Yad: 11 definitions
Yad means something in Hinduism, Sanskrit, Buddhism, Pali, 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.
Languages of India and abroad
Pali-English dictionarySource: Sutta: The Pali Text Society's Pali-English Dictionary
Yad, Yad-idaṃ etc. see ya° 4b. (Page 550)
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 dictionarySource: DDSA: The Molesworth Marathi and English Dictionary
yad (यद्).—pron S Who or which. In Sanskrit this is the relative pronoun (yaḥ, yā, yat m f n) but in Maraṭhi it is used only in comp. Ex. yatkathā Whose story or affair; yatkṛta By whom done; whose doing; yadaṃśa, yaccita, yannāma &c.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionarySource: DDSA: The practical Sanskrit-English dictionary
Yad (यद्).—pron. a. (Nom. sing. m. yaḥ, f. yā, n. yat-d) The relative pronoun corresponding 'who', 'which' or 'what' in English. (a) Its proper correlative is तद् (tad); यस्य बुद्धिर्बलं तस्य (yasya buddhirbalaṃ tasya); but sometimes इदम्, अदस्, एतद् (idam, adas, etad), takethe place of तद् (tad); sometimes the relative is used alone, its antecedent being supplied from the context. Not unfrequently two relatives are used in the same sentence; या यस्य युज्यते भूमिका तां खलु भावेन तथैव सर्वे वर्ग्याःपाठिताः (yā yasya yujyate bhūmikā tāṃ khalu bhāvena tathaiva sarve vargyāḥpāṭhitāḥ) Māl.1; यदेव रोचते यस्मै भवेत् तत् तस्य सुन्दरम् (yadeva rocate yasmai bhavet tat tasya sundaram). (b) When repeated, the relative pronoun has the sense of 'totality, and may be translated by 'whoever', 'whatever', in which case the correlative pronoun is generally repeated; यो यः शस्त्रं बिभर्ति स्वभुजगुरुबलः पाण्डवीनां चमूनां (yo yaḥ śastraṃ bibharti svabhujagurubalaḥ pāṇḍavīnāṃ camūnāṃ) ... क्रोधान्धस्तस्य तस्य स्वयमिह जगतामन्तकस्यान्तकोऽहम् (krodhāndhastasya tasya svayamiha jagatāmantakasyāntako'ham) Ve.3.3; क्रियते यद् यदेषा कथयति (kriyate yad yadeṣā kathayati) U.1; यं यं पश्यसि तस्य तस्य पुरतो मा ब्रूहि दीनं वचः (yaṃ yaṃ paśyasi tasya tasya purato mā brūhi dīnaṃ vacaḥ) Bh.2.51. When joined with the interrogative pronoun or its derivatives with or without the particles चिद्, चन, वा (cid, cana, vā), or अपि (api), it expresses the sense of 'whatever', 'any whatsoever,', 'any'; सूतो वा सूतपुत्रो वा यो वा को वा भवाम्यहम् (sūto vā sūtaputro vā yo vā ko vā bhavāmyaham) Ve.3.33; येन केन प्रकारेण (yena kena prakāreṇa) anyhow, somehow or other; यत्र कुत्रापि, यो वा को वा, यः कश्चन (yatra kutrāpi, yo vā ko vā, yaḥ kaścana) &c.; यत् किंचिदेतद् (yat kiṃcidetad) 'this is a mere trifle'; यानि कानि च मित्राणि (yāni kāni ca mitrāṇi) &c. -ind. As an indeclinable यद् (yad) is frequently used
1) to introduce a direct or subordinate assertion with or without इति (iti) at the end; सत्योऽयं जनप्रवादो यत् संपत् संपदमनुबध्नातीति (satyo'yaṃ janapravādo yat saṃpat saṃpadamanubadhnātīti) K.73; तस्य कदाचिच्चिन्ता समुत्पन्ना यदर्थोत्पत्त्युपायाश्चिन्तनीयाः कर्तव्याश्च (tasya kadāciccintā samutpannā yadarthotpattyupāyāścintanīyāḥ kartavyāśca) Pt.1. or
