of OGICAL St^ PK 933 .M74 A Sanskrit-English Dictionary Digitized by the Internet Archive in 2016 https://archive.org/details/sanskritenglishd00moni_0 W'./2hrA yfc* jr y^-y /£2'- A SANSKRIT-ENGLISH DICTIONARY. A SANSKRIT-ENGLISH DICTIONARY ETYMOLOGICALLY AND PHILOLOGICALLY ARRANGED WITH SPECIAL REFERENCE TO GREEK, LATIN, GOTHIC, GERMAN, ANGLO-SAXON AND OTHER COGNATE INDO-EUROPEAN LANGUAGES BY MONIER WILLIAMS, M. A. BODEN PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF OXFORD. (SDzfnrtr: AT THE CLARENDON PRESS. SOLD BY MACMILLAN AND CO., PUBLISHERS TO THE UNIVERSITY, 29 AND 30, BEDFORD STREET, COVENT GARDEN, LONDON; AND BY W. H. ALLEN AND CO. 13, WATERLOO PLACE, LONDON. M DCCC LXXII. [ All rights reserved ] * PREFACE. A WORK of the kind here submitted to the students of Sanskrit must be left to prove its usefulness by actual experiment. Nevertheless the plan of the present Dictionary is so novel that I must crave permission to introduce it with a longer explanation than might otherwise be needed. To conduce to greater clearness I propose distributing my prefatory statements under the following separate heads : 1. Reasons for undertaking a New Sanskrit Dictionary. 2. Plan and Arrangement of the Present Work. 3. Extent of Sanskrit Literature comprehended. 4. Alphabet and System of Transliteration employed. 5. Principal Sources drawn upon in the Process of Compilation. 6. Aids and Encouragements received. 7. Defects and Inconsistencies acknowledged. Section 1. Reasons for undertaking a New Sanskrit Dictionary. In the forefront must be placed the growing importance assigned by philologists to the oldest branch of the great Indo-European speech-stem, of which English is a modern offshoot. An intricate language destined to occupy the foremost rank throughout Europe as an instrument of linguistic training needs greater facilities for its acquisition. Some may smile at the idea of any Oriental language acquiring greater weight as an instrument of training among Occidental peoples whose vigorous mental faculties require a more suitable discipline for their development. Be it remembered, however, that Sanskrit is, in one sense, the property of Europe as well as of India. Its relationship to some of our own languages is as close as to some of the Hindu dialects. It is a better guide than either Greek or Latin to the structure, historical connection, and correlation of the whole Indo-European family. It is a more trustworthy authority in the solution of recondite philological problems. Its study involves a mental discipline not to be surpassed. Not even the most superficial observer can possibly be blind to the educational movement now spreading everywhere. Perhaps, however, some of us, trained under the old system, are scarcely yet alive to the forces which are at work for infusing new blood (if I may be allowed the phrase) into the whole body of our teaching. Not only must Greek and Latin be taught more thoroughly and scientifically, if they are to hold their own as the best trainers of thought and enforcers of accuracy *, but modern languages and modern literature can no longer be thrust aside or only employed to fill up the gaps in our system of instruction. All the nations of the * Thoroughness in our teaching of Greek and Latin will never stand its connection with Latin in every part of its grammatical be effected until we lead our pupils to look more into the inti- structure. I hail such an excellent work as the ‘ Historical mate internal constitution of these languages in their correlation Grammar of the French Tongue by Auguste Brachet,’ trans- to each other and to the other members of the Aryan family. lated by the Rev. G. W. Kitchin, as an evidence that we are To this end Sanskrit is indispensable. French again will never beginning to realize the defects in our present system of linguistic be taught as it ought to be till our boys are made to under- training. b VI PREFACE. civilized world are being drawn into closer intercommunion. The rapid advance of science in England, Germany, France, and Italy has forced natural science upon us as a necessary element of all mental culture, making also an interchange of thought between these countries indispensable. Eastern languages too, both Semitic and Aryan, are pressing peremptorily on the attention of our Universities*. Hebrew and Aramaic must now be studied by all our younger clergy, if they are to hold their own in the conflict of theological parties or present a bold front towards sceptical assailants. A knowledge of Arabic is essential to a right understanding of the literature, religion, and social institutions of the millions of our Muslim fellow-subjects. Some of the dialects of India must be mastered by all who have communication with the tens of millions of our Hindu brethren. Lastly, all the branches of the two great stems of speech are now proved to be so closely inter- dependent, and the permutations of sounds in passing through the varying organs of varying types of the human family are shewn to obey such curiously definite laws, that a new science has been established +. This science has for its field of investigation not any one particular language, but the whole area of human speech, and as it inquires into the laws governing the living organs of utterance as well as the living organic growth of the actual sounds themselves, may be said to trench not only on Ethnology, but even on Biology. This ‘science of language’ might with more propriety be called ‘Glossology’ than Philology. In its method of investigation it has much in common with the natural sciences, and though its analogy to these ought not to be strained beyond a mere analogy, yet as a veritable science dealing with one of the grandest distinctive attributes of human nature, it can no more be left out of any modern educational programme than any of the natural sciences properly so called. With the ‘ Glossologist ’ every spoken word is like a plant or animal in the hands of a Biologist ; its birth, growth, transformations, and decay must all be accounted for ; its whole structure dissected limb by limb ; every appendage traced to its appropriate use and function ; its deepest internal constitution analyzed. Will it be denied, then, that Sanskrit is destined to increasing cultivation, as the one typical scientific language whose structure is a master-key to the structure of all languages, whose very name implies ‘Synthesis,’ and whose literature, commencing with the Rig-veda about 1500 B.C., extends in a continuous line for nearly 3000 years, throwing a flood of light on the operation of linguistic laws ? In point of fact the Hindus may be said to be the original inventors of the ‘ science of language.’ Like the Greeks, they are the only nation who have worked out for themselves the laws of thought and of grammar independently. If their system of logic is inferior to that of Aristotle, they are unequalled in their examination into the constitution of speech. The name Vyakarana, which they give to their grammar, implies ‘decomposition’ or ‘resolution of a compound into its parts,’ just as Sanskarana implies the re-composition or re-construction of the same decomposed elements. Every single word in their classical language is referred to a Dhatu or Root, which is also a name for any constituent elementary substance, whether of rocks or living organisms. In short, when we follow out their grammatical system in all the detail of its curious subtleties and technicalities, we seem to be engaged, like a Geologist, in splitting solid substances, or, like a Chemist, in some elaborate process of analysis. * See the notes on the Semitic and Aryan languages at pp. viii, ix of this Preface. Cambridge is at this moment engaged in esta- blishing both a Semitic and Indian languages Tripos. Although our system of ‘Schools' at Oxford is somewhat different, yet, I hope, we shall not be behind the Sister University in our encouragement of these languages. + The debt which we English scholars owe to Professor Max Muller for having first introduced us to this science by his well- known lectures, is too universally acknowledged to require notice here. I am not sure whether twelve lectures on the principles of linguistic science by William Dwight Whitney, Professor of Sanskrit in Yale College, arc quite so well known in this country. If they arc not, I here commend them to all interested in the study of language, merely remarking that their excellence is too obvious to require any praise from me. PREFACE. Having said so much in support of an effort to facilitate and generalize the study of Sanskrit, I have now to state my reasons for having addressed myself to a task like the present. It may not be generally known that the late Professor H. H. Wilson once intended the compilation of a Dictionary not wholly dissimilar in character and plan to that here offered to the students of Sanskrit and its cognate languages. This I have heard from himself was what he intended by the last words of the Preface to his second edition, in which he stated that it would be his wish as Boden Professor to offer to the cultivators of Sanskrit ‘other and better assistance.’ It is perhaps also not known that he actually made some progress in carrying out this intention, though eventually debarred from its prosecution by his other numerous literary labours. He therefore, about the year 1852, when I had completed the printing of the English-Sanskrit Dictionary compiled by me for the East-India Company, made over a large manuscript volume, containing the commencement of his new work, to me, with a request that I would continue it on the plan sketched out by himself. At the same time he generously presented me with a copious selection of examples and quotations made by Pandits at Calcutta, under his direction, from a considerable range of Sanskrit literature. It has become necessary for me to state these circumstances at the risk of being charged with egotism, because the publication of the first part of Professor Goldstticker’s Dictionary has made Orientalists aware that Professor Wilson entrusted the printing of a third edition of his Dictionary to that learned scholar, whose recent death is felt by all Sanskritists to be an irreparable loss*. From what I have now notified, however, it will, I trust, be quite understood that the work committed to me by one who was first my master, and afterwards my wisest guide and truest friend, was not a new edition of his Dictionary, but an entire remodelling of his scheme of lexicography, consisting of a re-arrangement of all the words under Roots, according to native principles of etymology, with addition of the examples collected as above described. Having already completed the English-Sanskrit part of a Dictionary of my own, I naturally undertook as a sequel the work thus assigned me, especially as the plan com- mended itself to my own judgment and predilections. Moreover, I actually carried on the task for a considerable period between the intervals of other undertakings. Soon, however, it began to be manifest that the third edition of Professor Wilson’s Dictionary was assuming, under Professor Goldstticker’s editorship, almost interminable proportions, so as to become 110 longer a new edition of a previous Lexicon, but rather a many-volumed Encyclopaedia of Sanskrit learning, which no one scholar, however persistent, could hope to carry beyond the letter A. At the same time the Sanskrit-German Worterbuch of Professors Bohtlingk and Roth, though conducted by two of the most energetic scholars of the day, and put forth with singular perseverance, appeared to be expanding into vast dimensions, so as to be quite beyond the compass of ordinary English students. These circumstances having forced themselves upon my observation, I suddenly deter- mined to abandon the design of a wholly Root-arranged Dictionary — which could only be useful, like the works above-named, to the highest class of scholars — and to commence a work on a more needed most, were doing good service at the house of Professor Goldstiicker, aiding him day by day in the elaboration of his Dictionary, I did not feel justified in interrupting the prosecution of so large a work for the sake of any advantage that might have accrued to my own less weighty performance. Moreover, I felt that I could not in justice interrupt the continuity of Professor Goldstiicker’s labours, when I had the use of the Wilsonian Col- lection belonging to the Bodleian, which, however inferior to those at the India Office in the departments required by a lexi- cographer, were still freely placed at my command by our own learned and obliging librarian, the Rev. H. O. Coxe. * It is stated in a notice of the late Professor Goldstiicker’s life, which appeared in a recent number of a well-known scientific periodical, that many thousands of notes and references for the new edition of \\ ilson’s Sanskrit Dictionary and other works, the result of an unremitting study of the MSS. treasures at the India House &c., are left behind by Professor Goldstiicker. With refer- ence to this matter, I ought in justice to the present learned and courteous librarian of the India Office, as well as in justice to my own Dictionary, to put on record, that soon after his appoint- ment, Dr. Rost offered to allow me also the use of any of these MSS. treasures if I would name any likely to be useful to myself. Knowing, however, that about eighty MSS., including those I PREFACE. viii practical plan, which, although raised as far as my powers went, to the level of modern scholarship, so as to be a sufficiently trustworthy aid in studying the chief departments of literature, including the Veda, should yet be procurable at a moderate cost, and not extend beyond the limits of one compact volume. This leads me therefore to Section 2. Plan and A rrangement of the Present Work. Those who appreciate the value of Sanskrit in its bearing on the philosophy of language will understand my motive in endeavouring so to arrange this lexicon as to exhibit most effectively that peculiarity of construction which distinguishes the highest type of the great Indo-European line of speech. Such persons will comprehend without much explanation the plan pursued by me throughout these pages in the collocation of words connected by mutual affinities. For the benefit, however, of younger students, I now proceed briefly to point out the one grand distinctive peculiarity of the Aryan dialects which the arrangement of the present Dictionary is intended to demonstrate — a peculiarity separating them by a sharp line of demarcation from the other great family of human speech usually called Semitic *. Happily it is now a familiar fact to most educated persons that the Indo-European or Aryan languages (of which Sanskrit is the eldest sister t, and English one of the youngest) proceeded from a common but nameless and unknown parent, whose very home in Asia cannot be absolutely fixed, though the locality may conjecturally be placed somewhere in the region of Bokhara, near the river Oxus. From this centre radiated, as it were, eight principal lines of speech ; first, the two Asiatic lines, i. Indian, 2. Iranian, (the former eventually comprising Sanskrit, Pali, Prakrit, and the modern Prakrits or spoken languages of the Hindus, such as Hindi, Marathi, Gujarati, Bengali, &c. ; the latter comprising (a) Zand, old Persian, Pahlavl, modern Persian, and Pushtu ; (b) Armenian) ; and then the six European lines, viz. i. Keltic, 2. Hellenic, 3. Italic, 4. Teutonic, 5. Slavonic, 6. Lithuanian, each branching into various sub-lines or ramifications as exhibited in the present languages of Europe J. Now, if the question be asked, What most striking feature distinguishes all * I use the term * Semitic’ out of deference to established usage, though it leads to some confusion of ideas, because if ‘Semitic,’ or more properly 1 Shemitic,’ be used for the languages of the descendants of Shem, then ‘Japhetic’ (instead of ‘ Aryan’) should be used for the descendants of Japhet. We cannot, how- ever, give up the epithet Aryan (from the Sanskrit arya, ‘noble’) for our own Indo-European languages, suited as it certainly is to that noblest of all families of speech. The Rev. F. W. Farrar suggests adopting the term ‘ Syro-Arabian’ as well as Semitic for the other family. Still the name Semitic may well be applied to Hebrew, Aramaic [including perhaps one set of cuneiform inscriptions, Chaldee and Syriac], and Arabic, because in the tenth chapter of Genesis, Shem is represented as father of Elam (who peopled Elymais), Assur (Assyria), Lud (Lydia), Aram (Syria), and of Arphaxad, grandfather of Eber, from whom came the Hebrews — or Trans-Euphratian race, the name Hebrew really meaning ‘one who lives beyond a river’— and Joktan, father of Sheba, father of Himyar, whence came the Arabians. Mr. Farrar states in his useful lectures that the Semitic nations may number about 40 millions, compared with about 400 millions of the Indo-Europeans. Among Semitic races come the people of Abyssinia. These have special languages of their own, viz. the Ethiopic or Gcez, which is their sacred and literary language only, and the spoken dialects called Tigrd, Tigriiia, for the north and north-east, and Amharic, for the centre and south ; the former being nearer to Ethiopic than the latter, and all being connected with the Semitic, as derived through the ancient Him- yaritic Arabic of South Arabia (Yaman). + Though the younger sisters sometimes preserve older forms. X As this is the first Oriental Dictionary put forth by any English scholar which attempts to introduce abundant com- parisons between the various members of the Indo-European family, I here append a brief account of the Aryan cognate languages beginning with the Indian. 1. By Pali or Pali is meant one of the oldest forms of the ancient provincial IlindC-I lan- guage of which Sanskrit is the learned form, (see p. xiii of Preface.) It must have been spoken either in Magadha or in some district not far from Oude, where Buddha flourished, and being carried by the Buddhists into Ceylon became their sacred language, and is preserved in their canonical scriptures called Tri-pitaka. I’rlkrit is the name given to other and later pro- vincial forms of Sanskrit, which were the precursors and parents of the present HindO dialects, Hindi, Marlthi, &c., see note, p. xvii. These latter may be called modem Prakrits. 2. Now as to the Iranian: (a) Zand or Zend (old Bactrian) is to old Persian and Pahlavl what Sanskrit is to Pali and Prakrit. It is that ancient language of Persia in which the sacred books arc written, called Zand Avastft, belonging to the Parsts (or fugitives from Persia scattered on the coast of India, and still believers in the religion founded by Zardusht or Zoroaster). Old Persian is a name given to the dialect preserved in one set of cuneiform inscriptions, about contemporaneous with Zand. Pahlavl (sometimes written PREFACE. IX these languages from the Semitic? My answer is, that the main distinction lies in the character of their roots or radical sounds ; for although both Aryan and Semitic forms of speech are called ‘ inflective*,’ it should be well understood that the inflectiveness of the root in the two cases implies two wholly different processes. Letr me first briefly advert to the Semitic form. A Semitic root then may be described as a kind of hard frame-work consisting generally of three consonants which resemble three sliding but inflexible upright limbs, moveable hither and thither to admit on either side the intervenient vowels and certain merely ancillary consonants, usually called ‘servile.’ These subservient letters are, it is true, of the utmost importance to the diverse colouring of the radical idea, and the perfect precision of their operation is noteworthy, but their presence within and without the rigid frame of the root is, so to speak, almost overpowered by the ever prominent consonantal skeleton. In illustra- tion of this we may take the Arabic triliteral root KTB, using capitals for these radical consonants to indicate their prominence; the third pers. sing, past tense is KaTaBa, ‘he wrote,’ and from the same three consonants, by means of various vowels and servile letters, are developed a number of other forms, of which the following are specimens : KaTB, writing ; KaTiB, a writer ; maKTuB, written; taKTiB, causing to write; muKaTaBat, corresponding by letter; iKTaB, dictating; taKaTuB, writing to one another; mutaKaTiB, one who keeps up a correspondence; maKTaB, the place of writing, a writing-school ; KiTaB, a book ; KiTBat or KiTaBat, inscription f. Pehlevt) is a later Iranian dialect, which once possessed an exten- sive literature. A more recent Iranian dialect is Pars! or Pazand, leading to the modem Persian which sprang up in Persia not long after the Muhammadan conquest (about A. D. 1000), the earliest form of which, as represented in the Shah-namah of Firdausi, has little admixture of Arabic, while the later is flooded with it. Pushtu is the present language of Afghanistan. (6) Armenian is of course the language of Armenia ; it has two forms, the old Armenian or literary language, which is dead, and the modem Armenian, said to be split into four dialects containing many Turkish words. Connected with these is the Ossetic of the Ossetes, a Caucasian tribe. We now come to the six European lines : i. The Keltic or Celtic (of the Ke\ro/, Herod. II. 33) is the oldest of the Aryan family in Europe, and as it has had the longest life, so it presents the greatest divergence from Sanskrit : it has been driven into a corner of the continent, viz. Brittany, by Romanic French, and into the extremities of Cornwall, Wales, Ireland, and the High- lands of Scotland by Germanic English : it has two lines, (a) the principal Keltic or Gaelic (of the Galli), comprising the Irish, Highland-Scotch, and Manx, of which the Irish is most interest- ing in relation to Sanskrit ; (6) the Kymric form of Keltic, in- cluding Welsh, Cornish (now extinct), and Armorican, which last is the name given to the language of Brittany. 2. The Hellenic comprises ancient Greek with its dialects (most interesting in its close affinity to Sanskrit, and most important in its bearing on the original of the New Testament, though far less remarkable in its bearing on other European languages than Latin), and modern Greek, usually called Romaic (infinitely nearer to the ancient Greek than the Romanic languages are to Latin). 3. The Italic comprises, of course, Latin with its Romanic (or Romance) offspring, viz. Italian, French, Spanish, Portuguese, Wallachian, and Provenyal ; and includes some old Italian dialects, such as the Oscan of the Samnites in southern Italy, Umbrian spoken in north-eastern Italy and Sabine. 4. The Teutonic comprises (a) Gothic, which is the Sanskrit of the Teutonic languages, especially of Low German ; it was spoken by the ancient Gothic peoples who belonged to the Germanic race, and were divided into eastern and western Goths ; a part of the latter being allowed by the Romans to settle in the province of Mcesia, near the mouth of the Danube, became converts to Christianity, and happily their bishop Ulfilas fixed their language by translating nearly all the Bible ; a remnant of his translation has been preserved, otherwise this dialect, sometimes called Mceso- Gothic, would have been lost, and with it a most important key to Teutonic philology: ( b ) German, divided into two branches, viz. 1st, Low German, which is subdi- vided into four, viz. Saxon (sometimes called Old Saxon), leading to Anglo-Saxon and English ; Frisian, once largely spoken by the Frisian tribes (Lat. Frisii ) who dwelt on the north-west coast of Germany, and closely connected with English ; Dutch, current of course in Holland ; Flemish, spoken in that part of Belgium called Flanders ; 2ndly, High German, subdivided into old, middle, and new, the last bringing us to modem German : (c) Scandinavian, divided into four, viz. Norse, i. e. old and new Icelandic (nearly alike and most valuable as preserving the original structure of the whole Scandinavian group), Swedish, Norwegian, and Danish, the two latter only differing in pronunciation. 5. The Slavonic comprises (a) old Slavonic or old Bulgarian, being to the Slavonic what Gothic is to the Teutonic, and similarly preserved in a trans- lation of the Bible made by Cyril : ( b ) Russian, divided into Russian proper, Little Russian : (c) Polish, with other less notice- able Slavonic dialects, viz. Polabian, Bohemian, Sorbian, Servian, Kroatian, and Slovenian. 6. The Lithuanian is sometimes regarded as a branch of the Slavonic line, to which it is more nearly related than to the Teutonic ; it is interesting as coming nearer to Sanskrit in some of its forms than any other member of the Aryan family, and as having a dual, like the Gothic, and seven cases ; it is still spoken by a limited number in Russian and Prussian pro- vinces on the coast of the Baltic, but is disappearing before Russian and German ; a more modem form of it is Lettish, spoken in Livonia : another kindred dialect is Old Prussian, once spoken in north-eastern Prussia, but now extinct. * As distinguished from ‘ monosyllabic.’ like the Chinese ; and ‘ agglutinative,’ like the Dravidian, Turkish, and other mem- bers of an immense class of languages in which the termination is easily separable from the body of the word. These are still called by some Turanian (from Tur, eldest son of Farldun, to whom he assigned Turkistan. thence called Turan). + For a further insight into these Arabic formations, the student is referred to a chapter on the use of Arabic words in my ‘ Prac- tical Hindustani Grammar,’ published by Longman & Co. C X PREFACE. An Aryan root on the other hand, as best typified by a Sanskrit radical, is generally a single monosyllable, which may be compared to a malleable substance capable of being drawn out to express every modification of an original conception. And this malleability, as it were, arises chiefly from the circumstance that the vowel is recognized as a constituent part of the radical, blending with its very substance, and even sometimes standing alone as itself the only root. Sanskrit exhibits better than any other member of the Aryan line of speech this characteristic root-expansibility. More than this, it exemplifies better than any other that excessive root- accrctiveness (if I may use the term) by which not only terminations and prefixes are grafted upon or welded into the original monosyllabic stock, but affix is affixed to affix, prefix is prefixed to prefix, derivative is derived from derivative, compound is compounded with compound in an almost interminable chain. In illustration of this the student is referred to such roots as I . kri, p. 245 ; 1. bha , p. 714; 1. sru, p. 1026; 1. stJia, p. 1145 of this volume. Hence it becomes evident that the original plan of Professor Wilson, by which every single word would have been represented in regular sequence, growing, as it were, from its own parent stem, would have realized the true conception of a perfect Sanskrit Dictionary. Verily if Greek lexicography has been occasionally so treated, much more has Sanskrit, the great type of linguistic constructiveness, a right so to be. I have now to show how far the present work satisfies this ideal. It is sometimes calculated, that there are about two thousand distinct roots in this language. If it be supposed that there are about eighty thousand distinct words growing out of these two thousand roots, a Dictionary' on the usual alphabetical plan must have consisted of a series of eighty thousand monographs, each independent of the other ; and, indeed, such a Dictionary might have been thought most agreeable to the common notion of a really practical work. It seemed to me, however, that a Dictionary so planned would have afforded little effective aid to the study of Sanskrit, in its connection with comparative philology. On the other hand, it must be confessed that the idea of taking root by root, and writing, as it were, two thousand biographies, each giving a connected history of a distinct family allied together by a common pedigree was a philological dream too unpractical to be wholly realized. Some middle course, therefore, satisfying the requirements both of philology and of ordinary practice seemed most to be desired, and the following publication, though not answering the perfect philological ideal, is intended as an attempt at combining a partial root-arrangement with a convenient alphabetical order suited to ready reference. In unison with this design, the roots of the language — always brought prominently before the eye by large Nagari type — will be found treated more exhaustively in the present work, both as regards the meanings given and the forms exhibited, than in any other Sanskrit-English Dictionary yet published *. It is evident that a great many of these roots, or Dhatus, as they are called by native lexicographers, are not really elementary radicals, but compounds or developments of simpler elements. I have not always ventured to pronounce categorically as to which of two or more roots is the simplest form, but when roots are evidently allied, their connection is conspicuously indicated in the following pages. Thus I hope to have drawn attention to a point which English scholars have hitherto greatly overlooked f. * I cannot sufficiently acknowledge my debt to Westergaard’s Radices. The copy I have had for about thirty years tells a tale of constant reference. Indeed we have to thank Danish, quite as much as German scholars, for what they have done towards promoting linguistic culture. t The number of distinct radical forms in Wilkins’ collection is 1750, but as many forms having the same sound have different meanings, and arc conjugated differently, they arc held to be distinct roots, and the number is thereby swelled to 2490. Probably, the real number of elementary radicals in Sanskrit might be reduced to a comparatively small catalogue. Some roots containing dentals have been cercbralized or vice versA, and both forms arc allowed to co-exist, as bhan and bhan, dhan and dhan ; others whose initials arc aspirated consonants have passed into other aspirated consonants or retained only the aspirate ; and all forms co-exist in bhfi, dhfi, dhvji, hvjri, &c. Again, such a PREFACE. xi Furthermore, the plan now first carried out of arranging all verbs formed from roots by prefixing prepositions in their proper alphabetical order and at the head of their own derivatives, will be noted as a marked feature of originality and individuality. The labour entailed by the simple process of thus re-arranging the verbs in a language so rich in prepositions, can only be understood by other lexicographers*. But even this re-arrangement has not caused so much difficulty as the attempt to exhibit what may be termed the kinship of words, by distributing the greater part of the vocabulary of the language in families, or rather, if I may so express myself, in family-groups f. These groups are, as far as possible, collected under roots or leading words, which stand, as it were, at the head of the family, and are always distinguished from the rest by Nagari type in the manner more fully explained in the table of directions at the end of the Preface. Such a re-distribution of the vocabulary has often necessitated the separation of roots and homonyms under two, three, or more heads, each with its train of derivatives, subderivatives, and associated words, which in other Dictionaries would be brought together under one article An abundant return, however, has been reaped, if philological precision has been thus promoted, and facility afforded for viewing synoptically and comparing together the etymological history of the words so collocated. Besides the obvious advantage of this arrangement to the philologically-minded student, great saving of space has been thus effected ; all necessity for repeating derivations under each head being thus avoided, and the power gained of leaving many meanings to be inferred from one or other member of a group, instead of constantly reiterating them. For it must be borne in mind that all the series included under the same heading in Nagari type are to be regarded as cohering ; so that all derivatives, whether primary or secondary, and all compound words following in regular sequence, may be studied in their mutual bearing and correlation both as illustrating each other and as contributing to throw light on the modifications of meaning evolved from the radical idea. These meanings, too, have not been thrown together in a heap, as they have been hitherto in some Oriental Dictionaries, but an attempt has been made to set them forth according to their logical development. The further advantage gained in space by the free use of Roman type will be explained under Section 4. Conspicuously, again, in an enumeration of the more noteworthy features of the present publica- tion, should certainly be placed the introduction of abundant comparisons from cognate languages, which no other Lexicon published by English scholars has, I believe, hitherto attempted to the same extent. I must at once distinctly notify that for these comparisons I have not trusted to my own judgment, but have followed the authority of the eminent German scholars whose names will be mentioned subsequently. Another distinctive characteristic of this Dictionary consists in the articles on mythology, literature, religion, and philosophy, which will be found scattered everywhere throughout its pages. By consulting Professor Aufrecht’s catalogues, Dr. Ballantyne’s works, Dr. Fitz-Edward Hall’s writings, Dr. Muir’s Sanskrit Texts, Professor M. Muller’s Ancient Sanskrit Literature, Dr. Weber’s Indische Studien,Wilson’sVishnu-Purana, some Oriental Articles in Chambers’ Encyclopaedia — written, I believe, by the late Professor Goldstiicker, — and my own collection of notes, I have been able to furnish the student with much valuable information on many subjects not hitherto treated of in any root as svad is probably nothing but a compound of su and root ad, and such roots as stubh, stumbh, stambh are plainly mere modi- fications of each other. * Why should not Sanskrit lexicons have been brought into harmony with Greek in this respect long ere this? Greek is almost as free in its use of prepositions, e. g. ovfxirapaftdWoj, , x. and to represent these unhappily originated the clumsy lli, ph, ch, writing also ps for ip. + According to Mr. Edward Thomas (Prinsep's Indian Anti- quities, vol. ii, p. 42), the theory by which Professor Weber has sought to establish a Phoenician origin for the Indian alphabets is untenable. There are, however, two sets of Buddhist inscrip- tions, and that of Kapurdigiri js decidedly traceable to a Phoenician source. Those on the rock of Girnnr (Giri-nagara) in Kattywar, Gujarat, which are said to be most important in their relation to the present Indian alphabets, are not so clearly traceable. Mr. Thomas appears to have good ground for thinking that many of the Nagari letters were derived from the Druvidiatts of the South. PREFACE. XVII vowel or consonantal power should not be represented by two letters, but by some modification of a single symbol. For example, the long form of the vowels a , i, u should not be denoted by two letters, as in our word ‘ hoop,’ but by some mark or stroke placed over these vowels (so that ‘hoop’ should be written ‘hup’). Similarly, the aspiration of k , t, p, ought not to be represented by two letters as in kh, th, ph , but by some mark attached to k , t , p ; thus such a word as phala should be written p'ala, and dhana, (Tana; or perhaps according to the Anglo-Saxon method with a horizontal stroke above, as in for the dh sound of the. Tried by these rules, the Nagari alphabet shows itself in many respects superior to the old Roman alphabet, and certainly to our use or abuse of the Roman symbols commonly called the English alphabet. But tried by the same rules, it will be found, I believe, inferior to the Indo- Romanic system, by which name I call the modification of Sir William Jones’ method of applying the Roman alphabet to the languages of India, adopted in the present Dictionary. The fact of the matter is, that Hindu grammarians have so overdone the true theory of the necessary vocalization of consonants, that they declare it impossible for any consonant to stand alone without its associated vowel, not only in a single word, but in a whole sentence, unless, indeed, the consonant come at the end of all, when the mark N, called a Virama or stop, must be employed. Moreover, the dependent position of a consonant is so insisted on that every simple consonant must perforce possess an inherent vowel by a necessary condition of its own existence, so that when it is written without vowel or stop the vowel ‘ a ’ must always be pronounced after it. Hence, such a word as ‘bind,’ would have to be pronounced ‘ binada,’ unless a conjunct symbol be employed, compounding n and d into one letter, the use of the Virama or stop, except at the end of a sentence, being an infraction of orthographic laws. Thus it arises that an immense assortment of conjunct consonants is needed. More than this, the excessive elaboration of their vowel-system by the Hindus necessitates the introduction of two new vowels, ri and hi. Again, each of the fourteen vowels (except a) has two symbols, according as it is initial or non-initial, and the form of some of these obliges them to be printed before the letter after which they are pronounced and in various awkward places, thereby exposing them to fracture, and increasing the general complication. So that with unusually numerous vowel-symbols, with thirty-five consonants and an almost indefinite number of intricate conjunct consonants, the number of distinct types necessary to equip a perfect Sanskrit fount amounts to about 500 (see the table opposite to page 1). Now will any one maintain, that in these days of railroads, electric telegraphs, cheap printing, and the Suez canal, such an overstraining of alphabetical precision can be maintained much longer for the expression of any language belonging to the same family as our own, and in any country forming an integral part of the British Empire? Indeed Sanskrit ought to be made a potent instrument for uniting England more closely with India, and a powerful means for exciting more real sympathy and fellow-feeling between Englishmen and their Indian fellow-subjects ; but on this very account it requires every facility to be conceded to its acquisition, and every contrivance to be adopted for harmonizing it with those kindred European tongues whose structure it is above all capable of illustrating. Be it remembered that we are not expecting either absurdities or impossibilities. We are not so foolish as to suppose that the Hindus will ever abandon their own national forms of speech. On the contrary, we expect that they will tenaciously adhere to them, even as their brethren of Wales hold to their own separate and distinct branch of the same speech-stem. But because we cannot change the organs of speech or fuse the twenty-two languages* of India into one common * Viz. Sanskrit, with its kindred Hindi, Marathi, Gujarati, Bengali, Uriya, Asamese, Panjabi, GurumukhI, Sindhi, Nepalese, Kasmiri, the Singhalese of Ceylon ; the Pushtu of Afghanistan ; the five Dravidian languages, Tamil, Malayalam, Telugu, Kanarese, Tulu ; the half Dravidian Brahu-i ; the composite Urdu or Hindustani current throughout India ; and lastly Burmese. e xviii PREFACE. tongue, are we therefore not to do what we really can to promote intercourse and com- munion between kindred races united under one government and descended from the same ancestors ? If our great Indian Pandits are made familiar with our graphic systems, will they not be more likely to study our language and literature, to benefit by our knowledge, and to use our numerous appliances for economizing time, labour, and money? In short, is it fatuous to expect our fellow-subjects to imitate us in adopting a common system of symbols for a common line of cognate languages? — a system, be it thoroughly understood, not to be confounded with our English ‘free and easy’ abandonment of all system in our treatment of the Roman alphabet — but a system capable of complete adjustment to the expression of Aryan sounds, whether Roman, Greek, Welsh, English, or Indian, and probably little more different in form from the present Nagari than that Nagari is from the characters prevalent in India when Sanskrit was first committed to writing *. For since the fact is patent, that the further we go back, the more plainly do the Indian alphabets point to a foreign origin, the power of ancient and sacred association cannot certainly be pleaded for the maintenance of the present Nagari. Nor can our Indian brethren shelter themselves under any plea of