api

api ind. A preposition and particle corresponding to even, though, yet, assuredly, &c. and implying

1 Interrogation.

2 Earnest interrogation or enquiry.

3 Doubt.

4 Possibility.

5 Reproof; and,

6 Conjunction.

7 It is often an expletive.

E. a neg. and pi to go, with kvip aff.

api prep. On. conj. Even, also.

api ind. (see nipāta, upasarga, gati, karmapravacanīya). A par-

ticle originally implying location and hence proximity,

which, like other particles of location, then has become

one implying emphasis. It is used, in some instances, as

a prefix to verbs, is considered in one instance as a se-

parable preposition governing a noun, but occurs more

commonly as an adverb or conjunction. It forms with a

following noun in a few instances Tatpur. and Bahuvr.

compounds. Its older form is pi (see the Preface).

1. (as a prefix to verbs) ¹ On; comp. e. g. dhā, nah,

bandh. (In this sense it answers the cognate German or

English particle be-, as in beschlagen, bestreichen, beget,

bespeak &c., and passes, as other locative prefixes, e. g.

adhi, into the meaning of much, very; comp. e. g. gṝ with

api, apigīrṇa.) Its older form pi, is met with esp. in

this sense; comp. e. g. pidhāna, pinaddha.--Before vṛ, in

forms in which this radical preserves its vowel ṛ, the final

vowel of the prefix is lengthened in the Veda; comp. apī-

vṛta; equally so in the kvip derivation apīju (from jū with

api). [² In; in combination with as cl. 2. ‘to be’; in

the Vedas(?). As this radical is combined then with the

locative, its sense remaining the same as if it were not con-

nected with api, it is possible to refer api to another

word of the sentence, instead of considering it as a prefix

to as, in all instances in which the radical s of as under-

goes no change; but in combinations like api ṣyāt, it

would seem necessary to look upon api as upon a prefix

(upasarga) if we follow Pāṇ. VIII. 3. 87. and implicitly I. 4.

96.--since api is called there karmapravacanīya in other mean-

ings than in that of location--; comp. also Kaiyyaṭa as

quoted in the following yathāpiśabdasya &c. On the other

hand, as Sāyaṇa considers also in the latter instances api

not as a prefix to as, but as referring to some other word

of the sentence, it must be said in favour of his opinion,

that the change of s to ṣ after preceding coloured vowels

(i, u &c.) takes place in many vaidik instances where it

could not be justified from Pāṇini's rules which chiefly con-

cern the classical idiom (comp. e. g. as regards the radical

as a combination api ṣmasi), that consequently in api

ṣyāma the change of s to ṣ might be ascribed to the in-

fluence of the ultimate vowel of the adverb api in the same

manner as in hi ṣṭhā (Sāyaṇa = bhavatha) to the i of hi. The

combination of api and as is therefore, at least, matter

of doubt, even in such cases where api immediately pre-

cedes as, and still more doubtful where it is separated

from it by other words.] ³ Near to, towards; comp. e. g.

i, gam (apiyat, apigata); the commentators render it

mostly in the latter instances by abhi or prati.

2. (as a separable preposition.) When used as such,

api is considered to have no special meaning itself and the

noun connected with, but not governed by, it in the geni-

tive is to be rendered with the ellipsis of ‘a drop, a little’;

e. g. sarpiṣo'pi syāt ‘there might be a drop of, or a

little, clarified butter’. [This value and use of the word

are stated on the authority of Patanjali (to Pāṇ. I. 4. 96.)

whom it is necessary to quote here in full on account of

the different interpretation given to this Sūtra by the native

grammarians and perhaps, too, on behalf of the erroneous

quotation ‘yuktapadārthe’ made elsewhere from Hemach. and

the Med.--instead of ayuktapadārthe--which is apt to con-

vey, if any, a totally different sense. Patanjali: api pa-

dārtha° . iha kasmānna bhavati . sarpiṣo'pi syāt . gomūtrasyāpi

syāt . kiṃ ca syāt . dvitīyāpi prasajyeta karmapravacanīyayukte

dvitīyeti (Pāṇ. II. 3. 8.) . naiṣa doṣaḥ . neme'pyarthā nirdiśyante .

kiṃ tarhi parapadārthā ime nirdiśyante . eteṣvartheṣu yatpadaṃ vartate

tatprati karmapravacanīyasaṃjño bhavatīti . athavā . yadatra karmaprava-

canīyayuktaṃ nādaḥ prayujyate . kiṃ punastat . vinduḥ . vinduostarhi

kasmānna bhavati . upapadavibhakteḥ kārakavibhaktirbalīyasīti pra-

thamā bhaviṣyati .. Kaiyyaṭa on Patanjali: api° . iheti .

yathāpiśabdasya karmapravacanīyasaṃjñāyāṃ satyāṃ syādityatropasargā-

śrayaṃ ṣatvaṃ na bhavatyevaṃ sarpiḥśabdāddvitīyā kasmānna bhavatīti praśnaḥ .

itaro(°rā?)bhavatyevātrāpeḥ saṃjñetyāha .. kiṃ ca syāditi . nema

iti . yadyapiśabdārthā ime nirdiśyeran . padārthagrahaṇamanarthakaṃ

syāt . svapadārthāvyabhicārāt . saṃbhāvanādīnāṃ copādānama-

narthakaṃ syāt . teṣāmapi padārthatvāt .. parapadārthā iti . syā-

dityādeḥ parasya padasyāmī arthā ityarthaḥ . tadayamarthaḥ . syādi-

tyādipadaṃ kartṛsāmānyavācyapi yadā sāmarthyātkartṛviśeṣe vindau

vartate tadā tatpratyapiḥ karmapravacanīyaḥ . sarpiḥśabdastu samudāya

eva vartate nāvayave . ata evāvayavopajanitavyatireke ṣaṣṭhī bha-

vati .. athaveti . vindukartṛkatvaṃ kriyāyā dyotayitumapiḥ pra-

yujyata iti vinduṃ prati karmapravacanīyo'pirna tu sarpiḥ pratīti

bhāvaḥ .. vindostarhīti . nanu yadā vinduśabdo na prayujyate ta-

dāpiḥ karmapravacanīyaḥ . taducyate vṛttikāraiḥ . padāntarasyāprayu-

jyamānasyārthaḥ padārtha iti . na cāprayukte dvitīyā vidhātuṃ śa-

kyā . atrāhuḥ . padārthagrahaṇamihopalakṣaṇārthamupāttam . tena ya-

sminpadārthe padāntarasyābhidhānaśaktirnāsti tatrāpiḥ karmapravaca-

nīyaḥ . tataśca gatārtho vinduśabdopādānavispaṣṭapratipattaye pra-

yujyate tadāpiḥ karmapravacanīyasaṃjño bhavati .. upapadavibhakteriti .

kārakavibhaktiratra prathamā . sarvatraiva vākye'vaśyaṃbhāvyaṃ kriyayā

tataḥ sa tayā tatra vindoḥ prathamā syādityanena saṃbandho'ntaraṅgaḥ

paścāttu tatkārako'piśabdena (the last sentence is rather in-

correct in the E. I. H. Ms. 171, viz. sarvatrai vākye'vaśyaṃbhāvya-

kriyayātaṃtaḥ sa tayā tatra vidoḥ prathamaṃ smādityanen saṃbaṃdhotaṃraṃgaḥ

paścāttu tadrārako'pi śabdena sic).--To which may be added,

to prevent a misunderstanding of the ellipsis vindu, from the

Kāśikā: mātrāvindustokamityasyārthe'piśabdo vartate.--It re-

sults from this quotation that, according to Patanjali and

Kaiyyaṭa ^a. the use of api in the given sense is restricted to

sentences in which the word to be supplied stands in the nomi-

native, no mention being made in the discussion of other cases

or of an ‘&c.’, ^b. that the ellipsis is a word meaning ‘a little’,

^c. that api is Karmapr. with regard to, i. e. governing, this

ellipsis, but not the genitive (sarpiṣaḥ &c.) and ^d. that the nomi-

native of the word supplied (vinduḥ) results from the reason

that the government required by the sentence overrules the

claim of the Karmapr. But however ingenious this inter-

pretation of what is, in truth, corresponding with the

French ‘du beurre’ might be, it seems clear, that api

cannot be considered, properly speaking, as a preposition

governing a noun, but that it has in the alleged instances

merely the emphatic sense or that of an expletive (see

meaning 3. I.) and that Pāṇini's rule only intended what

Kaiyyaṭa remarks in the beginning and the Kāśikā at the

end of the gloss on it, viz. to prevent its having the power

of changing the initial s of a radical to ṣ; Kāśikā: upa-

sargasaṃjñābādhanātṣatvaṃ na bhavati.--Quite a different and ap-

parently a more simple construction has been put upon

this rule by the comm. on Bhaṭṭik. 8. 91., amongst whom Jaya-

manjala explains the half-verse ‘pariśeṣaṃ na nāmāpi sthāpa-

yiṣyati te vibhuḥ’ thus: (rāmo) vibhuḥ prabhuḥ . te pariśeṣaṃ nā-

māpi saṃjñāmapi na sthāpayiṣyati kimu deham . api padārthetyā-

dinā padārthe karmapravacanīyasaṃjñā . padasya dehasyāprayujyamānasyārthe

'piśabdo vartate…. upasargabādhanatvātsaṃjñāyā upasargātsuno-

tītyādinā (Pāṇ. VIII. 3. 65., and comp. Vārtt. 3.) ṣatvaṃ na

bhavati; in a similar manner Vidyāvinoda; Kandarpachakravar-

tin, after having given an analogous interpretation, adds his

opinion that api is in this instance an emphatic particle (comp.

saṃbhāvane p. 192a, 1. 39) and Puṇḍarīkavidyāsāgara that it implies

there the sense of ca; the former: pariśeṣameva śiṣṭaṃ nāmāpi saṃ-

jñāmapi na sthāpayiṣyati kiṃ punaḥ śarīram . atra ṣatvaniṣedhārthaṃ

parairapeḥ karmapravacanīyasaṃjñā kṛtā . svamate'peḥ stokārthasaṃbhāvane-

tyādinā saṃbhāvanārthādapeḥ ṣatvaṃ niṣiddham; the latter:…

saṃbhāvanāgarhāmātreṣvaperupasargatvaniṣedhaḥ śrīpatinā kṛtaḥ . paraireta-

darthaṃ karmapravacanīyasaṃjñā kṛtā . dehena samuccayena cārthe &c.; comp.

also Bharatas.: atrāpiśabdena dehasya samuccayāt &c.; when padārtha

accord. to Jayam. &c. is made to mean ‘any ellipsis (suitable

to the context)’ and the sense of api would full under 3. I. A.]

