अप्ap

अप् (ap) is a Sanskrit word meaning work, water, air and the intermediate region, the star delta Virginis, air or the intermediate region, divinities, particularly in the Vedas. Its 22 recorded definitions are grouped into 8 contexts, among them Water, Work (noun), Air / Intermediate Region.

Etymology: E. आप to obtain, and क्विप् Unādi affix; the vowel of the radical becomes short
Definitions: 22

View Declension Tables , 72 forms

Meanings by context

Water

10 definitions

water

— Monier-Williams Sanskrit-English Dictionary (1899)

Water

— Apte Practical Sanskrit-English Dictionary

water

— Macdonell Sanskrit-English Dictionary

water

— Wilson Sanskrit-English Dictionary

Water

— Yates Sanskrit-English Dictionary

Water

— Shabda-Sagara Sanskrit-English Dictionary

Water

— Benfey Sanskrit-English Dictionary

Water

— Cappeller Sanskrit-English Dictionary

water

— Lanman's Sanskrit Reader Vocabulary

1. Water. 2. Air or the intermediate region. 3. The star delta Virginis. 4. Divinities, particularly in the Vedas.

— Monier-Williams Sanskrit-English Dictionary (1872)

Work (noun)

3 definitions

work

— Monier-Williams Sanskrit-English Dictionary (1899)

work

— Macdonell Sanskrit-English Dictionary

work

— Cappeller Sanskrit-English Dictionary

Air / Intermediate Region

2 definitions

air and the intermediate region

— Monier-Williams Sanskrit-English Dictionary (1899)

Air, the intermediate region

— Apte Practical Sanskrit-English Dictionary

The star δ Virginis

2 definitions

the star delta Virginis

— Monier-Williams Sanskrit-English Dictionary (1899)

The star Beta Virginis

— Apte Practical Sanskrit-English Dictionary

Water as a Cosmic Element

2 definitions

Water

— Vaidya Sanskrit-English Dictionary

1. Water. 2. The atmosphere or sky. 3. The star Delta Virginis in astronomy.

अ (a)प (apa)् (ap) [Printed book page 155-b]
अ (a)प (apa)् (ap) f. (-प्; (-p;) in the classical literature only used in the plural:

-आपः-अ (a)प (apa)ः-अ (a)द्भिः-अ (a)द्भ्यः-अ (a)प (apa)ाम्-अ (a)प (apa)् (ap)सु (-āpaḥ-apaḥ-adbhiḥ-adbhyaḥ-apām-apsu)) ¹ Water.--Ac-

cording to the Hindu doctrine it is one of the five elements

the several denominations of which are आकाश (ākāśa) (æther),

वायु (vāyu) (air), अ (a)ग्नि (agni) (fire), अ (a)प (apa)् (ap) (water), पृथिवी (pṛthivī) (earth), (each

of these being also replaced by synonymes, as आकाश (ākāśa)

by व्योमन्, वायु (vāyu) (vyoman, vāyu) by मर (mara)ुत्, अ (a)ग्नि (agni) (marut, agni) by तेजस्, अ (a)प (apa)् (ap) (tejas, ap) by

वारि, पृथिवी (pṛthivī) (vāri, pṛthivī) by क्षिति (kṣiti) &c.; comp. under आकाश (ākāśa) &c.); the

