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     Grammar Search "dhaya" has 8 results.
     
dhayā: feminine nominative singular stem: dhaya
dhayā: feminine instrumentative singular stem: dhā
dhāya: masculine dative singular stem: dhī
dhāya: neuter dative singular stem: dhī
dhāya: masculine vocative singular stem: dhāya
dhāya: neuter vocative singular stem: dhāya
dhāya: Gerund (-ya)dhā
dhaya: second person singular present imperative class 4 parasmaipadadhā
     Monier-Williams
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44 results for dhaya
     
Devanagari
BrahmiEXPERIMENTAL
dhayamf(ā-)n. ( dhe-) sucking. sipping, drinking View this entry on the original dictionary page scan.
dhayamf(ā-)n. (often in fine compositi or 'at the end of a compound'; see āsyaṃ--, karaṃ--, ghatiṃ--) View this entry on the original dictionary page scan.
dhayamf(ā-)n. with genitive case View this entry on the original dictionary page scan.
dhayadvatmfn. containing the word dhayati- etc. View this entry on the original dictionary page scan.
dhayantikāf. (diminutive of ntī-) sucking View this entry on the original dictionary page scan.
abhyardhayajvan(6) mfn. (said of pūṣan-) receiving sacrifices apart or separate ones View this entry on the original dictionary page scan.
ārādhayamfn. propitiating, doing homage, (gaRa brāhumaṇādi- ) View this entry on the original dictionary page scan.
ardhayaNom. P. yati-, to halve, View this entry on the original dictionary page scan.
āsyaṃdhayamf(ī-)n. sucking the mouth, kissing the mouth. View this entry on the original dictionary page scan.
avirādhayatmfn. not opposing one's self to, not being at variance with (instrumental case) View this entry on the original dictionary page scan.
ghaṭiṃdhayamfn. one who drinks a pitcherful View this entry on the original dictionary page scan.
karaṃdhayamfn. sucking the hand View this entry on the original dictionary page scan.
khariṃdhayamfn. ? drinking ass's milk (see khāriṃ-dh-.) View this entry on the original dictionary page scan.
khāriṃdhayamfn. ? (see khariṃ-dh-.) View this entry on the original dictionary page scan.
kūlaṃdhayamf(ī-)n. View this entry on the original dictionary page scan.
muñjaṃdhayamf(ī-)n. sucking Munja-grass View this entry on the original dictionary page scan.
muṣṭidhayamfn. sucking the fist View this entry on the original dictionary page scan.
muṣṭidhayam. a boy View this entry on the original dictionary page scan.
nāḍiṃdhayamfn. drinking or sucking through a tube View this entry on the original dictionary page scan.
nāsikaṃdhayamfn. drinking through the nose View this entry on the original dictionary page scan.
pāṇiṃdhayamfn. drinking out of the hand's View this entry on the original dictionary page scan.
puṣpaṃdhayam. "flower-sucking", a bee View this entry on the original dictionary page scan.
dhayaNom. P. yati- (fr. sādhu- equals bāḍha-; see sādhiṣṭha-, sādhīyas-), to make hard or firm (See also Causal of sādh-). View this entry on the original dictionary page scan.
dhayaSee , and sādh-, p.1200col.3.
saṃdhayaNom. (fr. saṃ-dhi-;also with anu-prefixed ) P. yati-, to put or join together, unite (especially "to join bow and arrow","take aim";with ātmani-,"to appropriate to one's self, assume, acquire") etc. ; to be reconciled, conclude peace (only in infinitive mood saṃ-dhitum-,which may also be referred to saṃ-dhā-) View this entry on the original dictionary page scan.
saṃrādhayatmfn. (fr. Causal) agreeing together, being in harmony View this entry on the original dictionary page scan.
samṛddhayaśasmfn. rich in fame, renowned, celebrated View this entry on the original dictionary page scan.
saṃsṛṣṭadhayamfn. sucking (as a calf) and left with (the cow) View this entry on the original dictionary page scan.
samudrabandhayajvanm. Name of a man View this entry on the original dictionary page scan.
śraddhayat(?) mfn. equals śrad-dadhāna- View this entry on the original dictionary page scan.
stanaṃdhayamf(ī-or[ ] ā-)n. sucking the breast View this entry on the original dictionary page scan.
stanaṃdhayam. a suckling, infant etc. View this entry on the original dictionary page scan.
stanaṃdhayam. a calf View this entry on the original dictionary page scan.
sudhayaNom. P. yati-, to refresh, comfort (varia lectio svadh-) View this entry on the original dictionary page scan.
sugandhayaNom. P. yati-, to make fragrant, scent View this entry on the original dictionary page scan.
