संज्ञा (saMjJA)
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Capeller Eng
EnglishSpoken Sanskrit
Englishसंज्ञा - saMjJA - - noun
नाम - nAma - - noun
गुणिन् - guNin - - noun
विशेष्य - vizeSya - - noun
नामन् - nAman - - noun
सत्त्व - sattva - - noun
नामसङ्ग्रह - nAmasaGgraha - - nouns
{ कर्क् } - { kark } - verb - laugh [ used for derivation of a noun , but not used as a verb ]
कर्तृ - kartR - - active noun
द्वय - dvaya - - group of two [ used as a suffix to noun ]
भाववाचक - bhAvavAcaka - - abstract noun
क्रिया - kriyA - - noun of action
तद्धित - taddhita - - derivative noun
नामलिङ्ग - nAmaliGga - - gender of nouns
तद्धित - taddhita - - noun formed thus
प्रातिपदिक - prAtipadika - - uninflected noun
विभक्ति - vibhakti - - inflection of nouns
आभिधानीयक - AbhidhAnIyaka - - characteristic of a noun
वैशस्य - vaizasya - - abstract noun from vizasi
रूप - rUpa - - any form of a noun or verb
संज्ञा - saMjJA - - noun
संज्ञा - saMjJA - - designation
संज्ञा - saMjJA - - designation
व्यपदेश - vyapadeza - - designation
बोध - bodha - - designation
व्यवहार - vyavahAra - - designation
नामधेय - nAmadheya - - designation
उपलक्षण - upalakSaNa - - designation
प्रवाचन - pravAcana - - designation
लक्षण - lakSaNa - - designation
इन्दु - indu - - designation of the anusvAra
व्यपदेशिन् - vyapadezin - - having a name or designation
अव्यपदेश - avyapadeza - - no designation or pointing to
व्यवधारण - vyavadhAraNa - - special definition or designation
पुमाख्या - pumAkhyA - - name or designation for male beings
आर्यपुत्र - Aryaputra - - designation of a husband by his wife
लोकव्यवहार - lokavyavahAra - - usual or commonly current designation
आर्यपुत्र - Aryaputra - - designation of a king by his subjects
व्यपदेशवत् - vyapadezavat - - having a particular designation or name
प्रतीच्य - pratIcya - - designation of anything remote or concealed
सद्धर्म - saddharma - - designation of the Buddhist or jaina doctrines
देवतोपदेशन - devatopadezana - - designation of the deity worshipped in any rite
वाचकलक्षकव्यञ्जकत्व - vAcakalakSakavyaJjakatva - - direct or indirect or implicit designation of a thing
कला - kalA - - designation of the three constituent parts of a sacrifice
परिगृह्या - parigRhyA - - designation of a particular kind of vedi or sacrificial mound
Apte
Englishसंज्ञा [sañjñā], 9 Ā.
To know, understand, be aware of.
To recognize.
To live in harmony, agree together (with or )
पित्रा पितरं वा संजानीते Sk.
To watch, be on the alert
संजानानान् परिहरन् रावणानुचरान् बहून् 8.27.
To accede or agree to.
To remember, think of (Paras)
मातुः मातरं वा संजानाति Sk.
To direct, appoint.
To inform.
To appease, gratify, console.
(a) To quiet, pacify (a sacrificial animal). (b) To kill.
To command, enjoin.
To animate.
To make intelligible, cause to be understood, inform.
To make a sign to (any one), communicate by signs.
संज्ञा [sañjñā], 1 Consciousness, अकरुण पुनः संज्ञाव्याधिं विधाय किमीहसे 9.42
रतिखेदसमुत्पन्ना निद्रा संज्ञाविपर्ययः 6.44. संज्ञा लभ्, आपद् or प्रतिपद् 'to regain or recover one's consciousness, come to one's senses'.
Knowledge, understanding
नायका मम सैन्यस्य संज्ञार्थं तान् व्रवीमि ते 1.7
* 12.153.63.
Intellect, mind
लोकतन्त्रं हि संज्ञाश्च सर्वमन्ने प्रतिष्ठितम् * 13.63.5.
A hint, sign, token, gesture
मुखापिंतैकाङ्गुलिसंज्ञयैव मा चापलायेति गणान् व्यनैषीत् 3.41
उपलभ्य ततश्च धर्मसंज्ञाम् Bu. Ch.5.21
6.7.17.
A name, designation, an appellation
. at the end of in this sense
द्वन्द्वैर्विमुक्ताः सुखदुःखसंज्ञैः 15.5.
(In ) Any name or noun having a special meaning, a proper name.
The technical name for an affix.
The Gāyatrī Mantra
see गायत्री.
A track, footstep.
Direction.
A technical term.
of the daughter of Viśvakarman and wife of the sun, and mother of Yama, Yamī, and the two Aśvins. [A legend relates that संज्ञा on one occasion wished to go to her father's house and asked her husband's permission, which was not granted. Resolved to carry out her purpose, she created, by means of her superhuman power, a woman exactly like herself who was, as it were, her own shadow (and was therefore called Chhāyā), and putting her in her own place, went away without the knowledge of the sun. Chhāya bore to the sun three children (see छाया), and lived quite happily with him, so that when Saṁjñā returned, he would not admit her. Thus repudiated and disappointed, she assumed the form of a mare and roamed over the earth. The sun, however, in course of time, came to know the real state of things, and discovered that his wife had assumed the form of a mare. He accordingly assumed the form of a horse, and was united with his wife, who bore to him, two sonsthe Aśvinīkumāras or Aśvins q. v. ]Comp. -अधिकारः a leading rule which gives a particular name to the rules falling under it, and which exercises influence over them. -विपर्ययः loss of consciousness
रतिखेदसमुत्पन्ना निद्रा संज्ञाविपर्ययः 6.44. -विषयः an epithet, an attribute. -सुतः an epithet of Saturn. -सूत्रम् any Sūtra which teaches the meaning of a technical term.
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Apte 1890
Englishसंज्ञा {c9c} A. 1 To know, understand, be aware of.
2 To recognize.
3 To live in harmony, agree together (with acc or instr.)
पित्रा पितरं वा संजानीते Sk.
4 To watch, be on the alert
Bk. 8. 27.
5 To accede or agree to.
6 To remember, think of (Paras.)
मातुः मातरं वा संजानाति Sk.
7 To direct, appoint.
Caus. 1 To inform.
