Pada, aka: Pāda; 21 Definition(s)

Introduction

Pada means something in Hinduism, Sanskrit, Buddhism, Pali, the history of ancient India, Marathi. 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.

In Hinduism

Shilpashastra (iconography)

According to the Matsya Purāṇa, Pāda (foot) is 4 aṅgulas.

(Source): Google Books: The Theory of Citrasutras in Indian Painting
Shilpashastra book cover
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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.

Purana

The Śatapatha-brāhmaṇa mentions ‘Pāda’ also as a measure of length.

(Source): Google Books: Cultural History from the Vāyu Purāna
Purana book cover
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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.

Vastushastra (architecture)

1) Pada (पद) is a Sanskrit technical term denoting a “residence” in general, according to the lists of synonyms given in the Mayamata XIX.10-12, which is a populair treatise on Vāstuśāstra.

2) Pāda (पाद) is another name (synonym) for stambha, a Sanskrit technical term referring to “pillar”. These synonyms are defined in texts such as Mayamata (verse 15.2), Mānasāra (verse 15.2-3), Kāśyapaśilpa (verse 8.2) and Īśānaśivagurudevapaddati (Kriya, verses 31.19-20).

(Source): Wisdom Library: Vāstu-śāstra

Pāda (पाद).—A type of moulding common to both the prastara (parapet) and adhiṣṭhana (plinth);—Pāda (literally ‘foot’ or ‘leg’) is the Sanskrit term for the pilasters (images of posts) in the wall of a tala, and by extension may be used to signify the wall zone. (The ‘wall’ of the parapet pavilions, is the grīvā)

(Source): Google Books: Indian Temple Architecture: Form and Transformation
Vastushastra book cover
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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.

Yoga (school of philosophy)

Pāda (पाद) is a Sanskrit word referring to the “feet”. It is one of the fourteen Adhyātma (pertaining to the body) mentioned in the Subālopaniṣad (fifth section). The corresponding Ādhibhūta (pertaining to the elements) is called gantavya (that which is walked upon) and the corresponding Adhidaivata (presiding deity) is mṛtyu. Accordingly, “the nādis form their bond (or connect them). He who moves in the feet (pāda), in gantavya, in mṛtyu, in the nādis, in prāṇa, in vijñāna, in ānanda, in the ākāśa of the heart and within all else—That is Ātman. It is that which should be worshipped. It is without old age, death, fear, sorrow or end.”

(Source): Wisdom Library: Yoga
Yoga book cover
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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).

Natyashastra (theatrics and dramaturgy)

1a) Pāda (पाद) refers to “feet”. It is one of the six major limbs (aṅga) used in dramatic performance, according to the Nāṭyaśāstra chapter 8. With these limbs are made the various gestures (āṅgika), which form a part of the histrionic representation (abhinaya).

There are five kinds of “movements of the feet (pāda)” defined:

  1. udghaṭṭita,
  2. sama,
  3. agratalasañcara,
  4. añcita,
  5. kuñcita.

1b) Pāda (पाद) refers to a “foot”, or a “quarter” of a verse, according to the Nāṭyaśāstra chapter 15.

2) Pada (पद) refers to “inflected words” in Sanskrit grammar, according to the Nāṭyaśāstra chapter 15. These padas are of two kinds:

  1. padas used loosely in prose (not schematically combined).
  2. padas used metrically (schematically combined syllables).

2b) Pada (पद) refers to the “verbal theme” in musical performance, according to the Nāṭyaśāstra chapter 28. The verbal theme (pada) is of two kinds: composed (nibaddha) and improvised (anibaddha, lit. not composed).

Aspects of pada (verbal theme): Consonants (vyañjanāni), vowels (svara), euphonic combinations (sandhi), case-endings (vibhakti), nouns (nāma), verbs (ākhyāta), prefixes (upasarga), particles (nipāta), secondary suffixes (taddhita), and syllabic and moric metres always relate to the verbal themes of music (pada).

3) Pada according to verse Nāṭyaśāstra chapter 32:—“The vastu of the gāndharva which I have spoken of as consisting of notes, tāla and words, will be called pada when it will reflect notes and tālas. All that is made up of syllables, is called the pada It is of two kinds according as it is regularly composed (nibaddha) or not so composed (a-nibaddha). It is again of two kinds: conforming to no time-measure (a-tāla) and conforming to a time-measure (sa-tāla). For the purpose of the dhruvā, it is to conform to a time-measure and is to be regularly composed.”