3. (as an adverb or conjunction) it implies emphasis, either

by imparting greater power to one word or by producing

a stronger junction or a stronger antithesis between several

words or sentences; I. by imparting greater power ^A. to one

word in general, esp. to a noun; it is synonymous then

with eva and placed in most instances after the word to

which it refers, but sometimes also after a word depending

on, or relating to, that to which it properly belongs, to

effectuate, as it were, at the same time a stronger relation

between both; e. g. niṣṭhurāślīlatīvratvāttadapi (i. e. vākpā-

ruṣyaṃ) trividhaṃ smṛtam; or janānurāgeṇa yuto'vasādaḥ phalānubandhaḥ

sudhiyātmano'pi; or muktabaddhayoranyatarābhāvānna tatsiddhiḥ (scil.

īśvarasya) . ubhayathāpyasatkaratvam; or nyagjātayo ratnavarairalabhyā

mukhyāḥ kapīnāmapi nopajapyāḥ (where api increases the

power of mukhyāḥ, but produces at the same time in mukhyāḥ

kapīnām, by being placed after the latter the effect of a

stronger junction, like that of a compound kapimukhyāḥ).--

In the same manner as the positive power of a word, if it

implies, e. g. excellence &c., is rendered more prominent

by api, also the negative value of a word implying ne-

gation, diminution &c. becomes still more negative &c. by

the same particle; thus muhurtamapi means ‘only a moment’,

and na muhurtamapi ‘not even a moment’; e. g. kiṃ hi saṃśaya-

māpanne tasminniha mayā tava . muhūrtamapyajīvantyā yannānveṣyasi rā-

ghavam; or nāhamenaṃ dhanuṣpāṇiṃ yuyutsuṃ samupasthitam . muhūrtamapi

paśyeyaṃ prahareyaṃ na cāpyuta; for the same reason it imparts to

numerals the notion of totality or greater unity, e. g. dvā-

vapi ‘both two’, pañcāpi ‘all five’ &c. ^B. To verbs; when

imparting greater emphasis to the verbal action it is ^a. a

particle of interrogation, although the verb would imply the

same modality by itself alone, e. g. api bhavānkamaṇḍalu-

pāṇiṃ chātramadrākṣīt? or kuśalaṃ kauśiko rājñaḥ paryapṛcchatsu-

dhārmikaḥ . api te saṃnatāḥ sarve sāmantā ripavo jitāḥ? ...

^b. a particle of exclamation; ^α. in general, he! ho there! e. g.

api vijahīhi dṛḍhopagūhanam!; according to the Gaṇaratnam.

it occurs combined with ayi, if the sentence is not com-

pleted, e. g. ayyapi sāhasakāriṇi! ^β. more especially it

may impart to the imperative the notion of ‘do as you please’

(Pāṇ. in the sense of anvavasarga, the same as kāmakārakriyā

or kriyākārakriyā of the Koshas), but rather with the

implied meaning of ‘indifference’ than with that of a ‘kind

permission’; e. g. (Sītā having told Rāvaṇa that her hus-

band will entirely destroy him, continues: Bhaṭṭik. 8. 92.)

api stuhyapi sedhāsmāṃstathyamuktaṃ narāśana ‘now do as you please:

praise us (comm. say that I have spoken properly) or retain

us: I have spoken the truth, man-eater!’; ^γ. to the potential

or conditional (the natural value of which moods is uncertainty

or insufficiency), it gives the notion of ‘certainty’ (‘vāḍham’) or

of ‘exaggerated capacity’ (saṃbhāvane), then meaning certainly!

indeed! e. g. api kuryāt or apyadhīyīta ‘indeed he will do it,

certainly he will study’; or api droṇapākaṃ bhuñjīta ‘indeed he

is capable to eat as much as a Drona full’; api siñcenmū-

lasahasram ‘certainly he can water a thousand roots’; api

sākṣātpraśiṣyāstvaṃ kṛcchreṣvindrapurohitam ‘(Rāvaṇa) thou art in-

deed capable of instructing the domestic priest of Indra (i. e.

Vṛhaspati) when he is in need’; api tatra ripuḥ sītāṃ prārthayi-

ṣyata (conditional) durmatiḥ ‘surely, because (Rāvaṇa) thy enemy

is wicked, he desired for Sītā; (comm. utāpyoḥ samarthayoriti

--Pāṇ. III. 3. 152.--. atrāpi śabdo vāḍhārthaḥ . liṅgimi-

ttam . tasmiṃm̐lliṅgimitte kriyātipattau (comp. Pāṇ. III. 3. 139.)

satyāṃ bhūte nityaṃ ḷṅ . tatra votāpyorityanuvarvate); or it in-

creases the original value of the potential by adding to it

the notion of fear or anxiety (śaṅkāyām), implying then

‘perhaps’ (‘śaṅkāyām’); e. g. api cauro bhavet ‘there is

perhaps a thief’; or of ‘hope’ (‘apekṣāyām’), e. g. api

gṛhlīyāṃ vedam ‘I hope I mīght master the Veda’; if the

potential is used in the sense of the imperative, it may add

to it the notion of ‘contempt’ (garhā or nindā), e. g. ‘api

stūyādvṛṣalam’ ‘let him be so mean as to praise a Śūdra’;

dhigjālmaṃ devadattamapi siñcetpalāṇḍum ‘shame over the

wretched Devadatta, let him go and water the onion’;

api siñceḥ kṛśānau tvaṃ darpaṃ mayyapi yo'bhikaḥ ‘go (Rāvaṇa)

and throw thy manhood into the fire, as thou art (base

enough) to make love to me’; ^δ. when combined with the

present tense, it may impart to it the notion of ‘contempt’

(garhā) and give it the value of any other tense, e. g. api

tatra bhavānvṛṣalaṃ yājayati ‘how wrong it is that thou makest

a Śūdra perform a sacrifice’!; mantre jātu vadantyajñāstvaṃ tā-

napyanumanyase ‘fools sometimes tender advice; to those thou

hast listened!’. ^C. To interrogatives (whether pronouns or

interrogative particles); such words (implying doubt or un-

certainty) assume with api the notion of indefiniteness;

thus kimapi means ‘some one or some thing’, kutrāpi or

kvāpi ‘somewhere’, kuto'pi ‘from somewhere, some-

where’, kadāpi ‘some time’, kathamapi ‘somehow’, when

api may also be added with increasing power to the in-

terrogatives which have become indefinites by means of

cit, e. g. kiṃcidapi, kadācidapi &c. in the same but a

more emphatic sense as kimapi, kadāpi &c. ^D. To particles

or adverbs; combined with them it increases their original

power; thus cāpi, evāpi, tathāpi ca, api caiva, api tu

(but on the contrary), apyuta, apyevam, nāpi (not even), api

vā (more seldom vāpi; e. g. in the Jaimini Sūtra: apūrve

vāpi bhāgitvāt; Śabara: vāapīti viparyāsena prayuktau .

api vetyarthaḥ), bhūyo'pi, punarapi, athavāpi, athāpi, atho

api &c., have in most instances only the meaning of ca,

eva &c. but with greater emphasis.--api ca occurs often

for the purpose of connecting sentences and verses loosely

connected, in the same sense as anyacca (see s. v. anya 1. a.);

api nāma in the beginning of sentences introduces an in-

direct question and belongs therefore to 3. I. B. a., when

nāma which is frequently the explanation of api in the com-

mentaries, might be considered as the emphatic increase of

the interrogative api; it means ‘perhaps, possibly’; e. g.

in the sentence tataḥ kapīnāṃ saṃghātā harṣādrāghavabhūtaye…

samājagmuḥ, the word rāghavabhūtaye is explained api nāma

rāghavasya saṃpatsyāditi samājagmuḥ; in the middle of sentences

api nāma has the same but more emphatic bearing as api

or nāma alone; e. g. iti sa vinā mānitayā jahre bhaimyā nalo

'pi nāmānitayā (comm. nāma saṃbhāvanāyām…dhīro

'pi nalaḥ &c.).--II. api implies emphasis by producing

a stronger junction or a stronger antithesis between words or

sentences; (when the junction or antithesis is effectuated al-

ready by other conjunctions, the addition of api falls under

the category of 3. I. D., but when used for this purpose

alone it answers) ^a. and also, moreover, besides; e. g. da-

dhvāna meghavadbhīmamādāya parighaṃ kapiḥ . nedurdīptāyudhāste'pi

taḍitvanta ivāmbudāḥ; or viṣayo'viṣayo'pyatidūrāderhāno-

pādānābhyāmindriyasya; or trayam (i. e. dhāraṇādhyānasamādhi-

trayam) antaraṅgaṃ pūrvebhyaḥ . tadapi vahiraṅgaṃ nirvījasya; or ā-

mikṣīyaṃ dadhi kṣīraṃ puroḍāśyaṃ tathauṣadham . havirhaiyaṅgavīnaṃ ca

nāpyupaghnanti rākṣasāḥ (where the whole sentence is connected

by means of api with a preceding one; comm. apiśabdaḥ

pūrvāpekṣayā). In the compressed style of the Sūtra literature

api is used in this sense frequently in an elliptic manner,

to indicate the omission of a word or passage to be in-

ferred from the context and the junction with which it is in-

tended then to effectuate; e. g. in Pāṇini: chandasyanekamapi

sākāṅkṣam . (Kāśikā: chandasi viṣaye . hi . ityanena yuktaṃ

tiṅṅantaṃ sākāṅkṣamanekamapi nānudāttaṃ bhavati . ekamapi); or

anantyasyāpi praśnākhyānayoḥ . (Kāśikā: padasyeti vartate . sva-

ritamiti ca . anantyasyāpyantyasyāpi padasya ṭeḥ svaritaḥ pluto

bhavati praśna ākhyāne ca; or in the Sāṅkhya Prav. nānuśrā-

vikādapi tatsiddhiḥ sādhyatvenāvṛttiyogādapuruṣārthatvam . (Vi-

jnānabhikṣu: apiśabdena na dṛṣṭāttatsiddhiriti prāguktadṛṣṭasa-

muccayaḥ, where the word api connects elliptically the quoted

Sūtra (1. 82.) not with one immediately preceding but with

the Sūtra 1. 2.--^b. Therefore, consequently; e. g. smarāture

cetasi labdhajanmā rarāja lolo'pi guṇāpahāryaḥ…rāgaḥ

(comm. ata eva lolaścañcalaḥ . acirasthāyyapi rarāja). ^c. But,

on the contrary; e. g. jāto nāryāmanāryāyāmāryādāryo bhave-

dguṇaiḥ . jāto'pyanāryādāryāyāmanārya iti niścayaḥ; or Bha-

ratasena on Bhaṭṭik. 1. 16.: śīlārthe kṣvarabiti pare . svamate

'pi &c. ^d. Even, though, notwithstanding; e. g. prācakampa-

dudanvantaṃ rākṣasānapyatitrasta; or darśanīyatamāḥ paśyanstrīṣu

divyāsvapi striyaḥ . prāpto vyālatamānvyasyanbhujaṃgebhyo'pi rā-

kṣasān; or mṛdubhirapi bibheda puṣpavāṇairjalaśiśirairapi mā-

rutairdadāha…madanaḥ; or jalanidhimagamat…salilasamuda-

yairmahātaraṅgairbhuvanabharakṣamamapyabhinnavelam; or yasyāṃ vāsayate sī-

tāṃ kevalaṃ sma ripuḥ smarāt . na tvarocayatātmānaṃ caturo vṛddhi-

mānapi (instead of caturo'pi vṛ°); frequently used in this

sense with the absolute locative; e. g. madhyamaviveke'pi sati

puruṣe bādhitānāmapi duḥkhādīnāṃ prārabdhavaśātpratibimbarūpeṇa

puruṣe'nuvṛttyā bhogo bhavati. ^e. In correlate sentences; api

added to the correlate word of the second sentence or to

both, the relative and the correlative in either sentence,

produces a stronger reciprocity between both, than would

exist if it were omitted; e. g. yad…tadapi (more em-

phatic than yad--tad): ye sūryamupatiṣṭhante mantraiḥ saṃdhyātrayaṃ

dvijāḥ . rakṣobhistāpitāste'pi siddhiṃ dhyāyanti te'dhunā;

