Api, Apī, Āpi, Āpī: 15 definitions
Api means something in Hinduism, Sanskrit, Buddhism, Pali, 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.
Vyakarana (Sanskrit grammar)Source: Wikisource: A dictionary of Sanskrit grammar
Api (अपि).—Also in addition to; अपि (api) is used sometimes to mean absolute of or ungualified by any condition; cf. अन्येभ्येपि दृश्यते । अपिशब्दः सर्वोपाधिव्यभि-चारार्थः । निरुपपदादपि भवति । धीवा पीवा । (anyebhyepi dṛśyate | apiśabdaḥ sarvopādhivyabhi-cārārthaḥ | nirupapadādapi bhavati | dhīvā pīvā |) KS. on P. III. 2.75, III. 2.101, VII. 1.38; cf. अपिग्रहणे व्यभिचारार्थम् (apigrahaṇe vyabhicārārtham)) Durgasiṃha on Kāt. II.3.64.
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.
Languages of India and abroad
Pali-English dictionarySource: BuddhaSasana: Concise Pali-English Dictionary
api : (ind.) and; even; and then.Source: Sutta: The Pali Text Society's Pali-English Dictionary
Api, (indecl.) (Sk. api & pi; Idg. *epi *pi *opi; cp. Gr. e)/pi on to, o)/pi (o)/piqen behind, o)piζsa back = close at one’s heels); Lat. ob. in certain functions; Goth. iftuma. ‹-› The assimil. form before vowels is app° (= Sk. apy°). See further details under pi.) both prep. & conj., orig. meaning “close by”, then as prep. “towards, to, on to, on” and as adv. “later, and, moreover”. — 1 (prep. & pref.) (a) prep. c. Loc.: api ratte later on in the night (q. v.) — (b) pref.: apidhāna putting on to; apiḷahati bind on to, apihita (= Gr. e)piqetόs, epithet) put on to, (q. v.). — 2. (conj. & part.). (a) in affirmative sentences meaning primarily “moreover, further, and then, even”: — (a) (single) prothetic: api dibbesu kāmesu even in heavenly joys Dh.187; ko disvā na pasīdeyya api kaṇhâbhijātiko even an unfortunate-born Sn.563 api yojanāni gacchāma, even for leagues we go Pv IV.107 (= anekāni yojanāni pi g. PvA.270. Epithetic (more frequent in the form pi): muhuttam api even a little while Dh.106, 107; aham api daṭṭhukāmo I also wish to see Sn.685. Out of prothetic use (= even = even if) develops the conditional meaning of “if”, as in api sakkuṇemu (and then we may = if we may) J.V, 24 (c. = api nāma sakkuṇeyyāma; see further under b app’eva nāma). — api-api in correlation corresponds to Lat. et-et Sk ca-ca, meaning both . . . and, and . . . as well as, & is esp. frequent in combn. app’ekacce . . . app’ekacce (and) some . . . and others, i. e. some . . . others (not with Kern Toev. s. v. to appa!), e. g. at D.I, 118; Th.2, 216; VvA.208, etc. —app’ekadā “morever once” = sometimes Vin.IV, 178; S.I, 162; IV, 111; J.I, 67; DhA.III, 303, etc. — (b) (in combination with other emphatic or executive particles) api ca further, and also, moreover D.I, 96; Miln.25, 47. —api ca kho moreover, and yet, still, all the same It.89 (+ pana v. l.); Miln.20, 239. —api ca kho pana all the same, never mind, nevertheless J.I, 253. —api ssu so much so Vin.II, 76. —app’eva nāma (with pot.) (either) surely, indeed, yes, I reckon, (or) I presume, it is likely that, perhaps Vin.I, 16 (surely); II, 85 (id.); cp. pi D.I, 205 (sve pi upasaṃkameyyāma tomorrow I shall surely come along), 226 (siyā thus shall it be); M.I, 460 = It.89 (moreover, indeed); J.I, 168 (surely) Vin.II, 262 (perhaps) J.V, 421 (id., piyavācaṃ labheyyāma). — (b) in interrog.-dubit. sentences as part. of interrog. (w. indic. or pot.) corresponding to Lat. nonne, i e. awaiting an affirmative answer (“not, not then”): api Yasaṃ kulaputtaṃ passeyya do you not see . . . Vin.I, 16; api samaṇa balivadde addasā have you not then seen . . . S.I, 115; api kiñci labhāmase shall we then not get anything? J.III, 26; api me pitaraṃ passatha do you then not see my father? PvA.38. — Also combd. with other interr. part. e. g. api nu J. II.415. (Page 54)
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.
Sanskrit dictionarySource: DDSA: The practical Sanskrit-English dictionary
Api (अपि).—ind. (Sometimes with the a dropped according to the opinion of Bhāguri; vaṣṭi bhāgurirallopamavāpyorupasargayoḥ; pidhā, pidhāna &c.)
1) (Used with roots and nouns in the sense of) Placing near or over, taking towards, uniting with; reaching or going up to, proximity, nearness &c. [cf. Gr. epi, Zend api, Germ. and Eng. be]. (Note :api, as a prefix to roots, occurs mostly in Veda, its place being taken by abhi in classical literature).
2) (As a separable adverb or conjunction) And, also, too, moreover, besides, in addition, having a cumulative force (samuccaya); अस्ति मे सोदरस्नेहोऽप्येतेषु (asti me sodarasneho'pyeteṣu); Ś.1 on one's part, in one's turn; विष्णुशर्मणाऽपि राजपुत्राः पाठिताः (viṣṇuśarmaṇā'pi rājaputrāḥ pāṭhitāḥ) Pt.1; राजाऽपि मुनिवाक्यमङ्गीकृत्यातिष्ठत् (rājā'pi munivākyamaṅgīkṛtyātiṣṭhat) Dk.2; अपि-अपि (api-api) or अपि च (api ca) as well as, and also; अपि स्तुहि, अपि सिञ्च (api stuhi, api siñca) P.I.4.46 Sk., न नापि-न चैव, न वाऽपि, नापि वा चापि (na nāpi-na caiva, na vā'pi, nāpi vā cāpi) neither-nor; न चापि काव्यं नवमित्यवद्यम् (na cāpi kāvyaṃ navamityavadyam) M.1.2 nor; वाऽपि (vā'pi) or; अल्पोऽप्येवं महान् वाऽपि (alpo'pyevaṃ mahān vā'pi) Ms.3.53 whether small or great.
