yam : cl. 1. P. ([Dhātup. xxiii, 15]) yácchati (Ved. also °te, and Ved. ep. yámati, °te; pf. yayāma, yeme; 2. sg. yayantha, 3. pl. yemúḥ, yemiré, [RV.] &c. &c.; 3. du. irreg. -yamatuḥ, [RV. v, 67, 1]; aor. áyān, áyamuh; Impv. yaṃsi, yandhí; Pot. yamyās, yamīmahi, [RV.]; áyāṃsam, ayāṃsi, áyaṃsta Subj. yaṃsat, °satas, °sate, [ib.]; [Br.]; 3. sg. -yámiṣṭa, [RV. v, 32, 7]; ayaṃsiṣam Gr.; fut. yantā, [ib.]; yaṃsyati, yamiṣyati, [Br.] &c. inf. yántum, yamitum, [ib.]; yántave, yámitavaí, [RV.]; ind.p. yatvā, yamitvā, [MBh.]; [Kāv.] &c.; yátya, [AV.]; [Br.]; -yamya, [GṛŚrS.]; -yámam, [RV.]; [Br.]), to sustain, hold, hold up, support (Ā. ‘one's self’; with loc. ‘to be founded on’), [RV.]; [Br.]; [ChUp.]; to raise, wield (a weapon &c.; Ā. with āyudhaiḥ, ‘to brandish weapons’), [RV.]; to raise, extend or hold (as a screen &c.) over (dat.), [RV.]; (Ā.) to extend one's self before (dat.), [AitBr.]; to raise (the other scale), weigh more, [ŚBr.]; to stretch out, expand, spread, display, show, [RV.]; to hold or keep in, hold back, restrain, check, curb, govern, subdue, control, [ib.] &c. &c.; to offer; confer, grant, bestow on (dat. or loc.), present with (instr.), [RV.] &c. &c.; (with mārgam), to make way for (gen.), [MBh.]; (with prati and abl.), to give anything in exchange for anything, [Kāś.] on [Pāṇ. ii, 3, 11]; (Ā.) to give one's self up to, be faithful to, obey (dat.), [RV.]; to raise, utter (a sound &c.), [ib.]; to fix, establish, [ib.]; (Ā.) to be firm, not budge, [RV.]; to catch fire, [TBr.] (Sch.) : Pass. yamyáte (aor. áyāmi), to be raised or lifted up or held back or restrained, [RV.] &c. &c.: Caus. yāmayati ([AV.]), yamayati ([Br.] &c.; °te, [MBh.]; aor. ayīyamat), to restrain, hold in, control, keep or put in order: Desid. yiyaṃsati, to wish to restrain &c., [Br.] : Intens. yaṃyamīti (see ud-√ yam) or yaṃyamyate ([Pāṇ. vii, 4, 85], Vārtt. 2, [Pat.]) [cf. Gk. ζημία, ‘restraint, punishment’.]

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

ṛtvij : ṛtv-íj mfn. (fr. √ yaj), sacrificing at the proper time, sacrificing regularly

ṛtvij : ṛtv-íj (k), m. a priest (usually four are enumerated, viz. Hotṛ, Adhvaryu, Brahman, and Udgātṛ; each of them has three companions or helpers, so that the total number is sixteen, viz. hotṛ, Maitrāvaruṇa, Acchāvāka, Grāva-stut; adhvaryu, Prati-prasthātṛ, Neṣṭṛ, Un-netṛ; brahman, Brāhmaṇācchaṃsin, Agnīdhra, Potṛ; udgātṛ, Prastotṛ, Pratihartṛ, Subrahmaṇya, [ĀśvŚr. iv, 1, 4]-[6]), [RV.]; [AV.]; [TS.]; [ŚBr.]; [KātyŚr.] &c.