or yadā…tato'pi (more emphatic than yadā…tataḥ),

e. g. yadāyaṃ brāhmaṇaḥ prasaṃkhyāne'pyakusīdastato'pi na kiṃ-

citprārthayate; or yathā…evamapi (more emphatic than

yathā…evam), e. g. anvayādivibhinnānāṃ yathā sakhyamanī-

psitam . naiṣīrvirodhamapyevaṃ sārdhaṃ puruṣavānaraiḥ; or yatrāpi…

tatrāpi (more emphatic than yatra…tatra), e. g. yatrāpi saṃbha-

vastatrāpi pratigrahapāpādyutthaduḥkhāvaśyakatvam; &c. &c. An anti-

thesis of frequent occurrence is that of yadyapi…tathāpi

‘although…nevertheless’, e. g. pradhānasya svata eva sṛṣṭiryadya-

pi tathāpi parārthamanyasya bhogāpavargārtham; or garuḍānilatigma-

raśmayaḥ patatāṃ yadyapi saṃmatā jave . acireṇa kṛtārthamāgataṃ ta-

mamanyanta tathāpyatīva te; an instance where the whole sen-

tence is to be supplied and merely indicated by tathāpi is

the following: tathāpi vaktuṃ prasabhaṃ yatante yanmadvidhāḥ siddhima-

bhīpsavastvām . vilomaceṣṭaṃ vihitāvahāsāḥ parairhi tatsneha-

mayaistamobhiḥ (comm. yadyapi tvamevaṃvidhastathāpi &c.); or

daṇḍena koṣeṇa ca manyase cetprakṛṣṭamātmānamarestathāpi . ri-

ktasya pūrṇena vṛthā vināśaḥ pūrṇasya bhaṅge vahu hīyate tu ‘if

thou considerest thyself superior to the enemy through

strength and wealth, nevertheless (scil. that is wrong), for

&c. (comm. tathāpyevamapi na yuktam . yato riktasya &c.).--

Correlate sentences the first of which contains api and

the second a negation, answer our ‘rather…than’; e. g.

icchantyabhīkṣṇaṃ kṣayamātmano'pi na jñātayastulyakulasya lakṣmīm;

or auṣṇyaṃ tyajenmadhyagato'pi bhānuḥ śaityaṃ niśāyāmathavā hi-

māṃśuḥ . anarthamūlaṃ bhuvanāvamānī manye na mānaṃ piśitāśinātha;

or api vāhaṃ bhṛśaṃ dīptaṃ praviśeyaṃ hutāśanam . spṛśeyaṃ rāghavā-

danyaṃ padāpi puruṣaṃ na hi.--

4. (in composition with nouns, in a few instances) ^a. Tat-

pur. ¹ near to; comp. apikakṣa, apiśarvara. ² Again, re-; comp

apikakṣya. (In Tatpur. where it is upapada, e. g. in apigata,

it retains the meaning which it has as prefix to the radical.)

^b. Bahuvr. ¹ moreover, besides, also; comp. apīnasa. ² Simi-

lar, same; comp. apivrata. E. The etym. of a comm. on the

Amarak. a neg. and pi (from pi to go, kṛt aff. kvip)

is not only improbable, but grammatically impossible. See

the Preface.

api api (properly, Thereto, on, by,

cf. Lat. ob) I. part. 1. Moreover,

also, Man. 8, 274; 1, 119. 2. Even,

Man. 2. 150. 3. Still, Śāk. d. 29. 4.

Though, Śāk. d. 68. 5. With preceding

yadi, Although, Man. 9, 145. 6. With

tathā, Even thus, nevertheless, Śāk.

99, 8, 7. With tad, Nevertheless,

Bhartṛ. 1, 28. 8. Only, Pañc. Pr. d.

9. 9. All together, after numerals and

words used in a similar signification,

Man. 1, 107 (All four), Man. 2, 14

(after ubhau, both); Man. 3, 193 (all to-

gether); Böhtl. Ind. Spr. 1047 (after

ctāni, all these); Pañc. 108, 14 (after

aparam, Every other subject). 10. A

part. of interrogation, Rām. 5, 33, 34.

11. A part of desire, O that! Man. 3,

274. 12. With following nāma (base

nāman), Perhaps, Mṛcch. 174, 3.

O that! Vikr. 13. Following the inter-

rogat. pron. kim or its derivatives: a.

It makes them indefinite, ko 'pi (i. e.

kas api), Somebody, Bhartṛ. 3, 99 (cf.

Lat. quispiam for quis-pi-jam). b.

Signifies: Even, Kathās. 4, 55. c.

Violently, Megh. 110. 14. Preceding

kiṃ cid becomes more indefinite, Man.

3, 14. II. conjunct. 1. And also, Man.

1, 115. 2. And, Man. 4, 55. 3. api-

api, ‘as well as,’ Hit. i. d. 159; from

the one part — from the other part,

Pañc. 113, 8; 9; api-ca, Man. 5, 23.

4. But, Man. 8, 267. 5. But also, Pañc.

155, 25. III. Combined and compounded

with verbs and their derivatives. IV.

Former part of comp. nouns implying

‘near to,’ ‘joined to.’

api api, or sometimes pi (as a particle or

preposition prefixed to verbs and nouns), expresses

placing near or over, uniting to, annexing, reaching

to, proximity, &c. [cf. Gr. ἐπί Zend api; Germ.

and Eng. prefix be]; in later Sanskrit its places seems

frequently supplied by abhi.

(As a separable adv.) and, also moreover, besides,

assuredly, surely; api api or api-ca, as well as; na

vāpi or na apivā or na nacāpi, neither, nor; cāpi,

(and at the beginning of a sentence) api-ca, moreover.

Api is often used to express emphasis, in the sense

of even, also, very; e. g. anyad api, also another,

something more; adyāpi, this very day, even now;

tathāpi, even thus, notwithstanding; yady api,

even if, although; yadyapi tathāpi, although,

nevertheless; na kadācid api, never at any time:

sometimes in the sense of but, only, at least, e. g.

muhūrtam api, only a moment.

Api may be affixed to an interrogative to make it

indefinite. e. g. ko 'pi, any one; kutrāpi, anywhere.

Api imparts to numerals the notion of totality, e. g.

caturṇām api varṇānām, of all the four castes.

Api may be interrogative at the beginning of a

sentence.

Api may strengthen the original force of the po-

tential. or may soften the imperative, like the English

‘be pleased to;’ sometimes it is a mere expletive.

Api tu, but, but yet.

api apī (api-i), cl. 2. P. apy-eti, -tum,

to go in or near, to enter into or upon; to come near,

approach; to partake, have a share in; to suffer; to

join; to pour out (as a river); to dissolve; to enter

the other world, to die.

ápi, indecl. unto, close upon or on;

—1. prep. to, w. √gam;

—2. adv. (thereto, besides, i. e.) further, also; connecting clauses (63²³) or words (65¹¹); connecting sentences, api ca, and besides, 29⁹, see ca 3; …api …api, both…and, 54²³; …, …ca api, and, 5¹², 26⁵; …ca, …cāpi, both…and also, 12¹; …, …caiva, …cāpi, 65¹⁵; …cāpi, …ca, 3²¹, 16¹¹; …cāpi, …ca, …ca, 16⁶, 60¹⁰; na…, na_api…, neither…, nor…, 9⁹; na…, na cāpi, 22¹²; na…, na…, …api ca, neither…, nor…, nor also…, 2¹²;…, …vā, …vā_api, either…, or…, or even…, 62²;

—3. also, too, immediately following the emphasized word, 6¹², 11³, 21¹⁸, 24²¹; mām api, me too, 41²⁰;

—4. even, immediately following the emphasized word, and often marking a circumstance under which a thing is true where this is not to be expected: e. g. 2¹³, 28^{7, 18}, 33¹⁹; tathā_api, so even, i. e. nevertheless, 21¹¹; concessively, although, 29¹, 21¹⁴, 51^{1, 5}; w. na, not even, 19¹⁵; w. indefinites, kadā cid api na, not ever at all, 31¹⁴, 32³;

—5. but, immediately following a new subject, after change of subject, 6¹⁵, 28²¹, 32²², 41^{17, 20, 21};

—6. at least, 28^{9, 11};

—7. converts an interr. into an indef. [507]; so ka, 17¹¹, etc.; katham, 51¹. [cf. ἐπί, ‘on, upon’; perhaps Lat. op-, ob-, ‘unto, on.’]

api ind. (Sometimes with the a dropped according to the opinion of Bhāguri; vaṣṭi bhāgurirallopamavāpyorupasargayoḥ; pidhā, pidhāna &c.)

1 (Used with roots and nouns in the sense of) Placing near or over, taking towards, uniting with; reaching or going up to, proximity, nearness &c. [Cf. Gr. epi, Zend api, Germ. and Eng. be]. (Note. api, as a prefix to roots, occurs mostly in Veda, its place being taken by abhi in classical literature).

2 (As a separable adverb or conjunction) And, also, too, moreover, besides, in addition, having a cumulative force (samuccaya); asti me sodarasnehopyeteṣu; Ś. 1 on one's part, in one's turn; viṣṇuśarmaṇāpi rājaputrāḥ pāṭitāḥ Pt. 1; rājāpi munivākyamaṃgīkṛtyātiṣṭhat Dk. 2; api -api or api ca as well as, and also; api stuhi, api siṃca P. I. 4. 96 Sk., na nāpi-na caiva, na vāpi, nāpi vā na cāpi neither-nor; na vāpi kāvyaṃ navamityavadyaṃ M. 1. 2 nor; vāpi or; alpopyevaṃ mahān vāpi Ms. 3. 53 whether small or great.