place, however, which water holds in the Hindu cosmogony

varies according to the doctrines. Thus the Bṛhad-Āraṇ-

yaka Upan. represents it as the first material creation, it

being produced by Death after the creation of Soul; but

its character in this Upanishad is not yet that of an element

in the later sense of the word; nor is it such an element in

the Aitareya-Upan., where the order of the primitive ma-

terial creation is अ (a)म्भस् (ambhas) (the waters above the heavens),

मर (mara)ीचि (marīci) (the sphere of sunbeams or atmosphere), मर (mara) (the

sphere of death or earth) and अ (a)प (apa)् (ap) (the sphere of waters

beneath the earth).--In the Taittirīya-Upan. the order and

successive origin of the elements is the same as in the Ve-

dānta, viz. æther, in which originates air and thus suc-

cessively fire, water, earth. But the Vedānta complicates

this simple view by assuming a creation of subtle elements

(see सूक्ष्मशरीर (sūkṣmaśarīra)) æther &c., produced by Chaitanya or the

worldly Brahman, whence arise through an intricate division

and combination of the several parts of each, the material

elements (see स्थूलशरीर (sthūlaśarīra)) æther &c.; this system holds more-

over that each successive element becomes possessed of the

qualities of each preceding one, i. e. the quality of æther

being sound, air obtains the qualities of sound and touch,

and in a similar progress, fire the qualities of sound, touch

and form, water of sound, touch, form and savour, earth

of sound, touch, form, savour and odour.--According to

the Sāṅkhya the coarse elements also arise from subtle ele-

ments, but the latter (तन्मात्र (tanmātra) q. v.), produced by Ahaṅkāra

or the type of I, are the qualities sound, touch, form,

savour and odour, æther proceeding from sound, air from

touch, fire from form, water from savour and earth from

odour. (Compare also Suśruta's mythological developement

of the Sāṅkhya-Yoga: अ (a)व्यक्तं महानहंकारः पञ्च तन्मात्र (tanmātra)ाणि चे- (avyaktaṃ mahānahaṃkāraḥ pañca tanmātrāṇi ce-)

त्यष्टौ प्र (pra)कृतयः शेषाः षोडश विकाराः । स्वः स्वश्चैषां विषयोऽधि- (tyaṣṭau prakṛtayaḥ śeṣāḥ ṣoḍaśa vikārāḥ . svaḥ svaścaiṣāṃ viṣayo'dhi-)

भूतम् । स्वयमध्यात्ममधिदैवतं च । अ (a)थ बुद्धेर्ब्रह्मा । अ (a)हंकार (ahaṃkāra)स्ये- (bhūtam . svayamadhyātmamadhidaivataṃ ca . atha buddherbrahmā . ahaṃkārasye-)

श्वरः । मनसश्चन्द्रमाः । दिशः श्रोत्रस्य । त्वचो वायु (vāyu)ः । सूर्यश्चक्षु- (śvaraḥ . manasaścandramāḥ . diśaḥ śrotrasya . tvaco vāyuḥ . sūryaścakṣu-)

षोः । रसनस्यापः । पृथिवी (pṛthivī) घ्राणस्य । (ṣoḥ . rasanasyāpaḥ . pṛthivī ghrāṇasya .) &c.)--The Nyāya

systems, more especially the Vaiśeṣika, do not discuss the

origin of these elements, the order of which they retain,
Page156-a+ 56

but attach themselves chiefly to the definition of their

properties; accord. to the Vaiśeṣika the qualities of water

are touch, number, quantity, individuality, conjunction, dis-

junction, greater or less comprehensiveness (extension), ve-

locity, gravity, fluidity, colour, savour and viscidity. (For

those of the other elements see s. vv. आकाश (ākāśa) &c.) The cos-

mogony of Manu which is neither the pure Sāṅkhya nor the

pure Vedānta doctrine (although Kullūka endeavours to ex-

plain his terms as if they were pure Vedānta terms), but

a theory apparently prior to both and combining their views,

imagines the coarse elements as proceeding from the subtle

portions of the seven intellectual creations--पुरुषाः (puruṣāḥ) which

are, according to Kullūka, अ (a)हंकार (ahaṃkāra), महत् (ahaṃkāra, mahat) and the five

subtle elements(?)--and endowed with the same qualities

as assigned to them by the Vedānta.--According to the

Viṣṇupurāṇa ‘elementary Egotism (the type of I, अ (a)हंकार (ahaṃkāra))

becoming productive as the rudiment of sound, produced

from it æther, of which sound is the characteristic, invest-

ing it with its rudiment of sound; æther becoming produc-

tive, engendered the rudiment of touch; whence originated

strong wind, the property of which is touch; and æther

with the rudiment of sound, enveloped the rudiment of

touch; then wind becoming productive, produced the rudi-

ment of form (colour); whence fire proceeded of which form

is the attribute, and the rudiment of touch enveloped the

wind with the rudiment of colour; fire becoming productive

produced the rudiment of savour, whence proceed all juices

in which savour resides, and the rudiment of colour invested

the juices with the rudiment of savour; the waters becoming

productive engendered the rudiment of smell; whence an

aggregate (earth) originates, of which smell is the property.’