śuniṃdhayamfn. (for śunīṃ-dh-) Va1rtt. 1 View this entry on the original dictionary page scan.
svadhayaNom. P. yati-, to propitiate, conciliate (Scholiast or Commentator) View this entry on the original dictionary page scan.
svadhaya yati- See . View this entry on the original dictionary page scan.
uddhayamfn. ( dhe-), sucking out, drinking View this entry on the original dictionary page scan.
uparādhayamfn. ( rādh-), propitiating, doing homage gaRa brāhmaṇādi- View this entry on the original dictionary page scan.
virādhaya(fr. Causal) gaRa brāhmaṇādi-. View this entry on the original dictionary page scan.
vṛddhayavanam. the older yavana- (also called yavanācārya-) View this entry on the original dictionary page scan.
vṛddhayavanajātakan. Name of work View this entry on the original dictionary page scan.
vṛddhayavaneśvaram. Name of work View this entry on the original dictionary page scan.
     Apte Search  
13 results
     
dhaya धय a. (Usually at the end of comp.) Drinking, sucking; as in स्तनन्धय; फलानि धूमस्य धयानधोमुखान् N.1.82.
āsyaṃdhaya आस्यंधय a. [आस्यं धयति धे-ख मुम्] Kissing.
karandhaya करन्धय a. Kissing the hand.
kusumandhaya कुसुमन्धयः A bee; उदलसद्दलसत्कुसुमन्धयैः Rām. Ch.4.24.
kūlaṃdhaya कूलंधय a. Kissing, i. e. bordering on the bank of a river.
ghaṭiṃdhaya घटिंधय a. One who drinks a pitcherful (of water &c.).
nāḍiṃdhaya नाडिंधय a. Drinking or sucking through a tube.
nāsikaṃdhaya नासिकंधय a. Drinking through the nose.
pāṇiṃdhaya पाणिंधय a. Drinking out of the hands.
puṣpaṃdhaya पुष्पंधयः A bee.
muṣṭiṃdhaya मुष्टिंधयः A child, baby, infant.
dhayantaḥ साधयन्तः [Uṇ.3.128 com.] A mendicant, beggar.
snanaṃdhaya स्ननंधय a. [स्तनं धयति धे-खश् मुम् च] Sucking the breast; यदि बुध्यते हरिशिशुः स्तनंधयो भविता करेणुपरिशेषिता मही Bv.1.53; तवाङ्कशायी परिवृत्तभाग्यया मया न दृष्टस्तनयः स्तनंधयः Māl.1.6. -यः An infant, a suckling; स्तनंधयप्रीति- मवाप्स्यसि त्वम् R.14.78; Śi.12.4.
     Macdonell Vedic Search  
3 results
     
dhā 2. dhā suck, IV. P. dháya, ii. 33, 13; 35, 5.
prabodhayant pra-bodháyant, cs. pr. pt. awakening, iv. 51, 5 [budh wake].
vṛdh vṛdh grow, I. várdha, i. 85, 7; ii. 35, 11; cause to prosper, iv. 50, 11; increase, pf. vāvṛdhúr, x. 14, 3; cs. vardháya strengthen, v. 11, 3. 5.
     Macdonell Search  
6 results
     
dhaya a. sucking, sipping (--°ree;, g.).
andhaya den. P. blind.
vardhaya cs. (√ 1. vridh) increase; -ayitri, m. educator, rearer of (--°ree;): trî, f.
saṃdhaya den. [fr. samdhi] P. put together, join, unite with (in.); assume, ac quire; conclude peace: pp. ita, joined; ad justed (arrow); applied; united with (--°ree;); allied, having concluded peace.
sugandhaya den. P. make fragrant, scent.
stanaṃdhaya a. (î) sucking [√ 2. dhâ] the breast; m. suckling, infant; calf.
