Mrid, Mṛd, Mṛḍ, Mrin, Mrit, Mṛṇ, Mṛn: 37 definitions
Introduction:
Mrid means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit. 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.
The Sanskrit terms Mṛd and Mṛḍ and Mṛṇ and Mṛn can be transliterated into English as Mrd or Mrid or Mrn or Mrin, using the IAST transliteration scheme (?).
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In Hinduism
Ayurveda (science of life)
Nighantu (Synonyms and Characteristics of Drugs and technical terms)
Mṛd (मृद्) or Mṛt refers to “good clay” or “earth” and is mentioned in a list of synonyms for mṛttakā (“clay”), according to the second chapter (dharaṇyādi-varga) of the 13th-century Raj Nighantu or Rājanighaṇṭu (an Ayurvedic encyclopedia). The Dharaṇyādi-varga covers the lands, soil [viz., Mṛd], mountains, jungles and vegetation’s relations between trees and plants and substances, with their various kinds.
Agriculture (Krishi) and Vrikshayurveda (study of Plant life)
Mṛd (मृद्) refers to “mud”, which is used in a recipe for producing flowers and fruits out-of-season (akāla), according to the Vṛkṣāyurveda by Sūrapāla (1000 CE): an encyclopedic work dealing with the study of trees and the principles of ancient Indian agriculture.—Accordingly: “Trees produce flowers and fruits out of season undoubtedly if the following procedure is followed: Dioscorea bulbifera, Cuminum cyminum seed and sugarcane juice should be kept for a month in a pot containing clarified butter prepared in the moonlight and when the mixture is well formed, roots of the trees should be smeared with it and the basin should be filled with mud (mṛd). Then sugarcane juice should be profusely sprinkled and the trees should be smoked with honey and kuṇapa”.
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.
Purana and Itihasa (epic history)
1) Mṛd (मृद्, “clay”) refers to the material used to make earthen phallic embles (pārtiva-liṅga), according to the Śivapurāṇa 1.20.—“[...] O Brahmins, he shall bring clay (mṛd) from a clean place and carefully make the phallic image. White clay is to be used by a brahmin; red clay by a Kṣatriya; yellow clay by a Vaiśya and black clay by a Sūdra. Anything available shall be used if the specified clay is not found. After taking the clay he shall place it in an auspicious place for making the image. After washing the clay (mṛd) clean with water and kneading it slowly he shall prepare a good earthen phallic image according to the Vedic direction. Then he shall worship it with devotion for the sake of enjoying worldly pleasures here and salvation hereafter”.
Further, “thus the Vedic rite of the worship of Śiva has been explained in detail. Now listen to the excellent Vedic rite in brief. The clay (mṛd) shall be brought with the mantra ‘Sadyo Jātam’. The sprinkling of water shall be performed with the mantra ‘Vāmadevāya’”.
2) Mṛd (मृद्, “earth”) or Mṛṇmaya represents the material of the liṅga of Brahmins and their wives, according to the Śivapurāṇa 2.1.12, where the Devas and Viṣṇu requested Viśvakarman for liṅgas for the achievement of the desires of all people:—“[...] at our bidding Viśvakarmā made liṅgas and gave them to the devas according to their status. [...] Great Brahmins and their wives chose liṅgas of earth (Mṛd-liṅga). Maya took a liṅga of sandalwood and Śeṣa nāga took a coral-made liṅga. [...] Thus different kinds of liṅgas were given to them by Viśvakarmā which the devas and the celestial sages worship regularly. After giving the devas the various liṅgas from a desire for their benefit, Viṣṇu explained the mode of worship of Śiva to me, Brahmā”.
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.
Shilpashastra (iconography)
1) Mṛt (मृत्) refers to the “clay” (used for modelling icons), as discussed in chapter 7 of the Puruṣottamasaṃhitā: a Pāñcarātra text consisting of more than 1800 verses devoted to temple-building and the practical concerns of the Pāñcarātra priestly community.—Description of the chapter [pratimā-mṛt-saṃgrahaṇa]: An icon made of clay may be either “fired” or not (1-2a)—the unbaked type being considered superior. Bhagavān then turns to the qualities of clays (mṛt) that are to be used according to the status of various Yajamānas (2b-4), and how to mix the day with bark before using, etc. (5-17a), prior to performing adhivāsa-rites, and other rituals (17b-20). Only after a month has elapsed should the icon be fashioned from this “seasoned” clay (21).
