yat : yát mfn. (pr. p. of √ 5. i) going, moving, [RV.] &c. &c. (abde yati, in this year, [L.])

yat : 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.]

yat : in comp. for yad.

ya : the 1st semivowel (corresponding to the vowels i and ī, and having the sound of the English y, in Bengal usually pronounced j).

ya : m. (in prosody) a bacchic (˘ ¯ ¯), [Piṅg.]

ya : the actual base of the relative pronoun in declension [cf. yád and Gk. ὅς, ἥ, ὅ].

ya : m. (in some senses fr. √ 1. yā, only, [L.]) a goer or mover

ya : wind

ya : joining

ya : restraining

ya : fame

ya : a carriage (?)

ya : barley

ya : light

ya : abandoning

kim : kím ind. (fr. 1. ki, originally nom. and acc. sg. n. of 2. ká, q.v.), what? how? whence? wherefore? why?

kim : is much used as a particle of interrogation like the Lat. num, an, sometimes translatable by ‘whether?’ but oftener serving only like a note of interrogation to mark a question (e.g. kiṃ vyādhā vane 'smin saṃcaranti, ‘do hunters roam about in this wood?’ In an interrogation the verb, if uncompounded with a preposition, generally retains its accent after , [Pāṇ. viii, 1, 44]). To this sense may be referred the expressing inferiority, deficiency, &c. at the beginning of compounds (e.g. kiṃ-rājan, what sort of king? i.e. a bad king, [Pāṇ. ii, 1, 64]; [v, 4, 70])

kim : also the prefixed to verbs with a similar meaning (e.g. kim-adhīte, he reads badly, [Pāṇ. viii, 1, 44],[Kāś.]) —uta, or —uta-vā or —athavā—uta, whether—or—or, [R.]; [Śak.]; [Bhartṛ.] &c. (cf. utá.)

kim : is very frequently connected with other particles, as follows: kím aṅgá, wherefore then? [RV.]

kim : atha kim. See átha

kim : kim api, somewhat, to a considerable extent, rather, much more, still further, [Śak.]; [Megh.] &c.

kim : kim iti, why? [Śak.]; [Kum.]; [Pañcat.] &c.

kim : kim-iva, what for? [Śiś. xvi, 31]

kim : kím-u or kím-utá how much more? how much less? [RV.]; [ŚBr.]; [MBh.] &c.

kim : kiṃ kila, what a pity! (expressing dissatisfaction), [Pāṇ. iii, 3, 146]

kim : kiṃ-ca, moreover, further, [Pañcat.]; [Kathās.] &c.

kim : what more (expressing impatience), [Śak.]

kim : kiṃ-cana (originally -ca na, negative = ‘in no way’), to a certain degree, a little, [Kathās.]

kim : (with a negation) in no way, not at all, [MBh. i, 6132]

kim : kiṃ-cid, somewhat, a little, [MBh.]; [R.] &c.

kim : kiṃ tarhi, how then? but, however, [Pāṇ. ii, 2, 4], [Pat.]; [iv, 1, 163], [Kāś.]

kim : kiṃ-tu, but, however, nevertheless (bearing the same relation to tu that kiṃ-ca bears to ca), [MBh.]; [R.] &c.

kim : kiṃ-nu, whether indeed? (a stronger interrogative than alone), [MBh.]; [R.] &c.

kim : how much more? how much less? [Bhag. i, 35]

kim : kiṃ nu khalu, how possibly? (a still stronger interrogative), [Śak.]

kim : kim punar, how much more? how much less? [R.]; [Bhag. ix, 33] &c.

kim : however, [Bālar.]

kim : but, [ib.]

kim : kiṃ vā, whether? or whether? [Śak.]; [Pañcat.] &c.

kim : or (often a mere particle of interrogation)

kim : kíṃ svid, why? [Kathās. xxvi, 75]

kim : a stronger interrogative than alone, [RV.]; [MBh.]; [Kathās.]

kim : (in comp.)

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).

ca : the 20th letter of the alphabet, 1st of the 2nd (or palatal) class of consonants, having the sound of ch in church.

