Aha, A hā, A ha, Ā hán, A han, Aaha, Āha, Ahan, Āhañ, Āhan, Ahar, Āhār: 59 definitions
Introduction:
Aha means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi, biology. 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.
Alternative spellings of this word include Ah.
Images (photo gallery)
In Hinduism
Purana and Itihasa (epic history)
1) Aha (अह).—One of the aṣṭavasus. His father was Dharma and mother, Ratidevī. (Mahābhārata, Ādi Parva, Ślokas 17 to 20, Chapter 66).
2) Aha (अह).—(Ahah) A sacred pond. If one bathes in it he will go to the land of the Sun. (Mahābhārata, Vana Parva, Śloka 100, Chapter 83).
3) Aha (अह).—One born of the dynasty of demons (asuravaṃśa). (See under Heti, the genealogy chart of the demon dynasty).
Aha (अह).—(sitā, rātri)—of Brahmā) one cycle of a thousand caturyugas; at the end, when dāhakāla sets in vaimānika devas come into existence, as also stars, asterisms, sun and moon, etc.;1 duration of in ordinary years;2 enters the waters in the evening;3 created with the Devas;4 of the Pitṛs is Kṛṣṇapakṣa.5
- 1) Vāyu-purāṇa 3. 14; 7. 14-16; 24. 2; 61. 42; 100. 224-6; Matsya-purāṇa 231. 2;
- 2) Vāyu-purāṇa 100. 131; Brahmāṇḍa-purāṇa II. 6. 57f.
- 3) Vāyu-purāṇa 53. 14-15.
- 4) Brahmāṇḍa-purāṇa II. 7. 19; 8. 11; 13. 14.
- 5) Vāyu-purāṇa 57. 9.
Aha (अह) is a name mentioned in the Mahābhārata (cf. I.60.17) and represents one of the many proper names used for people and places. Note: The Mahābhārata (mentioning Aha) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s 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.
Vyakarana (Sanskrit grammar)
Āhañ (आहञ्).—Tad-affix (आह (āha)) in the general Śaiṣika senses, e.g. belonging to, produced in, etc., added to the word उत्तर (uttara), e.g. औत्तराह (auttarāha) cf. उत्तरादाहञ् वक्तव्यः। (uttarādāhañ vaktavyaḥ|) ; M.Bh. on IV.2.104.
Vyakarana (व्याकरण, vyākaraṇa) 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.
Dharmashastra (religious law)
Ahan (अहन्) refers to a “day”.—From very ancient times there were several ways of dividing the day. Sometimes the word ‘aha [ahaḥ—ahan]’ is distinguished from night and sometimes it stands for the period from sunrise to sunrise (and includes day and night). For example, in Rig. VI.9.1 we have the dark day (i.e. night) and the bright day (i.e. the period when there is light). This part (viz. the period of sunlight) is divided some times into two parts viz. pūrvahṇa (period before noon) and aparāhṇa (the time after noon).—(Cf. Ṛgveda. X.34.11, Manusmṛti III.278.)
Dharmashastra (धर्मशास्त्र, dharmaśāstra) contains the instructions (shastra) regarding religious conduct of livelihood (dharma), ceremonies, jurisprudence (study of law) and more. It is categorized as smriti, an important and authoritative selection of books dealing with the Hindu lifestyle.
Jyotisha (astronomy and astrology)
Ahan (अहन्) refers to a “day”, according to the Bṛhatsaṃhitā (chapter 5), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “Lunar and solar eclipses terminate in ten ways [...] These terminations of the lunar eclipse apply to those of the solar eclipse, the only difference being that where the east has been referred to in the former, it must be taken to mean the west in the latter. If, within seven days [i.e., sapta-ahan] from the termination of an eclipse there should occur a dust storm, mankind will suffer from starvation; if there should occur a fall of snow there will be fear from disease; if there should occur an earthquake, the chief rulers will die. [...]”.
Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” 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.
Yoga (school of philosophy)
Ahar (अहर्) refers to the “day”, according to the Amṛtasiddhi, a 12th-century text belonging to the Haṭhayoga textual tradition.—Accordingly, “The moon is on the peak of Meru and has sixteen digits. Facing downwards, it rains dewy nectar day and night (ahar-niśa)”.
Ahan (अहन्) refers to a “day”, according to the Amanaska Yoga treatise dealing with meditation, absorption, yogic powers and liberation.—Accordingly, as Īśvara says to Vāmadeva: “[...] [Now], I shall define the nature of that highest, mind-free absorption which arises for those devoted to constant practice. [...] By means of an absorption for a day (ahan) and night (rātra), the Yogin who is steady in his seated posture knows smells from afar, because of the cessation of the activity of his mind. [...]”.
Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Ganitashastra (Mathematics and Algebra)
Ahan (अहन्) represents the number 15 (fifteen) in the “word-numeral system” (bhūtasaṃkhyā), which was used in Sanskrit texts dealing with astronomy, mathematics, metrics, as well as in the dates of inscriptions and manuscripts in ancient Indian literature.—A system of expressing numbers by means of words arranged as in the place-value notation was developed and perfected in India in the early centuries of the Christian era. In this system the numerals [e.g., 15—ahan] are expressed by names of things, beings or concepts, which, naturally or in accordance with the teaching of the Śāstras, connote numbers.
Ganita (गणित) or Ganitashastra refers to the ancient Indian science of mathematics, algebra, number theory, arithmetic, etc. Closely allied with astronomy, both were commonly taught and studied in universities, even since the 1st millennium BCE. Ganita-shastra also includes ritualistic math-books such as the Shulba-sutras.
Ayurveda (science of life)
Kalpa (Formulas, Drug prescriptions and other Medicinal preparations)
Āha (आह) or Āhādya-ghṛta refers to one of the topics discussed in the Yogāmṛta, a Sanskrit manuscript collected in volume 4 of the catalogue “Notices of Sanskrit Manuscripts (first series)” by Rajendralal Mitra (1822–1891), who was one of the first English-writing historians dealing with Indian culture and heritage.—The Yogāmṛta is a large Ayurvedic compilation dealing with the practice of medicine and therapeutics authored by Gopāla Sena, Kavirāja, of Dvārandhā. It is dated to the 18th century and contains 11,700 ślokas.—The catalogue includes the term—Āha-ādya-ghṛta in its ‘subject-matter list’ or Viṣaya (which lists topics, chapters and technical terms). The complete entry reads: (1) āhādyaghṛtaṃ (2) āhādyacūrṇaṃ .
