interjection of pity (compassion), (see Ah! and am) the first vowel (a), has the warning that one’s understanding may not be complete nor perfect thus having a negative or privative or contrary sense as does na, but as one attains, these syllables become a strong affirmation express by repetition

ab  for words beginning thus ab-ja  
ac  to curve in order to communicate
ad consume  
ag to move tortuously, wind; aNg 
aG to go wrong , sin 
ah to say, to acknowledge, to pervade (The vowels correspond to the stages of a messenger being interjected (emanating) to this universe of dualistic fixation (attachment and aversion) and becoming reawaken). Ah resembles the guru in the third eye mandala and chakra.
aj supplement, propel , throw , cast 
ak  to move with difficulty, as k is the eleventh letter expressing the link to the ten bhumi or stages of progress on the path to enlightenment plus 3 subtitles of Buddhahood 
al to adorn as l is twelfth letter, l expresses the subtitle that liberation for oneself is not complete until all beings are enlightened, thus liberation is a precious adornment (precious jewel)
am quickly, a little, the termination(invert of ma, measure) expresses am as the syllable in the navel chakra resemling the Tatha Ratnasmbhava (hum or hung is in the heart resembling Aksobhya ) (am is considered secret (to understand this chakra one needs to first understand body (heart),  speech (throat, om) and mind (svaha
an to breathe, live to go beyond dualistic fixation of attachment and aversion
ap the intermediate region (who protects you from the people protecting you), the Waters considered as divinities (water resembles DhaRmaTa or AMiTra)
aq to endeavour going beyond protection 
aR to sound be present (facing the TaTha)
as to be equal to (the TaTha or enlighten) 
aS to master (being present with the TaTha)
at extraordinary (accomplishment to be present with the Tatha here on earth)
av  impel, satisfy, refresh; to offer as a hymn to the gods; bring to (see va)
aw to roam, to be desirous of roaming (a test to see if you have really understood TaTha
aW  to go (see aw)  
ay see ya 
az to shine to take or receive (one become a source and reflection of luminosity) 

ba  varuna sinDu Baga ganDana vapana (b is the second letter and corresponds to the second BhuMi, (see am), these are the names involved in the five BuDDha families of what is now Hinduism and were renamed with Buddhism to overcome corruption (renaming makes one re-examine) of the teachings. 
Ba   semblance , delusion , error (see discussion in ba; not easy to attain; there should be not conflict with Christians as few Hindus or Buddhist truly attain or are meant to deal with such subtleties; faith goes a long way in all religions) 
ca  pure  moving to and fro  seedless 
Ca Pure in action  
da giving , granting , offering to effect
Da  holding by bestowing  receiving sharing 
ga moving, reaching, staying , being , abiding 
Ga surely , verily , indeed , especially
ha  a cipher, meditation, laughter, calling, hA abandoning inappropriate actions
ja produce, light, lustre(tenth BhuMi)
Ja light to sound
ka who? Which? What? Knowing who one is and what one is to do is no easy accomblishment
Ka  aperture of the human body of which there are nine; hence an organ of sense (the sense are the five skandhas, very involved and complex with their relationship to consciousness)
la dissolving (cutting for beginners, as one finds that suppressing thoughts does not work )
ma  measure to go beyond
na  not , no , nor , neither as a warning to be cautious of certainty, implied in all syllables
Na No word in use begins with this letter
pa  guarding , protecting , ruling
Pa  manifest 
qa  innate arising sound
Qa  an imitative sound (scalor) a large 
ra  facing in order to communicate or share
Ra knowledge, certainty , ascertainment 
sa accomplishing knowledge or meditation 
 Sa being accomplished
ta  enlightened individually and collectively (TaTha) symbolised by jewels and nectar
Ta auspicious
va  binding, weaving
wa  sacred action
Wa profound sacred action
ya a meditation or prayer vehicle (carriage?), a extremely difficult concept to understand as one must gain some understanding of over 100 Tatha, one must become adequate in preliminary practices (these practices can bring one to enlightenment), not many student truly receive an empowerment to practice  meditation involving ya 
Ya profound being
za excellent wise, learned (to be so good)


the second vowel, a syllable of reminiscence (one has obtain some understanding of DhaRma and examines one life in relationship to DhaRma to better practice (meditate) by developing a sense of compassion),  grandfather(term of respect), one develops a sense of what meditations are best suited for oneself 

Ac adopting special meditation postures in order to make more rapid progress
Af adopting succession to teach the DhaRma
Ai  to surround the student to further rapid progress 
Aj forceful action to further rapid progress or contain bad situations  
Am a short prayer to further one’s ability to constantly perceive the teacher
Ap one with ability to succeed
Ar  the joy of being accomplished
As dwelling in a situation in order to make great accomplishments
AS  to reach, obtain (hopefully) 
At concluding summary of a teaching 
Aw  satire expressing doubt that one has understood what has been taught  