3) It is often used to express emphasis in the sense of 'too', 'even', 'very'; विधुरपि विधियोगाद् ग्रस्यते राहुणाऽसौ (vidhurapi vidhiyogād grasyate rāhuṇā'sau) H.1.19 the very moon; यूयमप्यनेन कर्मणा परिश्रान्ताः (yūyamapyanena karmaṇā pariśrāntāḥ) Ś.1 even you, you also; अन्यदपि (anyadapi) also another; अद्यापि (adyāpi) even, yet, still, even now; इदानीमपि (idānīmapi) even now; मुहूर्तमपि (muhūrtamapi) even for a moment, for one moment at least; नाद्यापि (nādyāpi) not yet; यद्यपि (yadyapi) though, although, even if; तथापि (tathāpi) still, यद्यपि बहु नाधीषे तथापि पठ पुत्र व्याकरणम् (yadyapi bahu nādhīṣe tathāpi paṭha putra vyākaraṇam); nevertheless, notwithstanding, yet; sometimes यद्यपि (yadyapi) is understood, तथाऽपि (tathā'pi) only being used; as in भवादृशेषु प्रमदाजनोदितं भवत्यधिक्षेप इवानुशासनम् । तथाऽपि वक्तुं व्यवसाययन्ति मां निरस्तनारीसमया दुराधयः (bhavādṛśeṣu pramadājanoditaṃ bhavatyadhikṣepa ivānuśāsanam | tathā'pi vaktuṃ vyavasāyayanti māṃ nirastanārīsamayā durādhayaḥ) Ki 1.28.
4) Though (oft. translatable by 'even', 'even if'); सरसिजमनुविद्धं शैवलेनापि रम्यम् (sarasijamanuviddhaṃ śaivalenāpi ramyam) Ś.1.2 though over-spread &c.; इयमधिकमनोज्ञा वल्कलेनापि तन्वी (iyamadhikamanojñā valkalenāpi tanvī) ibid. though in her bark dress; बलवदपि शिक्षितानाम् (balavadapi śikṣitānām) 1.2 though ever so learned. In this sense अपि (api) is most frequently used by writers to show real or imaginary opposition (virodha); कृष्णमपि असुदर्शनम्, पुष्पवत्यपि पवित्रा (kṛṣṇamapi asudarśanam, puṣpavatyapi pavitrā) &c.
5) But however.
6) Used at the beginning of sentences अपि (api) introduces a question; अपि सन्निहितोऽत्र कुलपतिः (api sannihito'tra kulapatiḥ) Ś.i; अपि क्रियार्थं सुलभं समित्कुशं (api kriyārthaṃ sulabhaṃ samitkuśaṃ)...अपि स्वशक्त्या तपसि प्रवर्तसे (api svaśaktyā tapasi pravartase) Ku.5.33,34,35; अप्यग्रणीर्मन्त्रकृतामृषीणां कुशाग्रबुद्धे कुशली गुरुस्ते (apyagraṇīrmantrakṛtāmṛṣīṇāṃ kuśāgrabuddhe kuśalī guruste) R.5.4.
7) Hope, expectation (usually with the potential mood); कृतं रामसदृशं कर्म । अपि जीवेत्स ब्राह्मणशिशुः (kṛtaṃ rāmasadṛśaṃ karma | api jīvetsa brāhmaṇaśiśuḥ) U.2 I hope the Brāhmaṇa boy comes to life. Note-In this sense अपि (api) is frequently used with नाम (nāma) and has the sense of (a) 'is it likely', 'may it be'; (b) 'perhaps', 'in all probability' or (c) 'would that', 'I wish or hope that'; अपि नाम कुलपतेरियमसवर्णक्षेत्रसंभवा स्यात् (api nāma kulapateriyamasavarṇakṣetrasaṃbhavā syāt) Ś.1; Ś.7; तदपि नाम मनागवतीर्णोऽसि रतिरमणबाणगोचरम् (tadapi nāma manāgavatīrṇo'si ratiramaṇabāṇagocaram) Māl.1 perhaps, in all probability; अपि नाम तयोः कल्याणिनोः अभिमतः पाणिग्रहः स्यात् (api nāma tayoḥ kalyāṇinoḥ abhimataḥ pāṇigrahaḥ syāt) ibid.; अपि नाम रामभद्रः पुनरपीदं वनमलङ्कुर्यात् (api nāma rāmabhadraḥ punarapīdaṃ vanamalaṅkuryāt) U.2; 'is it likely', 'I wish'; यथा वनज्योत्स्नानुरूपेण पादपेन संगता अपि नाम एवमहमप्यात्मनोऽनुरूपं वरं लभेयेति (yathā vanajyotsnānurūpeṇa pādapena saṃgatā api nāma evamahamapyātmano'nurūpaṃ varaṃ labheyeti) Ś.1 would that; अपि नामाहं पुरूरवा भवेयम् (api nāmāhaṃ purūravā bhaveyam) V.2 I wish I were P.
8) Affixed to interrogative words, अपि (api) makes the sense indefinite, 'any', 'some'; कोऽपि (ko'pi) some one; कीमपि (kīmapi) something; कुत्रापि (kutrāpi) somewhere; कदाऽपि (kadā'pi) at any time; कथमपि (kathamapi) any how &c. केऽपि एते प्रवयसः त्वां दिदृक्षवः (ke'pi ete pravayasaḥ tvāṃ didṛkṣavaḥ) U.4 some people. It may often be translated by 'unknown', 'indescribable', 'inexpressible' (anirvācya); व्यतिषजति पदार्थानान्तरः कोऽपि हेतुः (vyatiṣajati padārthānāntaraḥ ko'pi hetuḥ) U.6.12. तत्तस्य किमपि द्रव्यं यो हि यस्य प्रियो जनः (tattasya kimapi dravyaṃ yo hi yasya priyo janaḥ) 2.19; Mu.3.22; K.143; कोऽपि महिमा स्यात् (ko'pi mahimā syāt) U.6,6.11,7.12; Māl.1.26; R.1.46.
9) After words expressing number, अपि (api) has the sense of 'totality', 'all'; चतुर्णामपि वर्णानाम् (caturṇāmapi varṇānām) of all the 4 castes; सर्वैरपि राज्ञां प्रयोजनम् (sarvairapi rājñāṃ prayojanam) Pt.1.
1) It sometimes expresses 'doubt' or 'uncertainty', 'fear' (śaṅkā); अपि चोरो भवेत् (api coro bhavet) G. M. there is perhaps a thief.
11) (with pot. mood) It has the sense of संभावना (saṃbhāvanā) 'possibility', 'supposition'; P.I.4.96;III.3.154; अपि स्तुयाद्विष्णुम्, अपि स्तुयाद्राजानम्, अपि गिरिं शिरसा भिन्द्यात् (api stuyādviṣṇum, api stuyādrājānam, api giriṃ śirasā bhindyāt) Sk.; सोऽयमपि सिञ्चेत्सहस्रं द्राक्षाणां क्षणेनैकेन (so'yamapi siñcetsahasraṃ drākṣāṇāṃ kṣaṇenaikena) Dk.127.
