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अम्बा (ambA)
अम्बा
[
ambā
],
[
अम्ब्-घञ्
]
(
Vocative.
अम्बे
Vedic.
अम्ब
in
later
Sanskṛit
)
A
mother
also
used
as
an
affectionate
or
respectful
mode
of
address
'good
woman',
'good
mother'
किमम्बाभिः
प्रेषितः
अम्बानां
कार्यं
निर्वर्तय
Sakuntalâ (Bombay).
2
कृताञ्जलिस्तत्र
यदम्ब
सत्यात्
Raghuvamsa (Bombay).
14.16.
Name.
of
a
plant
(
अम्बष्ठा
d.
).
Name.
of
Durgā,
wife
of
Śiva.
Name.
of
an
Apsaras
of
a
sister
of
Pāṇḍu's
mother,
a
daughter
of
Kāśīrāja.
[
She
and
her
two
sisters
were
carried
off
by
Bhīṣma
to
be
the
wives
of
Vichitravīrya
who
had
no
issue.
Ambā,
however,
had
been
previously
betrothed
to
a
king
of
Śālva
and
Bhīṣma
sent
her
to
him
but
the
latter
rejected
her
because
she
had
been
in
another
man's
house.
So
she
came
back
to
Bhīṣma
and
prayed
him
to
accept
her
but
he
could
not
break
his
vow
of
life-long
celibacy,
and
being
enraged
she
returned
to
the
forest
and
practised
austere
penance
to
revenge
herself
on
Bhīṣma.
Śiva
favoured
her
and
promised
her
the
desired
vengeance
in
another
birth.
Afterwards
she
was
born
as
Śikhaṇḍinī,
daughter
of
Drupada,
who
came
to
be
called
Śikhaḍin
and
became
the
cause
of
Bhīṣma's
death.
]
A
term
in
astrology
to
denote
the
fourth
condition.
[
Compare.
Dravid
Amma
German.
Amme
old
German.
Amma
].
अंबा
[
अंब्-घञ्
]
(
Voc.
अंबे
Ved.
अंब
in
later
Sanskrit
)
1
A
mother
also
used
as
an
affectionate
or
respectful
mode
of
address
‘good
woman’,
‘good
mother’
किमंबाभिः
प्रेषितः
अंबानां
कार्यं
निर्वर्तय
Ś.
2
कृतांजलिस्तत्र
यदंब
सत्यात्
R.
14.
16.
2
N.
of
a
plant
(
अंबष्ठा
d.
).
3
N.
of
Durgā,
wife
of
Śiva.
4
N.
of
an
Apsaras
of
a
sister
of
Pāṇḍu's
mother,
a
daughter
of
Kāśīrāja.
[
She
and
her
two
sisters
were
carried
off
by
Bhīṣma
to
be
the
wives
of
VichitraVīrya
who
had
no
issue.
Ambā,
however,
had
been
previously
betrothed
to
a
king
of
Śāla
and
Bhīṣma
sent
her
to
him
but
the
latter
rejected
her
because
she
had
been
in
another
man's
house.
So
she
came
back
to
Bhīṣma
and
prayed
him
to
accept
her
but
he
could
not
break
his
vow
of
life-long
celibacy,
and
being
enraged
she
returned
to
the
forest
and
practised
austere
penance
to
revenge
herself
on
Bhīṣma.
Śiva
favoured
her
and
promised
her
the
desired
vengeance
in
another
birth.
Afterwards
she
was
born
as
Śikhaṇḍinī,
daughter
of
Drupada,
who
came
to
be
called
Śikhaṇḍin
and
became
the
cause
of
Bhīṣma's
death.
]
5
A
term
in
astrology
to
denote
the
fourth
condition.
[
cf.
Dravid
Amma
Germ.
amme
old
Germ.
Amma
].
अम्बा॑
feminine.
(
Vedic or Veda.
vocative case.