BA appearance of resemblance
CA covering (adopting various forms in order to benefit others or to wait for the right time, place and friends)
dA  mental heat to impress upon another (discomfort (if done correctly) is the students KaRma)
DA stronger action than dA (one must be very certain of one’s accomplishment or one will do great harm to both the student and himself) f. 2. Da no perhaps (warning against actions beyond one’s abilities) 
gA progress on the path to enlightenment (instructions are extremely subtle at this level requiring a personal relationship to a highly qualified teacher)
GA to good to be true (extreme measures taken by a highly qualified teacher), as the length of time increase from Buddha appearance the chance if many great enlightened teachers appearing together is unlikely
hA exclamation of well founded progress on the path
The following capitalized syllables express further subtitles of meditation in actions as the student become a teacher and attempts to expand or preserve the DhaRmaDhaRma making it unlikely any true teaching will be written using these syllables   
pA PA  increase or increaser 
rA sA 
tA vA


the eleventh vowel a syllable of recollection (one has a clear understanding of receiving permission to emanate and being blessed to be so; this is very difficult to attain, (why people may express contempt for those who claim to have attained))

ed behold! (a master of the DhaRma)
eD  with this recollection and command of DhaRma one should prosper but in today’s environment it is more likely that one will be persecuted 

de clear recollection of the DhaRma thus one knows exactly what to protectand, defend
De Again to subtle to express in writing  
re  i


the twelfth vowel of the alphabet (MaitrS. Is used but is a version of Maitreya the TaTha Bodhisattva of expressing the commitment to return all beings to heaven by sending continuous messengers until the commitment is completely accomplished, because of the subtleties of how the eight major TaTha Bodhisattva work with the seven major TaTha there is a great deal of confusions regarding Maitreya, one needs to understand through meditation) addressing, summoning, remembering 

People have changed what I work on, twice. The ordering of the vowels is a change from Sanskrit. In teaching there is a sense of order to maintain as one explains simple and clearly as people go through the stages of development, Forceful people change order and description before they have perceived absolute truth. This has happen for a long time in this universe of dualistic fixation of attachment and aversion. Part of this is necessary as one adopts to try and understand but people do not watch their mind carefully enough and do not revert until they understand.
All religion can develop beings to help others return to heaven but there are certain practices that various messengers require. Find the teachers you trust and practice spirituality as much as you can. Attainment purifies all wrong doing and is the best practice in and of doing. Everyone wants to know how one knows and that answer must be supplied by attainment.

dE  to purify as a sacred commitment (again at this level the true DhaRna is unlikely to be written) 


the seventh vowel of the alphabet expressing laughter (a command to be joyous at the right time in the right place in prayer or meditation as the compassion for the suffering of beings must be skilfully observed),  at certain times this appears as heaven on earth 

People have changed what I work on, twice. The ordering of the vowels is a change from Sanskrit. In teaching there is a sense of order to maintain as one explains simple and clearly as people go through the stages of development, Forceful people change order and description before they have perceived absolute truth. This has happen for a long time in this universe of dualistic fixation of attachment and aversion. Part of this is necessary as one adopts to try and understand but people do not watch their mind carefully enough and do not revert until they understand.
All religion can develop beings to help others return to heaven but there are certain practices that various messengers require. Find the teachers you trust and practice spirituality as much as you can. Attainment purifies all wrong doing and is the best practice in and of doing. Everyone wants to know how one knows and that answer must be supplied by attainment.

Af attainment 
Bf  to be a vehicle (see ya)
df  be respect
Df sacred text (be Buddha DhaRma

fC (again beyond what can be wriiten)


the eighth vowel of the alphabet, warding off (this is DhaRma protector and requires a relationship with a qualified guru to be adequately discussed)

People have changed what I work on, twice. The ordering of the vowels is a change from Sanskrit. In teaching there is a sense of order to maintain as one explains simple and clearly as people go through the stages of development, Forceful people change order and description before they have perceived absolute truth. This has happen for a long time in this universe of dualistic fixation of attachment and aversion. Part of this is necessary as one adopts to try and understand but people do not watch their mind carefully enough and do not revert until they understand.
All religion can develop beings to help others return to heaven but there are certain practices that various messengers require. Find the teachers you trust and practice spirituality as much as you can. Attainment purifies all wrong doing and is the best practice in and of doing. Everyone wants to know how one knows and that answer must be supplied by attainment.