(Source): Wisdom Library: Nāṭya-śāstra

Pāda (पाद).—A verse in Sanskrit is of four feet or quarters or pādas. Each pāda is regulated either by a number of syllables (akṣaras) or by a number of syllabic instant or measures (mātrās). The metres regulated by akṣaras are called vṛttas and those regulated by mātrās are called jātis. A vṛtta is divided into three classes viz. samavṛtta, ardhasamavṛtta, and viṣamavṛtta. Again, yati or pause or caesura is a part of a verse, at which the reader is required to stop his breath and then proceed on.

(Source): Shodhganga: Mankhaka a sanskrit literary genius (natya)
Natyashastra book cover
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Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (śāstra) of performing arts, (nāṭya, e.g., theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing dramatic plays (nataka) and poetic works (kavya).

Shaivism (Shaiva philosophy)

Pāda (पाद) is the tradition (ovallī) founded by Citranātha, who was one of the twelve princes born to Kuṃkumā, consort to Mīnanātha, who is the incarnation of Siddhanātha in the fourth yuga, belonging to the Pūrvāmnāya (‘eastern doctrine’) tradition of Kula Śaivism, according to the Ciñcinīmatasārasamuccaya. Siddhanātha incarnates as a Kaula master in each of the four yugas. Citranātha was one of the six princes having the authority to teach.

(Source): Wisdom Library: Śaivism
Shaivism book cover
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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.

Shaktism (Shakta philosophy)

Pada (पद) or Padādhvā refers to one of the six adhvans being purified during the Kriyāvatī-dīkṣā: an important Śākta ritual described Śāradātilaka-tantra, chapters III-V.—“... Looking with the divine eye he transfers the caitanya of his disciple into himself and unites it with that of his own, thereby effecting a purification of the six adhvans namely: kalā, tattva, bhavana, varṇa, pada, and mantra”.

The word adhvā means ‘path’, and when the above six adhvans (viz. pada) are purified they lead to Brahman-experience. Dīkṣā is one of the most important rituals of the Śāktas and so called because it imparts divine knowledge and destroys evil.

Padas are words formed by the combination of letters.

(Source): JSTOR: Tāntric Dīkṣā by Surya Kanta

Pada (पद) represents one of the four stages of creation corresponding to the Anāhata-cakra, and is explained in terms of kuṇḍalinī by Lakṣmaṇadeśika in his 11th-century Śaradātilaka verse 25.62.—“The ‘solid mass’ (piṇḍa) is doubtlessly the kuṇḍalinī, equivalent to Śiva; the “position” (pada), on the other hand, is doubtlessly the haṃsaḥ, the inner Self of all. The “form” (rūpa) is doubtlessly the bindu of infinite lustre; the blissful union (sāmarasya) with Śiva is “form transcended” (atītarūpa)”.

Note: The terms piṇḍa, pada, rūpa and rūpātīta refer to four stages of creation. These four are also said to correspond to four Cakras: piṇḍa to mūlādhāra, pada to anāhata, rūpa to ājñā and rūpātīta to sahasrāra.

(Source): academia.edu: The Śāradātilakatantra on Yoga
Shaktism book cover
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Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.

Vyakarana (Sanskrit grammar)