12) Contempt, censure, or reproof; P.I.4.96,III.3.142; धिग्देवदत्तमपि स्तुयाद् वृषलम् (dhigdevadattamapi stuyād vṛṣalam); धिग्जाल्मं देवदत्तमपि सिञ्चेत् पलाण्डुम् (dhigjālmaṃ devadattamapi siñcet palāṇḍum); अपि जायां त्यजसि जातु गणिका- माधत्से गर्हितमेतत् (api jāyāṃ tyajasi jātu gaṇikā- mādhatse garhitametat) Sk. shame to &c. or fie upon, Devadatta &c.
13) It is also used with the Imperative mood to mark 'indifference on the part of the speaker', where he permits another to do as he likes, (anvavasarga or kāma- cārānujñā, the imperative being softened;) अपि स्तुहि (api stuhi) Sk. you may praise (if you like); अपि स्तुह्यपि सेधाऽस्मांस्तथ्यमुक्तं नराशन (api stuhyapi sedhā'smāṃstathyamuktaṃ narāśana) Bk.8.92.
14) अपि (api) is sometimes used as a particle of exclamation,
15) Rarely in the sense of 'therefore', 'hence' (ata eva).
16) Used as a separable preposition with gen. it is said to express the sense of a word understood (padārtha), and is treated as a कर्म- प्रवचनीय (karma- pravacanīya) P.I.4.96; the example usually given is सर्पि- षोऽपि स्यात् (sarpi- ṣo'pi syāt) where some word like बिन्दुरपि (bindurapi) 'a drop,' 'a little' &c. has to be understood, 'there may perhaps be a drop of ghee', 'I presume there may be at least a drop' &c. अपि संभावनाप्रश्नशङ्कागर्हासमुच्चये । तथायुक्तपदार्थेषु कामचारक्रियासु च (api saṃbhāvanāpraśnaśaṅkāgarhāsamuccaye | tathāyuktapadārtheṣu kāmacārakriyāsu ca) || Viśva.; अपिः पदार्थसंभावनान्ववसर्गगर्हासमुच्चयेषु (apiḥ padārthasaṃbhāvanānvavasargagarhāsamuccayeṣu) P.I.4.96. G. M. adds the sense of आशिस् (āśis) 'blessing' (bhadramapi), मृति (mṛti) 'death' (maraṇamapi) and भूषा (bhūṣā) 'decoration' (api nahyati hāraṃ). cf. also...अपिः प्रश्नविरोधयोः । संभावनायां गर्हायां समुच्चयवितर्कयोः (apiḥ praśnavirodhayoḥ | saṃbhāvanāyāṃ garhāyāṃ samuccayavitarkayoḥ) | Nm.
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Apī (अपी).—[api-i] 2 P. (Mostly Vedic)
1) To go in or near, enter into or upon, approach.
2) To have a share in, partake of, suffer; जरामृत्युं पुनरेवापियन्ति (jarāmṛtyuṃ punarevāpiyanti) Muṇḍ. 1.2.7.
3) To join, flow, flow into, dissolve, be resolved into; स्वमपीतो भवति तस्मादेनं स्वपितीत्याचक्षते (svamapīto bhavati tasmādenaṃ svapitītyācakṣate) Ch. Up.
4) To die.
5) To pour out (as a river).
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1) Obtaining wealth &c.
2) A friend, acquaintance, ally (bandhu); °त्वम् (tvam) friendship, alliance; आपित्वे नः प्रपित्वे तूयमा गहि (āpitve naḥ prapitve tūyamā gahi) Rv.8.4.3.
Derivable forms: āpiḥ (आपिः).
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Āpī (आपी).—See आप्यै (āpyai).
See also (synonyms): āpīna.
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Āpī (आपी).—a. Fat, stout.
-pīḥ f. The 2th Nakṣatra or lunar mansion.Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Api (अपि).—indecl., (1) if: Saddharmapuṇḍarīka 229.4 (verse) apy ekavāraṃ pi vadeta sūtram, if he should recite the sūtra even (pi) once; (2) after negative expressions, but, German sondern (Sanskrit api tu; compare Critical Pali Dictionary s.v. api A, 1, a, 4): Mahāvastu ii.109.16 (na adya kiṃcit parvo na utsavo,) api drumasya…dhītā…āgatā, it is no holiday or festival today, but the daughter of Druma …has arrived; 110.12, na me svayaṃ dṛṣṭo nāpi parato śruto, api me…aṅgulīyakā utsaṅge patitā, I have not seen him myself nor yet heard of him from another, but… his ring fell in my lap; 248.12 na ca kiṃci śarīrapīḍā āsi, api me samudrapāraṃ gatvā āgatvā, and I have no bodily disease, but as I am going to the other side of the sea and [Page047-a+ 71] coming back— (sentence unfinished); (3) api…api, either…or; in Sanskrit apparently only api vā, or vāpi, are so used; but in Pali pi…pi, see Critical Pali Dictionary s.v. api, B (1): Saddharmapuṇḍarīka 321.12 (prose) varṇenāpi na rocate gandhenāpi rasen- āpi na rocate, is not pleasing by reason of either color or smell or taste; [(4) in api nāma tvaṃ…adinnam… ādiyasi Mahāvastu i.346.13, api nāma apparently means surely! most certainly! in a strong asseveration. But exactly the same expression is repeated twice below, 346.20 and 347.8, with asti (nāma) instead of api, and this is the true reading; see s.v. 1 asti (1);] (5) apy eva nāma (= api nāma, perhaps, in Sanskrit [Boehtlingk and Roth] s.v. api 13; in Pali, both api nāma and app' eva nāma, perhaps, Critical Pali Dictionary s.v. api, A, 1, c), (a) perhaps Saddharmapuṇḍarīka 228.1; 459.8; Śikṣāsamuccaya 58.16; Bodhisattvabhūmi 15.7; (b) if only, in strong wish (so Sanskrit api nāma, e.g. Śākuntala, Pischel^2, HOS 16, 1.20.30), Mahāvastu iii.272.8 apy eva nāma āryaputraḥ agāram adhyāvaseyā, if only my dear lord would take up domestic life! This meaning is recognized for api alone, [Boehtlingk and Roth] s.v. 11. See apy-ekatya.Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Api (अपि).—ind. A preposition and particle corresponding to even, thongh, yet, assuredly, &c. and implying. 1. Interrogation. 2. Earnest interrogation or enquiry. 3. Doubt. 4. Possibility. 5. Reproof; and. 6. Conjunction. 7. It is often an expletive. E. a neg. and pi to go, with kvip aff.