bF  vF 
BF (wrathful, again requires a qualified relationship witha guru to be adequately discussed)


the third vowel of the Sanskrit alphabet but the ninth letter (ninth BhuMi) of the English alphabet causing great confusion and strenuous discussion causing people to say this is backward as they want to claim understanding loving kindness ( a ninth level BoDhiSaTtVa is a very significant accomplishment); this vowel should come after e but certain aspects need to be discussed with e causing a quandary;  
 Love is the commitment to return all beings to heaven and in this “universe” of dualistic fixation of attachment and aversion this is not easy to accept as the concept of loving everyone equally presents an emotional outburst in many people; out of loving kindness and compassion topics are discussed that were previously not discussed

id affirmation of accomplishment of enlightenment by doing teaching in a very active sense of progressing the development of student; now it is difficult to find anyone who will listen as religion has become institutionalized causing teachers to rely upon teachings from past masters
iD accomplishment where one’s speech awakens others as a bolt of lightning illuminates 
iK perceiving how to benefit many beings 
il adopting the right form at the right time in order to benefit others 
im overcoming difficult people by sending the right teacher 
in giving strength to those teachers one sends to overcome difficult situations 
iq using ones meditative powers to help teachers one sends to difficult situations
ir using wrathful meditations to help teaxhers that one sends to difficult situations 
is not straying from loving kindness and compassions when one uses wrathful meditations to help teachers in difficult situations
it creating a shield through ones wrathful meditations for those teachers in difficult situations 
iw causing beings who want to harm teachers that one sends to difficult situation to realize they should not harm these teachers as it will bring their own suffering 
iz timely wrathful mediations to help teachers one sends to difficult situations

Ai  to surround the student to further rapid progress 
ci as one should have a clear understanding of DhaRma to act with loving kindness the realities of life are that most start families before they have any concept of what love is (there is benefit in trying and trying to keep good conduct while doing so); when one does truly understand loving kindness than one can do great good by benefiting others especially in regards to teaching the DhaRma
Ci one must have the ability to develop the cessation of suffering  in student (compassion) as few teachers really understand how to do this people abuse Ci 
Di developing student who master the DhaRma and teach other to do so
hi ability to attract high quality students; is few have now have faith this is a difficult process  
ji  being like the sun and the moon in illuminating (enlightening) beings
ki providing monetary assistance for qualified student to teach others 
li  developing students who are themselves like the sun in ability to enlighten
mi ability to overcome obstacles in those that express aversion to the teacher or teachings
pi ability to teach when oneself is suffering 
Pi people causing suffering in a great teacher as a test of that teachers ability, a very wicked activity . 
ri relying only upon the enlighten for support (difficult as something solid is hard to prove; even to rely upon the faithful is dangerous as the faithful can be misled by powerful untoward people)   
si one become like a great vehicle carrying others to enlightenment 
Si ability to enlighten beings throughout the unuverse
ti being thus in enlightening all (time of a great teacher like the Buddha with many enlightened beings) 
vi as the sun stirs activity so an enlightened master stirs beings to practicethe DhaRma while the illumination lasts 


the fourth letter of the alphabet  see discussion on i; insuring that exceptional messengers reach enlightenment and can benefit many beings

Ih all the enlighten exerting continuous effort to enlighten all beings 
Ij  the intensity if all the enlighten sounding continuously appears as noise to the unenlightened
IK  the activity of the knowledge of who is 
Il  knowing as all the enlightened are everywhere 
IL the strength of absolute union of all the enlighten 
Im  the strength of absolute union of all the the diverse enlighten where no two beings are the same
IM the power of the sound of Im
Iq  the gentle pressure of Im and IM (these may appear as contradictory but gentle pressure is far more effective in effecting change
Ir  the use of Im, IM and Iq to lift being up by dissolving the illusion so that one ultimately lift oneself up to return to heaven 
IS in the union of Ir one has the permission blessing to command
Iz  invoking IS through meditation to subdue from all directions and within 

BI in a sense one is fearless as all the enlighten ones protect and perceive how to send a messenger in this world and be ensured of success but one still fears the difficulties of dangerous situation as evil can have a sense of being unforeseen in the short term (until one reawakens complete enlightenment) 
dI to fly away (see BI; sometime one needs to wait for the right time and place to act; how to know?, meditate until one sees and hears the unspoken DhaRma)
DI to hear the unspoken DhaRma one does not need to turn the mind toward the DhaRma as one’s mind is at rest as one knows literally why Aksobhya (God) is in one’s heart 
gI speaking the DhaRma to the TaTha 
hI when one speaks the DhaRma to the TaTha, the TaTha help you speak the DhaRma to people 
jI when one truly perceives the DhaRma, old age has taken effect and the youth are naturally repulsed by their fear of old agemaking it difficult for the youth to hear the DhaRma 
mI through knowing loving kindness and compassions one builds something truly great (in a dark (evil) time this may be just teaching one person)
nI leadership of teaching the DhaRma is a gift of being in the right place and the right time where one can be a true friend to all
pI liberation and protection have an innate contradiction and yet enlightenment is the absolute protection 
rI being before the enlightened in a body of dualistic fixation has an innate contradiction to the situation (rE having the abundance to accomplish unfortunately now mostly the wrong people have the resources)
 sI the clear luminous transparency of the intent and action of all the enlighten form start to finish
SI the supreme loving kindness and compassion is to be at rest (peace) as the one truly becomes what one is and know this can act with supreme loving kindness and compassion (Vajrasattva practice)
vI to empower MaNdaLa through blessing where the reception of blessing occurs at the right times and places