     Vedic Index of
     Names and Subjects  
31 results
     
aupamanyava ‘Descendant of Upamanyu,’ is the patro­nymic of various persons: see Kāmboja, Prācīnaśāla, Mahā- śāla. The best known bearer of the name is the grammarian who disagreed with the onomatopoetic theory of the derivation of names, and who is mentioned by Yāska. An Aupamanyavī- putra occurs in the Baudhāyana śrauta Sūtra as a teacher.
aupoditi ‘Descendant of Upodita,’ is the patronymic applied in the Taittirīya Samhitā to Tumiñja, and in the Baudhāyana śrauta Sūtra to Gaupālāyana, son of Vyāghrapad, Sthapati (‘ general ’) of the Kurus. In the form of Aupoditeya, a metro­nymic from Upoditā, the name is found in the śatapatha Brāhmana, where the Kānva text calls him Tumiñja Aupo­diteya Vaiyāghrapadya.
kaṅkatīya Is the name of a family said in the Satapatha Brāhmana to have learned from Sándilya the piling up of the sacrificial fire (agni-tayana). In the Ápastamba Srauta Sūtra a Kañkati Brāhmana, no doubt the textbook of the school, is referred to. It may have been identical with the Chāgaleya Brāhmana, cited in the Baudhāyana Srauta Sūtra.
kānāndha Is mentioned in the Baudhāyana Srauta Sūtra as son of Vadhryaśva.
kāśi The name Kāśi denotes (in the plural1) the people of Kāśi (Benares), and Kāśya, the king of Kāśi. The Satapatha Brāhmana tells of Dhrtarāstra, king of Kāśi, who was defeated by Satānīka Sātrājita, with the result that the Kāśis, down to the time of the Brāhmana, gave up the kindling of the sacred fire. Sātrājita was a Bharata. We hear also of Ajātaśatru as a king of Kāśi; and no doubt Bhadrasena Ajātaśatrava, a contemporary of Uddālaka, was also a king of Kāśi. The Kāśis and Videhas were closely connected, as was natural in view of their geographical position. The compound name Kāśi-Videha occurs in the Kausītaki Upanisad; in the Brhadāranyaka Upanisad Gārgī describes Ajātaśatru as either a Kāśi or a Videha king. The Sāñkhāyana Srauta Sūtra mentions one Purohita as acting for the kings of Kāśi, Kosala, and Videha; and the Baudhāyana śrauta Sūtra mentions Kāśi and Videha in close proximity. Weber,8 indeed, throws out the suggestion that the Kāśis and the Videhas together con¬stitute the Uśīnaras, whose name is very rare in Vedic literature. As Kosala and Videha were in close connexion, Kāśi and Kosala are found combined in the compound name Kāśi- Kauśalyas of the Gopatha Brāhmana. Though Kāśi is a late word, it is quite possible that the town is older, as the river Varanāvatī referred to in the Athar¬vaveda may be connected with the later Vārānasī (Benares).It is significant that while the Kāśis, Kosalas, and Videhas were united, any relations which the Kuru-Pañcala peoples may have had with them were hostile. It is a fair conclusion that between these two great groups of peoples there did exist some political conflict as well as probably a difference of culture in some degree. The śatapatha Brāhmana,11 in the story of the advance of Aryan civilization over Kosala and Videha, preserves a clear tradition of this time, and a piece of evidence that in the Kuru-Pañcāla country lay the real centre of the Brāhmana culture (see also Kuru-Pañcāla). That the Kosala-Videhas were originally settlers of older date than the Kuru-Pañcālas is reasonably obvious from their geographical position, but the true Brāhmana culture appears to have been brought to them from the Kuru-Pañcala country. It is very probable that the East was less Aryan than the West, and that it was less completely reduced under Brahmin spiritual supremacy, as the movement of Buddhism was Eastern, and the Buddhist texts reveal a position in which the Ksatriyas rank above Brāhmanas. With this agrees the fact that the later Vedic texts display towards the people of Magadha a marked antipathy, which may be reasonably explained by that people’s lack of orthodoxy, and which may perhaps be traced as far back as the Vājasaneyi Samhitā. It is, of course, possible that the Kosala-Videhas and Kāśis actually were merely offshoots of the tribes later known as the Kuru-Pañcālas, and that they by reason of distance and less complete subjugation of the aborigines lost their Brahminical culture. This hypothesis, however, appears less likely, though it might be supported by a literal inter-pretation of the legend of the Aryan migration in the śatapatha Brāhmana.
khaṇḍika audbhāri Descendant of Udbhāra ’) is mentioned in the śatapatha Brāhmana as a teacher of Keśin, and in the Maitrāyanī Samhitā as having been defeated by Keśin as a sacrificer. A Khāndika appears in the Baudhāyana śrauta Sūtra as an enemy of Keśin.