ca : ind. and, both, also, moreover, as well as (= τε, Lat. que, placed like these particles as an enclitic after the word which it connects with what precedes; when used with a personal pronoun this must appear in its fuller accented form (e.g. táva ca máma ca [not te ca me ca], ‘both of thee and me’), when used after verbs the first of them is accented, [Pāṇ. viii, 1, 58 f.]; it connects whole sentences as well as parts of sentences; in [RV.] the double occurs more frequently than the single (e.g. aháṃ ca tváṃ ca, ‘I and thou’, [viii, 62, 11]); the double may also be used somewhat redundantly in class. Sanskṛt (e.g. kva hariṇakānāṃ jīvitaṃ cātilolaṃ kva ca vajra-sārāḥ śarās te, ‘where is the frail existence, of fawns and where are thy adamantine arrows?’, [Śak. i, 10]); in later literature, however, the first is more usually omitted (e.g. ahaṃ tvaṃ ca), and when more than two things are enumerated only one is often found (e.g. tejasā yaśasā lakṣmyā sthityā ca parayā, ‘in glory, in fame, in beauty, and in high position’, [Nal. xii, 6]); elsewhere, when more than two things are enumerated, is placed after some and omitted after others (e.g. ṛṇa-dātā ca vaidyaś ca śrotriyo nadī, ‘the payer of a debt and a physician [and] a Brāhman [and] a river’, [Hit. i, 4, 55]); in Ved. and even in class. Sanskṛt [[Mn. iii, 20]; [ix, 322]; [Hit.]], when the double would generally be used, the second may occasionally be omitted (e.g. indraś ca soma, ‘both Indra [and thou] Soma’, [RV. vii, 104, 25]; durbhedyaś cāśusaṃdheyaḥ, ‘both difficult to be divided [and] quickly united’, [Hit. i]); with lexicographers may imply a reference to certain other words which are not expressed (e.g. kamaṇḍalau ca karakaḥ, ‘the word karaka has the meaning ‘pitcher’ and other meanings’); sometimes is = eva, even, indeed, certainly, just (e.g. su-cintitaṃ cauṣadhaṃ na nāma-mātreṇa karoty arogam, ‘even a well-devised remedy does not cure a disease by its mere name’, [Hit.]; yāvanta eva te tāvāṃśca saḥ, ‘as great as they [were] just so great was he’, [Ragh. xii, 45]); occasionally is disjunctive, ‘but’, ‘on the contrary’, ‘on the other hand’, ‘yet’, ‘nevertheless’ (varam ādyau na cāntimaḥ, ‘better the two first but not the last’, [Hit.] ; śāntam idam āśrama-padaṃ sphurati ca bāhuḥ, ‘this hermitage is tranquil yet my arm throbs’, [Śak. i, 15]); ca-ca, though — yet, [Vikr. ii, 9]; ca-na ca, though — yet not, [Pat.]; — na tu (v.l. nanu) id., [Mālav. iv, 8]; na ca — , though not — yet, [Pat.]; may be used for vā, ‘either’, ‘or’ (e.g. iha cāmutra vā, ‘either here or hereafter’, [Mn. xii, 89]; strī vā pumān vā yac cānyat sattvam, ‘either a woman or a man or any other being’, [R.]), and when a neg. particle is joined with the two may then be translated by ‘neither’, ‘nor’; occasionally one or one na is omitted (e.g. na ca paribhoktuṃ naiva śaknomi hātum, ‘I am able neither to enjoy nor to abandon’, [Śak. v, 18]; na pūrvāhṇe na ca parāhṇe, ‘neither in the forenoon nor in the afternoon’); ca-ca may express immediate connection between two acts or their simultaneous occurrence (e.g. mama ca muktaṃ tamasā mano manasijena dhanuṣi śaraś ca niveśitaḥ, ‘no sooner is my mind freed from darkness than a shaft is fixed on his bow by the heart-born god’, [vi, 8]); is sometimes = ced, ‘if’ (cf. [Pāṇ. viii, 1, 30]; the verb is accented), [RV.]; [AV.]; [MBh.]; [Vikr. ii, 20]; [Bhartṛ. ii, 45]; may be used as an expletive (e.g. anyaiś ca kratubhiś ca, ‘and with other sacrifices’); is often joined to an adv. like eva, api, tathā, tathaiva, &c., either with or without a neg. particle (e.g. vairiṇaṃ nopaseveta sahāyaṃ caiva vairiṇaḥ, ‘one ought not to serve either an enemy or the ally of an enemy’, [Mn. iv, 133]); (see eva, api, &c.) For the meaning of after an interrogative See ká, kathā́, kím, kvá);

ca : [cf. τε, Lat. que, pe (in nempe &c.); Goth. uh; Zd. ca; Old Pers. cā.]

ca : mfn. pure, [L.]

ca : moving to and fro, [L.]

ca : mischievous, [L.]

ca : seedless, [L.]

ca : m. a thief, [L.]

ca : the moon, [L.]

ca : a tortoise, [L.]

ca : Śiva, [L.]

idam : idám ayám, iyám, idám (fr. id, [Uṇ. iv, 156]; g. sarvādi, [Pāṇ. i, 1, 27]; [Vop.]; a kind of neut. of the pronom. base 3. i with am [cf. Lat. is, ea, id, and idem]; the regular forms are partly derived from the pronom. base a; see [Gr. 224]; the Veda exhibits various irregular formations, e.g. fr. pronom. base a, an inst. enā́, ayā́ [used in general adverbially], and gen. loc. du. ayós, and perhaps also avós, in [RV. vi, 67, 11]; [vii, 67, 4]; [x, 132, 5] [[BRD.]]; fr. the base ima, a gen. sing. imásya, only, [RV.]; the [RV.] has in a few instances the irregular accentuation ásmai, [v, 39, 5], &c.; ásya, [iv, 15, 5], &c.; ā́bhis, [vi, 25, 2], &c. : the forms derived fr. a are used enclitically if they take the place of the third personal pronoun, do not stand at the beginning of a verse or period, and have no peculiar stress laid upon them), this, this here, referring to something near the speaker