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Nyaya (school of philosophy)
Ahan (अहन्) refers to the “day” (required to be noted down in an official bhāṣā—“plaint”), in ancient Indian jurisprudence and legal procedures (vyavahāra), according to the 11th century Mitākṣarā, an ancient Sanskrit commentary on the Yajñāvalkyasmṛti authored by Vijñāneśvara Bhikṣu; famous for citing from numerous Smṛti texts in order to explain contradictions.—Accordingly, [while commenting on verse 2.6, while allegedly citing from the Nārada-purāṇa]: “That is termed a plaint or complaint, which is presented or made to the king, and which contains (the artha) the cause of action, which is in accordance with the law, which is complete and devoid of confusion; [...] which contains the year, the season, the month, the fortnight, the day (ahan), the time, the country and the particular district, [varṣartumāsapakṣāhovelādeśapradeśavat ] [...]”.
Nyaya (न्याय, nyaya) refers to a school of Hindu philosophy (astika), drawing its subject-matter from the Upanishads. The Nyaya philosophy is known for its theories on logic, methodology and epistemology, however, it is closely related with Vaisheshika in terms of metaphysics.
In Buddhism
Mahayana (major branch of Buddhism)
Aha (अह) refers to a “day”, according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly: “[...] Then the Bodhisatva Gaganagañja said this to the women: ‘Sisters, bring your respective husbands just as they were’. Then the women, having brought their respective husbands, being filled with rejoicing and happiness of mind, returned to their respective homes. After that, by those magically conjured-up beings, during seven days (sapta-aha [=ahan?]), the women were brought to maturity, in the way that they attained the stage of not falling back from the supreme and perfect awakening. [...]”.
Mahayana (महायान, mahāyāna) 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 sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
Chinese Buddhism
阿含 [a han]—āgama, 阿含暮 [a han mu]; 阿鋡 [a han]; 阿伽摩 [a jia mo] (or 阿笈摩 [a ji mo]), the āgamas, a collection of doctrines, general name for the Hīnayāna scriptures: tr. 法歸 [fa gui] the home or collecting-place of the Law or Truth; 無比法 [wu bi fa] peerless Law; or 趣無 [qu wu] ne plus ultra, ultimate, absolute truth. The 四阿含經 [si a han jing] or Four Āgamas are (1) 長阿含 [zhang a han] Dīrghāgama, 'Long' treatises on cosmogony. (2) Madhyamāgama, 中阿含 [zhong a han], 'middle' treatises on metaphysics. (3) Saṃyuktāgama, 雜阿含 [za a han] 'miscellaneous' treatises on abstract contemplation. (4) Ekottarāgama 增一阿含 [zeng yi a han] 'numerical' treatises, subjects treated numerically. There is also a division of five āgamas.
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
阿含 [a han]—Āgama—[Term] The general name for the Hinayana (小乘經 [xiao cheng jing]) scriptures. It is newly called Āgama (阿笈摩 [a ji mo]). Formerly, it was called Āgama, Āgama (阿鋡 [a han]), or Āgamam (暮 [mu]). It is translated as "return to the Dharma" (法歸 [fa gui]), meaning that all phenomena (萬法 [wan fa]) return to and find their ultimate destination in this, without defilements (無漏 [wu lou]). It is also translated as "incomparable Dharma" (無比法 [wu bi fa]), referring to a wonderful Dharma (妙法 [miao fa]) that has no equal. Or it is translated as "tend towards nothingness" (趣無 [qu wu]), meaning that the purport of what is expounded ultimately has no specific destination or attainment. The preface to the Dīrgha Āgama (長經 [zhang jing]) states: "Āgama, in Qin language (秦言 [qin yan]), means 'return to the Dharma' (法歸 [fa gui]). It is the treasury (淵府 [yuan fu]) of all phenomena and the forest garden (林苑 [lin yuan]) of dhāraṇī (總持 [zong chi])." The Mingyi Ji (名義集 [ming yi ji]) vol. 4 states: "Āgama is correctly pronounced Āgata (阿笈多 [a ji duo]), which means 'teaching' (教 [jiao]). Miaole (妙樂 [miao le]) says: 'This means 'incomparable Dharma' (無比法 [wu bi fa]).'" The preface to the Ssu Āgamam Ch'ao (四暮抄 [si mu chao]) states: "Āgamam (暮 [mu]), in Qin language (秦言 [qin yan]), means 'tend towards nothingness' (趣無 [qu wu])." It is newly called Āgama (阿笈摩 [a ji mo]) or Āgama (阿伽摩 [a jia mo]), translated as "teaching" (教 [jiao]), or also as "tradition" (傳 [chuan]). The Weishi Shuji (唯識述記 [wei shi shu ji]) vol. 7 states: "Āgama (阿笈摩 [a ji mo]) is translated as 'teaching' (教 [jiao]). Because it is transmitted and taught from one to another (展轉傳說 [zhan zhuan chuan shuo]), it is called 'tradition' (傳 [chuan])." The Xuanying Yinyi (玄應音義 [xuan ying yin yi]) vol. 24 states: "Āgama (阿笈摩 [a ji mo]) is also called Āgama (阿伽摩 [a jia mo]). This means 'Dharma teaching' (教法 [jiao fa]) or 'tradition' (傳 [chuan]), referring to the teaching of the Dharma (法相 [fa xiang]) transmitted (展轉傳來 [zhan zhuan chuan lai]) from one to another. The old term Āgama is a corruption and abbreviation (訛略 [e lue])." The Buddha first expounded it at Sarnath (鹿野苑 [lu ye yuan]) after his enlightenment (成道 [cheng dao]). Jizang's (吉藏 [ji cang]) commentary on the Lotus Sūtra (法華論疏 [fa hua lun shu]) states: "Āgama is precisely a foreign teaching (外國教 [wai guo jiao]). The name applies to both Hinayana (小 [xiao]) and Mahayana (大 [da]). The Four Āgamas (四 [si]) are Hinayana, but the Nirvāṇa Sūtra refers to 'Vaipulya Āgama' (方等 [fang deng]), which is Mahayana." The Huayan Tanxuan Ji (華嚴探玄記 [hua yan tan xuan ji]) vol. 9 states: "Āgama, correctly pronounced Āgama (阿笈摩 [a ji mo]), is now translated as 'tradition' (傳 [chuan]). This means that these sacred words (聖言 [sheng yan]) were universally spoken by Buddhas of the three times (三世佛 [san shi fu]). Ancient and modern Buddhas transmitted and spoke them (相傳而說 [xiang chuan er shuo]), not newly created them. Therefore, it is called 'tradition' (傳 [chuan])."
