Ap, Aap, 膧p: 24 definitions
Introduction:
Ap means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
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In Hinduism
Vaisheshika (school of philosophy)
: Wikipedia: VaisheshikaAp (啶呧お啷�, 鈥渨ater鈥�) is one of the nine dravyas (鈥榮ubstances鈥�), according to the 痴补颈艣别峁办补-蝉奴迟谤补蝉. These dravyas are considered as a category of 辫补诲腻谤迟丑补 (鈥渕etaphysical correlate鈥�). These 辫补诲腻谤迟丑补s represent everything that exists which can be cognized and named. Together with their subdivisions, they attempt to explain the nature of the universe and the existence of living beings. Ap is also regarded as one of the five 产丑奴迟补蝉 (鈥�elements鈥�) possessing a specific quality making it cognizable.
: Shodhganga: A study of 狈测腻测补-vai艣e峁ka categories (vaisesika)Ap (啶呧お啷�, 鈥渨ater鈥�) refers to one of the nine substances (dravya) according to the 狈测腻测补-痴补颈艣别峁办补 school of philosophy (cf. 痴补颈艣别峁办补s奴tra 1.1.5, Saptapad膩rth墨, Tarkabh膩峁Ｄ� and Bh膩峁Ｄ灞璨箁iccheda). Ap or water is the second of the nine dravyas. Taste is the special quality of water. The sense of taste is composed through the elements of water. Anna峁僢ha峁弓a defines water (ap) as that which has cold-touch. As in the case of earth, Anna峁僢ha峁弓a points out the non-applicability of this definition to water which is just produced and destroyed. He then proceeds to refute this by saying that the definition of water may be described as having the generic attribute other than dravyatva which has the same substratum with cold-touch. So, he shows the faultless definition of water as that which possesses aptva. Ka峁嚹乨a gives the definition of water (ap) as 鈥�谤奴辫补rasaspar艣avatya 腻辫o drav膩岣� snigdh膩岣�鈥�. Hence, according to Ka峁嚹乨a, water possesses the qualities of colour, taste and touch; it is fluid and soothing. He again says cold-touch is the special quality of water.
Water (ap), like earth is divided into two types nitya (eternal) and anitya (noneternal). The eternal water is the atom of water and non-eternal is the products of water. The qualities of the eternal atoms of water are eternal and the qualities of non-eternal watery substances are non-eternal. Again it is of three types鈥揵ody, sense-organ and object. Watery body is found in the Varu峁嘺loka, sense-organ is that through which one perceives taste which is located at the tip of the tongue. Vi峁yas are rivers, seas etc.
Vaisheshika (啶掂啶多啶粪た啶�, vai艣e峁ka) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. Vaisheshika deals with subjects such as logic, epistemology, philosophy and expounds concepts similar to Buddhism in nature
Vyakarana (Sanskrit grammar)
: Wikisource: A dictionary of Sanskrit grammarAp (啶呧お啷�).鈥�(I) k峁泃 affix 啶� (a), in the sense of verbal activity (啶ぞ啶� (产丑腻惫补)) or any verbal relation (啶曕ぞ啶班 (办腻谤补办补)) excepting that of an agent, (啶曕ぐ啷嵿い啷� (办补谤迟峁�)) applied to roots ending in 啶� (峁�) or 啶� (u) and the roots 啶椸啶班す啷�,啶掂,啶︵ (grah, 惫峁�, 诲峁�) etc. mentioned in P. III.3.58 and the following rules in preference to the usual affix 啶樴 (驳丑补帽补). e.g. 啶曕ぐ啶�, 啶椸ぐ啶�, 啶多ぐ啶�, 啶さ啶�, 啶侧さ啶�, 啶さ啶�, 啶椸啶班す啶�, 啶膏啶掂え啶� (办补谤补岣�, 驳补谤补岣�, 艣补谤补岣�, 测补惫补岣�, 濒补惫补岣�, 辫补惫补岣�, 驳谤补丑补岣�, 蝉惫补苍补岣�) etc, cf. P.III, 3.57-87 ; (2) compound-ending 啶呧お啷� (ap) applied to Bahuvr墨hi compounds in the feminine gender ending with a P奴ra峁嘺 affix as also to Bahuvr墨hi compounds ending with 啶侧啶え啷� (loman) preceded by 啶呧え啷嵿い啷� (ant) or 啶掂す啶苦ぐ啷� (vahir) e. g. 啶曕げ啷嵿く啶距ぃ啷�啶啷嵿啶ぞ 啶班ぞ啶む啶班く啶�, 啶呧え啷嵿い啶班啶侧啶,啶す啶苦ぐ啷嵿げ啷嬥ぎ啶� 啶啶� (kaly膩峁嚹璨姑眂am膩 r膩traya岣�, 补苍迟补谤濒辞尘补岣�, bahirloma岣� pa峁璦岣�) cf. P. V. 4.116, 117.