ṛtvij : ṛtv-ij See p. 224, col. 2.

bahudhā : bahu—dhā , see p. 726, col. 2.

bahudhā : bahudhā́ ind. in many ways or parts or forms or directions, variously, manifoldly, much, repeatedly, [RV.] &c. &c. (with √ kṛ, to make manifold, multiply, [MBh.]; to make public, divulge, [ib.])

sacetas : sá—cetas (sá-), mfn. having the same mind, unanimous, [RV.]; [AV.]

sacetas : conscious, intelligent, rational, [RV.]; &c.

yajña : yajñá m. worship, devotion, prayer, praise

yajña : act of worship or devotion, offering, oblation, sacrifice (the former meanings prevailing in Veda, the latter in post-Vedic literature; cf. mahā-y°), [RV.] &c. &c.

yajña : a worshipper, sacrificer, [RV. iii, 30, 15]; [32, 12]

yajña : fire, [L.]

yajña : = ātman, [L.]

yajña : Sacrifice personified, [MBh.]; [Hariv.]

yajña : (with prājāpatya) N. of the reputed author of [RV. x, 130], [Anukr.]

yajña : N. of a form of Viṣṇu, [Pur.]

yajña : of Indra under Manu Svāyambhuva, [ib.]

yajña : of a son of Ruci and Ākūti, [ib.]

ayam : ayám this one. See idám.

vah : cl. 1. P. Ā. ([Dhātup. xxiii, 35]) váhati, °te (in later language Ā. only mc.; Vedic forms which may partly belong to the aor. are vákṣi, voḍham, °ḍhā́m or voam, °ā́m, uhīta, vákṣva, voḍhvam, ūḍhvam, úhāna; pf. uvāha, ūhúḥ; ūhé, [RV.] &c. &c.; vavāha, °hatuḥ, [MBh.]; aor. Ved. ávākṣīt or ávāṭ Subj. vákṣat, °ati, Prec. uhyāt; avakṣi, avoḍha Gr.; fut. voḍhā́, [Br.]; vakṣyáti, °te, [AV.] &c.; vahiṣyati, [MBh.] &c.; inf. voḍhum, [RV.] &c. &c. [Ved. also °ḍhave and °ḍhavai]; vāhe, [RV.]; váhadhyai, [ib.]; ind.p. ūḍhvā, [Br.]; -úhya, [AV.] &c. &c.; cf. √ ūh), to carry, transport, convey (with instr. of vehicle), [RV.] &c. &c.; to lead, conduct (esp. offerings to the gods, said of Agni), [ib.]; to bear along (water, said of rivers), [ib.]; to draw (a car), guide (horses &c.), [ib.]; to lead towards, to bring, procure, bestow, [Kāv.]; [Kathās.]; to cause, effect, [BhP.]; to offer (a sacrifice), [ib.]; to spread, diffuse (scent), [Kathās.]; to shed (tears), [BhP.]; to carry away, carry off, rob, [MBh.]; [Kāv.] &c.; to lead home, take to wife, marry, [RV.] &c. &c.; to bear or carry on or with (loc. or instr.), [MBh.]; [Kāv.] &c.; to take or carry with or about one's self, have, possess, [Kāv.]; [Pur.]; [Rājat.]; to wear (clothes), [Mṛcch.]; (with śiras) to bear one's head (uccaiś-tarām, ‘high’), [Hariv.]; (with vasuṃdharām or kṣmā-maṇḍālam) to support i.e. rule the earth, [Rājat.]; (with garbham) to be with child, [Pañcat.]; to bear, suffer, endure, [Kāv.]; [Pur.]; to forbear, forgive, pardon, [BhP.]; to undergo (with agnim, viṣam, tulām, ‘the ordeal of fire, poison, and the balance’), [Yājñ.]; to experience, feel, [MBh.]; [Kāv.] &c.; to exhibit, show, betray, [ib.]; to pay (a fine), [Yājñ.]; to pass, spend (time), [Rājat.]; (intrans.) to drive, ride, go by or in (with instr. of the vehicle), be borne or carried along, run, swim &c., [RV.] &c. &c.; to draw (scil. a carriage, said of a horse), [Mn. viii, 146]; to blow (as wind), [Kāv.]; [Sāh.]; to pass away, elapse, [Hcar.] : Pass. uhyáte (ep. also °ti; aor. avāhi), to be carried (uhyamāna, ‘being carried’) &c.; to be drawn or borne by (instr.) or along or off, [RV.] &c. &c.: Caus. vāhayati (mc. also °te; aor. avīvahat; Pass. vāhyate), to cause to bear or carry or convey or draw (with two acc. [Pāṇ. i, 4, 52], Vārtt. 6 [Pat.]), drive (a chariot), guide or ride (a horse), propel (a boat), go or travel by any vehicle, [MBh.]; [Kāv.] &c.; to cause to guide (two acc.), [Vop.]; to cause any one (acc.) to carry anything (acc.) on (loc.), [MBh.]; to cause to take in marriage, [ib.]; to cause to be conveyed by (instr.), [Ragh.]; [Rājat.]; to traverse (a road), [Ragh.]; to accomplish (a journey), [Megh.]; to employ, keep going or in work, [Mn. iii, 68]; [iv, 86]; to give, administer (see vāhita); to take in, deceive (see id.) : Desid. vivakṣati, °te Gr.: Intens. vanīvāhyáte, to carry hither and thither (cf. vanīvā́hana and vanīvāhitá); vāvahīti, to bear (a burden), [Subh.]; vāvahyate, vāvoḍhi Gr.