阿含—【術語】Āgama，小乘經之總名。新稱阿笈摩。舊稱阿含，阿鋡，阿含暮。譯曰法歸。萬法歸趣於此而無漏之義。又譯曰無比法，謂無類之妙法也。或譯曰趣無，所說之旨畢竟無歸趣之義。長阿含經序曰：「阿含者，秦言法歸，所謂萬法之淵府總持之林苑也。」名義集四曰：「阿含正云阿笈多，此云教，妙樂云：此云無比法。」四阿含暮抄序曰：「阿含暮者，秦言趣無也。」新稱阿笈摩，阿伽摩，譯曰教，又作傳。唯識述記七曰：「阿笈摩者，此翻為教，展轉傳說故，名為傳。」玄應音義二十四曰：「阿笈摩，亦言阿伽摩，此云教法，或言傳，謂展轉傳來以法相教授也。舊言阿含，訛略也。」佛成道初，於鹿野苑始說之。吉藏之法華論疏曰：「阿含正是外國教，名通大小。四阿含等為小也，涅槃云方等阿含，此即大也。」華嚴探玄記九曰：「阿含，正音阿笈摩，今譯名傳。謂此聖言，是三世佛之所同說。但古今諸佛，相傳而說，非新翻作，故名傳。」
[shù yǔ]Āgama, xiǎo chéng jīng zhī zǒng míng. xīn chēng ā jí mó. jiù chēng ā hán, ā hán, ā hán mù. yì yuē fǎ guī. wàn fǎ guī qù yú cǐ ér wú lòu zhī yì. yòu yì yuē wú bǐ fǎ, wèi wú lèi zhī miào fǎ yě. huò yì yuē qù wú, suǒ shuō zhī zhǐ bì jìng wú guī qù zhī yì. zhǎng ā hán jīng xù yuē: “ā hán zhě, qín yán fǎ guī, suǒ wèi wàn fǎ zhī yuān fǔ zǒng chí zhī lín yuàn yě.” míng yì jí sì yuē: “ā hán zhèng yún ā jí duō, cǐ yún jiào, miào lè yún: cǐ yún wú bǐ fǎ.” sì ā hán mù chāo xù yuē: “ā hán mù zhě, qín yán qù wú yě.” xīn chēng ā jí mó, ā jiā mó, yì yuē jiào, yòu zuò chuán. wéi shí shù jì qī yuē: “ā jí mó zhě, cǐ fān wèi jiào, zhǎn zhuǎn chuán shuō gù, míng wèi chuán.” xuán yīng yīn yì èr shí sì yuē: “ā jí mó, yì yán ā jiā mó, cǐ yún jiào fǎ, huò yán chuán, wèi zhǎn zhuǎn chuán lái yǐ fǎ xiāng jiào shòu yě. jiù yán ā hán, é lüè yě.” fú chéng dào chū, yú lù yě yuàn shǐ shuō zhī. jí cáng zhī fǎ huá lùn shū yuē: “ā hán zhèng shì wài guó jiào, míng tōng dà xiǎo. sì ā hán děng wèi xiǎo yě, niè pán yún fāng děng ā hán, cǐ jí dà yě.” huá yán tàn xuán jì jiǔ yuē: “ā hán, zhèng yīn ā jí mó, jīn yì míng chuán. wèi cǐ shèng yán, shì sān shì fú zhī suǒ tóng shuō. dàn gǔ jīn zhū fú, xiāng chuán ér shuō, fēi xīn fān zuò, gù míng chuán.”
[shu yu]Agama, xiao cheng jing zhi zong ming. xin cheng a ji mo. jiu cheng a han, a han, a han mu. yi yue fa gui. wan fa gui qu yu ci er wu lou zhi yi. you yi yue wu bi fa, wei wu lei zhi miao fa ye. huo yi yue qu wu, suo shuo zhi zhi bi jing wu gui qu zhi yi. zhang a han jing xu yue: "a han zhe, qin yan fa gui, suo wei wan fa zhi yuan fu zong chi zhi lin yuan ye." ming yi ji si yue: "a han zheng yun a ji duo, ci yun jiao, miao le yun: ci yun wu bi fa." si a han mu chao xu yue: "a han mu zhe, qin yan qu wu ye." xin cheng a ji mo, a jia mo, yi yue jiao, you zuo chuan. wei shi shu ji qi yue: "a ji mo zhe, ci fan wei jiao, zhan zhuan chuan shuo gu, ming wei chuan." xuan ying yin yi er shi si yue: "a ji mo, yi yan a jia mo, ci yun jiao fa, huo yan chuan, wei zhan zhuan chuan lai yi fa xiang jiao shou ye. jiu yan a han, e lue ye." fu cheng dao chu, yu lu ye yuan shi shuo zhi. ji cang zhi fa hua lun shu yue: "a han zheng shi wai guo jiao, ming tong da xiao. si a han deng wei xiao ye, nie pan yun fang deng a han, ci ji da ye." hua yan tan xuan ji jiu yue: "a han, zheng yin a ji mo, jin yi ming chuan. wei ci sheng yan, shi san shi fu zhi suo tong shuo. dan gu jin zhu fu, xiang chuan er shuo, fei xin fan zuo, gu ming chuan."
阿鋡 ts = ā hán p refers to [proper noun] “Agama; The divisions of the Sutra Pitaka”; Domain: Buddhism 佛教 [fu jiao]; Notes: Sanskrit equivalent: āgama, Pali: āgama, Japanese: Agon; literally 'comming', the collection of sūtras in the Theravāda canon (DJBT 'Agon' III; FGDB '阿含 [a han]'; MW ‘Agama’) .
Chinese Buddhism (漢傳佛教, hanchuan fojiao) is the form of Buddhism that developed in China, blending Mahayana teachings with Daoist and Confucian thought. Its texts are mainly in Classical Chinese, based on translations from Sanskrit. Major schools include Chan (Zen), Pure Land, Tiantai, and Huayan. Chinese Buddhism has greatly influenced East Asian religion and culture.
In Jainism
General definition (in Jainism)
Ahan (अहन्) refers to a “day”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “Those objects having a pleasant form, which are seen in the morning (pūrva-ahan) and not at midday (madhya-ahan), vanish for the embodied souls in this world”.
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, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.
India history and geography
Āhār is about three kms. east of Udaipur city. Its ancient names were Āghaṭapura and Ātpura. Jainism flourished here under the patronage of the Guhila rulers. Pradyumnasūri of Candra Gaccha is siad to have defeated the Digambara saints in discussions in the royal court of Allaṭa at Āghāṭa. From the Rāsasaṃgraha, it is known that the Minister of Allaṭa, built the Jaina temple, and got the image of Pārśvanātha installed through Yaśobhadrasūri of Saṇḍeraka Gaccha who passed away in 972 A.D.
Ahan.—(CII 3), ‘a day’; used to denote the solar, or more properly civil, day. Note: ahan is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.
The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Biology (plants and animals)
Aaha in Nigeria is the name of a plant defined with Terminalia superba in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices.
Example references for further research on medicinal uses or toxicity (see latin names for full list):
· Pharmazie (2006)
· Pharmaceutical Biology. (2004)
· African Study Monographs. (2004)
· Terminalia superba: A Monograph. (1985)
· Journal of Ethnobiology and Ethnomedicine. (2006)
· Monographien afrikanischer Pflanzen-Familien und -Gattungen (1899)
If you are looking for specific details regarding Aaha, for example extract dosage, side effects, chemical composition, pregnancy safety, health benefits, diet and recipes, have a look at these references.
Ahar in India is the name of a plant defined with Wrightia tinctoria in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices.