2) Mṛt (मृत्) refers to “clay” (representing a material for making icons), as discussed in chapter 5 of the Mārkaṇḍeyasaṃhitā: a Pāñcarātra text comprising some 2200 Sanskrit verses mainly dealing with temple-building, iconography, pūjā (worship procedures), utsava (festivities) and prāyaścitta (expiatory measures).—Description of chapter [mṛt-saṃskāra-vidhi]: The clay to be used when fashioning an icon out of plaster will vary according to the caste of the person undertaking to sponsor its construction and installation—white clay will be used when the patron is a Brahmin, red clay when a Kṣatriya, yellow clay when a Vaiśya and black clay when a Śudra. [...]
3) Mṛd (मृद्) “clay” (used for icons), as discussed in chapter 6 of the Viṣvaksenasaṃhitā: a Pāñcarātra text comprising 2800 Sanskrit verses dealing with theological matters, image-worship, iconography (relating to pratimā-icons) and the construction of temples.—Description of the chapter [mṛt-saṃskāra]: Viṣvaksena turns here to the clay to be applied to the śūla-form, and he makes some distinctions between baked and unbaked clay, regarding the color to be used according to the Yajamāna’s caste, concerning the mixture of specified foreign substances in it etc. Acceptable clay (mṛd) is to be brought from a holy place, dried out for a month until ready, applied to the waiting form—which is then wrapped with nine strings and colored (1-10). Five main colors, as well as the intermediate colors resulting from mixing any two or more of these five, are acceptable; these are given names (11-27).
4) Mṛd (मृद्) refers “mud” which is used as a material for making icons, as discussed in chapter 13 of the Śrīpraśnasaṃhitā: a Pāñcarātra text comprising 5500 Sanskrit verses covering a number of subjects ranging from selecting a temple site through building and furnishing it to sanctifying and maintaining worship in the sacred complex.—Description of the chapter [mṛd-ādi-bimba-nirmāṇa]: The chief icon may be made of stone, metal, wood, mortar or mud (mṛd). This chapter opens with the 12 steps involved in the preparation of icons made of mud (mṛd). First, wood must be obtained, and pieces of this are to be bound together. Then mud (mṛd) is plastered over this base, on top of which a binding layer of strings is put to symbolize the nerves. A layer of coconut fibre strand is wrapped on top of this. [...]
Mṛd (मृद्) or Mṛdbera refers to “icons made of processed earth”, as defined in treatises such as the Pāñcarātra, Pādmasaṃhitā and Vaikhānasa-āgamas, extensively dealing with the technical features of temple art, iconography and architecture in Vaishnavism.—The Vaiṣṇava Āgamas prescribe different materials for different types of icons installed in the temple. The dhruva icons of Viṣṇu alone may be made of any material. For the large immovable (acala), copper can also be used though copper and wood can also be used the stone or processed earth (mṛd) is commended for the same. Marīci and Bhṛgu state that the dhruva icons of Viṣṇu are made of processed earth (mṛd) with brick (iṣṭakā), wood (dāru), stone (śilā) and metal (loha) every succeeding one being superior to the one preceding in sequential order. According to Atri, wood is adhama, mṛd-bera is madhyama, stone is uttama and the copper is uttamottama.
The weathered mṛd-bera and stone icon should be covered with the ropes made of hairs of cow’s tail, kuśa grass, wool and cotton, and should be taken to sea or any deep reservoir and it is thrown in the deep area of the water sources
Mṛd (मृद्) refers to “clay”, which was used in the process of creating a Canvas, in the ancient Indian art of Painting (citra), according to the Viṣṇudharmottarapurāṇa, an ancient Sanskrit text which (being encyclopedic in nature) deals with a variety of cultural topics such as arts, architecture, music, grammar and astronomy.—Canvas is a kind of surface on which a painter can draw a picture. In ancient time walls are seen to be plastered with different substances and these were prepared for Painting. [...] For the process of kuḍya i.e., plastering on a wall, the painter needs iṣṭakācūrṇa i.e., powder of bricks and mṛd i.e., clay as basic ingredients. To prepare this at first the powder of three kinds of brick and one third of clay should be mixed.