3 It is often used to express emphasis in the sense of ‘too’, ‘even’ ‘very’; vidhurapi vidhiyogād grasyate rāhaṇāsau H. 1 the very moon; yūyamapyanena karmaṇā pariśrāṃtāḥ Ś. 1 even you, you also; anyadapi also another; adyāpi even, yet, still, even now; idānīmapi even now; muhūrtamapi even for a moment, for one moment at least; nādyāpi not yet; yadyapi though, although, even if; tathāpi still, nevertheless, notwithstanding, yet; sometimes yadyapi is understood, tathāpi only being used; as in Ki. 1. 28.

4 Though (oft. translateable by ‘even’, ‘even if’); sarasijamanuviddhaṃ śaivalenāpi ramyaṃ Ś. 1. 20 though overspread &c.; iyamadhikamanojñā valkalenāpi tanvī ibid. though in her bark dress; balavadapi śikṣitānām 1. 2 though ever so learned. In this sense api is most frequently used by writers to show real or imaginary opposition (virodha); kṛṣṇamapi asudarśanaṃ, puṣpavatyapi pavitrā &c.

5 But, however.

6 Used at the beginning of sentences api introduces a question; api sannihito'tra kulapatiḥ Ś. 1; api kriyārthaṃ sulabhaṃ samitkuśaṃ… api svaśaktyā tapasi pravartase Ku. 5. 33, 34, 35; apyagraṇīrmaṃtrakṛtāmṛṣīṇāṃ kuśāgrabuddhe kuśalī guruste R. 5. 4.

7 Hope, (pb) expectation (usually with the potential mood); kṛtaṃ rāmasadṛśaṃ karma . api jīvetsa brāhmaṇaśeśuḥ U. 2. I hope the Brāhmaṇa boy comes to life. Note-In this sense api is frequently used with nāma and has the sense of (a) ‘is it likely’, ‘may it be’; (b) ‘perhaps’, ‘in all probability’ or (c) ‘would that’, ‘I wish or hope’ that’; api nāma kulapatoriyamasavarṇakṣetrasaṃbhavā syāt Ś. 1; Ś. 7; tadapi nāma manāgavatīrṇosi ratiramaṇabāṇagocaraṃ Māl. 1 perhaps, in all probability; api nāma tayoḥ kalyāṇinoḥ abhimataḥ pāṇigrahaḥ syāt ibid.; api nāma rāmabhadraḥ punarapīdaṃ vanamalaṃkuryāt U. 2; ‘is it likely’, ‘I wish’; yathā vanajyotsnānurūpeṇa pādapena saṃgatā api nāma evamahamapyātmano'nurūpaṃ varaṃ labheyeti Ś. 1 would that; api nāmāhaṃ purūravā bhaveyaṃ V. 2 I wish I were P.

8 Affixed to interrogative words api makes the sense indefinite, ‘any’, ‘some’; kopi some one; kimapi something; kutrāpi somewhere; kadāpi at any time; kathamapi any how &c. ke'pi ete pravayasaḥ tvāṃ didṛkṣavaḥ U. 4 some people. It may often be translated by ‘unknown’, ‘indescribable,’ ‘inexpressible’ (anirvācya); vyatiṣajati padārthānāṃtaraḥ kopi hetuḥ U. 6. 12; tattasya kimapi dravyaṃ yo hi yasya priyo janaḥ 2. 19; Mu. 3. 22; K. 143; kopi mahimā syāt U. 6, 6. 11, 7. 12; Māl. 1. 26; R. 1. 46.

9 After words expressing number api has the sense of ‘totality’, ‘all’; caturṇāmapi varṇānāṃ of all the 4 castes; sarvairapi rājñāṃ prayojanaṃ Pt. 1.

10 It sometimes expresses ‘doubt’ or ‘uncertainty,’ ‘fear’ (śaṃkā); api coro bhavet G. M. there is perhaps a thief.

11 (with pot. mood) It has the sense of saṃbhāvanā ‘possibility’, ‘supposition’; P. I. 4. 96; III. 3. 154; api stuyādviṣṇuṃ, api stuyādrājānaṃ, api giriṃ śirasā bhiṃdyāt Sk.; soyamapi siṃcetsahasraṃ drākṣāṇāṃ kṣaṇenaikena Dk. 127.

12 Contempt, censure, or reproof; P. I. 4. 96, III. 3. 142; dhigdevadattamapi stuyādvṛṣalaṃ; dhigjālmaṃ devadattamapi siṃcet palāṃḍuṃ; api jāyāṃ tyajasi jātu gaṇikāmādhatse garhitametat Sk. shame to, &c. or fie upon, Devadatta &c.

13 It is also used with the Imperative mood to mark ‘indifference on the part of the speaker’, where he permits another to do as he likes, (anvavasarga or kāmacārānujñā, the imperative being softened;) api stuhi Sk. you (pb) may praise (if you like); api stuhyapi sedhāsmāṃstathyamuktaṃ narāśana Bk. 8. 92.

14 api is sometimes used as a particle of exclamation,

15 Rarely in the sense of ‘therefore,’ ‘hence’ (ata eva).

16 Used as a separable preposition with gen. it is said to express the sense of a word understood (padārtha), and is treated as a karmapravacanīya P. I. 4. 96; the example usually given is sarpiṣopi syāt where some word like biṃdurapi ‘a drop,’ ‘a little’ &c. has to be understood, ‘there may perhaps be a drop of ghee,’ ‘I presume there may be at least a drop’ &c. api saṃbhāvanāpraśnaśaṃkāgarhāsamuccaye . tathāyuktapadārtheṣu kāmacārakriyāsu ca .. Viśva.; apiḥ padārthasaṃbhāvanānvavasargagarhāsamuccayeṣu P. I. 4. 96. G. M. adds the senses of āśis ‘blessing’ (bhadramapi), mṛti ‘death’ (maraṇamapi) and bhūṣā ‘decoration’ (api na hyati hāraṃ).

ápi (prep. w. loc., or °— in verbs & nouns) close by or to, within, before; adv. further, also, too; even (w. na = Lat. quidem); at least, however, but (between words, clauses and sentences, or after, r. before an emphasized word). Converts an interrog. into an indefinite; after numerals = all; at the beginning of a sent. it is a particle of interrogation, with an optat. it expresses hope, fear, or desire. — api ca or cāpi further, moreover. api—api (or ca) as well—as. api ca — ja cāpi rather than. ye'pi—te'pi they too—who. yadyapi however, although. tathāpi even so, nevertheless.

api ápi, prp. w. lc. or °-, at, in, near (V.);
ad. also, likewise; even; but, yet; w. neg. =
even; na ca_api, not even; makes interr. indefinite:
-ko' pi, some one; w. numer als = all:
catvāro' pi, all four; beg. sentences: interr.
pel.; w. potent. oh that! api-api or ca, bothand;
na kevalam-api, not only-but also;
api ca, cāpi, moreover, likewise; ye' pite'
pi, those also, who —; apivā, vāpi, or
even; na-nāpi, neither — nor; api nāma
(at beg. of sentences) perhaps; yadi_api, although;
tathā_api, yet.

ápi or sometimes pi (See pi-dṛbh, pi-dhā, pi-nah), expresses placing near or over, uniting to, annexing, reaching to, proximity, &c.

api [cf. Gk. ἐπί Zd. api; Germ. and Eng. prefix be]

in later Sanskṛt its place seems frequently supplied by abhi.

(As a separable adv.) and, also, moreover, besides, assuredly, surely

suppose that, perhaps, Jātakam.

api api or api-ca, as well as

na vāpi or na apivā or na nacāpi, neither, nor, cāpi, (and at the beginning of a sentence) api-ca, moreover.

api is often used to express emphasis, in the sense of even, also, very

e.g. anyad api, also another, something more

adyāpi, this very day, even now

tathāpi, even thus, notwithstanding

yady api, even if, although

yadyapi tathāpi, although, nevertheless

na kadācid api, never at any time: sometimes in the sense of but, only, at least, e.g. muhūrtam api, only a moment.

api may be affixed to an interrogative to make it indefinite, e.g. ko 'pi, any one

kutrāpi, anywhere.

api imparts to numerals the notion of totality, e.g. caturṇām api varṇānām, of all the four castes.

api may be interrogative at the beginning of a sentence.

api may strengthen the original force of the Potential, or may soften the Imperative, like the English ‘be pleased to’;

sometimes it is a mere expletive.

api tu but, but yet.

(api-api), as well-as, ib.

api ind. A preposition and particle corresponding to even, though,
yet, assuredly, &c. and implying.