2 To appease, gratify, console.
3 (a) To quiet, pacify (a sacrificial animal). (b) To kill.
4 To command, enjoin.
5 To animate.
6 To make intelligible, cause to be understood, inform.
7 To make a sign to (any one), communicate by signs.
संज्ञा 1 Consciousness
संज्ञां लभ्, आपद् or प्रतिपद् ‘to regain or recover one's, consciousness, come to one's senses.
2 Knowledge, understanding.
3 Intellect, mind.
4 A hint, sign, token, gesture
मुखार्पितैकांगुलिसंज्ञयैव मा चापलायेति गणान् व्यतैषीत् Ku. 3. 41.
5 A name, designation, an appellation
oft. at the end of comp. in this sense
द्वंद्वैर्विमुक्ताः सुखदुःखसंज्ञैः Bg. 15. 5.
6 (In gram.) Any name or noun having a special meaning, a proper name.
7 The technical name for an affix.
8 The Gāyatrī Mantra
see गायत्री.
9 N. of the daughter of Viśvakarman and wife of the sun, and mother of Yama, Yamī, and the two Aśvins. [A legend relates that संज्ञा on one occasion wished to go to her father's house and asked her husband's permission, which was not granted. Resolved to carry out her purpose, she created, by means of her superhuman power, a woman exactly like herselfwho was, as it were, her own shadow (and was therefore called Chāyā), -and putting her in her own place, went away without the knowledge of the sun. Chāyā bore to the sun three children (see छाया), and lived quite happily with him, so that when Saṃjñā returned, he would not admit her. Thus repudiated and disappointed, she assumed the form of a mare and roamed over the earth. The sun, however, in course of time, came to know the real state of things, and discovered that his wife had assumed the form of a mare. He accordingly assumed the form of a horse, and was united with his wife, who bore to him two sonsthe Aśvinīkumāras or Aśvins q. v.].
Comp.
अधिकारः a leading rule which gives a particular name to the rules falling under it, and which exercises influence over them.
विपर्ययः loss of consciousness
Ku. 6. 44.
विषयः an epithet, an attribute.
सुतः an epithet of Saturn.
Monier Williams Cologne
Englishसं-√ ज्ञा a Ā. -जानाति, -जानीते, (Ā.) to agree together, be of the same opinion, be in harmony with (loc.
to ii, 3, 22, also instr. or ),
(Ā.) to obey (dat. ),
(Ā.) to appoint, assign, intend (for any purpose), destine, ib.
(only -ज्ञाय) to direct, order, command,
to acknowledge, recognize, own, i, 3, 46, Sch.
(P. ) to acknowledge or claim as one's own, take possession of
(P. ) to think of, recollect sorrowfully (with or ),
Ā. to know well, understand,
to watch for, :
-ज्ञापयति, °ते, to cause to be of the same opinion or agree together,
to cause to acquiesce or agree in (euphemistically said of a sacrificial victim, which ought not to be led forcibly to its death but made to resign itself),
to appease, satisfy,
to make to be understood or known, cause to understand,
to make signs to (acc. ), communicate or make anything known by signs, Mṛcch.
to command, enjoin, instruct,
Benfey
Englishसंज्ञा संज्ञा, i. e. सम्-ज्ञा,
1.
Consciousness, Vikr. 71, 20
Chr. 31,
18.
2. Intellect, mind, Daśak. in Chr.
197, 1.
3. Thought.
4. Knowledge,
Bhag. 1, 7.
5. Sign, Vikr. 47, 12
gesticulation.
6. Name, appellation,
Hit. iv. d. 88.
-- अन्तःसंज्ञ,
i. e.
अन्तर्-, possessed of internal
consciousness, Man. 1, 49.
कृत-,
1. ready-minded. 2. dīstinguished by
appropriate marks, Man. 7, 190. अ
-कृत-, irresolute, MBh. 14, 588.
गत-, bereft of sense, Indr. 5, 21.
जीव-, called life, Man. 12, 13.
निस्-, deprived of consciousness,
Rām. 3, 62, 25.
वि-, 1. lifeless,
2. bereft of sense. सूर्य-संज्ञ,
saffron.
सोम-, camphor.
Apte Hindi
Hindiसंज्ञा
क्र्या*उभ* सम्-ज्ञा -
"जानना, समझना, जानकार होना"
संज्ञा
क्र्या*उभ* सम्-ज्ञा -
पहचानना
संज्ञा
क्र्या*उभ* सम्-ज्ञा -
"मेलजोल से रहना, परस्पर सहमत होना"
संज्ञा
क्र्या*उभ* सम्-ज्ञा -
"रखवाली करना, खबरदार रहना, "
संज्ञा
क्र्या*उभ* सम्-ज्ञा -
"राजी होना, सहमत होना"
संज्ञा
"क्र्या*, पर*" सम्-ज्ञा -
"याद करना, सोचना"
संज्ञा
क्र्या*उभ* सम्-ज्ञा -
सूचना देना
संज्ञा
- सम्+ज्ञा+क
"पगडंडी, पदचिन्ह"
संज्ञा
- सम्+ज्ञा+क
दिशा
संज्ञा
- सम्+ज्ञा+क
पारिभाषिक शब्द
L R Vaidya
EnglishsaMjYA {% f. %} 1. Consciousness, रतिखेदसमुत्पन्ना निद्रा संज्ञाविपर्ययः K.S.vi.44
(संज्ञां लभ् ‘to recover consciousness’)
2. intellect, mind
3. sign, token, gesture, संवाहकस्यापक्रमितुं संज्ञां ददाति Mrich.ii.
4. thought
5. knowledge
6. name, appellation, designation, यदच्छाशब्दवत्पुंसः संज्ञायै जन्म केवलम् Sis.ii.47
7. any name or noun having a meaning peculiar to itself, a proper noun (in gram.)
8. name of the daughter of Viśvakarman and wife of the sun
9. the Gāyatrī verse.