vah : [cf. Gk. ὄχος for ϝοχος, ὀχέομαι; Lat. vehere, vehiculum; Slav. vesti; Lith. vèżti; Goth. gawigan; Germ. wëgan, bewegen; Eng. weigh.]

vah : (ifc.; strong form vāh weak form ūh or uh, which with a preceding a coalesces into au; cf. [Pāṇ. iii, 2, 64]; [iv, 1, 61]) carrying, drawing, bearing, holding (cf. anaḍ-uh, apsu-vah, indra-vah &c.).

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

anūcāna : anūcāná mfn. one so well versed in the Vedas and Vedāṅgas as to be able to repeat them

anūcāna : one who repeats his lesson after his master

anūcāna : devoted to learning

anūcāna : well-behaved (√ uc).

brāhmaṇa : brā́hmaṇa mfn. relating to or given by a Brāhman, befitting or becoming a Brāhman, Brāhmanical, [AV.]; [TBr.]; [MBh.]

brāhmaṇa : brāhmaṇá m. one who has divine knowledge (sometimes applied to Agni), a Brāhman, a man belonging to the 1st of the 3 twice-born classes and of the 4 original divisions of the Hindū body (generally a priest, but often in the present day a layman engaged in non-priestly occupations although the name is strictly only applicable to one who knows and repeats the Veda), [RV.] &c. &c.

brāhmaṇa : = brāhmaṇācchaṃsin, [KātyŚr.]

brāhmaṇa : a Brāhman in the second stage (between Mātra and Śrotriya), [Hcat.]

brāhmaṇa : N. of the 28th lunar mansion, [L.]

brāhmaṇa : brā́hmaṇa n. that which is divine, the divine, [AV.]

brāhmaṇa : sacred or divine power, [ib.]; [ĀśvGṛ.]

brāhmaṇa : Brāhmanical explanation, explanations of sacred knowledge or doctrine (esp. for the use of the Brāhmans in their sacrifices), [Br.]

brāhmaṇa : the Brāhmaṇa portion of the Veda (as distinct from its Mantra and Upaniṣad portion) and consisting of a class of works called Brāhmaṇas (they contain rules for the employment of the Mantras or hymns at various sacrifices, with detailed explanations of their origin and meaning and numerous old legends; they are said by Sāyaṇa to contain two parts: 1. vidhi, rules or directions for rites; 2. artha-vāda, explanatory remarks; each Veda has its own Brāhmaṇa, that of the [RV.] is preserved in 2 works, viz. the Aitareya, sometimes called Āśvalāyana, and the Kauṣītaki or Śāṅkhāyana-Brāhmaṇa; the white Yajur-veda has the Śata-patha-Br°; the black Yajur-veda has the Taittirīya-Br° which differs little from the text of its Saṃhitā; the [SV.] has 8 Br°s, the best known of which are the Prauḍha or Pañca-viṃśa and the Ṣaḍviṃśa; the [AV.] has one Br° called Go-patha), [Nir.]; [GṛŚrS.] &c.