1. Interrogation.

2. Earnest inter-
rogation or enquiry.

3. Doubt.

4. Possibility.

5. Reproof; and.

6.
Conjunction.

7. It is often an expletive.

E. a neg. and pi to go,
with kvip aff.

api ind. (Sometimes with the a dropped according to the opinion of Bhāguri; vaṣṭi bhāgurirallopamavāpyorupasargayoḥ; pidhā, pidhāna &c.) 1 (Used with roots and nouns in the sense of) Placing near or over, taking towards, uniting with; reaching or going up to, proximity, nearness &c. [cf. Gr. epi, Zend api, Germ. and Eng. be]. (Note :- api, as a prefix to roots, occurs mostly in Veda, its place being taken by abhi in classical literature). -2 (As a separable adverb or conjunction) And, also, too, moreover, besides, in addition, having a cumulative force (samuccaya); asti me sodarasneho'pyeteṣu; Ś.1 on one's part, in one's turn; viṣṇuśarmaṇā'pi rājaputrāḥ pāṭhitāḥ Pt.1; rājā'pi munivākyamaṅgīkṛtyātiṣṭhat Dk.2; api-api or api ca as well as, and also; api stuhi, api siñca P.I.4.46 Sk., na nāpi-na caiva, na vā'pi, nāpi vā cāpi neither-nor; na cāpi kāvyaṃ navamityavadyam M.1.2 nor; vā'pi or; alpo'pyevaṃ mahān vā'pi Ms.3.53 whether small or great. -3 It is often used to express emphasis in the sense of 'too', 'even', 'very'; vidhurapi vidhiyogād grasyate rāhuṇā'sau H.1.19 the very moon; yūyamapyanena karmaṇā pariśrāntāḥ Ś.1 even you, you also; anyadapi also another; adyāpi even, yet, still, even now; idānīmapi even now; muhūrtamapi even for a moment, for one moment at least; nādyāpi not yet; yadyapi though, although, even if; tathāpi still, yadyapi bahu nādhīṣe tathāpi paṭha putra vyākaraṇam; nevertheless, notwithstanding, yet; sometimes yadyapi is understood, tathā'pi only being used; as in bhavādṛśeṣu pramadājanoditaṃ bhavatyadhikṣepa ivānuśāsanam | tathā'pi vaktuṃ vyavasāyayanti māṃ nirastanārīsamayā durādhayaḥ Ki 1.28. -4 Though (oft. translatable by 'even', 'even if'); sarasijamanuviddhaṃ śaivalenāpi ramyam Ś.1.20 though overspread &c.; iyamadhikamanojñā valkalenāpi tanvī ibid. though in her bark dress; balavadapi śikṣitānām 1.2 though ever so learned. In this sense api is most frequently used by writers to show real or imaginary opposition (virodha); kṛṣṇamapi asudarśanam, puṣpavatyapi pavitrā &c. -5 But however. -6 Used at the beginning of sentences api introduces a question; api sannihito'tra kulapatiḥ Ś.i; api kriyārthaṃ sulabhaṃ samitkuśaṃ...api svaśaktyā tapasi pravartase Ku.5.33,34,35; apyagraṇīrmantrakṛtāmṛṣīṇāṃ kuśāgrabuddhe kuśalī guruste R.5.4. -7 Hope, expectation (usually with the potential mood); kṛtaṃ rāmasadṛśaṃ karma | api jīvetsa brāhmaṇaśiśuḥ U.2 I hope the Brāhmaṇa boy comes to life. Note-- In this sense api is frequently used with nāma and has the sense of (a) 'is it likely', 'may it be'; (b) 'perhaps', 'in all probability' or (c) 'would that', 'I wish or hope that'; api nāma kulapateriyamasavarṇakṣetrasaṃbhavā syāt Ś.1; Ś.7; tadapi nāma manāgavatīrṇo'si ratiramaṇabāṇagocaram Māl.1 perhaps, in all probability; api nāma tayoḥ kalyāṇinoḥ abhimataḥ pāṇigrahaḥ syāt ibid.; api nāma rāmabhadraḥ punarapīdaṃ vanamalaṅkuryāt U.2; 'is it likely', 'I wish'; yathā vanajyotsnānurūpeṇa pādapena saṃgatā api nāma evamahamapyātmano'nurūpaṃ varaṃ labheyeti Ś.1 would that; api nāmāhaṃ purūravā bhaveyam V.2 I wish I were P. -8 Affixed to interrogative words, api makes the sense indefinite, 'any', 'some'; ko'pi some one; kīmapi something; kutrāpi somewhere; kadā'pi at any time; kathamapi any how &c. ke'pi ete pravayasaḥ tvāṃ didṛkṣavaḥ U.4 some people. It may often be translated by 'unknown', 'indescribable', 'inexpressible' (anirvācya); vyatiṣajati padārthānāntaraḥ ko'pi hetuḥ U.6.12. tattasya kimapi dravyaṃ yo hi yasya priyo janaḥ 2.19; Mu.3.22; K.143; ko'pi mahimā syāt U.6,6.11,7.12; Māl.1.26; R.1.46. -9 After words expressing number, api has the sense of 'totality', 'all'; caturṇāmapi varṇānām of all the 4 castes; sarvairapi rājñāṃ prayojanam Pt.1. -10 It sometimes expresses 'doubt' or 'uncertainty', 'fear' (śaṅkā); api coro bhavet G. M. there is perhaps a thief. -11 (with pot. mood) It has the sense of saṃbhāvanā 'possibility', 'supposition'; P.I.4.96; III.3.154; api stuyādviṣṇum, api stuyādrājānam, api giriṃ śirasā bhindyāt Sk.; so'yamapi siñcetsahasraṃ drākṣāṇāṃ kṣaṇenaikena Dk.127. -12 Contempt, censure, or reproof; P.I.4.96,III.3.142; dhigdevadattamapi stuyād vṛṣalam; dhigjālmaṃ devadattamapi siñcet palāṇḍum; api jāyāṃ tyajasi jātu gaṇikā- mādhatse garhitametat Sk. shame to &c. or fie upon, Devadatta &c. -13 It is also used with the Imperative mood to mark 'indifference on the part of the speaker', where he permits another to do as he likes, (anvavasarga or kāma- cārānujñā, the imperative being softened;) api stuhi Sk. you may praise (if you like); api stuhyapi sedhā'smāṃstathyamuktaṃ narāśana Bk.8.92. -14 api is sometimes used as a particle of exclamation, -15 Rarely in the sense of 'therefore', 'hence' (ata eva). -16 Used as a separable preposition with gen. it is said to express the sense of a word understood (padārtha), and is treated as a karma- pravacanīya P.I.4.96; the example usually given is sarpi- ṣo'pi syāt where some word like bindurapi 'a drop,' 'a little' &c. has to be understood, 'there may perhaps be a drop of ghee', 'I presume there may be at least a drop' &c. api saṃbhāvanāpraśnaśaṅkāgarhāsamuccaye | tathāyuktapadārtheṣu kāmacārakriyāsu ca || Viśva.; apiḥ padārthasaṃbhāvanānvavasargagarhāsamuccayeṣu P.I.4.96. G. M. adds the sense of āśis 'blessing' (bhadramapi), mṛti 'death' (maraṇamapi) and bhūṣā 'decoration' (api nahyati hāraṃ). cf. also...apiḥ praśnavirodhayoḥ | saṃbhāvanāyāṃ garhāyāṃ samuccayavitarkayoḥ | Nm.

api api pfx. sur.

Advt. aussi, encore, même; mais; quand même.

Gr. .

api conj. et adv. encl.; aussi (encore, même; parfois; mais, seulement, tout au moins); après numéral, indique la totalité, dvāv api et ubhāv api tous les deux; api tu (api étant initial) mais pourtant; api ca (api étant initial) et de plus; api...api aussi bien...que, et...et; na...vāpi ni...ni; tathāpi néanmoins; yady api même si, bien que; ko 'pi quelqu 'un; kutrāpi en quelque endroit que ce soit; yo 'pi quiconque — particule (initiale) interrogative ou optative; est-ce que? plaise au ciel que, pourvu que! api nāma je souhaite que, peut-être — préf. marquant adjonction. voisinage.

ápi ἐπί Upasarga ( NIR. 1, 3.) und Gati gaṇa prādi (vgl. P. 1, 4, 59. 60.) VOP. 1, 8. Karmapravacaniya P. 1, 4, 96.

1) ein an Verbalwurzeln u. nomm. antret. adv. (praep.), Erlangung, Verbindung und Anschliessung bezeichnend, NIR. 1, 3. So ausgedehnt der Gebrauch des sogleich zu besprechenden selbständigen api ist, so beschränkt der des angelehnten. Schon früh scheint dieses durch abhi verdrängt worden zu sein. Vgl. u. d. Wurzeln as, i, gam, gar, grah, jū, dhā, nah, bandh, yā, vat, śas u. s. w. und die mit api anlautenden Zusammenss. Der Anlaut dieses api fällt nicht selten ab, VOP. 3, 171. der Auslaut verlängert, s. apijū, apīnasa .

— 2) auch, ferner, wie ca einzelne Theile des Satzes oder ganze Sätze einfach aneinanderreihend: yāḥ pārthîvāsò yā àpāmapî vràte ṚV. 5, 46, 7. teṣā̂ṃ vàyaṃ sûmàtau yàjñiyā̂nā̀mapî bhàdre saûmanàse syāma 10, 14, 6. saṃ tê mā̀ṃsasyà visrâstàṃ samasthyapî rohatu AV. 4, 12, 3. ṛ̀taṃ hyâsyā̀marpîtàsapi brahmāthò tapâḥ 10, 10, 33. sākṣipraśnavidhānaṃ ca dharmaṃ strīpuṃsayorapi . vibhāgadharmaṃ dyūtaṃ ca kaṇṭakānāṃ ca śodhanam .. M. 1, 115. kṣemyāṃ sasyapradāṃ nityaṃ paśuvṛddhikarīmapi 7, 212. pitrye svaditamityeva vācyaṃ goṣṭhe tu suśrutam . saṃpannamityabhyudaye daive rucitamityapi .. 3, 254. himavadvindhyayormadhyaṃ yatprāgvinaśanādapi . pratyageva prayāgācca 2, 21. carāṇāmannamacarā daṃṣṭriṇāmapyadaṃṣṭriṇaḥ 5, 29. tiṣṭhantīṣvanutiṣṭhettu vrajantīṣvapyanuvrajet 11, 111. 3, 88. AK. 1, 2, 3, 30. Steht bisweilen auch voran: trividhasyāpi tryadhiṣṭhānasya M. 12, 4. H. 11. api - api sowohl - als auch HIT. I, 159. api stuhi api siñja P. 1, 4,96, Sch. api - ca dass. M. 5, 23. na - nāpi - na caiva u. s. w. 4, 55. 5, 155. 7, 90. 8, 43. N. 3, 24. VIŚV. 3, 11. VET. 32, 7. vāpi oder auch M. 2, 117. 185. 200. 220. 3, 2. 82. 220. 243. 4, 7. 5, 20. 32. 147. 6, 19-21. R. 1, 7, 10. 3, 56, 19. 21. 4, 16, 19. VID. 254. durch ein Wort getrennt HIT. I, 196. yadi vā - yadi vāpi - yadi vāpi N. 17, 43. vāpi (nach dem ersten Gliede) — atha vā - vāpi M. 8, 274. alpo 'pyevaṃ mahānvāpi sei es gross oder klein 3, 53. na - vāpi weder - noch M. 2, 112. auch umgestellt: api vā NIR. 1, 1. 7, 4. 5. M. 6, 17. 9, 287. 11, 74. RAGH. 1, 10. VID. 197. alpamapi vā bahu M. 10, 60. R. 3, 37, 18. 51, 41. N. 13, 40. na - na - na (dazw. das Negirte) api vā R. 1, 6, 10. = na (weder) — vā (noch) — api vā (noch auch) M. 6, 51. 4, 116. yadyapi syāttu satputro 'pyasatputro 'pi vā bhavet 9, 154. api vā punaḥ 2, 141. 214. Verbindet sich mit ca und: cāpi M. 1, 14. 7, 13. 8, 110. 209. 9, 108. 265. 266. N. 2, 14. 12, 87. HIḌ. 2, 24. 3, 9. R. 1, 1, 40. HIT. I, 74. yadi cāpi N. 17, 20. na - na cāpi weder - noch M. 5, 162. = na - cāpi R. 4, 51, 34. akāraṃ cāpyukāraṃ ca makāraṃ ca M. 2, 76. auch von einander getrennt: piturbhaginyāṃ mātuśca jyāyasyāṃ ca svasaryapi M. 2, 133. hitaṃ copadiśatsavapi 206. 8, 127. — api ca N. 12, 4. 26, 14. ŚĀK. 194. VID. 246. AK. 3, 6, 9. am Anfange eines Satzes: api ca brahmaṇā gītaṃ ślokaṃ śṛṇu R. 4, 34, 17. NIR. 7, 4. N. 19, 27. PAÑCAT. 182, 2. vor einem Śloka ŚĀK. 7, 11. 40, 5. 112, 21. reiht wie aparaṃ ca zwei, einen ähnlichen Gedanken aussprechende Śloka's an einander HIT. 5, 1. 12, 13, v. l. ŚĀK. 18, 3. v. l. zu 14. DHŪRTAS. 66, 7. 67, 19. na (weder) — na (noch) — api ca (noch auch) N. 1, 13. — caivāpi M. 4, 6. api caiva 1, 105. taithava - api 10, 109. na (dazwischen das Neg.) ca - api ca tathā (dazw. das Neg.) na N. 8, 16. Ueber die Verbindung mit atha, atho, atha vā s. u. atha . Dieses und das folgende api ist das api samuccaye der ind. Grammatiker und Lexicographen. P. 1, 4, 96. AK. 3, 4, 32, (COL. 28,) 10. H. an. 7, 33. MED. avy. 47.

