कीट

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

कीट, क बन्धे । वर्णे । इति कविकल्पद्रुमः ॥ (चुरां- परं-अकं-सेट् ।) क कीटयति कीटः । वर्णः कैश्चिन्नमन्यते । इति दुर्गादासः ॥

कीटः, पुं, (कीट् + अच् ।) कृमिजातिः । इति शब्द- रत्नावली ॥ (यथा मनुः १ । ४० । “कृमिकीटपतङ्गांश्च यूकामक्षिकमत्कुणम्” ॥ “सर्पाणामेव विण्मूत्रशुक्राण्डशवकोथजाः । दोषैर्व्यस्तैः समस्तैश्व युक्ताः कीटाश्चतुर्विधाः ॥ दष्टस्य कीटैर्वायव्यैदंशस्तोदरुजोल्वणः । वेपथुश्वासहिक्काश्च दाहः शीतञ्च दारुणम् ॥ पिडकोपचयः शोफो ग्रन्थयो मण्डलानि च । दद्रवः कर्णिकाश्चैव विसर्पाः किटिभानि च ॥ तैर्भवन्तीह दष्टानां यथास्वञ्चाप्युपद्रवाः । येऽन्ये तेषां विशेषास्तु तूर्णं तेषां समादिशेत् ॥ एकजातीनतस्तूर्द्ध्वं कीटान् वक्ष्यामि भेदतः । सामान्यतो दष्टलिङ्गैः साध्यासाध्यक्रमेण च ॥ त्रिकण्टकः कुणी चापि हस्तिकक्षोऽपराजितः । चत्वार एते कणभा व्याख्यातास्तीव्रवेदनाः ॥ तैर्दष्टस्य श्वयथुरङ्गमर्द्दोगुरुता गात्राणां दंशः कृष्णश्च भवति ॥ “प्रतिसूर्य्यः पिङ्गभासो बहुवर्णो महाशिराः । तथा निरुपमश्चापि पञ्चगौधेरकाः स्मृताः ॥ तैर्भवन्तीह दष्टानां वेगज्ञानानि सर्पवत् । रुजश्च विविधाकारा ग्रन्थयश्च सुदारुणाः ॥

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

कीट¦ बन्धे वर्णे च चुरा॰ उभ॰ सक॰ सेट्। कीटयति ते अची-किटत्--त। कीटयाम् बभूव आस चकार चक्रे कीटः।