Anekartha-Dvani-Manjari
Sanskritसंज्ञा
स्त्री
संज्ञा, संविद्, नामन्
इला भूमिर्मता गौश्च संज्ञा संविच्च नाम च ॥ ८ ॥
verse 3.1.1.8
page 0014
संज्ञा
स्त्री
संज्ञा, नामन्, चेतना
गुह्येऽकार्ये च कौपीनं संज्ञे स्तो नाम-चेतने ॥ २४ ॥
verse 3.1.1.24
page 0015
ककुभ्
स्त्री
ककुभ्, आशा, संज्ञा
आशासंज्ञे ककुप्प्रोक्ते स्तनमेघौ पयोधरौ ॥ २६ ॥
verse 3.1.1.26
page 0015
Edgerton Buddhist Hybrid
Englishsaṃjñā, ifc. Bhvr. -saṃjña (cf. Skt. id.
the Skt. mgs. sign, signal, and name, are also BHS
note esp. vaidya-saṃjñāṃ ghoṣayitvā Divy 〔109.21〕, proclaiming the title of physician = saying that he was a physician
Pali saññā is used in most of the mgs. listed below
Tib. regularly ḥdu śes, a mechanically literal rendering),
(1) awareness, consciousness, as a generalized faculty, fundamentally as in Skt.: cf. visaṃjña, unconscious (in a swoon, or the like) = Skt. id., e.g. SP 〔104.8〕
technical uses, see saṃjñāvedayita-(vedita-)-nirodha, naivasaṃjñānāsaṃjñāyatana (°nopaga)
(2) not clearly distinguishable from prec., notion, conception, idea, of anything in the external world: the third of the five (upādāna-)skandha (as in Pali), see upādāna (sometimes rendered perception)
when the Bodhisattva sat down at the bodhi-tree, he received (pratilabhati) at once five saṃjñā, ideas or impressions, viz. kṣema-s°, sukha-, śubha-, hita-, and (fifthly) adya cāhaṃ anuttarāṃ samyaksaṃbodhim abhisaṃbuddhiṣyati (so mss., Senart em. °ṣyaṃ ti) Mv 〔ii.268.6—8〕, and similarly 〔404.17—19〕, where the fifth is substantially the same, the others being atīta-s°, kṣema-, sukha-, aśakya- (neither passage explains the first four)
aśubha-saṃjñā (= Pali asubha-saññā), conceptions of foul things which must be meditated on by monks, see s.v. aśubha-bhāvanā
often prec. in comp. by other words specifying the emotional or intellectual content of the saṃjñā, (na ca) anityasaṃjñā-bahulā viharanti Mv 〔i.79.15〕, and (backsliders) dwell not abounding in the notion of the impermanence (of sentient existence, as they ought to)
parikatha bhikṣu yadī na bhāra-saṃjñā LV 〔242.22〕 (vs), speak, monk, if you are not conscious of a burden (in doing as I ask), wrongly Foucaux on Skt. and Tib. (khur gyi ḥdu śes med na gsuṅs)
in a neg., or impliedly or quasi-neg., expression, something like the very idea, thought, āhāra-saṃjñā ca na tatra bheṣyati anyatra dharme rati dhyānaprītiḥ (Nep. mss. jñāna°) SP 〔206.1〕 (vs), and there will be no thought or idea of food, other than delight in the Doctrine and joy in meditation
adhimāna-saṃjñāṃ ca vihāya sarvāṃ SP 〔287.8〕 (vs), and abandoning every thought of pride
sukhaṃ vinaśyatī teṣāṃ sukha-saṃjñā ca naśyati SP 〔177.5〕 (vs), … and the very notion of happiness was lost
tena ca mahatā duḥkhaskandhenābhyāhatā na duḥkhamanasikāra-saṃjñām utpādayanti SP 〔78.5〕, and, afflicted with that great mass of misery, they do not conceive the idea of putting their minds on misery [Page552-a] (it does not occur to them to consider the question of misery seriously)
(3) developing out of prec. (cf. āhārasaṃjñā, SP 〔206.1〕 above, which might perhaps be rendered interest in, inclination towards food
and cf. AMg. saṇṇā = manovṛtti, mental inclination, Ratnach.), interest in, purposeful thought about: in Mv 〔ii.147.12〕 (the Bodhisattva replies to his fatherʼs attempt to interest him in women
read with mss.) yasya tāta strīsaṃjñā bhaveyā so atra rajyeyā …, father, whoever has ‘ideas’ about women, let him take pleasure in them
the king replies, tava kīdṛśī saṃjñā bhavati 13, what are your thoughts or ideas?, to which the prince replies, mamātra viparītasaṃjñā bhavati 14, I have the idea of the reverse, i.e. (as the sequel explains), that things are the opposite of what they seem
here saṃjñā belongs to 2 above
cf. viparīta-saṃjñin SP 〔320.12〕, s.v. saṃjñin (3)
(4) in BHS esp. false notion, erroneous impression in the mind: in LV 〔374.11—12〕 (vss, unmetr. in Lefm.