Example references for further research on medicinal uses or toxicity (see latin names for full list):
· Asclepiadeae (1810)
· Indian Journal of Pharmaceutical Sciences (1996)
· Memoirs of the Wernerian Natural History Society (1810)
· International Journal of Crude Drug Research (1987)
· J. Cytol. Genet. (1990)
If you are looking for specific details regarding Ahar, for example extract dosage, diet and recipes, pregnancy safety, health benefits, chemical composition, side effects, have a look at these references.
This sections includes definitions from the five kingdoms of living things: Animals, Plants, Fungi, Protists and Monera. It will include both the official binomial nomenclature (scientific names usually in Latin) as well as regional spellings and variants.
Languages of India and abroad
Pali-English dictionary
aha : (nt.) day. Followed by an other word in cpds. it takes the form aho, as in ahoratta. || āha (3rd sind. of pret.), he has said.
1) Aha, 2 (-°) & Aho (°-) (nt.) (Vedic ahan & ahas) a day. (1) °aha only in foll. cpds. & cases: Instr. ekâhena in one day J.VI, 366; Loc. tadahe on that (same) day PvA.46; Acc. katipâhaṃ (for) some or several days J.I, 152 etc. (kattpâha); sattāhaṃ seven days, a week Vin.I, 1; D.II, 14; J.IV, 2, and frequent; anvahaṃ daily Dāvs.IV, 8. — The initial a of ahaṃ (Acc.) is elided after i, which often appears lengthened: kati ‘haṃ how many days? S.I, 7; ekâha-dvī ‘haṃ one or two days J.I, 292; dvīha-tī ‘han two or three days J.II, 103; VvA.45; ekâha-dvī’h’accayena after the lapse of one or two days J.I, 253. — A doublet of aha is anha (through metathesis from ahan), which only occurs in phrases pubbanho & sāyanha (q. v.); an adj. der. fr. aha is °ahika: see pañcâhika (consisting of 5 days). — (2) aho° in cpd. ahoratta (m. & nt.) (cp. BSk. ahorātraṃ Av. Ś. I.209) & ahoratti (f.) day & night, occurring mostly in oblique cases and adverbially in Acc. ahorattaṃ: M.I, 417 (°ânusikkhin); Dh.226 (id.; expld. by divā ca rattiñ ca tisso sikkhā sikkhamāna DhA.III, 324); Th.1, 145 (ahorattā accayanti); J.IV, 108 (°ānaṃ accaye); Pv.II, 131 (°ṃ); Miln.82 (ena). — ahorattiṃ Dh.387; J.VI, 313 (v. l. BB for T. aho va rattiṃ). (Page 91)
2) Aha, 1 (indecl.) (cp. Sk. aha & P. aho; Germ. aha; Lat. ehem etc.) exclamation of surprise, consternation, pain etc. “ch! alas! woe!”. Perhaps to be seen in cpd. °kāmā miserable pleasures lit. “woe to these pleasures!”) gloss at ThA.292 for T. kāmakāmā of Th.2, 506 (expld. by C. as “ahā ti lāmaka-pariyāyo”). See also ahaha. (Page 91)
— or —
Āha, (Vedic āha, orig. perfect of ah to speak, meaning “he began to speak”, thus in meaning of pres. “he says”) a perfect in meaning of pret. & pres. “he says or he said”, he spoke, also spoke to somebody (w. Acc.), as at J.I, 197 (cullalohitaṃ āha). Usually in 3rd person, very rarely used of 2nd person, as at Sn.839, 840 (= kathesi bhaṇasi Nd 188, 191). — 3rd sg. āha Vin.II, 191; Sn.790 (= bhaṇati Nd1 87), 888; J.I, 280; III, 53 and frequent passim; 3rd pl. āhu Sn.87, 181; Dh.345; J.I, 59; SnA 377, and āhaṃsu J.I, 222; III, 278 and frequent (Page 116)
1) aha (အဟ) [(ti) (တိ)]—
[¿]
[¿]
2) aha (အဟ) [(na) (န)]—
[na+hā+a,na jahāti paccāgamananti ahaṃ. ,ṭī.67.]
[န+ဟာ+အ၊ န ဇဟာတိ ပစ္စာဂမနန္တိ အဟံ။ ဓာန်၊ဋီ။၆၇။]
3) āha (အာဟ) [(kri) (ကြိ)]—
[brū+a+ti. rū,nhā-3va1. ,6.2va.brū+a(parokkhā). ka. 475. rū,nhā-3va2. ,6.16. nīti,sutta.956.]
[ဗြူ+အ+တိ။ ရူ၊နှာ-၃ဝ၁။ မောဂ်၊၆။၂ဝ။ဗြူ+အ(ပရောက္ခာ)။ ကစ္စည်း။ ၄၇၅။ ရူ၊နှာ-၃ဝ၂။ မောဂ်၊၆။၁၆။ နီတိ၊ သုတ္တ။၉၅၆။]
[Pali to Burmese]
1) aha—
(Burmese text): နေ့၊ ရက်။ အဇ္ဇဏှ,ကတိပါဟ,တဒဟ-တို့လည်းကြည့်။
(Auto-Translation): Date, day. Please also check Azza, Katipar, Tadah.
2) aha—
(Burmese text): [¿]
ယုတ်ညံ့သော။ အဟကာမ,အသကာမ-ကြည့်။
(Auto-Translation): [¿]
It's so disgusting. Look at the bad behavior, the immorality.
3) āha—
(Burmese text): ပြော-ဆို-ပြောဆို-လျှောက်ထား-မိန့်ကြား-ဟောတော်မူ-၏။ ဗြဝီတိ,ဗြူတိ-တို့လည်းကြည့်။
(Auto-Translation): Speak, discuss, apply, deliver speeches, preach. Also observe the significance of wisdom and virtue.
Pali is the language of the Tipiṭaka, which is the sacred canon of Theravāda Buddhism and contains much of the Buddha’s speech. Closeley related to Sanskrit, both languages are used interchangeably between religions.
Marathi-English dictionary
ahā (अहा) [or अहाहा, ahāhā].—Interjections of joy and admiration; or of pity or sorrow; or of detestation, disgust, or disapprobation. Ex. ahāhā dārūṇa tāta tujhā paṇa.
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āhā (आहा) [or आहाहा, āhāhā].—Interjection of surprise, admiration, disapprobation, pity, or sorrow.
ahā (अहा).—Interjections of joy and admiration.
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āhā (आहा).—Interjections of surprise, pity, sorrow, &c.