impossibility, when all the logic of historical facts is against them. Is any nation more tenacious of everything national than the Jews ? and yet have they not abandoned their ancient character for a more modern form ? Have not also the Arabs and Persians, not to mention the Keltic and Teutonic races, done the same? Have not the Hindus themselves renounced many of their most ancient usages, and allowed the rigidity of caste to relax under the pressure of steam and other European forces. Even in the very matter of alphabets the facts of their own history are also against them, for if they deny the foreign origin of their venerated Nagari, they have confessedly adopted the modern Pcrsianized Arabic alphabet — a consonantal, if not a purely syllabic system— -to express Hindustani. Now, Hindustani, notwithstanding its flood of Arabic and Persian words, is as much a form of Hindi — the language of ‘pakka’ Hindustan — as English with its flood of Norman French is of Anglo-Saxon. Surely then all must admit that Hindustani, at least, has a far better right to the Indo-Romanic alphabet derived from kindred British rulers, than it has to be saddled with the consonantal system of foreign Muslim invaders. For that system, be it noted, is wholly Semitic in its essential features, and therefore quite unsuited to the fundamental Aryan structure of a Persianized Aryan dialect. If after what I have thus advanced, our great Indian Pandits remain, as I fear some of them will, unconvinced, let any ordinary scholar who consults the pages of this work say whether they do not derive much of their typographical clearness from certain apparently trifling, but really important contrivances, possible in our Indo-Romanic, impossible in the usual Nagari type. One of these, of course, is the power of leaving spaces between the words of the Sanskrit examples given. Will any student say that such an example as sadhu-mitrany affidalad varayanti does not gain in clearness by being properly spaced + ? Again, the power of using capitals and what are called italics (to say nothing of ‘ Egyptian 5 and other forms of European type) is manifestly an advantage to be placed to the credit of Indo-Romanic typography. Who will deny the gain in clearness by the ability to make a distinction between smith and Smith — brown and Brown — bath and Bath ? And will any one examine the pages of this Dictionary, and then compare those of the Sabda-kalpa- druma, without admitting the advantage gained in the power of employing italic type? Lastly, the * It is certainly remarkable that the whole VySkaraya of Pfinini, unlike the Greek grammar or 7 pinna, appears to ignore written symbols, as if Sanskrit was never intended to have any peculiar graphic system of its own. In South India Sansktit is written in different characters ; and the first inscriptions found on rocks are in P/ill and Prakrit, not in Sanskrit. They arc referred to the Buddhist sovereigns who possessed political power in India about three centuries H.C. The present form of Nagari is thought to be little older than the tenth or eleventh century of our era. t What should we think of an English Dictionary which, dis- daining to aid our overtried vision by any typographical contri- vances at the supposed sacrifice of euphonic propriety, should insist on presenting the corresponding example in proper pho- netic conjunction thus — ‘ goodfriendsguardfromevil V PREFACE. XIX power of applying the hyphen to separate long compounds in a language where compounds prevail more than simple words * will surely be appreciated by all. I can only say, that without that most useful little mark, the present volume must have lost much of its clearness, and probably half its compactness, for besides the obvious advantage of being able to indicate the difference between such compounds as su-tapa and snta-pa, which could not be done in Nagari type, it is manifest that even the simplest compounds, like sad-asad-viveka, sv-alpa-kcsin, would have required without its use an extra line to explain their analysis +. Notwithstanding all my advocacy of the Indo-Romanic graphic system, it is still my duty to point out that so long as the natives of India continue to use their own alphabets, so long is it incumbent upon us Englishmen who study Sanskrit in its bearing upon the Indian vernaculars, to master the Nagari character. Under any circumstances there must be a long transition period during which the Indian and Romanic systems will co-exist, and however the struggle between them may terminate, the end is not likely to be witnessed by the existing generation. For this reason the Nagari alphabet is by no means ignored in these pages. On the contrary, it is pressed into the service of the Romanic, and made to minister to a most useful purpose, being employed to distinguish the leading word of a group in a manner best calculated to strike the eye and arrest the attention. Fairness, moreover, demands that a few of the obvious defects of the system of transliteration adopted in this volume should be specified. In certain cases it confessedly offends against philo- sophical exactness ; nor does it always consistently observe the rules stated in a preceding paragraph. The vowels ri and ought to be represented by some one symbol — such as that used by many German scholars — though r, f seem to me somewhat unsuitable for vowel sounds. So again the aspirated consonants ought not to be represented by a second letter attached to them. In the case of ch employed by Sir W. Jones for ^ and chh for "3, the inconvenience appeared to me so great that in the third edition of my Sanskrit Grammar, I ventured to adopt 6 for % the pronunciation, however, being the same as ch in church , which might therefore be w'ritten turt. Had I dared to innovate further, I should have w'ritten U for kh , t' for th , p' for ph ; and so with the other aspirated consonants, c being then employed for ^J. The fact, of course, is that an aspirated consonant is merely a consonant pronounced with an emphatic emission of the breath, much as an Irishman wrould pronounce p in penny , and to indicate this, a stroke placed on one side or over the- letter seems more appropriate than the mark of the Greek hard breathing adopted by Bopp, which may well be used alone to utter a vowel, but is scarcely suitable to emphasize a consonant f. I also prefer the symbol s for the cerebral sibilant. Should a second edition of this Dictionary be ever called for, some of these improvements may possibly be adopted. With regard to the letter iv, I have discarded it, and retained only v, becailse the Nagari only possesses one character for the labial semivowel, viz. and to transliterate this or any other single Oriental character by two Roman representatives must certainly lead to confusion. As to the German method of using * Forster gives an example of one compound word consisting of 152 syllables. I rather think this might be matched by even longer specimens from Campu composition. t At any rate, it is to be hoped that the hyphen will not be denied to Sanskrit for the better understanding of the more com- plex words, such, foi example, as vaidika-manv-adi-pranita-smri- tilvat, karma-phala-rupa-sarira-dhari-jlva-nirmitatvabhava-malrena. taken at hap-hazard from Dr. Muir’s Texts. We may even express a hope that German scholars and other Europeans, who speak forms of Aryan speech, all of them equally delighting in compo- sition, may condescend more frequently to the employment of the hyphen for some of their own Sesquipedalia Verba, thereby imi- tating the practical Englishman in his Parliamentary compounds, such, for example, as habeas-corpus-suspension-act-continuance- Ireland-bill. t A hint might be taken from Anglo-Saxon d, as before observed, especially if A be used for long vowels. The mark ' is perhaps too much like that required for accentuation. I hope, however, that the system of accentuating classical Sanskrit will never be allowed. Why complicate a subject already sufficiently intricate by introducing another element of perplexity which native scholars themselves do not sanction ? Let accentuation be kept for the Veda ; and in Vedic words a more upright and conspicuous stroke might, in my opinion, be used with advantage XX PREFACE. k, kh for <5, Mi, and/, gh for j,jh, the philological advantage gained by thus exhibiting the phonetic truth of the interchange of gutturals and palatals, appears to me outweighed by the disadvantage of representing sounds differing so greatly in actual pronunciation by similar symbols. Notwithstanding the shortcomings and inconsistencies thus fairly acknowledged, I have no hesitation in asserting that the Romanic system expanded by the marks and signs now generally agreed upon and still further to be improved hereafter, may be adapted to the Aryan languages of India quite as completely and appropriately as to the Aryan languages of Europe. Having felt obliged by the form in which this Dictionary is printed to dwell thus at length on a point of vast importance both to the general cultivation of Sanskrit and the diffusion of knowledge in our Eastern Empire, I must now beg permission to record my sense of the great assistance this cause has received from the energetic efforts of one who has ever been a true friend to the natives of India, Sir Charles E. Trevelyan. He was the first Indian officer of eminence who appreciated the real bearing of this matter upon native education, and the first writer who in his able minute, dated Calcutta, January 1834*, cleared away the confusion of ideas with which the subject was then perplexed by many prejudiced persons and even by some scholars. He also was the first to awaken an interest in the question throughout England about thirteen years ago, aided as he was by the able advocacy of ‘the Times’ newspaper. To him and to ‘the Times’ I owe the first impressions which corrected my own prejudices. Since then, many Oriental books printed on a plan substantially agreeing with Sir W. Jones’ Indo-Romanic system have been published, both by eminent scholars in Europe and by missionaries in India f, and the form in which the present Sanskrit Dictionary is now put forth affords, I trust, another evidence of the reality of the movement and of its gradual advance. Section 5. Principal Sources drawn upon in the Process of Compilation. I have now to enumerate the various works consulted by me in compiling this Dictionary. My only reason for not indicating these authorities in the body of the various articles as they have been written, has been that the volume — which even now has outgrown the dimensions originally fixed — would have thereby lost much of its convenient compactness, and could not have been produced at a moderate cost. The eye, too, would have been confused in passing from one meaning to another. Justice, however, requires that before commencing my enumeration, I should specially record my debt to particular authorities most frequently consulted and relied upon. I do so with a deep consciousness that nothing I am about to state can add to the celebrity of any one of the eminent scholars to whom I owe most. Indeed, it is impossible for me to express adequately my sense of obligation to the great work of Professors Bohtlingk and Roth. Although I have referred to every other dictionary, glossary, and vocabulary, including those of Professor Bcnfey and Wcstcrgaard and the eight-volumed Encyclopaedia of Radhakanta- • This will he found at p. 3 of the 1 Original Papers illustra- ting the History of the Application of the Roman Alphabet to the languages of India,' edited by me at the request of Sir Charles Trevelyan in 1859, and published by Messrs. Longman. I com- mend this volume to every one interested in the diffusion of education among the natives of our Indian Empire. + Amongst other publications the Rig-veda itself, edited by Professor Aufrccht, has been printed and published in the Roman character; also part of the Katha-sarit-sagara by Dr. Hermann Brockhaus. Dr. Muir in his Snnskfit Texts has also extensively used the Indo-Romanic system, as well as Dr. Weber in the Indischc Sludien, where some of the Upanishads arc so trans- literated. Let any one compare Professor Aufrecht’s one com- pact and cheap octavo volume with the six massive quartos to which the Rig-veda will extend, now being edited in the native character. Even if the Romanized edition had the commentary, it would probably not extend beyond two moderate octavo volumes. With regard to the scries of valuable IlindQstiini works printed in the Anglo-lIindQstiini character by missionaries in India, a full account of them will be found in Sir Charles Trevelyan's 'Original Tapers’ referred to in a previous note. The whole Bible has been beautifully printed in this form, and carried through the press by the Rev. R. Colton Mather ; also a glossary to part of the Bible by his son Mr. Cotton Mather. PREFACE. xx i ✓ deva, commonly called the Sabda-kalpa-druma *, and although I have striven to weigh and verify for myself all the words and meanings given by my fellow lexicographers, yet I have always considered an appeal to the St. Petersburg Worterbuch as the most satisfactory available means for deciding doubtful questions. Naturally, I have kept Professor H. H. Wilson’s Dictionary on my working-table, and have constantly had recourse to its pages. Indeed, I must own that I commenced by looking to my predecessor’s labours as my chief authority. And let me here assert most emphatically, not only that, considering the condition of Sanskrit scholarship when it was compiled, Professor Wilson’s was a wonderful production, but that, like many other scholars, I could never have learnt Sanskrit at all without its aid. Nevertheless, sincerity obliges me to confess, what other lexi- cographers may perhaps admit to be not without a parallel in their own mental history, that my mind has had to pass through a kind of painful discipline involving a gradual weakening of faith in the performances of my fellow men, not excepting those of my own venerated teacher. I began, indeed, with much confidence in the thought that one man existed on whom I could lean as an almost infallible guide ; but as the work grew under my hands and my sensitiveness to error sharpened, I discovered to my surprise that I was compelled to reject much of his teaching as doubtful. Moreover, the truth must be told, that as I advanced further my trustful- ness in others, besides my old master, began to experience occasional disagreeable and unexpected shocks ; till now that I am arrived at the end of my work, I find myself left with my confidence in the accuracy of human beings generally — certainly not excepting myself — rather painfully disturbed. Nevertheless, I am bound thankfully to acknowledge that my faith in the general scholarlike exact- ness of the great German authorities already named has never been materially shaken. I ought also to make particular mention of Dr. John Muir’s ‘ Sanskrit Texts,’ which have been constantly referred to by me, and have been found by experience to be invaluable, both for their general accuracy and for the judgment the author has displayed in his interpretation of Vedic words. To these acknowledgments of special obligations I now subjoin an alphabetical list of all the principal works (not including of course all the mere texts and manuscripts) consulted by me, or in any way drawn upon for information, during the progress of my labours. Andrew’s (E. A.) Latin-English Dic- tionary. Asiatic Researches. Asiatic Society’s (Royal) Journal. Aufrecht’s (Th.) Catalogue of Sanskrit MSS. in the Bodleian Library, Oxford. — Catalogue of Sanskrit MSS. in the Library of Trinity College, Cam- bridge. — Halayudha’s Vocabulary. — Rig-veda-samhita. — Unadi-sutras. Ballantyne’s (James) various lectures on Hindu Philosophy, and transla- tions of some of the Aphorisms. — translation of the Sahitya-darpana. — Laghu-kaumudl. Banerjea’s (K. M.) Hindu Philosophy. Banerjea’s Kumara - sambhava (with notes). Benfey’s Chrestomathie (with vocabu- lary). — Sama-veda (with vocabulary). — Sanskrit-English Dictionary. — Sanskrit Grammar. Bohtlingk’s (and Roth’s) Sanskrit - Worterbuch. Bohtlingk’s Indische Spriiche. — edition of Panini’s Grammar. — edition of Vopa-deva’s Grammar. — (andRieu’s)Hemacandra’s Glossary. Bombay edition of the Maha-bharata. — of the Ramayana. Bopp’s Glossary (first and second edi- tions). — Comparative Grammar (Eastwick). Bosworth’s (Dr. J.) Anglo-Saxon Dic- tionary and Grammar. Brockhaus’ (Hermann) Katha-sarit- sagara. Burgess’ translation of the Surya- siddhanta. Burnoufs (Eugene) Bhagavata-Purana (books I— I II, translated by Bur- nouf). Burnouf’s (Emile) Sanskrit -French Dictionary. Chambers’ Encyclopaedia. Colebrooke’s Amara-kosha. — Indian Algebra. — Essays on the Religion and Phi- losophy of the Hindus. — Daya-bhaga. — Mitakshara. Cowell’s (E. B.) Kusumanjali (with translation). * A fine copy of this valuable work, now very difficult to procure in its perfect state, was searched for, some years ago, at Calcutta and most kindly presented to me by my friend Mr. Walter Scott Seton-Karr, Foreign Secretary to the Governments of Lord Lawrence and Lord Mayo, and Vice-Chancellor of the Calcutta University. f xxii PREFACE. Cowell’s (E. B.) translation of the Vi- kramorvasl. — edition of Elphinstone’s History of India. Curtius’ (Georg) Grundziige der Griechischen Etymologie. Farrar’s (F. W.) Families of Speech. Foucaux’s (Ph. Ed.) Episodes of the Maha-bharata. Goldstiicker’s (Theodor) Sanskrit - English Dictionary (parts I-VI). Griffith’s (Ralph T. H.) Specimens of Old Indian Poetry. Hall’s (Fitz-Edward) edition of the Surya-siddhanta. — Contribution towards an Index to the Bibliography of the Indian Philosophical Systems. — translation of Nllakantha’s Rational Refutation of the Hindu Philoso- phical Systems. — San-khya-pravacana-bhashya. — edition of Wilson’s Vishnu-Purana. Haughton’s (Graves C.) Bengali Dic- tionary. Haug’s (Martin) Aitareya-Brahmana (with translation.) Hilpert’s (J. D.) German Dictionary. Johnson’s (Francis) Hitopadesa (first and second editions, with transla- tion and vocabulary). — Selections from the Maha-bharata (with vocabulary). — Megha-duta (ist and 2nd editions, with vocabulary). Jones’ (Sir William) translation of Manu. Journal of the Royal Asiatic Society. Lassen’s Sanskrit Anthology (with glos- sary). Liddell’s and Scott’s Greek-English Lexicon. Ludvig’s Infinitiv im Veda. Molesworth’s (James T.) Murathee Dictionary. Moor’s Hindu Pantheon. Muller’s (Max) Ancient Sanskrit Litera- ture. — Chips from a German Workshop. — Hymns to the Maruts. — Lectures on the Science of Language. — Rig-veda-samhita. — Rig-veda-pratisiikhya. — Sanskrit Grammar. Muir’s (John) Original Sanskrit Texts (five volumes). Prinsep’s (James) Indian Antiquities (edited with notes and addenda by Edward Thomas). Radhakanta - deva’s S'abda - kalpa- druma. Rajendralala-Mitra’s notices of Sanskrit MSS. Regnier’s Ltude sur l’idiome des Vedas. — Rigveda-pratisakhya. Rieu’s (and Bohtlingk’s) Hemacandra. Roer’s (E.) Upanishads (with transla- tions). — (and Montriou’s) Hindu Law. Roth’s (and Bohtlingk’s) Sanskrit-Wor- terbuch). Roth’s Nirukta. — (and Whitney’s) Atharva-veda- samhita. Schlegel’s (A. G.) Ramayana. Scott’s and Liddell’s Greek-English Lexicon. Stenzler’s edition of the Raghu-vansa. — Yajnavalkya. Taranatha Tarkavadaspati’s Dhatu- rupadarsa. Thompson’s (J. C.) Bhagavad-glta (with translation). Thornton’s Gazetteer. Troyer’s Raja-taran-ginl. Vigfusson’s (G.) Cleasby’s Icelandic Dictionary. Weber’s (Albrecht) Vajasaneyi-sam- hita. — S'atapatha-Brahmana. — Katyayana-srauta-sutra. — Indische Studien. — Indische Streifen. Westergaard’s Radices Linguae San- scritae. Whitney’s (W. D.) Atharva-veda-pra- tisakhya. — (and Roth’s) Atharva-veda-samhita. — Language and the Study of Language (twelve lectures). Wilson’s (H. H.) Glossary of Indian T erms. — Sanskrit-English Dictionary. — Sanskrit Grammar. — Sankhya-karika. — Theatre of the Hindus. — translation of the Rig-veda (vols. I-IV). — translation of the Vishnu-Purana. Yates’ (W.) octavo edition of Wilson’s Sanskrit Dictionary with addenda (partly edited by J. Wenger). Zeitschrift der Deutschen morgenliind- ischen Gesellschaft. Section G. Aids and Encouragements received. My first acknowledgments are due to the Delegates of the Clarendon Press, without whose kind patronage this work could never have been published. It docs not become me to commend the efforts these gentlemen arc making for the furtherance of education, except so far as to say that they fitly represent the mind and wishes of the University of Ox- ford. Nor docs the Clarendon Press itself need any monument of my rearing. Let those who desire proofs of its efficiency look around and note the series of valuable educational books constantly issuing from its founts, models of clear and accurate typography, in almost every department of science. Perhaps, however, I may be permitted to mention specially the name of one who has recently left us, but who was a member of the Press-Delegacy when the publication of this PREFACE. xxiii Dictionary was undertaken, the late Master of Balliol and now Dean of Rochester, Dr. Robert Scott. He has been one of my kindest friends and wisest counsellors ever since the day I went to him for advice during my first undergraduate days at Balliol, on receiving an appointment in the Indian Civil Service. It is not too much, I think, to aver that without his support, encouragement, and sympathy, — all the more prized as coming from an experienced fellow-labourer, able to estimate the difficulties of a less experienced disciple, — I could not have persevered in this work to its termination. My next acknowledgments must be tendered to the Representatives of the Governments of Bengal, Madras, Bombay, and the North-West Provinces of India, as well as of the India Office, for the substantial aid received from them in the patronage they have accorded to this undertaking. I have in the third place to express in the most cordial manner my thanks to each and all of the gentlemen who have aided me in the compilation of this Dictionary. No one but those who have taken part in similar labours can at all realize the amount of tedious toil — I might almost say drudgery — involved in the daily routine of small details, such as verifying references and meanings, making indices and lists of words, sorting and sifting an ever-increasing store of materials, revising old work, arranging and re-arranging new, correcting and re-correcting proofs, writing and re-writing and interlineating ‘copy,’ till reams upon reams of paper have been filled, putting the eye-sight, patience, and temper of compilers, readers, and compositors to a severe trial. I mention these matters, not to magnify the labours undergone, but to show that I could not have prosecuted them persistently single- handed. This statement may also give an idea of what I owe to the persevering co-operation of my kind assistants, whose names in the chronological order of their services are as follow : the Rev. J. Wenger, who is now I believe engaged in valuable literary work connected with the Baptist Mission in Calcutta; Dr. Franz Kielhorn, who is now Superintendant of Sanskrit Studies in Deccan College, Poona; Dr. Hermann Brunnhofer (whose assistance was not of very long duration); Mr. A. E. Gough, M.A., of Lincoln College, Oxford, now Professor of Sanskrit at the Government College, Benares ; lastly, Mr. E. L. Hogarth, M. A., of Brasenose College, and formerly Head Master of the Government Provincial School at Calicut, who has been my constant and painstaking assistant for about three years and a half, continuing with me to the termination of the work. I must also thank my old friend Professor Francis Johnson, who was one of my first instructors in Sanskrit when a student at Haileybury, and afterwards my colleague as Professor, for the kind interest he has shown in my labours, and the aid I have received from him at various times, including recently a list of words collected by himself in preparing a new volume of Selections from the Maha-bharata, shortly to be published. Finally, I must express my gratitude for the extreme care with which the reading of my often intricate manuscript has been conducted by the Oriental Reader, and the printing of the whole book executed by the Managers of the Clarendon Press. Section 7. Defects and Inconsistencies acknowledged. When some one pointed out to Dr. Johnson the imperfections of his great Dictionary, he is said to have retorted on his critics that mere fault-finding was often an indication of ignorance. His work was too large, he affirmed, not to take in errors, and the quicksightedness to these was a symptom of the dulness which could not comprehend the merit of the performance as a whole. Without imitating this convenient way of disposing of criticism in my own case, XXIV PREFACE. I may yet request leave to inform any mere Chidranveshin , of whom it may be said cliidrarn nirupya sahasd pravisati , that no one can be more keenly alive to the flaws and defects of this volume than I am myself. No one, indeed, can be more desirous to criticize it, with a view to its improvement in a future edition. If any real scholars — always considerate and temperate even if severe — having had practical experience of lexicography, will aid me in my efforts to attain greater accuracy, I shall be thankful. From them I do not fear but rather court criticism. Such critics will quite under- stand how a compiler’s sense of responsibility may grow with the growth of a work like this, putting him out of conceit with his own performance, and filling him with earnest cravings after an accuracy more than human. Such critics will appreciate the difficulties besetting the production of so many closely printed pages abounding with countless dots and diacritical marks. Nor will they be surprised at inequalities of execution and occasional inconsistencies in a work representing efforts spread over numerous years. Nor will they need to be reminded that occasional distractions, trials of health and weariness of spirit, are incident not only to a human compiler but to his human assistants. Indeed it is no disparagement to those who have contributed to the detail of this work to assume that a compilation which has passed through many different hands must reflect the infirmities of all. No other apology will here be attempted for its errors and inadvertencies ; nor do I ask that the blame be laid at the door of any one but myself, who alone am responsible. Some explanation, however, of a few intentional inconsistencies and almost unavoidable defects is here appended. In the first place, there has not been absolute consistency in the collocation of words connected by a common etymology. I have not bound myself in this respect by any fixed rules. Hence some words are given in the usual alphabetical order of the Nagari type which might be expected to fall under a previous classification in the Indo-Romanic order. Facility of reference has been my only guide in this matter. Again, in the arranging of a whole chain of words etymologically allied, some formations have been placed under compounds which ought properly to have a separate line assigned to them. Others again have separate lines which ought more consistently to come under compounds. For example, abstract nouns formed with the affixes td and tva, and possessive adjectives formed with vat , mat, &c. are placed in the order of the compounds, when they are really not compounds at all. Still it is plain that such a word as svami-ta , * ownership,’ is really equivalent to svami-bhava, and such a word as sri-mat, ‘possessed of fortune,’ to sri-ynkta. In these cases my motive for sacrificing absolute consistency has rather been to gain space. Other liberties indulged in with regard to the use of the hyphen are noticed in the table of directions following the Preface. With regard to the nominative cases of adjectives and of a few participles — such as those of Parasmai-pada Intensives — and even of a few substantives, I fear this Dictionary cannot always be quite trusted ; though it may perhaps be conceded that I have improved upon my predecessor in this respect. In point of fact it has not been possible to settle with certainty the nominative cases, especially in the feminine forms, of all adjectives. The German Worterbuch avoids exhibiting the nominative cases of adjectives and participles, and rarely gives their feminines, leaving also the nominative cases of substantives to be inferred from their gender. Although I studied Panini’s chapter on feminine formations with great care, I was unable to discover either in his Grammar or in any other Grammar or Dictionary a solution of all my difficulties. My rule has been to give the nominative cases both of substantives and adjectives in all their genders wherever there was ground for certainty or for a reasonable inference, PREFACE. XXV and in other rare cases to exhibit only the crude base. Sometimes I have merely given the nominative case masculine of adjectives, omitting the feminine when that alone appeared doubtful, and leaving the neuter to be inferred ; but throughout the Dictionary the omission of a nominative case has been quite an exception. Thus I have endeavoured to increase the usefulness of this publication even at the risk of occasionally misleading. Another point requires a few words of explanation. I shall probably be told that mean- ings and synonyms are needlessly multiplied ; but before the book is hastily censured on this score, let it be fairly tested by a repeated and extended application to various branches of the literature. I can with truth affirm that having myself constantly put these pages to a trial during their progress through the press, so far from having to regret any superfluity or surplusage, I have too often had to lament sins of omission, and have frequently discovered, when too late, that some one meaning has been rejected, because thought to be a mere synonym, when this very apparent synonym was really the precise word required to suit a particular passage. With reference to the philological comparisons given throughout this work, I fear that occa- sional inconsistencies and violations of orthography wrill be found. For indeed I do not pretend to even a limited knowledge of some of the numerous languages compared, and my private library has not furnished the means of verifying all the words. It should be noted that I have not generally indicated the cognate English words with the Anglo-Saxon, because these are self- evident, and will generally be found among the meanings. As to other comparisons, I can only say that when I commenced my compilation, Bopp was considered the chief authority in comparative philology. I have not generally adopted what more modern scholars substitute for his teaching, because some of these later writers have themselves yet to undergo the full test of an extended criticism, which may not always support their opinions. Besides trusting to Bopp, I have generally followed Professors Benfey and Curtius, and I request that the comparisons given be accepted on the authority of these three scholars, subject to the understanding that more recent views have been propounded on many points. Most of the errors and omissions hitherto discovered, whether typographical or caused by my own want of knowledge, have, I trust, been corrected and supplied in the supplementary matter at the end of the volume. With these explanations I close my present labours, profoundly conscious of their imper- fection, but full of thankfulness that my life has been spared to bring them, such as they are, to a completion. MONIER WILLIAMS. Oxford, May 1872. DIRECTIONS TO BE STUDIED BEFORE USING THIS DICTIONARY. There are two alphabetical orders: i. that in the Nagarl; 2. that in the Indo-Romanic type. Roots are always in large Sanskrit type. Verbs formed by prefixing prepositions to roots are arranged in the alphabetical order of the prepositions so affixed, e. g. anu-kri must not be looked for under the root kri, as in other Sanskrit Dictionaries, but in its own alphabetical order, as in Greek lexicons, and at the head of its own group of derivatives. See p. 32, col. 1. All the Sanskrit words in Indo-Romanic type arranged in alphabetical order under a leading word — which leading word is always either a root in large Nagarl type or some other word in small Nagarl type — must be regarded as mutually connected. They must be supposed to form a family of words bound together by a common origin or dependent on each other by some tie of relationship. The derivation or etymology is generally given in a parenthesis after the leading word in Sanskrit type, and this etymology is supposed to apply to all the group which follows, until a new classification of words is introduced by a new word in Nagarl type. Other derivations are sometimes noticed when authorities differ in explaining the etymology of particular words. The Nagarl type is thus employed to strike the eye and direct it to the leading word in each group. By this means also a repetition of the etymology is avoided. All the meanings of a word belonging to a group are not always given in full, if they may be manifestly gathered from its other members ; this applies especially to participles and participial formations, e. g. the meaning ‘charged with,’ which belongs to a-ropita, p. 128, col. 3, may readily be inferred from d-ropa, which stands above it in the same classification. Again, all the derivatives from a Radical or Verb at the head of a family are not always given when they may be readily supplied ; this applies especially to participles, and occasionally to verbal nouns, e. g. under 1 ti-hins at the head of a group, p. 952, it is easy to supply •vi-hinsana, am, n. the act of injuring. Observe, that meanings which appear to be mere amplifications of preceding meanings are separated by a comma, whereas those which do not clearly run into each other are divided by a semicolon. All remarks upon meanings and all descriptive and explanatory statements are given between ( ); comparisons, between [ ]. Compound words are always arranged in alphabetical order under the first word in the compounds, a hyphen marking the division of each member of the compound, and when the final and initial vowel of two members of a compound blend, the separation of these vowels is denoted by a hyphen in brackets, (see, for example, kritodaka for krita-udaka , p. 248, col. 1, line 4.) For greater clearness, some words are thus treated, which are formed by Taddhita affixes, supposed to be added to the whole word, and which therefore ought not strictly to have a hyphen at all. Compound words divided by a hyphen or hyphens have no etymology given because the employment of the hyphen makes their several elements manifest at once, so that it is always easy to refer to the separate members of the compound for the several etymologies, e. g. an-oka-sdyin is manifestly separable into an + oka + Sayin, to each of which it is easy to refer for an explanation of the several etymologies. When no etymology of a simple word is exhibited its derivation is either unknown or too doubtful to deserve recording. The nominative cases of all nouns, substantive and adjective, and of all participles, are given immediately after the crude base, except in the cases explained at the end of the preceding Preface. Thus guru, us, vl, u, means that the adjective guru makes in its nominative case masc. fern, and neut., gurus, gurvl, guru ; similarly vivid-vas, an, ushi, at (p. 919, col. 2), stands for nom. masc. fern, and neut., •vi'vid'vdn, vividushi, 80unded like n n or • 1 in French man, or the L symbol of any nasal. J symbol for the sibi- ♦ h 1 lant called Visarga. Consonants. Equivalents and Pronunciation, k in kill, seek. kh ,, ink-horn (inkhorn). *X g » gun, get, dog. X gh ,, log-hut (loghut). ^ n- ,, sing, king, sink (sink), c ,, dolce (in music), ch ,, church-hill (durdhill). ^ j » Ft, jump. *^*jh ,, hedge-hog (hejhog). n „ singe (sinj). t ,, true (true). ^ th ,, ant-hill (anthill). X d ,, drum (drum). > red, year. 1 ,, lull, lead. 5E l ,, (sometimes for ^ d in Veda), lh ,, (sometimes for > sure, session (sure, sess'ion). ^ sh ,, shun, bush. S ,, saint, sin, hiss. ^ h ,, hear, hit. * Sometimes printed in the form see pp. 147, 354. Note — The conjunct consonants are too numerous to be exhibited above, but the most common will be found at the end of ‘ A Practical Sanskrit Grammar by Monier Williams,’ published by the Delegates of the Clarendon Press, third edition. For the correct pronunciation of the aspirated consonants, kh, 6h, th, th, ph, &c., see p. xix of the preceding Preface. THE DICTIONARY ORDER OF THE rNDO-ROMANIC LETTERS WITHOUT THEIR NAGARl EQUIVALENTS. a, a ; i, I ; u, u ; ri, ri ; lri, lri ; e, ai ; o, au ; — n or m, h ; — k, kh ; g, gh ; n- ; — 6, dh ; j, jh ; h ; — (h ; d, dh ; n ; — t, th ; d, dh ; n ; — p, ph ; b, bh ; m ; — y, r, I, j, lh, v; — s', sh, s ; — h. Observe — n represents the true Anusvara in the body of a word before the sibilants and h, as in ansa, ausa, a a hat 1 ■ m as the symbol of any nasal will often be found at the end of a word, as in danam ca; but may also represent Anusvara, when final m is followed by initial sibilants and h, and in words formed with preposition sam, like saw -say a, saip-hata : in the word Sanskrit the second s is not initial, but introduced into the body of the word, so that we might properly write Sanskrit. Visarga as a substitute for final s is a distinctly audible aspirate, so that the h at the end of devah must be clearly heard. a. 5? i .a, the first letter of the alphabet ; the first short vowel inherent in consonants. — A-kdra, as, m. the letter or sound a. 2. a, ind. an interjection of pity (Ah !). 3. « (before a vowel an), a prefix cor- responding to Gr. a, av, Lat. in, Goth, and Germ, un, Eng. in or un, and having a negative or privative or depreciative sense ; e. g. da one, an -da not one ; anta end, an-anta endless; pa-iyat seeing, a-pafyat not seeing. Sometimes this prefix denotes com- parison. It is occasionally an expletive. a, the base of some pronouns and pro- nom. forms ; (substituted for ida m, in asya, atra, See.) 5. a, the augment prefixed to the root in the fonnation of the imperfect, aorist, and con- ditional tenses, by some considered as connected with 3. a, and by others as connected with 4. a. ^T6.a,as,m.,N.ofVishnu(especially asthe first of the three sounds in the sacred syllable om), also of BrahmS, Siva, and Vaisvinara ; (am), n. Brahma. ^ftriTT a-rinin, t, ini, i, free from debt. ^ a ns, cl. 10. P. ansayati, -yituin, to * \ divide, distribute ; also occasionally A. ans'ayate; also aidapayati. AnAa, as, m. a share, portion, part, party; partition, inheritance; a share of booty; earnest money ; a fraction ; the denominator of one ; a degree of lat. or long. ; N. of an Adilya ; the shoulder or shoulder-blade, more usually spelt ansa, q.v. [cf. Old Germ, ahsala; Mod. Germ, achsel; Lat. axilla]. — An^a-karana, am, n. act of dividing. — Anm-lhaj, k, k, k, one who has a share, an heir, a co-heir. — AnAa-vat, an , m. a species of the Soma plant. — Antfa-savarnana, am, n. reduction of fractions. — Ania-svara, as, m. the key-note. — Ania-hara, as, a or i, am, or anfrt-harin, i, ini, i, one who takes a share, a sharer. — Ansanfia (°fa-an°), as, m. part of a portion (of a deity), a secondary incarnation. — Ardansi, ind. share by share. — Antdvatarana (°4a-av°), am, n. descent of parts of the deities; partial incarnation; title of sections 64-67 of the first book of the Maha-bhSrata. Aniaka, as, a or ika, am, having a share ; m. f. a co-heir, a relative; m. a share; n. a day. Ansana, am, a. the act of sharing or dividing. An.ianiya or ansayitavya, as, a, am, divisible. Ansayitri, ta, tri, tri, a divider, sharer. Ansala. See ansala next col. Angita, as, a, am, divided, shared. An$in, i, ini, i, a sharer, co-heir. Antfu, us, m. a filament, especially of the Soma plant ; end of a thread ; a minute particle ; a point or end ; a garment, decoration ; a ray, light, the sun ; N. of a Rishi or of a prince. — Ansu-jala, am, n. a collec- tion of rays, a blaze of light. — Antfu-dhara, as, m.the bearer of rays, the sun. — Ans'u-patta, am, n. a kind of cloth. — Aniu-pati, is, or -bhartri, ta, m. the lord of raj's, the sun. — Aniu-mat, an, ati, at, fibrous, rich in filaments ; radiant, luminous ; pointed ; (an), m. the sun, the moon ; N. of various persons, especially of a prince of the solar race, son of A-samarijas, grand- son of Sagara ; (ti), f. the celestial river Yamuna; a plant, Hedysarum Gangetieum. — Andumat-phala, f. a plant, Musa Paradisiaca. — Aniu-mdla, f. a garland of light, halo. — Aniu-malin, i, m. the sun. — Ansu- vana, as, m. having rays for arrows, the sun. — Antiu- kasta, as, m. having rays in his hand, the sun. Aniuka, am, n. a leaf ; cloth ; fine or white doth ; muslin, an upper garment ; a mantle. a-kavata. Ans ah 1, as, a, am, radiant ; (as), m., N. of the sage Cinakya. Ansya, as, a, am, divisible. ♦ ans, cl. 10. P. ansuyati, &c., = ansr. ansa, as, m. (fr. rt. am), the shoulder, shoulder-blade ; N. of a king ; a share, see an.ia ; ( au ), m. du. the two shoulders or angles of an altar [cf. Goth, amsa ; Gr. ; Lat. humerus, ansa]. — Ansa-kuta, as, m. a bull’s hump, the pro- tuberance between the shoulders of the Indian ox. — Ansa-tra,am, n. armour to protect the shoulder; a bow — Ansa-dhri, f. a cooking vessel (?). — Ansa- phalaka, as, m. upper part of the spine. — Ama- bhdra or anse-bhara, as, m. a yoke or burden put upon the shoulder. — Anxa-hhdrika or anse-bharika, as, i, am, or ansa-bharin or anse-bhann, i, ini, i, bearing a yoke. Ansala, as, a, am, lusty, strong. Ansya, as, a, am, belonging to the shoulder. anh (allied to aitgh), cl. 1. A. anhate, * n, -hitum, to go, set out, commence; to ap- proach : cl. 10. P. anhayati, to send ; to speak ; to shine. [The rt. anh seems to have had originally another meaning, viz. to press together, strangle ; = Gr. tyx®-] Anhati, is, f. (probably ft. the preceding rt., said to be here a substitute for han), anxiety, distress, trouble, illness [cf. Lat. anyo] ; a gift, (in this sense also anhati, f.) Anhas, n. (said to be connected with rt. am), anxiety, trouble ; sin [cf. agha, agas ; Gr. &xl>vlJ-a‘> &X<>s, &-yos]. — Anhasas-pati, is, m., Ved. lord of the perplexity, i. e. an intercalary month. — Anhas- v at, an, ati, at, sinful. — Anho-mud, k, k, k, Ved. delivering from distress. Anhiti, is, f. a gilt, donation. See anhati. Anhu, us, us, u, Ved. strait, narrow; (us), m., N. of an Asura ; («), n. anxiety, distress ; Pudendum Muliebre [cf. Gr. iyyvs ; Goth, aggvus ; Lat. angustus, anxius, &c.]