Shilpashastra (शिल्पशास्त्र, śilpaśāstra) represents the ancient Indian science (shastra) of creative arts (shilpa) such as sculpture, iconography and painting. Closely related to Vastushastra (architecture), they often share the same literature.
Vastushastra (architecture)
Mṛd (मृद्) refers to “earth (material) § 2.12.”.—(For paragraphs cf. Les enseignements architecturaux de l'Ajitāgama et du Rauravāgama by Bruno Dagens)
Mṛd (मृद्) refers to “(made of) clay”, according to the Devyāmata (in the section śalyoddhāra-paṭala or “excavation of extraneous substances”).—Accordingly, “[...] Alternatively, if [someone] scratches his [right?] hand, it is understood that there is an extraneous thing, i.e. a skull or [a bowl] made of clay (mṛd-maya) [at a depth] just up to the buttocks [underground]. The wise man [i.e. officiant] should remove it. [...]”.
Mrit (Thai, มฤศ; in Sanskrit: Mṛśa) is the presiding deity the building-plot associated with the object Śaila, as discussed in the thesis entitled “concept of ritual deposit of Khmer temples in northeastern Thailand from 10th-13th century A.D.” by Naiyana Munparn.—(Also see: Acharya, Architecture of Mānasāra, 111).—Note: Mṛśa is denoted in the Thai language as มฤศ (mrit).
Vastushastra (वास्तुशास्त्र, vāstuśāstra) refers to the ancient Indian science (shastra) of architecture (vastu), dealing with topics such architecture, sculpture, town-building, fort building and various other constructions. Vastu also deals with the philosophy of the architectural relation with the cosmic universe.
Shaiva philosophy
Mṛd (मृद्) refers to “clay”, according to the Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.8-9.—Accordingly, “Even a sense organ has already been experienced before [being inferred]; for this [sense organ] is not inferred in its own specific form, but rather, as a [mere] generality. This is what [I] say in the Vṛtti [with the words] ‘a cause that is a mere indeterminate thing’. The object [inferred in this inference of the sense organs] is a generality [that simply consists in] being a cause; [and this generality] was manifested before [the inference] in the cognition that the seed is a cause of the sprout, [or] in the cognition that clay (mṛd) for instance is a cause of the pot and [other such objects]. [...]”.
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Vedanta (school of philosophy)
Mṛd (मृद्) refers to “clay”, according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Janaka says to Aṣṭavakra]: “So now abandoning the body and everything else, by some good fortune or other my true self becomes apparent. [...] All this, which has originated out of me, is resolved back into me too, like a jug back into clay (mṛd), a wave into water, and a bracelet into gold [mṛdi kumbho jale vīciḥ kanake kaṭakaṃ yathā]. [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Shaivism (Shaiva philosophy)
Mṛt (मृत्) or Mṛtpātra refers to an “earthen vessel” (damaging which requires purifcation rites), according to the Pātravidhi—a manual of the Lakulīśa Pāśupata school of Śaivism dealing with purification of the initiate’s vessel (pātra) and other concerned issues.—Accordingly, “After accepting a vessel, a cleaning implement, a garment, and any other material means of Dharma, an ascetic should purify these [objects] by [performing] prāṇāyāmas. (1) [...] Having damaged his stock of ashes, the earthen vessel (mṛt-pātra), clothes, needle-and-clew, and the water vessel and the skull-bowl, he should observe a Cāndrāyaṇa vow. (8) [...] One should abandon altogether vessels made of clay (mṛt-pātra), wood and fruit, which have come into contact [mṛddāruphalapātrāṇi saṃspṛṣṭāni parityajet] with phlegm, tears, pus, stools, urine, liquor, sperm and blood. (44ff)”.
Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
General definition (in Hinduism)
Mṛd (मृद्) denotes ‘clay’ in the later Saṃhitās and the Brāhmaṇas (cf. Mṛttikā). A ‘lump of clay’ also occurs in the Brāhmaṇas, and a Mṛtpaca, ‘potter’, in the Maitrāyaṇī-upaniṣad. A ‘clay vessel’, Mṛtpātra, and vessels (pātra) made of clay (mṛn-maya), are mentioned, and the grave is called the ‘house of clay’.