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Āpī (आपी).—f. (-pī) The twentieth Nakshatra or lunar mansion.Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Api (अपि).— (properly, Thereto, on, by, cf. [Latin] ob) I. part. 1. Moreover, also, [Mānavadharmaśāstra] 8, 274; 1, 119. 2. Even, [Mānavadharmaśāstra] 2. 150. 3. Still, [Śākuntala, (ed. Böhtlingk.)] [distich] 29. 4. Though, [Śākuntala, (ed. Böhtlingk.)] [distich] 68. 5. With preceding yadi, Although, [Mānavadharmaśāstra] 9, 145. 6. With tathā, Even thus, nevertheless, [Śākuntala, (ed. Böhtlingk.)] 99, 8, 7. With tad, Nevertheless, [Bhartṛhari, (ed. Bohlen.)] 1, 28. 8. Only, [Pañcatantra] [prologue.] [distich] 9. 9. All together, after numerals and words used in a similar signification, [Mānavadharmaśāstra] 1, 107 (All four), [Mānavadharmaśāstra] 2, 14 (after ubhau, both); [Mānavadharmaśāstra] 3, 193 (all together); Böhtl. Ind. Spr. 1047 (after ctāni, all these); [Pañcatantra] 108, 14 (after aparam, Every other subject). 10. A part. of interrogation, [Rāmāyaṇa] 5, 33, 34. 11. A part of desire, O that! [Mānavadharmaśāstra] 3, 274. 12. With following nāma (base nāman), Perhaps, [Mṛcchakaṭikā, (ed. Stenzler.)] 174, 3. O that! [Vikramorvaśī, (ed. Bollensen.)] 13. Following the interrogat. pron. kim or its derivatives: a. It makes them indefinite, ko 'pi (i. e. kas api), Somebody, [Bhartṛhari, (ed. Bohlen.)] 3, 99 (cf. [Latin] quispiam for quis-pi-jam). b. Signifies: Even, [Kathāsaritsāgara, (ed. Brockhaus.)] 4, 55. c. Violently, [Meghadūta, (ed. Gildemeister.)] 110. 14. Preceding kiṃ cid becomes more indefinite, [Mānavadharmaśāstra] 3, 14. Ii. conjunct. 1. And also, [Mānavadharmaśāstra] 1, 115. 2. And, [Mānavadharmaśāstra] 4, 55. 3. apiapi, ‘as well as,’ [Hitopadeśa] i. [distich] 159; from the one part
— from the other part, [Pañcatantra] 113, 8; 9; api-ca, [Mānavadharmaśāstra] 5, 23. 4. But, [Mānavadharmaśāstra] 8, 267. 5. But also, [Pañcatantra] 155, 25. Iii. Combined and compounded with verbs and their derivatives. Iv. Former part of comp. nouns implying ‘near to,’ ‘joined to.’Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Api (अपि).—([preposition] [with] [locative], or °— in verbs & nouns) close by or to, within, before; [adverb] further, also, too; even ([with] na = Lat. quidem); at least, however, but (between words, clauses and sentences, or after, [rarely] before an emphasized word). Converts an interrog. into an indefinite; after numerals = all; at the beginning of a sent. it is a particle of interrogation, with an optat. it expresses hope, fear, or desire.
— api ca or cāpi further, moreover. api—api (or ca) as well—as. api ca — ja cāpi rather than. yepi—tepi they too—who. yadyapi however, although. tathāpi even so, nevertheless.
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Āpi (आपि).—[masculine] friend, ally; [abstract] āpitva [neuter]
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Apī (अपी).—enter, dissolve into ([accusative]); perish, die.
Apī is a Sanskrit compound consisting of the terms api and i (इ).
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Āpī (आपी).—& pra swell or cause to swell. — Cf. 2 ā/pīta & ā/pīna.
Āpī is a Sanskrit compound consisting of the terms ā and pī (पी).Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Api (अपि):—or sometimes pi (See pi-dṛbh, pi-dhā, pi-nah), expresses placing near or over, uniting to, annexing, reaching to, proximity, etc.
2) cf. [Greek] ἐπί [Zend] api; [German] and [English] prefix be
3) in later Sanskṛt its place seems frequently supplied by abhi.
4) (As a separable [adverb]) and, also, moreover, besides, assuredly, surely
5) suppose that, perhaps, [Jātakamālā]
6) api api or api-ca, as well as
7) na vāpi or na apivā or na nacāpi, neither, nor, cāpi, (and at the beginning of a sentence) api-ca, moreover.
8) is often used to express emphasis, in the sense of even, also, very
9) e.g. anyad api, also another, something more
10) adyāpi, this very day, even now
11) tathāpi, even thus, notwithstanding
12) yady api, even if, although
13) yadyapi tathāpi, although, nevertheless
14) na kadācid api, never at any time: sometimes in the sense of but, only, at least e.g. muhūrtam api, only a moment.
15) may be affixed to an interrogative to make it indefinite, e.g. ko pi, any one
16) kutrāpi, anywhere.
17) imparts to numerals the notion of totality e.g. caturṇām api varṇānām, of all the four castes.
18) may be interrogative at the beginning of a sentence.
19) may strengthen the original force of the Potential, or may soften the Imperative, like the English ‘be pleased to’
20) sometimes it is a mere expletive.
21) api tu but, but yet.
22) (api-api), as well-as, ibidem
23) Apī (अपी):—1. apī See apya.
24) 2. apī (√i), ([Vedic or Veda]) apy-eti to go in or near;
—to enter into or upon;
—to come near, approach (also in copulation, [Ṛg-veda ii, 43, 2] [indeclinable participle] apītyā);
—to partake, have a share in;
—to join to pour out (as a river).
25) Āpi (आपि):—[from āp] 1. āpi m. an ally, a friend, an acquaintance, [Ṛg-veda; Vājasaneyi-saṃhitā] (according to, [Sāyaṇa on Ṛg-veda ii, 29, 4], from the [Causal]) causing to obtain [wealth etc.]
26) [v.s. ...] mfn. ifc. reaching to, entering.
27) [=ā-pi] [from āp] 2. ā-pi mfn. ([from] ā-√pyai, [according to] to some, ‘swelling’, ‘refreshing’, [Ṛg-veda v, 53, 2]).
28) Āpī (आपी):—[from āpa] a f. Name of a constellation, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
29) Āpi (आपि):—a etc. See under √1. āp.
30) Āpī (आपी):—[=ā-√pī] b etc. See under ā-√pyai.