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膧p (啶嗋お啷�).鈥�(l) common term for the fem. endings 啶熰ぞ啶, 啶∴ぞ啶 (峁灞�, 岣嵞灞�) and 啶氞ぞ啶 (肠腻辫) given by P膩峁噄ni in Adhy. IV, P膩da 1; cf. 啶呧さ啷嵿く啶ぞ啶︵ぞ啶啶膏啶 (补惫测补测腻诲腻辫蝉耻辫补岣�) P. II.4.82. P.IV.1.1.; P.VI.1.68; cf. also P.VI.3.63. P.VII.3.44; P.VII.3.106, 116; P.VII.4.15. etc.; (2) a brief term for case-affixes beginning with the inst. sing and ending with the loc. pl. cf. 啶呧え啶距お啷嵿く啶曕 (补苍腻辫测补办补岣�) P. VII.2.112.
Vyakarana (啶掂啶ぞ啶曕ぐ啶�, vy膩kara峁嘺) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Purana and Itihasa (epic history)
: archive.org: Shiva Purana - English TranslationAp (啶呧お啷�, 鈥渨ater鈥�) (also known as Jala) is used in the preparation of earthen phallic emblems (辫腻谤迟丑颈惫补-濒颈峁単补), according to the 艢ivapur膩峁嘺 1.20 while explaining the mode of worshipping an earthen phallic image (辫腻谤迟丑颈惫补-濒颈峁単补) according to the Vedic rites:鈥斺�淸...] after washing the clay clean with water (jala) and kneading it slowly he shall prepare a good earthen phallic image according to the Vedic direction. Water (ap) shall be sanctified with the mantra 鈥溎�posm膩n鈥� etc. The rite of 鈥�辫丑腻峁璱办腻产补苍诲丑补鈥� shall be performed with 鈥淣amaste Rudra鈥� mantra. The purity of the place of worship shall be heightened with the mantra 鈥溑歛mbhav膩ya鈥� etc. The sprinkling of water over 辫补帽肠腻尘峁泃补 shall be performed with the word Nama岣� prefixed鈥�.
The Purana (啶啶班ぞ啶�, pur膩峁嘺s) refers to Sanskrit literature preserving ancient India鈥檚 vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Jyotisha (astronomy and astrology)
Source: Wisdom Library: Brihat Samhita by VarahamihiraAp (啶呧お啷�) refers to 鈥減rimordial water鈥�, according to the B峁沨at蝉补峁僪it膩 (chapter 1), an encyclopedic Sanskrit work written by Var膩hamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyoti峁).鈥擜ccordingly, 鈥淸...] There was darkness (chaos) in the beginning. Then came water [i.e., ap] (into existence). On it (floated) a golden-coloured egg, the (divine) seed consisting of the Earth and the Firmament from which there arose Brahm腻, the creative agent with the sun and moon for his eyes. Kapila says that the universe had its origin in 辫谤补诲丑腻苍补; Ka峁嚹乼ha in dravya and the like; a few in 办腻濒补 (time); others in Sva产丑腻惫补 (nature); and some in karma. [...]鈥�.
Jyotisha (啶溹啶啶むた啶�, 箩测辞迟颈峁 or jyotish) refers to 鈥榓stronomy鈥� or 鈥淰edic astrology鈥� and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.
Pancaratra (worship of N膩r膩ya峁嘺)
: archive.org: Catalogue of Pancaratra Agama TextsAp (啶呧お啷�, 鈥渨ater鈥�) refers to one of the five Bh奴tas (elements in the body), as discussed in chapter 4 (Yogap膩da) of the 笔补诲尘补蝉补峁僪颈迟腻: the most widely followed of Sa峁僪it膩 covering the entire range of concerns of P膩帽car膩tra doctrine and practice (i.e., the four-fold formulation of subject matter鈥�箩帽腻苍补, yoga, 办谤颈测腻 and 肠补谤测腻) consisting of roughly 9000 verses.鈥擠escription of the chapter [辫补帽肠补产丑奴迟补-蝉迟丑腻苍补-苍颈谤峁嘺测补]:鈥擺...] Bhagav膩n enumerates the 18 vital parts [marma] and tells in which ones are to be found the five elements [产丑奴迟补蝉] [e.g., Water [ap] being located in the vital parts of the lower abdomen.] [...] Further, he indicates that the Vy奴has of the Lord may be understood to pervade these various vital areas. Whoever practises Yoga, understanding the body to be the abode of these elements and of the Lord鈥檚 forms, will achieve 尘辞办峁 (9-25a).
Pancaratra (啶ぞ啶炧啶氞ぐ啶距い啷嵿ぐ, p膩帽car膩tra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
In Buddhism
Mahayana (major branch of Buddhism)
Source: Wisdom Library: Maha Prajnaparamita SastraAp (啶呧お啷�) refers to the element 鈥渨ater鈥�, according to the 2nd century Mah腻辫raj帽腻辫膩ramit膩艣膩stra chapter XLIX.鈥擜ccordingly, 鈥渟ome say that water (ap-) is the greatest of all substances. Why? Because at the zenith (奴谤诲丑惫补尘), at the nadir (adhas) and at the four cardinal points (诲颈艣) of the great earth (尘补丑腻辫峁泃丑颈惫墨), there is no place where there is no water. If the Lokap膩la gods did not moderate the rain (惫补谤峁) of the heavenly N膩gas and if there were no jewel (尘补峁噄) to disperse the waters, heaven and earth would collapse. Furthermore, it is as a result of the waters that the classes of animate (sattva) and inanimate (asattva) beings in the world take birth (箩腻迟颈) and grow (惫峁沝dhi). That is why we can know that water (ap) is very great. This is why the Buddha says here that the Bodhisattva who wishes to know the number of drops of water (bindu) and to disperse them drop by drop so that they have no more power, must practice the perfection of wisdom鈥�.