. — Anhu-bhedi, f. having a narrow slit, having the pudendum divided. Anhura, as, a, am, straitened, distressed; sinful. Anhurana, as, d, am, distressing, sinful ; (am), n. sin. distress. Anhoyu,us,us,u,Ved. troublesome; freed from sin. Anhri, is, m. a foot, the root of a tree [cf. anghrf].— Anhri-pa, as, m. a tree (foot-drinker). — Anhri-skandha, as, m. a part of the foot between the ancle and the heel. ak, cl. 1. P. akati, akitum, to move * \ tortuously, like a snake [cf. Gr. aynTi, dynai, ayndv; Lat. any ulus]. Compare rt. ag. Aka, as, a, am, moving tortuously ; (am), n. pain, trouble, sin (also derived from a, not + La, happiness). ’X=h"'t a-ka6a, as, a, am, destitute of hair, bald ; (as), m., N. of Ketu, the dragon’s tail or descend- ing node, the symbol of which is a headless trunk. child =ti a-kantaka, as, a, am, free from thorns, troubles, difficulties, or enemies. rVT?T a-katthana, as, a, am, notboastful. a-kathya, as, a, am, unspeakable ; not to be uttered or mentioned. aa cttPH k a-kanishtha, as, a, am, not the youngest ; elder, superior; (as), m. a deified Buddhist saint, Buddha. — Akanishfha-ga, as, m. Buddha. a-kanyd, f. no virgin. ’H «Mi) c|7T akapivat, un, in., N. of a Rishi. ’HefifrUrT u-kampita, as, a, am, unshaken, firm ; (as), m., N. of a Jaina saint, a pupil of the last Tirtha-kara. A-kampya, as, a, am, not to be shaken. v5T3iT a-kara,as,a ort,a7n,handless,maimed; exempt from tax or duty, privileged ; not acting ; (a), f. Emblic Myrobalan, Phyllanthus Emblica. ’tf'+IIJI a-karana, am, n. absence of action. A-karani, is, f. non-accomplishment, failure, disap- pointment (used in imprecations, e. g. tasyakaranir evastu, may he experience a failure 1). A-karaniya, as, a, am, not to be done. a-karuna, as, a, am, merciless, re- lentless.— Aka runa-tm, am, n. harshness, cruelty. ’MoficfiUT a-karkasa, as, d, am, not hard, not rugged, soft, tender. a-karna or a-karnaka, as, a, am, without ears, deaf. A-karnya, as, a, am, not fit for the ears ; not in the ears. ’H^MUtnT a-karnadhara, as, a, am, without a helmsman, destitute of a pilot. vM oh rt <1 a-kartana, as, m, a dwarf (?). ’STofit a-kartri, ta, m. not an agent; an inferior agent. — Akartri-tva, am, n. condition of an inferior agent, a subordinate station. ^Tc&^ a-karman, a, a, a, without work, idle; inefficient; disqualified for performing essential rites, destitute of good works ; (in grammar) intransitive ; (a), n. absence of work ; absence of essential observ- ances; improper work, crime. — Akarma-bhoga,as, m. renunciation of self-righteousness ; enjoyment of free- dom from the fruits of action . — A-karmanvita(°ma- an° ), as, a, am, unoccupied, disqualified ; criminal. A-karmaka, as, a, am, (in grammar) intransitive. A-karmanya, as, a, am, improper to be done ; unfit for work ; inefficient. ’5TWF5 a-kala, as, a, am, not in parts, entire. ’X ofi -H ofi | | ti[ a-kdrana, as, a, am, causeless ; (am), n. absence of a cause; ind. causelessly. — A-ka- ranotpanna (°na-ut°), as, a, am, produced spon- taneously. A-lcdrin, i, ini, i, inactive, not performing. -karnaveshtakika, as, i, am, not adapted for ear-rings. See karna-veshtaka. -itctilM a-kdrya, as, a, am, not to be done, impracticable, improper ; (am), n. a criminal action. — Akarya-kdrin, i, ini, i, an evil-doer ; one who neglects his duty. a-karshnya, am, n. absence of blackness. dlofi \c6 n-kdla, as, m. a wrong or bad or inauspicious time; (as, a, am), unseasonable. — A- kala-kushmdnda, as, m. a pumpkin produced out of season; a useless birth. —Akdla-kusuma, am, n. a flower blossoming out of season. — Akdla-ja or akdla-jdla or a-kalotpanna (°la-ut°), as, a, am, born or produced at a wrong time, unseasonable. — Akala-jaladodaya (°da-ud°) or akala-megho- daya (‘(jha-ud'>), as, m. unseasonable rise of clouds; a mist. — Akdla-vcla, f. unseasonable or unusual time. — Alcala-satisi, as, a, am, unable to bide one’s time. A-kdlya, as, d, am, unseasonable. a-kih6ana, as, a, am, without anything, utterly destitute, poor ; disinterested ; (am), n. that which is nothing, or worth nothing. — yl- Jeindana-td, f. voluntary poverty (as the duty of a Jaina ascetic). A-kiMumiman, a, m. destitution, poverty. a-kitava, as, m. no gambler. a-kilmsha, as, d, am, sinless, faultless. -kirlli, is, f. bad repute. — / \ kirtti- kara, as, d, am, disreputable. ^3 a-knntha, as, d, am, not blunted or worn out; fresh, vigorous, fixed. — A-kuntha- dhishnya, am, n. heaven. A-lcunfhita, as, a, am, = akunfha above. '•NoJ rfH a-kutas, ind. (usually found in composition), not from anywhere or any cause. — A- liUnA-i’iila, as, m. not moveable from any cause; a title of Siva . — A-kuto bhaya, as, a, am, not afraid or threatened from any quarter, secure. A-kntraor a-kutrd, ind., Ved. nowhere, i.c. astray. ^T^frWiT a-kutsila, ns, d, am, unreproached. 5-f a-kudhryand, an, dhrifi, ak (ku- dhri for kadha for kuha — kidra), Ved. going no- where, coming to nothing ; (Say.) fruitless, worthless. a-kupya, am, n. ‘ not base metal,’ gold or silver; any base metal, (see 3. a at end.) ■^feprrci a-kumara, as, m. not a boy; an epithet of Vishnu. a-kula, as, a, am, not of a good family, low; (as), m., N. of Siva; (a), f., N. of Parvati. — Akula-ta, f. lowness of family. A-kulina, as, a, am, not of a good family. a-kusala, as, d, am, inauspicious, evil; not clever; (am), n. evil, an inauspicious or evil word. a-kusida, as, d, am, not wishing for interest or gain ; (also a-lcuSida.) a-kusuma, as, d, am, destitute of flowers or blossoms. a-kuha, as, m. no deceiver. a-ku-pdra, as, d, am (probably fr. aku for a-ku, not bad, not contemptible, and para, opposite shore or limit), having a good issue or effect ; unbounded ; (as), m. the sea ; the sun ; the king of tortoises, who upholds the world ; any tortoise or turtle. A-kuvara — a-ku-pdra above. a-kurda, as, d, am, guileless ; (as), m. Buddha. a -kriddhra, as, am, m. n. absence of difficulty ; facility. A-kriddhrin, i, ini, i, free from trouble. a-krita, as, a, am, undone, un- performed ; not made, uncreated ; not prepared, not ready, incomplete ; one who has done no works ; (am), n. an unperformed act ; an unheard-of action or crime ; (a), f. a daughter not placed on a level with sons. — Akriln-karam, ind. as has not been done be- fore. — Alcrita-jna, as, a, am, ungrateful. — Akrita- jiia-ta, f. ingratitude. — Akrita-huddhi, is, is, i, having an unformed mind. — Akritabuddki-tva, am, n. ignorance. — Akrita-vrana, as, m., N. of an expounder of the Purilnas. — Akritdtman ( ta- at°), d, a, a, having an unformed mind ; not yet identi- fied with the supreme spirit. — Alcritartha (°ta-ar°), as, a, am, having one’s object unaccomplished, unsuc- cessful . — A-kritastra (°ta-as°), as, a, am, unpractised in arms. — A-kritainas (°ta-en°), as, as, as, innocent. — Akritodvaha Cta-v/P), as, a, am, unmarried. A-kritin, i, ini, i, unfit for work, clumsy. — Akriti-tva, am, n. unfitness for work. A-kf itya, as, a, am, not to be done, criminal ; (am), n. crime. — Akritya-kdrin, i, ini, i, evil-doer. -kritta, as, a, am, uncut, unimpaired. — Akritta-rudje,k,k, possessing unimpaired splendor. a-kritrima, as, d, am, inartificial, unfeigned, natural. a -kritsna, as, d, am, incomplete. a-kripa, as, d, am, merciless, unkind. a-kripanu, as, a, am, not miserly. a-krisa, as, a," am, not slender or emaciated; strong, full. — A-kfisa-laJcshmi, is, is, », enjoying full prosperity. — A -kriidsva (°.fa-arf°), as, m., N. of a king of AyodhyS. isnfirbra a-krishivala, as, d, am, not agricultural. a-krishta, as, d, am, unploughed, unfilled; not drawn. — Akfishta-padya, as, a, am, ripening in unploughcd land, growing wild. a-krishna-karman , d, a, a, free from black deeds, guiltless, virtuous. <* rid a-ketana, as, a, am, houseless. a-ketu, us, us, u, Ved. shapeless, unrecognisable ; (Say.) unconscious. a-kesa, as, a, am, destitute of hair. -ff <*l & a-kota, as, m. the Areca or Betel- nut palm, (‘without a bend.’) a-kopana, as, a, am, not irascible. a-kovida, as, a, am, unwise, stupid, ignorant. ^T<*13IrA a-kausala, am, n. want of dexte- rity or skill ; evil [cf. a-kudala ]. ’Hsfc! akkd, f. a mother. [Supposed to be a term of foreign origin ; cf. Lat. Acca .] ^T^i i . akta, as, a, am (part, of rt. and or aiij in the sense ‘ to go’), gone. ’ll 2. akta, as, a, am (part, of rt. aiij), smeared over; diffused; bedaubed, tinged, characterized. It is often the last part of a compound word ; ss.raktakta, tinged with red or blood ; (am), n. oil, ointment. Akta, f., Ved. night. Akta, m, f.(m.?), Ved. ointment; tinge, ray, light, star(?); dark tinge, darkness, night. Aktos, aktukhis, ind., Ved. at night. Aktva (ind. part, of rt. anj), having besmeared. akna, as, a, am (fr. rt. and), bent. 1 . akra, as, a, am, Ved. violent [Lat. acer ?]. ’3'3i 2. a-kra, as, a, am (fr. 3. a and rt. 1. kri?), Ved. inactive, bootless. a-kratu, us, us, u, Ved. destitute of will or energy ; powerless, foolish ; (Say.) without sacrifices. a-krama, as, m. want of order, confusion. jtfff a-kravi-hasta, as, d, am, Ved. not having bloody hands; (Say.) not having nig- gardly hands, not close-fisted. a-kravydda, as, d, am, or a-kra- vyad, t, t, t, not carnivorous, not eating flesh. ’H sbl *rl a-krdnla, as, a, am, unpassed, un- surpassed, unconquered ; (a), f. the Egg plant. a-kriya, as, d, am, without works ; inactive, torpid ; abstaining from religious rites ; good for nothing ; (a), f. inactivity ; neglect of duty. a -kridat, an, anti, at, not playing. ’HlJiTl a-krura, as, a, am, not cruel, gentle ; (as), m., N. of Krishna’s paternal uncle and firiend. ■'Srjl'I a-krodha, as, m. suppression of anger, one of the chief virtues among HindQs ; (as, a, am), free from anger. A-krodhana, as, a, am, free from anger ; (as), m., N. of a prince, son of Ayul.lyu. ■^JUJi*? a-klama, as, m. freedom from fatigue. ’srfsfiofrT aklikd, f. the Indigo plant. n-klishta, as, a, am, untroubled ; undisturbed; unwearied. — Aklishta-karman, a, a, a, or aklish(a-kdrin, i, ini, i, unwearied in action. — Aklish(a-vrata, as, a, am, unwearied in keeping religious vows. A-klcjta, as, ni. freedom from trouble. a-kledya, as, d, am, incapable of moisture, not to be wetted. ^ p| aksh (probably not a simple rt., * V perhaps a kind of old Desid. form of rt. I. ait), cl. 1. P. akshati, cl. 5. akshnoti, dnaksha, aksh iskyat i , akshyati ,dkslut , aksh it um or asht um, to reach ; to pass through, penetrate, pervade, embrace ; to accumulate (to form the cube ?) : Caus . akshayati. ett^ aksha. wmfVrnl akshauhinl. -yitum, ddikshat, to cause to pervade : Desid. adi- kshishati or adikshati. ETEf i. aksha, as, m. (fr. rt. I. as or aj ?), an axle, axis, pivot, (in this sense also am, n.) ; a wheel, car, cart ; pole of a car ; the beam of a balance or string which holds the pivot of the beam ; a snake ; terrestrial latitude; the lower part of the temples [cf. Lat. axis; Gr. Old Germ, ahsa ; Mod. Germ. Achse; Lith. oasis] . — Aksha-karna, as, m. the hypotenuse, especially of the triangle formed with the gnomon of a dial and its shadow ; (in astronomy) argument of the latitude. — Aksha-ja, as, m. a dia- mond ; a thunderbolt ; a N. of Vishnu. — Aksha-dhur, «r, f. the yoke attached to the fore part of the pole of a car. — Aksha-dhurtila, as, m. a bull, an ox, i. e. yoked to the pole of a cart. — Aksha-pida, N. of a plant. — Aksha-bhaga, as, m. a degree of latitude. — Aksha-bhara, as, m. cart-load, carriage - load. — Akshansa ( °sha-an° ), as, m. a degree of latitude. — Akshdgra (°sha-ag°), am, n. the end of an axle; the anterior end of the pole of a car; an axle. — Akshagra-kila or -kilaka, as, m. a linch- pin ; the pin which fastens the yoke to the pole. — Akshd-nah, t, t, i, Ved. tied to a cart or its pole. ETEJ 2. aksha, as, m. (said to be from rt. I. as), a die for playing with ; a cube ; a seed of which rosaries are made (in compound words, like Indra- ksha, Jtudraksha) ; a shrub producing that seed ( Elec- carpus Ganitrus) ; a weight called karsha, equal to t6 mashas; Beleric Myrobalan (Terminalia Belerica), the seed of which is used as a die ; (am), n. sochal salt ; blue vitriol (from its crystallized shape). — Aksha- kusala, as, a, am, skilled in dice. — Aksha-glaha, as, m. gambling, playing at dice. — Aksha-jna, as, a, am, skilled in gambling. —Aksha-tattva, am, n. science of dice. — Akshatattva-rid, t, t, t, skilled in the principles of gambling. — Aksha-devana, am, n. gambling, dice-playing. — Akslia-devin, i, m. a gamester. — Aksha-dyu, us, m. a gambler, a dice- player. — Aksha-dyuta, as, m. a gambler, a dice- player; (am), n. gambling. — Aksha-dyutika, am, n. dispute at play. — Aksha-drugdha, as, a, am, hated by, i. e. unlucky at dice. — Aksha-dhara, as, d or i, am, one who has dice ; (as), m. a plant, Trophis Aspera; see sakhota. — Aksha-dhiirta,as, m. a game- ster, a gambler, i. e. adice-rogue. — Aksha-naipuna or -naipunya,am, n. skill in gambling. — Aksha-para- jaya, as, m. loss in gambling. — Aksha-pata, as, m. castofdice. — Aksha-patana,am, n. actofcastingdice. — Alcsha-priya, as, a, am, fond of dice, or (perhaps) favoured by the dice, lucky. — Aksha-mada, as, m. intoxicating passion for dice. — Aksha-mdtra, am, n. dice, anything as big as dice ; the twinkling of an eye, a moment of time. —Aksha-mald, f. a rosary, a string or necklace of beads, especially of the seeds of the Eleocarpus ; a N. of Arundhatl, wife of Vasishtha, from her wearing a rosary ; (as, a, am), or aksha- malin, t, ini, i, wearing a rosary of seeds. — Aksfta- raja, as, m. the king of dice, the die called Kali. — Aksha-vat, an, ati, at, having dice, relating to dice, gambling; (ti), f. a game of dice. — Aksha- vama, as, m. an unfair gambler. — i. aksha-vid, t, t, t, skilful in gambling. — Aksha-vritta, as, a, am, what has occurred in gambling. — Aksha-daunda, as, a, am, fond of gambling. — Aksha-sutra, am, n. a string or rosary of Eleocarpus seeds. — Aksha-stusha, as, m. Beleric Myrobalan. — Aksha-hridaya, am, n. innermost nature of dice, perfect skill in gambling. — Akshahridaya-jha, as, a. am, perfectly skilled in gambling. — Akshavapana (>sha-dv°),am, n. a dice- board. — Akshavapa or akshativapa (°sha-at°), as, m. the keeper of the dice, or of a gambling table. Akshaka or akshika, as, m. the tree Dalbergia Oujeinensis. 3. aksha, am, n.(fr.rt. \.as?),&n organ of sense, an object of sense ; (as), m. the soul ; know- ledge, religious knowledge; the law; a lawsuit; a person bom blind; N. of Garuda, of a son of Ravana, of a son of Kara, &c. Aksha-dardaka, as, m. a judge, i. e. one who sees lawsuits ; also aksha- drid, k. — Aksha-patida, am, n. court of law; de- pository of legal document. — Aksha-pata, as, m. an arena, a wrestling ground, place of contest. — Aksha- pataka or aksha-patika, as, m. a judge, i. e. ar- ranger of a lawsuit — Akslia-pada, as, m. a follower of the NySya or logical system of philosophy; N. of the Rishi Gotama. — Aksha-vdta, see aksha-pata. — 2. aksha-vid, t, t, t, versed in law. ETEJ 4. aksha, am, n. the eye, especially substituted for akshi at the end of adjective com- pounds, the fern, being akshi [cf. Gr. utrero, ukko, for 6(0 ; Lat. oculus ; Germ. Auge; Russ. d/bo]. EJEfET a^kshana, as, d, am, inopportune. ETEpT a-ksliata, as, a, am, not crushed ; uninjured, unbroken, whole ; (as), m. Siva ; thrashed and winnowed rice which has been dried in the sun ; barley ; (as, am), m. 11. an eunuch ; (a), f. a virgin ; N.of a plant, Karkatasrin-gi or Kankadasrin-gi ; (am), n. and (as), m. pi. whole grain, fried grain. — Akshnta- yoni, is, f. a virgin, an unblemished maiden. ETEJcf a-kshatra, as, d, am, destitute of the Kshatriya caste, apart from the Kshatriya caste. ETEfJTai-sAan, substituted foraisA»,the eye, in the weakest cases, see Gram. 1 2 2 [cf. Goth, augan ]. Akshan-vat, an, ati, at, having eyes. ETETH a-kshama, as, a, am, unable to en- dure, impatient; incompetent. — A-kshama or aksha- ma-ta, f. impatience, envy ; incompetence. ETEPT a-kshaya, as, a, am, exempt from decay, undecaying; (as), m., N. of the twentieth year in the cycle of Jupiter; (d), f. the seventh day of a lunar month, if it fall on Sunday or Monday ; the fourth, if it fall on Wednesday. — Akshaya-guna, as, a, am, possessing imperishable qualities; (a«),m. Siva. — Akshaya-ta, f. or akshaya-tva, am, n. imperish- ableness. — Akshaya-trithya, f. a festival, the third day of the bright half of Vaisakha, which is the first day of the Satya-yuga, and secures permanency to ac- tions then performed. — Akshaya-puruhuta, as, m. Siva. — Akshaya-mati, is, m., N. of a Bodhi-sattva. — Akshaya-loka, as, m the undecaying world, hea- ven. — Akshaya-lalita, f. festival observed by women on the seventh day of the second half of Bhadra. A-kshayin, i, ini, i, undecaying; (ini), f., N. of Siva’s wife. A-kshayya, as, a, am, undecaying. ETETE a-kshara, as, a, am, imperishable ; unalterable; (as), m. a sword ; Siva; Vishnu; (am), n. a syllable; the syllable om; a letter; a vowel, a sound ; a word ; speech ; Brahma ; final beatitude ; abiding merit, religious austerity ; sacrifice ; right, justice ; the sky; water; a plant (Achyranthes Aspera). — Akshara-dahdu or akshara-duhdu, us, or aksha- ra-dana or akshara-dana, as, m. a writer, scribe. — Akshara-ddhandas, as, n. metre regulated by the number and quantity of syllables. — Akshara-janani, f. a reed or pen. — Akshara-jivaka or akshara- jivika,as, or akshara-jivin, i, m. a scribe. — Aksha- ra-jur, ur, m. a sage, one who knows and enjoys Brahma. — Akshara-tulikd, f. a reed or pen. — Akshara-nyasa or akshara-vinyasa, as, m. array of syllables or letters, writing ; scripture ; the alphabet. — Akshara-pankti, is, is, i, containing five syllables; (is), f., N. of a metre of four lines, each containing one dactyl and one spondee ; also called pankti or hansa. — Akshara-bhdj, k, k, k, Ved. entitled to a share in the syllables (of a prayer). — Akshara-mukha, as, m. having the mouth full of syllables, a student, scholar. — Akshara-vinyasa, see akshara-nyasa. «■ Akshara-das, ind. syllable by syllable. — Aksha- ra-sunya, as, a, am, inarticulate. — Akshara- saiysthana, am,n. scripture, writing. — Aksharanga (°ra-anga), am, n. part of a syllable. Aksharaka, am, n. a vowel. Aksharya, as, a, am, relating to syllables or letters. 3 ETEJTf'fT a-kshdnti, is, f. impatience, jealousy, intolerance. ETETTT a-kshara, as, a, am, free from facti- tious salt ; (as), m. natural salt. — Akshara-lavaria or aklhardlarana, am, n. natural salt ; food that may be eaten at a season unfit for performing religious duties. ETfEJ akshi, n. (fr. rt. 1. as or anj? Instr. akshna, Dat. akshne &c., ft. akshan, substituted for akshi in the weakest cases. At the end of comp. aksha is substituted, see 4. aksha), the eye ; the number two; (?), du.,Ved. the sun and moon [cf. Lith. uki-s). — Akshi-kuta or akshi-kutaka, am, n. the eyeball, the pupil of the eye. — Akshi-gata, as, a, am, visibly present, seen; hated . — Alcshi-gola, as, m. the eyeball. — Akshi-jdha, am, n. the root of the eye. — Akshi-tara, f. the pupil of the eye. — Akshi-pakshman, a, n. the eyelash. — Akshi pat ala, am, n. a coat of the eye. — Akshi-pat, t, t, t, Ved. (falling into the eyes), hurtful; (t), ind. as much as could fall into the eyes, a little. — Akshi- bhi, us, us, u, visible, perceptible, manifest, present. — Akshi-bheshaja, am, n. a medicament for the eyes, collyrium, &c.; (as), m. a tree, Red Lodh. — Akshi-bhruva, am, n. the eyes and eyebrows to- gether. — Akshi-mat, an, ati, at, provided with eyes. — Akshi-loman.a, n. the eyelash. — Akshi-vikunita, am, n. a glance, a look with the eyelids partially closed. Akshika or akshika, as, m. the tree Dalbergia Oujeinensis. See akshalca. EtTeFT^ akshini, f. (fr. 3. aksha?), one of the eight conditions or privileges attached to landed property. ErfEJn a-kshita, as, a, am, undecayed, un- injured; undecaying; (am), n. water. — Akshita-rasu, us, m., Ved. epithet of Indra (possessed of undecaying wealth). — Akshitoli (°ta-uti), is, m., Ved. epithet of Indra (granting permanent help). A-kshiti, is, f. imperishableness ; (is, is, i), im- perishable. ETTETEE a-kshiyat, an, ati, at, Ved. not inhabiting, destitute of a dwelling, unsettled ; (Say.) not decreasing (in riches). akshira or akshiva, as, m. a plant, GuilandinaorHyperantheraMoringa; (am), n. sea salt. ETEfVoJi akshika, as, m. See akshika. ElETfa a-kshiva, as, d,arn, not intoxicated, sober. See also akshiva. ETET akshu, us, m., Ved. a kind of net. o ETETET a-kshunna, as, d, am, unbroken, un- curtailed, unconquered ; inexperienced, inexpert. — A- kshunna-ta, f. uncurtailed condition ; inexperience. EHS^a -kshudra, as, a, am, not small. EHSVa -kshudh, t, f.,Ved. satiety. A-kshudhya, as, a, am, not liable to hunger. ETETgT a-kshetra, as, a, am, destitute of fields, uncultivated ; (am), n. not a proper field, a bad field ; not a proper geometrical figure. — Aksheira- jiia, as, a, am, or akshetra-vid, t, t, t, destitute of spiritual knowledge. A-kshetrin, i, ini, i, having no fields. Akshaitrajnya, am, n. spiritual ignorance. EIEftE akshota, as, m. a walnut (Pistacio nut ?) ; N. of a tree, P!lu ; of another tree, Aleurites Triloba. Also spelt akshoda, akshodaka, akshota, akshodaka, akhota. ETETM a-kshobha, as, a, am, unagitated, unmoved ; (as), m. the post to which an elephant is tied ; freedom trom agitation, imperturbability. A-kshobhya, as, a, am, immoveable, imperturba- ble ; (as), m., N. of a Buddha ; an immense number, said by Buddhists to be j 00 vivaras. E? ttji tilt akshauhiiii, f. an army consisting 4 akshna . ^firff^Tr agni-cit. often anikinls, or 21,870 elephants, 21,870 chariots, 65,610 horse, and 109,350 foot. (The anlkini con- sists of 27 vahinis; and 27 being the cube, aksha, of 3, it is probable that afcshauhini is a compound from aksha and vahini.) akshna, am, n. (fr. rt. 1. as), Ved. time ( = a-khanda Schol. to Un-sutras). '21 &l!i <1 1 akshnayd (probably the Instr. of anobs. word akshna, fr. and), ind.,Ved. circuitously (like a wheel), in a tortuous way; wrongly. — Akshna- yd-druh, -dhruk, k, k, Ved. seeking to injure in a tortuous manner. — Akshna-yavan, a, ari, a, Ved. going across ; (Say.) going through, penetrating. akhatta, as, m., N. of a tree, Buchanania Latifolia. akhatti, is, m. childish whim. a-khanda, as, a, am, not fragment- ary, entire, whole ; (am), n. time (?). A-khandd dvadadi is the twelfth day of the first half of the lunar month Margasirsha. A-khandana,am, n. not breaking; leaving entire; non-refutation, admission ; (as), m. time. A-khandita, as, a, am, not reduced to pieces, un- broken, undivided, unimpaired; unrefuted. — Akhan- ditartu ( °ta-ritu ), us, us,u, bearing fruit every season. — Akhanditotsava (°ta-ut°), as, a, am, ever festive. 'HW a-khara, as, d, am, not hard, soft. ’-'WQ a-kharva, as, a, am, not short, not stunted, not small, not dwarfish. 'Ht=fTri a-khdta, as, a, am, not dug (by man) ; unburied ; (as, am), m. n. a natural pond or lake, a poo! before a temple. ’-S id 1 ti a-khddya, as, d, am, uneatable. a-khidra, as, d, am, unwearied. —A- khidra-yaman, a, a, a, Ved. unwearied in course. '-i (Vt ela-at°), a, m. the universal spirit, Brahma. Akhilena, ind. completely. 1 akhctika or dkhetika, as, m. a dog trained to the chase. a-khedin, i, ini, i, not wearisome ; unwearied. — Akhedi-tva, am, n. continuous flow (of speech) ; one of the vaggunas of the Jainas. akhkhala, ind., Ved. an exclama- tion of joy. — Aklilthali-kri, cl. 8. P. -karoti, -kar- tum, Ved. to utter the exclamation akhkhala. '21 Ml in a-khyata, as, d, am, not famous, unknown, obscure; infamous. A-khyati, is, f. want of fame; infamy, bad repute. — Akhydli-kara, as, a, am, disreputable. ay, cl. r. P. ayati, dya, agitum, to move tortuously, wind : Caus. ayayati, -yitum, to cause to move tortuously [cf. rt. any}. I. ay a, as, m. a snake ; the sun ; a water-jar. 2. a-ya, as, d, am (fr. rt. yam), unable to walk; unapproachable; (as), m. a mountain, a tree; (in arilhm.) seven. — Aya-ja, as, a, am, pro- duced on a mountain, or from a tree ; (am), n. bitumen. — Agdlmaja (aga-dt°), f., N. of Pltrvatl, the daughter of Himalaya. — Aguvaha ( aga-dv° ), as, m., N. of a son of Krishna and of others. — Ayaukas (aga-ok°), as, m. a lion ; a bird ; the farabha, a fabulous animal with eight legs. A-gaMia, as, d, am, not going ; (as), m. a tree. flJlftlTJT a-ganita, as, d, am, uncounted. — Agaifitarlajja, as, d, am, disregarding shame. VHl ff a-yala, as, d, am, not gone ; unfre- quented; (am), n., Ved. not coming, non-retum(?). A-gati, is, f. want of resort or resource, necessity. A-gatika or a-gatika, as, a, am, destitute of re- sort or of resources. — Agatika-gati, is, f. the resort of one who has no resort, a last resource. a-gada, as, d, am, free from disease, healthy, salubrious ; free from judicial affliction; (as), m. freedom from disease, health ; a medicine, medi- cament, drug ; the science of antidotes. — Agadan- kara, as, i, m. f. a physician, (‘ who makes well.’) Agadya, nom. P. agadyati, to have good health. '2Nlfr; ri a-gadita, as, a, am, untold. 'H'tH a-gama, as, a, am, not going, unable to go ; (as), m. a mountain, a tree [cf. 2. a-ga]. A-gamya or a-gantavya, as, a, am, unfit to be walked in, or to be approached ; inaccessible (physically or metaphorically), inapproachable; un- attainable, incomprehensible, unsurpassable. — Aga- mya^rupa, as, a, am, of unsurpassed form, nature, or beauty.— Agamy a-gamana, am, n. illicit sexual intercourse. — Agamy agamaniya, as, a, am, relat- ing to illicit intercourse. — Agamya-gamin, i, ini, i, practising illicit intercourse. a-gari, f. a kind of grass, commonly called Deotar, Andropogon Serratus [cf. garT\. 'HHF agaru, us, u, m. n. Agallochum, Amyris Agallocha. a-garva, as, a, am, free from pride. 'TNlfti rt a-yarhita, as, a, am, undespised, unreproached, blameless. a-gavyuti, is, is, i, Ved. without good pasturage for cattle, barren. Wrftrf agasti, is, m. (said to be fr. 2. a-ga, a mountain, and asti, fr. rt. 2. as, thrower), N. of a Rishi, author of several Vedic hymns, (he is said to have been the son of both Mitra and Varuna by UrvasI ; to have been bom in a water-jar ; to have been of short stature ; to have swallowed the ocean, and compelled the Vindhya mountains to prostrate themselves before him ; to have conquered and civi- lized the South ; to have written on medicine, &c.); the star Canopus, of which Agastya is the regent ; a plant, Sesbana (or jEschynomene) Grandiflora. — Agasti-dru, vs, f. a plant, Sesbana Grandiflora. Agastayas, m. pi. the descendants of Agastya. Agasti, f. a female descendant of Agastya. Agasliya, as, a, am, relating to Agasti. Agastya, a, m.= agasti, H.o(Si\a.—Agastya-gita, as, f.pl. Agastya’s hymns, forming part of the Adi- vSrSha-PurSna. — Agaslya-iara, as, m. the course of Canopus. — Agastya-samhita, f. Agastya’s collection (of law). — Agastyodaya (°ya-ud°), as, m. the rise of Canopus; the seventh day of the second half of Bhadra. a-ga, as, m. f., Ved. not going. ^PTTV a-gddha, as, d, am (see gddlia), very deep, unfathomable, bottomless ; (as, am), m. n. a hole, chasm ; (as), m., N. of one of the five fires at the SvahJkara [cf. Gr. hya66s and Goth. gOths, fr. the crude form gddd]. — Agadha-jala, as, a, am, having deep water ; (as), m. a deep lake. a-ydra, as, am, m. n. house, apart- ment [cf. a -//am]. 'MOm agina, as, m. the sun(?). See agira. ^rfhr agira, as, m. (fr. rt. ag), the sun ; fire; a Kakshasa. ^ftyTTofiTT a-giraukas, as, as, ns (fr. a - f gird, Instr. of gir and okas), Ved. not to be stopped by threatening shouts (lit. * having no station by speech’), epithet of the Maruts. VT7J a-yu, us, us, u (fr. go with a), Ved. desti- tute of cows, or of rays ; poor ; destitute of hymns, wicked ; (us), in., N.of Rllhu or the ascending node. A-go,avs,aus, n, Ved. destitute of cows. — Ago-la, f. want of cows. ^rnrrr a-guna, as, a, am, destitute of qua- lities or attributes (sometimes said of the supreme being) ; destitute of good qualities ; (a*), m. a fault. — Aguna-td, f. absence of good qualities. — Agu- na^vat, an, ati, at, destitute of qualities, especially of good qualities. — Aguna-vadin, i, ini, i, fault- finding, censorious. — Aguna-fila, as, a, am, of a worthless character. "3PTTT a-gupta, as, a, am, unhidden, uncon- cealed ; unprotected ; not keeping a secret. a-guru, us, u or vi, u, not heavy, light ; (in prosody) short as a short vowel alone or before a single consonant ; (us, u), m. n. the fragrant Aloe wood and tree, Aquiluria Agallocha ; the S’isu tree; the tree which yields Bdellium, Amyris Agallocha. — Agwru-iindapd, f. the S’isu tree, (probably distinct words, tintapa being added to explain aguru.) a-gudha, as, a, am, unconcealed, manifest. — Agudha-gandha, as, a, am, having an unconcealed smell ; (am), n. Asa Fcetida. — Agudha- hhava, as, a, am, having a transparent disposition. a-grihhita, as, a, am, Ved. not seized or taken, unsubdued. — Agribhita~4o6is, is, is, is, Ved. having inconceivable splendor; (Say.) of unsubdued splendor. a-griha or a-graha, as, m. a houseless man, a Vanaprastha or Brahman of the third order. 'ISJfNT a-gofara, as, a, am, not obvious, imperceptible by the senses ; (am), n. anything that is beyond the cognizance of the senses; Brahma; the not being seen, absence. a-gopa, as, as, am, Ved. without a cowherd, not tended by one. a-go-rudha, as, a, am, Ved. not repulsing the cow ; (S5y.) not repelling or disdaining praise. a-gohya, as, a, am, Ved. uncon- cealable, not to be covered, bright. '21 ' 1 1 <* ayaukas. See 2. a-ga, col. 1. '2i< H Ibl agndyi. See p. 6, col. 1 . VTPVT agni, is, m. (fr. rt. any or ag or aiij?), fire ; sacrificial fire of three kinds, Garhapatya, Aha- vanTya, and Dakshina ; the number three ; the god of fire ; the fire of the stomach, the digestive faculty ; the gastric fluid ; bile ; gold ; N. of various plants, Semi- carpus Anacardium, Plumbago Zeylanica and Rosea, Citrus Acida ; mystical substitute for the letter r [cf. Lat. ignis ; Lith. ugni-s; Slav, oguj ; Goth. auhn’-s; afy\v and ay\a6r may be related to agni). — Agna-marutau, m. du. Agni and Marut. — Agna- vishnu, m. du. Agni and Vishnu. — Agni-kana, as, m. a spark. — Agni-karman, a, n. action of fire or of Agni ; cauterization. — Agni-karii;d, f. and agni- karya, am, n. kindling or feeding the sacrificial fire with clarified butter, Sc.c. — Agni-kashtha, am, n. Agallochum. — Agni-kukkufa, as, m. a lighted wisp of straw, firebrand. — Agni-kunda, am, n. a hole or en- closed space for the consecrated fire. — Agni-kumara, as, m. a particular preparation of various drugs. — Agni-krita,as, a, am, made by fire, offered by fire. — Agni-lset »,tP>,m.,N.ofa Rakshas. — Agni-kona,as, m. the south-east quarter, ruled over by Agni. — Agni- Icriyd, f. obsequies or any other religious act performed by means of fire. — Agni-kridd, f. firework, illumina- tion ,&c. — Ayni-garbha,as,a,am, pregnant with fire ; (as), m. a gem supposed to contain and give out solar heat, sflryakJnta; N.ofa plant, AgnijSra; (d),f.,N.ofa plant, MahSjyotishmatl. — Agni-griha, am, n. house or place for keeping the sacred fire. — Agni-grantha, as, m., N. of a work . — Agni-daya, as, m. a heap of fire. — Agni-fayana. am, n. or agni-diti, is, f. o^ agni-Htyd, f. arranging or preparing the sacred or sacrificial fire-place. — Agni-dit, ind., Ved. like Agni ; (t), m. one who has arranged a sacred fire-place. — AgniHt-vat, an, ati, at, having householders or in- habitants that have prepared a sacred fire-place. — Agnir ja or agni-jdta, as, a, am, produced by fire, bom of or in fire; digestive; (as), m., N. of Vishnu; a medicinal plant, AgnijSra. — Agni-jmman, (a), f. the corner of the sacrificial post which, of all the eight, is nearest the fire — Agni-shvatta or agn i- svatta, as, a, am, tasted by the funeral fire ; (ax), m. pi. Manes, especially of those who on earth neglected the sacrificial fire. — Agni-sanskdra, as, m. the consecration of fire ; performance of any rite in which the application of fire is essential, as the burning of the dead body. — Agni-sankada, as, a, am, re- splendent like fire. — Agni-sandaya, as, m. preparing the sacrificial fire-place, see agnidayana. — Agni- sakha, as, m. the wind. — Agni-sambhava, as, a, am, sprung from fire ; (as), m. wild safflower ; the result of digestion, lymph. — Agni-sahdya, as, m. the wind ; a wild pigeon. — Agni-sakshika, as, a, am, taking Agni, or the domestic or nuptial fire, for a witness. — Agnisakshika-maryada, as, a, am, one who, taking Agni for a witness, gives a solemn promise of conjugal fidelity. — Agni-sdra, am, n. a medicine for the eyes, a collyrium. — Agni-savarni , is, m., N. of a Manu. — Agni-sinha, as, m., N. of the father of the seventh black Vasudeva. — Agnisinha- n and ana, as, m. the son of Agnisinha. — Agni-sutra, am, n. thread of fire ; a girdle of sacrificial grass put upon a young Brahman at his investiture. — Agni- stambha, as, m. the (magical) quenching of fire. — Agni-stoka, as, m. a spark. — Agni-svdtta, see agni-shvatta. — Agni- hut, t, t, t, or agni-huta, as, a, am , sacri ficed by fire . — Agni-Jiotri , t a, m .,^ Ved . sacri - firing to Agni, or having Agni for a priest ; see agni- hotrin. — Agni-hotra, as, m., Ved. oblation to Agni ; the sacred fire ; (am), n. an oblation to Agni, chiefly of milk, oil, and sour gruel ; — there are two kinds of Agnihotra, one is nitya, i. e. of constant obligation ; the other kamya, i. e. optional ; — the sacred fire ; the maintenance of it; the placing the sacrificial fire on the ground prepared for it, see agny-ddhana ; (as, i, am), Ved. sacrificing to Agni ; destined for the Agnihotra, or connected with it. — Agnihotra- havani, f. a ladle used for sacrificial libations. — Agnl- hotra-hut, t, Ved. offering the Agnihotra. — Agni- hotrahuti ( tra-dh’), is, f. invocation connected with the Agnihotra. — Agni-hotrin, i, ini, i, prac- tising the Agnihotra ; maintaining the sacrificial fire ; one who has prepared the sacred fire-place, or con- veyed the sacrificial fire to it. — Agnihotroddhishfa (° tra-ud *), am, n. that which is left of the Agni- hotra. — Agnidh (^ ni-idh ), t, m. the priest who kindles the fixe. — Agnldhra, as, m. = the preced- ing ; N. of two men, see agni-bdhu. — Agnidhri, f. feeding the sacrificial fire. — Agnindra (°ni-in°) , au, m. du., Ved. Agni and Indra. — Agnindhana (?ni-indhc), am, n. kindling or feeding the fire. — Agni-parjanya, au, m. du., Ved. Agni and Paijanya. — Agni-varuna, au, m. du., Ved. Agni and Varuna. — Agni-shoma, au, m. du. Agni and Soma. — Agnishoma-pranayana, am, n. bringing out the fire and the Soma, a ceremony in the Jyoti- shtoma sacrifice. — Agni-shomiya or agni-shomya, as, a, am, relating or sacred to Agni and Soma. — Agnishomiya-nirvapa, as, m. making libations with the cake sacred to Agni and Soma, a ceremony in the Darsapurnamasa sacrifice. — Agnishorniya- padu, us, m. a victim, generally a sheep or goat, sacred to Agni and Soma. — Agnishomiyapasv-anu- shthana, am, n. the proceedings with that victim, at the Jyotishtoma sacrifice. — Agnishomiya-fmroddsa, as, m. cake sacred to Agni and Soma, which must be baked in eleven bowls. — Agnishomiya-yaga, as, m. one of the three sacrifices of the Purnamasa. — Agrii- shomiyaikddada-kapdla(°ya-ek°),as,m. cake sacred to Agni and Soma, see above. — Agni-shomya, see agni-shomiya. — Agny-agara or agny-dgdra, as, m. house or place for keeping the sacred fire. — Agny- abhava, as, m. lack or loss of the sacred fire ; loss of appetite. — Agny-astra, am, n. fire serving as a weapon, a rocket, fire-arms (?). — Agny-dgdra, see agny-agara. — Agny-atmaka, as, a, am, Ved. having Agni’s nature. — Agny-adhana or agny- adheya, am, n. or agny-ahiti, is, f. placing the fire on __the sacrificial fire-place or ground previously pre- ■ pared. — A gny-alaya, as, m. a house or place for C agmj-alaya. ( ) ■flMlfigTT agny-dhita. attka. keeping the sacred fire ; a cavity with several com- partments, for the several sacred fires. — Agny-dhita, as, m. one who has performed the Agnyadhana. — Agny-utpata, as, m. a fiery portent, meteor, a comet. — Agny-u/Mharana, am, n. taking the sa- cred fire from its usual place, previous to a sacrifice. — Agny-upasthana, am, n. worship of Agni, at the conclusion of the Agnihotra, &c. — Agny-edha, as, m. an incendiary. Agndyi, f. the wife of Agni, and goddess of fire ; the Treta-yuga. Agnika, as, m. an insect of scarlet colour, Coccmella. Agnisat, ind. to the state of fire, used in composi- tion with kri and hhu, as agnisat kri, to reduce to fire, to subject to fire. Agniya, as, a, am, referring to fire or to Agni, fiery. agman , a, n. conflict, battle ; see ajman, with which it is connected. agra, as, d, am (said to be fr. rt. any, the nasal being dropped), foremost; anterior, first; chief; prominent, best; projecting, supernumerary, excessive ; much ; (am), n. foremost point or part ; tip ; front; uppermost part, top, summit, surface; point, and hence, figuratively, sharpness ; the nearest end, the beginning ; the climax or best part ; goal, aim, resting- place ; multitude, assemblage ; a weight, equal to a pala ; a measure of food given as alms ; (in astronomy) the sun’s amplitude ; (am), ind. in front, before, a- head of, chiefly in answer to the question whither? [cf. Gr. dupor].