brāhmaṇa : the Soma vessel of the Brahman priest, [RV.]; [AV.]

brāhmaṇa : a society or assemblage of Brāhmans, a conclave, [W.]

yuj : (cf. √ 2. yu) cl. 7. P. Ā. ([Dhātup. xxix, 7]) yunákti, yuṅkté (ep. also yuñjati, °te; Ved. yojati, °te; yuje, yujmahe, 3. pl. yujata Impv. yukṣvá; Pot. yuñjīyāt, [R.]; pf. yuyója, yuyujé, [RV.] &c. &c., 3. sg. yuyojate, [RV. viii, 70, 7]; aor. Class. P. ayokṣīt, ayaukṣīt or ayujat; Ved. also Ā. áyuji; Ved. and Class. ayukṣi, ayukta; fut. yoktā́, [Br.]; yokṣyati, [ib.]; °te, [AV.] &c. &c.; inf. yoktum, [Br.]; yujé, [RV.]; ind.p. yuktvā́, [ib.] &c. &c.; yuktvā́ya, [RV.]; [Br.]; -yujya, [MBh.] &c.), to yoke or join or fasten or harness (horses or a chariot), [RV.] &c. &c.; to make ready, prepare, arrange, fit out, set to work, use, employ, apply, [ib.]; to equip (an army), [R.]; to offer, perform (prayers, a sacrifice), [BhP.]; to put on (arrows on a bow-string), [MBh.]; to fix in, insert, inject (semen), [ŚBr.]; to appoint to, charge or intrust with (loc. or dat.), [MBh.]; [VP.]; to command, enjoin, [BhP.]; to turn or direct or fix or concentrate (the mind, thoughts &c.) upon (loc.), [TS.] &c. &c.; (P. Ā.) to concentrate the mind in order to obtain union with the Universal Spirit, be absorbed in meditation (also with yogam), [MaitrUp.]; [Bhag.] &c.; to recollect, recall, [MBh.]; to join, unite, connect, add, bring together, [RV.] &c. &c. (Ā. to be attached, cleave to, [Hariv.]); to confer, or bestow anything (acc.) upon (gen. or loc.), [BhP.]; [MārkP.] (Ā. with acc., to become possessed of [MBh.]; with ātmani, to use for one's self, enjoy, [Mn. vi, 12]); to bring into possession of, furnish or endow with (instr.), [Mn.]; [MBh.]; [R.] &c.; to join one's self to (acc.), [RV.]; (in astron.) to come into union or conjunction with (acc.), [VarBṛS.] : Pass. yujyáte (ep. also °ti; aor. áyoji), to be yoked or harnessed or joined &c., [RV.] &c. &c.; to attach one's self to (loc.), [Hit.]; to be made ready or prepared for (dat.), [Bhag.]; to be united in marriage, [Gaut.]; [MBh.]; to be endowed with or possessed of (instr. with or without saha), [Mn.]; [MBh.] &c.; (in astron.) to come into conjunction with (instr.), [VarBṛS.]; to accrue to, fall to the lot of (gen.), [Pañcat.]; to be fit or proper or suitable or right, suit anything (instr.), be fitted for (loc.), belong to or suit any one (loc. or gen.), deserve to be (nom.), [Mn.]; [MBh.] &c.; (with na) not to be fit or proper &c. for (instr.) or to (inf., also with pass. sense = ‘ought not to be’), [Kāv.]; [Kathās.]; [Pañcat.] : Caus. yojayati (mc. also °te; aor. ayūyujat; Pass. yojyate), to harness, yoke with (instr.), put to (loc.), [Kauś.]; [MBh.] &c.; to equip (an army), draw up (troops), [MBh.]; [R.] &c.; to use, employ, set to work, apply, undertake, carry on, perform, accomplish, [Mn.]; [MBh.] &c.; to urge or impel to, [Bhartṛ.]; [Prab.]; to lead towards, help to (loc.), [Sarvad.]; to set (snares, nets &c.), [MBh.]; [Hit.]; to put or fix on (esp. arrows), [ĀśvGṛ.]; [MBh.] &c.; to aim (arrows) at (loc.), [R.]; to fasten on or in, attack, adjust, add, insert, [Kauś.]; [Kāv.]; [Pur.]; (with manas, ātmānam &c.) to direct the thoughts to, concentrate or fix the mind upon (loc.), [MBh.]; [Hariv.]; [Pur.]; to join, unite, connect, combine, bring or put together (also = write, compose), [R.]; [Var.]; [Rājat.] &c.; to encompass, embrace, [MBh.]; to put in order, arrange, repair, restore, [Rājat.]; to endow or furnish or provide with (instr.), [MBh.]; [Kāv.] &c.; to mix (food) with (instr.), [Mn. vii, 218]; to confer anything upon (loc.), [BhP.]; (in astron.) to ascertain or know (jānāti) the conjunction of the moon with an asterism (instr.), [Pāṇ. iii, 1, 26], Vārtt. 11 [Pat.]; (Ā.) to think little of, esteem lightly, despise, [Vop.] in [Dhātup. xxxiii, 36] : Desid. yuyukṣati, to wish to harness or yoke or join &c.; to wish to appoint or institute, [MBh.]; to wish to fix or aim (arrows), [BhP.]; (Ā.) to wish to be absorbed in meditation, devout, [Bhaṭṭ.] : Intens. yoyujyate, yoyujīti or yoyokti Gr.