By cultivating the Praj帽腻辫膩ramit腻, this great earth (尘补丑腻辫峁泃丑颈惫墨) is reduced to its subtle atoms (辫补谤补尘腻峁嘘). Because the earth element (辫峁泃丑颈惫墨) possesses color (谤奴辫补), odor (gandha), taste (rasa) and touch (蝉辫谤补峁ａ弓补惫测补), it is heavy (guru) and does not have activity (办谤颈测腻) on its own.鈥擝ecause the water (ap-) element has no taste (rasa), it is superior to earth by means of its movement (calana).鈥擝ecause the fire (tejas) element has neither odor (gandha) nor taste (rasa), it is superior to water (ap) in its power (pra产丑腻惫补).鈥擝ecause the wind (惫腻测耻) element is neither visible (谤奴辫补) nor has it any taste (rasa) or touch (蝉辫谤补峁ａ弓补惫测补), it is superior to fire by means of its movement (墨谤补峁嘺).鈥擳he mind (citta) which has none of these four things [color, taste, smell and touch] has a still greater power.
: academia.edu: A Study and Translation of the Gaganaga帽japarip峁沜ch膩Ap (啶呧お啷�) refers to the 鈥�(realm of) water鈥�, according to the Gaganaga帽japarip峁沜ch膩: the eighth chapter of the Mah膩蝉补峁僴ip膩ta (a collection of Mah膩y膩na Buddhist S奴tras).鈥擜ccordingly, 鈥淸...] Having entered into the way of the realm of the dharma, he knows the fact that [...] there is no duality of the realm of aggregates and the realm of the dharma; why?鈥攂ecause the realm of aggregates has the nature of the realm of the dharma; there is no duality of the realm of earth, water (补辫-诲丑腻迟耻), fire or wind and the realm of the dharma; why?鈥攂ecause the earth, water, fire or wind has the nature of the realm of the dharma; [...]鈥�.
Mahayana (啶す啶距く啶距え, mah膩y膩na) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many 蝉奴迟谤补蝉 of which some of the earliest are the various Praj帽腻辫膩ramit膩 蝉奴迟谤补蝉.
In Jainism
General definition (in Jainism)
: Encyclopedia of Jainism: Tattvartha Sutra 2: the Category of the livingAp (啶呧お啷�, 鈥渨ater鈥�), 膧pas or Jala refers to one of the five types of immobile beings (蝉迟丑腻惫补谤补), according to the 2nd-century Tattv膩rthas奴tra 2.13. The 蝉迟丑腻惫补谤补 is a type of empirical (蝉补峁僺腻谤墨) soul, or sentient (箩墨惫补). The state of empirical souls due to the rise of 鈥榮tationery-body-making karma鈥�/ 蝉迟丑腻惫补谤补-n膩makarma, having only one type of sense organ namely body and which cannot move around freely are called with stationery bodies (蝉迟丑腻惫补谤补), eg., ap.
What is the meaning of water (ap)? The crust of the water having coolness as its own nature but no consciousness is called water. What is the meaning of water-bodied living beings? The living being which has water as its body is called water bodied living being. How many types of water are there? There are four types of water namely water, water-bodied, life in water body and life tending towards a water body.
Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, 鈥榮elf-reliance鈥�) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
Languages of India and abroad
Marathi-English dictionary
: DDSA: The Molesworth Marathi and English Dictionaryap (啶呧お啷�).鈥攏 S (Constantly occurring in poetry.) Water.
: DDSA: The Aryabhusan school dictionary, Marathi-Englishap (啶呧お啷�).鈥�n Water.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
: DDSA: The practical Sanskrit-English dictionaryAp (啶呧お啷�).鈥�f. [腻辫 -kvip -hrasva艣ca U峁嚹乨i-s奴tra 2.58] (Deelined in classical language only in pl.; 腻辫补岣�, apa岣�, adbhi岣�, adbha峁岣�, ap膩m and apsu, but in singular and pl. in Veda)
1) Water (regarded in Ved. as sacred divinities, 腻辫o dev墨岣�); 啶栢ぞ啶ㄠた 啶氞啶� 啶膏啶啶多啶︵う啷嵿き啶苦 (kh膩ni caiva sp峁浥沞dadbhi岣�) Manusm峁泃i 2.6. Water is generally considered to be the first of the 5 elements of creation, as in 啶呧お 啶忇さ 啶膏じ啶班啶溹ぞ啶︵ 啶むぞ啶膏 啶啶溹ぎ啶掂ぞ啶膏啶溹い啷� (apa eva sasarj膩dau t膩su b墨jamav膩s峁沯at) Manusm峁泃i 1.8; 啶ぞ 啶膏啶粪啶熰た啶� 啶膏啶班し啷嵿啷佮ぐ啶距う啷嵿く啶� (y膩 s峁涐梗峁璱岣� sra峁ａ弓ur膩dy膩) 艢.1.1; but in Manusm峁泃i 1.78 it is said to have been created from 啶溹啶啶むた啶膏 (jyotis) or 啶む啶溹じ啷� (tejas) after 啶え啶膏, 啶嗋啶距ざ, 啶掂ぞ啶 (manas, 腻办腻艣补, 惫腻测耻) and 啶溹啶啶むた啶膏 (jyotis) or 啶呧啷嵿え啶� (agni); 啶溹啶啶むた啶粪ざ啷嵿 啶掂た啶曕啶班啶掂ぞ啶｀ぞ啶︵ぞ啶 啶班じ啶椸啶｀ぞ啶� 啶膏啶啶むぞ啶� 啷� 啶呧う啷嵿き啶 啶椸え啷嵿ぇ啶椸啶｀ぞ 啶啶た啶班た啶む啶啶粪ぞ 啶膏啶粪啶熰た啶班ぞ啶︵た啶む (箩测辞迟颈峁艣ca vikurv膩峁嚹乨腻辫o rasagu峁嚹佱弗 sm峁泃膩岣� | adbhayo gandhagu峁嚹� bh奴miritye峁Ｄ� s峁涐梗峁璱r膩dita岣�) ||
2) Air, the intermediate region.