Pada (पद).—A word; a unit forming a part of a sentence; a unit made up of a letter or of letters, possessed of sense; cf. अक्षरसमुदायः पदम् । अक्षरं वा । (akṣarasamudāyaḥ padam | akṣaraṃ vā |) V.Pr. VIII. 46, 47. The word originally was applied to the individual words which constituted the Vedic Samhitā; cf. पदप्रकृतिः संहिता (padaprakṛtiḥ saṃhitā) Nir.I.17. Accordingly, it is defined in the Vājasaneyi Prātiśākhya as ' अर्थः पदम् (arthaḥ padam) ' (V. Pr. III. 2) as contrasted with ' वर्णानामेकप्राणयोगः संहिता (varṇānāmekaprāṇayogaḥ saṃhitā) ' (V.Pr.I.158). The definition ' अर्थः पदम् (arthaḥ padam) ' is attributed to the ancient grammarian 'Indra', who is believed to have been the first Grammarian of India. Pāņini has defined the term पद (pada) as ' सुप्तिङन्तं पदम् (suptiṅantaṃ padam) ' P.I.4.14. His definition is applicable to complete noun-forms and verb-forms and also to prefixes and indeclinables where a caseaffix is placed and elided according to him; cf. अव्ययादाप्सुपः (avyayādāpsupaḥ) P. II. 4. 82. The noun-bases before case affixes and tad. affixes, mentioned in rules upto the end of the fifth adhyāya, which begin with a consonant excepting य् (y) are also termed पद (pada) by Pāņini to include parts of words before the case affixes भ्याम्, भिस्, सु (bhyām, bhis, su) etc. as also before the tad. affixes मत्, वत् (mat, vat) etc. which are given as separate padas many times in the pada-pātha of the Vedas; cf. स्वादि-ष्वसर्वनामस्थाने (svādi-ṣvasarvanāmasthāne) P. I. 4. 17. See for details the word पदपाठ (padapāṭha). There are given four kinds of padas or words viz. नाम, आख्यात, उपसर्ग (nāma, ākhyāta, upasarga) and निपात (nipāta) in the Nirukta and Prātiśākhya works; cf. also पदमर्थे प्रयुज्यते, विभक्त्यन्तं च पदम् (padamarthe prayujyate, vibhaktyantaṃ ca padam) M. Bh. on P. I. 2. 64 Vārt. 19, वर्णसमुदायः पदम् (varṇasamudāyaḥ padam) M.Bh. on I.1.21 Vārt. 5, पूर्वपरयोरर्थोपलब्धौ पदम् (pūrvaparayorarthopalabdhau padam) Kāt. I.1.20, पदशब्देनार्थ उच्यते (padaśabdenārtha ucyate) Kaiyata on P.I.2.42 Vārt. 2; cf. also पद्यते गम्यते अर्थः अनेनेति पदमित्यन्वर्थसंज्ञा (padyate gamyate arthaḥ aneneti padamityanvarthasaṃjñā) Nyāsa on P.III. 1.92. The verb endings or affixs ति, तस् (ti, tas) and others are also called पद (pada). The word पद (pada) in this sense is never used alone, but with the word परस्मै (parasmai) or आत्मने (ātmane) preceding it. The term परस्मैपद (parasmaipada) stands for the nine affixes तिप्, तस् (tip, tas), ...मस् (mas),while the term आत्मनेपद (ātmanepada) stands for the nine affixes त, आताम् (ta, ātām) ... महिङ् (mahiṅ). cf. लः परमैपदम्, तङानावात्मनेपदम् (laḥ paramaipadam, taṅānāvātmanepadam). It is possible to say that in the terms परस्मैपद (parasmaipada) and आत्मनेपद (ātmanepada) also, the term पद (pada) could be taken to mean a word, and it is very likely that the words परस्मैपद (parasmaipada) and आत्मनेपद (ātmanepada) were originally used in the sense of 'words referring to something meant for another' and 'referring to something meant for self' respectively. Such words, of course, referred to verbal forms, roughly corresponding to the verbs in the active voice and verbs in the passive voice. There are some modern scholars of grammar, especially linguists, who like to translate परस्मैपद (parasmaipada) as 'active voice' and आत्मनेपद (ātmanepada) as ' passive voice'. Pāņini appears, however, to have adapted the sense of the terms परस्मैपद (parasmaipada) and आत्मनेपद (ātmanepada) and taken them to mean mere affixes just as he has done in the case of the terms कृत् (kṛt) and तद्धित (taddhita). Presumably in ancient times, words current in use were grouped into four classes by the authors of the Nirukta works, viz. (a) कृत् (kṛt) (words derived from roots)such as कर्ता, कारकः, भवनम् (kartā, kārakaḥ, bhavanam) etc., (b) तद्धित (taddhita) (words derived from nouns) such as गार्ग्यः, काषायम् (gārgyaḥ, kāṣāyam), etc., (c) Parasmaipada words viz. verbs such as भवति, पचति (bhavati, pacati), and (d) Ātmanepada words i.e. verbs like एधते, वर्धते (edhate, vardhate), etc.Verbs करोति (karoti) and कुरुते (kurute) or हरति (harati) and हरते (harate) were looked upon as both परस्मैपद (parasmaipada) words and आत्मनेपद (ātmanepada) words. The question of simple words, as they are called by the followers of Pāņini, such as नर, तद्, गो, अश्व (nara, tad, go, aśva), and a number of similar underived words, did not occur to the authors of the Nirukta as they believed that every noun was derivable, and hence could be included in the kŗt words.