In a note to this passage (Viṣṇup. p. 16) Professor Wilson

observes that ‘the successive series of rudiments and ele-

ments and their respectively engendering the rudiments and

elements next in order occur in most of the Purāṇas in

nearly the same words’, that ‘some of the Purāṇas, as the

Matsya, Vāyu, Linga, Bhāgavata and Mārkaṇḍeya add a

description of a participation of properties amongst the ele-

ments, which is rather Vedānta than Sāṅkhya’ and mentions

a passage of the Moksha Dharma (vv. 6778. 6779) of the

Māhābhārata which is an exception, since its order of the

elements is æther, water, fire, air, earth. [On the cosmo-

gony of the chapter in which these latter verses occur, Arju-

namiśra has the following gloss: कोऽयं सर्गप्र (pra)कारः । न हि (ko'yaṃ sargaprakāraḥ . na hi)

साङ्ख्यादिसर्गेष्वयं क्रमः । उच्यते । अ (a)न्योऽयं प्र (pra)कारः सर्गस्य । (sāṅkhyādisargeṣvayaṃ kramaḥ . ucyate . anyo'yaṃ prakāraḥ sargasya .)

पौराणिकादिसंमतेषु (paurāṇikādisaṃmateṣu) &c.; but he omits to say which Pu-

rāṇas give this anomalous order of the elements.] For the

Bhāgav. Pur. comp. III. 26. 29. ff. and the two verses VII.

12. 25 and 30: खे खानि वायौ निःश्वासांस्तेजस्यूष्माणमात्मवान् । (khe khāni vāyau niḥśvāsāṃstejasyūṣmāṇamātmavān .)

अ (a)प (apa)् (ap)स्वसृक्श्लेष्मपूयानि क्षितौ शेषं यथोद्भवम् (apsvasṛkśleṣmapūyāni kṣitau śeṣaṃ yathodbhavam) (scil. न्यसेत् (nyaset)); and

अ (a)प (apa)् (ap)सु क्षिति (kṣiti)मपो ज्योतिष्यदो वायौ नभस्यमुम् । कूटस्थे तच्च म- (apsu kṣitimapo jyotiṣyado vāyau nabhasyamum . kūṭasthe tacca ma-)

हति तदव्यक्तेऽक्षरे च तत् (hati tadavyakte'kṣare ca tat) (this reverted order being that in

which dissolution takes place).--In the Vedas, however,

अ (a)प (apa)ां (apāṃ) गर्भः (apāṃ garbhaḥ) ‘the child of the waters’ is an epithet of Agni,

‘because he comes forth from amid the waters’ or ‘because

he resides as lightning amidst the rain-waters’ (according to
Page156-b+ 56

Mahīdhara); comp. also गर्भो अ (a)प (apa)साम् (garbho apasām) s. v. अ (a)प (apa)स् (apas); (apas;) from the

same reason probably Agni is also called अ (a)प (apa)ां (apāṃ) or अ (a)प (apa)ो (apo)

नपात् (napāt) ‘the grandson of the waters’, but, in Sāyaṇa's

opinion, ‘because trees grow through the agency of water

and fire comes (through the friction of the wood) of trees.

For the other explanations of these words see s. vv. अ (a)प (apa)ा- (apā-)

न्नपात् (napāt), अ (a)प (apa)ान्नप्तृ; (nnapāt, apānnaptṛ;) comp. also अ (a)प (apa)ो (apo)नपात् (napāt), अ (a)प (apa)ो (apo)नप्तृ, अ (a)प (apa)ो (apo)न- (aponapāt, aponaptṛ, apona-)

प्त्रिय, अ (a)प (apa)ो (apo)नप्त्रीय, अ (a)प (apa)ान्नप्त्रिय, अ (a)प (apa)ान्नप्त्रीय।--अ (a)प (apa)ां (apāṃ) व्रतम् (ptriya, aponaptrīya, apānnaptriya, apānnaptrīya.--apāṃ vratam)

is the liturgical name of the Sāmav. verses 2. 25. 26. (= II. 1.

