sampradāyam imam devi śṛṇu samyag vadāmy aham |
kaivalyaṃ jāyate sadyo netrayoḥ stabdhamātrayoḥ || 113 ||

sam-pradāya [L=236430]
a bestower , presenter S3a1rn3gP.

Gr2S3rS. &c

RTL. 61 ; 62
(H2) m.
[L=236431]tradition , established doctrine transmitted from one teacher to another , traditional belief or usage
[L=236432]any peculiar or sectarian system of religious teaching , sect

Spoken Sanskrit Dictionary:

सम्प्रदाय sampradaaya m. established doctrine transmitted from one teacher to another
सम्प्रदाय sampradaaya m. presenter
सम्प्रदाय sampradaaya m. traditional belief or usage
सम्प्रदाय sampradaaya m. any peculiar or sectarian system of religious teaching
सम्प्रदाय sampradaaya m. bestower

see also:

sam-pra- √ dā 1 [p= 1175,1] [L=236413]
-dadāti , -datte , (ind.p. -dāyam) , to give completely up or deliver wholly over , surrender , give (also in marriage) Pan5cavBr. MBh. &c  ; 
to transmit , hand down by tradition , impart , teach
MBh. Ka1tyS3r. Sch. Cat.  ; 
to grant , bestow
MBh. : Caus. -dāpayati , to cause to give over or transmit R. : Desid. -ditsati , to wish to give over Nir.
(H1) P. A1.
sam-pradāna [L=236423]
the act of giving or handing over completely , presenting , bestowing (also in marriage) Mn. MBh. Ka1v. &c

VPra1t. Gaut.


KaushUp. MBh. &c

kārakas , the idea expressed by the dative case , the recipient to which the agent causes anything so be given (» 1. kāraka) Pa1n2. 1-4 , 32 ; 44 &c

(H2) n.
[L=236424]handing down by tradition , imparting , teaching
[L=236425]granting , allowing
[L=236426]a gift , present , donation
[L=236427](in gram.) one of the six
sam-° pradanīya [L=236428]
to be given or delivered over Pan5cat.

(H3) mfn.
[L=236429]relating to the tradition (of any doctrine)
sam-pradāya [L=236430]
a bestower , presenter S3a1rn3gP.

Gr2S3rS. &c

RTL. 61 ; 62

(H2) m.
[L=236431]tradition , established doctrine transmitted from one teacher to another , traditional belief or usage
[L=236432]any peculiar or sectarian system of religious teaching , sect
sam-pradāya---tas [L=236434]
according to tradition MW.

(H3) ind.
sam-pradāya---pradyotaka [L=236436]
a revealer of the tradition of the veda Kusum.

(H3) m.
sam-pradāya---prā* pta [L=236437]
obtained through tradition MW.

(H3) mfn.
sam-pradāya---vigama [L=236438]
want or loss of tradition S3is3.

(H3) m.
sam-pradāyin [L=236440]
bringing about , causing , effecting VarBr2S.
sam-pradāyin [L=236441]
" having a tradition " , a holder of any traditional doctrine , a member of a sect (e.g vaiṣṇavas are sometimes called śrī-sampradāyins) W.
(H2) mfn.
(H2B) m.


The word sampradaya is a passive nominal formation from the Sanskrit verb root, sam-pra-da ('to hand down'). Lexicographers define it as 'the instruction that is passed down in a line of spiritual masters.' This is also called disciplic succession or guru parampara, and implies that such instruction in spiritual truth is passed down personally from teacher to disciple in a direct chain (srauta-parampara).

Sampradaya-Pranali, by Srila B P Puri Gosvami

Geek Interest:

Julia Papke
Order and Meaning in Sanskrit Preverbs
In Classical Sanskrit, there are numerous verbal prefixes (‘preverbs’) that combine with verbs to give new meanings (gam ‘go’‚ versus sam+gam ‘accompany’). Many other Indo-European languages have comparable structures, with Celtic and Slavic being notorious for multiple instances of these elements.

In discussing preverbs in his Sanskrit Grammar, Whitney makes the following claims: first, more than one preverb may be put before a verb. Second, The order of preverbs is determined by the meaning, which is compositional (such that the meaning of X+Y+Z+VERB‚ is analyzed as VERB, then Z+VERB, then Y+[Z+VERB]‚ etc.) but there are lexical constraints; in particular, a: ‘to’ must always be the most interior preverb.

I evaluate these claims against my own data, taken from an exhaustive search through Monier- Williams’ Sanskrit-English Dictionary. My data do not clearly follow Whitney’s model, and many examples synchronically seem to contradict his claims entirely.
The Classical situation is also of interest from a diachronic perspective, in its relation to preverb behavior in earlier Vedic Sanskrit. Vedic preverbs were free words, and not affixed to the verb. This fact raises the question of whether the Classical ordering constraints were present in Vedic. Here I report on my own findings from a study of Vedic preverbs, but note that Macdonell, in his Vedic Grammar, claims that some of the same lexical constraints of Classical Sanskrit applied in the earlier language, e.g. regarding a:. Thus, though the realization of the preverbs changes between Vedic and Classical Sanskrit, there is considerable stability in their behavior.

I. Introduction

A) Goals 1) This is a preliminary study considering aspects of the diachrony of preverb ordering and meaning between Vedic and Classical Sanskrit. 2) It will attempt to verify and expand on observations about preverb  behavior made in William Dwight Whitney’s Sanskrit Grammar. 3) It will also attempt to relate the development of these preverbs to the issue of diachronic stability (Nichols, 2003)

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