In Buddhism
Mahayana (major branch of Buddhism)
Mṛd (मृद्) refers to “clay”, according to Mahāprajñāpāramitāśāstra (chapter 2).—Accordingly, “Present time (pratyutpanna) is like a ball of clay (mṛd-piṇḍa), past time (atīta) like the dust of the earth (pṛthivī-rajas) and future time (anāgata) like the vase (ghata). Since time is eternal (nitya), the past does not make the future, for according to your texts, time is a single substance (ekadravya). This is why the past does not make the future or the present, for they are confused with the past. In the past there is no future. That is why there is no future or present”.
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.
In Jainism
General definition (in Jainism)
Mṛd (मृद्, “earth”) refers to an article of food classified as abhakṣya (forbidden to eat) according to Nemicandra (in his Pravacana-sāroddhāra v245-246). Earth (mṛd) is prohibited because it contains pṛthvī-kāyas, because it may be a source of generation of trasa-jīvas with the full five senses like frogs, and because it may cause intestinal maladies. Salt is expressly excluded from the abhakṣyas as being essential to life but all other kinds of earth including chalk (khaṭikā) are covered by the ban.
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.
Languages of India and abroad
Sanskrit dictionary
Mṛḍ (मृड्).—6, 9 P. (mṛḍati, mṛḍnāti)
1) To be gracious, be pleased.
2) To forgive, pardon.
3) To delight, gladden; इन्द्रारिव्याकुलं लोकं मृडयन्ति युगे युगे (indrārivyākulaṃ lokaṃ mṛḍayanti yuge yuge) Bhāgavata 1.3.28.
4) To be delighted or happy.
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Mṛd (मृद्).—9 P. (mṛdnāti, mṛdita)
1) To squeeze, press, rub; मम च मृदितं क्षौमं बाल्ये त्वदङ्गविवर्तनैः (mama ca mṛditaṃ kṣaumaṃ bālye tvadaṅgavivartanaiḥ) Ve.5.4.
2) To trample or tread upon; crush, dash to pieces, kill, destroy, pound, bruise, pulverize; तान मर्दीदखादीच्च (tāna mardīdakhādīcca) Bhaṭṭikāvya 15. 35; बलान्यमृद्नान्नलिनाभवक्त्रः (balānyamṛdnānnalinābhavaktraḥ) R.18.5.
3) To rub, stroke, rub against, touch; अस्मिन्नसौ मृदितपक्ष्मलरल्लकाङ्गः (asminnasau mṛditapakṣmalarallakāṅgaḥ) Śiśupālavadha 4.61.
4) To overcome, surpass.
5) To wipe away, rub off, remove.
6) (In astr.) To pass through (as a constellation). -Caus. (mardayati) = मृद् (mṛd) q. v. above.
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Mṛd (मृद्).—f. [mṛdyate mṛd karmaṇi kvip]
1) Clay, earth, loam; आमोदं कुसुमभवं मृदेव धत्ते मृद्गन्धं न हि कुसुमानि धारयन्ति (āmodaṃ kusumabhavaṃ mṛdeva dhatte mṛdgandhaṃ na hi kusumāni dhārayanti) Subhāṣ.; प्रभवति शुचिर्बिम्बोद्ग्राहे मणिर्न मृदां चयः (prabhavati śucirbimbodgrāhe maṇirna mṛdāṃ cayaḥ) Uttararāmacarita 2.4.
2) A piece of earth, lump of clay; मृदः शुद्धिमभीप्सता (mṛdaḥ śuddhimabhīpsatā) Manusmṛti 5.136.
3) A mound of earth.
4) A kind of fragrant earth.
Mṛṇ (मृण्).—6 P. (mṛṇati) To kill, slay, destroy.
Mṛḍ (मृड्).—r. 6th cl. (mṛḍati) r. 9th cl. (mṛḍṇāti) 1. To delight, to make happy. 2. To rejoice, to be happy or delighted. r. 9th cl. (According to some authorities,) To grind or pound.
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Mṛd (मृद्).—r. 9th cl. (mṛdnāti) 1. To grind, to powder, to reduce to dust or powder. 2. To trample on, to tread under foot. 3. To squeeze. 4. To wipe away. 5. To overcome.
