The Pali Text Society's Pali-English dictionary - Tuninst.net

egular relative use e. g. S 111.44 (yad aniccai) tag
dukkha^); It 59 (yad eva diuhar) tad ev' ahar)
vadami). (b) as adv., e. g. yad-agge (loc.) from what
on, i. 8. from which time, since what time D 1.152
( = mflladivasato paffhaya yai) divasar) aggai) patva
DA 1.311); Vv 84»3 ( = yato pafthaya VvA 344).
Also as yad-aggena (instr.) Vin 11.257 (y. Mahapa-
japati-gotamiya attha garudhammS pafiggahiti tad
eva sa upasampanna) ; VbhA 387. — yad-atthai]
for what, why Th 2, 163. yad-atthiya as much as
necessary, as required, sufficient, proper Th i, 12 ;
1274 (" which, for the goal desirous, he led " trsl. ;
refers to brahmacariyag). The same verse occurs
at Sn 354. The latter passage is mentioned in P.D.
under atthiya with meaning " on account of what "
(cp. kim-atthiyag S in. 189). The Sn passage is not
expl"" in SnA. — yad-icchakat) whatever is pleasant,
i. e. according to liking, as he pleases A 111.28 ; Pug 11,
12 ; 1. J 141 (y. bhutta eaten heartily) ; Vism 154 ( + yavadicchaka)
; VvA 341. Cp. yen' icchakag below II. 5.
— yad-icchita see under yatha-icchita 1 — yadidag ; see
below II. 4 b.
3. Generalizing (or distributive) use of ya : There are
two modes of generalization, viz. (a) fry repeating ya°
yassa yass' eva salassa mule tittbasi. so so muflcati
" at the foot of whichever tree you stand,
pupphani ;
he (in all cases concerned) sheds flowers " Vv 39' ; yag
yar) hi manaso piyag " whatever is pleasant to the
senses" Pv 11. i^'; yag yag passati tag tag pucchati
" whomsoever he sees, him he asks " J in. 155 ; yassag
yassag disayag viharati, sakasmir) yeva vijite viharati
" in whichever region he lives, he lives in his own
realm " A 111.151 ; yo yo yag yag icchati tassa tassa
adasi " whatever anybody wished he gave to him "
PvA 113; yag yag padesag bhajati tattha tatth' eva
assa labhasakkaro nibbattati " whichever region he
visits, there (in each) will he have success " DhA 11.82.
— (b) by combination with ko-ci (cp. the identical Lat.
qui-cun-que) ; yassa kassaci rago pahino ayag vuccati
..." the lust of whosoever is abandoned he is called
so & so " It 56. yani kanici vatthuni . . . sabbani
tani ... It 19 ; ye keci arabbha " with ref.
soever " PvA 17 ; yag kiiSci whatever Pv 1.4*.
to who-
4. Dependent &• ellipUc use of ya (with p^on.
demonstr. ). This represents a sort of deictic (emphatic)
use, with ref. to what is coming next or what
forms the necessary compliment to what is just being
said. Thus it introduces a general truth or definition,
as we would say " just this, namely, i. e," or Ger. " so
wie, und zwar." — (a) The usual comb''^ are those of
ya-(-sa (nt. tag) and of ya + ayag (nt.
with amu (nt. adug) also occur : yag
idag), but such
adug khettag
aggag evam eva mayhag bhikkhu-bhikkhuniyo " as
there is one field which is the best, thus to me the bh.
& bhikkhunis " S iv.315. Cp. the foil.: ya-|-sa e. g.
at M. 1.366 (yo so puriso pafhamag rukkhag arulho
sace so na khippam eva oroheyya " just that man, who
climbed up the tree first, if he does not come down
very quickly"); J 11.159 (yena tena upayena with
every possible means) ; Pv 1.9' (ya ta [so read for ya ca I]
" just she over there ; who .is such, i. e. such as she is ")
cp. also the foil. : ya si sima . . . tag simag Vin 1. 109 ;
ye te dhamma adikalyaija etc. . . . satthag brahmacariyag
abhivadanti tatha rupa 'ssa dhamma honti . . .
M iil.ii; yani etani yanani (just) these DhA iv.6.
—ya + ayag e. g. at M 1.258 (yv' ayag vado vedeyyo tatra
tatra . . . vipakag patisagvedeti) ; It 35 = 93 (nibbapenti
moh'aggig pai5iiaya yS 'yag nibbedha-gamini
"as it is also penetrating, which as such, or in this
quality, or as we know, is penetrating"); Vin iv. 134
(ye 'me antarayika dhamma vutta . . . te patisevato
a' alag antarayaya " just those which, or whichever ").