31) [=ā-pī] [from ā-pyai] c mfn. fat, enlarged, increased, [Tārānātha tarkavācaspati’s Vācaspatyam, Sanskrit dictionary]Source: Cologne Digital Sanskrit Dictionaries: Goldstücker Sanskrit-English Dictionary
Api (अपि):—ind. (see nipāta, upasarga, gati, karmapravacanīya). A par-ticle originally implying location and hence proximity, which, like other particles of location, then has become one implying emphasis. It is used, in some instances, as a prefex to verbs, is considered in one instance as a separable preposition governing a noun, but occurs more commonly as an adverb or conjunction. It forms with a following noun in a few instances [tatpurusha compound] and [bahuvrihi compound] compounds. Its older form is pi (see the Preface). 1. (as a prefix to verbs)
1) On; comp. e. g. dhā, nah, bandh. (In this sense it answers the cognate German or English particle be-, as in beschlagen, bestreichen, beget, bespeak &c., and passes, as other locative prefixes, e. g. adhi, into the meaning of much, very; comp. e. g. gṝ with api, apigīrṇa.) Its older form pi, is met with esp. in this sense; comp. e. g. pidhāna, pinaddha.—Before vṛ, in forms in which this radical preserves its vowel ṛ, the final vowel of the prefix is lengthened in the Veda; comp. apīvṛta; equally so in the kvip derivation apīju (from jū with api). [
2) In; in combination with as cl. 2. ‘to be’; in the Vedas(?). As this radical is combined then with the locative, its sense remaining the same as if it were not connected with api, it is possible to refer api to another word of the sentence, instead of considering it as a prefix to as, in all instances in wich the radical s of as undergoes no change; but in combinations like api ṣyāt, it would seem necessary to look upon api as upon a prefix (upasarga) if we follow Pāṇ. Viii. 3. 87. and implicitely I. 4. 96.—since api is called there karmapravacanīya in other meanings than in that of location—; comp. also Kaiyyaṭa as quoted in the following yathāpiśabdasya &c. On the other hand, as Sāyaṇa considers also in the latter instances api not as a prefix to as, but as referring to some other word of the sentence, it must be said in favour of his opinion, that the change of s to ṣ after preceding coloured vowels (i, u &c.) takes place in many vaidik instances where it could not be justified from Pāṇini's rules which chiefly concern the classical idiom (comp. e. g. as regards the radical as a combination api ṣmasi), that consequently in api ṣyāma the change of s to ṣ might be ascribed to the influence of the ultimate vowel of the adverb api in the same manner as in hi ṣṭhā (Sāyaṇa = bhavatha) to the i of hi. The combination of api and as is therefore, at least, matter of doubt, even in such cases where api immediately precedes as, and still more doubtful where it is separated from it by other words.]
3) Near to, towards; comp. e. g. i, gam (apiyat, apigata); the commentators render it mostly in the latter instances by abhi or prati. 2. (as a separable preposition.) When used as such, api is considered to have no special meaning itself and the noun connected with, but not governed by, it in the genitive is to be rendered with the ellipsis of ‘a drop, a little’; e. g. sarpiṣopi syāt ‘there might be a drop of, or a little, clarified butter’. [This value and use of the word are stated on the authority of Patanjali (to Pāṇ. I. 4. 96.) whom it is necessary to quote here in full on account of the different interpretation given to this Sūtra by the native grammarians and perhaps, too, on behalf of the erroneous quotation ‘yuktapadārthe’ made elsewhere from Hemach. and the Med.—instead of ayuktapadārthe—which is apt to convey, if any, a totally different sense. Patanjali: api padārthaº . iha kasmānna bhavati . sarpiṣopi syāt . gomūtrasyāpi syāt . kiṃ ca syāt . dvitīyāpi prasajyeta karmapravacanīyayukte dvitīyeti (Pāṇ. Ii. 3. 8.) . naiṣa doṣaḥ . nemepyarthā nirdiśyante . kiṃ tarhi parapadārthā ime nirdiśyante . eteṣvartheṣu yatpadaṃ vartate tatprati karmapravacanīyasaṃjño bhavatīti . athavā . yadatra karmapravacanīyayuktaṃ nādaḥ prayujyate . kiṃ punastat . vinduḥ . vinduostarhi kasmānna bhavati . upapadavibhakteḥ kārakavibhaktirbalīyasīti prathamā bhaviṣyati .. Kaiyyaṭa on Patanjali: apiº . iheti . yathāpiśabdasya karmapravacanīyasaṃjñāyāṃ satyāṃ syādityatropasargāśrayaṃ ṣatvaṃ na bhavatyevaṃ sarpiḥśabdāddvitīyā kasmānna bhavatīti praśnaḥ . itaro(ºrā?)bhavatyevātrāpeḥ saṃjñetyāha .. kiṃ ca syāditi . nema iti . yadyapiśabdārthā ime nirdiśyeran . padārthagrahaṇamanarthakaṃ syāt . svapadārthāvyabhicārāt . saṃbhāvanādīnāṃ copādānamanarthakaṃ syāt . teṣāmapi padārthatvāt .. parapadārthā iti . syādityādeḥ parasya padasyāmī arthā ityarthaḥ . tadayamarthaḥ . syādityādipadaṃ kartṛsāmānyavācyapi yadā sāmarthyātkartṛviśeṣe vindau vartate tadā tatpratyapiḥ karmapravacanīyaḥ . sarpiḥśabdastu samudāya eva vartate nāvayave . ata evāvayavopajanitavyatireke ṣaṣṭhī bhavati .. athaveti . vindukartṛkatvaṃ kriyāyā dyotayitumapiḥ prayujyata iti vinduṃ prati karmapravacanīyopirna tu sarpiḥ pratīti bhāvaḥ .. vindostarhīti . nanu yadā vinduśabdo na prayujyate tadāpiḥ karmapravacanīyaḥ . taducyate vṛttikāraiḥ . padāntarasyāprayujyamānasyārthaḥ padārtha iti . na cāprayukte dvitīyā vidhātuṃ śakyā . atrāhuḥ . padārthagrahaṇamihopalakṣaṇārthamupāttam . tena yasminpadārthe padāntarasyābhidhānaśaktirnāsti tatrāpiḥ karmapravacanīyaḥ . tataśca gatārtho vinduśabdopādānavispaṣṭapratipattaye prayujyate tadāpiḥ karmapravacanīyasaṃjño bhavati .. upapadavibhakteriti . kārakavibhaktiratra prathamā . sarvatraiva vākyevaśyaṃbhāvyaṃ kriyayā tataḥ sa tayā tatra vindoḥ prathamā syādityanena saṃbandhontaraṅgaḥ paścāttu tatkārakopiśabdena (the last sentence is rather incorrect in the E. I. H. Ms. 171, viz. sarvatrai vākyevaśyaṃbhāvyakriyayātaṃtaḥ sa tayā tatra vidoḥ prathamaṃ smādityanen saṃbaṃdhotaṃraṃgaḥ paścāttu tadrārakopi śabdena sic).