2) in the sense of 'because', 'since'; प्रियमा- चरितं लते त्वया मे (priyamā- caritaṃ late tvayā me) ... यदियं पुनरप्यपाङ्गनेत्रा परिवृत्तार्धमुखी मयाद्य दृष्टा (yadiyaṃ punarapyapāṅganetrā parivṛttārdhamukhī mayādya dṛṣṭā) V.1.17; or किं शेषस्य भरव्यथा न वपुषि क्ष्मां न क्षिपत्येष यत् (kiṃ śeṣasya bharavyathā na vapuṣi kṣmāṃ na kṣipatyeṣa yat) Mu.2.18; R.1.27,87; in this sense यद् (yad) is often followed by तद् (tad) or ततः (tataḥ) as its correlative; see यत् प्रीति- मद्भिर्वदनैः स्वसाम्यात् (yat prīti- madbhirvadanaiḥ svasāmyāt) ...... ततस्तदीयाधरयावयोगात् (tatastadīyādharayāvayogāt) ... N.22.46.Source: Cologne Digital Sanskrit Dictionaries: Edgerton Buddhist Hybrid Sanskrit Dictionary
Yad (यद्).—see following items, also yac ca, yat khalu yan nu, yan nūna(m).Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Yad (यद्).—mfn. Relative pronoun. (-yaḥ-yā-yat) Who, which, what. E. yaj to worship, Unadi aff. adi, with the power of ḍit .Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English Dictionary
Yad (यद्).—I. Relative pronoun; the base of the cases and of most derivatives is ya, Who, which, what,
— Cf. probably (= yena); [Gothic.] ja in jabai.Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Yad (यद्).—[neuter] sg. of ya (used also as stem °—); as [conjunctive] that (after such verbs as say, think, etc.), in order that, as for the fact that; when, if; wherefore, why; as, because, since. Often [correlative] to tad q.v.
— adha yad & yadapi although, however; yadvā or else; however, nevertheless; yatsatyam certainly, indeed.
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Yād (याद्).—only yādamāna closely connected with ([instrumental]).Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Yad (यद्):—([nominative case] and [accusative] sg. n. and base in [compound] of 3. ya), who, which, what, whichever, whatever, that, [Ṛg-veda] etc. etc. (with correlatives tad, tyad, etad, idam, adas, tad etad, etad tyad, idaṃ tad, tad idam, tādṛśa, īdṛśa, īdṛś, etāvad, by which it is oftener followed than preceded; or the correl. is dropped e.g. yas tu nārabhate karma kṣipram bhavati nirdravyaḥ, ‘[he] indeed who does not begin work soon becomes poor’ [Rāmāyaṇa]; or the rel. is dropped e.g. andhakam bhartāraṃ na tyajet sā mahā-satī, ‘she who does not desert a blind husband is a very faithful wife’ [Vetāla-pañcaviṃśatikā] yad is often repeated to express ‘whoever’, ‘whatever’, ‘whichever’, e.g. yo yaḥ, ‘whatever man’; yā yā, ‘whatever woman’; yo yaj jayati tasya tat, ‘whatever he wins [in war] belongs to him’ [Manu-smṛti vii, 96]; yad yad vadati tad tad bhavati, ‘whatever he says is true’, or the two relatives may be separated by hi, and are followed by the doubled or single correl. tad e.g. upyate yad dhi yad bījam tat tad eva prarohati, ‘whatever seed is sown, that even comes forth’ [Manu-smṛti ix, 40]; similar indefinite meanings are expressed by the relative joined with tad e.g. yasmai tasmai, ‘to any one whatever’, [especially] in yadvā tadvā, ‘anything whatever’; or by yaḥ with kaśca, kaścana, kaścit, or [in later language, not in Manu] kopi e.g. yaḥ kaścit, ‘whosoever’; yāni kāni ca mitrāṇi, ‘any friends whatsoever’; yena kenāpy upāyena, ‘by any means whatsoever.’ yad is joined with tvad to express generalization e.g. śūdrāṃs tvad yāṃs tvad, ‘either the Śūdras or anybody else’ [Śatapatha-brāhmaṇa]; or immediately followed by a [person] [pronoun] on which it lays emphasis e.g. yo ham, ‘I that very person who’; yas tvaṃ kathaṃ vettha, ‘how do you know?’ [Śatapatha-brāhmaṇa]; it is also used in the sense of ‘si quis’ e.g. striyaṃ spṛśed yaḥ, ‘should any one touch a woman.’ yad is also used without the copula e.g. andho jaḍaḥ pīṭha sarpī saptatyā sthaviraśca yaḥ, ‘a blind man, an idiot, a cripple, and a man seventy years old’ [Manu-smṛti viii, 394]; sometimes there is a change of construction in such cases e.g. ye ca mānuṣāḥ for mānuṣāṃś-ca, [Manu-smṛti x, 86]; the [nominative case] sg. n. yad is then often used without regard to gender or number and may be translated by ‘as regards’, ‘as for’, e.g. kṣatraṃ vā etad vanaspatīnāṃ yan nyag-rodhaḥ, ‘as for the Nyag-rodha, it is certainly the prince among trees’ [Aitareya-brāhmaṇa]; or by ‘that is to say’, ‘to wit’ e.g. tato devā etaṃ vajraṃ dadṛśur yad apaḥ, ‘the gods then saw this thunderbolt, to wit, the water’ [Śatapatha-brāhmaṇa] yad as an [adverb] conjunction generally = ‘that’, [especially] after verbs of saying, thinking etc., often introducing an oratio directa with or without iti; iti yad, at the end of a sentence = ‘thinking that’, ‘under the impression that’ e.g. [Ratnāvalī ii, 2/8.] yad also = ‘so that’, ‘in order that’, ‘wherefore’, ‘whence’, ‘as’, ‘in as much as’, ‘since’, ‘because’ [the correlative being tad, ‘therefore’], ‘when’, ‘if’ [Ṛg-veda] etc. etc.; adha yad, ‘even if’, ‘although’ [Ṛg-veda] yad api idem, [Meghadūta] yad u-evam, ‘as so’ [Śvetāśvatara-upaniṣad]; yad uta, ‘that’ [Bālarāmāyaṇa]; ‘that is to say’, ‘scilicet’ [Kāraṇḍa-vyūha; Divyāvadāna]; yat kila, ‘that’ [Prasannarāghava]; yac ca, ‘if’, ‘that is to say’ [Caraka]; yac ca-yac ca, ‘both and’ [Divyāvadāna]; ‘that’ [accord. to, [Pāṇini 3-3, 148] after expressions of ‘impossibility’, ‘disbelief’, ‘hope’, ‘disregard’, ‘reproach’ and, ‘wonder’]; yad vā, ‘or else’, ‘whether’ [Kāvya literature; Rājataraṅgiṇī; yad vā, ‘or else’, is very often in commentators]; ‘however’ [Bālarāmāyaṇa]; yad vā-yadi vā, ‘if-or it’ [Bhagavad-gītā]; yad bhūyasā, ‘for the most part’ [Divyāvadāna]; yat satyam, ‘certainly’, ‘indeed’, ‘of course’ [Mṛcchakaṭikā; Ratnāvalī]; yan nu, with 1st [person], ‘what if I’, ‘let me’ [Divyāvadāna])
2) m. = puruṣa, [Tattvasamāsa]
3) Yād (याद्):—(only [present participle] [Ātmanepada] yādamāna), to be closely united or connected with ([instrumental case]), meet in ([locative case]), [Ṛg-veda] (The meaning of this root, as well as its connection with the following words, is very doubtful.)Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English Dictionary
Yad (यद्):—[(yaḥ-yā-yat) pro.] Who, which.