— Agra-kara, as, m. the fore part of the hand or arm ; the right hand ; the fore part of rays, the focal point. — Agrd-kaya, as, m. the fore part of the body. — Agra-ga, as, m. a leader. — Agra- ganya, as, a, am, that should be counted or regarded as the foremost, best, principal. — Agra-gamin, i, ini, i, preceding, taking the lead. — Agra-ja, as, a, am, or agra-ja, as, as, am, Ved. bom first or earlier; (as), m. the first-born ; an elder brother ; a Brahman ; Vishnu; (d), f. an elder sister. — Agra-jartgha, f. the fore part of the thigh. — Agra-janman, a, m. the first-born ; an elder brother ; a Brahman ; a member of one of the three highest castes ; Brahma. — Agra-jdtakn, as, or ar/ra-jati, is, m. a Brahman. — Agra-jihva, am, n. the tip of the tongue. — Agra- jyd, f. (in astron.) the sine of the amplitude. — A gra- in, is, is, i, taking the lead, foremost, first. — Agra-niti, is, f., Ved. the first offering. — Agra- ddnin, i, m. a degraded Brahman who receives presents from Sildras, or takes things previously offered to the dead. — Agra-nakha, us, m. the tip of the nail. — Agra-ndsika, f. the tip of the nose. — Agra-nirupana, am, n. determining beforehand, predestination, prophecy. — Agra-parni, f. cowage, CarpopogonPruricns. — Agra-pdni,is, or agra-hasta, as, m. the fore part of the hand or arm ; the right hand. — Agra-f/ajd, f. the first or highest mark or act of reverence. — Agra-peya, am, n. precedence in drinking. — Agra-hhdga or agrdni a ('ra-nn ), as, m. part of the top, &c., fore part ; (in astron. J degree of amplitude. — Agra-hhuj, k, k, k, having the prece- dence in eating. — Agra-bhumi, is, f. the place aimed at, goal, object. — Agra-mahishi, f. the prin- cipal queen. — Agra-mdnsa, am, n. the heart ; morbid protuberance of the liver. — Agra-yana, am, n. stepping in front to defy the enemy. — A gra- ydyin, i, ini, i, going before, taking the lead ; (i), m. a leader. — Agra-yavan, d, a, a, Ved. going before. — Agra-yodhin, i, m. the foremost man or leader in a fight; a champion. — Agra-lohitd, f. a kind of pot-herb, red pepper ('/). — A gra-rija, as, d, am, (said of a plant) propagating itself by means of the top ; (as), m. a viviparous plant, according to HindQ notions. — Agra-vlra, as, m. the principal hero. — Agra-sandhdni, f. the register of human actions, kept by Yama. — Agra-samlhyd, f. early dawn. — Agra-sara, as, i, am, going in front, taking the lead ; (in Bengali), going ahead, advancing. — Agra-sdnn, ns, in. the front part of a table land. — Agra-sara, f. a compendious method of counting immense numbers. — Agra-sena, as, m., N. of Jana- mejaya’s son. — Agra-hasta, as, m. = agra-pdni, the tip of an elephant’s trunk. — Agra-hayana, as, m. commencement of the year ; N. of a Hindu month, commencing about the 12th of November. — Agra- hdra, as, m. royal donation of land to Brahmans ; land thus given. — Agrania, see agra-hhdga. — Agra- niu (c ra-anj, us, m. the end of a ray of light, the focal point. — Agrakshan, a, or agrakshi ( °ra-akJ ), i, n. the fore part of the eye, sharpness of vision. — AgrangiUi (‘ ra-ang° ), is, m. the tip of the finger. — A g radian (°ra-ail j, a, a, a, having pre- cedence in eating. — Agrdnika (°ra-a»°), as, am, m. n. the front of an army, vanguard. — Agrdyaniya, tj’ra-ay), am, n. title of the second of the fourteen oldest Jaina books. — Agropaharana (jra-up'j, am, n. first or principal supply. — Agropaharaniyu, as, a, am, that which has to be first or principally supplied. Agratas, ind. in front of, before, in the presence of ; at the head, first. — Agratah-kri, cl. 8. P. A. -karoti, -kurute, -kartum, to place in front or at the head, to consider most important. — Agratah- sara, as, i, am, going in front, taking the lead ; (as), m. a leader. Agrima, as, u, am, foremost; prior, preceding; elder, eldest ; principal, best ; furthest advanced, first ripe; further; (a), f. a fruit, Annona Reticulata. Agriya, as, a, am, foremost, oldest, best ; (as), m. elder brother ; (am), n. the first fruits, the best part. Agriya, as, a, am, Ved. same as the preceding. Agre, ind. (loc. of agra.), in front ; before ; in the presence of ; at the head ; first ; ahead, beyond, further on, i.e. subsequently to. — Agre-ga, as, a, am, going in front or before; (as), m. a leader. — Agre-ga, as, or agre-gu, us, or agre-ni, is, m. a leader. — Agretvan (°gra-il ), a, ari, a, Ved. going in front or before. — Agre-didhishu, us, m. a man belonging to one of the first three classes, who at his first marriage takes a wife that was married before ; («e or u, us), f. a married woman whose elder sister is still unmarried. — Agre-pd, as, as, or agre-pu, us, us, m. f. having the precedence in drinking. — Agre- hhru, its, m. roaming in front. — Agre-vana, am, n. the border of a forest. — Agre-vadha, as, m. hitting or killing whatever is in front. — Agre-sara, as, a or i, am, going in front, preceding, taking the lead. — Agre-sara or agre-sarika, as, m. a leader. Agrya, as, d, am, foremost, topmost, principal, best, proficient ; pointed, i. e. intent, closely attentivi ; (as), m. an elder or eldest brother ; (am), n. a roof. ’JTTJVTITt a-grabhanu, as, a, am (fr. grabh, old form of rt. grab), Ved. having nothing which can be grasped. A-graha, as, m. non-acceptance. — A-graha or a-grilui, as, m. a houseless man, i.e. a Vanaprastha, a Brahman of the third class. A-grahin, i, ini, i, not taking, (said of a leech) not holding. A-grdhya, as, a, am, unfit or improper to be received, accepted, perceived, obtained, admitted, trusted ; deserving to be rejected or refused. a-yrdmya , as, a, am. not rustic, town-made ; not tame, wild. ayru, us, m. unmarried ; (ii), f. a finger ; a river [cf. Zend aghni). ^ y ayh, cl. 10. 1*. ayhayati, -yi/um, to n go wrong, sin. Agha.am, n. a going wrong; mishap, evil ; mis- deed, a fault ; sin ; passion ; impurity; pain, suffering ; (as, a, am), evil, bad, sinful, subject to passion, miserable, unclean ; (as), m., N. of an Asura, the general of Kausa ; (a), f. the goddess of sin ; (as), f. pi. the constellation usually called MaghS. — Agha- krit, t, t, t, doing evil or harm, an evil-doer. — Agh a-drishta, as, a, am, Ved. hated by the wicked. — Agha-naitaka,as,d,am, or agha-ghna., as, i, am, or agha-vditana, as, i, am, sin-destroying, expiatory ; (as), m. an expiator ; an epith. of Vishnu. — Agha- nishkrita, as, a, am, freed from guilt. — Agha- maya, as, i, am, sinful. — Agha-marshana, as, d, am, expiatory, usually applied to a particular prayer daily offered by Brahmans; (as), m., N. of the author of that prayer, son of Madhucchandas. — Ag ha- ma- la paha (°la-ap°), as, d, am, removing the filth of sin . — Agha-mara, as, a, am, Ved. fearfully fatal. — Agha-rud, t, t, t, fearfully howling. — Agha-vat, an, aii, at, sinful ; [voc. aghavan or aghos, see s. v.] — Agha-risha, as, a, am, Ved. fearfully venomous. — Agha-tiansa, as, a, am, wicked ; sin-destroying ; (as), m. a wicked man . — Aghafansa-han, a, m. slaying the wicked. — Agha-isamin, i, ini, i, Ved. reporting sin . — Agha-harana, am, n. removal of guilt. — Agha-hdra, as, m., Ved. remover of guilt, pious (?) ; or, a wicked (notorious) robber (?). — Agha- &va C~gha-a.fJ), as, m. a bad or vicious horse ; N. of a snake. — Aghasura (°gha-as°), as, m. Agha, Kansa’s general. — Aghaha (°gha-ah°), as, m. an inauspicious day, time of impurity from die death of a relative, &c. — Aghaugha-marshana (°gha-ogha-), as, a, am, destroying the mass or whole of sin. Aghala, as, a, am, Ved. evil, sinful. Aghaya, nom. P., Ved. aghayati, -yitum, to be malicious, to sin, to threaten. — Aghayu, us, us, v, malicious, wicked. ’-Hudff M a-ghatamana, as, a, am, incon- gruous, incoherent. a-ghana, as, d, am, not dense or solid, liquid. ’STCPt a-gharma, as, a. am, not hot, cool. — Agharma-dhaman, a, m. the moon, whose light is supposed to be cool. ^nrrfirST a-ghutin, i, ini, i, not fatal, not injurious, harmless. a-ghdrin, 7, ini, i, not anointing. ?TTO a-ghrina, as, d, am, destitute of compassion. — A-ghrinin, i, ini, i, not contemptuous, not disdainful. ’BtflT a-ghora, as, d, am, not terrific ; (as), m. a euphemistic title of Siva; a worshipper of Siva and Durga ; (a), f. the fourteenth day of the dark half of Bhadra, which is sacred to Siva. — Aghora- ghora-rupa, as, m. a name of Siva (‘ having a form or nature both not terrific and terrific ’). — Aghora- pathin, -nthds, or aghora-mdrga, as, m. a follower of Siva. — Aghora-pramdna, am, n. a terrific oath. ’BylM a-ghnslia, as, m. (in grammar) the hard sound of a consonant ; (as, a, am), hard-sound- ing ; destitute of cowherds. ’Stfnr aghos, ind. a vocative particle ; properly another form for aghavan. voc. of agha- vat, q. v. ^TUrT a-ghnat, an, anti, at (fr. rt. han). not killing, not injurious. A-ghnya, as, a, am, improper to be killed; (as), m. Brahma; a bull; (a), f. a cow; a cloud (?). ’ttwTI a-ghreya, as, a, am (fr. rt. ghri 7), improper to be smelled at. ^tj ank, cl. 1. A. aitkate , ana like. * * ankishyatc, anted nm, to move in a curve; to mark; cl. to. P. ankayati, •yitum, to move in a curve ; to mark, stamp, brand ; (this rt. is related to arid.) anka,as, in. (fr. rt. arid, but connected with preceding rt. ank), a hook ; a curve or bend ; the curve in the human, especially the female, figure above the hip, where infants (sitting astride) are carried by Hindfl mothers or nurses (hence often equivalent to the English breast or lap) ; the side or flank ; the body ; proximity, place ; the bend in the arm ; any hook or crooked instrument ; a curved line ; a nu- 7 anka-karana. any dry a. merical figure, cipher ; a figure or mark branded on an animal, & c. ; any mark, line, stroke, ornament, stigma ; a number ; the number nine ; a coefficient ; an act of a drama ; a drama ; a military show or sham-fight ; a misdeed, a sin ; moving in a curve [cf. Gr. oy*os and Lat. uncus]. — Anka-karana, am, n. the act of marking or stamping. — Anka-tantra, am, n. title of a book treating of magical marks or figures. — Anka-dhdrana, f. manner of holding the body, figure. — Anka-parimrtana, am, n. turning the body, turning on the other side — Anka-pada- rrata, am, n. title of a chapter in the Bhavishyot- tara Purina. — Anka-pali, is, f. or anka-palikd, f. embracing, an embrace. — Anka-pali, f. an em- brace; a nurse; a plant, Piring or Medicago Kscu- lenta. — Anka-paSa , as, m. a peculiar concatenation of numerals or numbers. — Ankapaia-vyavahara, as, m. the use of that concatenation. — AnkupaSd- dhyaya (Aa-adhj, as, m. the study or use of that concatenation. — Aitka-bandha , as, m. branding with a mark that resembles a headless body . — Ankn-bhaj , k, k, k, an infant carried on the hip ; forced fruit, nearly ripe, early ripe. — Anka-mukhn, am, n. the act of a drama which gives a clue to the whole plot. — Anka-lodya, as, m., N. of a plant or its root, ginger, Ciiicoda or Cincotaka. — Anktt- ridya, f. arithmetic. — Ankanka (° ka-an °), am, n., Ved. water. — Ankdratdra (cka-av°), as, m. the closing part of a dramatic scene. Ankati, is, m. wind ; fire ; Brahma ; a Brahman who maintains the sacred fire. Ankana, am, n. the act of marking, stamping, branding, ciphering, writing ; (as, a, am), marking. Ankas, as, n. tortuous motion, a mark ; the body. Ankasa, am, n. the flanks (?) or the trappings of a horse. Ankita, as, a, am, marked, branded ; numbered, counted, calculated. -dttfo'n, t, ini, i, having an anka, q. v. ; (j), m. a small drum ; (ini), f. a number of marks, & c. Anki, f. a small drum. Ankuta, as, m. a key. Ankupa, am, n.,Ved. water. Ankura or ankura, as, m. a sprout, shoot, blade ; a hair ; blood ; water ; a swelling, a tumour. Ankuraka, as, m. a nest. Ankurita, as, a, am, sprouted. Ankura, as, am, m. n. a hook, especially an elephant-driver’s hook; (a) or (i), f. one of the twenty-four Jaina goddesses [cf. Gr. dysiarpov ; Germ. Angel] . — Anku. cl. 7- P* A. anakti, ankle, ’ 'x anahja, ahjishyati or ankshyati, ah jit, anjltum or aitktum, to apply an ointment or pig- ment, smear with, anoint ; to decorate, prepare ; to honour, celebrate ; to cause to appear, to make clear, distinguish, represent ; to be beautiful ; to go : Caus. ahjayati, -yitum, ahjijat, to smear with ; to speak, shine, to cause to go [cf. Lat. lingo] . Ahjaka, as, m., N. of a son of Vipracitti ; of a son of Yadu. Ahjana, as, m. a kind of domestic lizard ; N. of a fabulous serpent ; of a tree ; of a mountain ; of a king of Mithila ; of the elephant of the west or south-west quarter; (am), n. act of applying an ointment or pig- ment, embellishing, &c. ; black pigment or collyrium applied to the eye-lashes or the inner coat of the eye- lids; special kind or material of this pigment, as lamp-black, Antimony, an extract of Ammonium, Xanthorrhiza, &c. ; paint, especially as a cosmetic ; magic ointment; ink; night; fire. (In rhetoric) suggesting the special meaning alluded to in an ex- pression, as in a pun, &c. — Ahjana -kefi, f., N. of a vegetable perfume. — Ahjana-ndmika, f. a swelling of the eyelid, stye. — Ahjana-rat, ind. like collyrium. — Ahjanadhika ("na-adh°), f. a species of lizard. — Ahjana mb has (°na-am°), as, n. eye-water. Ahjanaka, as, m. portion of the Vedas containing the word ahjana. — Ahjanaki, (., N. of a medicinal plant. Ahjana, f., N. of Hanumat's mother ; of Pravara- sena’s mother. — Ahjana-giri, is, m„ N. of a moun- tain. — Ahjana-rati, f. the female elephant of the north-east (or the west ?) quarter. Ahjanika, as, a, am, connected with collyrium ; (a), f. a species of lizard ; a small mouse. Ahjani, f. a woman fit for the application of oint- ments, pigments, sandal, &c. ; N. of two medicinal plants. Ahjala, ahjali, see s. v. below. Anjas, as, n., Ved. ointment, preparation (?) ; smoothness, sliding, speed (?) ; a good fit, adaptation (?) ; (according to others, as, as, as), level, straight, right. — Ahjas-pd, as, as, am, Ved. drinking the Soma preparation. — Ahjah-sava, as, m. rapid preparation of Soma. Ahjasa, as, a, am, straight, straightforward, honest; (I), f., Ved., N. of a heavenly river. Ahjasa or anjas, ind. straight on, right, truly, justly ; quickly, soon, instantly. Ahjasayana ( °sa-ay° ), as, i, am, having a straight course, going straight on. Ahjasina, as, a, am, Ved. going straight on, straightforward. Ahji, is, is, i, applying an ointment or pigment ; ointment, brilliancy, unctuous, slimy ; shining, bril- liant; (is, i), m. n. the sexual organ, i. e. distinguishing the sex; (is), m. a sender, commander . — Ahji-mat, an, ati, at, Ved. coloured, bright, adorned. — Ahji- saktha, as, m. (a victim) that has coloured thighs. Ahjin, i, ini, i, Ved. making clear or manifest. Ahjiva, as, a, am, Ved. slippery, smooth. Ahjishtha, as, m.,Ved. (highly brilliant), the sun; also ahjishnu, us, m. ahjala (only at the end of com- pounds), another form for ahjali, q. v. ahjali, is, m. (fr. rt. ahj), the open hands placed side by side and slightly hollowed, as if by a beggar to receive food ; hence when raised to the forehead, a mark of supplication, reverence, salutation or benediction ; a libation ; a measure of com, sufficient to fill both hands when placed side by side, equal to a kudava. — Ahjali-karman, a, n. making the ahjali or respectful salutation. — Ahjali-karika, f. an earthen doll, making the ahjali ; N. of a plant, probably Mimosa Natans. — Ahjali-puta, as, am, m. n. cavity produced in making the ahjali. — Ahjali-bandhana, am, n. salutation with the ahjali raised to the fore- head. — Ahjali-hrita, as, a, am, (hands) placed to- gether to form the ahjali. Ahjalika, as, am, m.n., N. of one of Arjuna's arrows; see Kanja-pa rvtt ,4788; (a), ayoung mouse. ■>nf%d3i ahjika, as, in., N. of a son of Yadu. See ahjaka. ahjihisha, f. (fr. Desid. of rt. anh), desire of going. ahji, f. a blessing (?). --S’rllT ahjira, am, n. a species of fig-tree (Ficus Oppositifolia) ; a fig. (In Bengali) a guava. (Ahjira is a Persian word.) at, cl. i. P. A. atati,-te, dta.atishyati, ' \ dtjt, atitum, to roam, wander about (some- times with acc.), frequently used of religious mendicants : Intens. atatyate, to roam or wander about zealously or habitually, especially as a religious mendicant : Desid. atitishati, to be desirous of roaming. Ala, as, a, am, roaming, wandering; (a), f. the act or habit of roaming or wandering about, especially as a religious mendicant. Ataka, as, i, am, roaming. Atana, am, n. act or habit of wandering about. Atani, is, f. or atani, f. the notched extremity of a bow. Atamana, as, a, am, roaming about, vagabond. Atari, is, or atari, f. (place to roam in), a forest. — Atavi-iikhara, as, m. pi., N. of a people or country. 1 Atavika, better atanika, as, m. a woodman, forester. Atata, f. (habit of) roaming or wandering about. Atdtyamdna, as, d, am, roaming excessively. Atatya, f. (habit of) roaming. Ataya, nom. A. atayate, to enter upon a roaming life, to become a religious mendicant. Atya, f. act or habit of roaming about as a religious mendicant. ’.H i M , ->-H £ fq , ■«) i 1 Ct ( T, &c., see under at above. ■“Hd v>'!:I atarusha or atarusha or atarushaka, as, m., N. of the shrub Justicia Adhatoda. a-tala, as, a, am, not shaky, firm, solid. yrr att, cl. 1 . A. attate, dnatte, attitum, ^ to exceed, kill ; cl. 10. P. attayati, -yitum, to contemn, lessen, diminish. Atta, ind. high, lofty, loud ; (as), m. top-heavy (?), exceeding ; shaking ; injuring ; N. of a Yaksha ; (as, am), m. n. addition to a building, apartment on the roof, upper story ; tower, buttress, back of a building ; (corruption of hutta), a market, a market-place ; (d), f. overbearing conduct?; (am), n. (corruption of anna?), boiled rice, food; (as, a, am), dried, dry. — Atta-pati-bhagakhiya-griha-kritya (°ga-dkh°), am, n. business of the house called the market- master’s department (an office in Kashmir). — Atfa- sthali, f. (site of an atta), a name. — Atta-hasita, am, n. loud laughter, a horse-laugh. — Atla-hasa, as, m. idem; a name of S'iva. — Atta-hasakq, as, m., N. of a shrub, Jasminum Multiflorum or Hirsutum. — Atta-hasin, i, m. epithet of S'iva . — Atta-hasya, am, n. loud laughter ; a horse-laugh. — Attatta-hasa (°tta-att°), as, m. very loud laughter. Attaka, as, m. an apartment on the roof. Attatta, ind. very high, very loud. Attana, am, n. a weapon shaped like a discus. Atta, f. overbearing conduct (?), excess (?). Attaya (nom. fr. atta), A. attayate (meaning doubtful), to be overbearing (?). at I iila, as, or attalaka, as, m. an apartment on the roof, an upper story; (ika), f. a house of two or more stories, a lofty house, palace ; N. of a country. — Attalika-kara, as, m. a bricklayer, mason. — Attalika-bandha, as, m. (in architecture) a kind of base. attilika, f., N. of a town. ?IZnTT atndra, as, in. a king of Kosala. atya, f. ; see under rt. at. at h, cl. 1 . P. A. athati, -te, to go. \ , athilld, f., X. of a Prakrit metre. 1. ad, cl. 1. P. adati, to endeavour. 2. ad, cl. 5. P.,Ved. ailnoti, to per- ** \ vade, attain; various reading for ah (?). ndakavati, N. of a fabulous palace on Meru ; also of a city. add, cl. 1. P. addati, dnadda, additum, to join; to infer, argue, meditate, discern ; to attack. Addana, am, n. a shield. ^ ||| 1. an, cl. 1. P. anati, ana, anitum, to * \ sound. j|| 2. an, cl. 4. A. anyate, to breathe ; x another form of rt. an, q. v. Attaka, as, a, am, insignificant, small, contemptible. Artakiya, as, a, am, connected with what is insignificant, &c. Altai y a, am, n. a field of (anu) Panicum Milia- ceum ; see anu. Arti , is, m. or ani, f. the point of a needle; the linch-pin ; the pin or bolt at the end of the pole of a carriage ; the comer or part of a house which serves for slaughtering; a bound, boundary, limit. — Aui- mandavya, as, m., N. of a Rishi said to have been impaled on an ani or linch-pin. Animan, a, m. (fr. anu, q. v.), minuteness, fine- ness, thinness ; atomic nature ; the superhuman power of becoming as small as an atom ; (a), n., Ved. the smallest particle. Anishtha, as, a, am (fr. anu, q. v.), most minute. Aniyas, an, asi, as (fr. anu, q. v.), or aniyaska, as, a, am, more minute than usual. Anu, us, us or vi, u, fine, minute, atomic ; (us), m. an atom of matter ; an atom of time ; the 54,675,000th part of a muhurta (of 48 minutes); N. of a grain, Panicum Miliaceum ; N. of S'iva ; (u), n. (in prosody) the fourth part of a matra. — Anu-tara, as, a, am, very fine or minute, gentle. — Anu-taila, am, n., N. of a medical oil. — Anu- tva, am, n. or anu-ta, f. minuteness, atomic nature. — Anu-hha, f. lightning. — Anw-madhya-vija, am, n. title of a hymn. — Anu-matra, as, i, am, having the size of an atom . — Anu-matrika, as, a, am, having the size of an atom ; containing the atomic elements (matra) of the body. — Anu-renu, us, m. f. atomic dust (as seen in sun-beams). — A nu-renv- jdla, am, n. an aggregate of such atomic dust. — Anu-revati, f., N. of a plant, Croton Polyandrum. — Anu-vedanta, am, n. title of a book. — Anu- vrihi, is, m., N. of a fine sort of rice. — Anu-^as, ind. into or in minute particles. — Anu-bhii, cl. 1. P. -bhavati, -vitum, to become minute or atomic. — Anu-bhava, as, m. the becoming an atom. — An r- anta, as, m. a hair-splitting question. Anuka, as, a, am, fine, minute, atomic; acute, clever, subtle. Aiwa, am, n., Ved. fine interstice or hole in the strainer used for the Soma juice. Anri, f., Ved. a finger. 12 ^jtt? anuha. ati-prasiddha aJITff? anuha, as, m.,N. of a son of Vibhraja. or a cL *• -A-- anthate, ■v dnanthe, anthitum, to go, move, tend. Anthita, as, a, am, gone ; pained. asHtd anda, as, am, m. n. (fr. rt. am), an egg, a testicle ; the scrotum ; the musk bag ; Semen Virile ; epithet of S'iva, from his being identified with the Brahmanda or mundane egg. — Anda-kataka, as, m. the shell of the mundane egg. — Anda-kotara- pushpi, {., N. of a plant, Convolvulus Argenteus (?). — Andarkoia or anda-lcosha or anda-koshaka, as, m. the scrotum. — Anda-ja, as, a, am, born from an egg ; (as), m. a bird ; a fish ; a snake ; a lizard ; (a), f. musk. — Andajedvara ( °ja-i£ ■’), as, m. GarucU, the king of birds. — Anda-dhara, as, m. epithet of S'iva. — Anda-vardhuna, am, n. or anda-vriddhi, is, f. swelling of the scrotum, hydro- cele. — A nda-su, us, f. oviparous. — Andakarshana (°da-ak°), am, n. castration. — Andakara (°da- ik°), as, a, am, egg-shaped, oval, elliptical; (as), m. an ellipsis. — Anciakriti ( °da-alc° ), is, is, i, egg-shaped, oval, elliptical ; (is), f. an ellipsis. Andaka, as, m. the scrotum; (am), n. a small egg, an egg. Andara, as, i, am, N. or epithet of a tribe. — Andaraya, nom. A. aiidarayate, -yitum, to be- have like an Andara. Anclalu, us, m. a fish (full of eggs). Andira, as, m. a full male, a man; strong. affiT i. at, ind. a prefix said to imply ‘sur- prise,’ probably a contraction of ati, meaning ‘ extra- ordinary.’— Ad-bhuta, as, a, am, extraordinary, mysterious, wonderful ; see s. v. 2. at, cl. i. P. at ati, dta, atishyati, * n atit , atitum, sometimes A. atate, &c., to go constantly, walk, run ; to obtain. Atana, as, m. a passer on; (am), n. act of passing on. — Atana-vat, an, m. one who wanders. Atasi, atka, see s. v. ’H 71 Tit a-taj-jha (for a-tad-jha), as, a, am, ignorant of (tat) that, i. e. Brahma and the soul’s identity with it. ’-Mud a-tata, as, a, am, having no beach or shore, precipituous ; (as), m. a precipice ; the third hell. ’-t rivet (% d a-tattva-vid, t, t, t, ignorant of (tattva) the soul’s identity with Brahma. A-tattvartha-vat (°tva-ar°), an, ati, at, not con- formable with the nature of truth. ^TTSTf a-tathd, iis, m., Ved. not such, different ; saying a-tatlid, ‘ not so,’ ‘ no,’ refusing ; careless. — A-tathodita (°thd-ud°), as, a, am, not deserving of such (a fate), not thus deserving, not used to this (with gen.). A-tathya, as, d, am, untrue, unreal, not really so. 'ffTPT? a-tad-arha, as, a, am, not deserv- ing that; (am), ind. undeservedly, unjustly. A-tacl-guna, as, m. (in rhetoric) the use of pre- dicates not descriptive of the essential nature of the object. '-N rt a-tantra, as, l, am, having no ropes or no (musical) strings; unrestrained; (am), n. not the object of a rule or of the rule under consideration. aHrlnJ n-tandra , as, u, am, or a-tandrita, as, a, am, or a-tandrin, i, ini, i, free from lassi- tude, alert, unwearied. 'BrtM a-tapa, us, u, am (rt. tap), not hot, not excited, uot eager; cool; impassible, unostentatious ; unemployed ; (as), m. pi. a class of deities among the Buddhists. A-tapas, as, as, as, or a-tapaska, as, a, am, or a-tnpasya, as, ui. one who neglects tapas or the prac- tice of ascetic austerities ; an irreligious character. A-tapta, as, a, am, not heated, cool — Atapta- tanu, us, m., Ved. whose body or mass is cool. — Atapta-tapas, as, m. whose ascetic austerity has not been (fully or properly) endured. A-tapyamdna, as, a, am, not suffering. arT7rraroksha, its, a, am, far out of sight, i. c. no longer discernible. — Atiparoksha-vpitti, is, is, i, (in grammar) having a nature that is no longer discernible, i.e. obsolete. — Ati-pataka, am, n. a very heinous sin, incest. — Ati-purusha or ati-pdrusha, as, m. a first- rate man or hero. — Ati-piita, as, a, am, quite purified ; refined to excess — Ati-pcsaht, as, a, am, very dexterous or clever — Ati prakd.ia, as, a, am, Ved. very manifest, notorious. — Ati-prage, ind. very early. — Ati-pranaya, as, m. excessive kindness, partiality. — Ati-pranndya, ind. having pushed far forward. — Ati-prabandha, as, m. complete con- tinuity. — Ati-jiravarana, am, n. excess in choosing. — Ati-praviitti, is, f. issuing abundantly or too freely. — Ati-pravriddha, as, d, am, enlarged to excess, overbearing. — Ati-pra.ina, as, m. an ex- travagant ques ion, a question regarding transcendental objects. — Ati-pradnya, as, a, am, fit to be asked such an extravagant question. — Ati-prasakti, is, f. or ati-prasanga, as, m. excessive attachment ; un- warrantable stretch of a rule or principle. — ylti- prasiddha, as, a, am, very famous, notorious. 13 ^frfirre ati-praudha. 'HfrfXR ati-gava. — Ati-praudha , a*, a, am, full-grown. — Ati- praudha-yauvana, an, a, am, being in the full enjoyment of youth. — Ati-bala, an, a, am, very strong or powerful ; (an), m. an active soldier ; N. of a king; (a), f., N. of a medicinal plant (Sidonia Cordifolia and Rhombifolia, or Annona Squamosa) ; N. of a powerful charm ; N. of one of Daksha’s daughters. — Ati-balaka, an, m. an infant ; (an, a, am), childish. — Ati-bahu, tin, m. ‘having extraordi- nary arms N. of a Rishi of the fourteenth Manvantara. — Ati-bibhatna, an, m. excessive aversion. — Ati- brahmadarya, am, n. excessive abstinence or con- tinence. — Ati-bhara, usually ati-bhara, an, m. an excessive burden ; excessive obscurity (of a sentence) ; N. of a king. — Atibhara-ga, an, m. a mule. — Ati- bhi, in, m. (very territic), lightning. — Ati-bhinhana, an, a, am, very terrific or formidable. — Ati-bhrita, an, a, am, well filled. — Ati-hhojana, am, n. eating too much; morbid voracity. — Ati-bhru, tin, un, u, having extraordinary eyebrows. — Ati-mangalya, an, a, am, very auspicious: (an), m. a fruit, /Egle or Cratxva Marmelos. — Ati-mati, in, f. haughtiness. — Ati-madhyandina, am, n. the height of noon. — Ati-marsa, an, m. close contact. — Ati-mdna, an, m. great haughtiness. — Ati-mdnin, i, ini, i, very haughty. — Atiindni-ta, f. great haughtiness. — Ati- rndruta, an, a, am, very windy ; (an), m. a hurricane. — Ati-mukta, an, a, am, entirely liberated; quite free from sensual or worldly desire ; seedless, barren ; (an), m., N. of a tree, Dalbergia Oujeinensis ; of a creeper, Gsertnera Racemosa. — Ati-muktaka, an, m. = the preceding; mountain ebony; a tree called Harimantha. — Ati-mukti, in, f. final liberation (from death). — Ati-m urti, in, f. ‘highest shape,’ N. of a ceremony. — Ati-maithuna, am, n. excess of sexual intercourse. ~ Ati-moknha, an, m. final liberation (from death). — At i- mod a, f. extraordinary fragrance ; N. of a tree, Jasminum Arboreum. — Ati-yava, an, m. a sort of barley. — Ati-yaSa, an, a, am, or ati-yadan, an, an, an, very celebrated or illustrious. — Ati-yaja, an, m. ‘ great sacrificer,’ N. of a Rishi. — Ati-yuvan, va, rati, or uni, va, very youthful. — Ati-yoga, an, m. (in medicine) excessive union, excess. — Ati-ranhan, an, an, an, extremely rapid. — Ati- rakta, as, a, am, very red ; (d), f. one of Agni’s seven tongues. — Ati-ratha, an, m. a very great warrior fighting from a car . — Ati-rabhasa, an, m. excessive or extraordinary speed. — Ati-rana, f. (very succulent) ; N. of various plants, as Murva, Rasna, KlTtanaka. — Ati-rajan, a, m. an extraordinary or excellent king ; one who surpasses a king [cf. also s. v.]. — Ati-rudira, an, d, am, very lovely; (a), {., N. of two metres, one a variety of the Ati- jagati, the other also called Cudika or Culikd. — Ati-runh , t, t, (.very angry. — Ati-rupa, an,' a or i, am, very beautiful ; (am), n. extraordinary beauty. — Ati-roga, as, m. consumption. — Ati- roman'a, an, a, am, very hairy, too hairy ; (as), m. a wild goat, or a kind of monkey. — Ati-lakshmi, in, is, i, very prosperous ; (is), f. extraordinary prosperity . — Ati-laitghana , am, n. excessive fasting. — Ati-lamba , an, a, am, very extensive. — Ati- lubdha or ati-lobha, as, a, am, very greedy or covetous. — Ati-l ul ita, an, a, am, closely attached or adhering. — Ati-lobha, an, m. or atilobha-ta, f. excessive greediness or covetousness. — Ati-loma or ati-lomaSa, an, a, am, very hairy, too hairs". — Ati-lomaia, f. a pot-herb, Convolvulus Argenteus. — Ati-lohita, an, a, am, very red. — Ati-laulya, am, n. excessive eagerness or desire. — Ati-vaktri, 5, ri, ri, very loquacious. — At i-iukrci, as, a, am, very crooked or cursed ; (a), f. one of the eight descrip- tions of planetary motion. - Ati-vartula, as, a, am, very or quite round ; (as), m., N. of a grain or pot-herb. — Ati-vata, as, m. high wind, a storm. — Ati-vdda, as, m. extraordinary, i. e. abusive lan- guage ; (reproof) ; N. of a Vedic verse recited on certain occasions. — Ati-radin, i, ini, i, talkative. — Ati- vdlaka, as, a, am, childish ; (as), m. an infant. — Ati-vahana, am, n. excessive toiling. — Ati- vikata, an, a, am, very fierce ; (as), m. a vicious ele- phant.— Ati-vipina, an, a, am, having many forests. — Ati-vilambin, i, ini, i, very dilatory. — Ati- viSrabdha-navodha (°va-udhd), f. a fond but pert young wife. — Ati-vinha, an, a, am, exceedingly poi- sonous ; counteracting poison ; (a), f. a very poisonous yet medicinal plant, Aconitum Ferox. — Ati-vriddhi, in, f. extraordinary growth or increase. — Ati-vrinhti, in, f. excessive rain. — Ativrinhti-hata, an, a, am, injured by heavy rain. — Ati-vepathu, un, m. exces- sive tremor ; (un, un, it), or alivepathu-mat, an, ati, at, trembling excessively. — A ti-vaidaknha nya, am, n. great proficiency. — Ati-raiAana, an, a, am, very adverse or destructive. — Ati-ryathmia, am, n. in- fliction of (or giving) excessive pain. — Ati-vyatha, f. excessive pain. — Ati-ryaya, an, m. lavish expen- diture. — Ati-vyapta, an, a, am, stretched too far (as a rule or principle). — Ati-vyapti, in, f. unwarrant- able stretch (of a rule or principle). — Ati-dakta, an, a, am, or ati-iakti, in, in, i, very powerful ; (in), f. or atiiakti-ta, f. great power or valour. — Ati.iakti- bhaj, k, k, k, possessing great power — Ati-iunkd, f. excessive timidity. — Ati-darvara, am, n., Ved. the dead of night. — Ati-Sasta, an, a, am, very excellent. — Ati-fukra, an, a, am, too bright. — Ati-dukla, an, d\ am, very white, too white. — Ati-dobhana, an, a, am, very handsome, distinguished. — Ati-sri, is, is, i, very prosperous. — Ati-samkrita, an, d, am, highly finished or adorned or educated. — Ati- sakti, in, f. excessive attachment. — Atinakti-mat, an, ati, at, excessively attached. — Ati-nandaya, an, m. excessive accumulation, a hoard. — Ati-nantapta, an, d, am, greatly afflicted. — Ati-sandheya, an, a, am, easy to be settled or conciliated. — Ati-namartha, an, a, am, very competent. — Ati-samipa, as, a, am, very near. — Ati-namparka, an, m. excessive sexual intercourse. — Ati-sddhvaea, am, n. excessive fear or alarm. — Ati-santapana, am, n. a species of severe penance, inflicted especially for eating unclean animal food. — .dfi-f!aya»i,ind. very late or in the dusk. — Ati- siddhi, in, f. great perfection or proficiency. — Ati- sujana, as, a, am, very moral, very friendly, very respectable. — Ati-sundara, an, a or i, am, very hand- some, very beautiful ; (an, a), m. f. a metre belonging to the class Ashti, also called Citra or Candala. — Ati-sulabha, an, a, am, very easily obtainable. — Ati-nuhita, an, a, am, excessively kind, over- kind. — Ati-sruhti, is, f. an extraordinary or excel- lent creation. — Ati-seva, f. excessive indulgence (of a habit). — Ati-naurabha, as, a, am, very fragrant; (am), n. extraordinary fragrance. — Ati-sauhitya, am, n. excessive fondness, or the effect of it, e. g. being spoiled, stuffed with food, &c. — Ati-stuti, is, f. extra- ordinary praise. — Ati-sthira, as, a, am, very stable or durable. — Ati-sthula, as, a, am, excessively thick, or stout, or big, or clumsy ; excessively stupid. — Ati- snigdha, as, a, am, very smooth, very nice, very affectionate. — Ati-nparda, as, m. too marked contact (of the tongue and palate) in pronunciation. — Ati- sphira, an, a, am, very tremulous. — Ati-svapna, an, m. excessive sleep ; (am), n. excessive tendency to dreaming. — Ati-svastha, as, a, am, enjoying ex- cellent health. — Ati-hanita, am, n. or ati-hasa, as, m. excessive laughter. — Ati-hrasva, as, a, am, ex- cessively short. — Aty-agni, is, m. morbidly rapid di- gestion. — Aty-adbhuta, as, a, am, very wonderful. — Aty-adhran, a, m. a long way or journey, exces- sive travelling. — Aty-amarshin, i, ini, i, quite out of temper. — Aty-amla, as, a, am, very acid; (as), m. a tree, Spondias Mangifera ; (a), f. a tree, a species of citron. — Atyamla-parni, f. haring very acid leaves, N. of a medicinal plant or creeper. — Aty-alpa, an, a, am, very little. — Aty-asana, am, n. immoderate eating. — Aty-adnat, an, ati, at, eating too much. — Aty-anama, as, a, am, very uneven, very rough. — Aty-adara , an, m. excessive deference. — Aty- adana.am, n. taking away too much. — Aty-dpti,ls,f. complete attainment. — s4ri4i ati-kandaka, as, m., N. of a plant or tree, Hastilcanda. ^TTlTefi^T nti-kasa, as, a, am, past the whip, i. e. unmanageable. “Bfd ati- k u p , cl. 4. P. -kupyati, -kopi- tum, to become very angry. ati-kurd, cl. 1. P. -kiirdati, -ditum, to jump about. ■*B Pci <* Prt ati-kriti or abhikriti, is, f., N.of a metre of four lines, each containing twenty-five syllables. ati-krish, cl. 1. P. -karshati, -karshtum or -kranh{um, to drag over or beyond. ^rfrasiT. ati-kesara, as, m. an aquatic plant, Trapa Bipinosa. “B Id fb»T ati-kram, cl. 1 . P. A., 4. P. -kramati, -te, -kramyati, -kramitum, to step or go or get beyond or over or across ; to pass, cross ; to surpass, excel, overcome ; to pass by, neglect ; to overstep, transgress, violate ; to pass on or away ; to step out ; to part from, lose : Caus. -kramayati or -kramayati, -yitum, to allow to pass, to leave unnoticed. Ati-krama, as, m. act of passing or overstepping ; lapse (of time) ; overcoming, surpassing, conquering ; excess, imposition, transgression, violation; neglect; determined onset. Ati-kramana, am, n. passing, surpassing, over- stepping; excess; spending (time). Ati-kramaniya, as, a, am, proper or practicable to be passed by or neglected or overcome. Ati-kramin, i, ini, i, exceeding, violating, &c. Ati-kramya, ind. haring passed beyond, behind, &c. Ati-kranta, as, d, am, haring passed or trans- gressed; exceeded, surpassed, overcome. — Atikrdnta- ninhedha, as, a, am, guilty of neglecting a prohibition. Ati-kramaka, as, a, am, exceeding, transgress- ing, &c. ’B fn ffIT ati-kshar, cl. 1. P.,Ved. -ksharati, •ritum, to overflow. ^frrfgPJ ati-kship, cl. 6. P. -kshipati, -ksheptum, to throw beyond. Ati-kshipta, as, d, am, thrown beyond ; (am), n. (in medicine) sprain or dislocation of a particular kind. vtPrusd ati-khatva, as, a, am, past the bedstead, able to do without a bedstead. ’Sffnan ati-khya, cl. 2. P., Ved. -khyati, •khyatum, to survey, overlook, neglect, abandon, repudiate. ati-gam, cl. 1. P. -gacchati, -gan- tum, or ati-ga, cl. 3. P. -jigati, -gdtum, to pass, overcome, succeed ; to escape ; to pass by, pass over, neglect ; to pass away, die. Ati-ga, as, a, am (used at the close of compounds), exceeding, overcoming, surpassing ; as dokatiga (°ka- at°), overcoming grief. Ati-gata, as, a, am, haring passed ; being past. ’B fit *13 ati-gava, as, a, am, having passed or surpassed a cow. E 14 ^frrqi ati-para. saPrfJii-g \ ^rffnn? ati-gdh, cl. I. A. -gdhate, -hitum, or -gadkum, to emerge over ; to rise upon. ^TraTOC ati-gur, cl. 6. P., Ved. -gurati, •ritum, to shout, exclaim (?). ^rfrnr^T ati-guha, f. a plant, Hemionites Cordifolia. ati-grah, cl. 9. P., Ved. -gribhndti or -grihnati, -grahitum, to take beyond or over the usual measure ; to overtake, surpass. Ati-gralui, as, m. act of overtaking or surpassing; one who takes or seizes to an extraordinary extent ; (in philosophy) the same as atigraka. Ali-grafia, as, m. object of a graha, i. e. of an apprehensive organ ; there are eight such grahas, viz. prana, ‘ inhaling or nose vad, ‘ speech jihva, ‘ tongue dakshus, ‘ eye drotra, ‘ ear manas, ‘ mind loasta, ‘ hand tv ad, ‘ skin these have eight corresponding ati-grahas or objects, viz. apana, ‘exhaling substance;’ naman, ‘name rasa, ‘ sap or taste rupa, ‘ form dabda, ‘ sound kama, ‘ desire karman, ‘ action and sparda, * touch.’ Ati-grahya, as, m., Ved., N. of three successive libations made (or cups filled) at the Jyotishtoma sacrifice ; (very acceptable ; see under ati.) ati-gha, as, m. (fr. ati and rt. han, ‘ very destructive’), a weapon, a bludgeon ; wrath. Ati-ghna, as, i, am, Ved. very or utterly de- structive ; (T), f., Ved. a happy state of utter oblivion or profound sleep obliterating all that is disagreeable in the past. Ati-ghnya, as, a, am, Ved. overpowering, over- coming (?). ■‘Hfri'MH ati-darnu, us, us, u, victorious over armies. ^TfirHTT ati-dar, cl. 1. P. -darati, -ritum, to pass or pass by ; to overtake, surpass ; to transgress, offend, be unfaithful to. Ati-dara, as, a, am, transient, changeable; (a), f., N. of the shrub Hibiscus Mutabilis. Ati-darana. See s. v. ati. Ati-dara, as, m. act of passing, overtaking, sur- passing ; accelerated motion, especially of planets. Ati-darin, i, ini, i, surpassing, transgressing. ati-drit, cl. 1. P. -dartati, -titum, to stick on, fasten together. ati-desht, cl. 1 . A. -deshtate, -titum, to make extraordinary or excessive efforts. ati-ddhanda, as, d, am, past worldly desires, free from them. Ati-ddhandus, as, as, as, Ved. past worldly desires, free from them ; (as, as), f. n., N. of two extensive classes of metres; (as), n., N. of a particular brick in the sacrificial fire-place. ■^frMHrf) ati-jagati, f., N. of a genus of metres (belonging to the class Atiddluindas), of four lines, each containing thirteen syllables. ati-jana, as, a, am (‘ past men’), uninhabited. ali-jdta, as, a, am, superior to his parentage. ati-ji, cl. 1. P. -jay ati, -jetum, to conquer. ’iiPrt JlV-f ati-jiv, cl. 1. P. -jivati, -vitum, to survive ; to surpass in the mode of living. vH Tn (i it ati-tata, as, a, am (fr. ati-tan ), far- stretched, making one’s self very big, conceited. cl. I. P. -tapnti, -taptum, to be very hot ; to heat ; to affect greatly : Caus. -tapayati, -yitum, to heat much. vt Prt it at i-tardm, ind. (compar. of ati), ati-gdh. above in rank (with acc.) ; better, higher, more (with abl.) ; very much, exceedingly, excessively. vlfrf ri? ati-trid, cl. 7. P ,-trinatti, -tarditum, to pierce, penetrate. vH fri rttj ati-trip, cl. 4. P. -t pipy ati, -tarp- tum or -traptum, to be or become satisfied, satiated or glutted. ^fffTfT ati-tri, cl. 1. P. -tarati, -taritum or -taritum, to pass, cross, get over, overcome, escape ; to attain : Desid. -titirshati, to be desirous of crossing or overcoming. Ati-tarin, i, ini, i, crossing. Ati-tarya, as, a, am, proper or practicable to be got over or overcome. ^Prikl? ati-tyad, surpassing that ; (a fictitious compound coined by grammarians.) ati-tvam, surpassing thee ; (a grammatical compound, see the last); atitvam, ati- tvan (acc. sing, and pi.), him that surpasses thee, them that surpass thee. ^rfiTT^T ati-tvar, cl. 1. A., occasionally P., -tvarate, -ti, -ritum, to hasten greatly. ’-H fri Pq atithi, is, i, i, m. f. n. (etymology uncertain ; if, according to native authorities, fr. rt. at, it would then first mean ‘ a traveller ;’ if fr . a and tithi, the first idea would be ‘ one who has no fixed time for coming or staying ;’ if from ati and stha, ‘ one who has the pre-eminence over the members of the household ’), a guest, entitled to hospitality ; (is), m. wrath ; N. of Agni or an attendant of Soma ; N. of Suhotra, king of Ayodhya, and grandson of Rama. — Atithi-kriya, f. hospitality, as (religiously) due to a guest. — Atithi-gva, as, m. (‘to whom guests should go’), an epithet of Divodasa. — Atithi-tva, am, n. condition of a guest, hospitality. — Atithi-deva, as, a or i, am, treating the guest as a divinity. — Atithi- dvesha, as, m. inhospitality. — Atithi-dharma, as, m. title to hospitality. — Atithi-dharmin, i, ini, i, entitled to hospitality. — Atithi-pati, is, m. the host or entertainer of a guest. — Atithi-pujana, am, n. or atithi-puja, f. honourable and religious reception of a guest. — Atithi-vat, ind. like a guest. — Atithi- satkara, as, m. honourable treatment of a guest. — Atithi-seva, f. attention paid to a guest. Atithin, i, ini, i (fr. rt. at). Ved. travelling ; (T), m., N. of a king, also called Suhotra and Atithi, q. v. vi Pri't'^' ati-datta, as, m., N. of a brother of Datta and son of R5j3dhideya. ati-dah, cl. 1. P., poet, also A., -datuiti, -te, -dagdhum, to bum or blaze across ; to bum or distress greatly. ati-dd, cl. 3. P. -daddti, -datum, to surpass in giving ; to pass over or neglect in giving. vt Pit I'd ati-ddnta, as, m., N. of a prince. ■stPrtP^^fl/i-rfm, cl. 4. P. -divyati, -devitum, to play high, lose at play. vt Prt Pc. jl ati -did, cl. 6. 