ko'yamāyāti

yam

yácchati (Ved. alsoﾠ - te, andﾠ Ved. ep. yámati, - te;
pf. yayāma, yeme;
2. sg. yayantha, 3. pl. yemúḥ, yemiré RV. etc. etc.;
3. du. irreg. - yamatuḥ RV. V, 67, 1 ;
aor. áyān, áyamuh;
Impv. yaṉsi, yandhí;
Pot. yamyās, yamīmahi RV. ;
áyāṉsam, ayāṉsi, áyaṉsta Subj. yaṉsat, - satas, - sate ib. Br. ;
3. sg. - yámishṭa RV. V, 32, 7 ;
ayaṉsisham Gr.;
fut. yantā ib. ;
yaṉsyati, yamishyati Br. etc. inf. yántum, yamitum ib. ;
yántave, yámitavaí RV. ;
ind. p. yatvā, yamitvā MBh. Kāv. etc.;
yátya AV. Br. ;
- yamya GṛṠrS. ;
- yámam RV. Br.), to sustain, hold, hold up, support (Ā. « one's self» ;
with loc. « to be founded on») RV. Br. ChUp. ;
to raise, wield (a weapon etc.;
Ā. with āyudhaih, « to brandish weapons») RV. ;
to raise, extend orﾠ hold (as a screen etc.) over (dat.) RV. ;
(Ā.) to extend one's self before (dat.) AitBr. ;
to raise (the other scale), weigh more ṠBr. ;
to stretch out, expand, spread, display, show RV. ;
to hold orﾠ keep in, hold back, restrain, check, curb, govern, subdue, control ib. etc. etc.;
to offer;
confer, grant, bestow on (dat. orﾠ loc.), present with (instr.) RV. etc. etc.;
(with mārgam), to make way for (gen.) MBh. ;
(with prati andﾠ abl.), to give anything in exchange for anything Kāṡ. on Pāṇ. 2-3, 11 ;
(Ā.) to give one's self up to, be faithful to, obey (dat.) RV. ;
to raise, utter (a sound etc.) ib. ;
to fix, establish ib. ;
(Ā.) to be firm, not budge RV. ;
to catch fire TBr. ( Sch.):
Pass. yamyáte (aor. áyā-mī), to be raised orﾠ lifted up orﾠ held back orﾠ restrained RV. etc. etc.:
Caus. yāmayati ( AV.), yamayati ( Br. etc.;
- te MBh. ;
aor. ayīyamat), to restrain, hold in, control, keep orﾠ put in order:
Desid. yiyaṉsati, to wish to restrain etc. Br.:
Intens. yaṉyamīti ( seeﾠ ud-yam) orﾠ yaṉyamyate (Pāṇ. 7-4, 85, Vartt. 2 Pat.) ;
+ cf. Gk. ζημία, « restraint, punishment»

ā-yam

to stretch (a bow);
to put on (an arrow etc.);
to draw near, bring hither;
to fetch, procure RV. ;
to keep, stop, hold in, draw back, restrain Mn. Yājñ. MBh. BhP. etc.;
to produce Bhaṭṭ.:
Ā. - yacchate (cf. Pāṇ. 1-3, 28 and 75)
to stretch one's self orﾠ be stretched orﾠ strained;
to grow long L. ;
to grasp, possess L.:
Caus. - yāmayati, to bring near, draw near;
to carry, fetch RV. ;
to lengthen, extend Suṡr. ;
to produce orﾠ make visible;
to show MBh.