3) The star S virginis (肠颈迟谤腻). For the changes of 啶呧お啷� (ap) at the end of comp. See P.V.4.74,VI.3.97- 98. [cf. L. aqua, Gr. appos; Lith. uppe, Goth. ahva; Pers. ab; Zend ap; Old Germ. aha].
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膧p (啶嗋お啷�).鈥�5. P., rarely 1 P. (腻辫苍辞迟颈 or 腻辫补ti, 腻辫补, 腻辫补t, 腻辫syati, 腻辫tum, 腻辫迟补)
1) To obtain, attain, get; 啶� 啶多ぞ啶ㄠ啶むた- 啶ぞ啶啶ㄠ啶むた 啶� 啶曕ぞ啶啶距ぎ啷� (sa 艣膩nti- m腻辫苍辞迟颈 na k膩mak膩m墨) Bhagavadg墨t膩 (Bombay) 2.7; 3.2; 3.19. 啶啶む啶班ぎ啷囙さ啶傕啷佮ぃ啷嬥お啷囙い啶� 啶氞啷嵿ぐ啶掂ぐ啷嵿い啶苦え啶ぞ啶啶ㄠ啶灌た (putrameva峁僩u峁噊peta峁� cakravartinam腻辫苍耻hi) 艢.1.12; 啶呧え啷佮う啷嵿く啷嬥啷囙え 啶む啶侧ぞ啶ㄠた 啶むた啶侧啶啶 啶ㄠぞ啶啶む啶ぐ啷嵿す啶むた (anudyogena tail膩ni tilebhyo n腻辫tumarhati) H. Pr.25; 啶多い啶� 啶曕啶班い啷傕え啶距ぎ啶さ啶苦ぇ啷嵿え啶ぞ啶� 啶膏 (艣ata峁� krat奴n膩mapavidhnam腻辫补 sa岣�) R.3.38; so 啶げ啶, 啶曕啶班啶むた啶, 啶膏啶栢ぎ啷� (phalam, k墨rtim, sukham) &c.
2) To reach, go to; overtake, meet, fall in with; 啶多が啶班啶ぞ啶い啷佮ぐ啷嵿さ啶ㄠ (艣补产补谤墨尘腻辫补迟耻谤惫补苍别) Bha峁弓ik膩vya 6.59.
3) To pervade, occupy, enter into.
4) To undergo, suffer, meet with; 啶︵た啶粪啶熰ぞ啶ㄠ啶むぎ啶�- 啶啶膏啶い啶� 啶さ啶距え啷� (di峁ａ弓膩ntam膩- psyati bhav膩n) R.9.79; Manusm峁泃i 8.188.
5) To equal. -pass. (腻辫测补迟别)
1) To be reached, found, met with, obtained &c.
2) To arrive at one's end or aim.
3) To become filled. -Caus. (腻辫补测补迟颈)
1) To cause to reach or obtain.
2) To cause any one to feel or perceive.
3) To hit.
: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionaryAp (啶呧お啷�).鈥攆. pl. only, (腻辫补岣�) Water. E. 腻辫补 to obtain, and kvip Unadi affix; the vowel of the radical becomes short.
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膧p (啶嗋お啷�).鈥擺腻辫补] r. 1st, 5th & 10th cls. (岣�) 腻辫岣� (腻辫补ti, 腻辫苍辞迟颈 or -nute and 腻辫补测补迟颈) 1. To pervade or occupy. 2. To obtain, to gain. In the first sense it is usually employed with vi prefixed, and in the second with ava or pra; also with abhi and vi prefixed, to spread one place to another; with pari and vi or 蝉补峁� and vi, to obtain completely; with 蝉补峁� and vi to meet with, light upon or fall into; with upa, 蝉补峁� and pra, to arrive at, to enter.
: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English DictionaryAp (啶呧お啷�).鈥攆., in the classical literature plur.: N.V. 腻辫补s, I. adbhis, D.A. adbhyas. Water, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 1, 8. adbhir d膩, To give and confirm the gift by pouring water, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 9, 168.