— 3) auch, mit einigem Nachdruck das vorangehende Wort hervorhebend: na tasyâ vā̀cyapî bhā̀go âsti ṚV. 10, 71, 6. tenā̀smām̐ apì saṃ sṛ̂ja AV. 12, 1, 25. 4. devaloke mè 'pyasadìti vaì yajate yo yàjate ŚAT. BR. 1. 9, 1, 16. 2, 3, 2. 5, 4. 9. 9, 2, 17. tàdidamàpyetàrhi 1, 1, 4, 13. 2, 3, 7. 4, 13. u. s. w. vaiśvadeve tu nirvṛtte yadyanyo 'tithirāvrajet . tasyāpyannaṃ yathāśakti pradadyāt M. 3, 108. ya ete tu guṇā mukhyāḥ pitṝṇāṃ parikīrtitāḥ . teṣāmapīha vijñeyaṃ putrapautramanantakam .. 200. eṣo 'nāpadi varṇānāmuktaḥ karmavidhiḥ śubhaḥ . āpadyapi hi yasteṣāṃ kramaśaḥ taṃ nibodhata .. 9, 336. yathedamuktavān śāstraṃ purā pṛṣṭo manurmayā . tathedaṃ yūyamapyadya matsakāśānnibodhata .. 1, 119. 5, 61. 10, 71. N. 3, 4. R. 1, 9, 33. HIT. 10, 4. svalpe 'pi kṣullakaḥ kṣullaka bedeutet auch (unter Anderm auch) sehr klein AK. 3, 4, 10. 11. anyadapi auch etwas Anderes, noch etwas A. ŚĀK. 15, 16. idānīmapi auch jetzt HIT. 14, 3. noch jetzt ŚĀK. 5, 6. adyāpi noch heute, noch jetzt R. 4, 38, 9. PAÑCAT. 213, 5. 216, 2. CAURAP. 1-50. ŚĀK. 29. v. l. zu 32, 5. 23, 11, v. l. = apyadya ŚAT. BR. 14, 4, 3, 34. = BṚH. ĀR. UP. 1, 5, 23. adyāpi na auch heute nicht, auch jetzt nicht, noch immer nicht R. 1, 26, 31. ŚUKAS. 44, 10. = nādyāpi PRAB. 59, 11. prāgapi auch erst, schon erst ŚĀK. 72, 9. An falscher Stelle stehend: yasya rājñastu viṣaye śrotriyaḥ sīdati kṣudhā . tasyāpi (gehört zu rāṣṭram) tatkṣudhā rāṣṭramacireṇaiva sīdati .. M. 7, 134. tvamapyevaṃ nale (hierher gehört api) vada N. 1, 30. Auch durch ca verstärkt: bāhlīkaṃ rāmaṭhe 'pi ca bāhlīka bedeutet auch (unter Anderm auch) Asa foetida AK. 3, 4, 9. api cāpi aber und abermals R. 2, 45, 9. punar und bhūyas wiederum erhalten öfters ein verstärkendes api R. GORR. 2, 44, 22. ŚĀK. 148. RAGH. 2, 52. PAÑCAT. I, 381. 402. 51, 21. 68, 23. 74, 9. 93, 15. 109, 4. 117, 3. VID. 195. 322. Einem api beim relat. entspricht ein zweites api beim demonstr.: yaścāpi - tamapi M. 9, 273. grāmeṣvapi ca ye kecit - tānapi 271.

— 4) auch, selbst, sogar, in der Regel auf das hervorgehobene Wort unmittelbar folgend: ya ùsriyā̀ apì yā ?(ṚV. 9, 108, 6 : apyā̂) àntaraśmanî SV. I, 6, 2, 4, 8. bālo 'pi (selbst wenn er ein Knabe ist) vipro vṛddhasya pitā bhavati dharmataḥ M. 2, 150. mukto 'pi badhyate 6, 58. mahato 'pyenasaḥ sogar von grosser Sünde 2, 79. āpadyapi hi ghorāyām 113. na hi me śudhyate bhāvaḥ kadācidvinaśedapi N. 8, 18. ajñāyamānāpi satī 17, 17. HIT. I, 75. ŚĀK. 55, 18. 76. 146. RAGH. 1, 9. evamapyasukhāviṣṭā bibharṣi paramaṃ vapuḥ N. 13, 27. balavadapi śikṣitānāmātmanyapratyayaṃ cetaḥ ŚĀK. 2. kiṃ nu khalu gītārthamākaṇryeṣṭajanavirahādṛte 'pi (beim folg. Beispiele steht api zwischen nom. und praep.) balavadutkaṇṭhito 'smi 60, 5. śaśāma vaṣṭyāpi vinā davāgniḥ RAGH. 2, 14. ratnaṃ tribhuvane 'pyeṣā kanyotpannā gṛhe mama VID. 7. - R. 1, 1, 5. 34. 49. 96. 4, 16. HIT. Pr. 5. I, 9. 52. 70. ŚĀK. 19. 34. 35. 10, 18. 27, 6. RAGH. 1, 84. 94. 2, 7. Nach einem compar.: balaṃ vāva vijñānādbhūyo 'pi ha CHĀND. UP. 7, 8, 1. ātmabhuvaḥ paro 'pi ŚĀK. 186. ataḥ paramapi priyamasti 113, 5. sakṛdapi wenn auch nur einmal ŚĀK. 27, 2. adyāpi sogar jetzt, schon jetzt R. 5, 70, 18. tathāpi dennoch, dessenungeachtet (s. u. tathā), yadyapi selbst wenn M. 6, 67. 8, 164. 9, 319. (s. u. yadi). Vorangehend: apì teṣû trìṣu pàdeṣvasmì yeṣù viśvàṃ bhuvânamāvìveśâ VS. 23, 50. yasmādapyaślīlasya śrotriyasya mukhaṃ vyeva jñāyate AIT. BR. 1, 25. api sarvaṃ jīvitamalpameva KAṬHOP. 1, 26. tasmiṃstvayi kiṃ vīryamityapīdaṃ sarvaṃ daheyaṃ yadidaṃ pṛthivyāmiti KENOP. 18. apyekasya sataḥ NIR. 7, 5. apyṛtau M. 4, 128. 248. 11, 248. tadapyekaṃ vyasarjayat N. 13, 34. apyarkamapi parjanyamapi vaivasvataṃ yamam . raṇe yodhayituṃ śaktaḥ R. 5, 37, 17. sītāmapi mṛtyumukhāgatām 4, 45, 9. DAŚ. 2, 22. HIT. I, 125. api stuyādrājānam P. 1, 4, 96, Sch. api giriṃ śirasā bhindyāt 3, 3, 154, Sch. (dieses api mit dem potent. ist das api saṃbhāvane oder saṃbhāvanāyām P. 1, 4, 96. 3, 3, 154. VOP. 25, 17. AK. 3, 4, 32, [COL. 28,] 10. H. an. 7, 33. MED. avy. 47. Hierher gehört wohl auch das api arhe H. an. 7, 33.) api jāyāṃ tyajati P. 3, 3, 142, Sch. api siñjetpalāṇḍuṃ dhigdevadattam 1, 4, 96, Sch. (api garhāyām P. 1, 4, 96. 3, 3, 142. AK. H. an. MED. avy. api nindasi śaṃkaram VOP. 25, 8.) api cet sogar wenn M. 10, 87. BHAG. 4, 36. 9, 30. Selten vom hervorgehobenen Worte getrennt: dūre santo 'pi obgleich fern seiend M. 8, 42. yasya tasya prasūto 'pi selbst vom ersten Besten erzeugt HIT. Pr. 22. tṛṇairguṇatvamāpannairbadhyante 'pi hi dantinaḥ I, 30. Auf ein api beim relat. folgt ein api beim demonstr.: api yatsukaraṃ karma tadapyekena duṣkaram M. 7, 55. yadyapi - tathāpi (s. u. yadi und tathā). In Begleitung einer Negation übersetzen wir api durch einmal, quidem: nainâṃ hinvàntyapì vājîneṣu ṚV. 10, 71, 5. nāgnirdadāharomāpi Agni verbrannte nicht einmal ein Haar M. 8, 116. ācāryaśca u. s. w. nārttenāpyavamantavyāḥ 2, 226. 227. 3, 51. 4, 109. 135. 5, 157. 8, 344. N. 11, 36. 13, 18. 24, 26. 25, 10. ŚĀK. 9. 74. 107. 149. 106, 3. VID. 241. RAGH. 3, 6. 63. ṚT. 1, 10. tāni - ekasyāpi na lakṣaye diese gewahre ich auch bei Keinem von ihnen N. 5, 14. tadekamapi dūṣaṇaṃ tvayi na lakṣyate HIT. 25, 10. api laṅghitamadhvānaṃ bubudhe na RAGH. 1, 47. api (gehört zu kulaṃ rāghavāṇām) hyadya kulaṃ na syādrāghavāṇāṃ kuto (wie viel weniger) bhavān DAŚ. 2, 24. Sehr häufig ist api in der Bedeutung sogar nach einem aus der Verbindung eines interrog. mit cit oder cana gebildeten indef. anzutreffen: kathaṃcidapyatikrāman selbst das kleinste Versehen begehend M. 3, 190. yatkiṃcidapi selbst etwas ganz Geringes 4, 228. 7, 137. kiṃcinnimittādapi (gehört zum ersten Gliede der Zusammensetzung) manaḥsaṃtāpāt ŚĀK. 95, 14. nāṅgaṃ kiṃcidapi spṛśet er rühre kein Glied an, es sei welches es wolle M. 4, 83. 2, 203. 3, 14. 7, 6. 8, 365. na - kadācidapi 4, 65. na kathaṃcidapyāyāsyāmi PAÑCAT. 214, 4. Auch in dieser Bedeutung erscheint api durch ca verstärkt: svakādapi ca vittāt M. 9, 199. kṛte (sc. aparādhe) 'pi ca (auch selbst wenn eine Beleidigung zugefügt worden wäre) na me kopaḥ N. 25, 10.