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
Aha (अह).—ind. A particle implying (a) praise (pūjā); (b) separation; (c) resolution, ascertainment, certainty; and translated by 'surely', 'certainly', 'yes', 'well'; (d) rejecting; (e) sending; (f) deviation from custom, impropriety) त्वमह ग्रामं गच्छ, त्वमह रथेनारण्यं गच्छ (tvamaha grāmaṃ gaccha, tvamaha rathenāraṇyaṃ gaccha) Sk. स्वयमह रथेन याति, उपाध्यायं पदातिं गमयति (svayamaha rathena yāti, upādhyāyaṃ padātiṃ gamayati) Sk. (g) hence, therefore (atha); शर्वरीं भगवन्नद्य सत्यशील तवाश्रमे । उषिताः स्मोऽह वसतिमनुजानातु नो भवान् (śarvarīṃ bhagavannadya satyaśīla tavāśrame | uṣitāḥ smo'ha vasatimanujānātu no bhavān) || Rām.2.54.37.
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Aha (अह).—pron. (Nom. Sing. of asmad). 1 [cf. Zend azem;; L. ego; Germ. ich.]
Derivable forms: aham (अहम्).
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Āha (आह).—ind.
1) An interjection showing (a reproof; (b) severity; (c) command; (d) casting, sending.
2) An irregular verbal form of the 3rd. pers. sing. Pres. of a defective verb meaning 'to say', or 'to speak' (supposed by Indian grammarians to be derived from brū and by European scholars from ahra; the only forms of the root existing in the language are:āttha, āhathuḥ, āha, āhatuḥ, and āhuḥ).
Ahan (अहन्).—n. [na jahāti na tyajati sarvathā parivartanaṃ, na hā-kanin Uṇādi-sūtra 1.55.] (Nom. ahaḥ, ahnī-ahanī, ahāni, ahnā, ahobhyām &c.; ahariti hanti pāpmānaṃ jahāti ca Śat. Br.)
1) A day (including day and night); अहः शब्दोऽपि अहोरात्रवचनः । रात्रिशब्दोऽपि (ahaḥ śabdo'pi ahorātravacanaḥ | rātriśabdo'pi) | ŚB. on MS.8.1.16. अघाहानि (aghāhāni) Manusmṛti 5.84.
2) Day time सव्यापारामहनि न तथा पीडयेन्मद्वियोगः (savyāpārāmahani na tathā pīḍayenmadviyogaḥ) Meghadūta 9; यदह्ना कुरुते पापम् (yadahnā kurute pāpam) by day; अग्निर्ज्योतिरहः शुक्लः (agnirjyotirahaḥ śuklaḥ) Bhagavadgītā (Bombay) 8.54.
3) The sky (as traversed by the sun); समारूढे च मध्यमह्नः सवितरि (samārūḍhe ca madhyamahnaḥ savitari) K.99; M.2.
4) A sacrificial or festival day.
5) A day's work.
6) Viṣṇu.
7) Night.
8) A portion of a book appointed for a day.
9) A day personified as one of the eight Vasus.
-nī (du.) Day and night (At the end of comp. ahan is changed to ahaḥ, ham or to ahna; see P.V.4.88-91; VI.3.11, VIII.4.7. Note: At the beginning of comp. it assumes the forms ahas or ahar; e. g. saptāhaḥ, ekāhaḥ, pūrvāhṇaḥ, aparāhṇaḥ puṇyāhaṃ, sudināhaṃ, ahaḥpatiḥ or aharpatiḥ &c. &c.).
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Āhan (आहन्).—2 P.
1) To strike, hit, beat; कुट्टिममाजघान (kuṭṭimamājaghāna) K. 1; परस्य शिर आहन्ति (parasya śira āhanti) Sk; Ś.7.17; दुर्जयान् करिणः (durjayān kariṇaḥ) ... आहन्यात् (āhanyāt) Kām.19.6; said to be Ātm. when the object is some limb of one's own body; आहते शिरः (āhate śiraḥ); but cf. आजघ्ने विषमविलोचनस्य वक्षः (ājaghne viṣamavilocanasya vakṣaḥ) Kirātārjunīya 17.63; so आहध्वं मा रघूत्तमम् (āhadhvaṃ mā raghūttamam); Bhaṭṭikāvya 8.15,5.12 (see Sk. on P.I.3.28 also).
2) To strike, ring, beat (as a bell, drum &c.) तुमुलकलनिनादं तूर्यमाजध्नुरन्ये (tumulakalaninādaṃ tūryamājadhnuranye) Bhaṭṭikāvya 1.27,17.7; Meghadūta 68; R.17.11.
3) To kill, slaughter.
Aha (अह).—(?) , interj. of grief or objurgation (such a form may have existed in Pali, see [Pali Text Society’s Pali-English Dictionary] s.v.; compare Sanskrit and Pali ahaha and aho), oh! fie!: probably read aha bhoḥ Mahāvastu i.8.1 (Senart em. ahaha bhoḥ).
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Āha (आह).—interj. (only in Sanskrit Lex., 1. des Vorwurfs, 2. des Befehls, 3. dṛḍhasaṃbhāvanāyām, [Boehtlingk and Roth]): Jātakamālā 222.12 āha! (between two verses; in meaning 1, I think, tho according to Speyer, Avadāna-śataka i.244 n. 6, meaning 3; the Bodhisattva is rebuking a king who eats human flesh); Avadāna-śataka i.244.15 sa pratyeka- buddha uktaḥ: āha re (so Speyer em., ms. ra) bhikṣo… (said by an evil, malicious person; meaning 2, but doubtless colored by meaning 1).
Aha (अह).—ind. A particle and interjection implying; 1. Commendation: 2. Rejecting, sending: 3. Deviation from custom, (improperly:) 4. Certainty, ascertainment. E. a neg. ha from han to hurt, affix ḍa.
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Āha (आह).—ind. An interjection, aha! ah! implying. 1. Casting, sending. 2. Severity, reproof. 3. Commanding.
Ahan (अहन्).—m.
(-haḥ) A day. E. a neg. hā to leave, and kanin Unadi aff.
Aha (अह).—a particle; Certainly,
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Aha (अह).—[-aha], a substitute for ahan, when part of compound words. Day, e. g. agha-, n. A day of impurity, [Mānavadharmaśāstra] 5, 84. anirdaśāha, i. e. a-nis-daśan-, adj. f. hā, Not out of the ten days (of impurity which follow birth or death), [Mānavadharmaśāstra] 8, 242. ekādaśāha, i. e. ekādaśan -aha, adj. Lasting eleven days, Mahābhārata 13, 4938. ekāha, i. e. eka-aha, m. One day, [Mānavadharmaśāstra] 5, 59. katipayāha, i. e. ka- tipaya-, Some day,
Ahan (अहन्).—ahan; several cases have as their base ahas, which is used also as former part of compound words, n. A day, [Śiśupālavadha] 9, 23. Ved. ahā for ahāni, Chr. 289, 7 = [Rigveda.] i. 50, 7.
Aha (अह).—1. [indeclinable] of course, certainly, namely, at least; often only emphasizing the preceding word.
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Aha (अह).—2. [masculine] [neuter] day (mostly —°).
Ahan (अहन्).—[neuter] day. - ahanyahani & aharahas every day, daily. ubhe ahanī day and night.