idam : known, present

idam : (opposed to adas, e.g. ayaṃ lokaḥ or idaṃ viśvam or idaṃ sarvam, this earthly world, this universe; ayam agniḥ, this fire which burns on the earth; but asāv agniḥ, that fire in the sky, i.e. the lightning: so also or iyam alone sometimes signifies ‘this earth’; ime smaḥ, here we are.) often refers to something immediately following, whereas etad points to what precedes (e.g. śrutvaitad idam ūcuḥ, having heard that they said this). occurs connected with yad, tad, etad, kim, and a personal pronoun, partly to point out anything more distinctly and emphatically, partly pleonastically (e.g. tad idaṃ vākyam, this speech here following ; so 'yaṃ vidūṣakaḥ, this Vidūṣaka here).

idam : idám ind. [Ved. and in a few instances in classical Sanskṛt] here, to this place

idam : now, even, just

idam : there

idam : with these words, [RV.]; [AV.]; [ŚBr.]; [AitBr.]; [ChUp.]

idam : in this manner, [R. ii, 53, 31]; [Śak.] (v.l. for iti in kim iti joṣam āsyate, [202, 8]).

ayam : ayám this one. See idám.

varuṇa : váruṇa m. (once in the [TĀr.] varuṇá) ‘All-enveloping Sky’, N. of an Āditya (in the Veda commonly associated with Mitra [q.v.] and presiding over the night as Mitra over the day, but often celebrated separately, whereas Mitra is rarely invoked alone; Varuṇa is one of the oldest of the Vedic gods, and is commonly thought to correspond to the Οὐρανός of the Greeks, although of a more spiritual conception; he is often regarded as the supreme deity, being then styled ‘king of the gods’ or ‘king of both gods and men’ or ‘king of the universe’; no other deity has such grand attributes and functions assigned to him; he is described as fashioning and upholding heaven and earth, as possessing extraordinary power and wisdom called māyā, as sending his spies or messengers throughout both worlds, as numbering the very winkings of men's eyes, as hating falsehood, as seizing transgressors with his pāśa or noose, as inflicting diseases, especially dropsy, as pardoning sin, as the guardian of immortality; he is also invoked in the Veda together with Indra, and in later Vedic literature together with Agni, with Yama, and with Viṣṇu; in [RV. iv, 1, 2], he is even called the brother of Agni; though not generally regarded in the Veda as a god of the ocean, yet he is often connected with the waters, especially the waters of the atmosphere or firmament, and in one place [[RV. vii, 64, 2]] is called with Mitra, sindhu-pati, ‘lord of the sea or of rivers’; hence in the later mythology he became a kind of Neptune, and is there best known in his character of god of the ocean; in the [MBh.] Varuṇa is said to be a son of Kardama and father of Puṣkara, and is also variously represented as one of the Deva-gandharvas, as a Nāga, as a king of the Nāgas, and as an Asura; he is the regent of the western quarter [cf. loka-pāla] and of the Nakṣatra Śatabhiṣaj [[VarBṛS.]]; the Jainas consider Varuṇa as a servant of the twentieth Arhat of the present Avasarpiṇī), [RV.] &c. &c. (cf. [IW. 10]; [12] &c.)

varuṇa : the ocean, [VarBṛS.]

varuṇa : water, [Kathās.]

varuṇa : the sun, [L.]

varuṇa : awarder off or dispeller, [Sāy.] on [RV. v, 48, 5]

varuṇa : N. of a partic. magical formula recited over weapons, [R.] (v.l. varaṇa)

varuṇa : the tree Crataeva Roxburghii, [L.] (cf. varaṇa)

varuṇa : pl. (prob.) the gods generally, [AV. iii, 4, 6]

varuṇa : váruṇa &c. See p. 921, col. 2.

daivya : daívya mf(A and I)n. divine, [RV.] (esp. °vyā hótārā, the two divine priests), [AV.] &c.

daivya : daívya m. N. of a messenger of the Asuras, [TS.]

daivya : daívya n. divine power or effect, [AV. iv, 27, 6]

daivya : fortune, fate, [L.]

jana : jána mf(I)n. ‘generating’, see puraṃ-

jana : jána m. (g. vṛṣādi) creature, living being, man, person, race (páñca jánās, ‘the five races’ = p° kṛṣṭáyas, [RV. iii], [viii ff.]; [MBh. iii, 14160]), people, subjects (the sg. used collectively, e.g. daívya or divyā́ j°, ‘divine race’, the gods collectively, [RV.]; mahat j°, many people, [R. vi, 101, 2]; often ifc. denoting one person or a number of persons collectively, e.g. preṣya-, bandhu-, sakhī- &c., qq.vv. ; with names of peoples, [VarBṛS. iv, 22] and [v, 74]; ayaṃ janaḥ, ‘this person, these persons’, I, we, [MBh. viii, 709]; [Hariv. 7110]; [R. ii, 41, 2]; [Śak.] &c.; eṣa j°, id., [Kāvyād. ii, 75]), [RV.] &c.