gandharvāyaṇa bāleya (‘ descendant of Bali ’) Agniveśya is mentioned as a Pañcāla in the Baudhāyana śrauta Sūtra.
gaupālāyana (‘Descendant of Gopāla’) is the patronymic of Sucivrksa in the Maitrāyanī Samhitā. It is also the patro­nymic of Aupoditi, Sthapati of the Kurus, in the Baudhāyana śrauta Sūtra, and, as Gaupāleya, of Upoditi or Aupoditi in the Pañcavimśa Brāhmana.
dakṣiṇāpatha (lit., ‘the road to the south’), ‘the south country,’ is found, probably as a designation of the Deccan, as early as the Baudhāyana Dharma Sūtra, coupled with Surāstra. A similar expression is daksinā padā, ‘ with southward foot,’ in the Rigveda, referring to the place where the exile (parā-vrj) goes on being expelled. This no doubt simply means ‘ the south ’beyond the limits of the recognized Aryan world, which even as late as the Kausītaki Upanisad appears as bounded by the Vindhyas on
nau Is the regular word in the Rigveda and later for a 4 boat ’ or 4 ship.’ In the great majority of cases the ship was merely a boat for crossing rivers, though no doubt a large boat was needed for crossing many of the broad rivers of the Panjab as well as the Yamunā and Gañgā. Often no doubt the Nau was a mere dug-out canoe (
bāleya Is a patronymic (‘ descendant of Bali ’) of Gandhar- vāyana in the Baudhāyana śrauta Sūtra.
bāṣkiha Descendant of Baṣkiha,’ is the patronymic of śunaskarṇa in the Pañcavimśa Brāhmaṇa. In the Baudhāyana śrauta Sūtra he is a descendant of śibi.
baudhāyana ‘ Descendant of Budlia or Bodha,’ is the name of a teacher who is mentioned in the Baudhāyana śrauta Sūtra, and under whose name are current a śrauta Sūtra described and in part edited by Caland, and a Dharma Sūtra which has been edited and translated, while the Gṛhya Sūtra is still unedited.
bhaṅgāśvina Is the name of the father of Rtuparna in the Baudhāyana śrauta Sūtra. In the Mahābhārata he is called Bhāñgāsuri. In the Apastamba śrauta Sūtra mention is made of Rtuparṇa-KayovadhI as the Bhañgyaśvinau.
magadha Is the name of a people who appear throughout Vedic literature as of little repute. Though the name is not actually found in the Rigveda, it occurs in the Atharvaveda, where fever is wished away to the Gandhāris and Mūjavants, northern peoples, and to the Añgfas and Magadhas, peoples of the east. Again, in the list of victims at the Purusamedha (‘ human sacrifice ’) in the Yajurveda,3 the Māgadha, or man of Magadha, is included as dedicated to ati-krusta, ‘ loud noise ’ (?), while in the Vrātya hymn of the Atharvaveda[1] the Māgadha is said to be connected with the Vrātya as his Mitra, his Mantra, his laughter, and his thunder in the four quarters. In the śrauta Sūtras6 the equipment characteristic of the Vrātya is said to be given, when the latter is admitted into the Aryan Brahminical community, to a bad Brahmin living in Magadha ·(brahma-bandhu Māgadha-deśīya), but this point does not occur in the Pañcavimśa Brāhmaṇa. On the other hand, respectable Brahmins sometimes lived there, for the Kausītaki Araṇyaka mentions Madhyama, Prātībodhī-putra, as Magadha-vāsin, ‘living in Magadha.’ Oldenberg, however, seems clearly right in regarding this as unusual. The Magadhas are evidently a people in the Baudhāyana and other Sūtras, possibly also in the Aitareya Araṇyaka. It is therefore most improbable that Zimmer can be right in thinking that in the Yajurveda and the Atharvaveda the λlāgadha is not a man of Magadha, but a member of the mixed caste produced by a Vaiśya marrying a Kṣatriya woman. But the theory of mixed castes, in any case open to some doubt, cannot be accepted when used to explain such obviously tribal names as Māgadha. The fact that the Māgadha is often in later times a minstrel is easily accounted for by the assumption that the country was the home of minstrelsy, and that wandering bards from Magadha were apt to visit the more western lands. This class the later texts recognize as a caste, inventing an origin by intermarriage of the old-established castes. The dislike of the Magadhas, which may be Rigvedic, since the Kīkatas were perhaps the