1’. -disati, -desk turn, to assign, make over, transfer; Pass, -didyatc, (in grammar) to be overruled or attracted or assimilated. Ati-dishta, as, a, am, overruled, attracted, in- fluenced, inferred, substituted. Ati-deia, as, m. transfer, extended application, inference, analogy, overruling influence, assimilation ; a rale providing for more than the usual rale ; putting one thing instead of another, substitution ; rupiili- dcsta, such a rale as affecting the form of a word ; (as, a, am), overruling, previously stated. ••-'tPriq^'OT ati-dipya, as, m. (very brilliant), a plant, Plumbago Rosea. ati-drip, cl. 4. P. -dripyati, -darptum or - draptum , to be excessively conceited. ’!lfrl £31 ati-dris, cl. I. P., Ved. -pasyati, -drashtum, to look beyond, look through. ^Prfd^f ati-deva, as, m. a superior god ; surpassing the gods. ati-dhanvan, d, m., N. of a descendant of Sunaka. vt Pn v I ati-dhav, cl. 1. P. -dhavati, -vitum, to run or rush over. ’•Hprfvfri ati-dhriti, is, f., N. of a genus of metres belonging to the class AtiMhandas, and con- sisting of four lines, each containing nineteen syllables ; (in arithm.) nineteen. ati-nam, cl. 1. P. -namati, -nantum, to bend aside, keep on one side. ^HPrHlfM ati-ndman, a, m., N. of a Saptarshi of the sixth Manvantara. ’h Pri ri I k ati-nashtra, as, a, am, past danger, out of danger. ati-ni&rit or ati-nivrit, t, f., N. of a Vedic metre of three padas, containing respec- tively seven, six and seven syllables. '-WPrt Pd 5*1 ati-nidram„ ind. past sleeping time. See s. v. ati. ati-nish-tan (- nis-tan ), cl. 8. P., Ved. -tanoti, -nitum, to penetrate. ati-ni, cl. 1. P. -nay ati, -net urn, to lead over or beyond, to help a person over anything ; to allow to pass away : Intens. A. -neniyate, to bring forward. ati-nu, Caus. -navayati, -yitum, to turn away. ati-nud, cl. 6. P. A., Ved. -nudati, •te, -nottum, to drive by. ilTfTl'JT? ati-ned, cl. 1. P., Ved. -nedati, -ditum, to stream or flow over, to foam over. ati-nau, aus, aus, it, disembarked. wfWJT ati-panid, f. a girl who is past five. ■^TPrt Mil «|tf ati-patikshepa or a-patiksliepa , as, m. omission of removing the theatrical curtain. ati-path. Pass, -pathyate, to be proclaimed, named or celebrated. '•uPritlff ati-pat, cl. 1. P. -patati, -titum, to fell or fly by, past, beyond, over ; to neglect ; Caus. -patayati, -yitum, to cause to fly by; to drag away ; to make effectless. Ati-patana, am, n. act of falling or flying beyond, passing, missing, transgressing. Ati-patita, as, a, am, missed, transgressed, past. Ati-pata, as, m. passing away, lapse ; neglect, transgression ; ill-usage, opposition, contrariety. Ati-patita, as, a, am, quite displaced or broken ; (am), n. (in medicine) complete fracture of a bone. Ati-patin, i, ini, i, overtaking, excelling in speed ; (in medicine) running a rapid course, acute. Ati-pdlya, as, a, am, fit or proper to be neglected. 'h fri M t! ati-pattra, as, in. the Teak tree ; another tree, Hastikanda. ?ffrlh? ati-pad, cl. 4. A. -padyate, -pattum, to go beyond (with acc.), jump over, neglect, trans- gress ; Caus. -)>ddayati, -yitum, to allow to pass by. Ati -patti, is, f. going beyond, passing, lapse; kriyatipatti, the passing by of an action unaccom- plished. Ati-pnnna, as, a, am, gone beyond, transgressed, missed ; past. ati-para, as, a, am, having over- come his enemy or enemies ; (an), m. a great enemy. ^frfTn ati-pa. ati-sandham. 15 ■?rfinT ati-pa, Caus. P. -pay ay at i, -yitum, to give to drink in great quantity. ’M mm k M^ri ati-padani&rit or ati-pdda- nivrit, t, f., N. of a Vedic metre of three pildas, con- taining respectively six, eight and seven syllables. ^rfafcnr ati-pitri, -td, m. surpassing his own father. — Atd-pitdmaha, as, m. surpassing his own paternal grandfather. ’SffTq ati-pii, cl. 9. P., Ved. -pundti, -paritum, to purify by overflowing. ?ffrPT ati-pri, P., Ved. -prinati (?), Caus. -parayati, -yitum, to convey across. vi fn MMiTT ati-pra-kit or -6it, cl. 3. A., Ved. -dekite, to be distinct or distinguishable. ^fira’aj ati-pra-fyu, cl. 1. A. -dyavate, -iyotum, to pass by : Caus. -dyarayati, -yitum, to cause or allow to pass by. Prill HI ST ati-pra-nas (rt. naf), cl. 4. P. -nadyati, -naditum or -nanshtum, to be deprived of (with acc.). viPriHUf) ati-pra-ni (rt. til), cl. 1 . P. -nay at i, •netum, to lead past. frill ati-pra-nud (rt.n«d),cl. 6. P. A. -nudati, -t{, -nottum, to press a person very strongly. ■dffriHflUEl ati-pramana, as, d, am, past measure, immense. ^TnTUTVIJT ati-prdnam, ind. above life. — Atiprana-priya, as, a, am, dearer than life. ^ffnmriT ati-preshita, am, n. the time after the ceremony in which the Praisha Mantras are used. ati-brahman, a, m.,N.of a king. ■difri ^ ati-bru, cl. 2. P. -braviti, -vaktum, to insult, abuse. ati-bhii, cl. 1. P. -bhavati, -vitum, to excel, overcome. Ati-bhava, as, m, superiority ; overcoming. ati-bhumi, is, f. extensive land; culmination, eminence, superiority ; excess. ati-bhush, cl. io. A. -bhushayate, -yifum, to precede in adorning oneself. ’X fuel ^ ati-manushya-buddhi, is, is, i, having a superhuman intellect. *T flTO ati-martya, as, a, am, superhuman. ^TTrTHtTT^ ati-maryada, as, a, am, exceeding the proper limit ; (am), ind. beyond bounds. ahPriHIef ati-matra, as, d, am, exceeding the proper measure; (am), ind. or atimdtra-das, ind. beyond measure. ’UPriH ati-manusha , as, i, am, super- human, divine. VTTfltfR ati-mam (acc. of aty-aham, q. v.), him or her that surpasses me. ati-maya, as, a, am, emancipated from Maya or Illusion ; finally liberated. ^TfrfHK ati-mara or ati-bhdra, as, m., N. of a prince. vS fri Fm rt 1. ati-mita, as, a, am, over mea- sured, beyond measure, exceeding. ■sifnf*iri 2. a-timita, as, a, am, not moist- ened, not wet. ’SlfiWyTi ati-mukta and ati-muktaka, as, m. (rt. mud), N. of certain shrubs or trees ; see under ati (surpassing pearls in whiteness). Ati-mukti, is, f. final liberation. See under ati. Ati-mudya, ind. part, having dismissed or given up. ■wfnurH ati-mrityu, us, us, u, overcoming death. * 'Hfrrtn ati-yd, cl. 2. P. -ydti, -turn, to pass by. ’TrfrthqH ati-yuyam (nom. pi. of ati-tvam, q. v.), persons surpassing thee. mir 1 1 rl ri ati-rdjan, a, m. an extraordinary king; superior to a king. — Ati-rajakumari, is, is or i, i, superior to a princess. Atirajaya, nom. P. atirajayati, -yitum, to sur- pass a king. Ati-rdjtii, f. (a woman) superior to a king. ’MfriTra ati-rdtra, as, d, am, Ved. pre- pared or performed over-night ; (as), m. an optional part of the Jyotishtoma sacrifice ; commencement and conclusion of certain sacrificial arts ; concluding Vedic verse chanted on such occasions ; N. of a son of Cikshusha the sixth Manu. — Atirdlra-saraniya- padu, us, m. the victim sacrificed at the Atiratra. >SI riff ati-ri, neut. of ati-rai, q. v. ati-rid, Pass, -ridyate, to be left with a surplus, to surpass (in a good or bad sense with abl. or acc.). Ati-rikta, as, a, am, left with or as a surplus, left apart; redundant, unequalled. — Atirikta-ta, f. re- dundancy, 8cc. — Atiriktanga (°ta-ait°), as, a, am, having a redundant limb or finger or toe ; (am), n. a redundant limb or finger or toe. Ati-reka or ati-reka, as, m. surplus, excess ; redun- dancy ; difference ; (as, a, am), redundant. Ati-rekin, i, ini, i, surpassing. ati-rud, cl. 1 . P. -rodati, -ditum, to outshine. Ati-rud, k, m. a horse’s fetlock or knee. vHprff ati-rai, as, as, i (‘ exceeding one’s income’), extravagant. ’.sfrifc5f!l atilihd or athilla, f. (etymology uncertain), N. of a Prakrit metre of four lines, each containing sixteen Matras. vtfrHH*! ati-vayam( nom. pi. of aty-aham, q. v.), persons surpassing me. '^Tfir^'rbT ati-vartana. See under ati-vrit. *rri^fari ati-valita, as, a, am, well sur- rounded or covered (?), full of folds (?), well supplied (?). ati-vah, cl. 1. P. -vahati, -vodhum, to carry over or across : Caus. -vahayati, -yitum, to let time pass, spend. Atl-vahana, am, n. excessive toiling or enduring. Ati-vahita, as, a, am, swifter than the wind ; (according to Colebrooke) an epithet of the Sukshma- sarira, also (according to Carey) of the Preta-sarira, or misery-enduring body, which is of the size of a thumb ; (as), m. an inhabitant of the lower world. Atirvahya, as, a, am, practicable or proper to be passed (as time, &c.) ; (am), n. the passing of time. Ati-vodhrf, dha, m. one who carries over or across. wnnrm ati-vasa, as, m. fast on the day before performing the Sraddha. vi fri fia' ati-viddha, as, a, am (rt. vyadh), transfixed, badly wounded . — Atividd/ia-bheshaja, as, i, am, curing deep wounds. ati-visva, as, m. (‘superior to all or to the universe’), N. of a Muni. ^fiTTiT ati-vrit, cl. 1. A. -vartate, -titum, to pass, surpass, cross; to get over, overcome; to transgress, violate, offend, especially by unfaithfulness ; to pass away ; to delay. Ati-vartana, am, n. a pardonable offence or mis- demeanour. Ati-vartin, i, ini, i, crossing, passing ; guilty of a pardonable offence or of pardonable irregularity. Atl-rritti, is, f. surpassing; hyperbolical meaning ; (in medicine) excessive action. ’STfiPTrS ati-vela, as, d, am, passing its proper boundary, excessive ; (am), ind. excessively. ati-vyddhin, i, ini, i (rt. vyadh), piercing, wounding. Ati-ryadhya, as, a, am, vulnerable. * fri mao ati-sakkari or ati-sakvari, f. a class of metres of four lines, each containing fifteen syllables. It has eighteen varieties. wfirsns ati-sakra, as, d, am, superior to Indra. ati-sank, cl. 1 . A .-sunkate, -kiturn, to suspect ;v to be concerned about. ’STfrfSTH atidaya, &c. See under ati-si below. ’5rfTr5T*g' ati-sastra, as, a, am, superior to weapons or missiles. 'X fri 3( 1 atisdkvara, as, d, am, written in or connected with the Ati-sakvari metre. vtPrt^fl ati-si, cl. 2. A. -sete, -sayitum, to precede in lying down ; to surpass, excel, exceed ; to art as an incubus, annoy. Ati-daya, as, m. pre-eminence, eminence ; superi- ority in quality or quantity or numbers ; advantageous result ; one of the superhuman qualities attributed to Jaina Arhats ; (as, a, am), pre-eminent, superior, abundant. — Atidayam or atidayena, ind. eminently, very. — Atidayokti (°ya-uk°), is, f. hyperbolical lan- guage ; extreme assertion ; verbosity. Ati-sayana, as, a, am, eminent, abundant ; (am), ind. excessively. — Ati-dayarii, f., N. of a metre of four lines, also called Citralekhd. Ati-dayita, as, a, am, superior. Ati-dayin, i, ini, i, excelling, abounding. Ati-dayana, am, n. art of excelling ; excessiveness. Ati-dayin, i, ini, i, excelling, abounding ; excessive. Ati-deta, as, a, am, excelling, exceeding; superior. ati-sitam, ind. past the cold, after the winter. ’HTTrTJPT ati-sesha, as, m. remainder, rem- nant, especially of time. ->M fri 7T8 ati-sreshtha, as, a, am, superior to the best, best of all. — Atidreshtha-tva, am, n. pre-eminence. Ati-dreyasi, is, m. a man superior to the most excellent woman. Piffl ati-slish, cl. 4. P. -slishyuti, -dleshtum, to fasten or tie over. ’srfFra ati-sva, as, i, am, superior to, or worse than, a dog; (a), m., N. of a tribe. *rfirec5 ati-shel (rt. sel or sel), Caus. P. -shelayati, -yitum, to make one go to a great distance. ati-shkadvari, f. (rt. skand), (transgressor), a dissolute woman. ^Tf7T¥TT a-tishthat, an, anti, at, not stand- ing, unstable. ^TfW¥T ati-shthd (rt. sthd), cl. 1 . P .-tishthati, -shthdtum, to excel. Ati-shthd , f. precedence, superiority ; (as), in. f., Ved. or ati-shthdvan, a, m. or atishtha-vat, an, ati, at, superior in standing, surpassing. vi Pn « -yf ati-san-dha (-sam-dha), cl. 3. P. A. -dadhati, - dhatte , -dhatum, to overreach, de- ceive. Ati-sandham, ind. in violation of an agreement or of the settled order. •ssrnrcnvR ati-san-dhdna. atyashti-sumagri. 16 Atirsan-dhana, am, n. overreaching, cheating. Ali-san-dkita, as, a, m, overreached, cheated. Ati-san-dheya, as, a, am, easy to be conciliated or settled. ati-sarva, as, a, am, superior to all ; (as), m. the supreme. ati-samcatsara, as, i, am, extending over more than a year. ^rffTTrmn ati-sdmyd, f. the sweet juice of the Bengal Madder, Rubia Manjith. ’Hfrffl ati-sri, Caus. P. -sarayati, -yitum, to extend ; to exert (?). Ati-sara, as, m., Ved. effort, exertion. Ati-sdra or ati-sara, as, m. violent straining at stool, dysentery. Ati-sarakin or ati-sarakin or ati-sarin or ad- sarin, t, ini, i, afflicted with dysentery. ■»xfri«T| ati-srij, cl. 6. P. -srijati, -srashtum, to dismiss, abandon ; to leave as a remnant ; to remit, forgive ; to give away. Ati-sarga, as, m. act of parting with, dismissal, giving away, granting permission. Ati-sarjana, am, n. liberality, granting, engaging, a gift ; sending out of the world, killing. Ati-srijya, ind. part, having dismissed, &c. ; ex- cessively. 'ZiCfiwv nti-srip, cl. i. P. -sarpati, -sarptum or -sraptum, to glide over, get over. ati-sena, as, m., N. of a prince, a son of Sambara. fri *t i h <5 ati-sauparna, as, i, am, superior to Suparna’s or Garuda’s (vision, &c.). ati-stri, is, is or i, i, surpassing a woman ; Gram. 123.5. The feminine may end in i. ^Ti rt^tnTT ati-hastaya, Nom.(fr. ati-hasta), P. atihastayati, -yitum, to stretch out the hands ; (fr. atihastin), to overtake on an elephant. •*xfifPts*IH^ ati-himam, ind. after the cold or" the frost. ati ( ati-i ), cl. 2. P. aty-eti, -turn, to pass, elapse, pass over, overflow; to pass on; to get over ; to defer ; to enter ; to overcome, overtake, outdo ; to pass by, neglect ; to overstep, violate ; to be redundant ; to die : Intens. atiyate, to overcome. Atita, as, a, am, gone by, past, passed away, dead ; having gone through, having got over or be- yond, having passed by, having neglected ; negligent ; passed, left behind ; excessive ; (as), m. modem N. of a particular Saiva sect ; (am), n. the past. — Atita- Icala, as, m. the past time or tens e. — Atita-nauka, as, d, am, landed. Atilvari (ti-it ), f., Ved. (transgressor), a bad woman. — Aty-aya, aty-dya, see s. v. 'X rfbfHT a-tikshna, as, a, am, not sharp, blunt, dull. ■>M rfl fnj q atindriya ( ati-in° ), as, d, am, be- yond the cognisance of (indriya) the senses ; (as), m. in the SSnkhya phil. the soul or purusha ; (am), n. in the SSnkhya phil. nature or pradhana; in the VedSnta phil. the mind or m anas. ■^IrftT^r, 'XrflffTT. See under ati -rid, ati-sfi. ativa ( ati-iva ), ind. exceedingly, very ; excessively, too ; quite ; surpassing (with the acc.). ’HVfl tT a-tivra, as, d, am, not sharp, blunt ; not pungent. 'M rf a-tunya, as, d, am, not tall, short, dwarfish. a-tunda, as, a, am, not stout, thin, lank. ’Xrit. a-tura, as, a, am, Ved. not liberal, not rich. a-tula, as, a, am, unequalled ; (as), m. (destitute of weight), the Sesamum seed and plant. — A-tulya , as, a, am, unequalled. xHHH a-tusha, as, a, am, without husks. aHrt m<.=tn. a-tushara-kara, as, m. (having not cold rays), the sun. vf ri I g a-tushti,is, f. displeasure, discontent. a-tuhina, Ved. not cold; used in compounds, thus’ atuhina-dhaman, a, or atuhina- raimi, is, or atuhina-ru/i, is, m. the sun. ?TrnrffT a -tutuji, is, is, i, Ved. not quick, slow. ^HTTT a-turta, as, a, am, Ved. not in a hurry ; not outrun or outdone or obstructed ; unhurt ; (am), n. illimited space. — Aturta-daksha, as, m., Ved. having designs that cannot be obstructed (epithet of the Asvins). — Aturta-pathin, anthas, m., Ved. having a path that cannot be obstructed. aHrUlllii a-trindda ( °na-ada ), as, m. (not an eater of grass), a newly-bom calf. •sfrttHli a-trinya, f. a small quantity or short supply of grass. a-tridila, as, a, am, Ved. not fragile, solid, or * having no holes.’ -tripa, as, a, am, Ved. not satisfied. Atripnuvat, an, ati, at, Ved. insatiable. A-tripta, as, a, am, unsatisfied, insatiable, eager. — Atriptardrid, k, k, k, looking with eagerness. A-tripti, is, f. unsatisfied condition, insatiability. ?nnU7T a-trishita, as, a, am, Ved. not thirsty, not greedy. A-trishnaj, k, k, k, Ved. not thirsty. A-trishya, as, a, am, Ved. beyond the reach of thirst. A-trishyat, an, anti, at, Ved. not thirsting after, not greedy, not eager. urn ftTf a-tejas, n. absence of brightness or vigour; dimness, shade, shadow; feebleness, dul- ness, insignificance ; (as, as, as), or a-tejaska, as, a, am, or a-tejasvin, i, ini, i, not bright, dim, not vigorous. ^Trflmufa a-toshaniya, as, a, am, impossible or improper to be pleased or appeased. atka, as, a, am (fr. rt. at), travelling; (as), m. a traveller; a limb or member ; (Ved.) water, liquid ; lightning ; armour, mail ; garment ; N. of an Asura. ’X r*l atkila or utkila, as, m., N. of the author of some Vcdic hymns, a descendant of Vi^vS- mitra. ■>X 3 f?5 uttali, is, m., N. of a man. attavya, as, u, am (fr. rt. ad), fit or proper to be eaten. Atti, is, m., Ved. an cater; f., see also s.v. attd. Attri, Id, m. an eater. \xvti attd, f. (etym. uncertain, probably a word borrowed from the Deccan, occurring chiefly in dramas) ; a mother ; mother’s sister ; elder sister ; (in Prakrit) a mother-in-law. Sec akkd. Atti, is, or attikd, f. elder sister. "STvI, 'X ("Vi *(, attra, &c. See atna, as, oratnu, vs, m.(fr. at), the sun. Atya, as, nt., Ved. a courser, steed. xH rb aty-anhas, as, as, as, Ved. beyond the reach of (or emancipated from) sin or evil. aty-agni, is, m. morbidly rapid digestion, see s. v. ati ; (is, is, i), surpassing fire. — Aty-agnisomarka (Jina-ar°), as, a, am, brighter than fire or the moon or the sun. xn rb D H tTl M aty-agnishtoma, as, m., N. of the optional second part of the Jyotishtoma sacrifice ; the Vedic verse chanted at the close of that cere- mony. aty-ankusa, as, a, am, past the (elephant-driver’s) hook, unmanageable. aty-angula, as, a, am, exceeding an an-gula (finger’s breadth). rtf I d aty-ati-kram, cl. I. P. -kramati, -kramitum, to approach for sexual intercourse. ’JrWTHei aty-anila, as, a, am, surpassing the wind. ’-M rtf'll aty-anta, as, a, am, past its proper end or limit ; excessive, very great or strong, &c. ; endless, unbroken, perpetual ; absolute, perfect ; (am), ind. excessively, exceedingly; in perpetuity; absolutely, completely; to the ead. — Atyanta-kopana, as, a, dm, very passionate, outrageous. — Atyanta-ga, as, d, am, going or walking very much or very fast. — Atyanta-gata, as, a, am, completely pertinent ; always applicable. — Atyanta-gati, is, f. complete ac- complishment ; (in grammar) the sense of * completely .’ — Atyanta-gdunin, i, ini, i, going or walking very- much or very fast. — Atyanta-gunin, t, ini, i, having extraordinary qualities. — Atyanta-tiraskrita-rddya- dhvani, is, f. (in rhetoric) a metaphoric or hyper- bolical use of depreciating language. — Atyanta- pidana, am, n. act of giving excessive pain. — Atyan- ta-vdsin, i, m. a Brahman who perpetually lodges as a student with his teacher. — Atyanta-samyoga, as, m. (in grammar) immediate proximity. — Atyanta-sam- parka, as, m. excessive sexual intercourse. — Atyanta- sukumara, as, i, am, very tender; (as), m. a kind of grain, Panicum Italicum. — Atyantabhdra (cta- abh°), as, m. absolute non-existence. 1. atyantika or atyantina, as, a, am, going much or fast or far. xFTrh f'H cfc 2. aty-antika, as, d, am, too close, too near, very close ; (am), n. too great neatness. aty-aya, as, m. (fr. rt. i with ati, see ati), passing, lapse, passage ; passing away, perishing, death; danger, risk, evil, suffering ; transgression, guilt, vice ; getting at, attacking ; overcoming, mastering (mentally); a dass. Atyaytka, better dtyayika, as, d, am, tempo- rary, occasional. Atyayin, i, ini, i, passing, surpassing. ’Xiurjfd aty-ardti, is, m., N. of a son of Janantapa. ’ffd! VJ aty-artha, as, d, am (beyond its proper worth), exorbitant, excessive. — Atyartham , ind. excessively, exceedingly. ■*Xitl>t ( ity-ard , cl. 1. P. -ardati, -ditum, to press hard, to distress greatly. »x aty-arh, cl. 1. P. -arhati, -hitum, to excel in worth. aty-avi, is, m., Ved. passing over or through the strainer, which consisted of sheep's wool or a sheep's tail (an epithet of Soma). xHKnn aty-as, cl. 9. P. -asndti, -asitum, to precede in eating. 'X rtl aty-ashti, is, f. a metre of four lines, each containing seventeen syllables ; the number seventeen. — Atyashfi-sdmagri, f. title of a particular book. ■«rRT^T aty-as. a-datta. 17 I. aty-as ( ati-as ), cl. 2. P. -asti, to excel, surpass. -«n*ra 2. aty-as (ati-as), cl. 4. P. -asyati, -sit urn, to shoot beyond or at, overpower (with arrows). Aty-asta, as, d, am, having shot beyond, having surpassed. aty-aham, surpassing me, (a ficti tious word coined by grammarians.) rffRfyT aty-ahna, as, a, am, exceeding a day in duration. rM I3TR aty-a-kdra, as, m. (rt. kri), con- tempt, blame. aty-d-kram ( ati-a° ), cl. 1. P. -kramati, -kramitum, to walk past. aty-adara, as, m. performance of works of supererogation ; (as, a, am), negligent of or departing from the established customs. vTRrrRRT aty-dditya, as, d, am, surpassing the sun. -JfifllVT'i aty-d-dhdna, am, n. act of im- posing or placing upon ; imposition, deception. vfiM M *t!T aty-dnandd, f. morbid indiffer- ence (of a wife) to the pleasure of sexual intercourse. ^n*TPT aty-dya, as, m. (fr. rt. i with ati), transgression, excess ; (as, d, am), going beyond, transgressing. aty-a-yat (ati-d°), cl. 1. A.-yatate, -titum, to make extraordinary efforts. rM I rt aty-dla, as, m., N. of a plant, Plumbago Rosea. -M rM IRtV-T aty-asramin, i, m. (superior to the four Asramas), an ascetic of the highest degree. aty-asa, as, m. act of allowing to elapse ; only used in the acc. as the concluding part of compound words, thus dvyahdtydsam, after an in- terval of two days. ■>i)4Jyhl aty-uktd or aty-ukthd, f., N. of a class of metres of four lines, each containing two syllables. WFlWaty-uksh(ati-uksh), cl. 1. P. -ukshati, -kshitum, to surpass. 'SiJfaOT aty-ut-kram (ati-ut°), cl. 1. P. -kramati, -kramitum, to surpass, excel. ^TrtPTY aty-upadha, as, a, am, superior to any test, tried, trustworthy. aty-uh. See aty-uh. ’MrM*i9|T aty-umasd, ind. (etym. unknown), particle of abuse, used in comp, with as, bhu, kri. ^ mTT? aty-urmi, is, is, i, Yed. overflowing, bubbling over. "h aty-uh (ati-uh), cl. 1. P. uhati, -hitum, to convey across. Spelt aty-uh in some forms. ^ i*j. £ aty-uha, as, m. close meditation ; a gallinule, a peacock ; (a), f. a plant, Jasminum Vil- losum or Nyctanthes Tristis. ^ rM a.ty-rij (ati-rij), cl. 1. P. A. -arjati, -te, -jitum, to convey across, admit ; to remove. ■n -.HRIM aty-esh, cl. 1. P. -eshati, -shitum, to glide over. 1. a-tra or Ved. a-trd, ind. (fr. pro- nominal base a substituted for etad; the word atra being often used for the loc. case ctasmin), in this matter, in this respect; in this place, here; at this time ; there ; then. — Atra-dughna, as, i, am, reaching so far up, having this (or that) stature. — Atra-bharat, an, ati, at, honourable (used chiefly in dramatic language, to indicate a person who is present). Atralya, as, a, am, connected with this place, produced or found here. a-tra, as, a, am (rt. trai), Ved. not enjoying (or not affording) protection. ^3- atra, as, m. (for at-tra, fr. rt. ad), Ved. a devourer, demon; a RJkshasa; (am), n., Ved. food. Atri, is. m. (etymologically at-tri, fr. rt. ad), a de- vourer ; N. of a great Rishi, author of a number of Vedic hyriins ; (in astronomy) one of the seven stars of the Great Bear. — Atrayas, pi. m. the descendants of Atri. — Atri-daturalia, as, m. (the four days of Atri), N. of a sacrifice. — Atri-jdta, as, m. the moon, said to have been produced by Atri’s look ; for a-tri-jdta, see below. — Atri-drtg-ja, atri-netra-ja or atri-netra- prasuta or at ri- net ra -]>rahha va or atri-netra- suta, as, or atri-netra-bhu, us, m. the moon; (in arithm.) the number one. — Atri-bharadvdjikd, f. marriage of Atri and Bharadvajl. — Atri-vat, ind. like Atri. — Atri-samhitd, d, or atri-smriti, is, f. the code ascribed to Atri. Atrin, i, m. a devourer, demon ; a Rakshasa. "HoJTT a-tra pa, as, a, am, destitute of shame. atravas, ind. (a doubtful word), the year before last. a-trasnu, us, us, u, or a-trasa, as, a, am, fearless. WcfiTTTf a-tri-jdta, as, a, am (not born thrice, but twice); a man belonging to one of the first three classes [for atri-jdta, see s. v. atri]. atraiva (atra-eva), ind. on this very spot. a-tvac, k, k, k, skinless. ^?^TT a-tvara, f. freedom from or absence of haste. atha or Ved. athd, ind. (probably fr. pronom. base a), an auspicious and inceptive particle, often not easily expressed in English ; now ; then ; moreover ; rather ; certainly ; but ; else ; what ? how else ? &c. — Atha-kim, ind. how else ? what else ? certainly, assuredly, sure enough. — Atha-klmu, ind. how much more ; so much the more. — Atha-da, ind. moreover, and likewise. — Atha-tu, ind. but, on the contrary. — Atha-va, ind. or ; (when repeated) either or ; or rather ; or perhaps ; what ? is it not so ? &c. Athavdpi (°vd-apf), ind. or, rather. — Athdtas (°tha-at°), ind. now. — Athdnantaram (ctha-an°), ind. now . — Athapi ( tha-api ), ind. so much the more ; moreover ; therefore ; thus. At ho, ind. (has much the same meaning as atha, and probably the same etymology), now; likewise; next; therefore. — Atho-vd, ind. the same as atha-vd. athari, is, or athari, f. (generally in the plural ; etymology doubtful ; said to be fr. rt. at, to go, or ff. an obsolete rt. ath), meaning doubtful, probably spark or flame having a pointed shape ; (according to others) the point of a lance ; (according to others) a finger. Aiharya, as, m., Ved. lambent; moving con- stantly ; or (according to some) pointed like a lance ; or (according to some) shooting forth points like those of a lance. Atharya, nom. P. atharyati, Ved. to move con- stantly. Atharyu, us, m„ Yed. — atharya, as. atharvan, a, m. (said to be fr. an obsolete word athar, fire), a priest who has to do with fire and Soma ; a Brahman ; N. of the priest who is said to have been the first to obtain fire and offer Soma and prayers : he is represented as a Prajapati, as Brahma’s eldest son, as the first learner and earliest teacher of the Brahma-vidya, as the author of the Atharva-veda, as identical with Angiras, as the father of Agni, &c. : epithet of Siva, Vasishtha, Soma, Prana ; (d, a), m. n. the fourth or Atharva-veda, consisting chiefly of for- mulas intended to obviate the effects of any mistake or untoward incident attending the perfermance of a sacrifice. — Atharvdnas, pi. m. descendants of Atharvan, often coupled with those of Angiras and Bhngu; the hymns of the Atharva-veda. — Atharva- bhuta, as, m. pi. (who have become Atharvans), epithet of the twelve Maharshis. — Atharva-rat, ind. like Atharvan or his descendants. — Atharva-vid, t, m. one versed in the Atharva-veda (a qualification essen- tial to the special class of priests called Brahmanas). — Atharva-veda, as, m., N. of the fourth Veda, which strictly speaking is not a Veda at all, like the Rig, Yajur, and Sama-vedas, but a collection of formulas to avert the consequences of mistakes or mishaps in sacrifices. — Atharva-dikhd, f. title of an Upanishad. — Atharva-siras, n. = preceding ; (as), m. an epithet of Mahapurusha. — Atharva-hridaya, am, n. title of a Parisishta. Atharva, as, m., N. of Brahma’s eldest son, to whom he revealed the Brahma-vidya. See atharvan . Atharvana, as, m., N. of S’iva. Atharvani, is, better atharvani, m. a Brahman versed in the Atharva-veda ; a family priest. Atharvan giras (°va-ait°), as, m. a member of the sacerdotal race or class called Atharvangirasas, m. pi., i. e. the descendants of Atharvan and of Angiras ; this latter word is also a name of the hymns of the Atharva-veda. Atharvangirasa, as, i, am (fr. the preceding), con- nected with the sacerdotal class called Atharvan-giras ; (am), n. the work or office of the Atharvan-giras ; (as), m. pi. the hymns of the Atharva-veda. Atharvana, am, n. the work, i. e. ritual of the Atharva-veda. — Atharvana-vid, t, m. one versed in that ritual. Atharvi, f., Ved. (doubtful) not moving (?); pierced by a lance (?); surrounded by fire(?). ad, cl. 2. P. atti, ada, atsyati, attum, * to eat, devour ; to destroy [cf. Lith. edmi ; Slav, jamj for jadmj ; Gr. eSoi ; Lat. edo ; Goth, rt. AT, pres, ita ; Germ, essen ; Eng. to eat; Arm. idem]. Ad, t, t, t, at the end of compounds, eating ; as matsyad, t, t, t, eating fish. Ada or adaka, as, a, am, eating. 1. adat, an, 'ati, at, eating. (For a-dat, see below.) Adana, am, n. act of eating; food. Adaniya, as, a, am, to be eaten, what may be eaten. Attavya, atti, attri, adman, adya, advan, & c., see s. v. m a-daksha, as, a, am, not handy, unskilful, awkward. a-dakshina, as, a, am, not handy; not right, left ; not giving or bringing in a dakshina or present to the priest . — Adakshina-tva, am, n. awkwardness ; peculiarity of not bringing in a dakshina. — Adakshiniya or adakshinya, as, d, am, not entitled to a dakshina. a-dagdha, as, a, am, not burnt, not scorched. -danda, as, d, am, free from punish- ment; (am), n. impunity. A-dandya or a-dandaniya, as, a, am, not deserving punishment ; exempt from it. ^7T 2. a -dat, an, ati, at, or adatka, as, a, am, toothless. (For adat, see above.) a-datta, as, d, am, not given ; given unjustly; not given in marriage; having given nothing; a-dattvd. ■>vi ft I | M nrl - n rh ^grari’qQ'^ adrishtdsruta-purvatva. 18 (a), f. an unmarried girl ; {am), n. a donation which is null and void. A-dattva, ind. not having given, without having given. A-dutraya, ind., Ved. not through a present. adadry-ahd, an, id, ak (a word coined by grammarians, fr. adas + and), inclining or going to that. adana, adaniya. See under ad. ^TTtT i. a-danta or a-dantaka, as, a, am, toothless ; {as), m. a leech. A-dantya, as, a, am, not suitable for the teeth ; not dental ; injurious to the teeth ; {am), n. tooth- lessness. ’Hd'H 2. ad-anta, as, d, am, (in gram.) ending in at, i. e. in the short inherent vowei a. a-dabdha, as, a, am (rt. dambli or dabh), Ved. not deceived or tampered with, unim- paired, unbroken, pure. — AdaJjdha-dhiti, is, is, i, Ved. whose works are unimpaired. — Adahdha-vrata, as, m., Ved. whose devotions or religious observances are unbroken. — Adaldha-vrata-pramati, is, m., Ved. of unbroken observances and superior mind ; of superior mind from having unbroken observances. — Adabdhdyu{°dha-dyu),us , m.,Ved. having un- impaired vigour or pure food ; leaving uninjured the man who sacrifices. — Adabdhasu {'dha-asu), us, its, u, Ved. having a pure life. A-dabha, as, a, am, Ved. free from deceit, unim- paired. A-dabhra, as, a, am, not scanty, plentiful. A-dambha, as, a, am, free from deceit, straight- forward ; {as), m. an epithet of Siva ; freedom from or absence of deceit ; straightforwardness. A-dambhirtva, am, n. sincerity. adamudry-and, an, id, ak, in- clining or going to that. (Like adadryand, coined by grammarians from ados + and.) Adomuy-aiid or mlamuy-and = the preceding. ’-Srti-H a-damya, as, a, am, untameable. a-daya, as, a, am (rt. day), merciless, unkind ; {am), ind. ardently. A-dayalu, us, us, u, unkind. ■^TrJT a-dara, as, a, am, not little, much. — Adaraka, as, m., N. of a man. i .a-darsa{foTa-darsa),as,m.a,m\rror. *PT5T 2. a -darsa, as, m. day of new moon. A-darioma, am, n. non- vision, not seeing; dis- regard, neglect ; non-appearance, latent condition, disappearance : {as, a, am), invisible, latent. — Adariaiuir pallia, am, n. a path beyond the reach of vision. A-darianiya, as, d, am, invisible ; {am), n. invisible condition. n-dala, as, a, am, leafless ; {as), m. a plant, Eugenia (or Barringtonia) Acutangula ; (d), f. Socotorine Aloe, a Perfoliata or Indica. a-dasan, a, not ten. — A-dasa- musya, as, d, am, not ten months old. 1 . udas,vn. asau, f. asau, n. udas, pron. that ; a certain. — Adas, ind. thus, so ; ever. — Adah- kritya, having done that. — Ado-bhavati, he becomes that. — Aflo-maya, as, i, am, made of that, contain- ing that. — Ado-mUla, as, d , am, rooted in that. Adasya, nom. P. adasyati, to become that. 2. adas, eating, (only at the close of compound words.) vrrrfV.K'M a-ddkshinya , am, n. unkindness, rudeness. a-datri, ta, tri, tri, not giving ; not liberal, miserly ; not giving (a daughter) in marriage ; not paying, not liable to payment. head, i. e. belonging to the second class of roots headed by ad. -rt n I d a-ddna, am, n. (rt. da), not giving, act of withholding; {as, a, am), not giving. A-danya, as, a, am, not giving, miserly. A-daman, a, a, a, Ved. not liberal, miserly. A-dayin, i, ini, 1, not giving. A-dds'u, us, vs, u, Ved. or a-da&v.ri, is, m. or a-daivas, an, m. not giving, not sacrificing, impious. I. a-diti, is, f., Ved. having nothing to give, desti- tution; for 2. aditi, 3. a-diti, see below. ^TrTT'fr a-danta, as, a, am, unsubdued. a-dabhya, as, a, am, Ved. free from deceit, trusty ; not to be trifled with ; {as), m., N. of a libation {gratia) in the Jyotishtoma sacrifice. VTTRT? a-dayada, as, a, am, not entitled to be an heir ; destitute of heirs. A-dayika, as, i, am, unclaimed from want of persons entitled to inherit ; not relating to inheritance. 1. a-dara, as, m. having no wife. 2. a-dara, as, m. (rt. dri), non-in- juring. — Adara-srit, t, t, t, Ved. escaping unhurt. ^TtfT?r a-dasa, as, m. (not a slave), a free man. a-dahya, as, a, am, incombustible. a-dikka, as, a, am, Ved. having no share in the horizon, banished from beneath the sky. --H fd ffl 2. aditi, is, m. (fr. rt. ad), Ved. devourer, i. e. death; for I. a-dili, see above. 3. a-diti, is, is, i (rt. 4. da or do, dyati; for I . a-diti, see above), not tied, free ; bound- less; unbroken, entire, unimpaired; happy; pious; {is), f. freedom, security, safety; boundlessness, immensity ; inexhaustible abundance ; unimpaired condition, per- fection ; creative power ; Aditi, the mother of the Adityas, or of the gods ; a cow ; a wife ; milk ; the earth ; speech (as symbols of the above ideas). — Aditi, du., Ved. heaven and earth. — Aditi-ja or aditi- nandana, as, m. a son of Aditi, an Aditya, a divine being. — Aditi-tva, am, n. the condition of Aditi, or of freedom, unbrokenness, & c. a-ditsat, an, anti, at, or a-ditsu, us, us, u (Desid. fr. rt. da), not inclined to give. adi-prabhriti, is, m., ad Sic., i. e. belonging to the second class of. roots [cf. ad-adi\. a-dikshita, as, a, am, one who has not performed the consecrating ceremony ( diksha ) connected with the Soma sacrifice ; one who is not concerned in that ceremony; one who has not re- ceived BrShmanical consecration. a-dina, as, a, am, not depressed ; not low; noble-minded ; rich, happy ; {as), m., N. of a prince, also called Ahina. — Adina-xattra, as, a, am, possessing undepressed (or unimpaired) goodness or mettle. — Adinatman (’raa-dt°), a, a, a, unde- pressed in spirit; high-spirited. ■>it r{) finr a-dipita, as, a, am, not illumin- ated. ■>J1 r."| \J a-dirgha, as, a, am, not long. — Adirgha-sutra, as, a, am, not dilatory, not tedious, prompt. a-dulikha, as, a, am (free from evil or trouble), propitious. — Aduhkha-navami, f. the propitious ninth day in the first fortnight of Bhidra- pada, when the women worship Devi to avert evil for the ensuing year. a-dugdha, as, d, am, not milked out, not sucked out. •a3r| a-du£6huna, as, d, am, Ved. free from evil, propitious. a-durga, as, d, am, not difficult of access ; destitute of a strong hold or fort. — Adurga- vishaya, as, m. an unfortified country. aild*iy a-durmakha, as, a, am, Ved. not reluctant, unremitting, cheerful. vtd*t a-durmangala, as, a, am, Ved. not inauspicious. a-durvritta, as, a, am, not of a bad character or disposition. a-dushta, as, a, am, not vitiated, not bad, not guilty ; innocent. — Aduslita-txa, am, n. the being not vitiated ; innocence. a-du, us, us, tr, Ved. dilatory, without zeal, not worshipping. a-ddna, as, a, am (rt. du), uninjured, unimpaired. a-dura, as, a, am, not distant, near ; {am), n. vicinity. — Adure or adiirdt or aduratus, ind. (with abl. or gen.) not far, near; soon. — Adura- bhara, as, a, am, situated at no great distance. wfatT a-dushita, as, a, am, unvitiated ; unspotted, irreproachable. — Adushita-dhi, is, m. pos- sessing an uncorrupted mind. vl a-dridha, as, a, am, not firm ; not decided, irresolute. a-dripita, as, a, am (rt. drip), Ved . not treated haughtily (?), not thoughtless. Adripta, as, a, am, Ved. not conceited, not vain. — Adripta-kratu, us, us, u, having not vain de- signs ; sober-minded. Adripyat, an, anti, at, Ved. not conceited. a-dris, k, k, k (rt. dris), sightless, blind. A-ilridya, as. a, am, invisible, latent ; not fit to be seen. — Adri.iya-karana, am, n. act of rendering invisible ; title of a part of a treatise on magic. A-dridyat, an, anti, at, invisible ; (i), f., N. of Vasishtha’s daughter-in-law. A-dnshta, as, a, am, unseen, unforeseen ; invisible ; not experienced ; unobserved, unknown ; unsanction- ed ; {as), m., Ved., N. of some venomous substance or vermin ; (aw), n. unforeseen danger or calamity ; that which is beyond the reach of observation or conscious ness ; especially the merit or demerit attaching to a man’s conduct in one state of existence (such as a former birth), and the corresponding (apparently arbi- trary) reward or punishment with which he is visited in another (which may be either the present life or a future birth); destiny, fate; luck, bad luck — Adrishta- karman, a, a, a, one who has not seen practice. — Adrishta-kama, as, m. passionate attachment to an object that has never been seen. — Adrishta-ja, as, a, am, produced or resulting from fate. — Ad fishta- il am or culrishfa-purusha, as, m. (no third person or mediator being seen), a treaty concluded by the parties personally. — Adrish(a-para-samarthya, as, ni. one who has not experienced the power of an enemy. — Adrishta-piura, at, a, am, never seen before — Adrishta-phala, as, a, am, having con- sequences that are not yet visible ; (am), n. result or consequence which is not yet visible, i. e. hidden in tlie future.— Adrishta-nipa.as, a, am, having an in- visible shape. — Adrislita-vat, an, ati, at, connected with or coming from destiny ; lucky or unlucky ; fortunate. — Adrishta-han, a, m., Ved. destroyer of venomous vermin. — Adnshfartha {°ta-ar ), as, a, am, having a transcendental object, metaphysical, having an object not evident to the senses (as a science). — Adrishfdiruta-pun'atra {c(a-a£ ), am, n. quality of never having been seen or heard before. a- A-drishti, is, or a-drishtHa, f. a displeased or malicious look, an evil eye. a-deya , os, a, am, improper or unfit to be given; (am), n. an object which, in law, it is either not right or not necessary to give or surrender. — Adeya-dana , am, a. an illegal gift. 'Mq q a-deea, as, a, am (rt. die), not divine, not of divine origin, not referring to any deity ; godless, impious ; (as), m. one who is not a god. — Adcra- matrika, as, a, am, not having the gods as mothers, not suckled by any deity, i. e. not rained upon. A-devaka, as, a, am, not referring to or intended for any deity. A-derata, f. one who is not a deity. A-dcvatra or a-devatrd, ind., Ved. not towards the gods. A-devayat, an, anti, at, or atleeayu, us, us, u, Ved. indifferent to the gods, irreligious. A-daiva, as, t, am, not referring to or connected with the gods or with their action ; not predetermined by them or by fate. ’M q q Hi a-devri-ghni, {., Ved. not de- structive to her brother-in-law. ■^T»T3T a-desa, as, m. (rt. dis), a wrong place, an improper place. — A-desa-kala, am, n. wrong place and time. — Adefarja, as, d, am, grown in a wrong place. — AdeJa-stha, as, a, am, out of place, in the wrong place, one absent from his country, an absentee. A-defya, as, a, am, improper or unfit to be or- dered or advised or indicated ; not on the spot, not present on the occasion referred to. ’MC lHd a-doma-da or a-doma-dha, as, a, am, Ved. not occasioning inconvenience. ado-maya, &c. See ad as. ’Mffl^ a-doha, as, m. (rt. duh), season when milking is impracticable. A-dogdhri, dha, dhri, dhri (not milking), not exacting; considerate. ’MS adga, as, m. (fr. rt. ad), a sacrificial cake, also called purodaJa; (according to others) an oblation of clarified butter. adl or add. See s. v. att. S' n \ \ • ad-dhd, ind. (fr. ad or a, this), Ved. in this way ; manifestly ; certainly, truly. — Ad- dha-tamam, ind., Ved. most certainly. — Addha- puntsha, as, m., Ved. a veritable or true man. — Addha-bodheya, as, m. pi. adherents of a parti- cular Sakha or recension of the white Yajur-veda. Addhati, is. m., Ved. a wise man, a seer. ’M sl I rt I ? ets-Aii addhyd-loha-karna, as, a or i, am, Ved. having ears quite red(?). ’S^iT adbhuta, as, a, am (perhaps cor- rupted from ati-bhiita, ‘exceeding that which is;’ see I. at), transcendental, supernatural, prodigious, wonderful, marvellous ; {as), m. the marvelous (in style); surprise; N. of the Indra of the ninth Manvantara ; {am), n. a marvel, a wonder, a prodigy. — Adbhuta-karman, a, a, a, performing wonderfid works ; exhibiting wonderful workmanship. — Adbhu- ta-kratu, us, us, u, Ved. possessing wonderful in- telhgence. — Adbhuta-gandha, as, a, am, having a wonderful smell. — Adbh uta-tama, am, n. an extra- ordinary wonder. — Adbhuta-tva, am, n. wonderful- ness. — Adbhuta-dartfana, as, a, am, having a wonderful aspect. — Adbhuta-dharma, as, m. a system or series of marvels or prodigies. — Adbhuta- brahmana, am, title of a portion of a Brahmana belonging to the Sama-veda.— Adbhuta-bhima- karman , a, a, a, performing wonderful and fearful works. —Adbhuta-rasa, as, m. the marvellous style (of poetry). — Adbhuta-ramayana, am, n. title of a work ascribed to Valmlki. - Adbhuta-rupa, as, a •drishti. or I, am, having a wonderful shape. — Adbhuta- Sdnti, is, m. or f.(?), N. of the sixty-seventh Parisishta of the Atharva-veda. — Adbhuta-saitkafa, as, a, am, resembling a wonder. — Adbhuta-sara, as, m. the wonderful resin (of the Khadira tree, Mimosa Catechu) ; title of a book on the “ Essence of Prodi- gies."— Adlihuftt-srana, as, m. (having a wonderful sound or voice), a N. of Siva. — Adbkutainas (°ta- en), as, as, as, Ved. one in whom no fault is visible. — Adbhutottarakanda ( tu-utt ), am, n., N. of a work, an appendix to or rather an imitation of the RJmiyana. — Adbhutopama {cta~upn), as, a, am, resembling a wonder. ’M ?1 H adman, a, n. (fr. rt.arf), Ved. eating; a meal ; a house. — Adma-sad, t, m., Ved. seated (with others) at a meal (?) ; seated at or busy in the preparation of a meal (?) ; acook(?); a mother (?). — Admasadya, am, n., Ved. the condition of an admasad. — Aiimasadran, a, a, a, Ved. fit to be a companion at a meal. Admani, is, m. fire. Admara, as, a, am, gluttonous. I. adya, as, a, am, fit or proper to be eaten ; {am), n. food, anything eatable. ’S3 2. a-dya or Ved. adyii, ind. (fr. pronom. base a, this, with dya for dyu, Lat. ho-die), to-day; now-a-days; now. — Adya-dina or adya- divasa, as, am, m. n. the present day. — Adya- purram, ind. before now. — Adya-prahhriti, ind. from and after to-dav. — Adya-irina, as, a, am, likely to happen to-day or (xHdl an-addhd or (with part. u)an-addho, ind., Ved. not truly, not really ; not clearly. — A n- addha-purusha, as, m., Ved. one who is not a true man, one who is of no use either to gods or men or the manes. an-adya, as, a, am, not fit to be eaten ; {as), m. white mustard. 