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Pāda (पाद).—lit. foot; the term is applied to a fourth part of a section such as अध्याय (adhyāya), or of a verse which is divisible into four parts or lines; cf प्रकृत्यान्तःपादमव्यपरे (prakṛtyāntaḥpādamavyapare) P. VI.1.115, also गोः पादान्ते (goḥ pādānte) P. VII. 1.57.

(Source): Wikisource: A dictionary of Sanskrit grammar
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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.

Chandas (prosody, study of Sanskrit metres)

Pāda (पाद) is one of the general characteristics of the the Vedic Metres (chandas).—The Vedic Metres are calculated by syllables (akṣaras). Each pāda is made of a specific number of syllables. A syllable is a vowel or a vowel with consonant or with anusvāra. A pāda may consist of different numbers of syllables viz. five, six, seven, eight, ten, eleven, or twenty syllables. According to this principle, a word is not found to be split.

Generally a metre has a specific name according to it’s number of syllables. But sometimes the same stanza is called by the name of another metre from the point of view of the pādas. A stanza may consist of two, three, four, five, six, seven or eight pādas. Sometimes in a stanza all the pādas are metrically identical i.e. have equal number of syllables.

(Source): Shodhganga: a concise history of Sanskrit Chanda literature
Chandas book cover
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Chandas (छन्दस्) refers to Sanskrit prosody and represents one of the six Vedangas (auxiliary disciplines belonging to the study of the Vedas). The science of prosody (chandas-shastra) focusses on the study of the poetic meters such as the commonly known twenty-six metres mentioned by Pingalas.

Jyotisha (astronomy and astrology)

Pāda (पाद).—1. A quarter-verse; (lit., foot.) 2. Ascending Node. Note: Pāda is a Sanskrit technical term used in ancient Indian sciences such as Astronomy, Mathematics and Geometry.

(Source): Wikibooks (hi): Sanskrit Technical Terms
Jyotisha book cover
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Jyotiṣa (ज्योतिष, jyotisha or jyotish) basically refers to ‘astronomy’ or “Vedic astrology” and represents one of the six additional sciences to be studied along with the Vedas. Jyotiṣa concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.

Pancaratra (worship of Nārāyaṇa)

Pāda (पाद, “section”).—The Pāñcarātra system of thought consists of four parts (pādas, sections) which are known as

  1. Jñāna,
  2. Kriyā,
  3. Caryā,
  4. Yoga.

With Jñāna is meant the philosophical structure of its belief system, with Kriyā the canons and principles governing the construction of the icons of its deities and other religious as well as non-religious buildings. Caryā is the detailed description of the ritual of daily Pūjā ceremony as well as of periodical festivals, whereas Yoga describes not only certain Yogic practices like Prāṇāyāma and dhyāna etc. used in Pūjā ceremony but also the method of merging individual consciousness into the Supreme consciousness in the state of complete meditation (samādhi).

The best description of all these four aspects of Pāñcarātra is found in the Padma-saṃhitā, a simplified elaboration of the Jayākhya-saṃhitā.

(Source): archive.org: Isvara Samhita Vol 1
Pancaratra book cover
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Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.

General definition (in Hinduism)

The metrical unit of verse is the pāda ("foot", "quarter"), generally of eight, eleven, or twelve syllables; these are termed gayatri, tristubh and jagati respectively, after meters of the same name.

(Source): WikiPedia: Hinduism

India history and geogprahy

Pada (पद) is a word denoting a ‘village’ or ‘hamlet’ and can be seen as a synonym for grāma, often used in inscriptions.—Terms such as pada are in many cases, associated with the names of the villages so as to become the ending part of the different place-names. Inscriptions throw light on the location of the villages in different ways. Firstly, they communicate us an idea about the country, the division and the sub-division to which these villages belonged. Secondly, the inscriptions provide information regarding theboundaries of the donated villages.