—To which may be added, to prevent a misunderstanding of the ellipsis vindu, from the Kāśikā: mātrāvindustokamityasyārthepiśabdo vartate.—It results from this quotation that, according to Patanjali and Kaiyyaṭa [a.]) the use of api in the given sense is restricted to sentences in which the word to be supplied stands in the nominative, no mention being made in the discussion of other cases or of an ‘&c.’, [b.]) that the ellipsis is a word meaning ‘a little’, [c.]) that api is Karmapr. with regard to, i. e. governing, this ellipsis, but not the genitive (sarpiṣaḥ &c.) and [d.]) that the nominative of the word supplied (vinduḥ) results from the reason that the government required by the sentence overrules the claim of the Karmapr. But however ingenious this interpretation of what is, in truth, corresponding with the French ‘du beurre’ might be, it seems clear, that api cannot be considered, properly speaking, as a preposition governing a noun, but that it has in the alleged instances merely the emphatic sense or that of an expletive (see meaning 3. I.) and that Pāṇini's rule only intended what Kaiyyaṭa remarks in the beginning and the Kāśikā at the end of the gloss on it, viz. to prevent its having the power of changing the initial s of a radical to ṣ; Kāśikā: upasargasaṃjñābādhanātṣatvaṃ na bhavati.—Quite a different and apparently a more simple construction has been put upon this rule by the comm. on Bhaṭṭik. 8. 91., amongst whom Jayamanjala explains the half-verse ‘pariśeṣaṃ na nāmāpi sthāpayiṣyati te vibhuḥ’ thus: (rāmo) vibhuḥ prabhuḥ . te pariśeṣaṃ nāmāpi saṃjñāmapi na sthāpayiṣyati kimu deham . api padārthetyādinā padārthe karmapravacanīyasaṃjñā . padasya dehasyāprayujyamānasyārthe piśabdo vartate…. upasargabādhanatvātsaṃjñāyā upasargātsunotītyādinā (Pāṇ. Viii. 3. 65., and comp. Vārtt. 3.) ṣatvaṃ na bhavati; in a similar manner Vidyāvinoda; Kandarpachakravartin, after having given an analogous interpretation, adds his opinion that api is in this instance an emphatic particle (comp. saṃbhāvane p. 192a, 1. 39) and Puṇḍarīkavidyāsāgara that it implies there the sense of ca; the former: pariśeṣameva śiṣṭaṃ nāmāpi saṃjñāmapi na sthāpayiṣyati kiṃ punaḥ śarīram . atra ṣatvaniṣedhārthaṃ parairapeḥ karmapravacanīyasaṃjñā kṛtā . svamatepeḥ stokārthasaṃbhāvanetyādinā saṃbhāvanārthādapeḥ ṣatvaṃ niṣiddham; the latter:… saṃbhāvanāgarhāmātreṣvaperupasargatvaniṣedhaḥ śrīpatinā kṛtaḥ . parairetadarthaṃ karmapravacanīyasaṃjñā kṛtā . dehena samuccayena cārthe &c.; comp. also Bharatas.: atrāpiśabdena dehasya samuccayāt &c.; when padārtha accord. to Jayam. &c. is made to mean ‘any ellipsis (suitable to the context)’ and the sense of api would full under 3. I. A.] 3. (as an adverb or conjunction) it implies emphasis, either by imparting greater power to one word or by producing a stronger junction or a stronger antithesis between several words or sentences; I. by imparting greater power [A.]) to one word in general, esp. to a noun; it is synonymous then with eva and placed in most instances after the word to which it refers, but sometimas also after a word depending on, or relating to, that to which it properly belongs, to effectuate, as it were, at the same time a stronger relation between both; e. g. niṣṭhurāślīlatīvratvāttadapi (i. e. vākpāruṣyaṃ) trividhaṃ smṛtam; or janānurāgeṇa yutovasādaḥ phalānubandhaḥ sudhiyātmanopi; or muktabaddhayoranyatarābhāvānna tatsiddhiḥ (scil. īśvarasya) . ubhayathāpyasatkaratvam; or nyagjātayo ratnavarairalabhyā mukhyāḥ kapīnāmapi nopajapyāḥ (where api increases the power of mukhyāḥ, but produces at the same time in mukhyāḥ kapīnām, by being placed after the latter the effect of a stronger junction, like that of a compound kapimukhyāḥ).— In the same manner as the positive power of a word, if it implies, e. g. excellence &c., is rendered more prominent by api, also the negative value of a word implying negation, diminution &c. becomes still more negative &c. by the same particle; thus muhurtamapi means ‘only a moment’, and na muhurtamapi ‘not even a moment’; e. g. kiṃ hi saṃśayamāpanne tasminniha mayā tava . muhūrtamapyajīvantyā yannānveṣyasi rāghavam; or nāhamenaṃ dhanuṣpāṇiṃ yuyutsuṃ samupasthitam . muhūrtamapi paśyeyaṃ prahareyaṃ na cāpyuta; for the same reason it imparts to numerals the notion of totality or greater unity, e. g. dvāvapi ‘both two’, pañcāpi ‘all five’ &c. [B.]) To verbs; when imparting greater emphasis to the verbal action it is [a.]) a particle of interrogation, although the verb would imply the same modality by itself alone, e. g. api bhavāṃkamaṇḍalupāṇiṃ chātramadrākṣīt? or kuśalaṃ kauśiko rājñaḥ paryapṛcchatsudhārmikaḥ . api te saṃnatāḥ sarve sāmantā ripavo jitāḥ? ... [b.]) a particle of exclamation; [α.]) in general, he! ho there! e. g. api vijahīhi dṛḍhopagūhanam!; according to the Gaṇaratnam. it occurs combined with ayi, if the sentence is not completed, e. g. ayyapi sāhasakāriṇi! [β.]) more especially it may impart to the imperative the notion of ‘do as you please’ (Pāṇ. in the sense of anvavasarga, the same as kāmakārakriyā or kriyākārakriyā of the Koshas), but rather with the implied meaning of ‘indifference’ than with that of a ‘kind permission’; e. g. (Sītā having told Rāvaṇa that her husband will entirely destroy him, continues: Bhaṭṭik. 8. 