mixed up with incantations, borrowing little from the Ṛg and having no direct relation to sacrifices, but supposed by mere recitation to produce long life, to cure diseases, to effect the ruin of enemies &c.; each of the four Vedas seems to have passed through numerous Śākhās or schools, giving rise to various recensions of the text, though the Ṛg-veda is only preserved in the Śākala recension, while a second recension, that of the Bhāṣkalas, is only known by name; a tradition makes Vyāsa the compiler and arranger of the Vedas in their present form: they each have an Index or Anukramaṇī [q.v.], the principal work of this kind being the general Index or Sarvānukramaṇī [q.v.]; out of the Brāhmaṇa portion of the Veda grew two other departments of Vedic literature, sometimes included under the general name Veda, viz. the strings of aphoristic rules, called Sūtras [q.v.], and the mystical treatises on the nature of God and the relation of soul and matter, called Upaniṣad [q.v.], which were appended to the Āraṇyakas [q.v.], and became the real Veda of thinking Hindūs, leading to the Darśanas or systems of philosophy; in the later literature the name of ‘fifth Veda’ is accorded to the Itihāsas or legendary epic poems and to the Purāṇas, and certain secondary Vedas or Upa-vedas [q.v.] are enumerated; the Vedāṅgas or works serving as limbs [for preserving the integrity] of the Veda are explained under vedāṅga below: the only other works included under the head of Veda being the Pariśiṣṭas, which supply rules for the ritual omitted in the Sūtras; in the Bṛhad-āraṇyaka Upaniṣad the Vedas are represented as the breathings of Brahmā, while in some of the Purāṇas the four Vedas are said to have issued out of the four mouths of the four-faced Brahmā and in the Viṣṇu-Purāṇa the Veda and Viṣṇu are identified), [RTL. 7] &c.; [IW. 5]; [24] &c.

veda : N. of the number ‘four’, [VarBṛS.] [Śrutab.]

veda : feeling, perception, [ŚBr.]

veda : = vṛtta (v.l. vitta), [L.] (cf. 2. ).

veda : m. (fr. √ 3. vid) finding, obtaining, acquisition (see su-v°)

veda : property, goods, [ĀśvGṛ.]

veda : vedá m. (perhaps connected with √ 1. ve, to weave or bind together) a tuft or bunch of strong grass (Kuśa or Muñja) made into a broom (and used for sweeping, making up the sacrificial fire &c., in rites), [AV.] MS. [Br.]; [ŚrS.]; [Mn.]

veda : m. N. of a pupil of Āyoda, [MBh.]

vid : cl. 2. P. ([Dhātup. xxiv, 56]) vetti (vidmahe, [Br.]; vedati, °te, [Up.]; [MBh.]; vidáti, °te, [AV.] &c.; vindati, °te, [MBh.] &c.; Impv. vidāṃ-karotu, [Pañcat.] [cf. [Pāṇ. iii, 1, 41]]; 1. sg. impf. avedam, 2. sg. avet or aves [[Pāṇ. viii, 2, 75]] [RV.] &c. &c.; 3. pl. avidus, [Br.] [cf. [Pāṇ. iii, 4, 109]]; avidan, [MBh.] &c.; pf. véda [often substituted for pr. vetti cf. [Pāṇ. iii, 4, 83]], 3. pl. vidús or vidre, [RV.]; viveda, [MBh.] &c.; vidāṃcakā́ra, [Br.] &c. [cf. [Pāṇ. iii, 1, 38]; accord. to [Vop.] also vidām-babhūva]; aor. avedīt, [ib.]; vidām-akran, [TBr.]; fut. veditā́, [ŚBr.]; vettā, [MBh.] fut. vediṣyati, °te, [Br.]; [Up.]; vetsyati, °te, [MBh.] &c.; inf. véditum, °tos, [Br.]; vettum, [MBh.] &c.; ind.p. viditvā́, [Br.] &c.), to know, understand, perceive, learn, become or be acquainted with, be conscious of, have a correct notion of (with acc., in older, language also with gen.; with inf. = to know how to), [RV.] &c. &c. (viddhi yathā, ‘know that’; vidyāt, ‘one should know’, ‘it should be understood’; ya evam veda [in [Br.]], ‘who knows thus’, ‘who has this knowledge’); to know or regard or consider as, take for, declare to be, call (esp. in 3. pl. vidus, with two acc. or with acc. and nom. with iti, e.g. taṃ sthaviraṃ viduḥ, ‘they consider or call him aged’; rājarṣir iti māṃ viduḥ, ‘they consider me a Rājarṣi’), [Up.]; [Mn.]; [MBh.] &c.; to mind, notice, observe, remember (with gen. or acc.), [RV.]; [AV.]; [Br.]; to experience, feel (acc. or gen.), [RV.] &c. &c.; to wish to know, inquire about (acc.), [ŚBr.]; [MBh.] : Caus. vedáyate (rarely °ti; aor. avīvidat; Pass. vedyate), to make known, announce, report, tell, [ŚBr.] &c. &c.; to teach, explain, [ŚāṅkhŚr.]; [Nir.]; to recognize or regard as, take for (two acc.), [MBh.]; [Kāv.] &c.; to feel, experience, [ŚBr.]; [Mn.] &c.: Desid. of Caus. in vivedayiṣu, q.v.: Desid. vividiṣati or vivitsati, to wish to know or learn, inquire about (acc.), [ŚBr.]; &c. : Intens. vevidyate, vevetti Gr.