अ॑म्बे
[
vājasaneyi-saṃhitā
]
or
अम्ब
[
ṛg-veda
],
in
later
Sanskṛt
अम्ब
only,
sometimes
a
mere
interjection,
āśvalāyana-śrauta-sūtra
),
a
mother,
good
woman
(
as
a
title
of
respect
)
अम्बा
अम्बा,
f.
(
fr.
rt.
अम्ब्?
the
voc.
case
in
the
Veda
is
अम्बे
or
अम्ब
in
later
Sanskrit
अम्ब
only
),
a
mother,
good
woman
(
as
a
title
of
respect
)
N.
of
a
plant:
N.
of
Durgā,
the
wife
of
Śiva
N.
of
an
Apsaras
N.
of
a
daughter
of
a
king
of
Kāśi
a
sister
of
Pāṇḍu's
mother
a
term
in
astrology
to
denote
the
fourth
condition
(
?
).
In
the
South-Indian
languages,
अम्बा
is
corrupted
into
अम्मा,
and
is
often
affixed
to
the
names
of
goddesses,
and
females
in
general
[
with
अम्बा
has
been
compared
the
Germ.
Amme,
‘a
nurse
’
Old
Germ.
amma,
Them.
ammôn,
am-
mûn
].
—अम्बा-गङ्गा,
f.
a
river
in
Ceylon.
—अम्बा-
जन्मन्,
अ,
n.,
N.
of
a
Tīrtha.
मां
अम्बा
स्त्रीलिङ्गम्
-
अम्ब्+घञ्+टाप्
"माता,
भद्र
महिला,
भद्र
माता"
अम्बा
स्त्रीलिङ्गम्
-
अम्ब्+घञ्+टाप्
"दुर्गा,
भवानी"
अम्बा
स्त्रीलिङ्गम्
-
अम्ब्+घञ्+टाप्
"पांडु
की
माता,
काशिराज
की
कन्या"
अम्बा
पदविभागः
स्त्रीलिङ्गः
कन्नडार्थः
ತಾಯಿ
निष्पत्तिः
अबि
(
शब्दे
)
-
"अः"
(
३-३-१०३
)
व्युत्पत्तिः
अम्ब्यते
शब्द्यते
प्रयोगाः
"कृताञ्जलिस्तत्र
यदम्ब
सत्यात्"
उल्लेखाः
रघु०
१४-१६
अम्बा
पदविभागः
स्त्रीलिङ्गः
कन्नडार्थः
ಕಾಶೀರಾಜನ
ಮಗಳು
/ಅಂಬಿಕೆಯ
ಸಹೋದರಿ
अम्बा
पदविभागः
स्त्रीलिङ्गः
कन्नडार्थः
ದುರ್ಗಾದೇವಿ
अम्बा
पदविभागः
स्त्रीलिङ्गः
कन्नडार्थः
ಅಗುರುಶುಂಠಿ
अम्बा
पदविभागः
स्त्रीलिङ्गः
कन्नडार्थः
ಜ್ಯೇಷ್ಠ
ಸಹೋದರಿ
विस्तारः
"अथ
भगिनी
स्वसा
।
सा
ज्येष्ठाम्बाप्यवन्ती
च"
-
वैज०
।
अम्बा
पदविभागः
स्त्रीलिङ्गः
कन्नडार्थः
ತಾಯಿ
विस्तारः
"आर्यो
मारिषमार्षकौ
।
आबुकस्तु
पिताम्बा
तु
माता"
-
वैज०
।
(
स्त्री
)
अम्ब्यते
स्नेहेन
शब्द्यते
।
अबि(
शब्दे
)+अः।
‘गुरोश्च
हलः’
३.३.१०३।
१.माता
।
‘अम्बा
माता’
अमरः।‘कृताञ्जलिस्तत्र
यदम्ब
सत्यात्’
रघुः१४.१६।
२.पाण्डुराजमातुः
स्वसा
काशीराजपुत्री
।
‘अम्बा
ज्येष्ठाऽभवत्तासामम्बिका