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Mṛd (मृद्).—f. (mṛd or mṛt) 1. Earth, soil, clay. 2. A fragrant earth. E. mṛd to trample on, aff. kvip.
Mṛṇ (मृण्).—r. 6th cl. (mṛṇati) 1. To hurt, to injure. 2. To kill.
Mṛḍ (मृड्).— (for original mṛḍḍh, i. e. mṛṣ-dhā, cf. Zend. marezhdā and merezhdika), i. 6, and ii. 9, mṛḍṇā, mṛḍṇī, [Parasmaipada.] 1. To pardon (ved.). 2. To exhilarate, to delight (ved.).
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Mṛd (मृद्).— (akin to mṛ), ii. 9, mṛdnā, nī, [Parasmaipada.] (in epic poetry also [Ātmanepada.], Mahābhārata 3, 2937, and i. 1, [Parasmaipada.], ib. 1, 4979). 1. To rub, Mahābhārata 3, 2937. 2. To stroke, Mahābhārata 4, 767. 3. To grind, to pound, to reduce to dust, Mahābhārata 3, 1349. 4. To crush, to dash to pieces, Böhtl. Ind. Spr. 2149. 5. To batter, [Johnson's Selections from the Mahābhārata.] 25, 5. 6. To trample on, to tread under foot, [Nala] 13, 39. mṛdita, Languid, [Bhartṛhari, (ed. Bohlen.)] 2, 36. [Causal.] mardaya, 1. To rub, [Hitopadeśa] ii. [distich] 131. 2. To tread under foot, to kill, Mahābhārata 3, 11106 (anomal. ptcple. pres. [Ātmanepada.] mardayāna). 3. To break to pieces, [Rāmāyaṇa] 1, 1, 72.
— With the prep. abhi abhi, To trample on, Mahābhārata 1, 7750.
— With ava ava, 1. To rub, Mahābhārata 4, 468. 2. To break to pieces, 3, 16346. 3. To trample on, [Rāmāyaṇa] 2, 93, 8. 4. To destroy, Mahābhārata 3, 10203.
— With ā ā, To grind to pieces, [Rāmāyaṇa] 2, 96, 20.
— With upa upa, To kill, Naiṣ. 5, 110.
— With pari pari, 1. To wipe off, [Rāmāyaṇa] 2, 77, 26. 2. To surpass (i. 1, [Parasmaipada.]), Mahābhārata 1, 4979. parimṛdita, Rubbed, ground, [Uttara Rāmacarita, 2. ed. Calc., 1862.] 15, 16 (trampled upon).
— With pra pra, To destroy, Mahābhārata 3, 11676.
— With vi vi, 1. To rub to pieces, [Rāmāyaṇa] 2, 88, 8. 2. To break, [Mānavadharmaśāstra] 4, 70. 3. To destroy, Mahābhārata 1, 5504. [Causal.] To grind, [Rāmāyaṇa] 2, 88, 2.
— With sam sam, [Causal.] To rub, to clean, [Pañcatantra] 121, 13.
— Cf. [Latin] mordere; [Anglo-Saxon.] malt; [Old High German.] malz; [Anglo-Saxon.] meltan, miltan; [Old High German.] smelzan; [Anglo-Saxon.] smeortan; [Old High German.] smerzan; [Anglo-Saxon.] smilt, smylt, smolt;
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Mṛd (मृद्).—f. 1. Earth, [Pañcatantra] ii. [distich] 109; clay, [Pañcatantra] ii. [distich] 36. 2. A piece of earth, [Mānavadharmaśāstra] 5, 136. 3. A fragrant earth.
Mṛṇ (मृण्).— (developed out of mṛ + nā, see mṛ10), i. 6, [Parasmaipada.] To kill.
— Cf.
Mṛḍ (मृड्).—mṛḍati (mṛLati), te & mṛḍayati (mṛLayati), te be gracious, forgive ([dative] of [person or personal] & [accusative] of th.); treat graciously, make happy. abhi forgive.
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Mṛd (मृद्).—1. mṛdnāti mardati mṛdnāti mardate (mradati, mradate) [participle] mṛdita, rub, squeeze, crush, smash; wipe off, destroy. [Causative] mardayati, te press or rub hard, pound, crush, grind down, destroy, harass, afflict, also cause to be rubbed etc.