'JMSirW an-adyatana, as, m. tense which is not applicable to the current day. »x H fvi ati an-adhika, as, a, am, incapable of being enlarged or excelled ; boundless ; perfect. an-adhikdra, as, in. absence of authority or right or claim. — Anadhikdra-i'art'd, f. intermeddling, officiousness. An-adhikdrln, 1, ini, i, not entitled to. An-ad/iikrita, as, d, am, not placed at the head of, not appointed. ^nrfvntT an-adhigata, as, d, am, not ob- tained, not acquired; not studied. — Anadhigata- manoratlia, as, a, am, disappointed. — Anadhigata- s'astra, as, a, am, unacquainted with the Sastras. An-adhigamya, as, a, am, unattainable. ^PTfv?TrT an-adhishthdna, am, n. want of superintendence. An-adhlshthita, as, a, am, not appointed ; not present. ^T'TVt'T an-adhina or an-adhhiaka, as, d, am, independent ; {as), m. an independent carpenter who works on his own account, see kauta-taksha. an-adhyaksha, as, d, am, not ob- servable ; destitute of a superintendent. ■erri tqxPT an-adhyayana, am, n. not study- ing ; intermission of study. An-adhyaya, as, m.=the preceding; time when there is or ought to be an intermission of study. — Anadhyaya-divasa , as, m. a vacation day. anana, am, n. (fr. rt. an), breathing, living. vM *1 an-anangamejaya, as, a, am, not leaving the body unshaken ; see under an-anga. an-anujhata, as, a, am, not agreed to, not permitted, denied. an-anubhavaka, as, i, am, un- able to comprehend. — Ananiibhdvaka-td, f. non- comprehension ; unintelligibility. an-anubbdshana, am, n. not repeating (for the sake of challenging) a proposition ; tacit assent. an-anubhuta, as, a, am, not per- ceived, not experienced, unknown. ^T'T'TJTiT an-anumata, as, d, am, not honoured, not liked, disagreeable, unfit. an-anushangin, i, ini, i, not attached to, indifferent to. an-anuslithdna, am, n. non-ob- servance, ifeglect ; impropriety. ’X an-anukta, as, a, am, not recited or studied ; not responded to. an-anta, as, a, am, endless, bound- less, eternal, infinite ; {as), m., N. of many persons, particularly of Vishnu ; of Vishnu’s couch, the snake king S'esha ; of S'esha’s brother Vasuki ; of Krishna ; of his brother Baladeva; of Siva, Rudra, one of the Visva-devas, the 14th Arhat, &c. ; a plant, Sinduvara, Vitex Trifolia ; Talc; the 23rd lunar asterism, Sravana; a silken cord tied round the right arm at a particular cm- festival ; the letter a; a periodic decimal fraction?; (a), f. the earth ; the number one ; N. of various females, especially of PJrvatl ; N. of various (perennial ?) plants, particularly one also called S’.lriva, Periploca lndica or Asclepias Pseudosarsa (or Asthmatica), the root of which supplies a valuable medicine ; {am), n. the sky, atmosphere; Talc . — Ananta-kara, as, t, am, rendering endless, magnifying indefinitely. — Ananta-ga, as, a, am, going or moving for ever or indefinitely. — Ananta-gutia, as, a, am, having boundless excellencies. — Ananta-dat urdaifi, f. the fourteenth lunar day (or full moon) of Bhadra, when Ananta is worshipped. — Anaida-darltra, as, m., N. of a Bodhisattva. — Anaida-jit, t, m., N. of the fourteenth Jaina Arhat of the present Avasarpinl. — Ananta-tu, f. or ananta-tva, am, n. eternity, infinity. — Ananta-tana, as, a, am, extensive. — Ananta-tirtha, as, m , N. of an author. — Ananta- tirtha-krit, t, m. the same as Anantajit. — Ananta- tritiya, f. the third day of Bhadra, said to be sacred to Vishnu. — Anantati itiya-rrata, the twenty-fourth Adhyaya of the Bhavishyottara-PurSna. — Ananla- dnshti, is, m. epithet of Siva. — Ananta-dera, as, m., N. of various persons, especially of a king of Kashmir. — Ananta-nemi, is, in., N. of a king of Malava, a contemporary of S'Jkyamuni. — Ananta- pdra, as, a, am, of boundless width. — Ananta-pala, as, m., N. of a warrior chief in Kashmir. — Ananta- bhatia, as, m., N. of a man. — A nanta-inat!, is, m., N. of a Bodhisattva. — Ananta-mayin, 7, ini, i, endlessly illusory or delusive or deceitful. — Ananta- mula, as, m. a medicinal plant, also called S'ariva. — Ananta-rdma, as, m., N. of a man. — Ananta- rddi, is, m. (in arichm.) an infinite quantity; a periodic decimal fraction (?). — Ananta-rupa, as, a or i, am, hiving innumerable forms or shapes. — An- anta-vat, an, ati, at, eternal, infinite; (an), m. (in the Upanishads) one of Brahma’s four feet, earth, intermediate space, heaven, and ocean. — Ananta- varman, a, m., N. of a king. — Ananta-vata, as, m. a disease of the head, somewhat like tetanus. — Ananta-rikramin, t, m., N. of a Bodhisattva. — Ananta-vijaya,as, m.,N. ofYudhishthira’s conch- shell. — Ananta-virya, as, m., N. of the twenty-third Jaina Arhat of a future ag e.~Ananta-rrata, am, n. ceremony or festival in honour of Ananta or Vishnu on the day of the full moon in Bhadra ; title of the 102nd Adhyaya of the Bhavishyottara-Purana. — An- j anta-4akti, is, is, i, omnipotent ; (is), m, N. of a king. — Ananta-Jayana, am, n. Travancor e. — An- arda-sirsha, f., N. of the snake king Vasuki’s wife. — Ananta-iashma, as, a, am, Ved. possessing bound- less strength (?) ; endlessly blowing (?). — Anantatman ( ta-at ), a, m. the infinite spirit. — Anantds'rama, ananteAvara, &c., names of persons unknown. Anantaka, as, a, am, endless, boundless, eternal, infinite; (am), n. (among the Jainas) the eternal (i.e. the aggregate of spirit and matter); the infinite (i. e. infinite space). Anantya, as, a, am, infinite, eternal ; (am), n. infinity, eternity. 'S d 'fK an-antara, as, a, am, having no interior; having (or leaving) no interstice or interval or pause ; uninterrupted, unbroken ; continuous ; immediately adjoining, contiguous ; next of kin, &c. ; compact, close; (am), n. contiguousness; Brahma, the supreme soul, as being of one entire essence ; (am), ind. immediately after ; after ; afterwards. Anantara-ja, as, m. (next-bom), the son of a Kshatriya or Vaisya mother by a father belonging to the caste immediately above the mother’s. — An- antara-jata, as, m. = preceding; also the son of a Shdra mother by a Vaisya father. An-antardyam, ind. without a break. An-antarita, as, a, am, not separated by any interstice ; unbroken. Anantariya, as, a, am, concerning (or belonging to) the next of kin, &c. itt <1 •?! an-antar-hita, as, a, am (past -apatrapa. 25 part. Pass, of antar-dha, q. v., with an), not con- cealed, manifest ; not separated by a break. a-nanda, as, a, am, joyless, cheer- less ; (as), m. pi., Ved., N. of a purgatory. ’snro an-anna, am, n. rice or food unde- serving of its name. an-anya, as, a, am, no other, not another, not different, identical ; self ; not having a second, unique ; not mote than one, sole ; having no other (object), undistracted. — Ananya-gati, is, f. sole resort or resource. — Ananya-gati, is, i<, i, or ananya-gatika, as, a, am, having only one (or no other) resort or resource left. — Ananya-gamin, i, ini, i, going to no other. — Ananya-dinta, as, a, am, or ananya-tetas, as, as, as, giving one’s undivided thought to, (with loc.). — Ananya-todita, as, a, am, selt-impelled. — Ananya-ja, us, m. epi- thet of Kama or Love. — Ananya-ta, f. or ananya- tva, am, n. identity. — Ananya-drishti, is, is, i, gazing intently. — An-anya-deva, as, a, am, having no other god. — Ananya-nishpadya, as, a, am, (requiring) to be accomplished by no other. — An- anya-purva, f. a female who never belonged to another, a virgin. — Ananyu-pratikriya, as, d, am, having no other means of resistance or redress. — Ananya-hhnra, as, a, am, originating in or with no other. — Anunya-bhava, as, a, am, thinking of the only one, i. e. of the supreme spirit. — Ananya- manas, as, as, as, or ananya-manaslca, as, d, am, or ananya-mdnasa, as, i, am, exercising undivided attention. — Ananya-yoga, as, m. not suitable to any others. — Ananya-vishayu, as, a, am, exclusively applicable. — Ananya-vishayatman (cya-at '), a, a, a, having the mind fixed upon one (or the sole) object. — Ananya-vritti, is, is, i, closely attentive. — An-anya-hrita, as, a, am, not carried off by another, safe. — Ananyanubhava (cya-an°), as, m., N . of the teacher of Prakasatman. — Ananya rtlia ( °ya - ar°), as, a, am, not subservient to another object ; principal. — Ananydirita ( ya-a.f ), as, a, am, not having resorted to another; independent; (am), n. (in law) unencumbered property. An-anyadrifa, as, i, am, not like others, singular. an-anvaya, as, rn. want of con- i nexion ; (in rhetoric) comparison of an object with I its own ideal, (as, a lady-like lady.) An-anvita, as, a, am, unconnected, inconsecutive, desultory, incoherent, irrelevant, irregular; not attended with, destitute of. WIT an-apa, as, d, am, destitute of water. an-apakarana, am, n. (rt. kri), not injuring; (in law) non-payment, non-de- livery. An-apakarman, a, n. or anapakriya, f. = pre- ceding. An-apakara, as, m. harmlessness. An-apakarin, i, ini, i, innocuous. An-apakrita, as, a, am, unharmed. ■'X H defi1? an-apakarsha, as, m. (rt. krisli), m. non-degradation, superiority. an-apaga, as, a, am, not departing' from. -tuppixafr an-apacyuta, as, a, am, Ved. not fallen off, not declined ; not displaced. an-apajayya, as, a, am (rt. ji), Ved. impossible to have its victorious character re- versed or neutralized. an-apatya, as, a, am, childless ; Ved. causing childlessness, unpropitious ; (am), n. childlessness. — Anapatya-t a, f. childlessness. — An- apatya^vat, an, ati, at, Ved. childless. Anapatyaka, as, a or i, am, childless. ■*X an-apatrapa, as, a, am, shameless. H ^rjrt anala. 26 -»-N«rqfmVH an-apanihita, ■>.H ri M fj! rt an-apanihita, as, a, am,Xe d. not curtailed or mutilated. H M I iT an-opayati, ind.,Ved. (before the sun makes a start) ; very early. ( Apayatl is said to be fr. rt. i with apa, perhaps the loc. of the pres, part.) an-apara, as, a, am, without an- other; having no follower; sole (as an epithet of Brahma). an-aparaddka, as, a, am, having sustained no injury ; (am), ind. without injury. An-aparadha, as, m. innocence, innocuousness; (as, a, am), innocent, faultless ; free from defects. — Anaparadha-tra, am, n. freedom from fault. Anaparddhin, i, ini, i, innocent. ’flrtHoiiMcfc an-apalashuka, as, a, am, not thirsty. ’-H «m 'A I ^ M an-apavadana, as, a, am, Ved. impossible to be talked away or wished away. an-apavrijya, as, a, am, Ved. clear of objects that should be shunned as impure. an-apavyayat ( apa-vy-ayat ), an, anti, at, Ved. unremitting, not letting go, able. *T7TtnTT an-apasara, as, d, am (having no hole to creep out of), inexcusable, unjustifiable ; (as), m. an usurper. An-apasarana, am, n. absence of an outlet. TlfiTO an-apaspris, k, k, k, Ved. not refusing, not obstinate. vh m an-apasphur, us, or an-apasphura, as, a, am, or an-apasphur at, an, anti, at, Ved. (a cow) not withdrawing, i. e. not refusing to be milked. an-apahata-pdpman,d,d,a, Ved. not freed front evil (epithet of the Pitris). ^HMejrT an-apahrita, as, d, am, not carried off, not stolen. an-opdkarana , am, n. or an- apdkarman, a, n. (in law) non-payment, non- delivery. an-apdya, as, d, am, free from loss, undiminished ; not passing away, imperishable ; (as), m. freedom from loss or from wear and tear; permanence, imperishable nature ; epithet of Siva. Anapaytn, i, ini, i, not transient, imperishable ; unfailing. an-apdvrit, ind., Ved. not turned away, unremittingly. an-apdsraya, as, a, am, not de- pendent. a-napuysaka, am, n. (in gram.) not a neuter. ?? rf ucffaf an-apupiya or an-apupya, as, a, am, unfit for (apupa) cakes. See apupa. an-apcksha, as, d, am, regardless, careless; indifferent; impartial; irrespective; irrele- vant; (d), f. disregard, carelessness, indifference; (am), ind. without regard to ; regardlessly, carelessly, acci- dentally. — Anapeksha-t va, am, n. disregard; irrele- vance ; irrespectiveness; (-tvat), from having no refer- ence to, since (it) has no reference to. An-apekshita, as, a, am, disregarded ; unheeded ; unexpected. An-apcksliin, i, ini, i, regardless, careless; in- different, &c. An-apckshya, ind. disregarding, irrespective of. an-apeta, as, d, am, not gone off, not past ; not separated, faithful to, possessed of. an-apta, as, a, ant, Ved. not watery. an-apnas, as, as, as, Ved. destitute of means (?), merit (?), shape (?), [cf. Lat. inops. ] an-apsaras, as, f. unlike an Apsaras, unworthy of an Apsaras. H t(il anaphd, f. a particular configuration of the planets. [Gr. avenpn.] an-abhijha, as, a, am, unac- quainted with, ignorant. an-abhidruh, dhruk, k, k, Ved. not malicious. A -N an-abhipreta, am, n. something different from (or the reverse of) what was intended. ’fHUfWlT an-abhibhuta, as, a, am, not overcome, unsurpassed ; not beset, unobstructed. an-abhimata, as, a, am, not .to one’s mind, disliked. vt rt r»T3TrT an-abhi-mlata, as, a, am, un- faded. — Anabhimlata-varna, as, a, am, Ved. of unfaded colour or brightness. An-abhimlana, as, m. (non-fading), N. of the chief of a Gotra. aHfllUTTtT an-abhirupa, as, a or t, am, not handsome, not pleasing. ~X d fkc’rfffT'rT an-abhilakshita, as, m. desti- tute of (masonic ?) marks or symbols, an impostor. an-abhilasha, as, m. non-relish; want of appetite ; want of desire. An-abhilashin, i, ini, i, not desirous. an-abhivyakta, as, a, am, in- distinct. -X dTH 31 M an-abhisasta, as, d, am, or an- akhidasti, is, is, i, or an-abhidastya, as, d, am, Ved. blameless, faultless. — A nakhidaste-n i, is, is, i, Ved. leading to perfection or to heaven. an-abhishanga or an-abhi- shvanga, as, m. absence of connection or attach- ment. »T an-abhisandhdna , am, n. or an-abhisandhi, is, m. absence of a (latent) design ; disinterestedness. — Anabhisandhi-krita, as, a, am, done undesignedly. un-abhisambandha, as, a, am, unconnected. an-abhisneha, as, a, am, not affectionate, impassible. ■SI n fklfTiT an-abhihita, as, a, am, not named; (Ved.) not fastened; (as), m., N. of the chief of a Gotra. V an-abhisu, us, us, u, Ved. unbridled; epithet of the sun. ’5T»TuHsM an-abhyanujnd ( abhy-anu-jhd ), f. non-permission. H I * 6 an-abhydriidha, as, a, am, not ascended, not mounted. aH an-abhyasa or av-abhyasa, as, a, am, not near, distant. — Anabhyasam-itya, as, a, am, improper to be approached. an-abhyasa, as, m. want of prac- tice or skill. an-abhraka, as, m. ‘ cloudless N. of a class of Bauddha divinities (generally in m. pi.). an-abhri, is, is, i, Ved. (requiring) no shovel or scraper; epithet of rain-water. ’Xr|H a-nama, as, m. one who needs not make a salutation to others ; a Brahman. A namasya, as, a, am, unworthy of a salutation. xffrtl*iri<-tT^' an-amitam-paca, as, a, am, (the same as mitam-pada), not cooking what has not first been weighed, niggardly, miserly. ■^tTTJTc? an-amitra, as, a, am, having no enemies ; (am), n. condition of having no enemies ; (as), m., N. of various persons, particularly a king of Ayodhya. ’S H Hi ej an-amiva, as, d, am, Ved. free from disease, well, comfortable ; salubrious, salutary ; sinless ; (am), n. good health, happy state, comfort, pros- perity. an-ambara, as, a, am, wearing no clothing, naked ; (as), m. a Buddhist mendicant. i. a-naya, as, m. bad management; bad conduct (gambling, &c.). ’5RXT 2. an-aya, as, m. evil course, ill luck; misfortune, adversity. — Anayan-gata, as, a, am, unfortunate. -■a m < bq an-aranya, as, m., X. of a king of Ayodhya, said by some to have been Prithu’s father. an-arus, us, us, us, Ved. not sore or wounded, healed, well, sound. J 1 (6 an-argala, as, a, am, free from bars, free, licentious. an-argha, as, a, am, priceless, in- valuable ; (as), m. wrong value. — Anargha-raghava, am. n. title of a drama by Murari, treating of Rama. An-arghya, as, a, am, priceless, not to be had at any price; anything but valuable. — Anarghya-tva, am, n. pricelessness. t ■CM ’‘l an-artha,as, m. non-value ; a worth- less or useless object ; disappointing occurrence, reverse, evil ; nonsense ; (as, a, am), worthless, useless ; un- fortunate ; having no meaning ; having not that (but another) meaning ; nonsensical. — Anartha-kara, as, i, am, doing what is useless or worthless ; unprofit- able; producing evil or misfortune. — Anartha-iva, am, n. uselessness, &c. — Anartha-dardin, i, ini, i, minding useless or worthless things. — Anartha-nadin, i, m. (destroyer of evil), Siva. — Anartha-buddhi, is, is, i, having a nonsensical intellect. — Anartha- bhava, as, a, am, malicious — Aiuirtha-lupta, as, a, am, freed from all that is worthless. — An-artha- sa today a, as, m. not a risk of one’s money ; safety of one’s money or wealth. An-arthaka, as, a, am, useless, vain, worthless ; meaningless, nonsensical. An-arthya, as, d, am, worthless, useless. ■>xdMJ|i an-arpana, am, n., Ved. non-sur- rendering, not giving up. an-arva, as, a, am, or an-arran, a, a, a, Ved. not liable to be stayed or limited ; unob- structed ; irresistible ; permanent. i. anar-ris, t, m., Ved. seated on the car (anas) or cart ; a driver. ■>M r|fq7T 2. an-ar-vis\ t, m. (or for aram, rt. ri), one who fails to reach his destination. >X^nif»7 an-arsani, is, m., Ved., N. of a demon slain by Indra ; (etym. doubtful.) an-drsa-rdti, is, is, i, Ved. giving of uniniurious things, one whose gifts do not hurt. an-arha, as, a, am, or an-arhat, an, anti, at, undeserving of punishment or of reward ; unworthy ; inadequate, unsuitable. Anarhya-ta, f. condition of not being properly estimated ; inadequacy, unsuitableness. ^STJTc? anala, as, m. (fr. rt. an, q. v.), fire; '’K'T^ttPT anala-dipana. an-ahankura. 27 Agni, the god of fire ; digestive power, gastric juice, bile ; wind ; N. or epithet of Vasudeva ; of a certain Muni ; of one of the eight Vasus ; of a certain monkey; N. of various plants, as Plumbago Zeylanica and Rosea, and Semicarpus Anacardium ; the letter r; the number three ; (in astron.) the fiftieth year of Bri- haspati's cycle ; the third lunar mansion or Krittikl(?). — Anala-dipana, as, i, am, stomachic. — A nalti- prablia, f. a plant, Halicacabum Cardiospermum. — Anala-priya, f. Agni’s wife. — AnaUt-vdta, as, m. , N. of ancient Pattana. — Anala-sada, as, ni. dyspepsia . — Analananda ( °la-an ’), as, m., N. of a Vedantic writer, author of the Vedlntakalpataru. an-alankarishnu, us, us, u, not given to the use of ornaments ; not ornamented. an-alam, ind. not enough; in- sufficiently. an-alasa, as, a, am, not lazy, active. •*3Rfr3 anali, is, m. a tree, Sesbana Grandifiora. ■*Hr|~i| an-alpa, as, a, am, not a little, much, numerous. — Analpa-gkosha, as, a, am, very damorous, very noisy — Analpa-manyu, us, us, u, greatly enraged. anava, as, in., N. of a man or a tribe, = anu. an-avakasa, as, a, am, having no opportunity ; uncalled for (there being no “ occa- sion” for it), inapplicable. ■at an-avagahin, 7, ini, i (rt. gdh), not dipping into, not studying. An-avagahya, as, a, am, unfathomable. ^T«TTrft"iT an-avagita, as, a, am, not made an object of a contemptuous song, not blamed 'X H "d U $ an-avagraha, as, a, am, resistless; not to be intercepted. an-avaglayat, an, anti, at, Ye d. not growing remiss. a5T«1 3 Pol'd an-avaddhinna, as, a, am, not intersected, uninterrupted; not marked off, unbounded, unlimited, immoderate ; undefined, undiscriminated. — Anavaddhinna-hasa, as, m. continuous or im- moderate laughter. ^RfT ana-vat, an, aft, at( fr. ana, see under rt. an), endowed with breath or life. — Anavat-tva, am, n. condition of being endowed with life. -if H 3 H >1 an-avatapta, as, m. (among Buddhists) N. of a serpent king; N. of a lake, = Ravana-hrada. an-avadya, as, a, am, irreproach- able, faultless; unobjectionable; (a), f., N. of an Apsaras. — Anavadya-ta, f. or anacadya-tva, am, n. faultlessness. — Anavadya-rupa, as, a or i, am, of faultless form or beauty. — Anavadydnga ( °ya - an ), as, a or i, am, having faultless body or limbs. ’it ’■* 5 1 U an-avadrana, as, a, am (rt. dra), Ved. not going to sleep, not sleepy. an-avadharshya, as, a, am, Ved. not to be defied. an-avadhana , am, n. inattention, inadvertence ; (os, a, am), inattentive, careless. — Anaeadhdna-ta, f. inadvertency. an ri Pdf an-avadhi, is, is, i, unlimited. * r) -| ijtzi an-avadhrishya, as, a, am, im- possible to be put down or injured. an-avana, as, a, am, affording no help or protection. an-avanamita-vaijayan- ta, as, m. (having victorious banners unlowered, ever prosperous ; Buddhist term for) a future universe. ’if JHI and, ind., Ved. (inst. of pronom. base a), hereby, thus, indeed ; also said to be a substitute for an or ana, ‘ not,’ in one or two words. an-dkbra, as, a, am, shapeless. YRTo&TfCrT an-dkdrita, as, a, am, not claimed, not exacted. ■’JHI'+icJ an-dkdla, as, m. unseasonable time ; famine. — Anakala-bhrita, as, m. a slave who became one voluntarily to avoid starvation in a time of scarcity ; also spelt annakala-bhrita. I <*(!)! an-dkdsa, as, a, am, having no transparent atmosphere, differing from it; opaque, dark ; (as, am), m. n. air or atmosphere undeserving of its name. ^Sf«Tr^"F5 an-dkula, as, a, am, not beset; not confused ; unperplexed, calm, consistent, regular. ■*M I <+ rl an-dkrita, as, a, am, Ved. unre- claimed, unreclaimable. 'it *11 an-dkranta, as, a, am, unassailed, unassailable ; (a), f. a plant, Prickly Nightshade, So- lanum Jacquini. *1 1 d| | ft rl an-dkshdrita, as, d, am, ttnre- proached. YTrjrfZfrT an-dkshit, t, t, t, Ved. not re- siding or resting. YRTH an-dga, as, a, am, Ved. sinless ; see an- a gas ; (a), f., N. of a river. ’5PTT7T7T an-dgata, as, d, am (rt. gam), not come, not arrived ; future ; not attained, not learnt ; unknown ; (am), n. the future. — Anagata-vat, an, ati, at, connected with or relating to the future. - Anagata-vidhatri, d, m. (disposer of the future), provident; N.ofa fish. — Anagatabddha (cta-ab°), as, m. future trouble. — Andgatdrtavd (cta-dr°), f. a girl who has not yet attained to puberty. -An- dgatavekshana (°ta-av°), am, n. act of looking at that which is to come next. An-dgati, is, f. non-arrival ; non-attainment, non- accession. An-dgama, as, m. non-arrival, non-attainment; (as, d, am), not come, not present ; (in law) not constituting an accession to previous property, but possessed from time immemorial, and therefore with- out documentary proof. — Andgamopdbhoga (°ma- up°), as, m. enjoyment of such property. An-dgamishyat, an, anti, at, one who will not approach. An-dgamya, as, d, am, unapproachable, unattain- able. An-dgdmin, i, ini, i, not coming, not arriving; not future, not subject to returning; (I), m. epithet of the third among the four Buddhist orders. An-dgdmuka, as, d am, not in the habit of coming, not likely to come. ■sRin* an-dgas, ds, ds, as, sinless, blame- less; conferring sinlcssncss or bliss. — Andgds-tva, am, n., Ved. sinlcssncss. — Anago-luilyd, f. murder of an innocent person. ^TTr^TTTT an-ddarunu, am, n. or better an-dfdra, as, m. improper behaviour; departure from that which is customary or right. An-addra, as, d, am, or anadartn, i, ini, i, improper in behaviour ; regardless of custom or pro- priety or law ; unprincipled. ■ahankrita. ^RT*THrT an-dmayat. Y? fWT an-dddrya-bhogina, as, d, am, unfit or improper for a spiritual teacher to eat or enjoy. YMTsTR an-djnapta, as, a, am (rt .jha), not commanded. — Andjiiapta-kdrin, i, ini, i, doing what has not been commanded. r| ( jt TrT an-ajhdta, as, a, am, unknown, surpassing all that has ever been known. an-ddhya, as, d, am, not wealthy, poor. — An-adhyam-bhavishiiu, us, us, u, not be- coming wealthy; becoming poor(?). ^VTTTTrr an-dtata, as, d, am, not stretched or strung (as a bow). YT^TfrPiT an-dtapa, as, m. freedom from the blaze of the sun ; shade ; coolness. 'iH>-frff?‘ an-dtura, as, d, am, Ved. free from suffering or weariness ; well. •et 1 ct-fjT an-dtman, a, m. not self, an- other ; something different from spirit or soul ; (a, a, a), not spiritual, corporeal ; destitute of spirit or mind. — An-atma-jna, as, d, am, destitute of spi- ritual knowledge or true wisdom. — Anatma-pratya- vekshd, f. (with Buddhists) reflection that there is no spirit or self. — An-atma-uat, an, ati, at, not self-possessed ; (vat), ind. unlike one’s self. An-dtmalca, as, a, am, (with Buddhists) unreal. An-atmanina, ds, a, am, not adapted to self; disinterested. An-atmya, as, a, am, impersonal ; (am), n. want of affection for one’s own family. an-dtyantika, as, i, am, not perpetual, not final ; intermittent, recurrent. aSHTTg a-nbtlia, as, a, am, having no master or natural protector ; widowed ; fatherless ; helpless, poor ; (am), n., Ved. want of a protec- tor, helplessness. — Anatha-pinda-da or a-natlia- pindika, as, m. (‘giver of cakes or food to the poor’), N. of a merchant, in whose garden Sakyamuni used to instruct his disciples. — Andtha-sab/ia, f. a poor- house. a-ndda, as, m. absence of sound (in pronouncing aspirated letters). A-nddin, i, ini, i, not sounding. ■et *1 1 d, I H an-ddaddna, as, d, am, not accepting. aHVrnjT an-ddara, as, m. disrespect, con- temptuous neglect; (as, d, am), Ved. not awe- struck, calm ; indifferent. An-ddarana,am, n. disrespectful behaviour, neglect. An-ddarin, i, ini, i, disrespectful, irreverent. YHlfff an-ddi, is, is, i, having no begin- ning, existing from eternity. — Anddi-tva, am, n. state of having no beginning. — An-ddi-nid/iana, as, a, am, having neither beginning nor end, eternal. — Anddi-mat, an, ati, at, having no beginning. — An-adi-madhyanta ( dhya-an '), as, d, am, having no beginning, middle or end. — Anady- ananta, as, a, am, without beginning and without end. — An-adyanta, as, d, am, without beginning and end ; (as), m., N. of Siva. an-adishta, as, d, am, not indi- cated ; not commanded or instructed ; not allowed. an-bdinava, as, d, am, faultless. an-ddrita, as, d, am, not respected, disrespected, despised. An-ddritya, ind. without respecting, regardless of. YTJTII^TI an-adeya, as, a, am, unfit or improper to be received, unacceptable, inadmissible. VTiTTffUloItT anddesa-kara, as, a, am, doing what is not commanded or not allowed. ■*SMl£I l. an-ddya, as, a, am, — an-ddi, having no beginning. vtriitl 2. an-ddya, as, a, am, — an-adya, not eatable. an-adhrish, k, k, k (rt. dhrish), Ved. not checking. An-adhrishta, as, a, am, Ved. unchecked, unim- paired, invincible, perfect. An-adhrishti, is, m. (‘ superior to any check’), N. of a son of Sura; also of a son of Ugrasena and general of the Yadava. An-adhrishya, as, a, am, Ved. invincible, not to be meddled with. YPTPTfT an-dnata, as, a, am, Ye d. unbent, not humbled ; (as), m., N. of a Rishi. an-bnukritya, as, u, am (rt. kri with dnu for anu), Ved. inimitable, unparalleled. an-anuda, as, a, am (rt. da with dnu for anu), Ved. not giving way, unyielding, obstinate; unaided (?), unsurpassed in giving (?). an-anudishta, as, d, am (rt. dis with dnu for anu), Ved. unsolicited. an-dnupurvya,am, n. separation of the different parts of a compound word by the intervention of others; the not coming in regular order, tmesis. — An-anupurvyasamhita, f. the manner of constructing a sentence with the above tmesis. an-anubhuti, is, f., Ved. inat- tention, neglect ; (tayas), pi. neglectful or irreligious people. ’-*1 «iTO«T an-upad, t, f. absence of misfor- tune or calamity. ’-H »i IM ej un-dpanna, as, u, am, not realized, unattained. h *1 mTVf an-bpana, as, m., N. of a prince, son of An-ga. an-api, is, is, i, Ved. having no kindred or friends (epithet of Indra). --x r| l^ft| ri an-apuyita, as, a, am, Ved. not stinking. an-dpta, as, d, am, unattained, un- obtained ; unsuccessful in the effort to attain or obtain ; not apt, unfit ; (as), m. a stranger. An-apti, is, f. non-attainment. An-apya, as, a, am, unattainable, unobtainable. ff an-dpluta, as, d, am, unbathed, unwashed. — An-aplutdnga ( ta-an°), as, a or t, am, having an unwashen body. vnTT'TTV an-bbbdha, as, a, am, free from obstacles or troubles. a>M i*rfa»T an-dbhayin, i, ini, i, Ved. fear- less (epithet of Indra). an-dbhu, its, its, u, Ved. neglectful, disobliging, irreligious. fc|o|i an-dbhyudayika, as, i, am, in- auspicious, ill-omened, unlucky. YT H i HH a-naman, d, d, a, nameless; in- famous ; (a), m. the ring-finger. — Anama-tva, am, n. namelessness. A-namaka, as, a, am, nameless, infamous; (as), m. the intercalary month ; (am), n. piles, hemorrhoids. A-namikb, f. the ring-finger. an-dmaya, as, a, am, free from disease, healthy, salubrious; (as), m. Siva; (am), n. health. An-dmayat, an, anti, at, Ved. not causing pain, not hurting ; (t), n., Ved. health. *PTTITfa<3' an-amayitnu. an-ikshu. 29 An-amayitnu, us, us, u, Ved. salubrious, curative. ^TUTZa-ndmin, i, ini, i, Ved. unbending. A-namya, as, a, am, impossible to be bent. ’M r||Um an-dmisha, as, a, am, without flesh ; bootless, profitless. ^TTnpiI an-dmrina, as, a, am, Ved. having no enemy that can injure. vHi^IT an-amrita, as, a, am, immortal. »u I h ofi a-ndyaka, as, a, am, having no leader or ruler, disorderly. ’JTHUTd an-dyata, as, a, am, unchecked, unrestrained ; not propped or supported ; close, con- tinuous, unseparated ; unextended, having no length. ’JHTfldrf an-dyatana, am, n. that which is not really a resting-place or an altar ; (as, a, am), having no resting-place or altar. — Anayatana-vat, an, ati, at, = the last. an-dyatta, as, a, am, independent, uncontrolled . — Anbyatta-vritti, is, is, i, having an independent livelihood. — Anayattavritti-ta, f. in- dependence. vHRWIU an-dyasdgra ( °sa-ag° ), as, a, am, having no iron point. an-dydsa, as, m. absence of ex- ertion, facility, ease, idleness, neglect ; (as, a, am), easy, ready; (ena), ind. easily. — Anayasa-krita, as, a, am, done readily or easily ; (am), n. an infusion prepared extemporaneously (in medicine). vHttpf an-dyudha, as, d,am,\e d. weapon- less ; having no implements (for sacrifice). vHlJRT an-byusha, f. or an-byus, f., N. of the mother of Bala and Vritra. An-dyushya, as, a, am, not imparting long life, fatal to long life. vt I *(T an-arata, as, a, am, eternal; (am), ind. eternally. ’M M l 0*1 1. an-arabhya, as, a, am, improper or impracticable to be commenced or undertaken. — Anarabhya-tva, am, n. impossibility of being commenced. 2. an-arabhya, ind. without commencing: this is used in compounds in the sense ‘ detached thus, an- arabhya-vada, as, m. a detached remark (upon sacrifices, &c.) ; anarabhyadhita ( 'ya-adh° ), as, a, am, taught or studied or read as a detached subject (not as part of a regular or authoritative treatise). An-arambha, as, m. absence of beginning, non- commencement, not attempting or undertaking ; (as, a, am), having no commencement. an-arambana, as, a, am, Ved. (for analambana) having no support. •uf «i i an-arambhana, as, a, am, Ved. without support (?), or intangible (?). 'h rt itj st an-aruhya, ind. not having sur- mounted. an-arogya, am, n. sickness ; (as, a, am), unhealthy. — Androgya-kara, as, a or i, am, unwholesome, unhealthy, causing sickness. ■«i 1 *1 ^ an-drjava, am, n. crookedness, moral or physical ; disease. an-artava, as, i, am, unseasonable. d lfrq t|1 r| an-artoijina, as, a, am, unfit or unsuitable for a priest. C. _ an-arya, as, a, am, not respectable, vulgar, unworthy, inferior, bad, vile; destitute of Aryas ; (as), m. not an Arya. — Anbrya-karmin, t, m. doing work unbecoming an Arya or becoming only a non-Arya. — Anarya-ja, as, a, am, of vile or unworthy origin ; (am), n. Agallochum, being a pro- duce of the country of MIeWhas or barbarians. — An- arya-jushta, as, a, am, practised, observed, or pos- sessed by men who are not Aryas. — Andrya-td, f. or anarya-tva,am, n. vileness, unworthiness, baseness. — Andrya-tikta, as, m. a medicinal plant, a kind of Gentian (Gentiana Cherayta Rox). An-aryaka, am, n. Agallochum or Aloe wood (Aquila Agallocha Rox). ■dHId an-brsha, as, i, am, not referring or belonging to a Rishi or to the genuine text of a Vedic hymn ; e. g. the word iff, added for grammatical purposes in the Pada-pJtha to certain words, which in the SamhitS-pStha are not followed by if/; not applied to a Rishi, not added to his name, as an affix. An-arsheya, as, i, am, the same as the last. an-dlamba,as,d,am, unsupported, without stay or support ; (as), m. want of support ; despondency. An-dla mbana, as, d, am, unsupported ; desponding. An-alambi, f. Sfiva’s lute. An-dlambukd or an-alambhuka, f. a woman during menstruation. wranr an-albpa, as, a, am, reserved, taciturn ; (as), m. reserve, taciturnity. vt >1 1 rttfVrT an-blo6ita, as, a, am, unseen, unbeheld ; unweighed, unconsidered, rash, imprudent. An-alotya, ind. not having considered. 'SHi'-ftfl nn-avaya, as, as, am, Ved. un- yielding, not desisting,. an-dvarti, is, f. non-return, i. e. final emancipation. See an-avrit below. an-dviddha, as, a, am, not wounded, unhurt, unmoved by. 'H H 1 1 q c-Sr(Tf? frf an-ahuti, is, f. non-sacrificing; a sacrifice unworthy of its name. an-dhuta, as, a, am, uncalled, uninvited. — Andhutapajalpin (°ta-up°), i, m. an uncalled-for boaster. — Andhutopavixhta (°ta-up°), as, a, am, seated as an uninvited guest. an-ahldda, as, m. absence of joy ; (as, a, am), gloomy, not cheerful. An-ahladita, as, a, am, not exhilarated. a-nihsasta, as, a, am, unpraised. ^TffTRPTtTTT a-nikamatas, ind. involun- tarily, unintentionally. ^rfH^TfT a -niketa or a-niketana, as, a, am, houseless. ^rfrffmntr a-nikshipta-dhura, as, m., N. of a Bodhisattva or deified Buddhist saint. vi f«i VJ an-ikshu, us, m. not (true) sugar- cane ; a sort of long grass or reed, Saccharum Sponta- neum. (An may here denote ‘comparison,’ see 3. a.) I 30 a-nigirna. SHHt5’*|Tfv anila-vyadhi. a-nigirna, as, a, am, not swal- lowed, not supplied (as an ellipsis). a-nigraha, as, a, am, unrestrained ; (as), m. non-restraint; non-refutation; not owning one’s self refuted. — Anigraha-sthdna, am, n. (in philosophy) occasion of non-refutation. VTRWV a-nighdteshu ( °ta-ishu ), us, m., N. of a man (having arrows that strike no one) . wf*T3:rtT un-ingya, as, a, am, not divisible ; a word not divisible. an-i661ia or an-Mhaka, as, a, am, or an-i6£hat, an, anti or ati, at, or an-iddhu, us, us, u, or a’nAMhuka, as, a, am, undesirous, averse, unwilling ; not intending. AnAddha, f. absence of wish or design, indifference. Trfjpr* a-nijaka, as, a, am, not one’s own, belonging to another. ^rffTiT anita, as, a, am (etym. doubtful), destitute of. — Anita-hha, f., Ved. not endowed with splendor, N. of a river (?). 'X Pti rd a-nitya, as, a, am, not everlasting, transient ; occasional, incidental ; irregular, unusual ; unstable ; uncertain ; (am), ind. occasionally. — Ani- tya-karman, a, n. or anitya-kriya, f. an occasional act of worship, sacrifice for a special purpose. — Ani- tya-ta, f. or anitya-tva, am, n. transient or limited existence. — Anitya-datta or anitya-dattaka or ani- tya-datrima, as, m. a son surrendered by his parents to another for temporary or preliminary adoption. — Anitya-pratyaveksha, f. (Buddhist) consciousness that all is passing away. — Anitya-bliava, as, m. transitoriness. — Anitya-sama, as, a, m. f. sophism, consisting in generalizing what is exceptional (as perish- ableness). — Anitya-sama-prakarana, am, n. a sec- tion in the Nyaya discussing that sophism. — Anitya- samdsa, as, m. a compound, the sense of which may be equally expressed by resolving it into its constituent parts. vtP»ir;M a-niddna, as, a, am, causeless, groundless. a-nidra, as, a, am, sleepless, awake ; (a), f. sleeplessness. A-nidrita, as, a, am, not asleep, awake. a-nidhrishta, as, a, am, unchecked, unsubdued. -■Hfrilfl an-idhma, as, a, am, having or requiring no fuel. an-ina, as, a, am, Ved. having no master. a-nindita, as, a, am, irreproach- able, not despised, pious, virtuous, free. A-nindya or a-nindaniya, as, a, am, unblam- able, faultless. an-indra, as, d, am, deprived of Indra ; dispensing with or disregarding Indra. un-indriya, am, n. that which is not the senses, the soul, the reason. 'xPriMtHM ii-nipadyamdna, as, d, am, not falling down (to sleep), untiring. '.mTh HlfT u-nipata, as, in. (not a fall), con- tinuance of life. '-HfriMol a-nipuna, as, a, am, unskilled, not clever or conversant. 'STITTS a-nibaddha, as, d, am, not tied down, not bound, unattached, incoherent, uncon- nected. — AnUmdtlha-praldpin, i, ini, i, chattering incoherently, talking at random. ^TTV a-nibddha, as, a, am, unob- structed, unlimited ; (as), rn. liberty. VTR^rT a-nibhrita, as, a, am, not private, not reserved, immodest, bold, public. a-nibhrishta, as, a, am, Ved. unabated ; unimpaired ; undefeated. — Anibhrishta- tavi hi, is, m.,Ved. having unabated power. ’-1 fri an-ibhya, as, a, am, not wealthy. ^{fiJH^animan, a, m. a mote. See animan. RfvjufRTT a-nimantrita, as, a, am, un- invited. — A-nimantrita-bhojin, i, ini, i, eating without being invited. RfWfT a-nimdna, as a, am, Ved. un- bounded, immense. vsf?rf*ni a-nimitta, as, a, am, having no adequate occasion, causeless, groundless ; (am),n. absence of an adequate cause or occasion, groundlessness. — Ani- mitta-tas, ind. groundlessly. — A-nimitta-nirdkrita, as, a, am, groundlessly rejected. — Animittarlinga- ndda, as, m. (unaccountable loss of distinct vision) ; N. of an ophthalmic disease, ending in total blindness, perhaps amaurosis. ’H fri fitf a-nimish, f., Ved. absence of winking (only used in ace. and inst. cases). — Ani- misham or animisha or animesham, ind., Ved. without winking, i. e. vigilantly or incessantly. A-nimisha or a-nimesha, as, d, am, not wink- ing, looking steadily, vigilant ; open as eyes or flowers; (as), m. not winking ; a god ; a fish. — Animishaksha (°sha-ak°), as, i, m. f. one whose eyes are fixed. — Animishadarya (°sJui-dd'J), as, m., N. of Vrihas- pati. Animishiya, as, a, am, relating to those who do not wink (i. e. to the gods). ’-Sfrihri n-niyata, as, a, am, not regulated, uncontrolled, not fixed, uncertain, unrestricted, irregu- lar, casual. — A-niyata-punska, f. a woman irregu- lar or unchaste in conduct. — Aniyata-vritti, is, is, i, having no fixed or regular employment or income. — Aniyatdnka (°ta-an°), as, m. (in arithm.) an indeterminate digit. — A-niyatdtman (° ta-at° ), a, m. one whose self or spirit is not regulated or under proper control. A-niyama, as, m. absence of control or rule or fixed order or obligation, unsettledness ; indecorous or improper conduct ; uncertainty, doubt ; (as, d, am), having no rule, irregular. A-niyamita, as, a, am, having no rule or law; irregular. •>Hfribrh a-niyukta, as, a, am, not ap- pointed, not authoritative ; (as), m. an assessor at a court who has not been formally appointed and is not entitled to vote. A-niyogin, i, ini, i, not attached or clinging to. ■cl frit an-ira, as, d, am, Ved. destitute of food (or vigour?), or of a sacrificial offering; (a), f. want of food (languor ?). ’HfaTrafTTPT a-nirdkarishnu, us, us, u, not obstructive, not censorious. A-nirdkfita, as, d, am, unobstructed. a-nirukta, as, d, am, unuttered, not articulated, not clearly explained, unspeakable, not plain, vague. — Anirukta-gana, am, n. indistinct singing; humming (of hymns), a particular mode of chanting the Sflma-vcda, a-niruddha, as, d, am, unob- structed, ungovernable, self-willed ; (as), m. a spy, a secret emissary (?); the son of Pradyumna, a form of Kama, and husband of Ush.l ; Siva ; N. of an Arhat contemporary of Sakyamuni ; N. of a descendant of Vrislmi; (am), n. the rope for fastening cattle. — A- niruddha-patha, am, n. an unobstnicted path ; the atmosphere, ether. — A-ninuldha-bhavini, f. Ani- ruddha’s wife. a-nirupita, as, a, am, not de- termined, undefined. * fa fad a-nirjita, as, a, am, unconquered, un vanquished. vrfwg a-nirnaya, as, m. uncertainty, want of decision. A-nirnila, as, a, am, unascertained, undetermined. A-nirneya, as, a, am, not to be decided. a-nirdasa or a-nir-dasaha ( °sa - ah°), as, a, am, within the ten days of impurity after childbirth or a death ; (am), ind. = preceding, used adverbially. a-nirdishta, as, a, am (rt. dis), unexplained, undefined. A-nirdeda, as, m. absence or unsatisfactoriness of rule or direction. A -nir-dedya or a-nirdidya, as, a, am, undefin- able, inexplicable, incomparable. RfwfOT a-nirdharita, as, a, am, unde- termined, unascertained, undefined. A-nirdhdrya, as, d, am, undeterminable, not to be agreed upon. a-nirbhara, as, a, am, little, slight, 'igbri ^ ’xfr|*frf a-nirbheda, as, m. (the act of not blurting out), not revealing. ’-4 friHoS a-nirmala, as, a, am, dirty, foul. turbid. A-ninnalya, f. aplant(Mendicago Esculents, Rox). a-nirlodita, as, a, am, not carefully looked at, not considered. a-nirvadaniya or a-nirvadya. as, d, am, unutterable, indescribable; improper to be mentioned. •ui (V|M aHT»T a-nirvartyamdna, as, a, am, not being brought to a close. ’'jrMnn a-nirvhna, as, a, am, unextin- guished. fr| -5 1 g a-nirvaha, as, m. non-accom- plishment, non-completion ; inconclusiveness ; insuffi- ciency of income, the state of being straitened in means. A-ntrvahya, as, a, am, difficult to be managed. a-nirvinna, as, a, am, not down- cast. A-nirvid, t, t, t, free from causes of depression. A-nirveda, as, m. non-depression, self-reliance. a-nirvrita or a-nirvritta, as, d, am, unaccomplished, unfulfilled ; discontented ; unhappy, ill at ease, unquiet, discomposed. A-nirvnti or a-nirvritti, is, f. incompleteness, discontent, misery. a-nirvefa, as, a, am, destitute of employment, wretched. VTHcA anila, as, m. (fr. rt. an, cf. Irish anal), air or wind, considered also as a deity ; one of the subordinate deities, forty-nine of whom form the class of Anilas or winds ; one of the eight demi-gods. called Vasus ; wind, as one of the humors or rasas of the body ; rheumatism, paralysis, or any affection re- ferred to disorder of the wind ; N. of a Rishi and other persons ; the letter y ; the number forty-nine ; (f), f. the fifteenth Nakshatra(?). — Anila-kumdra, as, m. pi. among the Jainas, a class ofdeities. — Anila-ghna, as, i,am, or anila-han, ha,-ghni, ha, or anUa-hrit, t, t, t, or anilapaha ( ia-ap°), as, a, am, curing dis- orders arising from wind. — AnUa-glmaka, as, nr. a large tree (Terminalia Belcrica). — A nila-]mryaya or anila-paryaya, as, m. pain and swelling of the eye- lids and outer parts of the eye. — Anila-prakriti, is, is, i, having an airy or windy nature. — Anila-vyadhi, anila-sakha. anu-kalpa. 