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Āhan (आहन्).—strike at ([locative] or [dative], [Middle] strike a part of one’s own body); hit, beat, attack, assault.
Āhan is a Sanskrit compound consisting of the terms ā and han (हन्).
Ahar (अहर्).—[neuter] day. - ahanyahani & aharahas every day, daily. ubhe ahanī day and night.
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Ahar (अहर्).—[neuter] = ahan.
1) Aha (अह):—1. aha ind. (as a particle implying ascertainment, affirmation, certainty, etc.) surely, certainly, [Ṛg-veda; Atharva-veda; Śatapatha-brāhmaṇa]
2) (as explaining, defining) namely, [Śatapatha-brāhmaṇa]
3) (as admitting, limiting, etc.) it is true, I grant, granted, indeed, at least, [Śatapatha-brāhmaṇa] ([For the rules of accentuation necessitated in a phrase by the particle aha cf. [Pāṇini 8-1, 24 seqq.]])
4) 2. aha n. (only [Vedic or Veda]; [nominative case] [plural] ahā, [Ṛg-veda; Atharva-veda]; [genitive case] [plural] ahānām, [Ṛg-veda viii, 22, 13]) = ahar q.v., a day
5) often ifc. m(aha). (e.g. dvādaśāha, try-aha, ṣaḍ-aha, etc.) or n. (e.g. puṇyāha, bhadrāha, and sudināha)
6) See also ahna sub voce
7) 1 (also) a particle answering to ha in a preceding sentence (ha-aha = μὲν --δέ), [Gaṇaratna-mahodadhi]
8) Āha (आह):—1. āha ind. an interjection
9) a particle implying reproof
10) severity
11) command
12) casting
13) sending, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
14) 2. āha perf. 3. sg. of the [defective] √1. ah q.v.
1) Ahan (अहन्):—n. the base of the weak and some other cases of ahar, q.v. e.g. [instrumental case] ahnā ([once ahanā, [Ṛg-veda i, 123, 4]])
2) [dative case] ahne
3) [locative case] ahan ([Vedic or Veda]) or ahani, or ahni, etc.
4) [nominative case] [dual number] ahanī (See also sub voce ahar) and [plural] ahāni
5) only [Vedic or Veda] are the middle cases of the [plural] ahabhyas ([Ṛg-veda]), ahabhis ([Ṛg-veda], nine times), and ahasu ([Ṛg-veda i, 124, 9]), while the later language forms them [from] the base ahas q.v.
6) Āhan (आहन्):—[=ā-√han] [Parasmaipada] -hanti ([imperative] ā-jahi, [Atharva-veda] etc.; [perfect tense] ā-jaghāna, [Ṛg-veda] etc.) [Ātmanepada] -hate (only if no object follows, [Pāṇini 1-3, 28], or if the object is a part of one’s own body, [Kātyāyana]; [Potential] 1. sg. -ghnīya, [Patañjali on Pāṇini 1-1, 62; Daśakumāra-carita])
—to strike at, hit, beat;
—to attack, assault, [Ṛg-veda; Taittirīya-saṃhitā; Āśvalāyana-gṛhya-sūtra; Mahābhārata; Kathāsaritsāgara] etc.: ([Ātmanepada])
—to strike one’s self (or any part of one’s body), [Bhāgavata-purāṇa; Pāṇini] and [commentator or commentary] [Bhaṭṭi-kāvya];
—to make away with one’s self, [Daśakumāra-carita 91, 15];
—to fasten, [Atharva-veda; Śatapatha-brāhmaṇa];
—to beat or cause to sound (a drum etc.), [Taittirīya-saṃhitā; Śatapatha-brāhmaṇa; Kathāsaritsāgara; Bhaṭṭi-kāvya] etc.:
—[Intensive] ā-jaṅghanti, [Ṛg-veda vi, 75, 13], to strike at or beat violently.
1) Ahar (अहर्):—n. (the weak cases come [from] ahan q.v., the middle ones [from] ahas [see below] or in [Ṛg-veda] also [from] ahan, q.v.) a day, [Ṛg-veda] etc.
2) a sacrificial or festival day, portion of a sacrifice appointed for one day’s performance, [Aitareya-brāhmaṇa] etc. (often ifc., as dvādaśāha, etc. See sub voce 2. aha)
3) day personified as one of the eight Vasus, [Mahābhārata i, 2582 seqq.]
4) Name of an Āṅgirasa, [Kāṭhaka anukramaṇī]
5) of a Tīrtha, [Mahābhārata iii, 6070]
6) (ahanī) [nominative case] [dual number] day and night, [Ṛg-veda; Atharva-veda xiii, 2,3] (cf. ahaś ca kṛṣṇam ahar arjunam ca, ‘the black and the white day’ id est. night and day, [Ṛg-veda vi, 9, 1])
1) Aha (अह):—[(i-ṅa) (ahate)] 1. d. To move.
2) [(i-ka) (ahayati)] 10. a. To shine.
3) interj. Oh.
4) Āha (आह):—ind. Ah!
Ahan (अहन्):—(hā) 5. m. A day.
Aha (अह):—1. part.