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Mṛd (मृद्).—2. [feminine] clay, loam, mound of earth or lump of clay.
Mṛṇ (मृण्).—mṛṇati crush, pound, thrash.
Mrit (म्रित्).—mrityati (±vi) dissolve, decay.
1) Mṛḍ (मृड्):—([Ṛg-veda] mṛL) [class] 6. [Parasmaipada] ([Dhātupāṭha xxviii, 38]), mṛḍati (mṛLati; once [Ātmanepada] mṛḍase, [Kāṭhaka]) [class] 9. [Parasmaipada] mṛḍnāti ([xxxi, 44]), [class] 10., mṛḍayati (mṛLayati), te;—mṛṇḍayati (?), [xxxii, 117] ([perfect tense] mamarḍa [grammar]; mamṛḍyuḥ, [Ṛg-veda]; amarḍīt [grammar]; [future] marḍitā, ḍiṣyati, [ib.]; [infinitive mood] marḍitum, [ib.]; [indeclinable participle] mṛḍitvā, [Pāṇini 1-2, 7]),
—to be gracious or favourable, pardon, spare (with [dative case] of [person] and [accusative] of, thing), [Ṛg-veda] etc. etc.;
—to treat kindly, make happy, rejoice, delight (with [accusative]), [Bhāgavata-purāṇa] :—[Causal] marḍayati ([Aorist] amīmṛḍat, or amamarḍat) [grammar]:—[Desiderative] mimarḍiṣati, [ib.] :—[Intensive] marīmṛḍyate, marīmarṭṭi, [ib.]
2) Mṛd (मृद्):—1. mṛd (cf. √mrad and mṛḍ) [class] 9. [Parasmaipada] mṛdnāti ([class] 1. [Ātmanepada] [Parasmaipada] mardati, te, [Mahābhārata]; cf. [Naighaṇṭuka, commented on by Yāska ii, 14]; [perfect tense] [Parasmaipada] mamarda, 3. [plural] mamṛduh. or mamarduḥ [Ātmanepada] mamṛde, [Mahābhārata]; [Aorist], amaradīt [grammar]; [future], mardiṣyati, te, [ib.]; [infinitive mood] marditum, [Mahābhārata]; tos, [Brāhmaṇa]; -mrade, [ib.]; [indeclinable participle], mriditvā, [Pāṇini 1-2, 7]; mṛdya, [Brāhmaṇa] etc.; -mardam, [Kāvya literature]),
2) —to press, squeeze, crush, pound, smash, trample down, tread upon, destroy, waste, ravage, kill, slay, [Mahābhārata; Kāvya literature] etc.;
2) —to rub, stroke, wipe (e.g. the forehead), [ib.];
2) —to rub into, mingle with ([instrumental case]), [Suśruta];
2) —to rub against, touch, pass through (a constellation), [Varāha-mihira’s Bṛhat-saṃhitā];
2) —to overcome, surpass, [Bhaṭṭi-kāvya] :—[Causal] mardayati (mc. also te; [Aorist] amīmridat or amamardat),
2) —to press or squeeze hard, crush, break, trample down, oppress, torment, plague, destroy, kill, [Mahābhārata; Kāvya literature] etc.;
2) —to rub, [Kāvya literature; Kathāsaritsāgara];
2) —to cause to be trampled down, [Kātyāyana-śrauta-sūtra [Scholiast or Commentator]]:
2) —[Desiderative] mimardiṣati, to desire to crush or pound, [Mahābhārata] [Intensive] marmartti (only [imperative] ttu, [Ṛg-veda ii, 23, 6]), to crush, grind down, destroy;—marīmartti and marimṛdyate [grammar] (cf. [Greek] ἀ-μαλδ-ύνω and under mṛdu.)
3) 2. mṛd f. earth, soil, clay, loam, [Vājasaneyi-saṃhitā] etc., etc.
4) a piece of e°, lump of clay, [Manu-smṛti v, 136]
5) a kind of fragrant e°, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
6) aluminous slate, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
1) Mṛṇ (मृण्):—(cf. √mṝ) [class] 6. [Parasmaipada] ([Dhātupāṭha xxviii, 41]) mṛṇati, to crush, smash, slay, kill, [Ṛg-veda; Atharva-veda];
—to thread, winnow, [Śatapatha-brāhmaṇa]
2) Mṛn (मृन्):—[from mṛd] in [compound] for mṛd.