त्वथ
मध्यमा’
महाभा०।
३.दुर्गादेवी
।
४.अगुरुशुण्ठी
।
५.ज्येष्ठभगिनी,
अग्रजा
।
‘भगिनी
स्वसा
।
सा
ज्येष्ठाम्बाप्यवन्ती
च’
वैज०।६.माता
-नाट्योक्तिः।
‘आर्यो
मारिषमार्षकौ’
वैज०।
Synonyms
अम्बा
(Noun)
काशीनरेशस्य
इन्द्रद्युम्नस्य
ज्येष्ठा
पुत्री।
"अम्बा
धृतराष्ट्रस्य
माता
आसीत्।"
Synonyms
पार्वती,
अम्बा,
उमा,
गिरिजा,
गौरी,
भगवती,
भवानी,
मङ्गला,
महागौरी,
महादेवी,
रुद्राणी,
शिवा,
शैलजा,
हिमालयजा,
अम्बिका,
अचलकन्या,
अचलजा,
शैलसुता,
हिमजा,
शैलेयी,
अपर्णा,
शैलकुमारी,
शैलकन्या,
जगद्जननी,
त्रिभुवनसुन्दरी,
सुनन्दा,
भवभामिनी,
भववामा,
जगदीश्वरी,
भव्या,
पञ्चमुखी,
पर्वतजा,
वृषाकपायी,
शम्भुकान्ता,
नन्दा,
जया,
नन्दिनी,
शङ्करा,
शताक्षी,
नित्या,
मृड़ानी,
हेमसुता,
अद्रितनया,
हैमवती,
आर्या,
इला,
वारुणी
(Noun)
शिवस्य
पत्नी।
"पार्वती
गणेशस्य
माता
अस्ति।"
Synonyms
माता,
जननी,
जन्मदा,
जनयित्री,
प्रसूः,
जनिः,
जनी,
जनित्री,
सावित्री,
अक्का,
अम्बा,
अम्बिका,
अम्बालिका
(Noun)
या
जन्म
ददाति
पोषयति
च।
"आदौ
माता
गुरोः
पत्नी
ब्राह्मणी
राजपत्निका
गावी
धात्री
तथा
पृथ्वी
सप्तैता
मातरः
स्मृताः"
Ambā,
the
eldest
daughter
of
the
king
of
Kāśi,
chosen
by
the
Saubha
king,
carried
off
by
Bhīshma
to
be
married
to
Vicitravīrya,
but
released
refused
by
the
Saubha
king,
etc.,
reborn
as
Śikhaṇḍin
(
v.
Ambopākhyānaparvan
).
§
167
(
Vicitravīryoparama
):
I,
102,
4136
(
jyeshṭhāṃ
Kāśipateḥ
sutāṃ
).--§
290
(
Śiśupālavadhap.
):
II,
41,
1454.--§
573
(
Ambop.
):
V,
173,
5951--2
175,
5977,
5985
176,
6040,
6068,
(
6080
)
177,
(
6087
),
(
7009
),
(
7017
)
178,
(
7029
),
(
7031
),
7033
(
Rāmāmbayoḥ
)
186,
7367
(
only
in
B.,
a
river
in
Vatsabhūmi,
to
which
Ambā
was
changed
after
death
with
half
her
body
)
188,
7408
192,
7551.--§
576
(
Bhagavadgītāp.
):
VI,
14,
554.--§
596
(
Pratijñāp.
):
VII,
72,
2501.
अम्बा
/
AMBĀ.
Daughter
of
a
King
of
kāśī.1
)
ambā
and
vicitravīrya.
ambā
is
an
ill-starred
character
in
the
story
of
the
mahābhārata.