jana : the person nearest to the speaker (also with ayam or asau, ‘this my lover’, [Kāvyād. ii, 271]; [Ratnāv. i, 24/25]), [Nal. x, 10]; [Śak.]; [Mālav.]

jana : a common person, one of the people, [Kir. ii, 42] and [47]

jana : the world beyond the Mahar-loka, [BhP. iii, 11, 29]; [SkandaP.]

jana : janá (°ná), m. (g. aśvādi) N. of a man (with the patr. Śārkarākṣya), [ŚBr. x]; [ChUp.]

abhidroha : abhi-drohá m. injuring, [RV.]; [Mn.] &c.

manuṣya : manuṣyà mf(A)n. human, manly, useful or friendly to man, [RV.]; [AV.]; [ŚBr.]

manuṣya : manuṣyà m. a man, human being, [RV.] &c. &c.

manuṣya : a man (as opp. to woman), [Mn.]; [MārkP.]

manuṣya : a husband, [VarBṛS.]

manuṣya : a class of deceased ancestors (those who receive the Piṇḍa offering), [TBr.]

manuṣya : manuṣyà &c. See p. 784, col. 3.

car : cl. 1. cárati, rarely °te (Subj. cárat, 3. pl. cárān, [RV.]; perf. cacā́ra [[AV.] &c.], 2. sg. cacartha, [BhP. iv, 28, 52]; pl. cerur, &c.; °ratur, [ŚBr.] &c.; Ā. cere, [BhP. iii, 1, 19]; fut. cariṣyati, °te; aor. acārīt [[ŚBr. xiv] &c.]; inf. cáritum [[ii]; [MBh. i], [iii]; [R.]] or cartum [[MBh. iii], [xiii]; [R. iii]; [BhP. v]], Ved. carádhyai [[RV. i, 61, 12]], cáritave [[113, 5]], caráse [[92, 9] and [v, 47, 4]], carā́yai [[vii, 77, 1]], caritos [[AitĀr. i, 1, 1, 7]]; ind.p. caritvā́, [ŚBr. xiv]; [BhP. x, 75, 19]; cartvā, [MBh. v, 3790]; cīrtvā, [xiii, 495]; p. cárat) to move one's self, go, walk, move, stir, roam about, wander (said of men, animals, water, ships, stars, &c.), [RV.]; [AV.] &c.; to spread, be diffused (as fire), [VarBṛS. xix, 7]; to move or travel through, pervade, go along, follow, [Mn.]; [MBh.] &c.; to behave, conduct one's self, act, live, treat (with instr. or loc.), [RV.]; [AV.] &c.; to be engaged in, occupied or busy with (instr., e.g. yajñéna c°, ‘to be engaged in a sacrifice’, [ŚBr.]), [RV. x, 71, 5]; [AV. vi, 117, 1]; [AitBr.] &c.; (with [[ŚBr. iv]; [ChUp.]; [Kauś.]; [ŚāṅkhŚr.]] or without [[ŚBr. ii], [xiv]] mithunám) to have intercourse with, have to do with (instr.); (with a p. or adj. or ind.p. or adv.) to continue performing or being (e.g. arcantaś cerur, ‘they continued worshipping’, [ŚBr. i]; svāminam avajñāya caret, ‘he may go on despising his master’, [Hit.]), [RV.]; [AV.]; [VS.] &c.; (in astron.) to be in any asterism or conjunction, [VarBṛS.]; to undertake, set about, under go, observe, practise, do or act in general, effect, make (e.g. vratā́ni ‘to observe vows’, [AV.] &c.; vighnaṃ c°, ‘to put a hindrance’, [MBh.]; bhaikṣaṃ c° ‘to beg’, [Mn. ii]; vivādaṃ c°, ‘to be engaged in a lawsuit’, [Mn. viii, 8]; mṛgayāṃ c°, ‘to hunt’, [MBh.]; [R.]; sambandhāṃś c°, ‘to enter into connections’, [Mn. ii, 40]; mārgaṃ cacāra bāṇaiḥ, ‘he made a way with arrows’, [R. iii, 34, 4]; tapasā indriyāṇi c°, to exercise one's organs with penance, [MBh. xiv, 544]), [RV.]; [AV.] &c.; to consume, eat (with acc.), graze, [Yājñ. iii, 324]; [Pañcat.]; [BhP. v], [x]; [Subh.]; [Hit.]; to make or render (with double acc.) e.g. naréndraṃ satya-sthaṃ carāma, ‘let us make the king keep his word’, [R. ii, 107, 19] : Caus. cārayati, to cause to move or walk about, [AV. xii, 4, 28] (aor. ácīcarat), [ŚāṅkhBr. xxx, 8]; [Lāṭy.]; to pasture, [MBh. xiv]; [R.]; [BhP. iii], [x]; to send, direct, turn, move, [MBh.] &c.; to cause any one (acc.) to walk through (acc.), [MBh. xii]; [R. v, 49, 14]; to drive away from (abl.), [MBh. xii, 12944]; to cause any one (acc.) to practise or perform (with acc.), [Mn. xi, 177] and [192]; to cause (any animal acc.) to eat, [Bādar. ii, 2, 5], Sch.; to cause to copulate, [Mn. viii, 362]; to ascertain (as through a spy instr.), [MBh. iii], [xv]; [R. i], [vi]; to doubt (cf. vi-), [Dhātup. xxxiii, 71] : Desid. cicariṣati, to try to go, [ŚāṅkhBr. xxx, 8] (p. cicarṣat) ; to wish to act or conduct one's self, [ŚBr. xi]; to try to have intercourse with (instr.), [vi] : Intens. carcarīti Ā. or rarely [[MBh. iii, 12850]] Pass. cañcūryate (°curīti and °cūrti, [Pāṇ. vii, 4, 87 f.]; ind.p. °cūrya, [R. iv, 29, 22]; p. once P. °cūryat, [Hariv. 3602]) to move quickly or repeatedly, walk about, roam about (in loc.), [AV. xx, 127, 4]; [MBh.] &c.; to act wantonly or coquettishly, [Bhaṭṭ. iv, 19] (cf. [Pāṇ. iii, 1, 24]); [cf. πέλομαι, ἀμϕί-πολο-ς, ἀνα-τολή &c.]