prototype of the Magadhas, was in all probability due, as Oldenberg13 thinks, to the fact that the Magadhas were not really Brahminized. This is entirely in accord with the evidence of the Satapatha Brāhmaṇa14 that neither Kosala nor Videha were fully Brahminized at an early date, much less Magadha. Weber15 suggests two other grounds that may have influeṇced the position—the persistence of aboriginal blood and the growth of Buddhism. The latter consideration is hardly applicable to the Yajurveda or the Atharvaveda; but the imperfect Brahminization of the land, if substituted for it in accordance with Oldenberg’s suggestion, would have some force. The former motive, despite Olden- berg’s doubt, seems fully justified. Pargiter18 has gone so far as to suggest that in Magadha the Aryans met and mingled with a body of invaders from the east by sea. Though there is no evidence for this view in the Vedic texts, it is reason¬able to suppose that the farther east the Aryans penetrated, the less did they impress themselves upon the aborigines. Modern ethnology confirms this a priori supposition in so far as it shows Aryan types growing less and less marked as the eastern part of India is reached, although such evidence is not decisive in view of the great intermixture of peoples in India.
maṅgala Is the name of a teacher in the Baudhāyana śrauta Sūtra
madhyadeśa The ‘Middle Country,’ is, according to the Mānava Dharma śāstra, the land between the Himālaya in the north, the Vindhya in the south, Vinaáana in the west, and Prayāga (now Allahabad) in the east that is, between the place where the Sarasvatī disappears in the desert, and the point of the confluence of the Yamunā (Jumna) and the Gañgā (Ganges). The same authority defines Brahmarsi-deśa as denoting the land of Kuruksetra, the Matsyas, Pañcālas, and śūrasenakas, and Brahmāvarta as meaning the particularly holy land between the Sarasvatī and the Drṣadvatī. The Baudhāyana Dharma Sūtra4 defines Áryāvarta as the land east of Vinaśana; west of the Kālaka-vana, ‘ Black Forest,’ or rather Kanakhala, near Hardvār; south of the Himālaya; and north of the Pāriyātra or the Pāripātra Mountains; adding that, in the opinion of others, it was confined to the country between the Yamunā and the Gañgā, while the Bhāllavins took it as the country between the boundary-river (or perhaps the Saras-vatī) and the region where the sun rises. The Mānava Dharma śāstra, in accord with the Vasiṣṭha Dharma Sūtra, defines Áryāvarta as the region between the Vindhya and the Himālaya, the two ranges which seem to be the boundaries of the Aryan world in the Kauṣītaki Upaniṣad also. The term Madhyadeśa is not Vedic, but it is represented in the Aitareya Brāhmaṇa by the expression madhyamā pratisthā diś, ‘ the middle fixed region,’ the inhabitants of which are stated to be the Kurus, the Pañcālas, the Vaśas, and the Uśīnaras. The latter two peoples practically disappear later on, the Madhyadeśa being the country of the Kuru-Pañcālas, the land where the Brāhmaṇas and the later Samhitās were produced, bounded on the east by the Kosala-Videhas, and on the west by the desert. The western tribes are mentioned with disapproval both in the śatapatha Brāhmaṇa and the Aitareya Brāhmaṇa, while the tradition of the Brahminization of the Kosalas and the Videhas from the Kuru-Pañcāla country is preserved in the former Brāhmaṇa.
mahāvṛṣa Is the name of a tribe mentioned along with the ! Mμjavants in the Atharvaveda as a locality to which fever is to be relegated. It is reasonable to suppose that they were northerners, though Bloomfield suggests that the name may be chosen more for its sound and sense (as ‘of mighty strength’ to resist the disease) than for its geographical position. In the Chāndogya Upaniṣad3 the place Raikvaparṇa is said to be in the Mahāvrṣa country. The king of the Mahāvrṣas in the Jaiminīya Upaniṣad Brāhmaṇa is said to be Hrtsvāśaya. The Mahāvṛṣas are also known from a Mantra in the Baudhāyana śrauta Sūtra.
maitrāyamya brāhmaṇa Is the name of a text mentioned in the śulba Sūtra of Baudhāyana.