vid : [cf. Gk. εἶδον for ἐϝιδον, οἶδα for ϝοιδα = veda; Lat. videre; Slav. věděti; Goth. witan, wait; Germ. wizzan, wissen; Angl.Sax. wât; Eng. wot.]

vid : víd mfn. knowing, understanding, a knower (mostly ifc.; superl. vit-tama), [KaṭhUp.]; [Mn.]; [MBh.] &c.

vid : víd m. the planet Mercury, [VarBṛS.] (cf. 2. jña)

vid : víd f. knowledge understanding, [RV.]; [KauṣUp.]

vid : (pl.), [Bhām.]

vid : (originally identical with √ 1. ) cl. 6. P. Ā. ([Dhātup. xxviii, 138]) vindáti, °te (Ved. also vitté, vidé; p. vidāná or vidāna [q.v.]; ep. 3. pl. vindate Pot. vindyāt, often = vidyāt; pf. vivéda [3. pl. vividus Subj. vividat], vividvás, 3. pl. vividre, vidré, [RV.] &c. &c.; p. vividvás, [RV.]; vividivas, [Pāṇ. vii, 2, 68]; aor. ávidat, °data, [ib.] 3. [Ved. Subj. vidā́si, °dā́t; Pot. vidét, deta, [VS.]; [AV.]; [Br.]; sg. videṣṭa, [AV. ii, 36, 3]]; Ā. 1. sg. avitsi, [RV.]; [Br.]; fut. vettā, vediṣyati Gr.; vetsyati, °te, [Br.] &c.; inf. vidé, [RV.]; vettum, [MBh.] &c.; véttave, [AV.]; °ttavai [?] and °tos, [Br.]; ind.p. vittvā́, [AV.]; [Br.]; -vidya, [Br.] &c.), to find, discover, meet or fall in with, obtain, get, acquire, partake of, possess, [RV.] &c. &c. (with diśas, to find out the quarters of the sky, [MBh.]) ; to get or procure for (dat.), [RV.]; [ChUp.]; to seek out, look for, attend to, [RV.] &c. &c.; to feel, experience, [Cāṇ.]; to consider as, take for (two acc.), [Kāv.]; to come upon, befall, seize, visit, [RV.]; [AV.]; [Br.]; to contrive, accomplish, perform, effect, produce, [RV.]; [ŚBr.]; (Ā. mc. also P.) to take to wife, marry (with or scil. bhāryām), [RV.]; [Mn.]; [MBh.] &c.; to find (a husband), marry (said of a woman), [AV.]; [Mn.]; [MBh.]; to obtain (a son, with or scil. sutam), [BhP.] : Pass. or Ā. vidyáte (ep. also °ti; p. vidyamāna [q.v.]; aor. avedi), to be found, exist, be, [RV.] &c. &c.; (esp. in later language) vidyate, ‘there is, there exists’, often with na, ‘there is not’; with bhoktum, ‘there is something to eat’; followed by a fut., ‘is it possible that?’, [Pāṇ. iii, 3, 146], Sch.; yathā-vidé, ‘as it happens’ i.e. ‘as usual’, ‘as well as possible’, [RV. i, 127, 4] &c. : Caus. vedayati, to cause to find &c., [MBh.] : Desid. vividiṣati or vivitsati, °te Gr. (cf. vivitsita) : Intens. vevidyate, vevetti, [ib.] (for p. vévidat and °dāna See vi- and saṃ√ vid).