yuj : [cf. Gk. ζεύγνυμι, ζυγόν; Lat. jungere, jugum; Lith. jùngus; Slav. igo; Goth. juk; Germ. joh, Joch; Angl.Sax. geoc; Eng. yoke.]

yuj : yúj mfn. (mostly ifc.; when uncompounded, the strong cases have a nasal, e.g. nom. yuṅ, yuñjau, yuñjas, but aśva-yuk &c., [Pāṇ. vii, 1, 71]) joined, yoked, harnessed, drawn by, [RV.] &c. &c. (cf. aśva-, hari-, hayottama-yuj)

yuj : furnished or provided or filled with, affected by, possessed of (instr., mostly comp.), [MBh.]; [Kāv.] &c.

yuj : bestowing, granting (e.g. kāma-yuj, ‘granting wishes’), [Hariv.]

yuj : exciting, an exciter (e.g. yuṇ bhiyaḥ, an exciter of fear), [Bhaṭṭ.]

yuj : being in couples or pairs, even (not odd or separate), [Lāṭy.]; [Mn.]; [MBh.] &c.

yuj : yúj m. a yoke-fellow, companion, comrade, associate, [RV.]; [AV.]; [Br.]

yuj : a sage who devotes his time to abstract contemplation, [W.]

yuj : a pair, couple, the number ‘two’, [Pañcar.]

yuj : du. the two Aśvins, [L.]

yuj : (in astron.) the zodiacal sign Gemini.