鈥� Cf. [Latin] aqua amnis, [Gothic.] ahva,
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膧p (啶嗋お啷�).鈥攊. 1 and 10; ii. 5, 腻辫苍耻, [Parasmaipada.] (in ved. and epic writings also [膧tmanepada.], Mah膩bh膩rata 14, 597. Originally also 膬辫; cf. the ved. desiderative ap + sa; [Latin] 膬piscor, ops, opto, c艙pi, copia; i. e. originally ). 1. To attain, [Raghuva峁兣沘, (ed. Stenzler.)] 8, 24. 2. To incur, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 8, 188. 3. To obtain, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 1, 63. 腻辫迟补 (cf. [Latin] aptus). 1. Fit, [Raghuva峁兣沘, (ed. Stenzler.)] 3, 12. 2. Trusted, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 7, 80; just, 8, 63. 3. Near, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 5, 101; a friend, ib. 8, 64. 4. Large, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 7, 79. Comp. An-腻辫迟补, unapt, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 8, 294.
鈥� Desid. 墨辫蝉补, To desire to obtain, Mah膩bh膩rata 1, 1090. 墨辫蝉颈迟补. 1. Desired, [Nala] 3, 2. 2. Loved, [Nala] 1, 4. 3. Ordained, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 2, 48. n. A wish, [Kath膩sarits膩gara, (ed. Brockhaus.)] 22, 170. Comp. Yath膩 -墨辫蝉颈迟补, adj. as desired, [厂耻苍诲辞辫补蝉耻苍诲辞辫腻办丑测腻苍补] 4, 5; acc. tam, adv. 1. According to one鈥檚 wish. 2. Willingly. 3. Independently.
鈥� With the prep. abhi abhi, [desiderative.] To desire, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 136; with infin.,
鈥� With ava ava. 1. To attain, [Kath膩sarits膩gara, (ed. Brockhaus.)] 1, 27. 2. To meet, [Kath膩sarits膩gara, (ed. Brockhaus.)] 3, 46. 3. To obtain, [Vikramorva艣墨, (ed. Bollensen.)] [distich] 105. an-av腻辫迟补, adj. Not obtained, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 9, 209.
鈥� With pratyava prati-ava, To recover, 艢i艣, 5, 40.
鈥� With samava sam-ava. 1. To meet, R膩m, 4, 44, 71. 2. To incur,
鈥� With pari pari, To cease, Mah膩bh膩rata 15, 1073. pary腻辫迟补. 1. Adequate, [Bhagavadg墨t腻, (ed. Schlegel.)] 1, 10. 2. Sufficient, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 11, 7. 3. Enough (no more),
鈥� Desid. 1. To demand, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 8, 161. 2. To desire, Mah膩bh膩rata 1, 5515; [膧tmanepada.], Mah膩bh膩rata 2, 563. 3. To take care, Mah膩bh膩rata 3, 17327. 4. To defend, Mah膩bh膩rata 4, 480.
鈥� With pra pra. 1. To reach, [搁腻尘腻测补峁嘺] 3, 22, 37. To attain, [搁腻箩补迟补谤补峁単颈峁嚹�] 5, 57. 2. To meet, [笔补帽肠补迟补苍迟谤补] i. [distich] 328. 3. To incur, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 8, 355. 4. To obtain, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 3, 277. 5. To get in, [惭腻苍补惫补诲丑补谤尘补艣腻蝉迟谤补] 11, 263. 6. To find, [Y膩j帽avalkya, (ed. Stenzler.)] 3, 142; [搁腻箩补迟补谤补峁単颈峁嚹�] 5, 406. pr腻辫迟补. 1. Proper, right, [顿补艣补办耻尘腻谤补肠补谤颈迟补] in
Ap (啶呧お啷�).鈥�1. [substantive] work.
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Ap (啶呧お啷�).鈥�2. [feminine] [plural] (sgl. only in V.) water, waters.
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膧p (啶嗋お啷�).鈥�腻辫苍辞迟颈 (腻辫苍耻te), [participle] 腻辫迟补 (q.v.) obtain, reach, overtake, meet with, find; acquire, win, get, beget; pervade, occupy; befall, betide. [Passive] become filled. [Causative] 腻辫补测补迟颈 cause to reach or attain, bring to, let a person ([accusative]) have or feel a thing ([accusative]). [Desiderative] 墨辫蝉补ti, te (q.v.)
: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary1) Ap (啶呧お啷�):鈥�1. ap n. ([genitive case] apas), work (according to, [Boehtlingk鈥檚 Sanskrit-Woerterbuch in kuerzerer fassung]), [峁歡-veda i, 151, 4.]
2) 2. ap f. (in [Vedic or Veda] used in [singular] and [plural], but in the classical language only in [plural], 腻辫补s) water
3) air, the intermediate region, [Naigha峁囜弓uka, commented on by Y膩ska]
4) the star 未 Virginis
5) the Waters considered as divinities. ifc. ap may become apa or 墨辫补, 奴辫补 after iand ustems respectively.