acitti : á-citti f. want of sense, infatuation, [RV.]; [AV.]

acitti : (figuratively said of) an infatuated man, [RV. iv, 2, 11]; [VS.]

yat : yát mfn. (pr. p. of √ 5. i) going, moving, [RV.] &c. &c. (abde yati, in this year, [L.])

yat : 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.]

yat : in comp. for yad.

ya : the 1st semivowel (corresponding to the vowels i and ī, and having the sound of the English y, in Bengal usually pronounced j).

ya : m. (in prosody) a bacchic (˘ ¯ ¯), [Piṅg.]

ya : the actual base of the relative pronoun in declension [cf. yád and Gk. ὅς, ἥ, ὅ].

ya : m. (in some senses fr. √ 1. yā, only, [L.]) a goer or mover

ya : wind

ya : joining

ya : restraining

ya : fame

ya : a carriage (?)

ya : barley

ya : light

ya : abandoning

dharma : dhárma m. (rarely n. g. ardharcādi; the older form of the [RV.] is dhárman, q.v.) that which is established or firm, steadfast decree, statute, ordinance, law

dharma : usage, practice, customary observance or prescribed conduct, duty

dharma : right, justice (often as a synonym of punishment)

dharma : virtue, morality, religion, religious merit, good works (dhármeṇa ind. or °māt ind. according to right or rule, rightly, justly, according to the nature of anything; cf. below; °mesthita mfn. holding to the law, doing one's duty), [AV.] &c. &c.

dharma : Law or Justice personified (as Indra, [ŚBr.] &c.; as Yama, [MBh.]; as born from the right breast of Yama and father of Śama, Kāma and Harṣa, [ib.]; as Viṣṇu, [Hariv.]; as Prajā-pati and son-in-law of Dakṣa, [Hariv.]; [Mn.] &c.; as one of the attendants of the Sun, [L.]; as a Bull, [Mn. viii, 16]; as a Dove, [Kathās. vii, 89], &c.)

dharma : the law or doctrine of Buddhism (as distinguished from the saṅgha or monastic order, [MWB. 70])

dharma : the ethical precepts of Buddhism (or the principal called sūtra, as distinguished from the abhi-dharma or ‘further dharma’ and from the vinaya or ‘discipline’, these three constituting the canon of Southern Buddhism, [MWB. 61])

dharma : the law of Northern Buddhism (in 9 canonical scriptures, viz. Prajñā-pāramitā, Gaṇḍa-vyūha, Daśa-bhūmīśvara, Samādhirāja, Laṅkāvatāra, Saddharma-puṇḍarīka, Tathā-gata-guhyaka, Lalita-vistara, Suvarṇa-prabhāsa,[ib.] [69])

dharma : nature, character, peculiar condition or essential quality, property, mark, peculiarity (= sva-bhāva, [L.]; cf. daśa-dh°arma-gata, [ŚBr.] &c. &c.; upamānopameyayor dh°, the tertium comparationis, [Pāṇ. ii, 1, 55], Sch.)

dharma : a partic. ceremony, [MBh. xiv, 2623]

dharma : sacrifice, [L.]

dharma : the ninth mansion, [Var.]

dharma : an Upaniṣad, [L.]

dharma : associating with the virtuous, [L.]

dharma : religious abstraction, devotion, [L.]

dharma : = upamā, [L.] (cf. above)

dharma : a bow, [Dharmaś.]

dharma : a thing, [Sukh. i]

dharma : a Soma-drinker, [L.]

dharma : N. of the 15th Arhat of the present Ava-sarpiṇī, [L.]

dharma : of a son of Anu and father of Ghṛta, [Hariv.]

dharma : of a son of Gāndhāra and father of Dhṛta, [Pur.]