— 5) aber, Gegensätze aneinanderreihend: mṛgayā u. s. w. kāmajo daśako gaṇaḥ .. paiśunyam u. s. w. krodhajo 'pi gaṇo 'ṣṭakaḥ .. M. 7, 47. 48. 51. śataṃ brāhmaṇamākruśya kṣatriyo daṇḍamarhati . vaiśyo 'pyardhaśataṃ dve vā śūdrastu (ein stärkerer Gegensatz) vadhamarhati .. 8, 267. dhānyaṃ daśabhyaḥ kumbhebhyo harato 'bhyadhikaṃ vadhaḥ . śeṣe 'pyekādaśaguṇaṃ dāpyastasya ca taddhanam .. 320. jāto nāryāmanāryāyāmāryo bhavedguṇaiḥ . jāto 'pyanāryādāryāyāmanārya iti niścayaḥ .. 10, 67. 1, 77. N. 12, 97. Auch durch ca verstärkt: pitā yasya tu vṛttaḥ syājjīveccāpi pitāmahaḥ M. 3, 221. Sehr häufig beim Wechsel des Subjects unmittelbar nach dem neuen Subject: tataḥ samāhitā gatvā dūtī vāhukamabravīt . damayantyapi kalyāṇī prāsādasthā hyupaikṣata .. N. 22, 5. 12. gacchantu bhavatyaḥ . vayamapyāśramapīḍā yathā na bhaviṣyati tathā prayatiṣyāmahe ŚĀK. 18, 13. MBH. in LA. 46, 16. SUND. 4, 13. VIŚV. 7, 6. 7. 13, 23. R. 1, 10, 27. 17, 35. 36. 2, 107, 16-18. RAGH. 12, 10. 20. VID. 28. 50. 89. 91. 92. KATHĀS. 3, 52. ŚĀK. 24, 16. 29, 1. 31, 11. 61, 13. HIT. 15, 9. VET. 25, 13. 29, 6. Auch cāpi R. 1, 4, 32. 3, 63, 29. api ca N. 21, 23. atha — api KATHĀS. 4, 32. Vgl. das arab. ف

— 6) nur: muhūrtamapi (bedeutet sonst: wenn auch nur einen Augenblick) tṛptiśca bhavedbhrāturmamaiva ca . hatairetairahatvā tu modiṣye śāśvatīḥ samāḥ .. HIḌ. 2, 21. ekenāpi saṃdhinā nur unter einer Bedingung ŚĀK. CH. 61, 5. tadāpi (nur dann) grahītumarhati nānyadā DĀY. 125, 6. (vgl. 126, 5. 6.) nādyāpi nur heute nicht, d. i.

a) jetzt noch nicht,

b) jetzt nicht mehr; s. die Belege u. adya . In dieser Bedeutung fällt api mit eva zusammen.

— 7) wenigstens: yadi vā dhanaṃ nāsti tadā prītivacasāpyatithiḥ pūjyaḥ (v. l. tāvat st. api) HIT. 19, 7. tṛṇāni bhūmirudakaṃ vākcaturthī ca sūnṛtā . etānyapi satāṃ gehe nocchidyante kadā ca na .. M. 3, 101. = HIT. I, 53.

— 8) ein pron. oder adv. interrog. geht durch den Antritt von api in ein indef. über; s. u. kim, kadā, kutra, kva, katham .

— 9) nach Zahlwörtern deutet api an, dass mit der angegebenen Zahl die ganze vorhandene Anzahl erschöpft sei: dvāvapi beide RAGH. 12, 93. AK. 2, 1, 5. KĀŚ. beim gaṇa sarvādi. dvayamapi Beides SIDDH. K. zu P.3,3,19. H.18. trīṇāmapi samudrāṇāṃ (aller drei Meere) yugānteṣu samāgamaḥ ved. KĀŚ. zu P. 7, 1, 53. trayāṇāmapyupāyānāṃ pūrvoktānāmasaṃbhave M. 7, 200. trayāṇāmapi lokānām R. 1, 21, 11. 3, 18, 46. (vgl. im Pāli: tisūpi lokadhātusu, was BURN. Intr. 594. durch dans les trois mondes mêmes übersetzt) caturṇāmapi varṇānām M. 1, 107. 3, 20. 5, 57. 8, 359. 11, 138. sāmādīnāmupāyānāṃ caturṇāmapi 7, 109. 11, 179. ṣaṭsvapi H. 135. VID. 35. Auch bei dabeistehendem pron.: dvayorapyetayoḥ M. 7, 49. dvayorapyanayoḥ ŚRUT. 23. trayo 'pyete M. 2, 39. triṣvapyeteṣu 4, 193. trayo 'pi te VID. 81. teṣāṃ tvavayavānsūkṣmānṣaṇṇāmapyamitaujasām M. 1, 16. H. 73. 549. 863. pañcaitānyapi (mit verstelltem api) HIT. Pr. 26. Statt des einfachen api trifft man auch api ca und api caiva an: trayāṇāmapi caiteṣāṃ guṇānām M. 12, 30. 34. caturṇāmapi caiteṣām 4, 8. 9, 236. caturbhirapi caivaitaiḥ 6, 91. Zum Ueberfluss erscheint api auch nach ubha, ubhaya und da, wo das Zahlwort von sarva begleitet ist: ubhābhyāmapi M. 10, 82. DAŚ. 2, 36. ŚĀK. 109, 16. P. 1, 1, 57, Sch. ubhāvapi hi tau dharmau M. 2, 14. 8, 377. 10, 68. VET. 27, 16. ubhayamapi ŚĀK. 97, 4. sarveṣveva caturṣvapi M. 3, 135. sarvamapyetatprayuñjīta catuṣṭayam (api nicht beim Zahlwort, sondern bei sarva) 8, 130. Nach sarva hebt api oder api ca die Gesammtheit stärker hervor: eteṣāṃ sarveṣāmapi M. 3, 193. 6, 88. 89. 9, 188. 202. 10, 95. 12, 84. 85. VID. 70. Dieselbe Kraft hat api auch nach aśeṣataḥ M. 8, 37. Vielleicht ist auch hierher zu ziehen: anye 'pi alle andern, die übrigen VID. 196. anyeṣāmapi der übrigen SIDDH. K. zu P. 1,2,36. pare 'pi die übrigen H. 131. und sogar N. 20, 13 : tvamiva yantā nānyo 'sti pṛthivyāmapi (auf der ganzen Erde). Im letzten Beispiel können wir uns allenfalls auch mit api sogar zufriedenstellen.

— 10) Fragepartikel am Anfange eines Satzes: api māṃ vyasanādasmātsughorāduddhariṣyati R. 5, 33, 34. 38. 1, 51, 4. api saṃnihito 'tra kulapatiḥ ŚĀK. 7, 14. api tapo vardhate 12, 20. apyasti śakuntalādarśane kutūhalam 29, 4. api nirvighnatapaso munayaḥ 64, 17. api na jānāsi DHŪRTAS. 68, 11. Dies ist das api praśne AK. 3, 4, 32, (COL. 28,) 10. H. an. 7, 34. MED. avy. 47. Mitten im Fragesatz etwa: àjasyâ rū̀pe kimapî svìdekâm ṚV. 1, 164, 6.

— 11) am Anfange des Satzes mit einem potent. ach wenn doch: api naḥ sa kule jāyādyo no dadyāttrayodaśīm M. 3, 274. api me devatāḥ kuryurimaṃ satyaṃ manoratham R. 2, 88, 24. api nāndhau bhavetāṃ nau rudantau tāvabhīkṣṇaśaḥ 46, 6. 51, 19. 53, 15. 86, 19. api no bhāgadheyaṃ syāt N. 8, 6. Vielleicht ist R. 3, 19, 13. zu lesen: api śramo na vaidehīṃ bādheta (st. bādhate) raghunandana . sītā hi sukumārāṅgī sukhaiśca na vinākṛtā .. Dieses ist wohl das mit uta gleiche Bedeutung habende api P. 3, 3, 152. Der Sch. erklärt apyadhīyīta und utādhīyīta durch vāḍhamadhyeṣyate . VOP. 25, 16. wird als Beispiel angeführt: api hanyādaghaṃ śaṃbhuruta duḥkhaṃ jayedajaḥ .

— 12) bei einer freundlichen Aufforderung (anvavasarge) P. 1, 4, 96. api siñca . api stuhi Sch. kāmakārakriyāsu MED. avy. 48. kriyākārakriyāsu H. an. 7, 34.

— 13) api nāma am Anfange eines Satzes vielleicht: api nāmāyamārambhaḥ kṣitipaterāryakasya cārudattasya jīvitena saphalaḥ syāt MṚCCH. 174, 3. api nāma kulapateriyamasavarṇakṣetrasaṃbhavā syāt ŚĀK. 11, 10. api nāma mṛgatṛṣṇikeva nāmamātraprastāvo me viṣādāya kalpate (kalpeta) 105, 8. tato mayā cintitam . api nāmaiṣā pustakabhāravāhinī me jñāsyati tattvam PRAB. 107, 7. apyeṣa nāma - daridraḥ preṣyaḥ paratra phalamicchati MṚCCH. 125, 13. Ist dies etwa das api śaṅkāyām AK. 3, 4, 32, (COL. 28,) 10. H. an. 7, 33. MED. avy. 47?

— 14) api tu = kiṃ tu TRIK. 3, 4, 4. sondern: yadete sādhūnāmupari vimukhāḥ santi dhanino na caiṣāvajñaiṣāmapi tu nijavittavyayabhayam ŚĀNTIŚ. 3, 23.

— 15) P. 1, 4, 96. wird api unter Anderem auch padārthe, d. i. im Sinne eines zu ergänzenden Wortes (yuktapadārthe H. an. 7, 34. MED. avy. 48.) ein Karmapravacanīya genannt. Der Sch. führt als Beispiel auf: sarpiṣo 'pi syāt, was er durch sarpiṣo vindurapi syāt es wird doch wohl etwas geklärte Butter da sein erklärt.

api

2) Sp. 304, Z. 24 lies tathaiva st. taithava .

— 4) Z. 11 lies vṛṣṭyāpi; Z. 28 lies siñcet. durgadeśapraviṣṭo 'pi śūro 'bhyeti parābhavam . gāḍhapaṅkanimagnāṅgo mātaṅgo 'pyavasīdati .. sogar ein Held Spr. 1178. api ca - na cāpi sogar - nicht aber so v. a. lieber - als: api cāhaṃ pravekṣyāmi pradīptaṃ havyavāhanam . na cāpi rāghavādanyaṃ pādenāpi naraṃ spṛśe .. R. 3, 51, 29.

— 7) wenigstens, doch, tamen: nāsmiñjanmani bhūtaścettvaṃ varāya kṣamo mama . janmāntare 'pi tatkuryāḥ kṛpāṃ ratipate mayi KATHĀS. 104, 138. fg. 103, 51. 112, 99.

— 11) api naḥ saṃśayasyānte manaḥsaṃtuṣṭimāvahet . api no bhāgadheyāni śubhāni syuḥ paraṃtapa .. MBH. 1, 7222. mit einem condit. BHĀG. P. 10, 28, 11. — api ist lat. ob.

api

11) MBH. 2, 2689.