rathītara (‘Good charioteer’) is the name of a teacher mentioned in the Baudhāyana śrauta Sūtra and the Bṛhad- devatā.
rāthītara ‘ descendant of Rathītara,’ is the patronymic of Satyavacas in the Taittirīya Upaniṣad (i. 9, 1), and occurs several times as the name of a teacher in the Baudhāyana śrauta Sūtra (vii. 4, etc.).
vaṇga The designation of Bengal proper, is not found in the earlier Vedic literature unless it is to be recognized in the curious word Vañgāvagadhāh, which occurs in the Aitareya Araṇyaka, and which suggests amendment to Vañga-Magadhāh, ‘the Vangas and the Magadhas,’ two neighbouring peoples. The name is certainly found in the Baudhāyana Dharma Sūtra.
videha Is the name of a people who are not mentioned before the Brāhmaṇa period. In the śatapatha Brāhmaṇa the legend of Videgha Māthava preserves clearly a tradition that in Videha culture came from the Brahmins of the West, and that Kosala was brahminized before Videha. The Videhas, however, derived some fame later from the culture of their king Janaka,who figures in the Bṛhadāraṇyaka Upaniṣad as one of the leading patrons of the Brahman doctrine. In the Kausītaki Upaniṣad the Videhas are joined with the Kāśis ; in the list of peoples in the Aitareya Brāhmaṇa the Videhas are passed over, probably because, with Kosala and Kāśi, they are included in the term Prāeyas, easterners.’ Again, in the śāñkhāyana śrauta Sūtra it is recorded that the Kāśi, Kosala, and Videha kingdoms had each the one Purohita, Jala Jātūkarṇya; and in another passage of the same text the connexion between the Videha king, Para Átṇāra, and the Kosala king, Hiraṇya- nābha, is explained, while the śatapatha Brāhmaṇa speaks of Para Atṇāra as the Kosala king, descendant of Hiranyanābha. Another king of Videha was Namī Sāpya, mentioned in the Pañcavirpśa Brāhmaṇa. In the Samhitās of the Yajurveda ‘cows of Videha’ seem to be alluded to, though the com¬mentator on the Taittirīya Samhitā merely takes the adjective vaidehī as ‘having a splendid body’ (viśista-deha-sambandhinī), and the point of a place name in the expression is not very obvious. The Videhas also occur in the Baudhāyana śrauta Sūtra in Brāhmana-like passages. The boundary of Kosala and Videha was the Sadānīrā, probably the modern Gandak (the Kondochates of the Greek geographers), which, rising in Nepal, flows into the Ganges opposite Patna. Videha itself corresponds roughly to the modern Tirhut.
vaira Seem to have in the later Samhitās and the Brāhmaṇas the definite and technical sense of ‘wergeld,’ the money to be paid for killing a man as a compensation to his relatives. This view is borne out by the Sūtras of Apa­stamba and Baudhāyana. Both prescribe the scale of 1,000 cows for a Kṣatriya, 100 for a Vaiśya, 10 for a śūdra, and a bull over and above in each case. Apastamba leaves the destination of the payment vague, but Baudhāyana assigns it to the king. It is reasonable to suppose that the cows were intended for the relations, and the bull was a present to the king for his intervention to induce the injured relatives to abandon the demand for the life of the offender. The Apa­stamba Sūtra allows the same scale of wergeld for women, but the Gautama Sūtra puts them on a level with men of the śūdra caste only, except in one special case. The payment is made for the purpose of vaira-yātana or vaira-niryātana, 'requital of enmity,' 'expiation' he Rigveda preserves, also, the important notice that a man’s wergeld was a hundred (cows), for it contains the epithet śata-dāya, ‘one whose wergeld is a hundred/ No doubt the values varied, but in the case of śunaháepa the amount is a hundred (cows) in the Aitareya Brāhmaṇa. In the Yajurveda Samhitās śata-dāya again appears. The fixing of the price shows that already public opinion, and perhaps the royal authority, was in Rigvedic times diminishing the sphere of private revenge; on the other hand, the existence of the system shows how weak was the criminal authority of the king (cf. Dharma).
śibi Son of Uśīnara, is mentioned in the Baudhāyana śrauta Sūtra1 as a protágá of Indra, who sacrificed for him on the Varṣiṣthīya plain, and saved him from fear of foreign invasion.