1) bestätigend, versichernd: gewiss, sicher, ja, wohl; oder schwächer, so dass es nur den Nachdruck auf das vorangehende Wort wirft und dabei zuweilen einen Gegensatz andeutet. Steht nie am Anfange eines Satzes. viśvedaha [Ṛgveda 1, 92, 3.] kartā su.āse.aha.vā u lo.am [7, 20, 2.] vandasva ma.uto.aha [8, 20, 20.] arṣā.aha prasa.aḥ [3, 33, 11.] vi.hrājamānāṃścama.ā~ ahe.āvena.tvaṣṭā [4, 33, 6.] kvāha wo doch [10, 51, 2.] ādaha [1, 6, 4.] Sehr häufig nach atra [1, 48, 4. 52, 11. 84, 15. 135, 8. 154, 6. 4, 22, 7. 30, 7.] mit na gewiss nicht: no aha.pra vindasi [10, 86, 2.] ditsanta.idri.avo.nāha debhuḥ [1, 147, 3.] nāha vivyāca pṛthi.ī ca.ainam [?3, 36, 4. The Śatapathabrāhmaṇa 2, 4, 3, 12. - Ṛgveda 1, 119, 3. 140, 9. 146, 5. 151, 7. 2, 31, 7. 5, 7, 5. 52, 6. 8, 11, 4. 43, 8. 9, 77, 2.] — Im [The Śatapathabrāhmaṇa] ist das verb. im Satz in der Regel betont: a.āsya.ānta.yantyu mā yajñā. [1, 7, 3, 3.] kṣatramivāha kila vayamamuṣmiṃ loke bhavitāsmaḥ [12, 8, 3, 7.] prathamamaho.tarasya sa.anasya karo.yuttamaṃ pū.vasya [4, 2, 3, 5. 1, 2, 3, 2. 3.] tadaha dann gewiss [3, 7, 1, 30.] —
2) erklärend und näher bestimmend: nämlich: yadaha tilāstena grāmyam [The Śatapathabrāhmaṇa 9, 1, 1, 3.] yadaha pumāṃstena na strī yadu keśavastena na pumān [5, 1, 2, 14. 1, 3, 1, 11. 21. 3, 1, 1, 11. 9, 3, 34.] dvayā vai devā devā ahaiva devā atha ye brāhmaṇāste manuṣyadevāḥ [2, 2, 2, 6.] —
3) einräumend und einschränkend: zwar, freilich, wenigstens [Yāska’s Nirukta 1, 5.] atyaha tadindro mucyata devo hi saḥ [The Śatapathabrāhmaṇa 1, 2, 3, 2. 3.] idamahedaṃ sattraṃ kṛśapaśvalpājyamathāyaṃ gṛhapatirasmīti manyate [11, 4, 2, 8.] mit folgendem tu aber: epo haiva prāṇo ya eṣa hiraṇmapaḥ puruṣastasya tvayamātmā [8, 1, 4, 1. 10.] tadahaivāhitāgneḥ karma samānadhiṣṇyāstveva bhavanti [12, 3, 5, 2. 10, 1, 1, 9.] yasyāgamādarthapṛthaktvamaha vijñāyate na tvauddeśikam [Yāska’s Nirukta 1, 14.] — Nach [Pāṇini’s acht Bücher 8, 1, 24] werden in Verbindung mit aha nur die orthotonirten Formen der pronomm. gebraucht: grāmo yuvayoraha (entweder?) svam . āvayoraha (oder?) svam u. s. w. [Scholiast] Die Fälle, in denen das verbum finitum den Ton behält, werden [8, 1, 39. 58. 61] besprochen. Der Sch. führt folgende Beispiele an: aha (pūjāyām [Pāṇini’s acht Bücher]) māṇavako bhuṅkte śobhanam .. devaḥ pacatyaha (entweder?) . khādatyaha (oder?) .. tvamaha grāmaṃ gacchā3 . tvamahāraṇyaṃ gaccha gehe du in’s Dorf, du aber gehe in den Wald (viniyoge [Pāṇini’s acht Bücher]) .. svayamaha (zwar) rathena yātī3 . upādhyāyaṃ padātiṃ gamayati (kṣiyāyām [Pāṇini’s acht Bücher]) .. zu [62] bemerkt der Scholiast: samuccaye caśabdaḥ kevalārtho haśabdaḥ .. [Medinīkoṣa avyaya (s. Med.) 88] kennt von aha folgende Bedeutungen: praśaṃsākṣipayoḥ (lies kṣiyayoḥ), niyoge, vinigrahe . — Von 2. a,b.
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Aha (अह):—2. m. am Ende eines comp. s. u. ahan am Ende.
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Āha (आह):—1. interj.
1) des Vorwurfs;
2) des Befehls [Hemacandra’s Anekārthasaṃgraha 7, 52.] [Medinīkoṣa avyaya (s. Med.). 90];
3) dṛḍhasaṃbhāvanāyām [Śabdaratnāvalī im Śabdakalpadruma]
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Āha (आह):—2. perf. von 2. ah (s. d.).
Ahan (अहन्):—
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Ahan (अहन्):—[Sp. 571, Z. 6 v. u. lies 1, 13, 43 Stenzler 1, 13, 42.] — Nomen proprium: ahna āṅgirasasya [Kāṭhaka-Recension] [Anukramaṇikā] in [Weber’s Indische Studien 3, 459, 6 v. u.]
Ahar (अहर्):—s. u. ahan .
Aha (अह):—1. Part[ikel]. —
1) gewiss , sicher , ja , wohl , gerade. —
2) nämlich. —
3) zwar , freilich , wenigstens. —
4) oft einfach durch stärkere Betonung des vorangehenden Wortes wiederzugeben.
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Aha (अह):—2. n. Tag. Davon ahā ( = ahāni [8,1]) und ahānām. Häufig am Ende eines Comp. und zwar meistens m.
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Āha (आह):—Interj. des Vorwurfs , Befehls und der starken Vermuthung.
Ahan (अहन्):—und ahas ( ahar) n. —
1) Tag. Du. im [Ṛgveda (roth). ] Tag und Nacht. ahaśca kṛṣṇamahararjunaṃ ca so v.a. Nacht und Tag [Ṛgveda (roth). 6,9,1.] aharahaḥ Tag für Tag. —
2) Tagewerk , Tagesabschnitt (in einer Opferfeier). —
3) der Tag personif. als einer der 8 Vasu. —
4) Nomen proprium — a) eines Āṅgirasa. — b) eines Tīrtha.
Ahar (अहर्):—s. ahan.
Ahan (अहन्) in the Sanskrit language is related to the Prakrit words: Aṇha, Aha, Aho, Āhaṇa.
Āhan (in Sanskrit) can be associated with the following Chinese terms:
1) 指 [zhǐ]: “finger”.
2) 擊 [jī]: “hit”.
Note: āhan can be alternatively written as: ā√han.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), 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
1) Ahā (अहा):—[[ahā hā]] (int) an exclamation expressing surprise or delight; how excellent ! well done ! wonderful ! etc.
2) Āha (आह) [Also spelled aah]:—(int) ah!; (nf) a sigh indicating deep agony;—[paḍanā] to be accursed; to be afflicted by curses; —[bharanā] to heave a sigh;—[lenā] to provoke the curse of.
3) Āhā (आहा) [Also spelled aaha]:—(int) aha !, well done, alas ! (an expression of astonishment, joy, sorrow, etc).
Aaha in Hindi refers in English to:—(int) aha !, well done, alas ! (an expression of astonishment, joy, sorrow, etc)..—aaha (आहा) is alternatively transliterated as Āhā.
Ahar in Hindi refers in English to:—(nm) food. diet, victuals; ~[vijnana] dietetics;—[vaijnanika] a dietitian; -[vihara] routine; physical activities and dealings; hence [ahari; —vyavahara mem lajja kya] ? fair exchange is no robbery; eat to your heart’s content so as not to repent..—ahar (आहार) is alternatively transliterated as Āhāra.
...
Prakrit-English dictionary
1) Aha (अह) in the Prakrit language is related to the Sanskrit word: Atha.
2) Aha (अह) also relates to the Sanskrit word: Ahan.
3) Aha (अह) also relates to the Sanskrit word: Adham.
4) Aha (अह) also relates to the Sanskrit word: Adas.
5) Aha (अह) also relates to the Sanskrit word: Agha.
6) Ahā (अहा) also relates to the Sanskrit word: Yathā.
7) Āha (आह) also relates to the Sanskrit word: Vrūñ.
8) Āha (आह) also relates to the Sanskrit word: Kāṅkṣ.
9) Āhā (आहा) also relates to the Sanskrit word: Ākhyā.