dharma : of a son of Haihaya and father of Netra, [BhP.]

dharma : of a son of Pṛthu-śravas and of Uśanas, [ib.]

dharma : of a son of Su-vrata, [VP.] (cf. dharma-sūtra)

dharma : of a son of Dīrgha-tapas, [VāyuP.]

dharma : of a king of Kaśmīra, [Rāj. iv, 678]

dharma : of another man, [ib.] [vii, 85]

dharma : of a lexicographer &c. (also -paṇḍita, -bhaṭṭa and -śāstrin), [Cat.]

dharma : [cf. Lat. firmus, Lith. dermė́.]

dharma : Nom. P. °mati, to become, law, [Vop.]

dharma : dhárma in comp. for °man, q.v.

dharma : See p. 510, col. 3.

dharman : dharmán m. bearer, supporter, arranger, [RV.]

dharman : N. of a son of Bṛhad-rāja and father of Kṛtaṃ-jaya, [VP.]

dharman : dhárman n. (older than dhárma, q.v., in later language mostly ifc.; cf. below) support, prop, hold, [RV.]; [VS.]

dharman : established order of things, steadfast decree (of a god, esp. of Mitra-Varuṇa), any arrangement or disposition

dharman : will, pleasure

dharman : law, rule, duty

dharman : practice, custom, mode, manner (dhármaṇā, °mabhis; °maṇas pári in regular order, naturally; svāya dhar maṇe at one's own pleasure; dharmaṇi with the permission of, ádhi dh° against the will of [gen.]), [RV.]; [AV.]; [VS.]

dharman : (esp. ifc.) nature, quality, characteristic mark or attribute, [ŚBr.] (cf. an-ucchitti-), [MBh.] (cf. uñcha- [add.], kṣatra-, phala-, phena.), [Var.] (cf. dasyu- [add.]), [Kap.] (cf. cid-dh° [add.]), [Kāv.] (cf. vināśa-.).

yup : cl. 4. P. ([Dhātup. xxvi, 124]; cf. yūpa) yupyati (only in pf. yuyópa; Gr. also aor. ayupat; fut. yopitā, yopiṣyati), to debar, obstruct, disturb, trouble, confuse, efface, remove, destroy, [RV.]; [AV.]; to be effaced or concealed, [RV. i, 104, 4] : Caus. yopáyati (aor. ayūyupat), to efface, obliterate, conceal, remove, destroy, [RV.]; [TS.]; [Br.] : Intens. yoyupyáte, to make level, smooth, [TS.]; [ŚBr.]

mā : f. a mother, [L.]

mā : measure, [L.]

mā : authority (-tva n.), [Nyāyam.]

mā : light, [L.]

mā : knowledge, [L.]

mā : binding, fettering, [L.]

mā : death, [L.]

mā : a woman's waist, [L.]

mā : mā́ ind. (causing a following ch to be changed to cch, [Pāṇ. vi, 1, 74]) not, that not, lest, would that not, [RV.] &c. &c.

mā : a particle of prohibition or negation = Gk. μή, most commonly joined with the Subjunctive i.e. the augmentless form of a past tense (esp. of the aor., e.g. mā́ no vadhīr indra, do not slay us, O Indra, [RV.]; mā bhaiṣīḥ or mā bhaiḥ, do not be afraid, [MBh.]; tapovana-vāsinām uparodho mā bhūt, let there not be any disturbance of the inhabitants of the sacred grove, [Śak.]; often also with sma, e.g. mā sma gamaḥ, do not go, [Bhag.] cf. [Pāṇ. iii, 3, 175]; [176]; in the sense of ‘that not, lest’ also yathā mā, e.g. yathā mā vo mṛtyuḥ pari-vyatkā iti, that death may not disturb you, [PraśnaUp.]; or mā yathā, e.g. mā bhūt kālātyayo yathā, lest there be any loss of time, [R.]; mā na with aor. Subj. = Ind. without a negative, e.g. mā dviṣo na vadhīr mama, do slay my enemies, [Bhaṭṭ.] cf. [Vām. v, 1, 9]; rarely with the augmentless impf. with or without sma, e.g. mainam abhibhāṣathāḥ, do not speak to him, [R.]; mā sma karot, let him not do it, [Pāṇ. vi, 4, 74], Sch.; exceptionally also with the Ind. of the aor., e.g., mā kālas tvām aty-agāt, may not the season pass by thee, [MBh.]; cf. [Pāṇ. vi, 4, 75], Sch.)

mā : or with the Impv. (in [RV.] only [viii, 103, 6], mā no hṛṇītām [[SV.] hṛṇītās] agníḥ, may Agni not be angry with us; but very often in later language, e.g. mā kranda do not cry, [MBh.]; gaccha vā mā vā, you can go or not go, [ib.]; ripur ayam mā jāyatām, may not this foe arise, [Śāntiś.]; also with sma, e.g. mā sma kiṃ cid vaco vada do not speak a word, [MBh.])

mā : or with the Pot. (e.g. mā yamam paśyeyam, may I not see Yama; esp. mābhujema in [RV.])