as : cl. 2. P. ásti (2. sg. ási, 1. sg. ásmi; pl. smási or smás, sthá, sánti; (rarely Ā., e.g. 1. pl. smahe, [MBh. xiii, 13]); Subj. ásat; Imper. astu, 2. sg. edhi (fr. as-dhi cf. [Pāṇ. vi, 4, 119]); Pot. syā́t; impf. ā́sīt, rarely ās [only in [RV. x]; cf. [Pāṇ. vii, 3, 97]] ; perf. 1. and 3. sg., ā́sa, 2. sg. ā́sitha, 3. pl. āsúḥ; p. m. sát f. satī́) to be, live, exist, be present; to take place, happen; to abide, dwell, stay; to belong to (gen. or dat.); to fall to the share of, happen to any one (gen.); to be equal to (dat.), [ŚBr. xiv]; [Mn. xi, 85]; to turn out, tend towards any result, prove (with dat.); to become, [BṛĀrUp.] &c., (cf. [Pāṇ. v, 4, 51]-[55]); to be (i.e. used as copula, but not only with adj., but also with adv. [e.g. tūṣṇīm āsīt, [MBh. iii, 4041]], and often with part., [e.g. perf. Pass. p. prasthitāḥ sma, [N.]; fut. p.p. hantavyo 'smi, [N.]; fut. p. especially with Pot., and only in [ŚBr.], as yádi dāsyán-t-syā́t, ‘if he should intend to give’]; the pf. āsa helps to form the periphrastic perf., and asmi &c. the fut.);

as : [cf. Gk. ἐσ-τί; Lat. es-t; Goth. is-t; Lith. es-ti.]

as : cl. 4. P. ásyati (p. ásyat; impf. ā́syat, [AV.] [cf. parās and vy-as]; fut. p. asiṣyát; aor. āsthat [[Nir. ii, 2]; [Pāṇ. vii, 4, 17]; cf. vy-as]; perf. P. āsa [cf. parās] Ā. āse [cf. vy-as]; Ved. Inf. ástave, [VS.]) to throw, cast, shoot at (loc. dat., or gen.), [RV.] &c.; to drive or frighten away, [Nalod. iv, 36]; See also 1. astá s.v.

as : asati, °te = √ aṣ, q.v.

kā : onomat. imitation of the cry of the ass, [BhP. x, 15, 30.]

kā : = kád and 1. ku in comp. to express depreciation, e.g. kākṣa, kā-patha, kāpuruṣa, koṣṇa, qq.vv. [Pāṇ. vi, 3, 104]; [Vop. vi, 93.]

kā : = √ kan (perf. cake, cakāná; see kā́yamāna s.v.), to seek, desire, yearn, love (with acc. and dat.), [RV.]; to like, enjoy, be satisfied with (loc. gen. or inst.), [RV.] : Intens. (p. cākát) to please, be sought after, be wished for, satisfy, [RV. x, 29, 1] (cf. anu-, ā-, saṃ- √ , kāti.)

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).

svid : ind. (prob. fr. 5. su + id; cf. kuvid) a particle of interrogation or inquiry or doubt, often translatable by ‘do you think?’ ‘perhaps’, ‘pray’, ‘indeed’, ‘any’ (esp. used after the interrogative ka and its derivatives, e.g. kaḥ svid eṣām brāhmaṇānām anūcāna-tamaḥ, ‘pray who [or ‘who do you think’] is the most learned of these Brahmans?’, [ŚBr.]; but also without another interrogative, e.g. tvaṃ svin no yājñavalkya brakmiṣṭho 'si, ‘do you think Yājñavalkya, you are the greatest Brāhman among us?’, [ib.]; also used after uta, api, āho, and utāho, and disjunctively in the first or second or both parts of a double interrogation, thus: kiṃnu-svid; kiṃsvid-svid; svid-svid; svid-utāho; nu-svid; svid-nu; svid-uta; svid-vā; svid-kimu; svid-kim-nukim; sometimes making a preceding interrogative indefinite, e.g. kvá svid, ‘anywhere’; káḥ svid, ‘whoever’, ‘any one’; similarly with yad, e.g. yad svid dīyate, ‘whatever is given’, [MaitrS.]; sometimes apparently a mere expletive), [RV.] &c.;

svid : cl. 1. Ā. 4. P. ([Dhātup. xviii, 4]; [xxvi, 79]) svedate or svidyati (Ā. svidyate, [Yājñ.]; p. svidyamāna, [Suśr.]; pf. siṣveda Gr.; siṣvide, [MBh.]; p. siṣvidāná, [RV.]; aor. asvidat, [Śiś.]; fut. svettā, svetsyati Gr.; ind.p. -svedam, [Br.]), to sweat, perspire, [AitĀr.]; [ChUp.]; [KātyŚr.]; [MBh.] &c.; (svedate), to be anointed, [Dhātup.]; to be disturbed (?), [ib.] : Caus. svedayati (aor. asiṣvidat), to cause to sweat, treat with sudorifics, [Suśr.]; to foment, soften, [SāmavBr.] : Desid. of Caus. sisvedayiṣati, Gr.: Desid. siṣvitsati, [ib.] : Intens. seṣvidyate, seṣvetti, [ib.]