(Source): archive.org: Geography in Ancient Indian inscriptions
India history book cover
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The history of India traces the identification of countries, villages, towns and other regions of India, as well as 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.

Languages of India and abroad

Pali-English dictionary

pada : (nt.) foot; foot-step; a word; position; place; reason; cause; a line of stanza; the final rest. || pāda (m.; nt.) the foot; leg; a base; one-fourth of any measure or of a stanza.

(Source): BuddhaSasana: Concise Pali-English Dictionary

Pada, (nt.) (Ved. pad, pād (m.) foot, and also pāda; pada (nt.) step. Cp. Gr. pwζ (pouζ)=Lat. pēs, Goth. fōtus =Ohg fuoz=E. foot; further Arm. het track, Gr. pedά after, pέdon field, pezόs on foot, etc.; Lith. péda track; Ags. fetvan=E. fetch.—The decl. in Pāli is vocalic (a), viz. pada; a trace of the consonant (root) decl. is Instr. sg. padā (Th. 1, 457; Sn. 768), of cons. (s) decl. Instr. padasā with the foot, on foot (D. I, 107; J. III, 371; DhA. I, 391).—Gender is nt. , but Nom. pl. is frequently found as padā, e.g. at Dh. 273; Nett 192 (mūla°)) 1. foot Dh. 273=SnA 366 (? saccānaṃ caturo padā); DA. I, 85; usually —°, like hatthipadaṃ elephant’s foot M. I, 176, 184; S. I, 86; V, 43, 231; and with numerals dvi° & di°, catup°, aṭṭha° (q. v.). In aṭṭha° also meaning “square of a chessboard. ” — 2. step, footstep, track Dh. 179 (of a Buddha, cp. DhA. III, 194 & 197) J. I, 170 (footmark) II. 154; in redupl. -iterative formation padāpadaṃ step by step Sn. 446 (v. l. padânupadaṃ), and pade padaṃ Sn. p. 107 (cp. SnA 451).—3. (Often synonymous with °patha i.e. way, kind, & sometimes untranslatable) (a) lit. way, path, position, place Vin. II, 217 (nakkhatta° constellation); J. I, 315 (assama° =assama); V, 75 (id.), 321 (id.); VI, 76 (id.); VI, 180 (v. l. patha; C. mahāmagga); mantapada=manta D. I, 104 (cp. DA. I, 273). See also janapada, saggapada.—(b) in appld meaning (modal): case, lot, principle, part, constituent, characteristic, ingredient, item, thing, element M. I, 176 (cattāri padāni 4 characteristics); S. I, 7 (pade pade “now in this thing, now in that” C. ārammaṇe ārammaṇe), 212 (amataṃ p. =nibbāna); II, 280 (id.); A. II, 51 (id.), It. 39 (p. asaṅkhataṃ=nibbāna); Sn. 88 (dhammapade sudesite; expld as nibbānadhamma SnA 164; dhammapada=Dhamma), ibid. (anavajja-padāni sevamāna=principles), 700 (moneyyaṃ uttamaṃ padaṃ, thing; but SnA 491 expls as uttama-paṭipadaṃ), 765; Dh. 21, 93, 114 (amataṃ), 254, 368 (santaṃ=nibbānass’etaṃ nāmaṃ, santakoṭṭhāsaṃ DhA. IV, 108); Pv IV. 348 (amataṃ); Nett 2= 192 (nava padāni kusalāni); SnA 397 (nāmādi p.); Sdhp. 47 (accutaṃ santaṃ p.), 615 (paramaṃ). See further dhamma°, nibbāna°, santi°, sikkhā°.—4. a word, verse (or a quarter of a verse), stanza, line, sentence S. II, 36 (ekena padena sabbo attho vutto); S. IV, 379=A. V, 320 (agga°); A. II, 182 (+vyañjana & desanā); 189 (attha° text, motto); III, 356 (id.); Sn. 252 (=dhamma-desanā SnA 293), 374; Dh. 273; J. I, 72 (atireka-pada-satena); Nett 4 (akkharaṃ padaṃ vyañjanaṃ, cp. nāmādīhi padehi at SnA 397, which is to be understood as nāma, pada & vyañjana, i.e. word, sentence & letter, cp. Mvyutp. 104, 74—76); Miln. 148 (āhacca°); KhA 169; SnA 409 (ubhaya°), 444; VvA. 3, 13; PvA. 10, 26, 117 (word, term). Abl. padaso (adv.) sentence by stce or word by word Vin. IV, 14 (dhammaṃ vāceti=anupadaṃ C.; cp. KhA 190 p. °dhamma). At MA. I, 2 pada (sentence or division of a sentence) is contrasted with akkhara (word), when it is said that the Majjhima Nikāya consists of 80, 523 padas and 740, 053 akkharas.—Neg. apada (1) without feet, footless A. IV, 434 (Māra; v. l. apara); It. 87 (sattā, + dvipada etc.).—(2) trackless, leaving no footprint, fig. having no desires (i.e. signs of worldliness) Dh. 179 (rāga, etc., as padāni DhA. III, 197, but cp. also p. 194.)