कीट¦ पु॰ कीट--अच्। कृमिभ्यः स्थूले क्षुद्रजन्तुभेदे। स्वार्थेक। तत्रार्थे

२ मागधजातौ च धरणिः।

३ कठिने त्रि॰मेदिनिः। कीटभेदलक्षणादिकं सुश्रुते दर्शित यथा-
“अथातः कीटकल्पं व्याख्यास्यामः। सर्पाणां शुक्रवि-ण्मूत्रशवपूत्यण्डसम्भवाः। वाय्वग्न्यम्बुप्रकृतयः कीटास्तुविविधाः स्मृताः। सर्वदोषप्रकृतिभिर्युक्ताश्चापरिणामतः। कीटत्वेऽपि सुघोरास्ते सर्व्व एव चतुर्व्विधाः। कुम्भीन-सस्तुण्डिकेरी शृङ्गी शतकुलीरकः। उच्चिटिङ्गोऽग्निनामाच विच्चिटिङ्गो मयूरिका। आवर्त्तकस्तथोरभ्रसारिका-मुखवैदलौ। शरावकुर्द्दोऽभीराजी परुषश्चित्रशीर्षकः। श-तबाहुश्च यश्चापि रक्तराजिः प्रकीर्त्तितः। अष्टादशेतिवायव्याः कीटाः पवनकोपनाः। तैर्भवन्तीह दष्टानांरोगा वातनिमित्तजाः। कौण्डिल्यकः कणभको वरटी[Page2059-a+ 38] पत्रवृश्चिकः। विनासिका ब्रह्मणिका विन्दुलो भ्रमरस्तथा। वाह्यकी पिच्चिटः कुम्भी वर्च्चःकीटोऽरिमेदकः। पद्मकीटोदुन्दुभिको मकरः शतपादकः। पञ्चालकः पाकमत्स्यःकृष्णतुण्डोऽथ गर्द्दभी। क्लीतः कृमिसरारी च यश्चा-प्युत्क्लेशकः स्मृतः। एते ह्यग्निप्रकृतयश्चतुर्विंशाः प्रकी-र्त्तिताः। तैर्भवत्तीह दष्टानां रोगाः पित्तनिमित्तजाः। विश्वम्भरः पञ्चशुक्लः पञ्चकृष्णोऽथ कोकिलः। सैरेयकःप्रचलको बलभः किटिभस्तथा। सूचीमुखः कृष्णगोधायश्च काषायवासिकः। कीटगर्द्दभकश्चैव तथा त्रोटक एवच। त्रयोदशैते सौम्याः स्युः कीटाः श्लेष्मप्रकोपणाः। तैर्भवन्तीह दष्टानां रोगाः कफनिमित्तजाः। तुङ्गीनासोविचिलकस्तालको वाहकस्तथा। कोष्ठागारी क्रिमिकरोयश्च मण्डलपुच्छकः। तुङ्गनाभः सर्षपिकोऽवल्गुलीशम्बुकस्तथा। अग्निकीटश्च घोराः स्युर्द्वादश प्राणनाश-नाः। तैर्भवन्तीह दष्टानां वेगज्ञानानि सर्षवत्। ता-स्ताश्च वेदनास्तीव्रारोगा वै सान्निपातिकाः। क्षाराग्नि-दग्धवद्दंशो रक्तपीतसितारुणः। ज्वराङ्गमर्द्दरोमाञ्च-वेदनाभिः समन्वितः। छर्द्यतीसारतृष्णा च दाहो मो-होविजृम्भिका। वेपथुश्वासहिक्वाश्च दाहः शीतञ्च दारु-णम्। पिडकोपचयः शोफो ग्रन्थयो मण्डलानि च। दद्रवः कर्णिकाश्चैव विसर्पाः किटिभानि च। तैर्भवन्तीहदष्टानां यथास्वञ्चाप्युपद्रवाः। येऽन्ये तेषां विशेषास्तु तू-णं तेषां समादिशेत्। दूषीविषप्रकोपाच्च तथैव विषलेप-नात्। लिङ्गं तीक्ष्णविषेष्वेतच्छृणु मन्दविषेष्वतः। प्रसेकोऽरोचकश्छर्द्दिःशिरोगौरवशीतता। पिडकाको-टकण्डूनां जन्म दोषविभागतः। योगैर्न्नानाविधैरेषांचूर्ण्णानि गरमादिशेत्। दूषीविषप्रकाराणां तथैवाप्यनुलेप-नात्। एकजातीनतस्तूर्द्ध्वं कीटान् वक्ष्यामि भेदतः। सामान्यतो दष्टलिङ्गैः साध्यासाध्यक्रमेण च। त्रिकण्ठ-कः