1. 9.) and 2. 47-49. (= II. 1. 1. 18.); अ (a)प (apa)ां (apāṃ) साम (apāṃ sāma) of 1. 544. (= I. 6.

1. 4. 12.); अ (a)प (apa)ामीवम् (apāmīvam) of 2. 502-504. (= II. 4. 2. 7.); अ (a)प (apa)ां (apāṃ) निधिः (apāṃ nidhiḥ)

of 1. 151. (= I. 2. 2. 1. 7.); अ (a)प (apa)ां (apāṃ) सर्पम् (apāṃ sarpam) of the Āraṇyagāna (of

the Sāmav.) II. 7. (not in the Sāmav.). ² (ved.) The same as

अ (a)न्तरिक्ष (antarikṣa). ³ (In Astronomy.) The star (greek) δ Virginis. [Com-

pounds the latter part of which is अ (a)प (apa)् (ap) assume the samās. aff.

अ (a), (a,) e. g. प्र (pra) or परा (parā) and अ (a)प (apa)् (ap) form प्र (pra)ाप (prāpa), परा (parā)प; (prāpa, parāpa;) but some-

times the word remains unchanged, if it is a Bahuvr. com-

pound, e. g. स्वप्, बह्वप् (svap, bahvap) (in which case the neuter plur. is

स्वाम्पि, बह्वाम्पि (svāmpi, bahvāmpi)); if the first part of the compound is अ (a)नु, (anu,)

the grammarians assume that अ (a)प (apa)् (ap) becomes ऊप् (ūp) provided

the meaning refers to a place, i. e. अ (a)नूप (anūpa) (comp. also सूप (sūpa));

if it is द्वि, अ (a)न्तर् (dvi, antar) or a prepositional prefix not ending in

अ (a) or आ, (ā,) that अ (a)प (apa)् (ap) becomes ईप् (īp); (īp;) comp. द्वीप, अ (a)न्तरीप, (dvīpa, antarīpa,)

नीप, वीप, अ (a)न्वीप, प्र (pra)तीप, समीप (nīpa, vīpa, anvīpa, pratīpa, samīpa) (समाप (samāpa) being an ex-

ception); if the prepos. prefix ends in अ (a) or आ, (ā,) that अ (a)प (apa)् (ap)

may change to ईप् (īp) or not; comp. प्र (pra)ाप (prāpa) or प्र (pra)ेप, परा (parā)प (prepa, parāpa) or

परेप (parepa).--(Another explanation of these compounds will be

found in the Preface.)].--Compare also अ (a)प (apa) and अ (a)प (apa)स् (apas).

E. आप्, (āp,) uṇ. aff. क्विप् (kvip) with the shortening of the initial

vowel. For another etym. see the Preface.

[ID=4472]

— Goldstücker Sanskrit-English Dictionary

Etymology and Linguistic Cognates

1 definition

Water.

— Monier-Williams Sanskrit-English Dictionary (1899)

Sacred Waters / Water Deities

1 definition

the Waters considered as divinities

— Monier-Williams Sanskrit-English Dictionary (1899)

To be active / To work (verb)

1 definition

be active, work

— Macdonell Sanskrit-English Dictionary

Read अप् in the app

All the contexts on this page, offline — and the word becomes yours to keep, annotate and come back to.

Favorite अप् to save it
Add your own notes
Search by Context
Declension tables offline
Syncs through iCloud

Definitions on this page come from 12 works: Apte Practical Sanskrit-English Dictionary, Benfey Sanskrit-English Dictionary, Cappeller Sanskrit-English Dictionary, Goldstücker Sanskrit-English Dictionary, Lanman's Sanskrit Reader Vocabulary, Macdonell Sanskrit-English Dictionary, Monier-Williams Sanskrit-English Dictionary (1872), Monier-Williams Sanskrit-English Dictionary (1899), Shabda-Sagara Sanskrit-English Dictionary, Vaidya Sanskrit-English Dictionary, Wilson Sanskrit-English Dictionary, Yates Sanskrit-English Dictionary. Text from the Cologne Digital Sanskrit Lexicon.