see his note and Foucauxʼs note on Calc. 〔485.7〕) read, iha hetudarśanād vai jitā mayā hetukās trayaḥ saṃjñāḥ, nityānitye saṃjñā sukhaduḥkha 'nātmani cātmani ca, … three false notions, (viz.) the notions about the permanent and impermanent, pleasure and pain, non-self and self
saṃjñā-graheṇa (by clinging to false notions) bālā dṛṣṭi-viparyāsa niśritā LV 〔235.17〕 (vs)
samjñākṛtamātram (a mere product of a false notion) idaṃ kaṇṭhako vahatīti vādiśārdūlaṃ Mv 〔i.157.10〕 (the gods held the horseʼs hoofs)
saṃjñāsūtraṃ (the cord of …) uddharī saṃskṛtātaḥ LV 〔196.2〕 (vs)
vitarkamālā saṃjñāsūtreṣu granthitā LV 〔372.3〕 (vs), the garland of doubt, strung on the cords of …
sattvānāṃ … saṃjñā-vikalpa-caritānāṃ SP 〔318.13〕, of creatures whose actions are characterized by false notions and vain imaginings
mṛgīye … taṃ prasrāvaṃ pānīya-saṃjñāya (instr., under the mistaken impression that is was water) pītaṃ Mv 〔iii.143.17〕, so 〔153.12〕, °saṃjñāye 〔144.7〕
〔154.9〕
bhagavaṃ (mss. °vāṃ) mṛgasaṃjñena mayā etaṃ iṣu kṣiptaṃ Mv 〔ii.213.16〕, under the mistaken impression of (your being) a deer (cf. 5 below) I shot this arrow
krīḍāratiṃ ca janayec chubha-saṃjña-tāṃ ca LV 〔190.5〕 (vs), … and a state of having a false notion of (its being) fine (also cf. 5)
keṣa-cid … vartati saṃjñā Samādh 〔19.24〕, some have the false notion …, and so, keṣa-ci saṃjñā 25
(5) in comp. with a prec. noun or adj. (as in some cases under 4), the notion or idea or impression, opinion, that (something or someone) is (what the prior member of the cpd. means)
esp. as object of utpādayati (cf. SP 〔78.5〕, under 2 above) or a synonym, forms, conceives such an idea or opinion
the object of the idea is generally loc., sometimes gen. with antike, q.v., rarely acc., sometimes not expressed (understood from context): (tato imā asmākaṃ striyaḥ sarvakālaṃ) paribhavetsuḥ, tṛṇasaṃjñā pi na (mss. recorded as ta) utpādayetsuḥ (so read) Mv 〔iii.393.14〕, then these our wives would always scorn us, would not even think we were worth a straw (lit. form a grass-blade-notion, sc. of us)
śrotavyaṃ (read °vya, m.c.) buddhavacanaṃ dullabha-saṃjñām upajanetvā Mv 〔i.248.2〕 (vs), one must listen to the word of a Buddha, realizing that it is hard to find
(te … durlabhaprādurbhāvāms) tathāgatān viditvāścaryasaṃjñām utpādayiṣyanti śokasaṃjñām utpā° SP 〔320.1〕, … will conceive the notion of surprise and sorrow, virtually = will be surprised and grieved
hīnasaṃjñā, a low (= unfavorable) opinion, (na tvayā …) °jñotpādayitavyā SP 〔425.9〕, and with loc. of object, mā hīnasaṃjñām utpādayiṣyasi tathāgate ca bodhisattveṣu ca tasmiṃś ca buddhakṣetre 〔426.2〕
the opposite is viśiṣṭa-s°, LV 〔244.1—2〕, below
others with loc., śmaśāna-saṃjñāṃ (mss. °jño) janayate iṣṭikāsu Mv 〔ii.384.22〕 (vs), forms the idea about women that they are (repulsive as) cemeteries
tāsu mātṛsaṃjñā upasthāpayitavyā bhaginīsaṃjñā duhitṛsaṃjñā Divy 〔115.5〕, you must learn to think of them as if mothers, sisters, daughters
kiṇīkṛta-(q.v., so read)-saṃjñā bhaveyur na ca tathāgate durlabha-saṃjñām [Page552-b] utpādayeyuḥ SP 〔319.8〕, … and would not conceive the difficulty of finding a T.
the object is in gen. with antike (q.v.), naiṣa mamāntike viśiṣṭasaṃjño (Bhvr.) bhaven LV 〔244.1—2〕, he would not have a high opinion of me
(sarvatathāgatānāṃ) cāntike pitṛsaṃjñām utpādayati sarvabodhisattvānāṃ cāntike śāstṛsaṃjñām utpā° SP 〔286.1〕
also SP 〔107.4—5〕 (see antike)
object is acc., svabhavanāni śmaśāna-saṃjñām utpādayām āsuḥ LV 〔278.7〕, (gods etc.) began to think of their own dwellings as cemeteries (i.e. repulsive
= svāni vimānāni śmaśānānīva menire 〔280.20〕, vs)