śūdra Is the designation of the fourth caste in the Vedic state (see Varṇa). It is quite unknown in the Rigveda except in the Purusasūkta (‘hymn of man’) in the tenth Maṇdala, where in the earliest version of the origin of the castes the śūdra for the first time appears. The Rigveda, on the other hand, knows Dasyu and Dāsa, both as aborigines independent of Aryan control and as subjugated slaves: it is reasonable to reckon the śūdra of the later texts as belonging to the aborigines who had been reduced to subjection by the Aryans. Strictly speaking, the defeated aborigines must have been regarded as slaves, but it is obvious that, except on occasions when most of the men were slain, which may have occurred quite often, there must have remained too many of them to be used as slaves of individual owners. The villages of the aborigines must have continued to subsist, but under Aryan lordship and control: there may be this amount of truth in Baden Powell’s theory, which practically traced all the early cultivating villages in India to Dravidian origin. On the other hand, the term śūdra would also cover the wild hill tribes which lived by hunting and fishing, and many of which would acknowledge the superiority of their Aryan neighbours: it could, in fact, be applied to all beyond the pale of the Aryan state. This view of the śūdra suits adequately the Vedic references to his condition, which would not apply adequately to domestic slaves only. The śūdra is continually opposed to the Aryan, and the colour of the śūdra is compared with that of the Aryan, just as his ways are so contrasted. The Aitareya Brāhmaṇa, in its account of the castes, declares that the śūdra is anyasya presya, ‘the servant of another’; kāmotthāpya, ‘to be expelled at will’; andyathākāmaυadhya, ‘to be slain at will.’ All these terms well enough describe the position of the serf as the result of a conquest: the epithets might have been applied to the English serf after the Norman Conquest with but slight inaccuracy, especially if his master had received a grant of jurisdiction from the Crown. The Pañcavimśa Brāh- mapa explains that even if prosperous (bahu-paśu, having many cows’) a śūdra could not be other than a servant: his business was pādāvanejya, ‘ the washing of the feet ’ of his superiors. The Mahābhārata says out and out that a śūdra has no property (a hi svam asti śūdrasya, ‘ the śūdra has nothing he can call his own’). On the other hand, just as in England the royal justice would protect the serf in life and limb,8 so it appears that the slaying of a śūdra involved a wergeld of ten cows according to both Baudhāyana and Ápastamba. It may, indeed, be held that this wergeld was only due in case of murder by another than the master, but such limitation is nowhere stated. In sacred matters the distinction between Aryan and śūdra was, of course, specially marked. The texts do not hesitate to declare that the upper castes were ‘all,’ ignoring the śūdras; the śūdra is prohibited from milking the cow for the milk required at the Agnihotra (‘oblation to Agni ’); and the śatapatha Brāhmana forbids a man who has been consecrated (1dlksita) for a sacrifice to speak to a śūdra at all for the time, though the śāṭyāyanaka seems to have relaxed this rule by confining it to cases in which the śūdra was guilty of some sin. At the sacrifice itself the śūdra could not be present in the śālā, ‘hall’; he is definitely classed in the śatapatha Brāh¬mana and the Pañcavimśa Brāhmana10 as unfit for ‘ sacrifice ’ (ayajñtya); and declared in the Kāçhaka Samhitā not to be admitted to drink Soma. At the Pravargya (introductory Soma) rite the performer is not allowed to come in contact with a śūdra, who here, as in the Kāthaka Samhitā,17 is reckoned as excluded from a share in the Soma-draught. On the other hand, the śūdra is one of the victims at the Puruṣa- medha (‘ human sacrifice ’) in the Yaj’urveda, and a fight between an Aryan and a śūdra, in which, of course, the former wins, forms a part of the Mahāvrata rite, being perhaps a precursor of the Indian drama. Other indications, however, exist, showing that it would be undesirable to ignore the real importance of the śūdra, which again reminds us of the condition of the serf, who, though legally restrained, still gradually won his way to the rank of a free man. Rich śūdras are mentioned in the early texts, just as śūdra gahapatis, ‘householders,’ occur in the Buddhist texts, and śūdra kings in the legal literature. Sin against śūdra and Aryan is mentioned; prayers for glory on behalf of śūdras, as well as of the other castes occur; and the desire to be dear to śūdra as well as to Aryan is expressed. The Sūtras also, while they emphasize as general rules points earlier not insisted on, such as their inferiority in sitting, etc., their exclusion from the study of the Vedas, the danger of contact with them or their food, still recognize that śūdras can be merchants, or even exercise any trade.Moreover, the Sūtras permit the marriage of a śūdrā woman with members of all castes. Though it was a reproach to Vatsa and to Kavaṣa that they were the sons of a śūdrā and a Dāsī respectively, still the possibility of such a reproach shows that marriages of this kind did take place. Moreover, illicit unions of Arya and śūdrā, or śūdra and Aryā, are referred to in the Samhitās of the Yajurveda. The origin of the term śūdra is quite obscure, but Zimmer points out that Ptolemy mentions tvBpoi as a people, and he thinks that the Brāhui may be meant. Without laying any stress on this identification, it is reasonable to accept the view that the term was originally the name of a large tribe opposed to the Aryan invasion. See also Niṣāda.