vid : (ifc.) finding, acquiring, procuring (see anna-, aśva-, ahar-vid &c.)

vid : cl. 7. Ā. ([Dhātup. xxix, 13]) vintte, to consider as, take for (two acc.), [Bhaṭṭ.]

viśva : víśva mf(A)n. (prob. fr. √ 1. viś, to pervade, cf. [Uṇ. i, 151]; declined as a pron. like sarva, by which it is superseded in the Brāhmaṇas and later language) all, every, every one

viśva : whole, entire, universal, [RV.] &c. &c.

viśva : all-pervading or all-containing, omnipresent (applied to Viṣṇu-Kṛṣṇa, the soul, intellect &c.), [Up.]; [MBh.] &c.

viśva : víśva m. (in phil.) the intellectual faculty or (accord. to some) the faculty which perceives individuality or the individual underlying the gross body (sthūla-śarīra-vyaṣṭy-upahita), [Vedāntas.]

viśva : N. of a class of gods, cf. below

viśva : N. of the number ‘thirteen’, [Gol.]

viśva : of a class of deceased ancestors, [MārkP.]

viśva : of a king, [MBh.]

viśva : of a well-known dictionary = viśva-prakāśa

viśva : pl. (víśve, with or scil. devā́s cf. viśve-deva, p. 995) ‘all the gods collectively’ or the ‘All-gods’ (a partic. class of gods, forming one of the 9 Gaṇas enumerated under gaṇadevatā, q.v.; accord. to the Viṣṇu and other Purāṇas they were sons of Viśvā, daughter of Dakṣa, and their names are as follow, 1. Vasu, 2. Satya, 3. Kratu, 4. Dakṣa, 5. Kāla, 6. Kāma, 7. Dhṛti, 8. Kuru, 9. Purū-ravas, 10. Mādravas [?]; two others are added by some, viz. 11. Rocaka or Locana, 12. Dhvani [or Dhūri; or this may make 13] : they are particularly worshipped at Śrāddhas and at the Vaiśvadeva ceremony [[RTL. 416]]; moreover accord. to Manu [[iii, 90], [121]], offerings should be made to them daily — these privileges having been bestowed on them by Brahmā and the Pitṛs, as a reward for severe austerities they had performed on the Himālaya: sometimes it is difficult to decide whether the expression viśve devāḥ refers to all the gods or to the particular troop of deities described above), [RV.] &c. &c.;

viśva : víśva n. the whole world, universe, [AV.] &c. &c.

viśva : dry ginger, [Suśr.]

viśva : myrrh, [L.]

viśva : a mystical N. of the sound o, [Up.]

medhira : médhira mfn. (fr. medhā) intelligent, wise (said of Varuṇa, Indra, Agni &c.), [RV.]

dhṛṣat : dhṛṣát mfn. bold, courageous, confident

dhṛṣ : cl. 5. P. dhṛṣṇóti, [RV.] &c. &c.; cl. 1. P. dhárṣati, [VS.]; [R.] (p. dhṛṣát, °ṣámāṇa, [RV.]; °ṣāṇá, [AV.]; perf. dadhárṣa, [RV.] &c. &c.; 3. pl. dādhṛṣur, [AV.]; Subj. dadharṣat, °ṣati, °ṣīt, [RV.]; dadhṛṣate, °ṣanta, [AV.]; p. dadhṛṣvás, [RV.]; aor. adhṛṣas, [ŚBr.], adhaṣiṣur, [TĀr.]; fut. dharṣiṣyati, °ṣitā Gr.; ind.p. -dhṛṣya, [Br.]; inf. -dhṛ́ṣas, °ṣi, [RV.]), to be bold or courageous or confident or proud, [RV.]; [AV.]; [VS.]; to dare or venture (inf. in tum, [Pāṇ. iii, 4, 65]); to dare to attack, treat with indignity (acc.), [Br.]; [MBh.]; to surpass (?), [AV. iii, 3, 2] : Caus. dharṣayati ([Dhātup. xxxiv, 43]; aor. adīdhṛṣat, or adadharṣat Gr.) to venture on attacking; to offend, violate (a woman), overpower, overcome, [Br.]; [MBh.]; [Kāv.] &c. : Desid. didharṣiṣati: Intens. darīdhṛṣyate or darīdharṣṭi Gr.