(6) (cf. Skt. mg. sign, symbol), alphabetic sign, letter: (yā) vā imā loke saṃjñā (mss. mostly sajñā, perh. representing a pronunciation like MIndic saññā, as in Pali?), brāhmī (etc., list of alphabets) Mv 〔i.135.5〕
(7) a high number: Mvy 〔8034〕 = Tib. brdaḥ śes
cf. mahā-saṃjñā, sarva-s°, visaṃjñāvatī.
Abhyankara Grammar
Englishसंज्ञा a technical term
a short word- ing to convey ample sense
a term to know the general nature cf things
convention
cf. वृद्धिशब्द
संज्ञा
अादेच: संज्ञिन: M.Bh. on P.1-1.1. There are two main divisions of संज्ञा-कृत्रिमसंज्ञा or an artificial term such as टि, बु, or भ which is merely conventional, and अकृत्रिमसंज्ञ| which refers to the literal sense conveyed by the word such as अव्यय, सर्वनाम and the like. Some grammar works such as the Candra avoid purely conventional terms, These sam- jhas are necessary for every scien- tific treatise. In Panini's grammar, there are the first two chapters giving and explaining the techni- cal terms whose number exceeds well-nigh a hundred.
Wordnet
Sanskrit संज्ञा, त्वाष्ट्री, अरुणप्रिया
सूर्यस्य पत्नी।
"काचित्कथानुसारेण वैवस्वत-मनुः तथा च यमः संज्ञायाः पुत्रौ स्तः।"
प्रतिभा, सम्प्रतिपत्तिः, सचेतनता, संज्ञा
धारणा बुद्धिः च।
"उत्तेजनात् क्रोधात् वा वयं प्रायः स्वस्य प्रतिभां विस्मरामः।"
छाया, संज्ञा, मार्तण्डवल्लभा, शनिप्रसूः, सौरी, द्युमयी, सूर्याणी, मन्दजननी
सूर्यस्य पत्नी।
"शनिदेवः सूर्यस्य छायायाः च पुत्रः।"
संज्ञा, नाम
व्याकरणशास्त्रे प्रयुज्यमानः सः शब्दः यः वास्तविकं कल्पितं वा वस्तु बोधयति।
"सः संज्ञायाः विषये अध्ययनं करोति।"
अनुश्रु, अनुगम्, अनुवृत्, अनुव्रज्, समनुवृत्, आभूष्, उपभूष्, परिभूष्, प्रतीष्, संज्ञा
आज्ञायाः परिपालनानुकूलः व्यापारः।
"सः पितरम् अनुशृणोति तथा च पठति।"
नामधेयम्, नाम, नामधेयः, संज्ञा, अभिधानम्, अभिधा, अभिधेयम्, आख्या, अभिख्या, आह्वा, आह्वयः, उपाधिः
सः शब्दः येन किञ्चित् वस्तु कश्चित् व्यक्तिः बुध्यते सम्बोध्यते वा।
"अस्माकं प्राचार्यस्य नामधेयं पुष्पक भट्टाचार्य इति अस्ति।"
Sanskrit Tibetan
Tibetandgongs
१) अर्थकाम २) मत ३) मति ४) संज्ञा ५) संधाय ६) समन्वाहृत ७)
अभिधानचिन्तामणिः
Sanskritवार्ता प्रवृत्तिर्वृत्तान्त उदन्तोऽथाह्वयोऽभिधा ।
गोत्रसंज्ञानामधेयाख्याह्वाभिख्याश्च नाम च ॥ २६० ॥
वार्ता (स्त्री), प्रवृत्ति (स्त्री), वृत्तान्त (पुं), उदन्त (पुं), आह्वय (पुं), अभिधा (स्त्री), गोत्र (क्ली), संज्ञा (स्त्री), नामधेय (क्ली), आख्या (स्त्री), आह्वा (स्त्री), अभिख्या (स्त्री), नामन् (पुंक्ली)
अभिधानरत्नमाला
Sanskritआख्या
आख्या, संज्ञा, अभिधा, आह्वान, नामधेय, नामन्
आख्या संज्ञाभिधाह्वानं नामधेयं च नाम च ।
verse 1.1.1.152
page 0018
समाह्वय
समाह्वय, संज्ञा
यात्रा स्यादनुवृत्तौ च संज्ञायां च समाह्वयः ॥ ८१९ ॥
verse 5.1.1.819
page 0094
संज्ञा
संज्ञा, सङ्केत, चैतन्य
सङ्केते चैतन्ये च सूरिभिः कथ्यते तथा संज्ञा ।
verse 5.1.1.822
page 0094
नाममाला
Sanskritगोत्र, संज्ञा, अङ्क, नामन्
क्वापि नागरिको ज्ञेयः गोत्रसंज्ञाङ्कनाम तत् ॥ १६५ ॥
verse 0.1.1.165
page 0080
पुराणम्
Englishसंज्ञा / SAṀJÑĀ. Wife of Sun (sūrya).1) Birth. saṁjñā was the daughter of Viśvakarman according to the viṣṇu purāṇa (Part 3, Chapter 2) and of tvaṣṭā according to mahābhārata, Ādi Parva (Chapter 66, Verse 35). Most of the Purāṇas refer to saṁjñā as the daughter of Viśvakarman.2) Separation from husband. saṁjñā lacked the power to put up with the heat of sūrya. She once went into the forest to perform Tapas after deputing her companion, chāyā, to serve her husband. saṁjñā left her three sons manu, yama, and yamī also in the charge of chāyā, who in the guise of saṁjñā served sūrya. He took her to be his wife and begot three children, Śanaiścara, (another) manu and tapatī of her. chāyā once got angry and cursed yama, son of saṁjñā. Then it was that sūrya realised that she was not his wife. sūrya felt very sad at this separation from his wife and went