—attha meaning of a word KhA 81, 84; SnA 91. —ânupadaṃ (adv.) on the track DhA. II, 38. —ânupadika following one’s footsteps J. II, 78; DhA. II, 94 (therānaṃ); nt. adv. °ṃ close behind DhA. I, 290. —ānupubbatā (or °ta) succession of words Nd1 140 (in expln of “iti”; cp. SnA 28); Nd2 137 (id.; reading °ka). —uddhāra synopsis of a verse SnA 237 (atthuddhāra+). —kusala clever at following a trail J. III, 501, 505. —cārikā a female (foot-) servant J. IV, 35. —cetiya “step-shrine, ” a holy footprint, a miraculous footprint left on the ground by a holy man DhA. III, 194. —ccheda separation of words, parsing SnA 150. —jāta (nt.) pedal character S. I, 86. —ṭṭhāna (cp. Sk. padasthāna footprint) “proximate cause” (Cpd. 13, 23) Nett 1 sq. , 27 sq. , 40 sq. , 104; Vism. 84. —dvaya twofold part (of a phrase), i.e. antecedent and subsequent DhsA. 164. —parama one whose highest attainment is the word (of the text, and not the sense of it) A. II, 135; J. VI, 131; Pug. 41 (“vyañjanapadam eva paramaṃ assā ti” PugA 223. —pāripūrī (f.) expletive particle Nd2 137; SnA 28. —pūraṇa filling out a verse; as tt. g. expletive particle SnA 590 (a), 139 (kho), 137 (kho pana), 378 (tato), 536 (pi), 230 (su), 416 (ha), 377 (hi); KhA 219 (tam), 188 (su); VvA. 10 (maya). —bhājana dividing of words, i.e. treating each word (of a phrase) separately DhsA. 234. —bhājaniya division of a phrase DhsA. 54. —bhāṇa reciting or preaching (the words of the Scriptures) DhA. II, 95; III, 345; IV, 18. —vaṇṇanā expln of a pada or single verse SnA 65, 237; KhA 125, 132, 228. —valañja a footprint, track J. VI, 560; DhA. II, 38; III, 194. —viggaha separation of words, resolution of a compound into its components VvA. 326. —vibhāga separation of words, parsing SnA 269; PvA. 34. —saṃsagga contact of words Nd1 139; Nd2 137; SnA 28. —sadda sound of footsteps Sn. p. 80; J. IV, 409. —sandhi euphonic combination of words Nd1 445; Nd2 137; KhA 155, 224; SnA 28, 40, 157 etc.; PvA. 52. —silā a stone for stepping on, flag Vin. II, 121=154. (Page 408)

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Pāda, (Vedic pāda, see etym. under pada) 1. the foot, usually pl. pādā both feet, e.g. Vin. I, 9, 34, 188; It. 111; Sn. 309, 547, 768, 835, 1028; J. II, 114; IV, 137; DhA. III, 196; PvA. 4, 10, 40, 68; VvA. 105. In sg. scarce, and then specified as eka° & dutiya°, e.g. at Nd2 304III; J. VI, 354.—2. foot or base of a mountain Vism. 399 (Sineru°); DhA. I, 108 (pabbata°).—3. the fourth part (“foot”) of a verse (cp. pada 4) SnA 239, 273, 343, 363; ThA. 23.—4. a coin Vin. III, 47; VvA. 77 (worth here 1/4 of a kahāpaṇa and double the value of māsaka; see also kākaṇikā).