1) Mṛt (मृत्):—a mṛt-kaṇa etc. See below.
2) [from mṛd] b in [compound] for 2. mṛd.
3) Mrit (म्रित्):—[class] 4. [Parasmaipada] mrityati, to decay, be dissolved, [Śatapatha-brāhmaṇa]
1) Mṛḍ (मृड्):—(śa) mṛḍati 6. a. To delight, to rejoice. (ga) mṛḍṇāti 9. a. To rejoice; to grind or pound.
2) Mṛd (मृद्):—mṛdnāti 9. a. To grind to powder; to tread on, to bruise.
3) [(d-t)] 5. f. Earth, soil.
Mṛṇ (मृण्):—(śa) mṛṇati 6. a. To hurt.
Mṛd (मृद्):—(von mard) f. Erde, Lehm, Thon [Amarakoṣa.2,1,4.] [Hemacandra’s Abhidhānacintāmaṇi 940.] [Halāyudha.2,4.] [Vājasaneyisaṃhitā 11,55.] [Taittirīyasaṃhitā.5,7,9,2.] [The Śatapathabrāhmaṇa.6,1,1,13.2,34.3,3.3,1,22. 32.3,1.6,4,9.7,1,15.] [Kātyāyana’s Śrautasūtrāṇi 16,1,20.5,2.] [MAITRYUP.6,27.] [Manu’s Gesetzbuch.4,39.5,105. 108. 111. 125. fg. 134.8,327.] [Yājñavalkya’s Gesetzbuch.1,17] [?(pl.).3,37. Spr. 3029. 5206. Suśruta.1,5,2. 97,16. Śākuntala 105,1. Varāhamihira’s Bṛhajjātaka S. 54,7. fgg. 55,28. 60,9 (pl.). 68,3. 95,13. Kathāsaritsāgara 39,138. PAÑCAR.2,6,29. Oxforder Handschriften 272,b, No. 644.] kāca ist mṛdbheda [Amarakoṣa 3, 4, 5, 29.] ein Erd-, Lehmklumpen (vgl. malloṣṭa) [Manu’s Gesetzbuch 5, 136.] [Mārkāṇḍeyapurāṇa 34, 66.] eine wohlriechende Erdart [Rājanirghaṇṭa im Śabdakalpadruma] tadānanaṃ mṛtsurabhi [Raghuvaṃśa 3, 33.] — Vgl. pāṇḍu .
Mrit (म्रित्):—, mrityati zerfallen, sich auflösen: (garbhaḥ) apāsyanmrityet [The Śatapathabrāhmaṇa 3, 2, 1, 31.] — nis dissolvi; davon nirmretuka zerfallend, vergehend: yatra vā āpo vīva vartante tadoṣadhayo jāyante tha yatrāvatiṣṭhante nirmretukāstatra bhavanti wo das Wasser abfliesst, spriessen die Kräuter; wo es stehen bleibt, lösen sie sich auf, verfaulen sie, [Pañcaviṃśabrāhmaṇa 13, 9, 16.] Hiernach u. nirsretuka zu verbessern. — vi zerfallen, zerbröckeln: yathāmapātramudaka āsikte visrityet evaṃ haiva te visrityeyuḥ [The Śatapathabrāhmaṇa 12, 1, 3, 23.] (sthāṇuḥ) pūyedvā vi vā srityet . verfault oder geht in Stücke [9, 5, 2, 14.]
Mṛṇ (मृण्):—(hervorgegangen aus 2.) mar mṛṇati —
1) zermalmen , zerschlagen. Statt mṛṇata [Atharvaveda 3,1,2.] liest [Av. der Paippalāda-Schule] mṛḍāta. —
2) dreschen. — Caus. āmīmṛṇan [Atharvaveda 3,12.] liest [Av. der Paippalāda-Schule] āmīmṛḍan — Mit ā in ānāmṛṇa — Mit niederschmettern. — Mit pra vi und sam zermalmen , zerstören.