कुणी चापि हस्तिकक्षोऽपराजितः। चत्वार एतेकणभा व्याख्यातास्तीव्रवेदनाः। तैर्दष्टस्य श्वयथुरङ्गमर्दोगुरुता गात्राणां दंशःकृष्णश्चभवति। प्रतिसूर्य्यं पिङ्गभासीबहुवर्णो महाशिराः। तथा निरुपमश्चापि पञ्च गौधे-रकाः स्मृताः। तैर्भवन्तीह दष्टानां वेगज्ञानानि सर्प-वत्। रुजश्च विविधाकारा ग्रन्थयश्च सुदारुणाः। गलगोलीश्वेतकृष्णा रक्तराजी रक्तमण्डला सर्व्वश्वेता सर्षपिकाइत्येवं षट् ताभिर्दष्टे सर्षपिकावर्ज्जं दाहशोफक्लेदा भव-न्ति। सर्षपिकया हृदत्यपीडातिसारश्च। शतपद्यस्तु[Page2059-b+ 38] परुषा कृष्णा चित्रा कपिलिका पीतिका रक्ता श्वेताअग्निप्रभा इत्यष्टौ ताभिर्दष्टे शोफो वेदना दाहश्च हृदयेश्वेताग्निप्रभाभ्यामेतदेव दाहो मूर्च्छा चातिमात्रंश्वेतपिडकोत्पत्तिश्च। मण्डूकाः कृष्णः सारः कुहकोहरितो रक्तो यववर्णाभो भृकुटी कोटिकश्चेत्यष्टौतैर्दष्टस्य दंशकण्डूर्भवति पीतफेनागमश्च वक्त्रा-त्। भृकुटीकोटिकाभ्यामेतदेव दाहश्छर्दिर्मूर्च्छा चाति-तिमात्रम्। विश्वम्भराभिर्दष्टे दंशः सर्षपाकाराभिःपिडकाभिश्चीयते शीतज्वरार्त्तश्च पुरुषो भवति। अहि-ण्डुकाभिर्दष्टेतोददाहकण्डूश्वयथवो मोहश्च। कण्डू-मकाभिर्दष्टे पीताङ्गश्छर्द्द्यतीसारज्वरादिभिरभिहन्यते। शूकवृन्तादिभिर्दष्टे कण्डूकोठाः प्रवर्द्धन्ते शूकञ्चात्रलक्ष्यते। पिपीलिकाः स्थूलशीर्षा संवाहिका ब्राह्मणि-काङ्गुलिका कपिलिका चित्रवर्णेति षट् ताभिर्दष्टे दंशेश्वयथुरग्निस्पर्शवद्दाहशोफौ भवतः। मक्षिकाः कान्ता-रिका कृष्णा पिङ्गलिका मधूलिका काषायी स्थालिकेत्येवंषट् ताभिर्दष्टस्य दाहशोफौ भवतः। स्थालिका काषायी-भ्यामेतदेव पिडकाश्च सोपद्रवा भवन्ति। मशकाः सा-मुद्रः परिमण्डलो हस्तिमशकः कृष्णः पार्वतीय इति पञ्चतैर्दष्टस्य तीव्रकण्डूर्दंशशोफश्च पार्वतीयस्तु कीटैः प्राणह-रैस्तुल्यलक्षणः। नखावकृष्टेऽत्यर्थं पिडकाः सदाह-पाकाभवन्ति। जलौकसां दष्टलक्षणमुक्तं चिकित्सि-तञ्च। भवन्ति चात्र। गोधेरकःस्थालिका च ये चश्वेताग्निसंप्रभे। भृकुटीकोटिकश्चैव न सिध्यन्त्येकजातिषु। शवमूत्रपुरीषैस्तु सविषैरवमर्षणात्। स्युः कण्टदाहको-ठारुः पिडकातोदवेदनाः। प्रक्लेदवांस्तथास्रावो भृशं स-म्पाचयेत्त्वचम्। दिग्धविद्धक्रियास्तत्र यथावदवचारयेत्। नावसन्नं नचोत्सन्नमतिसंरम्भवेदनम्। दंशादौ विपरी-तार्त्ति कीटदष्टं सुबाधकम्। कीटैर्दष्टानुग्रविषैः सर्पवत्समुपाचरेत्। त्रिविधानान्तु सर्पाणां त्रैविध्येन क्रियाहिता। स्वेदमालेपनं सेकं चोष्णमत्रावचारयेत्। अन्यत्र मूर्च्छिताद्दंशात् पाककोथप्रपीडितात्। विषघ्नञ्चविधिं सर्वं कुर्य्यात् संशोधनानि च”।