á-pi (Cu. 334). Es bezeichnet die unmittelbare Nähe, oft mit dem Nebenbegriffe des Zugehörens, des Antheils oder der Gemeinschaft. In dieser Bedeutung tritt es in Ableitungen, Zusammensetzungen und in Zusammenfügungen mit den Verben: 1. as, i, 1. iṣ, 2. ūh, gam, 1. gā, ghas, jū, dah, 1. dhā, nah, bhū, mad, mṛṣ, vat, 1. vṛ, vṛj, vraśc, sthā hervor; die Beziehung auf die obere Fläche zeigt sich in api-dhā, zudecken, verbergen, sowie in apīcía (verborgen). Als selbständiges Wort ist es entweder deutendes Adverb oder Präposition mit dem Locativ.

Adv. dazu, ausserdem, auch, bald hinter, bald vor das hervorzuhebende Wort gestellt: {272,6}; {663,7}; {665,19}; {700,1}; {763,5}; {838,5}; {845,4. 5}; {930,10} (utá‿ápi); {1025,4} (mit vorhergehendem u).

Präp. m. Loc. 1) in unmittelbarer Nähe, vor in der Verbindung ápi kárṇe, vor dem Ohre, oder vors Ohr, meist in dem Sinne: in der (die) Nähe, sodass man den Nahenden hört: {385,9}; {706,12}; {912,4} und wol auch {489,16}, wo ápi kárṇe zu trennen sein wird; 2) in: caraú … {993,4}; 3) in jemandes Besitz: tué … {196,8}; yuvós … {500,9}; sám gṛbhāya tué … {870,4}; 4) in jemandes Gemeinschaft: tué … {547,5}; 5) in oder bei in Verbindung mit Abstracten: apā́m … vraté {400,7}; devā́nām … gopīthé {903,7}; … prātā́ {532,8}; … vā́jineṣu {897,5}. Hiermit sind auch die Verbindungen von as und bhū mit ápi und einem Locativ zu vergleichen, welche die Bedeutungen haben: in jemandes (Loc.) Gemeinschaft sein, ihm nahe angehören, oder ihm als Eigenthum gehören; indem an einigen Stellen ({162,8. 9. 14}; 235,21=488, 13=840,6; {664,28}), an denen der Locativ unmittelbar neben ápi steht, ápi auch als regierende Präposition (in den Bedeutungen 3 und 4) gefasst werden kann. Auch vṛj mit ápi wird stets mit dem Locativ verbunden.

ápi

— 1) Praep. mit Verben oder in Verbindung mit einem Loc.(im ṚV. dicht an , hinein in , in , bei.

— 2) Adv.

— a) dazu , auch , ferner , desgleichen. api ca , cāpi , api caiva , caivāpi und tathaivāpi dass. api — api (oder ca) sowohl - als auch. ye'pi — te 'pi auch diejenigen , welche. na kevalam - api nicht nur - sondern auch 96,28. 97,20. vāpi und api vā oder auch vāpi - atha vā - vāpi entweder - oder - oder auch. yadi vā - yadi vāpi - yadi vāpi mit Potent. sei es , dass — oder dass — oder auch dass. na-nāpin - na caiva (auch ohne Wiederholung der Negation) weder - noch - noch auch.

— b) auch so v.a. sogar , selbst , obgleich. api ca des yadyapi , api ha yadi (27,20) und yadi cet selbst wenn. tathāpi dennoch. In einem negativen Satze nicht einmal. api ca - na cāpi sogar — nicht aber so v.a. lieber — als.

— c) aber , insbes. beim Wechsel des Subjects.

— d) nur.

— e) wenigstens , doch , tamen.

— f) giebt einem Interrogativum die Bed. eines Indefinitum.

— g) nach Zahlwörtern so v.a. alle. Eben so api ca und api caiva. anye 'pi und pare 'pi die übrigen. Pleonastisch nach ubha , ubhaya , sarva und aśeṣatas.

— h) am Anfange eines Satzes Fragepartikel.

— i) am Anfange eines Satzes mit einem Potent. ach wenn doch.

— k) api nāma am Anfange eines Satzes ob wohl , vielleicht.

— l) ; na ca - api tu nicht — sondern Spr. 5257.

— m) *vor einem Imperat. bei einer freundlichen Aufforderung.

— n) *sarpiṣo 'pi syāt = sarpiṣo bindurapi syāt.

ápi Praep. bei, in, vor (Loc. oder°—, vgl. as, dhā bhū), Adv. dazu, auch, ferner, desgleichen; sogar, selbst, aber, dennoch; im neg. Satze= quidem; giebt mit einem Interrogativum ein Indefinitum; nach Zahlwörtern = alle; am Anf. eines Satzes Fragepartikel; mit Pol. ach wenn doch. api ca oder cāpi ferner, desgleichen. ye'pi-te'pi auch diejenigen, welche. vāpi u. api vā oder auch. na-nāpi weder—noch. api nāma am Anf. eines Satzes ob wohl, vielleicht. yadyapi wenn auch, obgleich. tathāpi dennoch.

api 2. h) api nu Fragepartikel, Vajracch. 25, 22; 39, 17; 40, 17; 41, 10; 42, 8.

— vielleicht, Jātakam. 22. 23. 28, 36; 31, 68; 32, 34. apy eva dass. Divyāvad. 2, 12; 5, 5; 71, 20. api-api sowohl

—als auch, 57, 18.

1. api Praep. praef. quae cum paucis solum conjungitur

radicibus et super significare videtur, nam cum dhā po-

nere format apidhā tegere. a initiale hujus praep. saepe

abjicitur (gr. lith. ap insepar.).

2. api Conj. 1) etiam, adeo. 2) etiamsi. 3) igitur, itaque.

4) vero, autem. 5) an, num. 6) cum praecedente interr.

kim quispiam significat.

api avya0 na piyati gacchati . pi gatau kvip na tuka .
aśakyakaraṇāyodyamarūpāyāṃ, 1 śaktyutkarṣamāviṣkartumatyukti-
rūpāyāñca sambhāvanāyāṃ, 2 sandehe, 3 nindāyāṃ, 4 praśne,
5 samuccaye, 6 alpapadārthe, 7 kāmacārānujñāyām, 8
avadhāraṇe, 9 punararthe ca . kriyāyoge'sya upasargasaṃjñā
“apiḥ padārthasambhāvanānvavasargagarhāsamuccayeṣu iti”
pā0 uktārtheṣu karmmapravacanīyasaṃjñā tadartheṣu na tu upasarga-
tvam tena na ṣatvādi tatra “padārthe sarpiṣo'pi syāt .
anupasargatvānna ṣaḥ . sambhāvanāyāṃ liṅ tasyā eva
viṣayabhūte bhavane karttṛdaurlabhyaprayuktandaurlabhyaṃ dyotayannapi-
śabdaḥ syādityanena sambadhyate sarpiṣa iti ṣaṣṭhī tu
apiśabdabalena gamyamānasya vindīravayavāvayavibhāvasambandhe .
iyamevāpiśabdasya padārthadyotakatā nāma . dvitīyā tu
neha pravarttate sarpiṣo vindunā yogo na tvapinetyukta-
tvāt” si0 kau0 sambhāvane api stuyādviṣṇum sambhāvanaṃ
śaktyutkarṣamāviṣkartubhatyuktiḥ . anvavasargaḥ kāmacārānujñā
api stuhi . garhāyām dhigdevadattamapi stuyādvṛṣalam .
samuccaye api siñca api stuhi . gaṇaratne tu “sambhava-
garhāśīrmṛtibhūṣāsasuccayeṣvityuktaṃ tena te'pi apiśabdārthāḥ
tatra 10 sambhave yojanamasti, garhāyām api pāpin!
11 āśīrvāde bhadramapi, 12 mṛtau maraṇamapi, 13 bhūṣā-
yām api nahyati hāram, samuccaye tadapītyudāhṛtañca .
samuccaye “apyaprasiddhaṃ yaśase hi puṃsāmāte” kumā0 . praśne
“api prasannena maharṣiṇā tvamiti” raghuḥ asya kriyāyoga-
bhede akāralopo vā “vaṣṭi bhāgurirallopamavāpyorupasargayo”
rityukteḥ . apidhānaṃ pidhānaṃ apinaddhaḥ pinaddha iti
“vitatya śārṅgaṃ kavacaṃ pinahyeti” bhaṭṭiḥ .

api vya, (na pibati pigatau kvip, āgamaśāstrasyā-
nityatvānna tuk .) upasargaviśeṣaḥ . asyārthāḥ .
āharaṇaṃ . sambhāvanaṃ . nindā . anujñā . alpatvaṃ .
samuñcayaḥ . iti durgādāsaḥ .. praśnaḥ . śaṅkā . yukta-
padārthaḥ . kāmācārakriyā . iti viśvamedinyau .
(“apiḥ padārthasambhāvanānvavasargagarhāsamuccayeṣu”
iti pāṇinisūtram) ..

api , indecl., (1) if: SP 229.4 (vs) apy ekavāraṃ pi

vadeta sūtram, if he should recite the sūtra even (pi) once;

(2) after negative expressions, but, Ger. sondern (Skt. api

tu; cf. CPD s.v. api A, 1, a, 4): Mv ii.109.16 (na adya

kiṃcit parvo na utsavo,) api drumasya…dhītā…āgatā,

it is no holiday or festival today, but the daughter of Druma

…has arrived; 110.12, na me svayaṃ dṛṣṭo nāpi parato

śruto, api me…aṅgulīyakā utsaṅge patitā, I have not

seen him myself nor yet heard of him from another, but…

his ring fell in my lap; 248.12 na ca kiṃci śarīrapīḍā āsi,

api me samudrapāraṃ gatvā āgatvā, and I have no bodily

disease, but as I am going to the other side of the sea and

coming back-- (sentence unfinished); (3) api…api,

either…or; in Skt. apparently only api vā, or vāpi, are

so used; but in Pali pi…pi, see CPD s.v. api, B (1):

SP 321.12 (prose) varṇenāpi na rocate gandhenāpi rasen-

āpi na rocate, is not pleasing by reason of either color or

smell or taste; [(4) in api nāma tvaṃ…adinnam…

ādiyasi Mv i.346.13, api nāma apparently means surely!

most certainly! in a strong asseveration. But exactly the

same expression is repeated twice below, 346.20 and

347.8, with asti (nāma) instead of api, and this is the

true reading; see s.v. 1 asti (1);] (5) apy eva nāma (= api

nāma, perhaps, in Skt. BR s.v. api 13; in Pali, both api

nāma and app' eva nāma, perhaps, CPD s.v. api, A, 1, c),

(a) perhaps SP 228.1; 459.8; Śikṣ 58.16; Bbh 15.7; (b) if

only, in strong wish (so Skt. api nāma, e.g. Śākuntala,

Pischel^2, HOS 16, 1.20.30), Mv iii.272.8 apy eva nāma

āryaputraḥ agāram adhyāvaseyā, if only my dear lord

would take up domestic life! This mg. is recognized for api

alone, BR s.v. 11. See apy-ekatya.