svid : [cf. Gk. ἱδρώς; Lat. sūdor, sūdare; Angl.Sax. swât; Eng. sweat; Germ. Schweiss, schwitzen.]

svid : (ifc.) sweating, perspiring, [Śiś.]

tatra : tátra ind. (also °trā, [RV.]) (tá-tra, correlative of yá-tra; g. cādi, not in [Kāś.]) used for the loc. (sg. du. and pl.) of tád (q.v., [Pāṇ. v, 3, 10]; [vi, 3, 35]), [RV.]; [AV.]; [Mn.] &c.

tatra : in that place, there (in comp. [Pāṇ. ii, 1, 46]), [RV.] &c.

tatra : thither, to that place, [ib.]

tatra : in that, therein, in that case, on that occasion, under those circumstances, then, therefore, (also correlative of yád [[vi, 57, 4]; [AV. xii, 1, 34]; [Nal.] &c.], yadā [[Pañcat. i, 19, 8]], yadi [[Mn. viii f.]; [Cāṇ.]; [Hit.]], or ced [[Mn. viii, 295]; [ix, 205]]; tatra māsa, ‘that month’ i.e. the month that has been spoken of [Kathās. xviii, 208])

tatra : tá°tra tatra used for double loc. of tád, [Nal. v, 8]

tatra : tá°tra tatra in that and that place, here and there, everywhere, [Mn. vii, 87]; [MBh.]; [BhP.]

tatra : tá°tra tatra to every place, [MBh.]

tatra : yatra tatra used for the loc. yasmiṃs tasmin, in whatever, [Mn. iii, 50]; [vi, 66]; [xii, 102]

tatra : yatra tatra in whatever place, anywhere, [MBh. xiii, 3686]

tatra : yatra tatra to any place whatever, [v, 5997]

tatra : yatra tatra at any rate, indiscriminately, [xiii, 514]

tatra : yatra tatrāpi, to whatever place, [v, 1084]; [Kathās. xxxvi, 101];

tatra : [cf. Goth. thathrō.]

yaj : cl. 1. P. Ā. ([Dhātup. xxiii, 33]) yájati, °te (1. sg. yajase, [RV. viii, 25, 1]; Ved. Impv. yákṣi or °ṣva; pf. iyāja, [MBh.]; ījé, [RV.]; yejé [?] [AV.] cf. [Kāś.] on [Pāṇ. vi, 4, 120]; Ved. aor. ayākṣīt or ayāṭ; ayaṣṭa; Subj. yakṣat, yakṣati, °te; 3. sg. ayakṣata, [ĀśvGṛ.]; Prec. ijyāt, [Pāṇ. iii, 4, 104]; yakṣīya, [MaitrS.]; fut. yaṣṭā, [Br.]; yakṣyati, °yáte, [RV.] &c. &c.; inf. yáṣṭum, ījitum, [MBh.]; Ved. °ṭave; yájadhyai or yajádhyai; p.p. iṣṭa ind.p. iṣṭvā́, [AV.]; iṣṭvīnam, [Pāṇ. vii, 1, 48]; -ijya Gr.; yā́jam, [AV.]), to worship, adore, honour (esp. with sacrifice or oblations); to consecrate, hallow, offer (with acc., rarely dat. loc. or prati, of the deity or person to whom; dat. of the person for whom, or the thing for which; and instr. of the means by which the sacrifice is performed; in older language generally P. of Agni or any other mediator, and Ā. of one who makes an offering on his own account, cf. yája-māna; later properly P. when used with reference to the officiating priest, and Ā. when referring to the institutor of the sacrifice), [RV.] &c. &c.; to offer i.e. to present, grant, yield, bestow, [MBh.]; [BhP.]; (Ā.) to sacrifice with a view to (acc.), [RV.]; to invite to sacrifice by the Yājyā verses, [ŚBr.]; [ŚāṅkhŚr.] : Pass. ijyate (p. Ved. ijyamāna or yajyamāna, [Pat.] on [Pāṇ. vi, 1, 108] ; ep. also pr. p. ijyat), to be sacrificed or worshipped, [MBh.]; [Kāv.] &c.: Caus. yājáyati (ep. also °te; aor. ayīyajat), to assist any one (acc.) as a priest at a sacrifice (instr.), [TS.]; [Br.]; to cause any one (acc.) to sacrifice anything (acc.) or by means of any one (instr.), [MBh.]; [R.] : Desid. yíyakṣati, °te (cf. íyakṣati), to desire to sacrifice or worship, [MBh.]; [R.] : Intens. yāyajyate, yāyajīti, yāyaṣṭi, [Pāṇ. vii, 4, 83], Sch.