Mṛd (मृद्):—f. —
1) Lehm , Thon , —
2) ein Erd- , Lehmklumpen zu [Indische sprüche 2849.] —
3) eine wohlriechende Erdart. —
4) * Alaunschiefer [Rājan 13,63.]
Mrit (म्रित्):—, mrityati zerfallen , sich auflösen. — Mit nis in nirmraituka. — Mit vi zerfallen , zerbröckeln. mruc mrocati gatyartha. — Mit ni untergehen (von der Sonne). — Mit abhini untergehen über (Acc.) [Maitrāyaṇi 1,8,7 (125,18.21)] abhinimrukta derjenige , welchen die untergehende Sonne schlafend findet [Āpastamba’s Dharmasūtra 2,12,13.22.] Häufig fehlerhaft abhinirmukta geschrieben.
Mṛd (मृद्) in the Sanskrit language is related to the Prakrit words: Khaḍḍa, Caḍḍa, Pannāḍa, Parimala, Parihaṭṭa, Maḍḍa, Madda, Miu.
Mṛt (मृत्) in the Sanskrit language is related to the Prakrit words: Maṭṭī, Mi, Muā.
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.
Nepali dictionary
Mrit is another spelling for मृत [mṛta].—adj. 1. dead; deceased; 2. useless; inefficacious; defunct; 3. calcined; reduced;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with (+19): Mricchakatika, Mrida, Mridabhrita, Mridacchadya, Mridadibimbanirmana, Mridaghatavat, Mridahvaya, Mridakara, Mridaku, Mridamgaka, Mridamgaphala, Mridanga, Mridangaphalini, Mridankura, Mridapratima, Mridbhajana, Mridbhanda, Mridbhandaga, Mridbhandavashesham, Mridbimba.
Full-text (+431): Mrinmaya, Mritpinda, Mritpatra, Mritkira, Mritkara, Mritphali, Mritkamsya, Mritpaca, Mritkana, Mridbhanda, Mrilloshta, Mritkhalini, Mritkshara, Mrinmaru, Mritstoma, Mritprakshepa, Abhimrid, Mridanga, Mridghata, Pandumrid.
Relevant text
Search found 79 books and stories containing Mrid, Ma ot, Mṛd, Mṛḍ, Mrd, Mrin, Mrit, Mṛṇ, Mṛn, Mrn, Mṛt, Mrt; (plurals include: Mrids, Ma ots, Mṛds, Mṛḍs, Mrds, Mrins, Mrits, Mṛṇs, Mṛns, Mrns, Mṛts, Mrts). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Brahma Sutras (Govinda Bhashya) (by Kusakratha das Brahmacari)
Sūtra 1.4.23 < [Adhyaya 1, Pada 4]
International Journal of Environmental Research and Public Health (MDPI)
Developing Initial Middle Range Theories in Realist Evaluation < [Volume 18, Issue 16 (2021)]
Inexpensive Home Infrared Living/Environment Sensor with Regional Thermal... < [Volume 17, Issue 18 (2020)]
A Realist Evaluation of Team Interventions in Acute Hospital Contexts—Use of... < [Volume 18, Issue 16 (2021)]
World Journal of Pharmaceutical Research
Review of Mrid (Mritpinda) as Chhardinigrahan Dravya in Charak. < [2019: Volume 8, June issue 7]
Caffeine effects, beliefs about its consumption and behavior. < [2023: Volume 12, April issue 5]
Etiopathogenesis and principles of management of pandu roga < [2023: Volume 12, March issue 4]
Impact of Urban Densification on Outdoor Microclimate and Design of... < [Volume 17, Issue 4 (2025)]
Composition of a Soil Organic Carbon Increment under Different Vegetable... < [Volume 11, Issue 1 (2019)]
The Derivation of Cooling Set-Point Temperature in an HVAC System,... < [Volume 11, Issue 19 (2019)]
Garga Samhita (English) (by Danavir Goswami)
Verse 6.15.19 < [Chapter 15 - The Glories of Nṛga-kūpa and Gopī-bhūmi]
Verse 5.24.23 < [Chapter 24 - The Killing of the Kola Demon]
Verses 6.6.34-36 < [Chapter 6 - The Yādavas’ Victory When Śrī Rukmiṇī is Kidnapped]
Krishna Sandarbha of Jiva Goswami (by Kusakratha Prabhu)