—aṅguṭṭha a toe M. I, 337. —aṅguṭṭhaka same J. II, 447; Vism. 233. —aṅguli same PvA. 125 (opp. to hatth’aṅguli finger). —aṭṭhika bone of the foot M. I, 58, 89; III, 92; KhA 49. —âpacca offspring fr. the foot (of Brahmā): see bandhu. —ûdara “(using) the belly as feet, ” i.e. a snake Sn. 604. —odaka water for washing the feet Vin. I, 9. —kathalika (°iya) Acc. to Bdhgh either a foot stool or a towel (adhota-pāda-ṭhapanakaṃ pāda-ghaṃsanaṃ vā, see Vin. Texts I. 92; II, 373) Vin. I, 9, 46; II, 22; IV, 310; Kvu 440; VvA. 8; DhA. I, 321. —kudārikā holding the feet like an axe (?) Pv IV. 147 (expld at PvA. 240 by pādasaṅkhātā kudārikā; does k. here represent kuṭhārikā? The reading & meaning is uncertain). —khīla a corn in the foot Vin. I, 188 (as °ālādha, cp. Vin Texts II. 19). —ghaṃsanī a towel for rubbing the feet (dry) Vin. II, 130. —cāra moving about on feet J. IV, 104. —tala the sole of the foot Vin. I, 179; M. III, 90; D. III, 143, 148; PvA. 74. —dhovana cleaning or washing one’s feet DhA. II, 9. —pa “drinking with the foot, ” N. for tree Pv IV. 39 (cp. PvA. 251); Miln. 117, 376; Vism. 533; VvA. 212; Sdhp. 270. —paricārikā “serving on one’s feet, ” i.e. a wife (cp. S. I, 125) J. III, 95; VI, 268; DhA. III, 194. —pīṭha a foot-stool Vin. I, 9 (cp. Vin. Texts I. 92); IV, 310; DhA. III, 120=186; VvA. 291. —puñchana(ka) wiping one’s feet (with a towel) Vism. 358 (°rajju-maṇḍalaka, in comparison=VbhA. 62); VbhA. 285 (°coḷaka); KhA 144; SnA 333; DhA. I, 415 (°ka). —puñchanī a towel for the feet Vin. II, 174. —bbhañjana ointment for the feet, foot-salve Vin. I, 205; J. V, 197, 376; PvA. 44, 78; anointing the feet VvA. 44 (°tėla), 295 (id.). —mūla the sole of the foot, the foot J. IV, 131. Cp. mūla. —mūlika “one who sits at one’s feet, ” a foot-servant, lackey J. I, 122, 438; II, 300 sq. (Gāmaṇicaṇḍa); III, 417; V, 128; VI, 30. —lola loafing about, one who lingers after a thing, a greedy person Sn. 63, 972; Nd1 374; Nd2 433; abstr. f. °lolatā SnA 36, & °loliya Nd2 433. —visāṇa “a horn on the foot, ” i.e. an impossibility J. VI, 340. —sambāhana massaging the feet DhA. I, 38. (Page 452)

(Source): Sutta: The Pali Text Society's Pali-English Dictionary
Pali book cover
context information

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

paḍa (पड).—f (paḍaṇēṃ) The sinking and sitting (of a bullock &c.) in refusing the load. Hence a declining or refusing; a withholding of one's powers (in argument, fight &c.); a sitting still, composed, contented: in opp. to ucambaḷa, under which see ucambaḷa khāṇēṃ. v khā, ghē, patakara. 2 Mangoes fallen: as opp. to mangoes ripened in straw. 3 Fallow grounds. 4 A falling sick (of numerous persons): a becoming desolate (of several villages); or neglected and fallow (of much land). v paḍa. 5 A run of ill luck (at cards). v lāga. 6 m A pocket, partition, division, shelf, drawer &c. of a housewife or bag having many pockets; of a box; of a succession of shelves or drawers. 7 (para Beyond. ) Prefixed to certain names and titles it expresses subordinacy. Ex. paḍacākara An inferior servant, an underling, a mate; paḍaśiṣya A pupil of a pupil; paḍalaṅkā Thither or farther Lanka (the city of the brother of rāvaṇa) mentioned in affirming superiority in traveling to some boaster. Ex. tvāṃ laṅkā pāhilīsa tara kāya jhālēṃ myāṃ paḍalaṅkā pāhilī. Other such formations, as paḍakōṭa, paḍajībha, paḍasāḷa, paḍasākṣa &c. will occur in order. 8 m A strand or single string (of a rope &c.): also a rope of one strand; yarn rolled together. 9 W A quantity of two sher (of grain). Restrictedly used, Ex. paḍī uṇē dāhā śēra. paḍīcāāmbā A fallenmango (whetherripe or green). paḍīṃ paḍaṇēṃ To fall amongst the fallen; to become extinct, forgotten, cast away, disused, lost &c.: also to fall under stoppage or obstruction.