the thirteenth vowel of the alphabet interjection of addressing in an enlightened manner not just repeating what has been spoken 

oj the continuous flow of energy awareness (more mental than physical) 
oK  liberating by true speech 
om seed syllable at the throat chakra binding the five TaTha families to the joy of cessation of suffering; binding together those who teach the DhaRma with the intent to liberate by dissolving the bonds of dualistic fixation of attachment and aversion;  as all seed syllables they are meant to grow and prosper in a four dimensional space time system

Bo bringing abundance for all 
Co attainment of absolute peace (difficult to maintain in this universe of dualistic fixation)
do dictionary contains expression of scepticism that spiritual people can attain to this level (unstiable desire makes it hard to perceive abundance)
go see do 
ho expressive of surprise that (see Bo) can occur 
ko see ho
lo expression in dictionary that people are crazy to think Bo can occur 
mo expression that plant do provide Bo 
no in true DhaRma this shoul be used to affirm the truth not  express doubt or give the run around
po appears that people do not want to address the DhaRma to the people who made this dictionary
so  see po
So see so
zo finally some indication; liberation


the fourteenth vowel of the alphabet interjection of addressing with ascertainment 

Om see syllable of the throat chakra (expression true wisdom is transmitted beyond speech

nO perceiving how all the enlightened are the supreme vehicle to bring one to enlightenment 


the fifth letter of the Sanskrit alphabet, an interjection to command but the 21 letter of the English alphabet; this is out of order (see discussion in i section)  
 True command must be given to the most highly attained but who is to judge and how is this power to be given

uB no indication found of an adequate expression
uc indication found in dictionary of how sacred command is 
uC in sacred duty finish what you start and only start very seriously 
ud people selected for command must be sacredly selected and trained from birth (goal)
uh history has shown that command is seldom given to the right people and those that deserve and understand would be very reluctant to assume command
uK attempting to do the impossible for to have command it is very difficult to find enough time to keep informed of all situation and have enough time to meditate to stay united with all the enlightened  
ul could not find any statement in dictionary that would define this sylable
um perceiving all the enlightened are in your heart (best wishes) 
ut having the permission blessing from all the enlightened to command (best wishes)
uW ability to actually go to all the enlighten and ask for permission blessing to command (best wishes on finding people who will believe that this is possible for someone to do); next best is the management of command
uz best wishes for those who manage those that command, we the people

Bu one whose hands appear empty but are full
du hints of various meditation techniques to dissolve suffering 
Du  = DU command to be at peace 
gu command to raise being out of suffering 
Gu public command by leaders to lift people out of suffering 
hu  command to meditate to attain ability to lift people from suffering
ju  command to take action to lift people out of suffering
Ju command to meditate to unit with all the enlighten to lift beings from suffering (this is extremely complex and takes many years to accomplish) 
ku skilful implementation of Ju 
Ku the call to ku 
mu having the ability to lift people out of suffering; final emancipation 
 nu expression of the few who attain mu 
Nu the call of tyhe few who are nu 
pu command to practice 
Pu perhaps used in mantra or sacred prayer 
ru a very strong call to help others in suffering  
su a very highly attained being
Su see su 
tu a high skilled accomplished mediator involved in very complex meditations (or prayer to become so)
wu one who changes his shape at will without letting the mind move (accomplishing peace) 
 yu a combinations of all the u sylables


the sixth letter of the alphabet  interjection of calling (command) to help 

Uh good management of ordering people to help others out of suffering 
Um Uh with the authority of all the TaTha
UM even stronger UM 
UW invoking power to gather people to help lift beings out of suffering
Uy to remain extremely focused in gathering highly attained being to lift people out of suffering 
Uz no insights found in dictionary 