dhṛṣ : [cf. Zd. daresh; Gk. θάρσος, θαρσέω; Lit. dristu; Goth. ga-dars, Angl.Sax. dors-te, Engl. durs-t.]

sa : the last of the three sibilants (it belongs to the dental class and in sound corresponds to s in sin).

sa : (in prosody) an anapest (˘ ˘ ¯)

sa : (in music) an abbreviated term for ṣaḍ-ja (see p. 1109, col. 2).

sa : m. (only [L.]) a snake

sa : air, wind

sa : a bird

sa : N. of Viṣṇu or Śiva

sa : n. knowledge

sa : meditation

sa : a carriage road

sa : a fence.

sa : mfn. (fr. √ san) procuring, bestowing (only ifc.; cf. palu-ṣá and priya-sá).

sa : sá the actual base for the nom. case of the 3rd pers. pron. tád, q.v. (occurring only in the nom. sg. mf. [sá or sás, sā], and in the Ved. loc. [sásmin, [RV. i, 152, 6]; [i, 174, 4]; [x, 95, 11]]; the final s of the nom. m. is dropped before all consonants [except before p in [RV. v, 2, 4], and before t in [RV. viii, 33, 16]] and appears only at the end of a sentence in the form of Visarga; occasionally blends with another vowel [as in saīṣaḥ]; and it is often for emphasis connected with another pron. as with aham, tvam, eṣa, ayam &c. [e.g. so 'ham, sa tvam, ‘I (or thou) that very person’; cf. under tád, p. 434], the verb then following in the 1st and 2nd pers. even if aham or tvam be omitted [e.g. sa tvā pṛcchāmi ‘I that very person ask you’, [BṛĀrUp.]; sa vai no brūhi ‘do thou tell us’, [ŚBr.]]; similarly, to denote emphasis, with bhavān [e.g. sa bhavān vijayāya pratiṣṭhatām, ‘let your Highness set out for victory’, [Śak.]]; it sometimes [and frequently in the Brāhmaṇas] stands as the first word of a sentence preceding a rel. pronoun or adv. such as ya, yad, yadi, yathā, ced; in this position may be used pleonastically or as a kind of ind., even where another gender or number is required [e.g. sa yadi sthāvarā āpo bhananti, ‘if those waters are stagnant’, [ŚBr.]]; in the Sāṃkhya , like eṣa, ka, and ya, is used to denote Puruṣa, ‘the Universal Soul’), [RV.] &c. &c.

sa : [cf. Zd. hō, hā; Gk. ὁ, ἡ.]

sa : ind. (connected with saha, sam, sama, and occasionally in [BhP.] standing for saha with instr.) an inseparable prefix expressing ‘junction’, ‘conjunction’, ‘possession’ (as opp. to a priv.), ‘similarity’, ‘equality’

sa : (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. sa-kopa, sāgni, sa-bhāya, sa-droṇa, sa-dharman, sa-varṇa]; or it may = ‘ly’, as in sa-kopam, ‘angrily’, sopadhi, ‘fraudulently’), [RV.]; &c.

sa : [cf. Gk. ἁ in ἁπλοῦς; Lat. sim in simplex; sem in semel, semper Eng. same.]

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following).

sa : (to be similarly prefixed to the following) :

sa : See 5. , p. 1111, col. 2.

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following)

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following) :

sa : (to be similarly prefixed to the following)

sa : (to be similarly prefixed to the following) :

it : ifc. going, going towards

it : cf. arthét

it : (for 2. See s.v.)

it : (in Gr.) an indicatory letter or syllable attached to roots &c. (= anubandha, q.v.)

it : for the Ved. particle id, q.v.

id : íd ind. Ved. (probably the neut. form of the pronom. base i See 3. i; a particle of affirmation) even, just, only

id : 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.

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’.

īṣ : cl. 1. Ā. (with prep. also P.) ī́ṣate, -ti (p. ī́ṣamāṇa, [RV.]; [AV.]; īṣé, īṣitum) to go; to fly away, escape, [RV.]; [AitBr.]; to attack, hurt, [TS.]; to glean, collect a few grains; to look, [Dhātup.]

īṣ : ind. a Nidhana or concluding chorus at the end of a Sāman, [ĀrṣBr.]