She
had
two
younger
sisters
named
ambikā
and
ambālikā.
bhīṣma,
who
had
taken
a
vow
to
remain
a
bachelor
for
life,
had
once
taken
ambā,
ambikā
and
ambālikā,
the
three
daughters
of
the
King
of
kāśī,
to
hastināpura.
The
circumstances
in
which
this
happened,
are
descried
in
devī
bhāgavata,
Prathama
skandha
as
follows:
śantanu,
a
King
of
the
candra
Vaṁśa,
had
two
wives,
gaṅgā
and
satyavatī.
bhīṣma
was
the
son
of
gaṅgā
and
citrāṅgada
and
vicitravīrya
were
the
sons
of
satyavatī.
Soon
after
Bhīṣma's
birth,
gaṅgā
vanished.
After
a
long
period
of
reign,
śantanu
also
died.
satyavatī
and
the
three
sons
were
left
behind
in
the
palace.
According
to
a
vow
he
had
taken
long
ago,
bhīṣma,
instead
of
succeeding
to
his
father's
throne,
left
it
to
his
brother
citrāṅgada.
Once
citrāṅgada
went
for
hunting
in
the
forest.
There
he
came
across
a
gandharva
named
citrāṅgada.
The
gandharva
did
not
like
another
man
with
his
own
name
to
be
living
in
this
world.
So
he
killed
the
king.
After
that
vicitravīrya
became
king.
bhīṣma
had
to
take
up
the
task
of
arranging
a
suitable
marriage
for
vicitravīrya.2
)
The
svayaṁvara.
It
was
at
this
time
that
bhīṣma
came
to
know
that
the
King
of
kāśī
was
arranging
the
svayaṁvara
of
his
three
daughters,
ambā,
ambikā
and
ambālikā.
bhīṣma
went
there
and
in
the
presence
of
all
the
kings
who
had
assembled
there,
took
the
three
princesses
with
him
to
hastināpura.
There
he
made
all
preparations
for
the
marriage.
But
as
the
time
for
the
ceremony
approached,
the
eldest
and
most
beautiful
of
the
princesses,
ambā
went
to
bhīṣma
and
said:
“I
had
already
made
up
my
mind
long
ago
to
marry
sālva,
the
King.
Besides,
we
are
deeply
in
love
with
each
other.
Therefore,
please
consider
whether
it
is
proper
on
the
part
of
a
great
man
like
you
to
force
me
into
another
marriage.”
On
hearing
this,
bhīṣma
allowed
her
to
do
as
she
liked.
ambā
then
went
to
King
sālva
and
made
an
appeal
to
him
to
accept
her
as
his
wife
since
they
were
mutually
in
love.3
)
Sālva's
rejection.
To
her
words
sālva
replied:
“What
you
have
said
about
our
mutual
love
is
true.
But
it
is
not
right
for
a
man
to
accept
a
woman
who
has
been
accepted
by
another.
I
saw
bhīṣma
taking
you
by
hand
and
helping
you
into
his
chariot.
Therefore
go
at
once
to
bhīṣma
himself
and
ask
him
to
accept
you.”
Stunned
by
his
words,
she
turned
away,
to
go
to
the
forest
to
do
penance.4
)
Revenge
on
bhīṣma.
In
the
mahābhārata,
Udyoga
Parva,
Chapter
17,
we
find
that
ambā
had
cherished
a
secret
desire
to
wreak
vengeance
on
bhīṣma.
She
went
to
the
āśrama
of
śaikhāvatya
muni
in
the
forest
and
stayed
there
for
the
night.
Her
wish
to
do
penance
was
approved
by
the
muni.
On
the
next
day,
Ambā's
maternal
grandfather,
hotravāhana
(
sṛñjaya
)
came
that
way.
hotravāhana
came
to
know
of
all
her
misfortunes.
He
advised
her
to
inform
paraśurāma
of
all
her
grievances.