6) cf. [Latin] agua; [Gothic] ahva, 鈥榓 river鈥�; Old [German] aha, and affa at the end of compounds; [Lithuanian] uppe, 鈥榓 river鈥�; perhaps [Latin] amnis, 鈥榓 river鈥�, for apnis cf. also 峒�蠁蟻蠈蟼
7) 膧p (啶嗋お啷�):鈥�1. 腻辫 [class] 5. [Parasmaipada] 腻辫苍辞迟颈 ([Atharva-veda ix, 5, 22], etc.), (perf. 腻辫补 [Aorist] 腻辫补t [future] 腻辫syati [infinitive mood] 腻辫tum) [膧tmanepada] (perf. 3. [plural] 腻辫ire, [峁歡-veda ix, 108, 4], p. [perfect tense] 腻辫膩na, [峁歡-veda ii, 34, 7], but also [present tense] p. 腻辫n膩na, [峁歡-veda x, 114, 7]) to reach, overtake, meet with, fall upon, [峁歡-veda; Atharva-veda; 艢atapatha-br膩hma峁嘺] etc.;
鈥攖o obtain, gain, take possession of [峁歡-veda; Atharva-veda] etc., [Mah膩bh膩rata; Manu-sm峁泃i] etc.;
鈥攖o undergo, suffer, [Manu-sm峁泃i];
鈥攖o fall, come to any one;
鈥攖o enter, pervade, occupy;
鈥攖o equal:鈥擺Passive voice] 腻辫测补迟别, to be reached or found or met with or obtained;
鈥攖o arrive at one鈥檚 aim or end, become filled, [Taittir墨ya-蝉补峁僪it膩] etc.:鈥擺Causal] [Parasmaipada] 腻辫补测补迟颈, to cause to reach or obtain or gain, [Ch膩ndogya-upani峁d] etc.;
鈥攖o cause any one to suffer;
鈥攖o hit, [Kath膩sarits膩gara] :鈥擺Desiderative] [Parasmaipada] and [膧tmanepada] 墨辫蝉补ti and 墨辫蝉补te ([P膩峁噄ni 7-4, 55]) to strive to reach or obtain, [Atharva-veda; 艢atapatha-br膩hma峁嘺; Mah膩bh膩rata] etc.:鈥擺Desiderative] of the [Causal] 腻辫ipayi峁ti, to strive to reach, [艢atapatha-br膩hma峁嘺];鈥�
8) [probably connected with 1. ap; cf. apna; [Greek] 峒勏單滴轿肯�, 峒�蠁谓蔚喂蠈蟼; [Latin] apiscor, aptus, ops; Old [German] uoban; [modern] [German] 枚ben.]
9) 2. 腻辫 (膩-鈭毮灞�) [perfect tense] 腻辫补, to arrive at, come towards, [峁歡-veda x, 32, 8.]
: Cologne Digital Sanskrit Dictionaries: Goldst眉cker Sanskrit-English DictionaryAp (啶呧お啷�):鈥攆.
(-p; in the classical literature only used in the plural: -腻辫补岣�-apa岣�-adbhi岣�-adbhya岣�-ap膩m-apsu) 1) Water.—According to the Hindu doctrine it is one of the five elements the several denominations of which are 腻办腻艣补 (忙迟丑别谤), 惫腻测耻 (air), agni (fire), ap (water), 辫峁泃丑颈惫墨 (earth), (each of these being also replaced by synonymes, as 腻办腻艣补 by vyoman, 惫腻测耻 by marut, agni by tejas, ap by v膩ri, 辫峁泃丑颈惫墨 by 办峁迟颈 &c.; comp. under 腻办腻艣补 &c.); the place, however, which water holds in the Hindu cosmogony varies according to the doctrines. Thus the B峁沨ad-膧ra峁噛aka Upan. represents it as the first material creation, it being produced by Death after the creation of Soul; but its character in this Upanishad is not yet that of an element in the later sense of the word; nor is it such an element in the Aitareya-Upan., where the order of the primitive material creation is ambhas (the waters above the heavens), 尘补谤墨肠颈 (the sphere of sunbeams or atmosphere), mara (the sphere of death or earth) and ap (the sphere of waters beneath the earth).—In the 罢补颈迟迟颈谤墨测补-鲍辫补苍. the order and successive origin of the elements is the same as in the 痴别诲腻苍迟补, viz. 忙ther, in which originates air and thus successively fire, water, earth. But the 痴别诲腻苍迟补 complicates this simple view by assuming a creation of subtle elements (see 蝉奴办峁补艣补谤墨谤补) 忙ther &c., produced by Chaitanya or the worldly Brahman, whence arise through an intricate division and combination of the several parts of each, the material elements (see 蝉迟丑奴濒补艣补谤墨谤补) 忙ther &c.; this system holds moreover that each successive element becomes possessed of the qualities of each preceding one, i. e. the quality of 忙ther being sound, air obtains the qualities of sound and touch, and in a similar progress, fire the qualities of sound, touch and form, water of sound, touch, form and savour, earth of sound, touch, form, savour and odour.—According to the 厂腻峁卥丑测补 the coarse elements also arise from subtle elements, but the latter (迟补苍尘腻迟谤补 q. v.), produced by Aha峁卥膩ra or the type of I, are the qualities sound, touch, form, savour and odour, 忙ther proceeding from sound, air from touch, fire from form, water from savour and earth from odour. (Compare also Su艣ruta鈥檚 mythological developement of the 厂腻峁卥丑测补-Yoga: avyakta峁� mah膩naha峁僰膩ra岣� pa帽ca tanm膩tr膩峁噄 cetya峁ａ弓au prak峁泃aya岣� 艣e峁Ｄ佱弗 峁岣峚艣a vik膩r膩岣� . sva岣� sva艣cai峁Ｄ佱箖 vi峁yodhibh奴tam . svayamadhy膩tmamadhidaivata峁� ca . atha buddherbrahm膩 . aha峁僰膩rasye艣vara岣� . manasa艣candram膩岣� . 诲颈艣a岣� 艣rotrasya . tvaco 惫腻测耻岣� . s奴rya艣cak峁峁岣� . rasanasy腻辫补岣� . 