[Sanskrit to German] (Deutsch Wörterbuch)Source: Cologne Digital Sanskrit Dictionaries: Böhtlingk and Roth Grosses Petersburger Wörterbuch
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Yād (याद्):—Source: Cologne Digital Sanskrit Dictionaries: Sanskrit-Wörterbuch in kürzerer Fassung
1) Nom. und Acc. Sg. n. und am Anfange eines Comp. was , welches ; s.u. 1. ya —
2) Conj. — a) dass. Nach , denken u.s.w. vor einer directen Rede und zwar in der Regel ohne nachfolgendes iti [Pañcatantra 160,24.172,7.213,18.218,2.236,2.] — b) so dass. — c) was das betrifft , dass — d) weshalb , wessentwegen — e) wann , als — f) wenn , wofern [33,18.39,10. ] Nach DELBRÜCK’s Beobachtungen in den Brāhmaṇa mit Potent. bei einer nicht eintretenden Voraussetzung. — g) weil , da [21,19.28,25.29.31,9.] — h) auf dass , damit [Pañcatantra 160,17.] — i) adha yad wenn auch , obschon [Ṛgveda (roth). 1,167,2.169,6.186,9.] — k) yadapi wenn auch , obgleich. — l) yadu wie — evam so. — m) yaduta — α) = 2)a) [Bālarāmāyaṇa 18,13.87,7.99,23.115,14.] — β) nämlich , und zwar [Kāraṇḍavyūha 66,7.] — n) yatkila = 2)a) [Jayadeva's Prasannarāghava 9,10.] — o) yacca — α) wenn nämlich , und zwar [Carakasaṃhitā 2,3.] — β) *dass mit Potent. nach nicht für möglich halten , nicht glauben (hoffen) nicht leiden , tadeln , Wunder. — p) yadvā — α) oder [Bālarāmāyaṇa 132,13.] — β) jedoch , indessen [Bālarāmāyaṇa 8,1.29,14.30,6.35,3.] — γ) mit folgendem yadi vā wenn — oder wenn.
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Yād (याद्):—, nur Partic. yādamāna eng verbunden — , im Verein mit (instr.).
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.
See also (Relevant definitions)
Starts with (+178): Yad Anicca Sutta, Yada, Yada-tad-api, Yadabhave, Yadabuda, Yadadehani, Yadagama, Yadagara, Yadagari, Yadagiri, Yadah, Yadahar, Yadahpati, Yadaisha, Yadakadacit, Yadam, Yadanikamam, Yadanna, Yadanta, Yadapi.
Full-text (+323): Yadvat, Yadayani, Yatama, Yada, Yadvidha, Yadura, Yadatmaka, Yaddvamdva, Yadartha, Yadvritta, Yadvada, Yatkaryam, Yatara, Yatkrite, Yadbhavishya, Yadva, Etavattva, Yado, Dushkara, Yadah.
Search found 70 books and stories containing Yad, Yād; (plurals include: Yads, Yāds). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Maha Prajnaparamita Sastra (by Gelongma Karma Migme Chödrön)
I. Definition of the Eleven Knowledges (ekādaśa-jñāna) < [Part 1 - The eleven knowledges (jñāna, ñāṇa)]
IV. Links between impermanence, suffering and non-self < [Chapter XXXVII - The Ten Concepts]
III. Tathatā, dharmadhātu and bhūtakoṭi in the canoncial sūtras < [Part 2 - Understanding dharmatā and its synonyms]
Shrimad Bhagavad-gita (by Narayana Gosvami)
Verse 3.21 < [Chapter 3 - Karma-yoga (Yoga through the Path of Action)]
Verse 10.41 < [Chapter 10 - Vibhūti-yoga (appreciating the opulences of the Supreme Lord)]
Verse 8.11 < [Chapter 8 - Tāraka-brahma-yoga (the Yoga of Absolute Deliverance)]
Brihad Bhagavatamrita (commentary) (by Śrī Śrīmad Bhaktivedānta Nārāyana Gosvāmī Mahārāja)
Verse 2.4.141 < [Chapter 4 - Vaikuṇṭha (the spiritual world)]
Verse 2.1.189 < [Chapter 1 - Vairāgya (renunciation)]
Verse 1.6.69 < [Chapter 6 - Priyatama (the most beloved devotees)]
Sri Bhakti-rasamrta-sindhu (by Śrīla Rūpa Gosvāmī)
Verse 1.2.199 < [Part 2 - Devotional Service in Practice (sādhana-bhakti)]
Verse 2.1.192 < [Part 1 - Ecstatic Excitants (vibhāva)]
Verse 3.2.178 < [Part 2 - Affection and Service (dāsya-rasa)]
Manusmriti with the Commentary of Medhatithi (by Ganganatha Jha)
Verse 11.20 < [Section II - The Brāhmaṇa’s Responsibilities and Privileges regarding Sacrificial Performances]
Verse 3.238 < [Section XIV - Method of Feeding]
Verse 9.40 < [Section III - To whom does the Child belong?]
Śrī Hari-bhakti-kalpa-latikā (by Sarasvati Thkura)