31 is, m. derangement of the (internal) wind. — Anila- sakha, as, m„ N. of fire (the friend of wind). — Anilatmaja (da-df), as, m. the son of the wind, Hanumat or Bhlma. — Anildntaka (°la-an°), as, m., N. of a plant, IirgudT or An-gira-pushpa (wind-de- stroying). — Aniliimaya ( °la-am° ), as, m. morbid afTection of the wind, flatulence, rheumatism. — Anild- yana ( °la-ay° ), am, n. way or course of the wind. -.Anilddiu (°la-ad°), i, ini, i, fasting, lit. feeding on the wind. ifv a-nilambha-samhdhi, is, in. (i.e. unpropped meditation), N. of a peculiar kind of meditation among Buddhists. vtf'irtMn a-nilayana, as, a, am, having no (fixed) home. a-nilodita. See anirlodita. a-nilodita, as, a, am, inex- perienced. a-nivartana, as, a, am, not turning away, firm, steadfast; improper to be abandoned, right. A-nivartin, i, ini, *, not turning back, brave, not returning. — Amvarti-tva, am, n. not turning back, brave resistance. a-nivarita, as, a, am, unchecked, unimpeded, unopposed, unforbidden. A-nivarya, as, a, am, not to be warded off, in- avertible, unavoidable, irresistible. *r*f«*T*w « -nivisamana, as, a, ant, Ved. not retiring to rest, restless. sstfH'Jn a-nivrita, as, a, am, tmchecked, not impeded. a-nivedita, as, a, am, untold, un- mentioned. — Anicedita-vijiidta, as, a, am, known without being told. A-nivedya, ind. not having announced. -nivesana, as, a, am, Ved. having no place of rest. ^rfjr^T a-nisa, as, a, am, Ved. nightless, i.e. sleepless, uninterrupted, incessant. — Anidam, ind. incessantly. A-nidita, as, a, am, Ved. incessant. — Anidita- sarga, as, a, am, Ved. having an incessant flow. a-nisdita, as, a, am, unascer- tained, not certain. A-nidditya, ind. not having ascertained. aH i>f^ dq a-nisdintya, as, d, am, not to be comprehended (by thought), inconceivable. frnnya- nishanga, as, a, am, Ved. having no quiver, unarmed. ’-M MtN a-nishavya, as, a, am, Ved. not to be killed. a-nishiddha, as, a, am, unpro- hibited, unforbidden. A-nisheddhra, as, a, am, Ved. unimpeded, un- checked. m an-ishu, us, us, u, having no arrows, having bad arrows. a-nishkrita, as, a, am, not done with, unfinished, not settled. — Anishkritainas (°fa- en°), as, as, as, having one’s guilt not settled, i. e. unexpiated. wfv=T? i. an-ishta, as, a, am (rt. ish), un- wished, undesirable, disadvantageous, disagreeable, un- favourable ; bad, wrong, evil, unlucky, ominous ; (a), f. a plant, Sida Alba ; (am), n. evil, detriment, disad- vantage, calamity, crime — Anishta-graha, as, m. an evil planet. — Anishta-dushta-dhi, is, is, i, having an evil and corrupt mind. — Anishta-prasanga, as, m. connection with a wrong object or a wrong argument or a wrong rule. — Anishta-phala, am, n. evil result. — Anish(a-daitka, f. foreboding or fear of evil or misfortune. — Antshfasudaka, as, ilea, am, forebod- ing evil, ominous. — Anishta-hetu, us, m. an evil omen. — An-ishtapadana ( °(a-dp° ), am, n. not ob- taining what is desired or (ft. anishta and apadana) obtaining what is not desired. — An-ishfdpti (°ta-ap°), is, f. = preceding. — Anishtddansin (°ta-ad°), i, ini, i, indicating or boding ev\\. — Anishtotprekshana (° ia-uf ), am, n. expectation of evil. 2. an-ishta, as, a, am (rt. yaj), not offered in sacrifice, not honoured with a sacrifice. An-ishtin, i, m. one who does not sacrifice or has not sacrificed. VT a-nishtrita, as, a, am, Ved. un- hurt, unchecked. ’srf-iwT a-nishtha, f. unsteadfastness, un- steadiness. a-nishthura, as, a, am, not harsh, not scurrilous. a-nishndta, as, a, am, unskilled. a-nishpatti, is, f. non-accom- plishment, incompletion. A-nishpanna, as, a, am, imperfect, incomplete. -nish-pattram, ind. so that the arrow does not come out (on the other side), i. e. not with excessive force. a-nisarga, as, a, am, unnatural, unnaturally affected. a-nistabdha, as, a, am, not ren- dered immoveable or stiff ; not paralysed ; not fixed. a-nistirna, as, a, am, not crossed over ; not set aside ; not rid of ; unanswered, unrefuted. — Anistirnabhiyoga ( °na-abk° ), as, m. (a defendant) who has not yet (by refutation) got rid of a charge. anika, as, am, m. n. (fr. rt. an), face; appearance, splendor; edge, point; front, row, array, march; army, forces; war, combat. — Anika- rat, an, m., Ved. having a face, or constituting the face, or occupying the front or foremost rank (epithet of Agni). — Anika-vidarana, as, m. (shatterer of armies), N. of a man. — Anika-das, ind. in rows or marching columns. — Anika-stha, as, m. a warrior or combatant ; an armed or royal guard, a sentinel ; the trainer of an elephant, an elephant-driver ; a mark, a sign, signal ; a military drum. Anikini, f. an army, a host, forces ; a certain force ; three Camus or one-tenth of an AkshauhinT, i.e. a com- plete army; 2187 elephants and as many cars, 6561 horses, and 10935 foot; a lotus. ’^nrfanVF an-ikshana, am, n. not seeing or looking at. a-nida, as, a, am, not low, decent, respectable; not pronounced with the Anudatta accent. — A-nidanuvartin (°da-an°), i, ini, i, not keeping low company ; (i), m. a faithful lover or husband. A-nidi-dardin, i, m., N. of a Bauddha saint (?). Anidais, ind. not in a low voice, loudly. a-nida, as, a, am, having no nest or settled abode, i. e. incorporeal ; (as), m. an epithet of Agni or fire. wrfk 1. a-niti, is, f. impropriety, im- morality, injustice ; impolicy, foolish conduct, indis- cretion. — Aniti-jna, as, a, am, or aniti-vld, t, t, t, clever in immoral conduct or (fr. a and nitijna) ignorant of morality or policy, not politic or discreet. WHlfT 2. an-iti, is, f. freedom from a calamitous season. an-idrisa, as, i, am, unlike, dis- similar. ’snflf'sw an-ipsita, as, a, am, undesired. a -nirasana ( a-nir-rasana ), as, a, am, not destitute of a waistband. un-isa, as, a, am, one who has not a lord or superior, paramount ; powerless, unable ; (as), m. Vishnu ; (a), f. powerlessness, helplessness. — Anida-tva, am, n. powerlessness. An-idvara, as, a, am, without a superior; un- checked, uncontrolled, paramount ; without power, powerless, unable ; not belonging to the deity ; athe- istical. — Anidvara-ta, f. or anidvara-tva, am, n. absence of a supreme ruler. — An-idraru-vadin, i, m. an atheist, one who denies a supreme ruler of the universe. an-iha, as, a, am, listless, indifferent; (as), m., N. of a king of Ayodhya. An-iha, f. indifference, apathy, disinclination. An-ihita, as, a, am, disagreeable, displeasing, un- wished ; (am), n. displeasure. a-wiZa, Ved. See a-nida. ^1. anu, us, vi, u. See anu. 2. anu, us, m., Ved. man; N. of a king, one of Yayati’s sons; (possibly) N. of a non- Aryan tribe. ^3 3. anu, ind. as a prefix to verbs and nouns, expresses after, along, alongside, lengthwise, near to, under, subordinate to, with. (When prefixed to nouns, especially in adverbial compounds) it implies repetition, according to, seve- rally, each by each, orderly, methodically. (As a separable preposition, with accusative) after, along, over, near to, through, to, towards, at, according to, in order, agreeably to, in regard to. (As a separable adverb) after, afterwards, thereupon, again, further, then, next. anu-ka, as, a, am, lustful (fr. anu- kam, q. v. ; or, according to others, ft. 3. anu with affix ka). anu-kath, cl. 10. P. -kathayati, -yitum, to relate after (some one else) ; to repeat (what has been heard). Anu-kathana, am, n. orderly narration, dis- course, conversation. Anu-kathita, as, a, am, related, repeated. anu-kaniyas, an, asi, as, the next youngest. THrjattH anu-kam, Caus. P. -kamayati, -yitum, to desire. Anu-ka, as, a, am, libidinous ; see s. v. above. Anu-kama, as, m., Ved. desire; (as, d, am), according to one’s desire, agreeable ; (am), ind. as desired, at pleasure ; wish after wish (?), after one’s wish(?). — Anukdma-krit,t, t, f, Ved. fulfilling one’s desire. Anukamina, as, m. one who acts as he pleases. anu-kamp, cl. x. A. -kampate, -pitum, to sympathize with, compassionate : Caus. -kampayati, -yitum, =the same. Anu-kampaka, as, m. (sympathizer), N. of a king; (as, a, am), (at the close of compounds) sympathizing with, compassionating. Anu-kampana, am, n. or anu-kampa, f. sym- pathy, compassion. Anu-kampayin, i, ini, i, condoling. Anu-kampita, as, a, am, compassionated. — Anu- kampitatman (r'ta-dt°), d, a, a, having a compas- sionate spirit. Anu-kampin, i, ini, i, sympathizing with, com- passionating. Anu-kampya or anu-kampaniya, as, a, am, pitiable, worthy of sympathy ; (as), m. an ascetic ; a courier. ^T»JoR% anu-karsha. See under anu-krish. anu-kalpa. See under 41^. 32 anu-giti. ^vfohTS anu-kanksh. anu-kanksh, cl. i. P. A. -kdn- leshati, -te, -kshitum, to long for, desire, seek. Anu-kanksha, f. desire after. Anu-kdnkshin, l, ini, i, longing for. anu-kala, as, a, am, opportune, occasional ; (am), ind. opportunely, occasionally, on a proper occasion. anu-kirtana. See anu-krit. •dH'gifWrr anu-kuhiita, as, a, am, bent, made crooked. anu-kush, el. 9. P. -kushndti, -koslntum, to pull or drag along (to lift?). anu-kvj, cl. 1. P. -kujati, -jitum, to follow in cooing or singing or groaning. ^PT ■=5ic3 anu-kula, as, a, am, following the bank (Jcula), slope or declivity, according to the current, favourable, agreeable ; conformable to ; friendly, kind, well-disposed ; (as), m. a faithful or kind and obliging husband ; (a), f. Croton Polyandrum ; N. of a metre ; (am), n. favour, kindness (often in an ironical sense). — Anukula-ta, f. concord, good-will, favour, con- formity, consent ; prosperity. — Anukula-nayaka, as, m. a kind husband or lover. — Anukiila-vdyu, us, m. a favourable wind. Anukulaya, nom. P. anulculayati, -yitum, to act in a friendly way. anu-kri, cl. 8. P. or poet. A. -karoti, -kurute, -kartum, to do afterwards, to follow in do- ing, imitate, equal, requite, adopt : Caus. -kdrayati, -yitum, to cause one to imitate. Anu-ka/ra, as, a, am, imitating; (as), m. an assistant. Anu-karana, am, n. imitation, following an ex- ample ; resemblance, similarity. Anu-kartrl, ta, tri, tri, an imitator, imitating; (ta), m. a mimic, actor, performer. Anu-karman, a, n. imitation ; a subsequent rite or ceremony. Anu-kara, as, m. imitation, resemblance. Anu-kdrin, i, ini, i, imitating, an imitator, acting, mimicing. Anu-kdrya, as, a, am, fit to be imitated or (dramatically) acted ; (am), n. subsequent business ; subsequent day (?). Anu-krita, as, a, am, copied, imitated, made or done like. Anu-krlti, is, f. imitation, a copy, compliance. Ami-lcritya, as, a, am, fit to be imitated or represented. Anu-kriya, f. imitation, doing anything subse- quently or in like maimer ; a subsequent rite. Anu-kri, f. a subsequent rite or ceremony. anu-krit, cl. 6. P. -krintati, -karti- turn, to go on ghattering or destroying. anu-krip, cl. 6. A., Ved. -kripate, to mourn; nom. A. -kfipaynte, -yitum, to com- passionate, condole with. ann-krish, cl. x. P. -karshati, -karshtum or -krashtum, to drag after one’s self, attract: Caus. - karshaiyati , -yitum, =the same; to subject. Anu-karsha, as, m. or nnu-karsliana, am, n. attraction, drawing ; invoking, summoning by incan- tation ; the bottom or the axle-tree of a carriage ; grammatical attraction ; including a subsequent in a preceding rule ; lagging behind in a ceremony ; de- layed performance of a duty. Anu-karshan, d, m. the bottom of a carriage. Anu-kri sht a, as, d, am, attracted ; included or implied in a subsequent rule. ’-8 *1 ^ anu-kfi, cl. 6. P. -kirati, -karitum, -ritu/m, to scatter along, to crowd : Pass, -kiryalc, to become crowded or filled. Anu-kirna, as, a, am, crowded. 4 rf anu-krit, cl. 10. P. -kirtayati, -yitum, to relate after (or in order), to narrate. Anu-kirtana, am, n. act of proclaiming or pub- lishing. anu-klrip, cl. 1. A. -kalpate, -kalpltum, -kalptum, to follow duly : Caus. -kalpa- yati, -yitum, to get (others) to follow or imitate duly. Anu-kalpa, as, m. permission to adopt an alter- native or substitute, as “ instead of Kusa grass you may use Durba.” Anu-kalpita, as, a, am, followed, attended. an-ukta, as, a, am (rt. vad), un- uttered, unsaid, unheard of, extraordinary. — Anukta- nirmitta, am, n. a reason which is unuttered or un- heard of or extraordinary ; (as, a, am), having such a reason. An-ukti, is, f. the not speaking, improper speech. an-uktha, as, d, am, Ved. hymn- less, not singing hymns. pft<=h*«=l anu-krakada, as, a, am, serrated, dentated like a saw. anu-krand, cl. 1. A. -krandate, -ditum, to shout or cry after one. ’8 ri ffi*T anu-kram, cl. 1. P. -krdmati, -kramitum, to go on, go after, follow ; to go through in order, enumerate, supply with an abstract or index. Anu-krama, as, m. succession, arrangement, order, method ; an index showing the successive contents of a book ; (am), ind. in due order. Anu-kramana, am, n. proceeding methodically or in order; following. Anu-kramanika or anu-lcramani, f. a table or chapter of contents, especially of the collection of hymns &c. in Vedic books. Anu-krdnta, as, a, am, gone over, read, or done in due order. anu-krid, cl. 1 . A. -kridate, -ditum, to play. anu-krus, cl. 1. P. -krosati, -kroshtum, to shout at : Caus. -kroiayati, -yitum, to join in lamenting, show sympathy. Anu-kros'a, as, m. tenderness, compassion. ri khu*T anu-kslianam, ind. momentarily, perpetually, every instant. «J ri anu-kshattri, ta, m. the door- keeper’s or charioteer’s mate or attendant. anu-kshapam, ind. night after night. ■et rj bj x anu-kshar, cl. 1. P. -ksharati, -ritum, to flow into or upon. anu-kshi, cl. 6. P., Ved. - kshiyati , -kshetum, to overspread, reach : Pass, -kshiyate, to decay or vanish gradually. ~ • ’8 ri Kief anu-kshetra, am, n. stipend (in commutation probably of the proceeds of an endow- ment) given to temple-servants in Orissa. anu-khahja, as, m., N. of a country. ■eHJogT anu-khya, cl. 2. P., Ved. -khydti, -turn, to descry. Anu-kliydti, is, f. act of descrying or revealing or reporting. Anu-kliyatri, ta, m. a discoverer, revealer, re- porter. anu-yanyam, ind. along the Ganges. WRT anu-gan, cl. 10. P. -ganayati, -yitum, to count over. Anu-ganita, as, a, am, counted over. Anu-ganitin, i, ini, i, one who has counted over. anu-gam, cl. 1. P. -gaddhati, -gan- tum, to go after, follow, seek, approach, visit, arrive ; to practise, observe, obey, imitate ; to enter into ; to die out, be extinguished : Caus. -gamayati, -yitum, to imitate, cause to die out. Anu-ga, as, a, am, going after, following, cor- responding with, adapted to ; a companion ; a follower, a servant ; (at the close of compounds) having fol- lowers, as balanuga, haring a force following him, i. e. leader of a force or army ; (a), f., N. of air Apsaras. Anu-gata, as, a, am, followed (lit. or fig.), as by a dependant ; covered (as by a dress hanging behind) ; following ; a follower ; acquired ; extinguished ; tally- ing with ; (am), n. moderate time in music. — Anu- gatartha (°ta-ar°), as, a, am, having a corresponding (easily discoverable) meaning. Anu-gatika, as, m. a follower, an imitator. Anu-gantavya or anu-gamya, as, a, am, proper to be followed (especially in death) ; worthy of being imitated. Anu-gama, as, m. or anu-gamana, am, n. fol- lowing, going after in life or death ; postcremation of a widow ; imitating, approaching. Anu-gamya, as, a, am, to be followed or imi- tated. Anu-gamin, i, ini, i, following, a follower, a companion. Anu-gamuka, as, a, am, habitually or constantly following or attending. anu-garj, cl. 1. P. anu-garjati, -jitum, to shout or roar after. Anu-garjita, am, n. roaring echo. > I H anu-gavam, ind. so as to suit the oxen. anu-gavina, as, m. a cowherd. r8»TrrT anu-gd, cl. 3. P. -jigati, -gatum, to go after, follow, seek, be guided by. ■*8HJ||frj^ anu-gadin, i, ini, i, following in speaking, echoing. ’snmTf anu-ydh, cl. I . A. -gdhate,-gdhitum, -gadhum, to plunge after, be immersed in. Anu-gadha, as, a, am, plunged, immersed. anu-yiram, ind. on the moun- tain. anu-gu, ind. behind the oxen or cows. ■“» anu-yuna,as, d, am, having similar qualities, congenial with ; according or suitable to ; (am), ind. naturally ; (as), m. natural peculiarity. ’8 jjjy anu-yup, cl. I. P. -yopdyati, -gop- tum, to protect. Anu-gupta, as, a, am, protected, sheltered, con- cealed. ttnu-gfidh, cl. 4. P. -gridhyati, -gardhitum, to be greedy after. anu-gfi, cl. 9. P. -grindti, -garitum, -ritum, Ved. to join in praising; to rejoin, answer, repeat. y anu-gai, cl. I. P. -gdyati, -gatum, to sing after or to (a person or a tunc) ; to celebrate in song : Caus. -gapayati, -yitum, to make one sing after or to. Anu-giti, is, f., N. of a metre of two verses, the first containing twenty-seven, the second thirty-two matrAs. 33 an-ugra. ?r?r^rtr*>nT an-uttamumbhas. that part of the lower garment which hangs down in front from the waist to the feet. an-ugra, as, a, am, not harsh or violent, mild, gentle. ’SHij ? anu-grak, cl. 9. P. -gnhnati or Ved. -gribhnati, or cl. 9. A. -ijrduiite, -grahitum, to follow in taking or plundering ; to support ; uphold ; to receive, welcome ; treat with kindness, favour, oblige ; foster. Anu-grikita, as, a, am, favoured, obliged. Anu-graha, as, m. or anu-grahana, am, n. favour, kindness, showing favour, conferring benefits, promoting or furthering a good object; assistance; facilitating by incantations ; rear-guard ; (in the Pura- nas) N. of the eighth or fifth creation. — Anugraha- kdtara, as, a, am, anxious to please or for favour. — Anugraha-sarga, as, m. (in SSnkhya phil.) crea- tion of the feelings or mental conditions. Anu-grahin, i, m., Ved. proficient in magic skill. Anu-grdkaka, as, ika, am, favouring, furthering, facilitating ; favourable, kind, gracious. Anu-grdhita or anu-grahita (?), as, a, am, favoured. Ami-grdhin, t, ini, i, gracious, favourable. Anu-grahya, as, a, am, fit or deserving to be favoured or furthered. Anu-jighriksha, f. desire to show favour orkindness. anu-grdmam, ind. village after village. 1 * anu-grdsaka, as, m. a mouthful (of boiled rice), the equivalent of a mouthful. anu-ghatt, cl. 10. P. -ghattayati, -yitum, to stroke, rub lengthwise. anu-ghush, cl. 1. V.jVed.-ghoshati, -shitum, to name aloud. anu-daksh, cl. 2. A., Ved. -dashte, -dashtum, to look at or up to. ■>M MT anu-dar, cl. 1. P. -darati, -ritum, to walk or move after or along, to follow, pursue, traverse, seek after ; to follow out, adhere to, attend, to behave : Caus. -darayati, -yitum, to let or cause to traverse. Anu-dara, as, i, am, following, attending; (as), m. companion, follower, servant ; ( a or i), f. a female attendant. Anu-daraka, as, m. a follower, attendant; (a), f. a female follower or attendant. Anu-ddrin, t, ini, i, following, attending. ’M M ■'t fV anu-dar di, is, is, i, Ved. reciting or repeating (in a chorus). 1. anu-di, cl. 5. P. -dinoti, -detum, to set or place along or in regular order. I. anu-dita, as, a, am, set or placed along or lengthwise or in rows. 2. anu-di, cl. 3. P., Ved. -ciketi, to remember. 2. an-udita, as, a, am, improper, wrong, unusual, strange. - Anuditartha ( °ta-ar° ), as, m. an unusual meaning. anu-dint, cl. 10. P. -dintayati, -yitum, to meditate, consider, recal to mind : Caus. to make to consider. Anu-dint a, f. or anu-dintana, am, n. thinking of, meditating upon, recalling, recollecting ; anxiety. Anu-dintita, as, a, am, recollected, recalled, thought of. an-udda, as, a, am, not high, low, humble. An-uddais, ind. not aloud, in a low voice. an-uddara, non-pronunciation, skipping words. See ud-dar. ^,sai'5 anu-ddhdda, as, m. (fr. rt. dhad with anu), a garment which hangs down, or probably an-ud-dhitti, is, f. or an-ud-dheda, V) as, m. (rt. dh id with ud), not cutting off, non-ex- tirpation, non-destruction, indestructibility. — Anud- dhitti-dharman, d, a, a, possessing the virtue (or law) of being indestructible. t. an-ud-dhindat, an, ail, at, not destroying. An-ud-dhi nna, as, a, am, not cut off, unextirpated, undestroyed. An-ud-dhedya, as, a, am, indestructible, not severable. anu-ddhid ( anu-dhid ), cl. 7. P. -ddhinatti, -ddhettum, to cut along or lengthwise. 2. anu-ddhindat, an, all, at, cutting lengthwise. ^ »Tl s&V an-uddhishta, as, d, am (rt. sish with ud), not rejected, pure (by austerity and devotion). anu-ddho ( anu-dho ), cl. 4. P. -dhyati, -dhdtum, to cut open or cut up. anu-jan, cl. 4. A. -jay ate, -janitum, to follow in being born or produced or arising ; to take after (one’s parents). Anu-ja, as, a, am, bom after, later, younger ; (as), m. a younger brother, a cadet ; N. of a plant, also called TrJyamana ; (am), n., N. of a plant, also called Prapaundarika ; (a), f. a younger sister. Anu-janman, a, m. a younger brother, younger. Anu-jata, as, a, am, after-bom, later, younger; taking after (the parents) ; after teething (?) ; bom again, i. e. invested with the sacred cord ; (as), m. a younger brother ; (a), f. a younger sister. anu-janam, ind. according to people, popularly. anu-jap, cl. 1. P. -japati, -pitum, to follow or imitate in muttering. anu-jalp, cl. 1. P. -jalpati, -pitum, to follow in talking; A. -jalpate, to entertain by conversation. anu-jagri, cl. 2. P. -jagarti, -jagaritum, to watch as an attendant. ”3 dfvl anu-ji, cl. 1. P. -jayati, -jetum, to subdue : Desid. -jigishate, to be desirous of subduing. ^nrym anu-jighriksha. See under anu-grak. anu-jic, cl. 1. P. -jivati, -vitum, to follow or imitate in living ; to live for any one ; to live by or upon something ; to live submissively un- der : Caus. -jivayati, -yitum, to restore to life. Anu-jivin, %, ini, i, living by or upon ; dependent ; (7), m. a dependent, follower. — Anujivi-sdtkrita, as, a, am, made wholly subservient. Anu-jivya, as, a, am, to be followed in living. anu-jush, cl. 6. A., Ved. -jushate, -joshitum, to seek. anu-jft, cl. 4. P. -jiryati, or cl. x. P., Ved. -jarati, -jaritum, -ritum, to follow in getting old or decaying. Anu-jirna, as, a, am, grown old or decayed after or in consequence of. an-ujjliat, an, anti or ati, at, not quitting, not leaving. An-ujjhita, as, a, am, undiminished, unimpaired, not left or lost. ^TsTT 1. anu-jna, cl. 9. P. rarely A. -janati, -janite, -jnatum, to permit, grant, allow, consent; to excuse, forgive ; to authorize ; to allow one to take leave, dismiss, bid farewell ; to entreat ; to behave kindly : Caus. -jnapayati, -yitum, to request, ask permission, ask for leave, to take leave : Desid. •jijnasati or -te, to be willing to grant. 2. anu-jna, f. or anu-j liana, am, n. assent, assent- ing, permission ; leave to depart ; allowance made for faults; an order or command. — Anujiid-prdrthand or anujnaishand (°jnd-esh°), f. asking permission, taking leave. Anu-jndta, as, a, am, assented to, permitted, allowed ; ordered, directed, instructed ; accepted ; authorized, honoured ; allowed to depart, dismissed. Anu-jndpaka, as, m. one who commands or enjoins. Anu-jiiapana, am, n. or anu-j liapti, is, f. author- ization ; issuing an order or permission. TSHrtiF anu-jyeshtha, as, d, am, next eldest ; (am), ind. after the eldest, according to seniority. ■>.S H ft 7T anu-taksh, cl. 1. P.,Ved. -takshati, sj \ -Jeshitum, -tashfv/m, to sharpen or stimulate by offerings. ■>JH H“H anu-tan, cl. 8. P. -tanoti, -tanitum, to extend along, to carry on, continue, develop. anu-tap, cl. 1. P. -tapati, -taptum, to heat, to vex, annoy : Pass, -tapyate or poet. -tapyati, to suffer afterwards, repent ; to desiderate, miss : Caus. -tapaycUl, -yitum, to distress. Anu-tapta, as, a, am, heated; filled with regret. Anu-tdpa, as, m. repentance, heat. Anu-tdpana, as, i, am, occasioning remorse, repentance or sorrow. Anurtapin, i, ini, i, penitent, regretting. ’h H ri J anu-tara. See anu-tri below. c anu-tark, cl. 10. P. or poet. A. -tarkayati, -te, -yitum, to follow in thought, to regard as or take for. anu-tarsha, as, m. thirst, wish, O desire ; a drinking vessel, one used for drinking spirituous liquors. Anu-tarshana, am, n. a vessel from which spi- rituous liquor is drunk ; distributing liquor. anu-tilam, ind. grain after grain (of Sesamum), i. e. very minutely or by grains. ’HfTTfUWfT anu-tishthamdna. See anu- shtha. anu-tunna, as, d, am (rt. tud), Ved. depressed or repressed (in sound), muffled. anu-tulaya, 110m. P. -tulayati, -yitum, to rub lengthwise (with a brush or cotton?). anu-trid, cl. 7. P. -trinatti, -tardi- turn, to let go, let out; split, sever, open. anu-trip, cl. 4. A. -tripyate, -tarpi- tum, -tarptum, -traptum, to take one’s fill (or refreshment) after or later than another. ^TTrT anu-tri, cl. 1. P. -tar ati, -ritum or o t -ritum, to follow across or to the end ; to stretch lengthwise or prostrate : Pass, -tiryate, to be laid or lay one’s self lengthwise. Anu-tara, am, n. fare, freight. H r4i an-utka, as, a, am, free from regret, not regretting, self-complacent, not repenting of. WJpit an-utkarsha, as, m. inferiority, non-elevation. asfpr a-nutta, as, a, am, Ved. not cast down, invincible ; (or, not moistened, = an-utta ?). — Anutta-manyu, us, m. of invincible wrath, i. e. Indra. an-uttama, as, a, am, unsurpassed, incomparably the best or chief, excellent; not the best ; (in gram.) not used in the uttama or first person . — An-uttamambhas (°ma-am°), as, n. (in Sankhya phil.) indifference to and consequent absti- K 34 ■*ppnTF*ftro& anuttamumbhasika. ^WHifa=Mqv anunasikopadhct. nence from sensual enjoyment, as fatiguing. — An- uttamambhasika, am, n. indifference to and absti- nence from sensual enjoyment as involving injury to external objects. ^fVSTan-uttara, as, a, am, chief, principal; best, excellent; without a reply, unable to answer, silent ; fixed, firm ; low, inferior, base ; south, southern ; (am), n. a reply which is coherent or evasive and therefore held to be no answer ; (as), m. a class of gods among the Jainas. — Anuttara-yoga- tantra, am, n. title of the last of the four Bauddha- tantras. — An-uttaropapdtika ( °ra-up° ), as, m. pi. the same class of gods. — Anuttarapapdtika-daia, as, f. pi. title of a book treating of those gods. *3*^ an-uttdnai as, a, am, lying with the face towards the ground ; not supine. ^Tr^TR an-utthdna, am, n. (rt. sthd), the not rising, want of exertion. An-utthita, as, a, am, not risen, not grown up (as grain). an-utpatti, is, f. failure, non-pro- duction ; (is, is, i), or an-utpattika, as, i, am, not (yet) produced. — Anutpattika-dharma-kshanti, is, f. (with Buddhists) acquiescence in the state (and moral condition) which is still future, preparation for a future state. — Anutpatti-sama, as, a, m. f. (in Nyaya phil.) arguing against a thing by trying to show that nothing exists from which it could spring. An-utpanna, as, a, am, unborn, unproduced ; uneffected, unaccomplished. An-utpada, as, m. the not coming into existence ; the not taking effect. — Anutpada-kshanti, is, f. acquiescence in not having to undergo another birth. An-utpadana, am, n. not producing, non-pro- duction. An-utpadya, as, a, am, not to be produced or created, i. e. eternal. an-utsdha,as, m.want of adequate effort ; want of energy or determination ; listlessness ; (as, a, am), deficient in determination. — Anutsdluir ta, f. want of determination. an-utsuka, as, a, am, not eager, calm, retiring; moderate. — Anutsuka-ta, f. mode- rateness. *3*3*^ an-utsiitra, as, a, am, not ano- malous. vigr«oti an-utseka, as, m. absence of arro- gance or highmindedness. An-utsekin, i, ini, i, not arrogant or puffed up. *35* an-udaka , as, d, am, waterless. an-udagra, as, d, am, not lofty, low ; not projecting. an-udaya, as, m. non-rising, the not rising (of a luminary). I. an-uX«1M +^rT an-upuskrila, as, a, am, un- finished, unpolished ; not cooked, i. e. genuine, blame- less; unrequited. Id an-upasthdna, am, n. absence, the not being at hand. An-upusthapana, am, n. not producing, not offering, not placing ; not having ready or at hand. An-upasthapayat, an, anti, at, not presenting, not having at hand. An-upasthdpita, as, a, am, not ready, not at hand, not offered or produced. An-upasthdyin, i, ini, i, absent, distant. An-upasthita, as, a, am, not come near, not present, not at hand, not current ; (am), n. a word not upastlilta (q. v.) in the grammatical sense of that term. An-upasthiti, Is, f. absence, not being at hand. an-upahata, as, a, am, unim- paired, unvitiated ; not rendered impure. — An-upa- hata-krushta, as, a, am, (with Buddhists) neither affected by injury nor by anger. an-upahuta, as, d, am, not called upon or invited ; not called upon aloud ; not accom- panied with invitations. 1. anu-pd, cl. 1 . P. -pibati, -pdtum, to drink after or thereupon, follow in drinking, drink at : Caus. -payayati, -yitum, to cause to drink after- wards. Anu-pdna, am, n. a fluid vehicle in medicine; drink taken with or after medicine ; drink close at hand. Anu-panlya, am, n. drink close at hand ; (as, a, am), fit to be drunk after; serving as a liquid vehicle of medicine. ^x d U anu-pra-kamp, Caus. A. -kamp- ayate, -yitum, to follow in swinging or agitating. anu-pradh, cl. 6. P. -priddhati, -prashtum (with two acc. cases of the person and thing), to ask, to inquire after. Anupradna, see s. v. ^ryJTvT'T anu-pra-jan, cl. 4. A. -jdyate, -janitum, to be born after ; to procreate again and again : Caus. -janayati, -yitum, to cause to be bom subsequently. UsiTT anu-pra-jha, cl. 9. P. -jdndti, -j datum, to track, trace, discover. Auu-}iraj dana, am, n. tracking, tracing. SSytPTTrf anu-pra-nud (- nud ), cl. 6. P. A. -nndati, -te, -noltum, to push away from one’s self; to frighten away, put to flight. ■>B H tlfrl ffiK ari u-prati-krarn,c\. 1. V.-krdm- ati, -kramitum, to return. TPJITZT anu-prath , cl. 1. A. -prathate, ■thitum, to praise, celebrate. ■*x *1 itq 1 anu-pra-dd, cl. 3. P. -daddti, ■datum, to surrender, make over. Anu-praddna, am, n. a gift, donation. ^TJTHVTy anu-pra-dhdv, cl. 1. P. -dhavati, • -vitum , to rush after. Anu-pradhdxita, as, a, am, hurried, eager. anu-pra-pat, cl. 1. P. -patati, -titum, to fly towards. Anu-prapatam, ind. going in succession. anu-pra-pad, cl. 4. A. -padyate, -pattum, to follow. Anu-prapanna, as, a, am, following after, con- formed to. Anu-prapadam, ind. going in succession. ’37^qtn anu-pra-pa, cl. 1. P. A. -pibati, -te, -pdtum ; P. to drink one after the other ; A. to drink after another (with acc.). anu-pramdna, as, a, am, having a suitable size or length. ^PTTPjy anu-pra-yuj, cl. 7. A. -yunkte, -yoktum, to employ, apply. A n u-j! ray ujyamd na, as, a, am, employed in addition. Anu-prayoktavya, as, a, am, proper to be joined or employed in addition. Anu-prayoga, as, m. additional use. ’BdllO^ anu-praroha, as, d, am, coming up or growing in accordance with. ’Hynq? anu-pra-vah, cl. 1. P. - vahati , -vodhum, to drag (or carry) about. Wyqf-4 3f anu-pra-vis, cl. 6. P. -visati, -veshtum, to follow in entering, to attack, enter; to sleep with. Anu-pravidya, ind. having entered. Aniv-praveda, as, m. or anu-pravesana, am, n. return, entrance ; imitation. Anu-pravedanlya, as, a, am, connected with re- turning or with entering. ’XHHSty anu-pra-sud, cl. 1. P. -sodati, -ditum, to regret or mourn deeply. y anu-prasna, as, m.(fr. anu-pradh), a subsequent question having reference to what has been previously said by the teacher. unu-prasakta, as, a, am, strongly attached, closely connected. Anu-prasakti, is, f. close connection with. anu-prastha, as, d, am, latitudinal ; according to width, following the breadth or latitude. mu anu-praharana, am, n. knock- ing into or throwing into. ^ryrrrw anu-pran (- pra-an ), cl. 2. P. -prdniti, -nitum, to breathe after. anu-prap (-pra-dp), cl. 5. P. ■apnoti, -dptum, to come or go up to, reach, attain, overtake (?) ; to arrive, to get, obtain ; to get back ; to imitate. Anu-prapta, as, a, am, arrived, returned ; ob- tained ; having reached, having got. WR qiy anu-prds(-pra-as), cl. 4. P ,-asyati, -asitum, to throw or shoot after. Anu-prasa, as, m. alliteration, repetition of similar letters, syllables, and words. fldK anu-pre (-pra-i), cl. 2. P. -praiti, ■turn, to follow ; to follow in death ; to seek after. ’SyqTTT anu-preksh (- pra-lksh ), cl. 1. A. -prekshate, -kshitum, to follow with the eyes. *ryRq anu-presh (-pra-ish), Caus. P. ■preshayati, -yitum, to send forth after. anu-plata, as, m. (rt. plu), a com- panion or follower. anu-bandh. anuydja-prasava. ■>x H anu-bandh, cl. 9. P. - badhndti , -banddhum, to attach, tie; to bind (by an obliga- tion) ; to stick, adhere, follow, endure. Anu-badd/ui, as, a, am, bound to, obliged to, connected with, related to, belonging to. Anu-bandha, as, m. binding, connection, attach-, ment, the encumbrance or clog of a family ; uninter- rupted succession; sequence, consequence, result ; in- tention, design, motive or cause of an action ; obstacle; the inseparable adjunct or sign of anything, secondary or symptomatic affection, supervening on the principal disease ; an indicatory letter or syllabic, marking some peculiarity in the inflection of the word to which it is attached (for instance, an i attached to roots, de- notes the insertion of a nasal before their final conso- nant) ; a child or pupil, who imitates an example set by the parent or preceptor ; commencement, begin- ning ; anything small or little, a part, a small part ; (in arithm.) the junction of fractions ; (in phil.) an indispensable element of the Vedanta ; (i), f. hickup; thirst. Anu-bandhaka, as, ika, am, connected, allied ; related. Anu-bandhana, am, n. binding, connection, suc- cession, unbroken series. Ann-hand hin, », fni, i, connected with, attached ; having in its train or as a consequence, resulting. — Anubandhi-tra, am, n. the state of being accom- panied. Anu-bandhya, as, a, am, principal, primary, what may receive an adjunct, as a root, a disease ; (as), m. one of the three principal sacrificial animals at the Jyotishtoma sacrifice. anu-bala, am, n. rear-guard, or an auxiliary army following another. H <41^ anu-bddh, cl. 1. A. -badhate, -dhitum, to press closely, pursue. anu-budh, cl. 4. A. -budhyate, -bodhitum, to awake, to recollect, to leant (by in- formation). Anu-bodka, as, m. reviving the scent of a faded perfume, replacing perfumes removed by bathing ; an after-thought. Anu-bodhana, am, n. recollecting. Anu-bodhiia, as, a, am, informed or convinced by recollection. anu-brdhmana, am, n. a work resembling a Brahmana. Anu-brahmanika (or perhaps more correctly dnu- brahmanika), as, or anu-brdhmanin, T, m. a knower of an anu-brdhmana. anu-bru, cl. 2. P. -bravlti, -vaktum, ^ C\ to pronounce, utter, vow. ■*S *THT'tT anu-bhdsh, cl. 1. A. -bhashate, -shitum, to pronounce clearly, to confess. Anu-bhashana, am, n. repeating what has been said ; repeating a proposition in order to refute it. anu-bhasa, as, m. a species of crow. anu-bhid, cl. 7. P. -bhinatti, -bhettum, to split, break. Anu-bhitti, ind. along a cleft. anu-bhuj, cl. 7. A. -bhankte, -bhok- tum, to suffer the due consequence of one’s actions. Anu-bhoga, as, m. (in law) enjoyment, a grant of hereditary land in return for service. *** anu-bhu, cl. 1. P. -bhavati, -vitum, to be after, to notice, perceive, understand ; to expe- rience, to attempt. Anu-bhava, as, m. perception, apprehension, fru- ition; understanding; impression on the mind not derived from memory ; experience, knowledge derived from personal observation or experiment ; result, con- sequence. — Anubhava-siddha, as,d, am, established by experience or perception. — Anubhavarudha (°va- ar°), as, a, am, subjected to trial or experiment. Anu-bhava, as, m. a sign or indication of a feeling (bhava) by look or gesture; dignity, authority, con- sequence ; firm opinion, ascertainment, good resolu- tion, belief. Anw-bhavaka, as, ikd, am, causing to apprehend, making to understand. — Anubhdraka-ta, f. under- standing. Anu-bhavana, am, n. the act of indicating feelings by sign or gesture. Anu-bhdvin, l, ini, i, perceiving, knowing, an eye-witness ; showing signs of feeling. Anu-bhu, us, us, u, perceiving, understanding. Anu-bhUta, as, a, am, perceived, understood, judged, experienced, apprehended ; resulted, followed as a consequence ; that has experienced, tasted, tried or enjoyed. Ana-hhuti, is, f. perception, apprehension ; know- ledge from any source but memory ; (in phil.) know- ledge from four sources, viz. perception by the senses, inference, comparison, and verbal knowledge ; dignity, consequence. — Anubhiiti-prakdda, as, m. title of a metric paraphrase of the twelve principal Upanishads, by VidyJranya-muni. — A n ubhdti-svarv. pafarya ( pa-ad1), as, m., N. of the author of the grammar SSrasvati-prakriyS. Anu-bhuya, ind. having perceived, having experi- enced. Anu-bhuyamdna, as, a, am, under trial, under enjoyment. anu-bhri, cl. 1. P., Ved. -bharati, -bhartum, to praise conformably (?), to commit to, throw into. Anu-bhartn, td,tri, tri, Ved. praising conformably, imitating. 'X d ‘JHT anu-bhraj, cl. 1. P. -bhrhjati, -jitum, to illuminate. anu-bhratri, ta, m. a younger brother. anu-mad, cl. 1. P.,Ved. -madati, -ditum, to rejoioe over, to gladden, to praise. Anu-matta, as, a, am, intoxicated (with joy, &c.); recovered from intoxication (?). Anu-madya, as, a, am, to be praised in succession, to be granted with acclamation or praise. ■“-H dH anu-madhyamam, ind. next oldest to the middle. anu-man, cl. 4. A. -manyate, -man- turn, to approve, assent to, permit, grant : Caus. P. -manayati, -yitum, to ask for permission, to honour. Anu-mata, as, a, am, approved, assented to, per- mitted, allowed ; agreeable, pleasant ; loved, beloved ; concurred with, being of one opinion ; (am), n. con- sent, permission, approbation. Anumate, loc. c. with consent of. — Anumata-karma-kdrin, t, ini, i, doing what is allowed, acting according to an agreement. Anu-mati, is, f. assent, permission, approbation ; the fifteenth day of the moon’s age, on which it rises one digit less than full, when the gods or manes receive oblations with favour ; the former personified as a goddess and worshipped especially in the Rajasuya sacrifice; oblation made to this goddess. — Anumati- pattra, am, n. (in law) a deed expressing assent. Anu-manana, am, n. assenting; independance. Anu-mantri,td, tri, tri, consenting to, permitting. Anu-manyamana, as, d, am, minding, assenting. rtf anu-mantr , cl. 10. A. (P. ?) -mantr- ayate, -ti, -yitum, to accompany with or consecrate by magic formulas ; to dismiss with a blessing. Anu-mantrana, am, n. consecration by hymns and prayers. — Anumantrana-mantra, as, m. a hymn used in consecrating. Anu-mantrita, as, a, am, so consecrated. -x anu-marana. See anu-mri. 37 anu-maru, us, m. a country next to a desert. ’k H h 1 1. anu-ma, cl. 3. A. -mimite, -mdtum, to infer, conclude, guess, conjecture ; to reconcile, to equal : Pass, -miyate, to be inferred or supposed. 