Just
at
that
moment
akṛtavraṇa,
a
follower
of
paraśurāma
happened
to
come
there.
hotravāhana
introduced
ambā
to
akṛtavraṇa.
Both
akṛtavraṇa
and
sṛñjaya
explained
all
her
affairs
to
paraśurāma.
paraśurāma
undertook
to
persuade
bhīṣma
to
accept
ambā
(
as
his
wife
).
But
Paraśurāma's
proposal
was
turned
down
by
bhīṣma.
A
terrible
duel
took
place
between
them
at
kurukṣetra.
When
the
fight
reached
a
critical
stage,
nārada
and
the
gods
induced
paraśurāma
to
withdraw
from
the
duel.
Thus
the
fight
ended
with
equal
victory
to
both.
Finding
that
it
was
not
possible
to
achieve
her
object
through
Paraśurāma's
mediation,
ambā
renounced
food,
sleep
etc.
and
went
to
the
yamunā
valley
to
do
penance
for
six
years.
(
M.B.,
Udyoga
Parva,
Chapter
188
).
After
that
for
one
year
she
went
on
a
fast,
lying
under
the
water
in
the
river
yamunā.
Again
for
another
year
she
did
penance,
standing
on
the
tip
of
the
toes
and
eating
only
dry
leaves.
Next,
she
reduced
the
sky
and
earth
to
flames
by
doing
penance.
The
goddess
gaṅgā
appeared
to
her
and
when
she
understood
her
plight,
she
told
ambā
that
it
was
not
possible
to
kill
bhīṣma.
In
her
agony
and
despair,
without
even
drinking
water,
she
wandered
about
here
and
there.
The
goddess
Gangā
cursed
her
to
become
a
river
in
the
vatsa
country.
As
a
result
of
the
curse,
a
part
of
her
was
turned
into
the
river
known
as
ambā.
5
)
Śiva's
Boon.
The
remaining
part
of
her
engaged
itself
in
penance.
śiva
appeared
to
her
and
told
her
that
in
the
next
birth
she
would
attain
masculinity.
He
added
that
she
would
be
born
in
the
drupada
dynasty
as
a
great
archer
under
the
name
of
Citrayodhi
and
kill
bhīṣma.
Pleased
with
this
prophecy,
she
took
a
vow
that
she
would
kill
bhīṣma
and
making
a
pyre,
burnt
herself
to
death.6
)
Rebirth.
King
Drupada's
queen
had
been
in
great
distress
for
a
long
time
because
she
had
no
children.
drupada
propitiated
śiva
by
worshipping
him
for
an
issue.
śiva
blessed
him
and
said
that
a
girl
would
be
born
to
him,
but
she
would
be
transformed
into
a
boy.
In
due
course,
the
queen
gave
birth
to
a
girl,
but
it
was
announced
that
it
was
a
boy.
Therefore
the
child
had
to
be
brought
up,
dressed
like
a
boy.
The
child
became
famous
under
the
name
of
śikhaṇḍī.
When
śikhaṇḍī
attained
youth,
drupada
decided
to
look
for
a
wife
for
him
(
her?
).
Still
he
was
greatly
perplexed
as
to
how
to
find
a
wife
for
śikhaṇḍī
who
was
already
a
youthful
virgin!
But
his
wife
assured
drupada
that
Sikhaṇḍī
would
become
a
man,
according
to
Śiva's
blessing.
So,
drupada
made
a
proposal
for
Śikhaṇḍī's
marriage
with
the
daughter
of
the
King
of
Daśārṇa.7
)
Śikhaṇḍī's
marriage.
Hiraṇyavarṇa,
the
King
of
Daśārṇa,
gave
his
daughter
in
marriage
to
śikhaṇḍī.
The
couple
arrived
at
Kāmbalyapura.
By
this
time
the
wife
came
to
know
that
the
“husband”
was
a
woman.
She
disclosed
the
secret
to
her
Ladies-in-waiting.