10) Āhā (आहा) also relates to the Sanskrit word: Ādhā.
11) Āhā (आहा) also relates to the Sanskrit word: Ābhā.
12) Āhā (आहा) also relates to the Sanskrit word: Ādhā.
Prakrit is an ancient language closely associated with both Pali and Sanskrit. Jain literature is often composed in this language or sub-dialects, such as the Agamas and their commentaries which are written in Ardhamagadhi and Maharashtri Prakrit. The earliest extant texts can be dated to as early as the 4th century BCE although core portions might be older.
Kannada-English dictionary
Aha (ಅಹ):—[interjection] an interjection expressing wonder, fear, pain, sarcasm, etc.
--- OR ---
Aha (ಅಹ):—[noun] = ಅಹಂ - [aham -]2.
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Āha (ಆಹ):—[interjection] an interjection expressing surprise, joy, pain, objection, sarcasm, etc.
--- OR ---
Āhā (ಆಹಾ):—[noun] = ಆಹ [aha].
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
1) Aha (अह):—interj. 'No!'; used to denote a categorical rejection;
2) Ahā (अहा):—interj. exclamation of pleasure/pity/pain. etc.;
3) Āha (आह):—interj. 1. 'Oh!' (expressing grief, unpleasant surprise, etc.); 2. pain; grief; sorrow;
4) Āhā (आहा):—interj. 'Ah!'; 'Wow!'; 'Great!';
Aaha is another spelling for आहा [āhā].—interj. 'Ah!'; 'Wow!'; 'Great!';
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.
Chinese-English dictionary
[The following represents an unverified English translation. For all purposes consult the original Chinese text.]
啊哈 [a hā] [a ha]—
Interjection, expressing surprise or admiration. For example, "Aha! This pattern is really well designed." ("！這圖案 [zhe tu an] (tú'àn) 設計 [she ji] (shèjì) 得真好 [de zhen hao]。") or "Aha! Just as I expected!" ("！果然 [guo ran] (guǒrán) 不出我所料 [bu chu wo suo liao]！")
啊哈：感嘆詞，表驚訝或讚嘆。如：「啊哈！這圖案設計得真好。」、「啊哈！果然不出我所料！」
a hā: gǎn tàn cí, biǎo jīng yà huò zàn tàn. rú: “a hā! zhè tú àn shè jì dé zhēn hǎo.” ,, “a hā! guǒ rán bù chū wǒ suǒ liào! ”
a ha: gan tan ci, biao jing ya huo zan tan. ru: "a ha! zhe tu an she ji de zhen hao." ,, "a ha! guo ran bu chu wo suo liao! "
1) 阿鋡 [ā hán] refers to: “āgama”.
阿鋡 is further associated with the following language/terms:
[Related Chinese terms] 傳; 阿鋡暮.
[Sanskrit] āgama.
[Vietnamese] a hòm.
[Korean] 아함 / aham.
[Japanese] アゴン / agon.
2) 阿含 [ā hán] refers to: “āgama”.
阿含 is further associated with the following language/terms:
[Vietnamese] ahàm.
[Korean] 아함 / aham.
[Japanese] アゴン / agon.
Chinese language.
Vietnamese-English dictionary
A ha (in Vietnamese) can be associated with the following Chinese and English terms:
1) A ha with 阿呵 [ā hē]: “sound of laughter”..
Vietnamese language.
See also (Relevant definitions)
Partial matches (+0): Bru, Han, Ha, Ge, A, Ti, Na.
Starts with (+23): Aha omode, Ahaadi, Ahaagama, Ahaaleev, Ahabhadra, Ahabhava, Ahadi, Ahadya, Ahadya, Ahagrika, Ahaha, Ahahamika, Ahajus, Ahakama, Ahakara, Ahakarin, Ahakartavya, Ahakarya, Ahakrit, Ahakriti.
Full-text (+1651): Ahamkara, Saptaha, Svaha, Aharnisha, Dashaha, Ahoratra, Ahaha, Ahahpati, Dvadashaha, Dviha, Aham, Punyaha, Pratyaha, Zhang a han jing, Jaha, Ahahshesha, Si a han mu chao jie, Balaha, A han bu, Si a han.
Relevant text
Search found 347 books and stories containing Aha, A hā, A ha, Ā hán, A han, Aaha, Aahaan, Aahaar, Ahā, Āhā, Āha, Ahaan, Ahan, Āhañ, Āhan, Āhán, Ahar, Āhār, Bru-a-ti, Brū-a-ti, Na-ha-a, Na-hā-a, 啊哈, 阿含, 阿鋡; (plurals include: Ahas, A hās, A has, Ā háns, A hans, Aahas, Aahaans, Aahaars, Ahās, Āhās, Āhas, Ahaans, Ahans, Āhañs, Āhans, Āháns, Ahars, Āhārs, tis, as). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Taisho: Chinese Buddhist Canon
Sutta 10: The Four Kinds of Clouds and Four Kinds of People < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 1: The Four Noble Truths < [Part 125 - Ekottara-Agama (Numbered Discourses)]
Sutta 1: The Ten Laws of Existence < [Part 125 - Ekottara-Agama (Numbered Discourses)]
The Establishment of Buddhist Creation Myth Text—Investigation Based on... < [Volume 14, Issue 6 (2023)]
How to Protect One’s Home in Medieval China? A Study of the... < [Volume 14, Issue 3 (2023)]
Research on Buddhist Cosmology from the Perspective of Religious Comparison < [Volume 15, Issue 6 (2024)]
Bhesajjakkhandhaka (Chapter on Medicine) (by Hin-tak Sik)
Concepts of Health and Disease (In early Buddhism) < [Chapter 3 - Concepts of Health and Disease]
Rural and Agricultural Glossary (by William Crooke)
Page 15 < [Rural and Architectural Glossary (pages)]
Page 121 < [Rural and Architectural Glossary (pages)]
Page 287 < [Rural and Architectural Glossary (pages)]
Nighantu (critical study) (by Gopalakrishna N. Bhat)
Part 9 - Aharnamani (Ahan Nama) < [Chapter 3 - First Adhyaya (chapter) of the Nighantu (study)]
Part 9 - Gonamani (Go Nama) < [Chapter 4 - Second Adhyaya (chapter) of the Nighantu (study)]
Part 15 - Upayojanani (Upayojana) < [Chapter 3 - First Adhyaya (chapter) of the Nighantu (study)]
Abhijnana Shakuntalam (Sanskrit and English) (by Saradaranjan Ray)
Chapter 2 - Dvitiya-anka (dvitiyo'nkah) < [Abhijnana Shakuntalam (text, translation, notes)]
Prastavana (Sanskrit Introduction of the Abhijnana Shakuntalam) < [Abhijnana Shakuntalam (text, translation, notes)]
Chapter 1 - Prathama-anka (prathamo'nkah) < [Abhijnana Shakuntalam (text, translation, notes)]