to the forest in search of her. He knew, by the power of his meditation, that saṁjñā was doing tapas in the guise of a mare. Then he assumed the form of a horse and begot of the mare the aśvinīkumāras and revanta. The aśvinīkumāras named nāsatya and dasra, were born through the mare's (saṁjñā) nose. (anuśāsana parva, Chapter 150, Verse 17).3) Reunion. sūrya brought saṁjñā back with him. She complained to her father Viśvakarman, that life with sūrya was impossible on account of his excessive heat, and so Viśvakarman ground sūrya on his drilling machine and reduced his heat. But, only (1/8) of the heat (effulgence) could be so reduced, and it was with that fraction of effulgence that Viṣṇu's disc (cakra), Śiva's triśūla (trident), Kubera's puṣpakavimāna and Subrahmaṇya's weapon called śakti were made. (viṣṇu purāṇa Part 3, Chapter 2
harivaṁśa, Chapter 41 and Bhaviṣya purāṇa For details see under tapatī.
शब्दकल्पद्रुमः
Sanskritसंज्ञा, (सं + ज्ञा + भावे अङ् ।) चेतना ।(यथा, कुमारे । ६ । ४४ ।“रतिखेदसमुत्पन्ना निद्रा संज्ञाविपर्य्ययः ॥
”)बुद्धिः । (ज्ञानम् । यथा, भागवते । ६ । ७ । १७ ।“गुरोर्नाधिगतः संज्ञां परीक्षन् भगवान् स्वराट् ।ध्यायन् धिया सुरैर्युक्तः शर्म्म नालभतात्मनः ॥
”तथा च गीतायाम् । १ । ७ ।“नायका मम सैन्यस्य संज्ञार्थं तान् ब्रवीमिते ॥
”नाम । आख्या । (यथा, मनुः । ८ । १३१ ।“शोकसंव्यवहारार्थं याः संज्ञाः प्रथिता भुवि ।ताम्ररूप्यसुवर्णानां ताः प्रवक्ष्याम्यशेषतः ॥
”)हस्ताद्यैरर्थसूचना । हस्तभ्रूलोचनादिभिः प्रयो-जनस्य ज्ञापना । इत्यमरभरतौ ॥
(यथाकुमारे । ३ । ४१ ।“मुखार्पितैकाङ्गुलिसंज्ञयैवमा चापलायेति गणान् व्यनैषीत् ॥
”)गायत्त्री । सूर्य्यपत्नी । इति मेदिनी ॥
(यथा, मार्कण्डेये । ७७ । १ ।“मार्त्तण्डस्य रवेर्भार्य्या तनया विश्वकर्म्मणः ।संज्ञा नाम महाभाग तस्यां भानुरजीजनत् ॥
”अस्या विशेषविवरणन्तु तत्रैवाध्याये द्रष्ट-व्यम् ॥
)
कृदन्तरूपमाला
Sanskrit1 {@“ज्ञा अवबोधने”@} 2 प्वादिः।
‘जानातीति श्नि सिद्ध्येत्, ज्ञपयति तु पुनर्मारणादौ घटादेः णौ3मित्त्वेऽपीदमेव ज्ञपनमिति 4 पदं ज्ञापने मारणादौ।
तेनार्थाज्ञापनेऽर्थे ज्ञपयतिपदवज् ज्ञापयेदित्यपि स्यात्
उक्तस्योक्तिः, ‘णिचश्चे’ 5 त्युदितविहतये
ज्ञापयेत्-- ‘ज्ञा नियोगे’।।
6 इति देवः।
7 ज्ञायकः-यिका, 8 ज्ञापकः- 9 ज्ञपकः-पिका, 10 जिज्ञपयिषकः-षिका, ज्ञीप्सकः- प्सिका, 11 जिज्ञासकः-सिका, 12 जाज्ञायकः-यिका
ज्ञाता-त्री, ज्ञापयिता-ज्ञपयिता-त्री, जिज्ञपयिषिता-ज्ञीप्सिता-त्री, जिज्ञासिता-त्री, जाज्ञायिता-त्री
13 14 जानन् 15 -ती, 16 17 सञ्जानन्, 18 प्रतिजानन्, 19 20 जानन्, ज्ञापयन्-ज्ञपयन्-न्ती, जिज्ञपयिषन्-ज्ञीप्सन्-न्ती, 21 22 अनुजिज्ञासन् 23 -न्ती
ज्ञास्यन्-न्ती-ती, ज्ञापयिष्यन्-न्ती-ती, जिज्ञपयिषिष्यन्-न्ती-ती, ज्ञीप्सिष्यन्-न्ती-ती, 24 अनुजिज्ञासिष्यन्-न्ती-ती
-- 25 26 अपजानानः, 27 28 29 जानानः, 30 31 सञ्जानानः, 32 प्रतिजानानः, 33 34 जानानः, 35 36 जानानः, ज्ञापयमानः-ज्ञपय- मानः, जिज्ञपयिषमाणः-ज्ञीप्समानः, 37 38 जिज्ञासमानः, 39 40 41 42 अपजिज्ञासमानः, 43 जिज्ञासमानः, 44 सञ्जिज्ञासमानः, 45 प्रतिजिज्ञासमानः, 46 47 अनुजिज्ञासमानः, जाजायमानः
48 49 अपज्ञास्यमानः, ज्ञापयिष्यमाणः-ज्ञपयिष्यमाणः, जिज्ञपयिषिष्यमाणः- ज्ञीप्सिष्यमाणः, 50 अपजिज्ञासिष्यमाणः, जाज्ञायिष्यमाणः
51 सुज्ञाः-सुज्ञौ-सुज्ञः
-- -- -- 52 ज्ञातम्-ज्ञातः-ज्ञातवान्, ज्ञापितः-ज्ञपितः- 53 ज्ञप्तः, जिज्ञपयिषितः- ज्ञीप्सितः, जिज्ञासितः, जाज्ञायितः-तवान्
54 ज्ञः, 55 अज्ञः, 56 पथिप्रज्ञः, 57 58 प्राज्ञः, 59 अभिज्ञः, 60 नयज्ञः, 61 62 63 मनसाऽऽज्ञायी, 64 नीतिज्ञः, ज्ञापः-ज्ञपः, जिज्ञपयिषुः-ज्ञीप्सुः, जिज्ञासुः, 65 जिज्ञापयिषुः, 66 जाज्ञः
ज्ञातव्यम्, ज्ञापयितव्यम्-ज्ञपयितव्यम्, जिज्ञपयिषितव्यम्-ज्ञीप्सितव्यम्, जिज्ञासितव्यम्, जाज्ञायितव्यम्
ज्ञानीयम्, ज्ञापनीयम्-ज्ञपनीयम्, जिज्ञपयिषणीयम्-ज्ञीप्सनीयम्, जिज्ञासनीयम्, जाज्ञानीयम्
ज्ञेयम्, ज्ञाप्यम्-ज्ञप्यम्, जिज्ञपयिष्यम्-जीप्स्यम्, जिज्ञास्यम्, जाज्ञाय्यम्
67 ईषज्ञानः-दुर्ज्ञानः-सुज्ञानः