mā : or with the Prec. (only once in mā bhūyāt, may it not be, [R. [B.] ii, 75, 45])

mā : or sometimes with the fut. (= that not, lest, e.g. mā tvāṃ śapsye, lest I curse thee, [MBh.] cf. [Vop. xxv, 27])

mā : or with a participle (e.g. mā jīvanyo duḥkhadagdho jīvati, he ought not to live who lives consumed by pain, [Pañcat.]; gataḥ sa mā, he cannot have gone, [Kathās.]; maīvamprārthyam, it must not be so requested, [BhP.])

mā : sometimes for the simple negative na (e.g. katham mā bhūt, how may it not be, [Kathās.]; mā gantum arhasi, thou oughtest not to go, [R.]; mā bhūd āgataḥ, can he not i.e. surely he must have arrived, [Amar.])

mā : occasionally without a verb (e. g. mā śabdaḥ or śabdam, do not make a noise, [Hariv.]; mā nāma rakṣiṇaḥ, may it not be the watchmen, [Mṛcch.]; mā bhavantam analaḥ pavano vā, may not fire or wind harm thee, [Vām. v, 1, 14]; esp. = not so, e.g. mā prātṛda, not so, O Pr°, [ŚBr.]; in this meaning also mā mā, mā maivam, mā tāvat)

mā : in the Veda often with u (mó) = and not, nor (e.g. mā́ maghónaḥ pári khyatam mó asmā́kam ṛ́ṣṇām, do not forget the rich lords nor us the poets, [RV. v, 65, 6]; and then usually followed by ṣú = sú, e.g. mo ṣú ṇaḥ nírṛtir vadhīt, let not N° on any account destroy us, [i, 38, 6])

mā : in [ŚBr.] sma mā — mó sma = neither — nor (in a prohibitive sense).

mā : cl. 3. P. mímāti (accord. to [Dhātup. xxv, 6] Ā. mimīte, [SV.] mimeti; Pot. mimīyat, [Kāṭh.]; pf., mimāya; aor. ámīmet Subj. mīmayat; inf. mā́tavaí), to sound, bellow, roar, bleat (esp. said of cows, calves, goats &c.), [RV.]; [AV.]; [Br.] : Intens., only pr. p. mémyat, bleating (as a goat), [RV. i, 162, 2.]

mā : cl. 2. P. ([Dhātup. xxiv, 54]) māti; cl. 3. Ā. ([xxv, 6]) mímīte; cl. 4. Ā. ([xxvi, 33]) māyate (Ved. and ep. also mimāti Pot. mimīyāt Impv., mimīhi; Pot. mimet, [Br.]; pf. mamaú, mame, mamiré, [RV.]; aor. ámāsi Subj. mā́sātai, [AV.]; amāsīt Gr.; Prec. māsīṣṭa, meyāt, [ib.]; fut. mātā; māsyati, māsyate, [ib.]; inf. -mé, -maí, [RV.]; mātum, [Br.]; ind.p. mitvā́, -mā́ya, [RV.] &c. &c.), to measure, mete out, mark off, [RV.] &c. &c.; to measure across = traverse, [RV.]; to measure (by any standard), compare with (instr.), [Kum.]; (māti) to correspond in measure (either with gen., ‘to be large or long enough for’, [BhP.]; or with loc., ‘to find room or be contained in’, [Inscr.]; [Kāv.]; or with na and instr., ‘to be beside one's self with’, [Vcar.]; [Kathās.]); to measure out, apportion, grant, [RV.]; to help any one (acc.) to anything (dat.), [ib.], [i, 120, 9]; to prepare, arrange, fashion, form, build, make, [RV.]; to show, display, exhibit (amimīta, ‘he displayed or developed himself’, [iii, 29, 11]), [ib.]; (in phil.) to infer, conclude; to pray (yācñā-karmaṇi), [Naigh. iii, 19] : Pass. mīyáte (aor. amāyi); to be measured &c., [RV.]; &c. Caus., māpayati, °te (aor. amīmapat, [Pāṇ. vii, 4, 93], Vārtt. 2 [Pat.]), to cause to be measured or built, measure, build, erect, [Up.]; [GṛS.]; [MBh.] &c.: Desid. mitsati, °te, [Pāṇ. vii, 4, 54]; [58] (cf. nir-√ mā) : Intens. memīyate, [Pāṇ. vi, 4, 66.]

mā : [cf. Zd. mā; Gk. μέτρον, μετρέω; Lat. mētior, mensus, mensura; Slav. měra; Lith. mėrà.]

mā : f. See under ma, p. 771, col. 2.

aham : ahám nom. sg., ‘I’, [RV.] &c.

aham : = ahaṃkaraṇa, q.v., (hence declinable gen. ahamas, &c.), [BhP.]

aham : [Zd. azem; Gk. ἐγώ; Goth. ik; Mod. Germ. ich; Lith. asz; Slav. az].

tasmāt : tásmāt ind. (abl. of 2. tá) from that, on that account, therefore (correlative of yád, yasmāt), [AV.]; [ŚBr.]; [AitBr.]; [Mn.]; [Nal.] &c.