They
in
turn
communicated
it
to
the
king.
Enraged
at
this,
Hiraṇyavarṇa
sent
a
messenger
to
King
drupada
to
ascertain
the
truth
of
the
matter.
He
even
began
to
make
preparations
for
waging
a
war
against
drupada,
King
of
pañcāla.
drupada
and
his
queen
were
in
a
fix.
At
this
stage
the
distressed
śikhaṇḍī
proceeded
to
the
forest,
determined
to
commit
suicide.
People
were
afraid
of
entering
that
forest
because
a
yakṣa
named
sthūṇakarṇa
lived
there.
śikhaṇḍī
went
to
the
premises
of
the
yakṣa
and
performed
certain
rites
for
a
number
of
days.
The
yakṣa
appeared
to
her.
śikhaṇḍī
explained
the
whole
matter
to
him.
They
entered
into
a
contract.
According
to
it,
they
exchanged
their
sexes--śikhaṇḍī
receiving
the
male
sex
of
the
yakṣa
and
the
yakṣa
receiving
the
female
sex
of
śikhaṇḍī.
śikhaṇḍī
returned
home
as
a
man.
drupada
repeated
with
greater
force
his
old
plea
that
his
child
was
a
man.
Hiraṇyavarṇa
made
a
thorough
examination
of
śikhaṇḍī
and
convinced
himself
of
the
truth.
Many
years
after,
Hiraṇyavarṇa
died.8
)
Kubera's
Arrival.
At
that
time,
in
the
course
of
his
world
tour
kubera
arrived
at
the
residence
of
sthūṇakarṇa.
The
yakṣa
who
was
in
female
form,
did
not
come
out
to
receive
kubera.
In
his
anger,
kubera
pronounced
a
curse
that
the
female
sex
of
sthūṇakarṇa
and
the
male
sex
of
śikhaṇḍī
would
continue
for
ever.
The
yakṣa
prayed
for
the
lifting
of
the
curse.
kubera
released
him
from
the
curse
by
saying
that
after
the
death
of
śikhaṇḍī,
the
yakṣa
would
be
restored
to
his
own
male
sex.
According
to
the
previous
agreement,
śikhaṇḍī
went
to
Sthūṇakarṇa's
place
after
the
death
of
Hiraṇyavarṇa.
But
coming
to
know
of
all
that
had
happened,
he
returned
home.
Thus
śikhaṇḍī
became
a
man
permanently.
śikhaṇḍī
had
received
his
training
in
arms
under
Droṇācārya.
In
the
great
kaurava-Pāṇḍava
battle,
he
became
a
charioteer.
9
)
Śikhaṇḍī's
Revenge.
The
mahābhārata,
bhīṣma
Parva,
Chapter
108,
describes
Bhīṣma's
encounter
with
śikhaṇḍī
during
the
kaurava-Pāṇḍava
battle.
The
pāṇḍavas
started
the
day's
battle
by
keeping
śikhaṇḍī
in
the
vanguard.
bhīma,
arjuna,
abhimanyu
and
other
warriors
were
giving
him
support.
It
was
bhīṣma
who
led
the
kaurava
forces.
Arrows
began
to
fly
from
both
sides.
It
was
the
tenth
day
of
the
battle
and
śikhaṇḍī
shot
three
arrows
aimed
at
Bhīṣma's
breast.
bhīṣma
with
a
smile
of
contempt
said
to
śikhaṇḍī,
“Śikhaṇḍī!
brahmā
created
you
as
a
woman.
You
may
do
as
you
like”.
Hearing
this
taunt,
śikhaṇḍī
became
more
infuriated.
arjuna
inspired
him
with
greater
courage.
After
that,
keeping
śikhaṇḍī
in
front,
arjuna
began
to
fight
with
bhīṣma.