92.) api stuhyapi sedhāsmāṃstathyamuktaṃ narāśana ‘now do as you please: praise us (comm. say that I have spoken properly) or retain us: I have spoken the truth, man-eater!’; [γ.]) to the potential or conditional (the natural value of which moods is uncertainty or insufficiency), it gives the notion of ‘certainty’ (‘vāḍham’) or of ‘exaggerated capacity’ (saṃbhāvane), then meaning certainly! indeed! e. g. api kuryāt or apyadhīyīta ‘indeed he will do it, certainly he will study’; or api droṇapākaṃ bhuñjīta ‘indeed he is capable to eat as much as a Drona full’; api siñcenmūlasahasram ‘certainly he can water a thousand roots’; api sākṣātpraśiṣyāstvaṃ kṛcchreṣvindrapurohitam ‘(Rāvaṇa) thou art indeed capable of instructing the domestic priest of Indra (i. e. Vṛhaspati) when he is in need’; api tatra ripuḥ sītāṃ prārthayiṣyata (conditional) durmatiḥ ‘surely, because (Rāvaṇa) thy enemy is wicked, he desired for Sītā; (comm. utāpyoḥ samarthayoriti —Pāṇ. Iii. 3. 152.—. atrāpi śabdo vāḍhārthaḥ . liṅgimittam . tasmiṃ~lliṅgimitte kriyātipattau (comp. Pāṇ. Iii. 3. 139.) satyāṃ bhūte nityaṃ ḷṅ . tatra votāpyorityanuvarvate); or it increases the original value of the potential by adding to it the notion of fear or anxiety (śaṅkāyām), implying then ‘perhaps’ (‘śaṅkāyām’); e. g. api cauro bhavet ‘there is perhaps a thief’; or of ‘hope’ (‘apekṣāyām’), e. g. api gṛhlīyāṃ vedam ‘I hope I mīght master the Veda’; if the potential is used in the sense of the imperative, it may add to it the notion of ‘contempt’ (garhā or nindā), e. g. ‘api stūyādvṛṣalam’ ‘let him be so mean as to praise a Śūdra’; dhigjālmaṃ devadattamapi siñcetpalāṇḍum ‘shame over the wretched Devadatta, let him go and water the onion’; api siñceḥ kṛśānau tvaṃ darpaṃ mayyapi yobhikaḥ ‘go (Rāvaṇa) and throw thy manhood into the fire, as thou art (base enough) to make love to me’; [δ.]) when combined with the present tense, it may impart to it the notion of ‘contempt’ (garhā) and give it the value of any other tense, e. g. api tatra bhavānvṛṣalaṃ yājayati ‘how wrong it is that thou makest a Śūdra perform a sacrifice’!; mantre jātu vadantyajñāstvaṃ tānapyanumanyase ‘fools sometimes tender advice; to those thou hast listened!’. [C.]) To interrogatives (whether pronouns or interrogative particles); such words (implying doubt or uncertainty) assume with api the notion of indefiniteness; thus kimapi means ‘some one or some thing’, kutrāpi or kvāpi ‘somewhere’, kutopi ‘from somewhere, somewhere’, kadāpi ‘some time’, kathamapi ‘somehow’, when api may also be added with increasing power to the interrogatives which have become indefinites by means of cit, e. g. kiṃcidapi, kadācidapi &c. in the same but a more emphatic sense as kimapi, kadāpi &c. [D.]) To particles or adverbs; combined with them it increases their original power; thus cāpi, evāpi, tathāpi ca, api caiva, api tu (but on the contrary), apyuta, apyevam, nāpi (not even), api vā (more seldom vāpi; e. g. in the Jaimini Sūtra: apūrve vāpi bhāgitvāt; Śabara: vāapīti viparyāsena prayuktau . api vetyarthaḥ), bhūyopi, punarapi, athavāpi, athāpi, atho api &c., have in most instances only the meaning of ca, eva &c. but with greater emphasis.—api ca occurs often for the purpose of connecting sentences and verses loosely connected, in the same sense as anyacca (see s. v. anya 1. a.); api nāma in the beginning of sentences introduces an indirect question and belongs therefore to 3. I. B. a., when nāma which is frequently the explanation of api in the commentaries, might be considered as the emphatic increase of the interrogative api; it means ‘perhaps, possibly’; e. g. in the sentence tataḥ kapīnāṃ saṃghātā harṣādrāghavabhūtaye… samājagmuḥ, the word rāghavabhūtaye is explained api nāma rāghavasya saṃpatsyāditi samājagmuḥ; in the middle of sentences api nāma has the same but more emphatic bearing as api or nāma alone; e. g. iti sa vinā mānitayā jahre bhaimyā nalo pi nāmānitayā (comm. nāma saṃbhāvanāyām…dhīro pi nalaḥ &c.).—Ii. api implies emphasis by producing a stronger junction or a stronger antithesis between words or sentences; (when the junction or antithesis is effectuated already by other conjunctions, the addition of api falls under the category of 3. I. D., but when used for this purpose alone it answers) [a.]) and also, moreover, besides; e. g. dadhvāna meghavadbhīmamādāya parighaṃ kapiḥ . nedurdīptāyudhāstepi taḍitvanta ivāmbudāḥ; or viṣayoviṣayopyatidūrāderhānopādānābhyāmindriyasya; or trayam (i. e. dhāraṇādhyānasamādhitrayam) antaraṅgaṃ pūrvebhyaḥ . tadapi vahiraṅgaṃ nirvījasya; or āmikṣīyaṃ dadhi kṣīraṃ puroḍāśyaṃ tathauṣadham . havirhaiyaṅgavīnaṃ ca nāpyupaghnanti rākṣasāḥ (where the whole sentence is connected by means of api with a preceding one; comm. apiśabdaḥ pūrvāpekṣayā). In the compressed style of the Sūtra literature api is used in this sense frequently in an elliptic manner, to indicate the omission of a word or passage to be inferred from the context and the junction with which it is intended then to effectuate; e. g. in Pāṇini: chandasyanekamapi sākāṅkṣam . (Kāśikā: chandasi viṣaye . hi . ityanena yuktaṃ tiṅṅantaṃ sākāṅkṣamanekamapi nānudāttaṃ bhavati . ekamapi); or anantyasyāpi praśnākhyānayoḥ . (Kāśikā: padasyeti vartate . svaritamiti ca . anantyasyāpyantyasyāpi padasya ṭeḥ svaritaḥ pluto bhavati praśna ākhyāne ca; or in the Sāṅkhya Prav. nānuśrāvikādapi tatsiddhiḥ sādhyatvenāvṛttiyogādapuruṣārthatvam . (Vijnānabhikṣu: apiśabdena na dṛṣṭāttatsiddhiriti prāguktadṛṣṭasamuccayaḥ, where the word api connects elliptically the quoted Sūtra (1. 82.) not with one immediately preceding but with the Sūtra 1. 2.—[b.]) Therefore, consequently; e. g. smarāture cetasi labdhajanmā rarāja lolopi guṇāpahāryaḥ…rāgaḥ (comm. ata eva lolaścañcalaḥ . acirasthāyyapi rarāja). [c.]) But, on the contrary; e. g. jāto nāryāmanāryāyāmāryādāryo bhavedguṇaiḥ . jātopyanāryādāryāyāmanārya iti niścayaḥ; or Bharatasena on Bhaṭṭik. 