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pada (पद).—n (S) A foot. 2 A footstep or footprint; mark of a foot. 3 An office or a post; a rank or station. 4 A word. 5 An inflected word. 6 A variety of metrical composition. Used in hymns or anthems. 7 The fourth of a circle, a quadrant. 8 Place, site, spot. 9 A lot or quantity of articles (cloth, shoes, trinkets, pots, chhatri &c.) given at obsequies to each of a number of Brahmans, according to the ability of him ordering the rite. 10 In arithmetic &c. The number of the terms of a series. 11 A factor or term. 12 The square root. In combination with a word prefixed pada is the root of the number thus designated; as ghanapada Cube root.

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pāḍa (पाड).—m (paḍaṇēṃ) Market rate, price current. 2 fig. Estimation, weight, worth. Neg. con. Ex. tyācā pāḍa kitī; tyācā kāya pāḍa lāgalā āhē Who is he? who cares for him? tujhēnī pāḍēṃ tribhu- vanīṃ || vīra dusarā na disē kōṇhī. See equivalent words under kimata. 3 Ripeness and readiness to be gathered (of fruits gen. and of mangoes esp.) Ex. āmbyāṃlā pāḍa lāgalā. Pr. āmbē ālē pāḍāṃ nimbuṇī ālyā rasāṃ. 4 A mango that has attained this state, or that is fit to be plucked and ripened in straw. 5 Scaffolding.

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pāḍā (पाडा).—m A male calf. 2 A hamlet or a cluster of houses of agriculturists. 3 The gathering of tree-fruits. 4 A column of the multiplication table. 5 (paṭhana S) A class of letters (as arranged in the nāgarī alphabet). 6 fig. Detail or minutiæ of; lengthy account of or story about. v vāca. 7 A ward or quarter of a town. 8 A young tree or plant; a plantlet or sapling. Ex. pṛthvīvarīla tṛṇācē pāḍē || tyācīhī gaṇatī hōīla kōḍē ||.

(Source): DDSA: The Molesworth Marathi and English Dictionary

paḍa (पड).—f The sinking and sitting (of a bullock &c.) in refusing the load. A declining or refusing. Mangoes fallen. Fallow grounds. A becoming desolate (of several villages). A run of ill luck (at cards). Prefixed to certain names and titles, it express- es subordination. Ex. paḍacākara An inferior servant. paḍaśiṣya A pupil of a pupil. paḍajībha, paḍasākṣa &c. paḍīcā āmbā A fallen mango (whether ripe or green). paḍīṃ paḍaṇēṃ To fall amongst the fallen; to become extinct, forgotten, cast away, disused, cast &c. also to fall under stoppage or obstruction.

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pada (पद).—n A foot. A footstep or footprint. An office or a post; a rank or station. A word. An inflected word. A variety of metrical composition. A factor or term. The square root. In combination with a word prefixed pada is the root of the number thus designated; as ghanapada Cube root.

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pāḍa (पाड).—m Market rate. Fig. Estimation, worth. Ex. tyācā kāya pāḍa lāgalā āhē Time of ripening. āmbyālā pāḍa lāgalā.

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pāḍā (पाडा).—m A male calf. A hamlet. A column of the multiplication table. pāḍā vācaṇēṃ To tell the particulars of; to detail minutely.

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pāda (पाद).—m A foot. Flatulence. A fourth or quarter. A foot of a śrlōka or quatrain. The quadrant of a circle.

(Source): DDSA: The Aryabhusan school dictionary, Marathi-English
context information

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.

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