śikhaṇḍī
also
showered
his
arrows
on
him.
ten
of
these
arrows
of
śikhaṇḍī
hit
Bhīṣma's
breast.
bhīṣma
disregarded
even
those
arrows.
At
last
he
said:
“I
cannot
kill
the
pāṇḍavas
because
they
are
invulnerable
(
avadhyāḥ
).
I
cannot
kill
śikhaṇḍī
because
he
is
really
a
woman
and
not
man.
Though
I
am
also
invulnerable
and
cannot
be
killed
in
battle,
yet
today
I
have
to
die
the
time
has
come
for
me
to
die.”
Meanwhile
śikhaṇḍī
and
arjuna
were
discharging
a
continuous
and
heavy
shower
of
arrows
at
bhīṣma.
At
last
bhīṣma
fell
down.
(
M.B.,
Udyoga
Parva,
Chapter
173
).
अम्बा
स्त्री।
माता
समानार्थकाः
अम्बा,
मातृ
1।7।14।2।1
अब्रह्मण्यमवध्योक्तौ
राजश्यालस्तु
राष्ट्रियः।
अम्बा
माताथ
बाला
स्याद्वासूरार्यस्तु
मारिषः॥
पदार्थ-विभागः
,
द्रव्यम्,
पृथ्वी,
चलसजीवः,
मनुष्यः
अम्बा,
स्त्रीलिङ्गम्
(
अम्ब्यते
स्नेहेनोपगम्यते,
अबि
गतौ
+घञ्,
स्त्रियां
टाप्
।
)
जननी
।
इति
शब्दरत्नावली
॥
“अम्ब
!
यत्त्वमिदं
प्रात्थ
प्रशमाय
वचो
मम”
।“नान्यदत्तमभीप्सामि
स्थानमम्ब
स्वकर्म्मणा”
।इति
विष्णुपुराणे
।
)नाट्योक्तौ
सैव
।
इत्यमरः
॥
पाण्डुराजमातुः
स्वसा
।इतिमहाभारतं
॥
अम्बष्ठा
।
इति
राजनिर्घण्टः
।दुर्गा
।
इति
केचित्
॥
अम्बा
स्त्री
अम्ब्यते
स्नेहेनोपगम्यते
अम्ब--कर्म्मणि
घञ्
।१
मातरि,
लोके
सम्बोधने
तदर्थे
ह्रस्वः
।
“कृताञ्जलिस्तत्रयदम्ब!
सत्यात्”
रघुः
।
वेदे
तु
“अम्बेऽम्बालेऽम्बिकेपूर्व्वेति”
पा०
निर्देशात्
न
ह्रस्वः
।
“अम्बे!
अम्बिकेअम्बालिके!
न
मानयति
कश्चन
य०
२३,
१८
।
नाट्योक्ता-वपि
तत्रैव,
२
अम्बष्ठालतायां,
३
काशीराजकन्यायाञ्च
।“अथाश्रौषं
महाबाहो
तिस्रः
कन्याः
स्वयम्बराः
।रूपेणाप्रतिमा
लोके
काशीराजसुतास्तदा
।
अम्बांचैवाम्बिकां
चैव
तथैवाम्बालिकामिति
।
राजानश्चसमाहूताः
पृथिव्यां
भरतर्षभ!