-- -- -- ज्ञायमानः, ज्ञाप्यमानः-ज्ञप्यमानः, जिज्ञपयिष्यमाणः-ज्ञीप्स्यमानः, जिज्ञास्यमानः, जाज्ञाय्यमानः
ज्ञायः, ज्ञापः-ज्ञपः, जिज्ञपयिषः-ज्ञीप्सः, जिज्ञासः, जाज्ञायः
ज्ञातुम्, ज्ञापयितुम्-ज्ञपयितुम्, जिज्ञपयिषितुम्-ज्ञीप्सितुम्, जिज्ञासितुम्, जाज्ञायितुम्
68 ज्ञातिः, 69 आज्ञा, 70 अनुज्ञा, 71 उपज्ञा, 72 उपज्ञम्, संज्ञा, प्रज्ञा, 73 74 आज्ञापना-ज्ञपना, जिज्ञपयिषा-ज्ञीप्सा, जिज्ञासा, जाज्ञा
ज्ञानम्, ज्ञापनम्-ज्ञपनम्, जिज्ञपयिषणम्-ज्ञीप्सनम्, जिज्ञासनम्, जाज्ञायनम्
ज्ञात्वा, ज्ञापयित्वा-ज्ञपयित्वा, जिज्ञपयिषित्वा-ज्ञीप्सित्वा, जिज्ञासित्वा, जाज्ञायित्वा
विज्ञाय, अनुज्ञाप्य- 75 अनुज्ञपय्य, प्रजिज्ञपयिष्य-प्रज्ञीप्स्य, प्रजिज्ञास्य, प्रजाज्ञाय्य
ज्ञायम् २, ज्ञात्वा २, ज्ञापम् २- 76 ज्ञपम् २- ज्ञापम् २, ज्ञापयित्वा २- ज्ञपयित्वा २, जिज्ञपयिषम् २, जिज्ञपयिषित्वा २, ज्ञीप्सम् २, ज्ञीप्सित्वा २, जिज्ञासम् २, जिज्ञासित्वा २, जाज्ञायम् २
जाज्ञायित्वा २।
01 (६२५)
02 (९-क्र्यादिः-१५०७। सक। अनि। पर। मित्।)
03 [चौ]
04 [ज्ञप मिद् इति]
05 (१-३-७४)
06 (श्लो। ८)
07 [[१। ‘आतो युक् चिण्कृतोः’ (७-३-३३) इति ण्वुलि परतो युगागमः। एवं घञि णमुल्यपि ज्ञेयम्।]]
08 [[२। मारणाद्यर्थस्याप्रतीत्या, अत्र मित्त्वं न
\n\n अतः, उपधाह्रस्वो न। एवं सर्वत्र ण्यन्ते मारणाद्यर्थाप्रतीतौ ज्ञेयम्।]]
09 [[३। घटादौ ‘मारणतोषणनिशामनेषु ज्ञा’ (ग। सू। भ्वादौ) इति जानातेः मित्संज्ञायाम्, आदन्तलक्षणे पुगागमे उपधाह्रस्वे रूपमेवम्। एवं ण्यन्ते ह्रस्वघटितरूपस्योपपत्तिः सर्वत्र ज्ञेया।]]
10 [[४। अस्य धातोर्ण्यन्तात् सनि रूपाणि प्रदर्शितानि। तत्र हेतुस्तु--‘सनीवन्तर्धभ्रस्ज- दम्भुश्रिस्वृयूर्णुभरज्ञपिसनाम्’ (७-२-४९) इति सूत्रेण ण्यन्तात् परस्य सन इड्- विकल्प एव। इट्पक्षे जिज्ञपयिषकः इति रूपम्। एवं इट्पक्षे सर्वत्र ण्यन्तात् सनि रूपं ज्ञेयम्। इडभावपक्षे, ‘आप्ज्ञपृधामीत्’ (७-४-५५) इतीत्त्वे, ‘अत्र लोपोऽभ्यासस्य’ (७-४-५८) इत्यभ्यासलोपे च रूपम्--ज्ञीप्सकः इत्यादि। एवं ण्यन्तात् सनि इडभावपक्षे रूपं ज्ञेयम्।]]
11 [[५। द्वित्वे, अभ्यासस्य, ‘सन्यतः’ (७-४-७९) इतीत्वे रूपम्। एवं सन्नन्ते सर्वत्र रूपं ज्ञेयम्।]]
12 [[६। द्वित्वे, अभ्यासस्य, ‘दीर्घोऽकितः’ (७-४-८३) इति दीर्घः। एवं यङन्ते सर्वत्र ज्ञेयम्।]]
13 [पृष्ठम्०५९२+ ३१]
14 [[१। ‘क्र्यादिभ्यः--’ (३-१-८१) इति श्ना विकरणप्रत्ययः। “ज्ञाजनोर्जा (७-३-७९) इति जादेशे, ‘श्नाऽभ्यस्तयोः--’ (६-४-११२) इत्याकारलोपे नुमि च रूपम्। अस्य प्वादित्वेऽपि ‘प्वादीनां ह्रस्वः’ (७-३-८०) इति ह्रस्वो न, ‘जा’ इति दीर्घादेशविधानसामर्थ्यात्। एवं जानानः इत्यत्रापि प्रक्रिया ज्ञेया।]]
15 [[आ। ‘जानन् अनादिविहितानपराधवर्गान् स्वामिन् भयात् किमपि वक्तुमहं न शक्तः।’ वग्दराजपञ्चाशति ३।]]
16 [मातुः]
17 [[२। ‘संप्रतिभ्यामनाध्याने’ (१-३-४६) इत्यत्र ‘अनाध्याने’ इत्युक्तत्वात्, प्रकृते शानज् न। आध्यानम् = उत्कण्ठापूर्वकं स्मरणम्।]]
18 [पितुः]
19 [स्वां गां]
20 [[३। ‘विभाषोपपदेन प्रतीयमाने’ (१-३-७७) इत्यत्र शानचो विकल्पितत्वात्, पक्षे शता भवति।]]
21 [पुत्रं]
22 [[४। ‘ज्ञाश्रुस्मृदृशां सनः’ (१-३-५७) इति विहितस्य शानचोऽनुपूर्वके सन्नन्ते ‘नानोर्ज्ञः’ (१-३-५८) इति निषेधात् शता भवति।]]
23 [[B। ‘अनुजिज्ञासतेवाथ लङ्कादर्शनमिन्दुना।’ भ। का। ८। ३५।]]
24 [पुत्रं]
25 [शतं]
26 [[५। ‘अपह्नवे ज्ञः’ (१-३-४४) इति जानातेः शानच्। शतं अपलपत इत्यर्थः।]]
27 [[C। ‘आत्मानमपजानानः शशमात्रोऽनयद् दिनम्। ज्ञास्ये रात्राविति प्राज्ञः प्रत्यज्ञास्त क्रियापटुः।।’ भ। का। ८। २६।]]
28 [सर्पिषो]
29 [[६। ‘अकर्मकाच्च’ (१-३-४५) इत्यात्मनेपदं शानच्। सर्पिषोपायेन प्रवर्तत इत्यर्थः। ‘ज्ञोऽविदर्थस्य करणे’ (२-३-५१) इति सूत्रेण, करणस्य शेषत्वेन विवक्षितत्वे षष्ठी।]]
30 [शतं]
31 [[७। ‘संप्रतिभ्यामनाध्याने’ (१-३-४६) इति शानच्। शतम् अपेक्षमाणः, सहस्रम् अङ्गीकुर्वाणः इति क्रमेणार्थः।]]
32 [सहस्रं]
33 [गां]
34 [[८। ‘अनुपसर्गाज्ज्ञः’ (१-३-७६) इति कर्त्रभिप्राये शानच्। उपसर्गसमभिव्याहारे तु प्रतिजानन् इत्येव भवति।]]
35 [स्वां गां]
36 [[९। ‘विभाषोपपदेन प्रतीयमाने’ (१-३-७७) इति शानज्विकल्पः।]]
37 [धर्मं]
38 [[१०। ‘ज्ञाश्रुस्मृदृशां सनः’ (१-३-५७) इति सन्नन्तात् शानच्।]]
39 [[ड्। ‘प्रेम जिज्ञासमानाभ्यः ताभ्योऽशप्सत कामिनः।।’ भ। का। ८। ३३।]]