BU  cl.1 P. Dha1tup. i , 1 B avati rarely A1. te ; pf. baB Uva 2. pers. UTa or UviTa cf. Pa1n2. 7-2 , 64 ; baBUyAs , y Ar , baBUtu RV. ; A1. baBUve or buBUve Vop. ; cf. below ; aor. aBUt Uvan ; Impv. boD i cf. buD BUtu RV. ; aor. or impf. aBuvat B uvat BuvAni ib. ; Prec. BUyAsam 2. 3. sg. yAs ib. Page760,2 ; BUyAt AV. ; BUyizWAs BhP. ; BavizAt ? AitBr. ; aBavizwa , BavizIzta Gr. ; fut. Bavizy ati ep. also te and 2. pl. zyaDvam ; BavitA Br. ; inf. Buv e -Bv e BUz aRi RV. ; Bavitum , tos Br. ; ind.p. BUtv A ; BUtv I RV. ; -B Uya RV. ; -B Uyam , -B avam Br. , to become , be with nom , or adv. or indeclineable words ending in I or U cf. kfzRI- BU , arise , come into being , exist , be found , live , stay , abide , happen , occur RV. often used with participles and other verbal nouns to make periphrastical verbal forms ; with a fut.p. = to be going or about to e.g. anuvakzyan Bavati he is going to recite S3Br. ; the fut. of BU with a pf. p. = a fut. pf. e.g. kftavAn Bavizyasi you will have done MBh. ; the pf. P. baBUva after the syllable Am is put for the pf. of verbs of the 10th class cf. 1. as and 1. kf ; the A1. appears in this meaning S3is3. ix , 84 Ku xiv. 46 ; observe also Bavati with a fut. tense , it is possible that e.g. Bavati BavAn yAjayizyati it is possible that you will cause a sacrifice to be performed Pa1n2. 3-3 , 146 Sch. ; Bavet may be , granted , admitted Ka1s3. on Pa1n2. 3-2 , 114 ; Bavatu id. well , good , enough of this Ka1v. Hit. ; iticed Bavet if this question should be asked Mn. x , 66 ; kva tad Bavati what is to become of this , it is quite useless TBr. ; with na = to cease to exist , perish , die MBh. Ka1v. ; with iha na not to be born on earth MBh. ; with Sata-DA to fall into a hundred pieces MBh. ; with dUrataH to keep aloof. S3a1rn3gP. ; with manasi or cetasi and gen. to occur to the mind of any one Ka1d. ; id. with gen. alone Lalit. to fall to the share or become the property of , belong to cf. esse alicujus ; with gen. rarely dat. or loc. accord. to Vop. also with pari or prati and preceding acc. RV. to be on the side of , assist with gen. or -tas MBh. 1301 cf. Pa1n2. 5-4 , 48 Sch. to serve for , tend or conduce to with dat. of thing RV. with PalAya to bear fruit Ka1 to be occupied with or engaged in , devote one's self to with loc. MBh. Ka1v. to thrive or prosper in instr. , turn out well , succeed RV. TS. Br. to be of consequence or useful Mn. iii , 181 also A1. Dha1tup. xxxiv , 37 to fall , or get into , attain to , obtain Br. MBh. with id am to obtain it i.e. be successful or fortunate TS. : Pass. BUyate or ti Up. ; aor. aBAvi sometimes used impers. e.g. yEr Bavizyate , by whom it will be existed i.e. who will be Ra1jat. : Caus. BAvayati rarely te ; aor. abIBavat Gr. ; inf. BAvitum R. ; Pass. BAvyate MBh. , to cause to be or become , call into existence or life , originate , produce , cause , create Pur. Sa1h. to cherish , foster , animate , enliven , refresh , encourage , promote , further AitUp. MBh. to addict or devote one's self to , practise acc. MBh. HYog. to subdue , control R. also A1. Dha1tup. xxxiv , 37 to obtain Jai Sch. to manifest , exhibit , show , betray MBh. Ka1 Das3. to purify BhP. to present to the mind , think about , consider , know , recognize as or take for two acc. MBh. Ka1v. to mingle , mix , saturate , soak , perfume Kaus3. Sus3r. cf. BAvita p. 755 , col. 1 : Desid. of Caus. biBAvayizati Pa1n2. 7-4 , 80 Sch. , to wish to cause to be Br. : Desid. b uBUzati te , to wish or strive to become or be RV. with kzipram , to strive to be quickly possessed MBh. to want to get on , strive to prosper or succeed TS. Br. MBh. to want to have , care for , strive after , esteem , honour MBh. Hariv. to want to take revenge BhP. : Intens , b oBavIti , boBavati , boBoti , biBUyate , to be frequently , to be in the habit of BhP. Bhat2t2. to be transformed into acc. RV. AV. with tiraH , to keep anything instr. secret S3Br. cf. Zd. bu1 ; Gk. 1 , 2 ; Lat. fuit fuat ; Slav. byti ; Lith. bu4ti ; Ger bim bim ; Angl.Sax. beo4 ; Eng. be  mfn. becoming , being , existing , springing , arising ifc. ; akzi- giri- citta- padmaBU 
 N. of Vishn2u vizRu MBh. xii , 1509 Ni1lak. 
 of an Eka7ha ekA ha S3rS. 
 f. the act of becoming or arising Pa1n2. 1-4 , 31 
 f. the place of being , space , world or universe also pl. RV. AV. 
 f. the earth as constituting one of the 3 worlds , and therefore a symbolical N. for the number one Mn. MBh
 f. one of the three Vya1hr2itis vyAhfti s B uvas BUr pp. 760 and 763 
 f. earth as a substance , ground , soil , land , lauded property ib. 
 f. floor , pavement Megh
 f. a place , spot , piece of ground RV. 
 f. the base of any geometrical figure A1ryabh. 
 f. object , matter vivAdasaMvAda-BU 
 f. a term for the letter l Ra1matUp. 
 f. a sacrificial fire L. 
 f. (also) a partic. land-measure, Inscr