।
“अम्बा
ज्येष्ठाभवत्तासा-मम्बिका
त्वथ
मध्यमा
।
अम्बालिका
च
राजेन्द्र!राजकन्या
कनीयसी
इत्युपक्रम्य
।
अम्बाया
उपा-ख्यानं
विस्तरेण
वर्ण्णितम्
भा०
उ०
प०
अम्बोख्याने
।“मया
सौभपतिः
पूर्व्वं
मनसा
हि
वृतः
पतिः
इत्यन्बियोक्ते
“अनुजज्ञे
तदा
ज्येष्ठामम्बां
काशीपतेः
सुताम्
।अम्बिकाम्बालिके
भार्य्ये
प्रादात्
प्रीत्या
यवीयसे
।
भीष्मोविचित्रवीर्य्याय
विधिदृष्टेन
कर्मणा”
भा०
आ०
प०
।
1
{@“अबि
शब्दे”@}
2
अम्बकः-म्बिका,
अम्बकः-म्बिका,
अम्बिबिषकः-षिका
अम्बिता-त्री,
अम्बयिता-त्री,
अम्बिबिषिता-त्री
अम्बयन्-न्ती,
अम्बयिष्यन्-न्ती-ती,
--
अम्बमानः,
अम्बयमानः,
अम्बिबिषमाणः
अम्बिष्यमाणः,
अम्बयिष्यमाणः,
अम्बिबिषिष्यमाणः
अन्-अम्बौ-अम्बः
अम्बि
3
तम्-तः-तवान्,
अम्बितः,
अम्बिबिषितम्-तः-तवान्
अम्बः,
अम्बः,
अम्बिबिषुः,
अम्बिबयिषुः
अम्बितव्यम्,
अम्बयितव्यम्,
अम्बिबिषितव्यम्
4
अम्बनीयम्,
अम्बनीयम्,
अम्बिबिषणीयम्
अम्ब्यम्,
अम्ब्यम्,
अम्बिबिष्यम्
ईषदम्बः-दुरम्बः-स्वम्बः
अम्ब्यमानः,
अम्ब्यमानः,
अम्बिबिष्यमाणः
अम्बः,
अम्बः,
अम्बिबिषः
अम्बितुम्,
अम्बयितुम्,
अम्बिबिषितुम्,
अम्बा,
अम्बना,
अम्बिबिषा,
अम्बिबयिषा
अम्बनम्,
अम्बनम्,
अम्बिबिषणम्
अम्बित्वा,
अम्बयित्वा,
अम्बिबिषित्वा
समम्ब्य,
समम्ब्य,
समम्बिबिष्य
अम्बम्
२,
अम्बित्वा
२,
अम्बम्,
अम्बयित्वा
२,
अम्बिबिषम्
२
अम्बिबिषित्वा
२
प्रासङ्गिक्यः
01
→
(
२९
)
02
→
(
१-भ्वादिः-३७८।
अक-से-आ--
)
03
→
[
[
आ।
‘सकम्पहेरम्बसमानलम्बनाः
समाव्रजन्
अम्बितघण्डिकास्तदा।
प्रलम्बसा-
स्नाः
कबरत्विषो
वृषाः
अक्लीबिताः
क्षीबतयाऽतिशीभराः।।’
धा।
का।
१-४९।
]
]
04
→
[
पृष्ठम्००२८+
२६
]
ambā,
f.,
Mutter,
nur
im
Vocativ
amba,
wo
die
Bedeutung
Mutter,
mütterlich
gesinnte
an
zwei
Stellen
deutlich
hervortritt,
nämlich
{912,
7},
wo
Vrischakapi
seine
Mutter
anredet
amba
sulābhike
und
{232,
16},
wo
Sarasvati,
die
vorher
in
dem
ersten
Gliede
des
Verses
mit
dem
Vocativ
ambitame
(
mütterlichste
)
angeredet
war,
nun
im
zweiten
Gliede
mit
amba
angeredet
wird.
Aber
wie
schon
amba
(
was
im
klassischen
Sanskrit
in
dieser
Bedeutung
„o
Mutter“
ganz
geläufig
ist
)
den
Geschlechtsunterschied
in
der
Endung
nicht
hervortreten
lässt,
so
wird
es
nun
allgemein,
ohne
Unterscheidung
von
Zahl
und
Geschlecht,
2〉
als
Anruf
gebraucht
in
dem
Sinne
etwa
„o
mütterlich
gesinnte“,
„o
liebe“.
-a
1〉
{232,
16}
{912,
7}.
2〉
{923,
2}.
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