2. anu-ma, f. inference, a conclusion from given premises. Anu-mdna, am, n. the act of inferring or drawing a conclusion from given premises; inference, consi- deration, reflection ; guess, conjecture ; one of the means of obtaining knowledge ( pramana ) according to the Sankhya or Nyaya systems, but not according to the Vedanta. — Anumdna-khanda, am, n.t N. of a woik on inference, by C’intamani. — Amimdna- prakdsa, as, m. a similar work by Rudidatta. — Anumana-mani-didhiti, is, f. a similar work by RaghunStha. — Anumdnokti (na-uk°), is, f. rea- soning, logic. Anu-mdpaka, as, ikd, am, causing an inference, as an effect. Anu-mita, as, a, am, inferred, conjectured. Anu-miti, is, f. inference, conclusion from given premises. Anu-mimana, as, a, am, concluding, inferring. Anu-miyamana, as, a, am, being inferred. Anu-meya, as, a, am, inferable, to be inferred, proved or conjectured. anu-madya. See under anu-mad. ’HdHIMfl anu-mdsham, ind. like a kidney bean. ’HdR I W anu-mdsa, as, m. the following month. anu-mud, cl. 1. A. -modate, -ditum, to join in rejoicing, to sympathize with, to rejoice ; to allow with pleasure, to express approval, applaud, permit. Anu-moda, as, m. a subsequent pleasure, the feel- ing of pleasure from sympathy. Anu-modaka, as, ikd, am, assenting, showing sympathetic joy. Anu-modana, am, n. pleasing, causing pleasure, applauding ; assent, acceptance ; sympathetic joy. Anu-modita, as, a, am, pleased, delighted, ap- plauded ; agreeable, acceptable. anu-muh , cl. 4. P. -muhyati, -mog- dhum or -modhum, to feel distressed at, to be trou- bled about. *33 anu-mri , cl. 6. A. -mriyate, -martum, to follow in death. Anu-marana, am, n. following in death ; post- cremation of a widow whose husband’s corpse is not on the spot, and with part of whose dress she there- fore ascends the pile ; this is prohibited to Brahman women: it is often synonymous with the opposite term saha-marana, con-cremation or burning with the body. Anu-marishyat, an, ati or anti, at, about to follow in death. Anu-mrlta, f. the woman who bums with a part of her husband’s dress. ’X <1*iT^P?T37 anumrigya-dd.su, us, m. (rt. mrig and da), granting all that is sought. *33*\ araM" mrij, cl. 2. P. -marshti, -mdrji- tum or -mdrshtum, to purify. ■^T»TJT3T anu-mris, cl. 6. P. -mrisati, -mar- shtum or -mrashtum, to consider, think of, reflect. Anu-maiAam, ind. having repeatedly considered. anu-mlocd or anu-mlocanti, {., N. of an Apsaras. anu-yajus, ind. (rt. yaj), accord- ing to the Yajur-veda. Anu-yaga, as, m. a subsequent or after-sacrifice. Anu-yaja, as, m. a secondary or final sacrifice or offering. — Anuydja-prasava, as, m. permission to L anuyaja-praisha. SH'ij q | +4 1 anu-vdkya. 38 perform an Anuyaja. — Anuyaja-praisha, as, m. pi. the formulas belonging to the Anuyaja. — Anuyaja- vat, an, ati, at, having secondary sacrifices — Anu- yajanumantraiia ( °ja-an° ), am, n. reciting those formulas. — Anuyajartha (°ja-ar°), as, a, am, be- longing to or used at an Anuyaja. anu-yam, cl. i. P., Ved. -yaCihati, -yantum, to covet. anu-yavam, ind. like barley. I. anu-yd, cl. 2. P. -ydti, -turn, to follow, attend ; to take (off) seriatim. 2. anu-ya, as, as, am, following; (as), f.,Ved. food. Anu-yata, as, a, am, followed, pursued, practised. Anu-yatavya, as, a, am, to be followed. Anu-yatri, td, m. a follower, companion. Anu-yatra, am, a, n. f. retinue, attendance, that which is required for a journey. Anu-ydtrika, as, a, am, following as attendant. Anu-yana, am, n. going after, following. Anu-yayin, i, ini, i, going after; a follower, a dependant or attendant ; following, consequent upon. — Anuyayi-ta, f. or anuydyi-tva, am, n. the state of being a follower, succession. anu-yuj, cl. 7. A. -yunkte, -yoktum, to examine, question, put upon trial ; to order ; en- join ; to select (a husband). Anu-yulcta, as, a, am, ordered, enjoined ; asked, inquired ; examined, questioned, reprehended, cen- sured. Anu-yuktin, i, m. one who has enjoined, ex- amined. Anu-yugam, ind. according to the Yugas or four ages. Anu-yoktri, td, m. an examiner, inquirer, teacher. Anu-yoga, as, m. a question, examination, asking, solicitation ; censure, reproof ; religious meditation, spiritual union. — Anuyoga-krit , t, m. an AdSrya or spiritual teacher. Anu-yogin, i, ini, i, what combines or unites ; connected or combined with, situated in or on, ques- tioning, examining. Anu-yojana, am, n. question, questioning, ex- amining. Anu-yojya, as, a, am, to be examined or ques- tioned ; to be enjoined or ordered ; censurable ; a servant, agent, delegate. anu-yiipam, ind. along the Yiipa or sacrificial post. anu-raksh, cl. 1. P. -rakshati, -shitum, to preserve. Anu-rakshana, am, n. the act of preserving, qc-nj anu-rajju, ind. along the rope. anu-rahj, cl. 4. A. -rajyate, -rank- turn, to be attached or devoted ; P. -rajyati, to blush, be deeply affected : Caus. P. -ranjayati, -yitum, to win, conciliate, gratify. Ann-rakta, as, d, am, fond of, attached or devoted to, pleased ; beloved. — Anurakta-praja, as, d, am, beloved by his subjects. — AnwraktaAoka, as, m. a person to whom every one is attached. Anu-rakti, is, f. affection, attachment, love, de- votion. Anu-ranjaka, as, ikd, am, attaching, conciliating, causing affection, gratifying, pleasing. Anil-ranjana, am, n. attachment, the act of attach- ing or conciliating affection, love ; pleasing, giving delight to. Anu-ranjita, as, d, am, conciliated, inspired with affection, pleased, delighted. Anu-raga, as, m. attachment, affection, love, pas- sion, goodwill. — Anurdga-rnt, an, ati, at, affec- tionate, attached, in love with. — Anuragengita ( "ga - ing ), am, n. gesture expressive of passion. Anu-ragin, i, ini, i, impassioned, attached, ena- moured, causing love ; (ini), f. personification of a musical note. — Anuragi-ta, f. the state of being in love with. anu-ranana, am, n. sounding conformably to. anu-rata, as, a, am, fond of, at- tached, devoted to. Anu-rati, is, f. love, affection ; attachment, good- will. anu-ratha, as, m., N. of a son of O Kuruvatsa and father of Puruhotra. Anu-rathya, f. a path along the margin of a road ; a side road, the margin of a street. anu-rasa, as, m. (in poetry) a sub- ordinate feeling or passion ; (in medic.) a secondary flavour, as a little sweetness in a sour fruit, &c. anu-rahasa, as, d, am, solitary, private ; (am), ind. in secret, apart. ■>2t*jh H t '4 rtl anu-revati, f., N. of a plant. anu-lagna , as, d, am, attached to ; followed ; intent on, pursuing after. ^H^TcTT annld, f., N. of a female Arhat or Buddhist saint ; also of a queen of Ceylon. anu-ldpa, as, m. (rt. lap), repeti- tion of what has been said, tautology. ’Sded!^ anu-lasa, as, m. or anu-lasya, as, m. a peacock. ^ anu-lip, cl. 6. P. -limpati, -leptum, to anoint, besmear ; cl. 6. A. -limpate, to anoint one’s self (previous to or after bathing) ; to bathe : Caus. -lepayati, -yitum, to get one anointed. Anu-lipta, as, a, am, smeared, anointed. — Anu- liptdnga (°ta-an°), as, a, am, having the limbs anointed. Anu-lepa, as, m. unction, anointing, smearing, bedaubing. Anu-lepaka, as, ikd, am, or anu-lepin, i, ini, i, anointing the body with unguents, who or what anoints. Anu-lepana, am, n. anointing the body ; unguent so used ; oily or emollient application. anu-lubh, Caus. -lobhayati, -yitum, to entice ; to go astray (?). anu-loma, as, a, am, in a natural direction, in regular order, regular, successive, with the hair (loman) or grain (opposed to prati loma) ; (a), f. a woman of a lower caste than that of the man’s with whom she is connected ; (as), pi. mixed castes. — Anuloma-kalpa, as, m. the thirty-fourth of the Parisishtas belonging to the Atharva-veda. —Anu- loma-krishta, as, a, am, ploughed in the regular direction (with the grain). — Anuloma-ja, as, a, am, produced or bom in due gradation ; applied especially to the mixed tribes ; or offspring of a mother inferior in caste to the father, as the Murdhavasikta of a Brahman father and Kshatriya mother, and so on with the Ambashtha, Nishada or Parasava, Mahishya, Ugra, Karana. — Amdomorparinitd, f. married in regular gradation. — Anulomaya (°ma-aya), as, a, am, having fortune favourable. Anu-lomana, am, n. due regulation, sending or putting in the right direction ; (in medicine) carrying off by the right channels, purging. Anu-lomaya, nom. P. anu-lomayati, -yitum, to stroke or rub with the hair or the grain, to go with the grain, to send in the right direction or carrying off by the right channels. ’*-( hi an-ulbana or an-ulvana, as, a, am, not excessive, not prominent, smooth (?), free from disturbing circumstances. anu-vansa, as, m. a genealogical list or table ; (am), ind. according to race or family, a new family. Anuvan.iya, as, d, am, relating to a genealogical list or table. anu-vakra, as, d, am, somewhat crooked oroblique. — Anuvakra-ga, as, «, am, having a somewhat oblique course (as a planet, &c.). ^aa-t'ad, cl. 2. P. - vakti , -turn, to repeat, reiterate, recite, speak after, reply. A nu-vaktavya, as, a, am, to be repeated. Anu-vaktri, td, tri, tri, speaking after, repeating, replying. Anu-vadana, am, n. or anu-vad, k, f. speaking after, repetition, reciting, reading ; lecture ; a chapter, a section ; recitation of certain texts ( mantra ) in consequence of and in connection or conformity with injunctions (praisha) spoken by other priests. Anu-vadaniya, as, a, am, referring to the anu- vadana. Anu-rdka, as, m. saying after, reciting, repeating, reading; a chapter of the Vedas, a subdivision or section; a compilation from the Rig or Yajur-vedas. — Anuvdka-sankhyd, the fourth of the eighteen Parihshtas of the Yajur-veda. — Anuvdkdnukra- mani ("ka-an°), f. a work referring to the Rig-veda, attributed to S’aunuka. Anu-vdkyd, f. the verse to be recited by the Hotri priest, in which the god is invoked to partake of the ^RTi^nTTT anuvakya-vat. 7R^n?TT anu-vyahara. 39 offering intended for him. — Anuvakya-vat or an u- vdkyd-vat, an, ati, at, furnished or accompanied with an AnuvSkyS. Anu-vadana, am, n. the act of causing to recite ; the recitation of mantras or passages of the Rig-veda by the Hotri in obedience to the injunction (praisha) of the Adhvaryu priest. — Anuv&dana-praisha, as, m. an injunction to recite as above. Anu-vadita, as, a, am, before-mentioned, before- named. Anukta, See. See s. v., p. 41. anu-vatsara, as, m. a year; (in astronomy) the fifth of five cycles of twelve years in the Vrihaspati cycle. — Anvmatsaram, ind. every year, yearly. anu-vad, cl. I. P. -vadati (with acc.), or A. - vadate , -ditum (with gen.), to imitate in speaking, to mock, to repeat. Anu-vada, as, m. saying after or again, repeating by way of explanation, explanatory repetition or reiter- ation with corroboration or illustration, explanatory reference to anything already said, translation ; any portion of the BrJhmanas which comments on, ex- plains or illustrates an injunction (rid hi) previously propounded, and which does not itself propound rules (such a passage is sometimes called anuvada-va- dana ); confirmation; report, rumour, on dit; slan- der, reviling. Anu-vadaka, as, ika.ain, or anu-vadin, i, ini, i, repeating with comment and explanation, corrobora- tive, concurrent, conformable, in harmony with. The masculine of the last is also the name of any one of the three notes of the gamut. Anu-vadya, as, a, am, to be explained by an AnuvJda, to be made the subject of one ; (am), n. the subject of a predicate. — Anuvadya-tva, am, n. the state of requiring to be explained by an Anu- vada. Anudita. See s. v., p. 42. anu-vanam, ind. along side of the wood. fU anu-varn, cl. 10. P. -varnayati, -yitum, to mention, describe, recount. ■wn’HiH, ’SMstffH, &c. See anu-vrit. O 7 O V vt«jd3l anu-vusa, as, m. obedience to the will of another ; (as, a, am), obedient to the will of another. anu-vashatkara, as, m. or anu- rashatkrita, am, n. a secondary exclamation of vashat, on making an oblation to a deity. anu-vas, cl. 1. P. -vasati, -vastum, to dwell near to ; to inhabit along with. Anu-vasin, i, ini, i, residing, resident. 1 . anu-vasita, as, a, am (fr. rt. vas, to put on), dressed up, wrapped. anu-va-sita, as, a, am (for anv- ava-sita, rt. si), fastened to, bound to, attached. anu-vaha, as, ra. (rt. vah), one of the seven tongues of fire ; (‘ bearing after.’) anu-va, cl. 2. P. -vati, -turn, to blow upon, fan. Anu-vate, ind. with the wind blowing in the same direction, with the wind from behind, to windward. ^(2=1 l°h anu-vaka. See under anu-vad. anu-vdram, ind. time after time, repeatedly. '■ef 1 51 anu-vdsa, as, m. or anu-vasana, am, n. (rt. vas), perfuming the clothes, especially dipping the ends of the clothes in perfiimes ; per- fuming, scenting in general ; an oily enema ; ad- ministering oily enemata. Anu-vasita, as, a, am, scented, perfumed, fumi- gated ; prepared or administered as an enema. Anu-vdsya, as, a, am, or anurvasaniya, as, a, am, to be scented or fumigated, requiring an enema. TSft N anu-vi-kas, cl. 1. P. -kasati, ■sit am, to blow, expand, as a flower. anu-vi-kri, cl. 8. P. -karoti, -kar- tum, to follow in shaping. anu-vi-kri, cl. 6. P. -kirati, -kari- tum, -ritum, to bestrew. anu-vi-kram, cl. 1. A., Ved. -kramate, -mitum, to walk after, follow. vt *2 fd -d b anu-vi-(ar, cl. 1. P. -iarati, -ritum, to walk or pass through, to walk up to. anu-vi-dal, cl. 1. P. -dalati, -litum, to follow in changing place. anu-vi-dnkad, Intens., Ved. -dakaditi, to penetrate with one's vision. P=i Ph anu-vi-dint, cl. 10. P. -dinta- yaii, -yitum, to recal to mind. rf H anu-vi-tan, cl. 8. A. -tanute, -nitum, to extend all along or all over. 1. anu-vid, cl. 2. P., Ved. -vetti, •veditum, to know thoroughly. 2. anu-vid, cl. 6. P. A. -vindati, -te, -veditum, to find, discover ; to deem ; to marry. Anu-vitta, as, a, am, found. Anu-vilti, is, f. finding, obtaining. <£71 anu-vi-dris, cl. 1. P. -pasyati, -drashtum, to perceive, view. ■^TvjfaVT anu-vi-dhd, cl. 3. P. -dadhdti, -dhatum, to regulate, lay down a rule: Pass.-dhiyate, to be trained to follow rules ; to obey. Anu-vidhatavya, as, a, am, to be performed according to an order. Anu-vidhana, am, n. obedience, acting con- formably to order. Anu-vidhayin, i, ini, i, conforming to, compliant, obedient. visjHqHd anu-vi-nad, Caus. P. -nddayati, -yitum, to make resonant or musical. *ir; anu-vi-nard, cl. 1. P. -nardati, -ditum, to answer with roars. ’h H Pd *1 3ls anu-vi-nas, cl. 4. P. -nasyati, -naditum or -nanshtum, to disappear, perish, vanish after or with another. Anu-vi-nada, as, m. perishing after. •si vj Pq «t^ anu-vinda, as, m., N. of a king of Oujein. anu-vi-pat, cl. 1. *P. -patati, -titum, to fly away towards (with acc.). vt *2^1 h at anu-vi-mris, cl. 6. P. -mrisati, -marshtum, -mrashtum, to consider, think over. anu-vis, cl. 6. P. -visati, -veshtum, to follow. Anu-veda, as, m. or anu-vedana, am, n. entering after, following. ®T«T£rs3 anu-visva, as, m. pi., N. of a people in the north-east. P--i anu-vishtambha,as, m.the being impeded in consequence of. anu-vishnu, ind. after Vishnu. anu-vi (-vi-i), cl. 2. P. -vyeti, -turn, to follow or jpin in going off or separating. vf rj dlRT anu-viksh (-vi-iksh), cl. 1. A. -vikshate, -kshilum, to survey, examine. anu-vij, cl. 10. P. -vijayati, -yitum, to fan. anu-vrit, cl. 1. A. -vartate, poet. P. -vartati, -litum, to go after ; to follow, pursue ; to attend ; obey, respect, imitate ; to resemble ; to assent, to expect : Caus. P. -vartayaii, -yitum, to roll after or forward ; to follow up, catry out. Anu-i'artana,am, n. obliging, serving or gratifying another; compliance, obedience; following, attend- ing ; concurring ; consequence, result ; continuance ; supplying from a previous rule. Anu-rartaniya, as, a, am, to be supplied from a previous rule. Anu-vartin, i, ini, i, following, compliant, obe- dient, resembling. — Anuvarti-tva, am, n. the state of being so. Anu-vartman, a, a, a, following, attending. Anu-vritta, as, d, am, following, obeying, com- plying ; rounded off ; (am), n. obedience, conformity, compliance. Anu-vritti, is, f. following, acting suitably to, having regard or respect to, complying with, the act of continuance, continued course or influence of a pre- ceding rule or assertion on what follows ; reverting to ; imitating, doing or acting in like manner. anu-vridh, cl. 1. A. -vardhate, -dhi- tum, to grow, increase. Anu-vriddhi, is, is, i, Ved. increasing (as in clearness or emphasis) in regular ratio. anu-vedi, ind. along the ground prepared for sacrifice. — Anu-vedy-antam, ind. along the edge of this sacrificial ground. anu-velam, ind. constantly. ^irf^TT anu-vellita, am, n. (rt. vel or veil or vehl), bandaging, securing with bandages (in surgery) ; a kind of bandage applied to the extremi- ties ; (as, a, am), bent in conformity with, bent under. vtvi'-tvTlT anuvaineya, N. of a country. ->k d anu-vyahjana, am, n. a secon- dary mark or token. vtH °4 Vanu-vyadh, cl. 4. P ,-vidliyati,-vyad- dlium, to follow in striking ; to hit again and again ; to wound. Anu-viddha, as, a, am, pierced ; obstructed, checked, variegated ; full of, abounding in ; set (as a jewel). Anu-vedha or anu-vy adha. as, m. piercing ; ob- structing; blending. anu-vyam, ind. (rt. vi with anu), Ved. behind, after, following. anu-vy-ava-ga (-vi-ava-gd), cl. 3. P. -jigatt, -gdtum, to come between successively or in succession to another. anu-vy-ave (-vi-ava-i), cl. 2. P. -avaiti, -turn, to follow in intervening or coming between. ,3T«f3T5I anu-vy-as (-vi-as), cl. 3. A. -vyas- nute, -ditum, to overtake, reach. anu-vy-d-khya (-vi-d-khya), cl. 2. P. -khyati, -turn, to explain further. Anu-vy akliydna, am, n. that portion of a Brah- mana which explains or illustrates difficult Sutras, texts, or obscure statements occurring in another position. ri Rl anu-vy dhar ana (- vi-a-harana ), am, n. or anu-vyahara, as, m. cursing, execration ; repeating, repeated utterance. 40 tIth anu-vyaharin. ^TcjunT anu-sam-sn. Anu-vyaharin, i, ini, i, execrating, cursing. anu~vy -ud-dar (- vi-ud-dar ), cl. i. P. -darati, - ritum , to follow in going forth or step- ping forward. anu-vy-uh (-vi-uh), cl. i. P. -vy- iihati, -hilum, to distribute. anu-vraj, cl. i. P. -vrajati. or poet. A. -vrajate, -jitum, to follow, especially a de- parting guest, as a mark of respect ; to visit seriatim ; to obey, do homage. Anu-vrajana, am, n. or anu-vrajya, f. following as above. Anu-vrajya, as, a, am, to be followed, as by the relatives of a dead person to the cemetery. anu-vrata, as, a, am, devoted to, faithful to, ardently attached to ; (as), m. a particular kind of Jaina devotee. anu-sak, Desid. Caus. P. -siksha- yati, -yitum, to teach, instruct. Anu-dikshin, i, ini, i, exercising one’s self in, practising. anu-satika, as, a, am, accom- panied with or bought for a hundred (the derivative dnudatika has Vriddhi in both members). anu-saya, &c. See under anu-si. anu-sara, as, m. (rt. sri with anu), a Rakshasa, a sort of demon. anu-sastra, am, n. anything used in place of a regular surgical instrument, as a finger- nail or bambu ; any subsidiary weapon or instrument. anu-sas, cl. 2. P. or poet. A. -dasti, -te, -situm, to rule, govern ; to order ; to teach, direct, advise, address; to punish, chastise, correct. Anu-dasalca, as, ika, am, or anu-dasln, i, ini, i, or anu-dastri, ta, iri, tri, one who governs, instructs, directs or punishes. Anu-dasat, t, ti, t, instructing, ruling. Anu-dasana, am, n. instruction, direction, com- mand, giving rules, order, precept, law. — A nudasana- para, as, a, am, obedient. Anu-dasaniya or anu-dasya, as, a, am, to be instructed. Anu-dasita, as, a, am, directed, governed, defined by rule. Anu-dasitri, ta, tri, tri, ntling, governing, com- manding, directing, a ruler. Anu- di Aita, as, a, am, taught, revealed ; adjudged, done conformably to law. Anu-dish/i, is, f. instruction, teaching, ordering. Ann-dishya, ind. part, having ruled or ordered. anu-dikshin. See anu-sak. 'Wvjf'HW anu-sikha, as, in., N. of a serpent which at a certain sacrifice officiated as Potri priest. anu-sivum, ind. after Siva. '.N«jf3nn anu-sisu, vs, f. (an animal) fol- lowed by its young (as by a foal, &c.). anu-£%, cl. 2. A. -dete, -sayitum, to sleep or spend the night with, to lie along or close, to adhere closely to. Anu-dayos, as, in. close connection as with a con- sequence, close attachment to any object; (in phil.) the consequence itself, the evil result of an act which clings to it and causes the soul after enjoying the temporary freedom from transmigration, which is the reward of its good deeds, to enter other bodies; repentance, regret ; hatred ; ancient or intense enmity; (t), f. a disease of the feet, a boil or abscess on the upper part ; also one on the head. — Anudaya-vat, fin, all, at; sec anu-dayin. Anu-dayana, as, ti, am, repenting, regretting: (a), f. a particular kind of heroine or female cha- racter. Anu-sayitavya, as, a, am, to be regretted. Anu-dayin, i, ini, i, having the consequence of an act, connected as with a consequence ; devotedly attached to, faithful ; repentant, penitent, regretful, sorry for ; hating deeply. Anu-dayin, i, ini, i, adhering to, lying along or upon. anu-silana, am, n. constant study or pursuit (of a science, &c.), repeated and devoted service. Anu-dilita, as, a, am, studied carefully, attended to. anu-sud, cl. 1. P. -sodati, -6itum, to mourn over, regret, bewail : Caus. P. -dodayati, -yitum, to mourn over. Anu-dudika, f. any ceremony enjoined by the Ve- das ?. (This word, given by Wilson, is very doubtful.) Anu-soka, as, m. sorrow, repentance, regret. Anu-dodaka, as, ika, am, grieving, one who repents ; occasioning repentance. Anu-dodana, am, n. sorrow, repentance. Anu-dodita, as, a, am, regretted, repented of. Anu-dodin, i, ini, i, penitent, regretful, sorrowful. anu-sobhin, i, ini, i, shining. anu-sru, cl. 5. P. -srinoti, -srotum, to hear repeatedly, especially from a sacred authority : Desid. A. -dudrusliatc, to obey. Anu-drava, as, m., Vedic tradition (acquired by repeated hearing). Anu-druta, as, a, am, handed down by Vedic tradition. anu-shahj (-sahj), cl. 1 . A. or Pass. -shajjate, -sluijyate, -shanktum, to cling to, adhere, be attached to. Anu-sliak or anu-shat, ind. in continuous or close order ; one after the other [cf. anu-shak]. Anu-shakta, as, a, am, closely connected with, supplied from something preceding. Anu-shanga, as, m. close adherence, connection, association, conjunction, coalition, commixture ; con- nection of word with word, or effect with causes; necessary consequence, the connection of a subsequent with a previous act ; the nasals connected with certain roots ending in consonants (such as trimph ); tender- ness, compassion. Anu-shangika, as, r, am, consequent, following as a necessary result ; connected with, adhering to, inherent, concomitant. Anu-shangin, i, ini, i, addicted or attached to ; connected with ; common, prevailing. Anu-shahjana, am, n. connection with what follows, concord ; grammatical relation. Anu-shaiijaniya, as, a, am, to be connected, supplied. anushanda, as or am(?), m. or n.(?), N. of place or country (?). anu-shid. See anu-sid. \3 N Anu-shikta, as, a, am, re-watered or sprinkled. Anu-sheka, as, in. or anu-shedana, am, n. re- watering or sprinkling over again. anu-shidh ( -sidh ), Veil., Intens. -seshidhiti, to bring back. anu-shtuti, is, f. (rt. stu), praise. i. anu-shtubh (- stubh ), cl. 1. P., Ved. -shtobhati, -bhitum, to praise after, to follow in praising. a. anu-shtubh, p. f.following in praise or invocation; speech ; Sarasvatl ; a kind of metre consisting of four Plidas or quarter-verses of eight syllables each (so called because it anushiobhati follows with its praise the Gityatrl, which consists of three I’.ldas) ; in later metrical systems, the Anushtubh constitutes a whole class of metres, consisting of four limes eight syllables. — Anushtub-garbha, f. a metre in the Vedas of the class Ushnih. Anu-shtobhana, am, n. praising after. an-ushtra, as, m. no camel, i. e. a bad camel. ’XvfsT anu-shtha (-stha), cl. 1. P. -tishthati, -shthatum, to stand near or by, to follow out, to carry out, attend to, perform, do, practise ; to govern, rule, superintend; to appoint: Pass, -shthiyate, to be done, to be followed : Desid. -tishthasali, to be desirous of doing, &c. Anu-tishthamana, as, a, am, following, per- forming, attending to. Anu-shtha, as, a, am, standing after, i. e. in succession. Anu-shthatavyu, as, a, am, to be done or ac- complished. Anu-shthatri, ta, m. the undertaker of any work. Anu-shthgna, am, n. commencing, undertaking ; doing or engaging in any work, performance, religious practice ; acting in conformity to; (i), f. performance, action. — Anushthana-krama, as, m. the order of performing religious ceremonies. — An ushthana-da- rira, am, n. (in Sankhya phil.) a body presumed to be intermediate between the litrga-darira or sUkshma-darira and the sthula-darira. — Anu- shthdna-smaraka, as, ika, am, reminding of re- ligious ceremonies. Anu-shthapaka, as, ika, am, causing to perform. Anu-shthapana, am, n. the causing to perform an act. Ami-shthdyin, i, ini, i, doing, performing an act. Anu-shthi, is, f., Ved. proper order, succession; only used in inst. anu-shthya. Anu-shfhita, as, d, am, done, practised; effected, executed, accomplished ; followed, observed ; done conformably. Anu-shthu, us, f., Ved. proper order, succession ; only used in inst. anu-shthuya ; (u), ind. in propter order, in regular succession, properly. Anu-shtheya, as, a, am, to be effected, done or accomplished ; to be observed ; to be proved or es- tablished. di d till an-ushna, as, a, am, not hot, cold, chilly, apathetic ; lazy, sluggish ; (am), n. a blue lotus, Nymphsea Cserulea; (a), f., N. of a river. — Anushna-gu, m, m. (having cold rays), the moon. — Anushya-rallikd, f., N. of a plant, NIla-dQrbS. — Anushnadita ( na-ad ), as, a, am, neither hot nor cold. An-ushtiaka, as, d, am, not hot, cold, chilly, &c. anu-shyanda, as, m. (rt. syand), a hind-wheel. anu-shvadha, as, d, am, accom- panied by food ; (am), ind. according to food, through food ; after food ; after every sacrifice ; according to one’s will, voluntary. 'dl'JpnjT anu-sam-ya , cl. 2. P. -ydti, -turn, to advance against seriatim, attack one after the other. ’X fffi anu-samrakta, as, a, am, attached or devoted to. TIPTWiWT* anu-samvatsaram, ind. year after year. T-l ■qT iniit-sai/i-vi-dar, cl. 1. P. -dar- ati, -ritum, or Ved. -riuihyai, -ritarc, -rase, to visit successively, make the round of. ami-sam-vis, cl. 6. P. -vis'ati, s ‘ t 1 -vesh'nm, to follow in retiring for sleep. anu-sanisarpam, ind. at each occasion of approaching. anu-sam-Sfi, Caus. P. -surayati, -yitum, to dismiss. '.S'HWW anu-sam-smn. \» C anu-hldda. 41 ’SHwrtt anu-sam-smri, cl. I. P. -smarati, v» t ■ 1 -tmarlum, to remember, to long for (the dead or absent). anu-samhitam, ind. according to the Sambas text. '-vt *1 * 3; rt anu-san-kal (-sam-kal), cl. io. P. -kalayati, -yitum, to follow in driving. H 4*1 onu-sa»-kram (-sam-kram), cl. I. P. -kramati, -kramitum, to walk or go up to, to reach. jtfl I anu-san-khyd (-sam-khyd), Cuus. P., Ved. -khyapayati, -yitum, to show, to cause one to observe. N rt ? anu-san-grah ( -sam-grah ), cl. 9. P. -grihndti, -grab'll urn, to oblige, favour; to salute one by laying hold of the feet. nnu-sah-dar ( -sam-dar ), cl. 1. P. -darati, -ritum, Ved. -radhyai, -ritare, -rase, to walk along side, to follow, join ; to visit ; to pursue, seek after; to penetrate, traverse, cross; to become assimilated: Caus. P. -ddrayati, -yitum, to join, become identified or assimilated with. Auu-saiidaranam, ind. at each occasion of coming. anu-sah-dint (- sam-dint ), cl. 10. P. -dintayati, -yitum, to meditate. anu-san-jvar ( -sam-jvar ), cl. 1. P. -jrarati, -ritum, to take after (another) in feeling distressed, to be troubled, become envious. anu-san-tan (-sam-tan), cl. 8. P. -tanoti, -nilum, to overspread, diffuse, extend every- where, to join on, continue. anu-san-tri (-sam-tri), cl. I. P. -tarati, -ritum, Ved. -taradhyai, to follow to the end. nnu-san-dah (-sam-dah), cl. i.P. -dahati, -dagdhum, to bum up along the whole length. anu-san-dis ( -sam-dis ), cl. 6. P. -didati, -iieshtuin, to assign, to make over. anu-san-dris {-sam-dris), cl. 1. P. -padyali, -drashtum, to consider successively. anu-san-dha ( -sam-dha ), cl. 3. P. A. -dadhati, -dhatte, -dhatum, to explore, ascertain, inspect, plan, arrange, calm, compose, set in order, aim at. Anu-sandhatarya , as, a, am, to be explored, to be investigated, to be looked after, &c. Anu-sandhana, am, n. investigation, inquiry, searching into, close inspection, setting in order, ar- ranging. planning, aiming at, plan, scheme, congruous or suitable connection ; (in the Vaiseshika phil.) the fourth step in a syllogism, i. e. the application. Anu-sandhanin or anu-sandhdyin, i, ini, i, investigating, searching, skilful at concerting plans or continuing schemes. Anu-sandheya, as, a, am, to be investigated, worthy of inquiry or scrutiny, &c. anu-sandhyam, ind. evening after evening, every twilight. anu-samaya. See under anu- eam-i next col. anu-sam-as', cl. 5. A. -asnute, -aditum or -ashtum, to overtake, reach. anu-sam-as, cl. 4. P. -asyati, -situm, to add further. anu-sam-a-dar, cl. 1 . P. -darati, -ritum, Ved. -radhyai, -ritave, -rase, to carry- out, accomplish. '.HHHhivJT anu-sam-a-dha, cl. 3. P. A. -dadhati, -dhatte, -dhatum, to calm, compose. vSH^Nm anu-sam-iip, Caus. P. -apayati, -yitum, to complete or accomplish further or sub- sequently. Anu-samapana, am, n. regular completion. anu-sam-i, cl. 2. P. -eti, -turn, to visit conjointly or successively- ; to join in following or being guided by ; to join, become assimilated with. Anu-samaya, as, m. regular connection fas of words). H anu-sam-iksh, cl. i. A ,-ikshute, -kshitum, to keep in view, have in view. ^ a*u-samudram, ind. along the sea. anu-sam-prap (- pra-ap ), cl. 5. P. -prapnoti, -praptum, to arrive, reach, get. Anu-samprapta, as, a, am, arrived, come. anu-sambaddha, as, d, am (rt. bandh), connected with, accompanied by. anu-sacanam, ind., Ved. at every sacrifice. ^ ^ I rt anu-satam, ind. according to delight. anu~sdma, os, a, am, conciliated, appeased, friendly. anu-sdyam, ind. evening after evening, every evening. anu-sara, anu-sarin, &c. See under anu-sri below. anu-sid, cl. 6. P. -sihdati, -sektum, to water or sprinkle consecutively ; (better spelt anu- shid, q. v.) vi «i 4) rt anu-sitam, ind. along the furrotv. X^anu-siram, ind. along the plough, vi ^ H anu-su, us, m., N. of a work. anu-siidaka, as, ika, am (rt. siid), indicative of, pointing out. Anu-sudana, am, n. pointing out, indication. anu-siipam, ind. in every con- diment. anu-sri, cl. 1. P. -sarati, -sartum, to follow : Caus. P. -sarayati, -yitum, to pursue. Anu-sara, as, m. a companion. Anu-sarana, am, n. following, going after; con- formity to, consequence of; custom, habit, usage. Anu-sara, as, m. going after, following ; custom, usage ; nature, natural state or condition of anything ; prevalence, currency ; received or established authority-, especially of codes of law ; conformity to usage ; con- sequence, result. — Anusara-tas or anusarena, ind. conformably to. Anu-sdraka, as, d, am, or anu-sarin, i, ini, i, following, attendant on, according or conformable to ; penetrating, scrutinizing, investigating Anu-saryaka, am, n. a fragrant substance. Anu-srita, as, a, am, followed, conformed to. Anu-sriti, is, f. going after, following, conforming to ; N. of a woman (?). ■tfni+tu anu-srip, cl. 1. P. -sarpati, -sarp- tum or -sraptum, to glide after or towards, to ap- proach. Anu-sarpa, as, m. a serpent-like being. viHHg anu-srishta, as, a, am (rt. srij), Ved. created in succession. onu-seo, cl. 1. A. -sevate, -vitum, to practise, observe. Anu-sevin, i, ini, i, practising, observing, habitu- ally addicted. anu-sainya, am, n. the rear of an army. anu-somam, ind. near the Soma, as with the Soma. ( mu-skandam , ind. having gone into in succession. anu-starana, as, «, am (rt. stri), strewing round; (r), f. the cow sacrificed at the funeral ceremony. anu-stotra, am, n. praising after ; N. of a treatise relating to the Sama-veda. anu-sneham, ind. after (adding) oil. anu-spashta, as, a, am, plain, manifest. anu-sphura, as, a, am, Ved. whizzing (as an arrow). anu-smri, cl. 1. P. -smarati, -smar- tum, to remember, recollect: Caus. P. -smarayati or -smarayati, -yitum, to remind (painfully). Anu-smarana, am, n. remembering, repeated recollection. Anu-smrita, as, a, am, remembered. AnitrSmriti, is, f. cherished recollection, recalling some idea to the exclusion of all others. anu-syuta or anu-shyuta, as, a, am (rt. sir), sewed consecutively, strung together or connected regularly and uninterruptedly. an-usra-yaman, a, m., Ved. not going (in a waggon drawn) by oxen. anu-svana, as, m. sounding con- formably. aH'fHTT anu-svdra, as, m. (rt. svri), after- sound, the nasal sound which is marked by a dot above the line, and which alway-s belongs to a preced- ing vowel. — Anusvara-rat, an, ati, at, having the Anusvara. — Anusvara-vyavdya, as, m. separation between two sounds caused by an Anusvara. — ^4n«- svaragama ( °ra-dg° ), as, m. an augment consisting in the addition of an Anusvara. anuha, as, m., N. of a son of Vibhratra and father of Brahma-datta. anu-hava, as, m. (rt. hva for hve), Ved. inviting, stirring up. anu-hd, cl. 3. A., Ved. -jihite, -hatum, to grant. ’S ^ anu-hun-kri, cl. 8. A. -kurute, -kartum, to roar in imitation of. anu-hri, cl. 1. P. -harati, -kartum, to imitate, to exhibit ; A. -karate, to take after (one’s parents). Anu-harana, am, n. or anu-hara, as, m. imi- tation ; resemblance. Anu-harat, an, anti, at, imitating; (an), m., N. of a man (?) ; (the deriv. anuhdrati takes Vriddhi in both members.) Anu-haramana, as, a, am, imitating. Anu-haraka, as, ika, am, imitating. Anu-harya, as, a, am, to be imitated; (as), m. monthly obsequies on the day of the new moon. ’8 »i?T? anu-koda, as, m. a cart (?);«■ (the deriv. anuhaudika takes Vriddhi in both members.) anu-hrada or anu-klada, as, m., N. of a son of Hiranya-kasipu. M 42 anuka. anekdsmya. anuka, as, am, m. n. (fr. and with anu), the backbone, spine; the back part of the altar ; a former state of existence ; ( am ), n. race, family ; peculiarity of race, disposition, character ; (a), {., N. of an Apsaras. Anukya, am, n. backbone; flesh on the skull. '-M >l4il 5( and-kdsa, as, m. (rt. kas), re- flection (of light), clearness ; regard, reference. anuksh ( anu-uksh ), cl. I. A. anu- kshate, -kshitum, to sprinkle, bedew. anudina, as, a, am (fr. anv-and), coming after, successive ; anudinaham, on the fol- lowing day . — Anudina-garbha, as, a, am, bom in successive order. I. anudya, am, n., Ved. the board on the side of a couch. (For 2. anudya, see below.) anudyate ( °nu-ud° ), Pass, of anu- vad, q. v., p. 38. Anukta, as, a, am, spoken after, recited after ; occurring in the (sacred) text ; studied ; (am), n. = the next. Anukti, is, f. mentioning after, repeated mention, repetition by way of explanation ; study of the Veda. — Anukti-tva, am, n. state of requiring repetition or explanation. Anudana, as, a, am, devoted to study; one so well versed in the Vedas and Vedan-gas as to be able to repeat them ; one who repeats his lesson after his master; well-behaved. a. anudya, as, a, am, to be studied. VliflTTTf aniij-ji ( anu-ud-ji ), cl. 1. P. -jayati, -jetum, to follow in being victorious. an-udha, as, a, am (rt. vah), not borne, not canied ; unmarried ; (a), f. an unmar- ried woman. — Anudha-mdna, as, a, am, bashful. — Anudha-gamana, am, n. fornication. — Anudhd- bhratri, ta, m. the brother of an unmarried woman ; the brother of the concubine of a king. an-uti, is, f., Ved. not helping, not coming to aid. ^^TraW anut-kram(anu-ud-kram), cl. 1. P. -kramati, -kramitum, to follow in going up or out. anutta, as, a, am (for anu-datta, rt. da), given back. '^T'Tr'sn anutthd ( anu-ud-sthd ), cl. I. P. anutlixhthati, anutthatum, to follow in rising; Ved. to approach. • ^•TTOfT anut-pat ( anu-ud-pat ), cl. 1. P. -patati, -tltum, to fly up after another (with acc.), raise one’s self into the air, jump up afterwards. ■^njPTT anut-pa (anu-ud-pii), cl. 1. 1’., Ved. -pibati, -pdtum, to empty by drinking after an- other. an-udaka, am, n. (for an-udaka), want of water, aridity. aniid-as ( anu-ud-as ), cl. 4. P. -asyati, -situm, to toss up behind or after. anud-i ( anu-ud-i ), cl. 2. P. -eti,-tum, to follow in going up or out. anudita ("nu-ud"), as, d, am (rt. vad), spoken after, spoken according to. 1. anudya, as, a, am, to be spoken to afterwards or in reply to. 2. anudya, ind. having said in reply. Anudyamana, as, a, am, spoken in reply to, ac- cording to. anud-e ( anu-ud-d-i ), cl. 2. P. aniid- aiti, -turn, to follow in coming up or rising. anuddesa ( anu-ud °), as, m. (rt. dis), describing, mentioning according to or conformably with. ■stH’slW an-udhas, as, f., Ved. udderless. an-una or an-unaka, as, d, am, whole, entire ; having full power ; not less, not infe- rior ; (a), N. of an Apsaras. — Anuna-guru, us, us or vi, u, of undiminished weight, very heavy. — Anuna-vardas, as, m., Ved. having full splen- dor. anun-ni ( anu-ud-ni ), cl. 1 . P. -nayati, -netu/m, to take out and fill after another. 1. anupa, as, a, am (fr. ap, q.v., with anu), situated near the water, watery, wet, a watery country ; (as), m. pond, bank of a river ; a buffalo ; N. of a king. — Anupa-ja, am, n. moist ginger. — Anupa-deda, as, m. a marshy country. — Aniipa- praya, as, a, am, marshy. — Anupa-vilasa, as, m. title of a work. Anupya, as, a, am, being in ponds or bogs (as water). 2. anupa, as, a, am (fr. anu-vap),We d. bestowing in order. (For 1. anupa, see above.) ->.N Tf anupa-das (anu-upa-das), cl. 4, P. -dasyatl, -situm, to fail (or become extinct) in consequence. anupasadam ( anu-up° ), ind. at every Upasad (a kind of religious ceremony). anii-bandhya, as, a, am (rt. bandh), Ved. to be fastened (as a sacrificial animal); see also anu-bandhya, p. 37. 'spTtrriT anu-ydja. See anu-ydja, p. 37. anu-rddha, as, a, am, Ved. causing welfare, happiness ; (a), f. = anu-rddha, q. v., p. 38. an-uru,us, us u, thighless; (us), in. the charioteer of the sun, the dawn. — Anuru-sdra- thi, is, m. whose charioteer is Anuru, i. e. the sun. SHftw an-urjita, as, d, am, not strong, weak; not proud. an-urdhva, as, a, am, not high, low. — Anurdhva-bhds, as, m., Ved. one whose splen- dor does not rise, who lights no sacred fires. an-urmi, is, is, i, Ved. not waving, not fluctuating ; inviolable. ’H»To5T undid, f., N. of a river in Kasmlra. C\ ^n^^ anu-vrij,'t, m. f. (?), Ved. a part of the body near the ribs. 1 . an-dshara, as, d, am (fr. ushara with 3. a as an expletive or denoting comparison), saline. ^ hM i 2. an-dshara, as, d, am, not saline. andshita, as, d, am (rt. vas with anu), living near another. ?T'TT*rqT an-dshma-para, as, d, am, (in gram.) not followed by a sibilant. aSPHr an-dtha, as, a, am, thoughtless, CO careless. an-rikka. See an-rid below. an-rikshara, as, d, am, Ved. thorn- less (as a path or a couch). an-rii, k, k, k, or an-rida, as, d, am, not containing a verse from the Rig-vcda, hymnlcss, not conversant with the Rig-veda. An-rikka or an-ridka, as, a, am, containing no it i<;. an-riju, us, us, u, not straight, crooked, perverse, wicked. ■*-s *i<|i an-rina, as, a, am, free from debt. — Anrina-ta, f. or anrina-tva, am, n. freedom from debt. An-rinin, i, ini, i, unindebted, free from debt. ■^PTrT an-rita, as, a, am, not true, false; (am), n. falsehood, lying, cheating; agriculture. — Anrita-deva, as, m., Ved. one whose gods are not true; playing unfairly (?). — Anrita-dvish, t, t, t, Ved. persecuting untruth. — Anritxi-maya, as, i, am, full of untruth, false. — Anrita-vadana, am, n. or anrita-bhashana, am, n. or anritakhyana ( ta- akhQ), am, n. speaking falsehood, lying. — Anrita- vadin, i, ini, i, or anritarvad, k, k, k, speaking untruth. — Anrita-vrata, as, a, am, false to vows or engagements. Anritin, i, ini, i, one who tells untruths, lying, a liar. an-ritu, us, m. unfit season. —Anritu- kanyd, f. a girl before menstruation. ’JPTSTH a-nrisansa, as, a, am, not cruel, mild. — Anrisansa-ta, f. mildness, kindness. an-eka, as, a, am, not one, many, much ; separated. — Aneka-kalam, ind. a long time, for a long time. — Anekakalavadhi (~la-ai)), ind. long since. — Aneka-krit, t, m. doing much, epithet of Siva. — Aneka-gotra, as, m. having more families than one, i. e. two, belonging to two families (or to one as an adopted son). — Aneka-dara, as, a, am, gregarious. — Ancka-ditta-mantra, as, m. one whose counsels are many-minded. — Aneka-ja, as, a, am, born more than once; (as), m. a bird. — Aneka-ta, f. or aneka-tva, am, n. muchness, manifold condi- tion.— Aneka-tra, ind. in many places. —Aneka- dharma-katha, f. different exposition of the law. — Aneka-dha, ind. in various ways, often. — Aneka- dha-praiyoga, as, m. using several times. — Ancka- pa, as, a, am, drinking oftener than once; (as, a), m. f. an elephant, because he drinks with his trunk and with his mouth. — Aneka-bharya, as, a, am, having more wives than one. — Anekasmukha, as, a, am, having several faces, having different ways. — Aneka-yuddha-vijayin, I, m. victorious in many battles. — Aneka-randhra, as, a, am, having many holes, weaknesses or troubles. — A ntka-rupa, as, a, am, multiform ; of various kinds or sorts ; fickle, of variable mind. — Ancka-lodana, as, m. having seve- ral (three) eyes, N. of Siva. — Ancka-vadana, am, n. the plural number. — Ancka-varna, (in arithmetic compounded with various words to denote) many un- known quantities (colours representing x, y, z, &c.), e. g. aneka-varna-gunana, multiplication of many unknown quantities. (Similarly, if for gunana be substituted bhajana • division,’ madhyamdha- rana ‘taking away the middle term,’ ryavakalana * subtraction,’ sankalana ‘ addition,’ other algebraical processes may be expressed). — Aneka-raram, ind. many times, repeatedly. — Anekarvidha, as, a, am, of many kinds, in different wavs, various. — Aneka- dapha, as, a, am, cloven-hoofed. — Ancka-.s'abda, as, a, am, expressed by several words, synonymous. — Andca-ias, ind. in great numbers, several times, repeatedly, by large numbers or quantities. — Aneka- kara ( ka-dk1), us, a, am, multiform. — Ancka- kshara (cka-ak°), as, a, am, polysyllabic, having more than one syllable. ~ Anckagra ( ka-ag”), as, a, am, engaged in various pursuits. — A tick ad ( ka- ad), having more than one vowel or syllable (ad in gram, being the technical term for vowel). — Ane- kartha (°k