dU  in comp. for dus above.  f. fr. 2. du pain , distress. 
 = d uvas 2 , only no acc. pl. d uvas RV. a-dU 
 (in comp. for dus )

DU  cl.5 P. A1. DUn oti , nut e RV. AV. Dunoti , nute Br. cl.6 P. Dha1tup. xxvii , 9 Duvati AV. Br. cf. ni- ; Pot. DUvet Ka1t2h. cl.9 P. A1. xxxi , 17 Pot. DunIyAt Sus3r. p. A1. DunAna BhP. cl.1 P. xxxiv , 29 Davati cl.2 A1. , 3. pl. Duvate Dunv ate ? S3Br. p. DuvAn a TS. pf. duDAva MBh. Duve AV. ; duDuvIta and dUDot RV. : aor. aDUzwa 3. pl. zata ib. ; aDozwa , aDavizwa ; aDOzIt , aDAvIt Gr. ; fut. Davizyati te Br. ; Dozyati , te , DotA DavitA Gr. ; ind.p. DUtvA AitBr. -D Uya AV. ; inf. Davitum Gr. to shake , agitate , cause to tremble RV. to shake down from e.g. fruits acc. from a tree acc. RV. ix , 97 , 53 oftener A1. to shake off , remove , liberate one's self from acc. Br. Up. MBh. to fan , kindle a fire Ka1tyS3r. MBh. to treat roughly , hurt , injure , destroy Ka1v. Pur. to strive against , resist Pan5c. i , 42 : Pass. DUy ate AV. p. DUyat MBh. : Caus. DAvayati Dha1tup. xxxiv , 29 and DUnayati DUna : Desid. duDUzati , te Gr. Intens. doDavIti RV. MBh. p. do Duvat d aviDvat RV. doDUyate , p. yamAna and yat MBh. so shake or move violently trans. and intr. to shake off or down to fan or kindle. cf. Dav and DAv ; Gk. 1 , 2 , 3 .  f. shaking , agitating L. 

gU  = 4. gu  mfn. going. agre-g

hU  weak form of hve , p.1308.  mfn. calling , invoking indra- deva- pitf-hU 
 ind. an exclamation of contempt , grief hU hU the yelling of a jackal VarBr2S. 

jU  jinv , cl.1.A1. cl.9. P. j avate , jun Ati ju cl.1 P. javati Dha1tup. xxii , 60 v.l. ; a Sautra sOtra root Pa1n2. 3-2 , 177 ; 3 , 97 and 4 , 80 Ka1s3. ; Subj. 2. sg. jun As ; aor. Subj. jUjuvat ; pf. 3. pl. jUjuvur to , press forwards , hurry on , be quick RV. iii , 33 , 1 S3Br. x to impel quickly , urge or drive on , incite RV. TS. vi to scare RV. i , 169 , 3 to excite , promote , animate , inspire RV. : Caus. aor. ajIjavat Pa1n2. 7-4 , 80 Sch. : Caus. Desid. jijavayizati ib. Ka1s3. pra-  mfn. Pa1n2. 3-2 , 177 and 178 Va1rtt. 2 quick , speedy , courser RV. i , 134 , 1 and 140 , 4 
 mfn. ii , 14 , 3? acc. pl. ; 2. j ur 
 mfn. inciting , driving VS. ii , 17 S3Br. x , 3 , 5 , 2 and 5 , 
 f. speed L. 
 f. the atmosphere L. 
 f. a female goblin L. 
 f. Sarasvati1 sarasvatI L. 
 f. a spot on the forehead ? of horses and oxen Un2. Sch. 
 f. apI- , kaSo- , DI- , naBo- , mano- , yAtu- , vayo- , vasU- , viSva- , sadyo- , sanA- , and senA-j U 