1. 16.: śīlārthe kṣvarabiti pare . svamate pi &c. [d.]) Even, though, notwithstanding; e. g. prācakampadudanvantaṃ rākṣasānapyatitrasta; or darśanīyatamāḥ paśyaṃstrīṣu divyāsvapi striyaḥ . prāpto vyālatamānvyasyanbhujaṃgebhyopi rākṣasān; or mṛdubhirapi bibheda puṣpavāṇairjalaśiśirairapi mārutairdadāha…madanaḥ; or jalanidhimagamat…salilasamudayairmahātaraṅgairbhuvanabharakṣamamapyabhinnavelam; or yasyāṃ vāsayate sītāṃ kevalaṃ sma ripuḥ smarāt . na tvarocayatātmānaṃ caturo vṛddhimānapi (instead of caturopi vṛº); frequently used in this sense with the absolute locative; e. g. madhyamavivekepi sati puruṣe bādhitānāmapi duḥkhādīnāṃ prārabdhavaśātpratibimbarūpeṇa puruṣenuvṛttyā bhogo bhavati. [e.]) In correlate sentences; api added to the correlate word of the second sentence or to both, the relative and the correlative in either sentence, produces a stronger reciprocity between both, than would exist if it were omitted; e. g. yad…tadapi (more emphatic than yad—tad): ye sūryamupatiṣṭhante mantraiḥ saṃdhyātrayaṃ dvijāḥ . rakṣobhistāpitāstepi siddhiṃ dhyāyanti tedhunā; or yadā…tatopi (more emphatic than yadā…tataḥ), e. g. yadāyaṃ brāhmaṇaḥ prasaṃkhyānepyakusīdastatopi na kiṃcitprārthayate; or yathā…evamapi (more emphatic than yathā…evam), e. g. anvayādivibhinnānāṃ yathā sakhyamanīpsitam . naiṣīrvirodhamapyevaṃ sārdhaṃ puruṣavānaraiḥ; or yatrāpi… tatrāpi (more emphatic than yatra…tatra), e. g. yatrāpi saṃbhavastatrāpi pratigrahapāpādyutthaduḥkhāvaśyakatvam; &c. &c. An antithesis of frequent occurrence is that of yadyapi…tathāpi ‘although…nevertheless’, e. g. pradhānasya svata eva sṛṣṭiryadyapi tathāpi parārthamanyasya bhogāpavargārtham; or garuḍānilatigmaraśmayaḥ patatāṃ yadyapi saṃmatā jave . acireṇa kṛtārthamāgataṃ tamamanyanta tathāpyatīva te; an instance where the whole sentence is to be supplied and merely indicated by tathāpi is the following: tathāpi vaktuṃ prasabhaṃ yatante yanmadvidhāḥ siddhimabhīpsavastvām . vilomaceṣṭaṃ vihitāvahāsāḥ parairhi tatsnehamayaistamobhiḥ (comm. yadyapi tvamevaṃvidhastathāpi &c.); or daṇḍena koṣeṇa ca manyase cetprakṛṣṭamātmānamarestathāpi . riktasya pūrṇena vṛthā vināśaḥ pūrṇasya bhaṅge vahu hīyate tu ‘if thou considerest thyself superior to the enemy through strength and wealth, nevertheless (scil. that is wrong), for &c. (comm. tathāpyevamapi na yuktam . yato riktasya &c.).— Correlate sentences the first of which contains api and the second a negation, answer our ‘rather…than’; e. g. icchantyabhīkṣṇaṃ kṣayamātmanopi na jñātayastulyakulasya lakṣmīm; or auṣṇyaṃ tyajenmadhyagatopi bhānuḥ śaityaṃ niśāyāmathavā himāṃśuḥ . anarthamūlaṃ bhuvanāvamānī manye na mānaṃ piśitāśinātha; or api vāhaṃ bhṛśaṃ dīptaṃ praviśeyaṃ hutāśanam . spṛśeyaṃ rāghavādanyaṃ padāpi puruṣaṃ na hi.— 4. (in composition with nouns, in a few instances) [a.]) Tatpur.
1) near to; comp. apikakṣa, apiśarvara.
2) Again, re-; comp apikakṣya. (In [tatpurusha compound] where it is upapada, e. g. in apigata, it retains the meaning which it has as prefix to the radical.) [b.]) [bahuvrihi compound]
1) moreover, besides, also; comp. apīnasa.
2) Similar, same; comp. apivrata. E. The etym. of a comm. on the Amarak. a neg. and pi (from pi to go, kṛt aff. kvip) is not only improbable, but grammatically impossible. See the Preface.Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
1) Api (अपि):—prep. On. conj. Even, also.
2) Āpī (आपी):—(pī) 3. f. 20th lunar mansion.Source: DDSA: Paia-sadda-mahannavo; a comprehensive Prakrit Hindi dictionary (S)
Api (अपि) in the Sanskrit language is related to the Prakrit word: Avi.
[Sanskrit to German]
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 dictionarySource: DDSA: A practical Hindi-English dictionary
Apī (अपी):—(ind) also; and; though, although; ~[tu] but, on the other hand.
See also (Relevant definitions)
Starts with (+166): Api-ca, Api-ca-kho, Api-nu, Apibaddha, Apibandh, Apibd, Apibhaga, Apibhu, Apica, Apiccha, Apicchala, Apicchila, Apicha, Apichchhala, Apichchhila, Apichya, Apicya, Apicyadarshana, Apid, Apida.
Ends with (+231): Abhayavapi, Abhitapi, Adyapi, Akapi, Alapi, Ambalavapi, Ambavapi, Ambavasavapi, Ambukapi, Amritapi, Anapi, Anotattavapi, Anottapi, Antarapi, Anulapi, Anutapi, Apadhapi, Apratapi, Atapi, Athapi.
Search found 101 books and stories containing Api, Apī, Āpi, Āpī, Api-i, A-pi, Ā-pī, Ā-pi; (plurals include: Apis, Apīs, Āpis, Āpīs, is, pis, pīs). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Rig Veda (translation and commentary) (by H. H. Wilson)
Rig Veda 4.41.2 < [Sukta 41]
Rig Veda 10.106.4 < [Sukta 106]
Rig Veda 4.41.7 < [Sukta 41]
The Tattvasangraha [with commentary] (by Ganganatha Jha)
Verse 2376 < [Chapter 24b - Arguments against the reliability of the Veda (the Revealed Word)]
Verse 940 < [Chapter 16 - Examination of the Import of Words]
Verse 255 < [Chapter 7 - Doctrine of the Self (ātman, ‘soul’)]
Egypt Through The Stereoscope (by James Henry Breasted)
Position 29 - The Earliest Occupation Of Men And The First Attempt At A Pyramid, Sakkara < [Standpoints In Egypt]
Position 28 - Statue Of Ramses Ii, An Embellishment Of A Now Vanished Temple Of Memphis < [Standpoints In Egypt]
Position 31 - The Sole Survivor Of A Great City, The Obelisk Of Heliopolis < [Standpoints In Egypt]
Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha)
Verse 4.95 < [Section XII - Vedic Study]
Verse 8.340 < [Section XLIV - Robbery (sāhasa)]
Verse 7.40 < [Section IV - Duties of the King]
Brahma Sutras (Shankaracharya) (by George Thibaut)
I, 1, 9 < [First Adhyāya, First Pāda]
II, 2, 18 < [Second Adhyāya, Second Pāda]
III, 1, 5 < [Third Adhyāya, First Pāda]
Paraskara-grihya-sutra (by Hermann Oldenberg)