ka

ká

andﾠ cf. the following words in which the interrogative base ka appears,
katama, katara, kati, katham, kadā, karhi, kā, etc.),
who? which? what?
In its declension ka follows the pronoun tad except in nom. acc. sing. neut.,
where kim has taken the place of kad orﾠ kat in classical Sanskṛit;
but the old form kad is found in the Veda ( seeﾠ Gram. 227);
+ cf. Zd. ka, kô, kâ̱, kat;
Gk. πόθεν, πῶς, (Ion. κόθεν, κῶς,) τίς, τί;
Lat. quis, quid;
Lith. kas ká;
Goth. hvas, hvô, hva,
Angl. Sax. hwā, hwaet;
Eng. who, what
The interrogative sentence introduced by ka is often terminated by iti
(e.g.. kasyasaputraitikathyatām, let it be said, « whose son is he?»),
but iti may be omitted andﾠ the sentence lose its direct interrogative character
(e.g.. kasyasaputronajñāyate, it is not known whose son he is)
ka with orﾠ without 1. as may express « how is it possible that?», « what power have I, you, they, etc.?»
(e.g.. kemamadhanvino'nye, what can the other archers do against me?
keāvāmparitrātum, what power have we to rescue you?)
ka is often connected with a demonstrative pron.
(e.g.. ko'yamāyāti, who comes here?)
orﾠ with the potential (e.g.. kohariṉnindet, who will blame Hari?)
ka is sometimes repeated
(e.g.. kaḥko'tra, who is there?
kānkān, whom? whom? i.e. which of them? cf. Gram. 54),
andﾠ the repetition is often due to a kind of attraction
(e.g.. keshāṉkiṉṡāstramadhyayanīyam, which book is to be read by whom?
Gram. 836. a)
When kim is connected with the inst. c. of a noun orﾠ with the indecl. participle it may express « what is gained by doing so, etc.?»
(= ko'rthas);
(e.g.. kiṉvilambena, what is gained by delay?
kimbahunā, what is the use of more words?
dhanenakiṉyonadadāti, what is the use of wealth to him who does not give?
with inst. andﾠ gen.,
nīrujaḥkimaushadhaiḥ, what is the use of medicine to the healthy?)
ka is often followed by the particles iva, u, nāma, nu, vā, svid,
some of which serve merely to generalize the interrogation
(e.g.. kimivaetad, what can this be?
kauṡravat, who can possibly hear?
konāmajānāti, who indeed knows?
konvayam, who, pray, is this?
kiṉnukāryam, what is to be done?
kovādevādanyaḥ, who possibly other than a god?
kasyasvidhṛidayaṉnâ̱sti, of what person is there no heart?)
ka is occasionally used alone as an indefinite pronoun, especially in negative sentences
(e.g.. nakasyakovallabhaḥ, no one is a favourite of any one;
nâ̱nyojānātikaḥ, no one else knows;
kathaṉsaghātayatikam, how does he kill any one?)
Generally, however, ka is only made indefinite when connected with the particles ca, caná, cid, vā, andﾠ ápi, in which case ka may sometimes be preceded by the relative ya
(e.g.. yekeca, any persons whatsoever;
yasyaikasyaicadevatāyai, to any deity whatsoever;
yānikānicamitrāṇi, any friends whatsoever;
yatkiṉca, whatever)
The particle cana, being composed of ca andﾠ na, properly gives a negative force to the pronoun
(e.g.. yasmādindrādṛitekiṉcana, without which Indra there is nothing),
but the negative sense is generally dropped
(e.g.. kaṡcana, any one;
nakaṡcana, no one), andﾠ a relative is sometimes connected with it (e.g.. yatkiṉcana, anything whatsoever). Examples of cid with the interrogative are common;
vā andﾠ api are not so common, but the latter is often found in classical Sanskṛit (e.g.. kaṡcid, any one;
kecid, some;
nakaṡcid, no one;
nakiṉcidapi, nothing whatsoever;
yaḥkaṡcid, any one whatsoever;
kecit - kecit, some - others;
yasminkasminvādeṡe, in any country whatsoever;
nako'pi, no one;
nakimapi, nothing whatever). ka may sometimes be used, like 2. kad, at the beginning of a compound. seeﾠ ka-pūya, etc.
3) m. (according to native authorities) N. of Prajāpati orﾠ of a Prajāpati
VS. XX, 4; XXII, 20 TS. I ṠBr. etc.. ;
of Brahman MBh. I, 32 BhP. III, 12, 51; XII, 13, 19; 20 ;
of Daksha BhP. IX, 10, 10 ;
of Vishṇu L. ;
of Yama L. ;
of Garuḍa;
the soul Tattvas. ;
a particular comet VarBṛS. ;
the sun L. ;
fire L. ;
splendour, light L. ;
air L. ;
a peacock L. ;
the body L. ;
time L. ;
wealth L. ;
sound L. ;
a king L. ;
= kāma-granthi (?);
(am) n. happiness, joy, pleasure ChUp. IV, 10, 5 Nir. etc.. ;
water MaitrS. I, 10, 10 ṠBr. X Yājñ. etc.. ;
the head;
hair, a head of hair L. ;
( alsoﾠ regarded as ind.;
cf. 1. kam.)
4) a Taddhita affix (much used in forming adjectives;
it may alsoﾠ be added to nouns to express diminution, deterioration, orﾠ similarity e.g.. putraka, a little son;
aṡvaka, a bad horse orﾠ like a horse)

ni-yam

(Ā.) to stop (intrans.), stay, remain RV. ;
to keep back, refuse;
(Ā.) to fail, be wanting ib. ;
to fasten, tie to (loc.), bind up (hair etc.) ib. etc. etc.;
to hold over, extend ( ṡarma) AV. ;
to hold downwards (the hand) TS. ;
to bring near, procure, bestow, grant, offer, present (rain, gifts etc.) RV. AV. Br. etc.;
to hold in, keep down, restrain, control, govern, regulate (as breath, the voice, the organs of sense etc.) Mn. MBh. etc.;
to suppress orﾠ conceal (one's nature) Mn. X, 59 ;
to destroy, annihilate (opp. to sṛij) BhP. ;
to restrict (food etc.;
cf. below);
to fix upon, settle, determine, establish Sarvad. Kathās. BhP. Kāṡ. on Pāṇ. 2-3, 66 ;
(in gram.) to lower, pronounce low i.e. with the Anudātta RPrāt.:
Caus. - yamayati, to restrain, curb, check, suppress, restrict MBh. Kāv. etc.

pari-yam

Caus. - yamayati, to serve, assist Sāy.

vi-yam

to stretch out the legs, step out (as a running horse) ib. ;
to hold apart orﾠ asunder ib.:
Caus. - yāmayati to stretch out, extend AV.

saṉ-yam

to tie up, bind together (hair orﾠ a garment) MBh. Kāv. etc.;
to put together, heap up (Ā. « for one's self») Pāṇ. 1-3, 75 Sch. ;
to shut up, close (a door) Bhag. ;
to press close to orﾠ against Suṡr. ;
to present with, give to (Ā. with instr. of person, when the action is permitted P. with dat., when the action is not permitted) Pāṇ. 1-3, 35:
Caus. - yamayati (cf. - yamita), to cause to restrain etc.;
to bind up (the hair) Veṇis.