kU  or ku cl.2 P. kOti Ved. kavIti Pa1n2. 7-3 , 95 , or cl.1 A1. kavate Dha1tup. xxii , 54 , or cl.6. kuvate ib. xxviii , 108 , or cl.9 P. A1. kU nAti , kU nAte perf. 3. pl. cukuvur Bhat2t2. , to sound , make any noise , cry out , moan , cry as a bird , coo , hum as a bee Bhat2t2. : cl.1. k avate , to move Naigh. ii , 14 : Intens. A1. kokUyate Nir. Pa1n2. P. A1. kokavIti and cokUyate Pa1n2. 7-4 , 63 Ka1s3. , to cry aloud Bhat2t2. cf. Gk. 1  ind. kv a where? RV. v , 74 , 1. 
 f. a female Pis3a1ca piSAca or goblin L. 

lU  cl.9 P. A1. Dha1tup. xxxi , 13 lun Ati , lunIte Ved. also lunoti pf. lulAva Katha1s. ; 2. sg. lulaviTa Pa1n2. 6-1 , 196 Sch. ; 2. pl. luluviDve or viQve ib. viii , 3 , 79 Sch. ; aor. alAvIt alavizwa Gr. ; fut. lavitA lavizyati te ib. ; inf. lavitum ib. ; ind.p. lUtvA ib. ; -lAvam Ka1v. , to cut , sever , divide , pluck , reap , gather TBr. to cut off , destroy , annihilate Ka1v. Ra1jat. : Pass. lUyate aor. alAvi , to be cut Gr. : Caus. lAvayati aor. alIlavat vata , to cause to cut Gr. : Desid. of Caus. lilAvayizati ib. : Desid. lulUzati , te ib. : Intens. lOluyate , loloti ib. : Desid. of Intens. lolUyizate ind.p. yam ib. cf. Gk. 1 ; Lat. so-luo solvo ; Goth fra-liusan ; Ger vir-lisosan ver-lieren ; Angl.Sax. for-leo4san ; Eng. lose  mfn. cutting , dividing Pa1n2. 6-4 , 83 Sch. cf. eka-lU 

mU  mav and 1. mIv cl.1 A1. mavate , to bind , tie , fix Dha1tup. xxii , 71 : Caus. aor. amImavat Pa1n2. 7-4 , 80 Sch. : Desid. of Caus. mimAvayizati ib. : Intens. mAmoti , mAmavIti Siddh. on Pa1n2. 6-4 , 20.  mfn. binding , tying , fixing Pa1n2. 6-4 , 20 Sch. 
 f. the act of binding or tying L. 
 weak form of mIv 

nU  ind. nu  cl.2.6. P. nu 

pU  cl.9 P. A1. Dha1tup. xxxi , 12 pun Ati , punIt e 3. pl. A1. pun ate AV. punat e RV. ; 2. sg. Impv. P. punIhi RV. punAh i SV. cl.1. A1. xxii 70 p avate of P. only Impv. -pava RV. ix , 19 , 3 and p. gen. pl. pavatAm Bhag. x , 31 ; p. A1. punAn a below p avamAna p. 610 , col. 3 ; 1. sg. A1. punIze RV. vii , 85 , 1 ; pf. pupuvuh ve Br. ; apupot RV. iii , 26 , 8 ; aor. apAvizuH Subj. apavizwa RV. ; fut. pavizyati pavitA Gr. ; ind.p. pUtv A AV. ; pUtv I RV. ; pavitvA Gr. ; -p Uya and -pAvam Br. ; inf. pavitum Br. , to make clean or clear or pure or bright , cleanse , purify , purge , clarify , illustrate , illume with s aktum to cleanse from chaff , winnow ; with kr atum or manIz Am to enlighten the understanding ; with hiraRyam to wash gold RV. met. to sift , discriminate , discern to think of or out , invent , compose as a hymn RV. AV. A1. p avate to purify one's self. be or become clear or bright esp. to flow off clearly said of the Soma soma RV. to expiate , atone for ib. vii , 28 , 4 to pass so as to purify to purify in passing or pervading , ventilate RV. cf. pav : Pass. pUy ate , to be cleaned or washed or purified to be freed or delivered from abl. Mn. MBh. : Caus. pav ayati or pAvayati ep. also te ; aor. apIpavat Gr. ; Pass. pAvyate Ka1v. , to cleanse , purify TS. Br. : Desid. , pupUzati , pipavizate Gr. : Desid. of Caus. pipAvayizati Gr. cf. Gk. 1 ; Umbr. pir ; Ger Feuer ; Eng. fire  mfn. cleansing , purifying ifc. ; annOda- Gfta
 mfn. 1. pA drinking agre-p U 