辫峁泃丑颈惫墨 ghr膩峁嘺sya . &c.)—The 狈测腻测补 systems, more especially the 痴补颈艣别峁办补, do not discuss the origin of these elements, the order of which they retain, but attach themselves chiefly to the definition of their properties; accord. to the 痴补颈艣别峁办补 the qualities of water are touch, number, quantity, individuality, conjunction, disjunction, greater or less comprehensiveness (extension), velocity, gravity, fluidity, colour, savour and viscidity. (For those of the other elements see s. vv. 腻办腻艣补 &c.) The cosmogony of Manu which is neither the pure 厂腻峁卥丑测补 nor the pure 痴别诲腻苍迟补 doctrine (although Kull奴ka endeavours to explain his terms as if they were pure 痴别诲腻苍迟补 terms), but a theory apparently prior to both and combining their views, imagines the coarse elements as proceeding from the subtle portions of the seven intellectual creations—辫耻谤耻峁Ｄ佱弗 which are, according to Kull奴ka, aha峁僰膩ra, mahat and the five subtle elements(?)—and endowed with the same qualities as assigned to them by the 痴别诲腻苍迟补.—According to the 痴颈峁ａ箛耻辫耻谤腻峁嘺 鈥榚lementary Egotism (the type of I, aha峁僰膩ra) becoming productive as the rudiment of sound, produced from it 忙ther, of which sound is the characteristic, investing it with its rudiment of sound; 忙ther becoming productive, engendered the rudiment of touch; whence originated strong wind, the property of which is touch; and 忙ther with the rudiment of sound, enveloped the rudiment of touch; then wind becoming productive, produced the rudiment of form (colour); whence fire proceeded of which form is the attribute, and the rudiment of touch enveloped the wind with the rudiment of colour; fire becoming productive produced the rudiment of savour, whence proceed all juices in which savour resides, and the rudiment of colour invested the juices with the rudiment of savour; the waters becoming productive engendered the rudiment of smell; whence an aggregate (earth) originates, of which smell is the property.鈥� In a note to this passage (痴颈峁ａ箛耻辫耻谤腻峁嘺 p. 16) Professor Wilson observes that 鈥榯he successive series of rudiments and elements and their respectively engendering the rudiments and elements next in order occur in most of the Pur膩峁嘺s in nearly the same words鈥�, that 鈥榮ome of the Pur膩峁嘺s, as the Matsya, V膩yu, Linga, Bh膩gavata and 惭腻谤办补峁囜笉别测补 add a description of a participation of properties amongst the elements, which is rather 痴别诲腻苍迟补 than 厂腻峁卥丑测补鈥� and mentions a passage of the Moksha Dharma (vv. 6778. 6779) of the M膩h膩bh膩rata which is an exception, since its order of the elements is 忙ther, water, fire, air, earth. [On the cosmogony of the chapter in which these latter verses occur, Arjunami艣ra has the following gloss: koya峁� sargaprak膩ra岣� . na hi s膩峁卥hy膩disarge峁aya峁� krama岣� . ucyate . anyoya峁� prak膩ra岣� sargasya . paur膩峁噄k膩di蝉补峁僲ate峁 &c.; but he omits to say which Pur膩峁嘺s give this anomalous order of the elements.] For the Bh膩gav. Pur. comp. Iii. 26. 29. ff. and the two verses Vii. 12. 25 and 30: khe kh膩ni v膩yau ni岣ヅ泇膩s膩峁僺tejasy奴峁膩峁嘺m膩tmav膩n . apsvas峁沰艣le峁ap奴y膩ni k峁tau 艣e峁峁� yathodbhavam (scil. nyaset); and apsu 办峁迟颈mapo jyoti峁ado v膩yau nabhasyamum . k奴峁璦sthe tacca mahati tadavyaktek峁re ca tat (this reverted order being that in which dissolution takes place).—In the Vedas, however, 补辫腻峁� garbha岣� 鈥榯he child of the waters鈥� is an epithet of Agni, 鈥榖ecause he comes forth from amid the waters鈥� or 鈥榖ecause he resides as lightning amidst the rain-waters鈥� (according to Mah墨dhara); comp. also garbho apas膩m s. v. apas; from the same reason probably Agni is also called 补辫腻峁� or apo nap膩t 鈥榯he grandson of the waters鈥�, but, in S膩ya峁嘺鈥檚 opinion, 鈥榖ecause trees grow through the agency of water and fire comes (through the friction of the wood) of trees. For the other explanations of these words see s. vv. ap膩nnap膩t, ap膩nnapt峁�; comp. also aponap膩t, aponapt峁�, aponaptriya, aponaptr墨ya, ap膩nnaptriya, ap膩nnaptr墨ya.—补辫腻峁� vratam is the liturgical name of the S膩mav. verses 2. 25. 26. (= Ii. 1. 1. 9.) and 2. 47-49. (= Ii. 1. 1. 18.); 补辫腻峁� s膩ma of 1. 544. (= I. 6. 1. 4. 12.); 补辫腻尘墨惫补尘 of 2. 502-504. (= Ii. 4. 2. 7.); 补辫腻峁� nidhi岣� of 1. 151. (= I. 2. 2. 1. 7.); 补辫腻峁� sarpam of the 膧ra峁噛ag膩na (of the S膩mav.) Ii. 7. (not in the S膩mav.).