२ कीटाख्येषु राशिषु

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

कीट¦ r. 11th cl. (कीटयति)
1. To tinge or colour.
2. To bind.

कीट¦ m. (-टः) A worm, an insect. E. कीट् to colour or dye, क aff.

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

कीट [kīṭa], a. Hard, harsh.

टः A worm, an insect; Ms.1.4; कीटो$पि सुमनःसङ्गादारोहति सतां शिरः H. Pr.39.

A term expressive of contempt (generally at the end of comp.) द्विपकीटः a wretched elephant; so पक्षिकीटः Pt.1; &c. -Comp. -अवपन्न a. anything on which an insect has fallen; worm-eaten; क्षतं कीटावपन्नं च Mb.9.43.26. -उत्करम् an ant-hill; तत्र कीटोत्कराकीर्णे Ks.11.29.11. -घ्नः sulphur. -जम् silk; Ms.168.-जा lac. -नामा, -पादिका, -पादी, -माता f. N. of a plant (Mar. रक्तलाजाळू). -मणिः a fire-fly (Mar. काजवा).

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

कीट m. ( ifc. f( आ). Hcat. )a worm , insect S3Br. xiv A1s3vS3r. etc.

कीट m. the scorpion in the zodiac VarBr2S.

कीट m. ( ifc. )an expression of contempt(See. शूर-क्) Mcar.

कीट n. id. L.

कीट n. (= किट्ट)feces L.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Kīṭa : m.: A worm (not named).

Sage Kṛṣṇadvaipāyana (Vyāsa) once, while wandering, saw a worm (kīṭa 13. 118. 7) running speedily away on a cart-road; the sage asked the worm why he appeared so terrified, what was the source of his fear, and where he was going in haste; the worm replied that he had heard the sound of a big cart, as also the breathing of the bulls who were drawing heavy burden, and sound of men; such sounds could not be borne by worms; he was running away from danger to his life; death is painful and life is not easily obtained; when the sage told the worm that he should be happy to die since he was leading life in a lower species (tiryagyoni 13. 118. 14) where one did not understood sound, touch, taste, smell and did not get diverse enjoyments, the worm replied that a living being was attached to whatever life he was in and hence he was happy even in his present condition; as a worm, he got the enjoyments his body needed; men and animals have different enjoyments; the worm told Vyāsa that in his former life as a human being he was a wealthy Śūdra, but he was not devoted to Brāhmaṇas; he was cruel, living on usury, harsh in speech, cunning in behaviour, plunderer of all; he committed all sorts of cruel acts (13. 118. 19-24), remembering which he now repented; but he had respected his mother and honoured a good Brāhmaṇa with guest-worship; it was on that account that he did not lose his memory (of past birth); the worm felt that due to that virtuous act he could hope for happiness and asked Vyāsa what he was going to be 13. 118. 7-28; Vyāsa told the worm that it was due to his (Vyāsa's) favour that the worm was not stupefied; sage Vyāsa was able to save beings by merely looking at them (ahaṁ hi darśanād eva tārayāmi tapobalāt 13. 119. 2); Vyāsa knew that the worm was reduced to that condition due to his evil acts; but the worm would attain great religious merit if he considered himself as practising dharma (avāpsyasi paraṁ dharmaṁ dharmastho yadi manyase 13. 119. 3); the worm would attain that state which an excellent Brāhmaṇa (vipra) attained by worshipping Sun and Moon and by telling holy narratives; Vyāsa would lead the worm to that state of brahma which was desired by him; having got this assurance from Vyāsa the worm (stopped running away and) stood where he was; he went to see the sage when, after death, having passed through various births (13. 119. 9) he was born a Kṣatriya; as a prince he fell at the feet of the sage and described to him the comforts he enjoyed in his present condition (13. 119. 12-15); he acknowledged that it was due to the favour of the sage that he, having once been a worm, was now a prince; he asked Vyāsa what next he should do; the sage told him that his earlier sin was not destroyed; whatever good he had formerly done got him to see the sage; that merit led him to the birth of a Kṣatriya; now by offering his life on the battle-field for the sake of cows and Brāhmaṇas and by performing sacrifices (?ṛtūn 13. 119. 22) he could, having become brahman (brahmabhū aḥ ?), obtain enjoyments in heaven (13. 119. 1-23); the Kṣatriya then began to practise severe austerities; Vyāsa approached him and told him that as a Kṣatriya his duty was to protect beings; if he followed his dharma, he would become a Brāhmaṇa; the Kṣatriya did as told and after death became a Brāhmaṇa; Kṛṣṇadvaipāyana came to him again and told him not to be afflicted by anything; he would be in danger if he neglected dharma; hence he should practise the highest dharma (dharmalopād bhayaṁ te syāt tasmād dharmaṁ carottamam 13. 120. 10); the worm again acknowledged his debt to Vyāsa; he felt that his sin was destroyed since he had obtained prosperity rooted in dharma; the worm, who was then a Brāhmaṇa, marked the earth by the yūpas of sacrifices performed by him; he then reached the world of Brahman and obtained the eternal brahman by acting as advised by Vyāsa 13. 120. 1-14; this incident of the past (purāvṛtta) is reported in the form of a dialogue (samvāda) between Kīṭa and Dvaipāyana 13. 118. 6.

p. 14. 2 after Kauravyaduhitṛ add the following entry:


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*6th word in left half of page p86_mci (+offset) in original book.