40 [शतं]
41 [पृष्ठम्०५९३+ २६]
42 [[१। अत्र सर्वत्र ‘पूर्ववत् सनः’ (१-३-६२) इत्यात्मनेपदं, शानच्।]]
43 [सर्पिषो]
44 [शतं]
45 [सहस्रं]
46 [औषधस्य]
47 [[२। ‘मध्येऽपवादाः पूर्वान् विधीन् बाधन्ते, नोत्तरान्’ (परिभाषा ६२) इति न्यायेन ‘नानोर्ज्ञः’ (१-३-५८) इति निषेधः, ‘ज्ञाश्रुस्मृदृशां सनः’ (१-३-५७) इत्यस्यैव बाधकः, न तु ‘पूर्ववत् सनः’ (१-३-६२) इत्यस्य
\n\n तेन ‘पूर्ववत्--’ (१-३-६२) इति शानच् भवति।]]
48 [[३। ‘अपह्नवे ज्ञः’ (१-३-४४) इति शानच्। एवं पूर्वोक्तेषु सर्वेष्वप्युदाहरणेषु स्यप्रत्यये शानजन्तानि रूपाणि स्वयमूह्यानि।]]
49 [शतं]
50 [शतं]
51 [[४। क्विपि, रुत्वविसर्गौ भवतः। आकारान्तोऽयं शब्दः।]]
52 [[आ। ‘न ज्ञातं तात यत्नस्य पौर्वापर्यममुष्य ते।’ किरातार्जुनीये ११। ४२।]]
53 [[५। ‘वा दान्तशान्तपूर्णदस्तस्पष्टच्छन्नज्ञप्ताः’ (७-२-२७) इति ण्यन्तात् निष्ठायां मित्त्वपक्षे इडभावो विकल्पेन निपातितः। तेन रूपद्वयं बोध्यम्।]]
54 [[६। ‘इगुपधज्ञाप्रीकिरः कः’ (३-१-१३५) इति कर्तरि कप्रत्ययः। आदन्तलक्षणण- प्रत्ययस्यापवादः।]]
55 [[B। ‘व्रीताशबृंहितजुषाभ्रिणता गजेन प्रक्षेतुमज्ञमनसा समनुद्रुतेन।’ धा। का। ३। ९।]]
56 [[७। प्रकर्षेण पन्थानं जानातीति पथिप्रज्ञः। ‘प्रे दाज्ञः’ (३-२-६) इति कप्रत्ययः। ‘आतो लोप इटि च’ (६-४-६४) इति आकारलोपः।]]
57 [[C। ‘विश्वासप्रदवेषोऽसौ पथिप्रज्ञः समाहितः।’ भ। का। ६। ९०।]]
58 [[८। ‘आतश्चोपसर्गे’ (३-१-१३६) इति कप्रत्ययः। आकारलोपः। प्रकर्षेण आ = समन्तात् जानातीति प्राज्ञः = पण्डितः।]]
59 [[ड्। ‘इन्द्रजिद्विक्रमाभिज्ञो मन्वानो वानरं जितम्।।’ भ। का। ९। ५२।]]
60 [[९। ‘आतोऽनुपसर्गे कः’ (३-२-३) इति कर्मोपपदे कर्तरि कप्रत्ययः। आकारलोपः।]]
61 [[E। ‘इति विविधमुदासे सव्यसाची यदस्त्रं बहुसमरनयज्ञः सादयिष्यन्नरातिम्।’ किरातार्जुनीये १६। ६३।]]
62 [पृष्ठम्०५९४+ २१]
63 [[१। ‘सुप्यजातौ णिनिस्ताच्छील्ये’ (३-२-७८) इति ताच्छील्ये णिनिः। ‘मनसः संज्ञा- याम्’ (६-३-४) इति स्थिते, ‘आज्ञायिनि च’ (६-३-५) इति तृतीयाया अलुक्।]]
64 [[आ। ‘नीतिज्ञा नियतिज्ञा वेदज्ञा अपि भवन्ति शास्त्रज्ञाः। ब्रह्मज्ञा अपि सुलभाः स्वाज्ञानज्ञानिनो विरलाः।।’ नी। दीक्षितस्य वैरारयशतके २७।]]
65 [[B। ‘स्वां जिज्ञापयिषू शक्तिं बुभूर्षू नु जगन्ति किम्।’ भ। का। ९। ३७।]]
66 [[२। यङन्तात् पचाद्यचि यङवयवस्याकारस्यातो लोपे, यङोऽवशिष्टस्य लुकि, अल्लोपस्य स्थानिवद्भावादाकारलोपे च रूपम्।]]
67 [[३। ‘आतो युच्’ (३-३-१२८) इति ईषदाद्युपपदेषु खलपवादो युच्।]]
68 [[४। ‘क्तिच्क्तौ च संज्ञायाम्’ (३-३-१७४) इति क्तिच्।]]
69 [[५। ‘आतश्चोपसर्गे’ (३-३-१०६) इत्यङ्।]]
70 [[C। ‘तस्य निर्वर्त्य कर्तव्यं सुग्रीवो राघवाज्ञया।’ भ। का। ६। १४५।]]
71 [[६। उपज्ञायते इत्युपज्ञा। कर्मण्यङ्। ‘पाणिन्युपज्ञं व्याकरणम्’ इत्यत्र पाणिनिकर्तृकप्राथमिकज्ञानविषयो व्याकरणमित्यर्थः। ‘उपज्ञोपक्रमं तदाद्या- चिख्यासायाम्’ (२-४-२१) इति नपुंसकत्वम्।]]
72 [[ड्। ‘अथ प्राचेतसोपज्ञं रामायणमितस्ततः।’ रघुवंशे १५। ६३।]]
73 [पृष्ठम्०५९५+ २३]
74 [[आ। ‘आज्ञापनामिह विभाज्य नृपेण दृष्टौ तौ शर्धनाय समयातयतां नियुद्धम्।।’ धा। का। ३। ४०।]]
75 [[१। ‘ल्यपि लघुपूर्वात्’ (६-४-५६) इति मित्पक्षे ण्यन्ताल्ल्यपि णेरयादेशः।]]
76 [[२। मित्त्वपक्षे ण्यन्ताण्णमुलि ‘चिण्णमुलोर्दीर्घोऽन्यतरस्याम्’ (६-४-९३) इति दीर्घ- विकल्पः।]]
Capeller
GermanStchoupak
French१ सं-ज्ञा-
assigner
comprendre
caus. rassurer, contenter, (par
euphémisme) tuer la victime sacrificielle
faire signe, ordonner, enjoindre
°ज्ञात- compris, connu
destiné à (ifc.)
°ज्ञापित- immolé.
२ सं-ज्ञा-
consentement, acquiescement
conscience, idée nette
signe, signal
désignation, nom, appellation, terme technique
(gramm. ) nom,
à valeur spéciale, not. propre
fille de Tvaṣṭṛ et femme du Soleil
-आं कृ- ou दा- faire signe
-आं लभय्- faire comprendre
-वन्त्- a. conscient.
°सूत्र- nt. (gramm. ) Sūtra qui explique un terme technique.
संज्ञाधिकार- (gramm. ) règle qui en gouverne d'autres et dont
celles-ci tirent leur nom.
संज्ञोपसर्जनी-भू- (gramm. ) devenir nom propre.
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