yaj : [cf. Zd. yaz; Gk. ἁγνός, ἅγος, ἅζομαι.]

yaj : (ifc.; cf. [Pāṇ. viii, 2, 36]) sacrificing, worshipping, a sacrificer (see divi- and deva-yáj)

saṃvid : saṃ-√ 1. vid cl. 2. P. Ā. -vetti, -vitte, (3. pl. -vidate, or -vidrate, [Pāṇ. vii, 1, 7]), to know together, know thoroughly, know, recognize, [RV.] &c. &c.; to perceive, feel, taste, [Suśr.]; to come to an understanding, agree with, approve (acc.), [MBh.]; [R.] : Caus. -vedayati, to cause to know or perceive, [PraśnUp.] ; to make known, declare, [MBh.]; to know, perceive, [Bhaṭṭ.] : Caus. See saṃ-vedita.

saṃvid : saṃ-víd f. consciousness, intellect, knowledge, understanding (in phil. = mahat), [VS.] &c. &c.

saṃvid : perception, feeling, sense of (gen. or comp.), [Rājat.]; [BhP.]; [Sarvad.]

saṃvid : a partic. stage of Yoga to be attained by retention of the breath, [MārkP.]

saṃvid : a mutual understanding, agreement, contract, covenant (acc. with √ kṛ or Caus. of √ sthā or vi-√ dhā, ‘to make an agreement with’, instr. [with and without saha, or gen.] or ‘to’ [inf. or dat.]; with Caus. of √ laṅgh or vyati-√ kram, ‘to break an agreement’), [TUp.]; [Mn.]; [MBh.] &c.

saṃvid : an appointment, rendezvous, [BhP.]

saṃvid : a plan, scheme, device, [Rājat.]

saṃvid : conversation, talk about (comp.), [MBh.]; [Kāv.] &c.

saṃvid : news, tidings, [MBh.]

saṃvid : prescribed custom, established usage, [Śiś. xii, 35]

saṃvid : a name, appellation, [ib.]

saṃvid : satisfying (= toṣaṇa), [Śiś. xvi, 47] (Sch.)

saṃvid : hemp, [L.]

saṃvid : war, battle, [L.]

saṃvid : a watch-word, war-cry, [W.]

saṃvid : a sign, signal, [ib.]

saṃvid : saṃ-√ 2. vid Ā. (cf.[Pāṇ. i, 3, 29]) -vindate (p. -vidāná, q.v.), to find, obtain, acquire, [RV.]; [ŚBr.]; [BhP.]; to meet with (instr.), be joined or united to, [AV.]; [AitBr.]; [ŚBr.] : Pass. -vidyate, to be found or obtained, be there, exist, [Buddh.] : Intens. See -vévidāna below.

saṃvid : saṃ-víd f. acquisition, property, [MaitrS.]