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Mahabharata Cultural Index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Kīṭa : m.: A worm (not named).

Sage Kṛṣṇadvaipāyana (Vyāsa) once, while wandering, saw a worm (kīṭa 13. 118. 7) running speedily away on a cart-road; the sage asked the worm why he appeared so terrified, what was the source of his fear, and where he was going in haste; the worm replied that he had heard the sound of a big cart, as also the breathing of the bulls who were drawing heavy burden, and sound of men; such sounds could not be borne by worms; he was running away from danger to his life; death is painful and life is not easily obtained; when the sage told the worm that he should be happy to die since he was leading life in a lower species (tiryagyoni 13. 118. 14) where one did not understood sound, touch, taste, smell and did not get diverse enjoyments, the worm replied that a living being was attached to whatever life he was in and hence he was happy even in his present condition; as a worm, he got the enjoyments his body needed; men and animals have different enjoyments; the worm told Vyāsa that in his former life as a human being he was a wealthy Śūdra, but he was not devoted to Brāhmaṇas; he was cruel, living on usury, harsh in speech, cunning in behaviour, plunderer of all; he committed all sorts of cruel acts (13. 118. 19-24), remembering which he now repented; but he had respected his mother and honoured a good Brāhmaṇa with guest-worship; it was on that account that he did not lose his memory (of past birth); the worm felt that due to that virtuous act he could hope for happiness and asked Vyāsa what he was going to be 13. 118. 7-28; Vyāsa told the worm that it was due to his (Vyāsa's) favour that the worm was not stupefied; sage Vyāsa was able to save beings by merely looking at them (ahaṁ hi darśanād eva tārayāmi tapobalāt 13. 119. 2); Vyāsa knew that the worm was reduced to that condition due to his evil acts; but the worm would attain great religious merit if he considered himself as practising dharma (avāpsyasi paraṁ dharmaṁ dharmastho yadi manyase 13. 119. 3); the worm would attain that state which an excellent Brāhmaṇa (vipra) attained by worshipping Sun and Moon and by telling holy narratives; Vyāsa would lead the worm to that state of brahma which was desired by him; having got this assurance from Vyāsa the worm (stopped running away and) stood where he was; he went to see the sage when, after death, having passed through various births (13. 119. 9) he was born a Kṣatriya; as a prince he fell at the feet of the sage and described to him the comforts he enjoyed in his present condition (13. 119. 12-15); he acknowledged that it was due to the favour of the sage that he, having once been a worm, was now a prince; he asked Vyāsa what next he should do; the sage told him that his earlier sin was not destroyed; whatever good he had formerly done got him to see the sage; that merit led him to the birth of a Kṣatriya; now by offering his life on the battle-field for the sake of cows and Brāhmaṇas and by performing sacrifices (?ṛtūn 13. 119. 22) he could, having become brahman (brahmabhū aḥ ?), obtain enjoyments in heaven (13. 119. 1-23); the Kṣatriya then began to practise severe austerities; Vyāsa approached him and told him that as a Kṣatriya his duty was to protect beings; if he followed his dharma, he would become a Brāhmaṇa; the Kṣatriya did as told and after death became a Brāhmaṇa; Kṛṣṇadvaipāyana came to him again and told him not to be afflicted by anything; he would be in danger if he neglected dharma; hence he should practise the highest dharma (dharmalopād bhayaṁ te syāt tasmād dharmaṁ carottamam 13. 120. 10); the worm again acknowledged his debt to Vyāsa; he felt that his sin was destroyed since he had obtained prosperity rooted in dharma; the worm, who was then a Brāhmaṇa, marked the earth by the yūpas of sacrifices performed by him; he then reached the world of Brahman and obtained the eternal brahman by acting as advised by Vyāsa 13. 120. 1-14; this incident of the past (purāvṛtta) is reported in the form of a dialogue (samvāda) between Kīṭa and Dvaipāyana 13. 118. 6.

p. 14. 2 after Kauravyaduhitṛ add the following entry:


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*6th word in left half of page p86_mci (+offset) in original book.

previous page p85_mci .......... next page p87_mci

Vedic Index of Names and Subjects

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Kīṭa is the name of a species of worm mentioned in the Atharvaveda, and frequently in the Upaniṣads.