2) (ved.) The same as 补苍迟补谤颈办峁.
3) (In Astronomy.) The star Virginis. [Compounds the latter part of which is ap assume the sam膩s. aff. a, e. g. pra or 辫补谤腻 and ap form pr腻辫补, par腻辫补; but sometimes the word remains unchanged, if it is a [bahuvrihi compound] compound, e. g. svap, bahvap (in which case the neuter plur. is sv膩mpi, bahv膩mpi); if the first part of the compound is anu, the grammarians assume that ap becomes 奴辫 provided the meaning refers to a place, i. e. an奴辫补 (comp. also s奴辫补); if it is dvi, antar or a prepositional prefix not ending in a or 腻, that ap becomes 墨辫; comp. dv墨辫补, antar墨辫补, n墨辫补, v墨辫补, anv墨辫补, prat墨辫补, sam墨辫补 (sam腻辫补 being an exception); if the prepos. prefix ends in a or 腻, that ap may change to 墨辫 or not; comp. pr腻辫补 or prepa, par腻辫补 or parepa.—(Another explanation of these compounds will be found in the Preface.)].—Compare also apa and apas. E. 腻辫, u峁�. aff. kvip with the shortening of the initial vowel. For another etym. see the Preface.
: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary1) Ap (啶呧お啷�):鈥�(腻辫补岣�) 5. f. Plu. Water.
2) 膧p (啶嗋お啷�):鈥�(na, 岣�, au ki) 1. a. 腻辫补ti, 5. c. 腻辫苍辞迟颈 pnute 10. a. 腻辫补测补迟颈. To pervade; to obtain, gain, get; With vi to spread; with ava or pra to get; with abhi-vi to spread from place to place; with upa or 蝉补峁�-pra to arrive at; with pari-vi or 蝉补峁�-vi to gain completely.
[Sanskrit to German]
Sanskrit, also spelled 啶膏啶膏啶曕啶むぎ啷� (蝉补峁僺k峁泃am), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
: DDSA: A practical Hindi-English dictionaryAp in Hindi refers in English to:鈥�—a Sanskrit prefix denoting—away, off, base, down, deterioration or inferiority; as an allomorph of [apa] in Hindi, it also denotes 'self' as ~[kaji] selfish; ~[svarthi] selfish..鈥攁p (啶呧お) is alternatively transliterated as Apa.
: DDSA: A practical Hindi-English dictionaryAap in Hindi refers in English to:鈥�(pro) (deferential) you (second person); pronoun used to express respect, as distinct from [tuma, tu;—apane damva mem ana] to act as a boomerang; ~[ki sikha apako mubaraka] keep your breath to cool your porridge; -[apako] each by himself, all individually; —[kaja mahakaja] achievement of one鈥檚 own end is the greatest achievement; better do a thing than wish it to be done; ~[kaji] selfish; ~[biti] the story of one鈥檚 own suffering; self-experiences;—[mare jaga paralo (paralai)] after me, the deluge; the death鈥檚 day is the doomsday;—[bhala to jaga bhala] good mind, good find; ~[rupa] your honour; incarnate;—[se apa] by itself, automatically;—[hi apa] alone, by or within one鈥檚 ownself; automatically..鈥攁ap (啶嗋お) is alternatively transliterated as 膧pa.
...
Nepali dictionary
: unoes: Nepali-English DictionaryAp is another spelling for 啶呧お [apa].鈥攑ref. 1. bad; inferior; corrupt; wrong away from; 2. without; on the outside of; 3. with the exception; excepting;
: unoes: Nepali-English DictionaryAap is another spelling for 啶嗋お [腻辫补].鈥攑ron. self; one-self; myself;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with (+23): Abdhatu, Abmandala, Apa, Apa iwofa, Apa-apa, Apabadh, Apabhaj, Apabhartavai, Apabhash, Apabhashitavai, Apabhata, Apabhatta, Apabhid, Apabhri, Apabru, Apabyama, Apacamana, Apacamanaka, Apacara, Apacaya.
Full-text (+1850): Apsaras, Vyap, Shap, Appati, Prap, Appitta, Apcara, Samprap, Apa, Abdaivata, Apkritsna, Paryap, Abindhana, Ablinga, Svap, Apsa, Anuprap, Apta, Abdurga, Anvap.
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