sU  not separable in all forms fr. 2. sU ; 1. su-z U asu-sU and 4. su cl.6 P. Dha1tup. xxviii , 115 suv ati in Br. also te and accord. to Dha1tup. xxii , 43 and xxiv , 32 also savati and -sOti ; pf. suzuv e AV. ; p. suzuvAR a ; aor. asAvIt sAvizat RV. : Pass. sUy ate Br. , to set in motion , urge , impel , vivify , create , produce RV. to hurl upon Bhat2t2. to grant , bestow esp. said of Savitr2i savitf RV. to appoint or consecrate to A1. to let one's self be consecrated AV. TS. to allow , authorize S3Br. : Intens. sozavIti , to urge or impel violently said of Savitr2i savitf RV.  1. sU and 5. su cl.2 A1. Dha1tup. xxiv , 21 sUte 1. sg. pr. suve 3. sg. impf. asUta ; in later language also sUyate xxvi , 31 and in comp. with pra also -savati and -sOti xxiv , 31 ; pf. sasUva RV. ; suzuv e AV. ; susAva MBh. ; aor. asuzot MaitrS. ; zavuH TBr. ; asozwa ChUp. ; asOzIt and asavizwa Gr. ; fut. sotA savitA ib. ; sozy ati , te Br. ; savizyati , te MBh. ; p. f. s UzyantI RV. ; sozy antI s.v. S3Br. Page1240,1 ; inf. s Utave RV. ; sUtav E AV. ; s avitave ib. ; sotum or savitum Gr. ; ind.p. sUtv A Br. ; -sUya MBh. ; -s utya S3Br. , to beget , procreate , bring forth , bear , produce , yield RV. : Pass. sUyate aor. asAvi , to be begotten or brought forth MBh. Ka1v. : Caus. sAvayati Gr. : Desid. -susUzati ib. 
 mfn. begetting , procreating , bringing forth , producing mostly ifc. ; a- amBaH- karRa-sU 
 one who begets , a father RV. VS. 
 a mother RV. i , 32 , 9 
 child-bearing , parturition W. cf. Gk. 1 , 2 ; Lat. sus ; Angl.Sax. su7 ; Eng. sow ; Ger Sau 
 ind. , Ved. and in some comp. = su , well , good sU-nara sU-nfta 

SU  a weak form of Svi  ifc. surA-S
 onomat. , in comp. 

Uh  cl.1 P. A1. Uhati , -te , UhAMcakAra and -cakre , UhitA , OhIt , Ohizwa connected with vah and in some forms not to be distinguished from it , to push , thrust , move , remove only when compounded with prepositions to change , alter , modify S3a1n3khS3r. Com on Nya1ya  cl.1 P. A1. Uhati , -te Ved. ohate , UhAM-cakAra , by native authorities not distinguished from 1. Uh above , to observe , mark , note , attend to , heed , regard RV. AV. xx , 131 , 10 to expect , hope for , wait for , listen for RV. to comprehend , conceive , conjecture , guess , suppose , infer , reason , deliberate upon MBh. BhP. Nya1ya Bhat2t2. : Caus. Uhayati aor. Ojihat , to consider , heed MBh. to cause to suppose or infer Bhat2t2. 

Um  ind. an interjection of anger L.  ind. of reproach L. 
 ind. of envy L. 
 ind. a particle of interrogation L. 

UM  a mode of designating 3. u in the Pada-pa1t2ha pada-pAWa followed by iti 
UW  UWati uW 
Uy  cl.1 A1. Uyate , UyAm-Asa , UyitA , Uyizyate , Uyizwa , to weave , sew ve Dha1tup. xiv , 2. 
Uz  cl.1 P. Uzati , UzAM-cakAra , UzitA , , to be sick or ill Dha1tup. xvii , 32. 
yU  or f. soup , pease-soup , broth yUza L. 


 the ninth vowel of the alphabet resembling the sound lry in revelry ; it only appears in some forms of kxp  a mountain L. 
 the earth , the mother of the gods L. 
 in gra N. of the terminations of the Conditional Mood or N. of that Mood itself. 

xw  in gra N. of the terminations of the Second Future or N. of that Tense itself. 


 the tenth vowel of the alphabet the corresponding long vowel to x entirely artificial and only appearing in the works of some grammarians and lexicographers  S3iva Siva L. 
 f. the mother of the cow of plenty 
 f. the mother of the Da1navas dAnava
 f. wife of a Daitya dEtya 
 f. mother 
 f. divine female 
 f. female nature. 


  the sometimes vowel

Ya is the most difficult syllable to comprehend as the mediator progresses in the realization of understand the dynamic relationships with all beings.

 the planet S3ukra Sukra L.