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) :

enas : énas (as), n. (√ i, [Uṇ. iv, 197]; √ in, [BRD.]), mischief, crime, sin, offence, fault, [RV.]; [AV.]; [ŚBr.]; [Mn.] &c.

enas : evil, unhappiness, misfortune, calamity, [RV.]; [AV.]

enas : censure, blame, [L.];

enas : [cf. Zd. aenaṅh; Gk. αἰνός.]

deva : devá mf(I)n. (fr. 3. div) heavenly, divine (also said of terrestrial things of high excellence), [RV.]; [AV.]; [VS.]; [ŚBr.] (superl. m. devá-tama, [RV. iv, 22, 3] &c.; f. devi-tamā, [ii, 41, 16])

deva : devá m. (according to [Pāṇ. iii, 3, 120] déva) a deity, god, [RV.] &c. &c.

deva : (rarely applied to) evil demons, [AV. iii, 15, 5]; [TS. iii, 5, 4, 1]

deva : (pl. the gods as the heavenly or shining ones; víśve devā́s, all the gods, [RV. ii, 3, 4] &c., or a partic. class of deities [see under víśva], often reckoned as 33, either 11 for each of the 3 worlds, [RV. i, 139, 11] &c. [cf. tri-daśa], or 8 Vasus, 11 Rudras, and 12 Ādityas [to which the 2 Aśvins must be added] [Br.]; cf. also, [Divyāv. 68]; with Jainas 4 classes, viz. bhavanādhīśa, vyantara, jyotiṣka, and vaimānika; devā́nām pátnyas, the wives of the gods, [RV.]; [VS.]; [Br.] [cf. deva-patnī below])

deva : N. of the number 33 (see above), [Gaṇit.]

deva : N. of Indra as the god of the sky and giver of rain, [MBh.]; [R.] &c.

deva : a cloud, [L.]

deva : (with Jainas) the 22nd Arhat of the future Ut-sarpiṇī

deva : the image of a god, an idol, [Viṣṇ.]

deva : a god on earth or among men, either Brāhman, priest, [RV.]; [AV.] (cf. bhū-d°), or king, prince (as a title of honour, esp. in the voc. ‘your majesty’ or ‘your honour’; also ifc., e.g. śrī-harṣa-d°, vikramāṅka-d°, king Śrī-h° or Vikr°, and in names as puruṣottama-d° [lit. having Viṣṇu as one's deity; cf. atithi-d°, ācārya-d°, pitṛ-d°, mātṛ-d°]; rarely preceding the name, e.g. deva-caṇḍamahāsena, [Kathās. xiii, 48]), [Kāv.]; [Pañc.] &c. (cf. kṣiti-, nara-, &c.)

deva : a husband's brother (cf. devṛ and devara), [W.]

deva : a fool, dolt, [L.]

deva : a child, [L.]

deva : a man following any partic. line or business, [L.]

deva : a spearman, lancer, [L.]

deva : emulation, wish to excel or overcome, [L.]

deva : sport, play, [L.]

deva : a sword, [Gal.]

deva : N. of men, [VP.]

deva : of a disciple of Nāgārjuna, [MWB. 192]

deva : dimin. for devadatta, [Pāṇ. v, 3, 83], Vārtt. 4, Sch.

deva : devá n. ([L.]) an organ of sense, [MuṇḍUp. iii, 1, 8]; [2, 7]

deva : [cf. Lat. dīvus, deus; Lit. dë́vas; Old Pruss. deiwas.]

riṣ : (cf. √ riś) cl. 1. 4. P. ([Dhātup. xvii, 43] and [xxvi, 120] v.l.) reṣati or ríṣyati (ep. also riṣyate; aor. rīḍhvam, [TĀr.] ariṣat Subj. riṣātha, p. rīṣat or riṣat, [RV.]; areṣīt Gr.; fut. reṣitā, reṣṭā, [ib.], reṣiṣyati, [ib.]; inf. reṣitum, or reṣṭum, [ib.]; Ved. inf. riṣé, riṣás), to be hurt or injured, receive harm, suffer wrong, perish, be lost, fail, [RV.] &c. &c.; to injure, hurt, harm, destroy, ruin, [RV.]; [AV.]; [Bhaṭṭ.]; Caus. reṣáyati (aor. arīriṣat; Ved. forms rīriṣīṣṭa or ririṣīṣṭa, ririṣeḥ, riṣayádhyai), to hurt, injure, harm, cause to miscarry or fail, [RV.]; [AV.]; [TBr.]; [MBh.]; (Ā. rīriṣīṣṭa), to fail, meet with misfortune or disaster, [BhP.] : Desid. rírikṣati ([RV.]; ririṣiṣati or rireṣiṣati Gr.), to wish to injure or harm (cf. √ riś) : Intens. reriṣyate, rereṣṭi Gr.

riṣ : ríṣ f. injury or an injurer, [RV.] (for, -riṣé, riṣás See under √ 1. ).