Th I, 124 (panko ti hi nag avedayug yayag vandanapujana;
here = ya ayag); Dh 56 (appamatto ayag
gandho j'Syag tagara-candani ; here=yo ayag); M
Yakkha
11.220 (yag idag kammag . . . tag). — (b) nt. yadidag
lit. " as that," which is this (i. e. the following),
may be translated by " viz.," that is, " i. e." in other
words, so to speak, just this, " I mean " ; e. g, kamanag
etag nissaraijag yad idag nekkhammag " there is
an escape from the lusts, viz. lustlessness " ; or " : this
is the abandoning of lusts, in other words lustlessness "
dve danani amisa° dhamm", etad aggag imesag
It 6i ;
yad idag dhamma" " this is the best of them, I mean
dh-d." It 98=100; supatipanno savaka-sangho, y. i.
cattari purisa-yugani etc. M 1.37. Instead of yadidag
we also find yavafi c' idag. See also examples given
under yavata.
5. Cases used adverbially : Either locally or modally;
with regards to the local adverbs it is to be remarked
that their connotation is fluctuating, inasmuch as
direction and place (where) are not adways distinguished
(cp. E. where both meanings = where & where-to), but
must be guessed from the context, (a) instr. yena : (local)
where (i. e. at which place) D i. 7 1 (yena yena wherever),
220 (yattha yena yahig= whence, where, whither; not
with trsl" Dial. I. 281 : where, why, whence!), 238 (id.)
yenatena where (he was) —there (he went) D 1.88, 106,
112 & passim; cp. D 11. 85 (yena dvasath' dgarag ten'
upasankami) ; A 11.33 (yena va tena va here & there or
"hither & thither "). — (modal) Dh 326 (yen' icchakag
II. 2 b,); Pv 1. 11' (kig akattha papag yena pivatha
lohitag ; so that).—loc. yahig where (or whither) Vv 84'"
(yahig yahig gacchati tahig tahig modati) ; & yasmig :
yasmig va tasmig va on every occasion S 1.160. — abl.
yasma (only modal) because A 1.260 ;
It 37 (corresp. to
tasma). On yasmj-t-iha see Geiger, P.Gr. 73'.
Takana (nt.) [fr. gen. yaknati or sec. stem yakan- of Vedic
yakrt ; cp. Av. yakars ; Gr. tiirap, Lat. jecur. In formation
cp. P. chakana fr. Ved. §akrt.] the liver Kh iii.
M 1.57, 421 ; D
11.293; A v. 109; Miln 26; Vism 257,
356 ; VbhA 60, 240. The old n-stem is to be seen in cpd.
yaka-pela (q. v.).
Yaka-pe)a [see peja] the lump of the liver Sn 195 ( = yakana-piijda
SnA 247)=} 1. 146. Dines Andersen siig
gests " : Could y-p. possibly be an old error for sakapela,
cp. Sk. Saka-piiDda & ^akrt-piv^^ i"' ^P- pataU
(ref. Vism 257).
Ta-kara [ya-t-kara] i. the letter (or sound) y: J 1.430
(padasandhikara) ; in. 433 (vyanjana -sandhi-vasena
gahita). — 2. the letier (or syllable) ya : J v.4i7
(ttipata.-matta). It is referred to at Vin IV.7 as an
ending implying ridiciling or insult, together with the
ending °bha. The Cy. means words like dasiya,
gumbiya, baiya etc. where -ya either denotes descendency
or property, or stands for -Jca as diminutive (i. e.
(disparaging) ending. The same applies to °bha.
Here at Vin 1V.7 this way of calling a person by means
of adding -ya- or -bha to his name (cp. E. -y in kid>
kiddy etc.) is grouped with a series of other terms of
insult (hiiia akkosa).
Takkha [Vedic yak?a, quick ray of light, but also " ghost ";
fr. yakf to move quickly ; perhaps
: swift creatures,
changing their abode quickly and at will. — The customary
(popular) etym. of Pali Commentators is y. as
quasi grd. of yaj, to sacrifice, thus : a being to whom a
sacrifice (of expiation or propitiation) is given. See
e. g. VvA 224 : yajanti tattha balig upaharanti ti
yakkha ; or VvA ; 333 pujaniya-bhavato yakkho ti
vuccati. — The term yak^a as attendants of Kubera
occurs already in the Upanishads.] i. name of certain
non-human beings, as spirits, ogres, dryads, ghosts,
spooks. Their usual epithet and category of being is
amanussa, i. e. not a human being (but not a sublime
god either) ; a being half deified and of great power as
regards influencing people (partly helping, partly
hurting). They range in appearance immediately