śvayatha In the śatapatha Brāhmaṇa means ‘swelling.’ Possibly ślyathu, the disease prevalent in Videha according to the Baudhāyana śrauta Sūtra, was a kind of ‘swelling’ (? goitre).
saṃvatsara ‘Year,’ is repeatedly mentioned from the Rigveda onwards. Its duration was, according to the concurrent evidence of the Samhitās and Brāhmaṇas, 360 days, divided into months, being, no doubt, roughly a lunar synodic year, which, however, it exceeded in length by days. As a solar year it appears only in the Nidāna Sūtra of the Sāmaveda, where the sun is stated to spend days in each of the Nakṣatras. The year being obviously out of harmony with the solar year (whether sidereal or tropical), efforts were certainly made to effect an assimilation of the natural and the accepted year. As has been seen (see Māsa), the evidence goes strongly to show that the intercalation was not an easy matter in the Brāh¬maṇa period, though there are traces of what may be re¬garded as a five-yearly or six-yearly intercalation. But there is no conclusive evidence that these periods were really observed. Zimmer,4 indeed, considers that the evidence required is afforded by the lists of the years, which are sometimes enumerated as five : Samvatsara, Parivatsara, Idāvatsara, Idvatsara, and Vatsara ;δ or Samvatsara, Parivatsara, Idāvat- sara, Iduvatsara, Vatsara;® or Samvatsara, Idāvatsara, Iduvat- sara, Idvatsara, Vatsara;7 or Samvatsara, Parivatsara, Idāvat- sara, Anuvatsara, Udvatsara;8 or Samvatsara, Parivatsara, Idāvatsara, Anuvatsara, Idvatsara.9 But it must be noted not merely that the names vary considerably, but that four only are mentioned in some places,10 in others11 three, in others12 two, and in yet others13 six. Moreover, in none of these enumera¬tions is there any reference to the names being connected with a system of intercalation. It is most probable that here we have no more that a mere series of priestly variations of Vatsara, based on the older and more genuine Saipvatsara and Parivatsara as variants of the simple Vatsara, ‘year.’ The key to the invention of the series is probably to be found in passages like that of the Pañcavimśa Brāhmaṇa, where the several Cāturmāsya ( four-monthly ’) sacrifices are equated with the different years. Particularly unjustifiable is the attempt of Zimmer to see in the two-year series a series of two years of 354 days each, with an intercalary month in the second; for the year of 354 days, as such, is not known to have existed before the Sūtra period. Zimmer ® also finds an attempt at intercalation in the famous 12 days in which the Rbhus are said to have slept in the house of Agohya. He thinks that they represent twelve days added at the winter solstice to equate the lunar year of 354 days and the solar year of 366 days ; and from the rever¬ence paid in German antiquity to the ‘ 12 nights,’ he infers that this mode of intercalation is Indo-Germanic. There can be little doubt that this view is wrong, and that the 12 days are merely the ' reflexion of the year ’ (samvatsarasya pratima) in the sense that they represent the twelve months, and have no relation to chronology at all. A reference to the use of Samvatsara alone as the fifth year of the cycle is seen by Shamasastry in the peculiar dating of certain notices in the Baudhāyana śrauta Sūtra, but this view is improbable.
sudevalā Was the name of Rtuparṇa as a woman according to the Baudhāyana śrauta Sūtra.
snāvanya Appears to be the name of a people in the Baudhāyana śrauta Sūtra.
sparśu Is apparently the name of a western people in the Baudhāyana śrauta Sūtra.
       Bloomfield Vedic
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asuṃ dhayanto 'pi yūtham eta AVP.5.16.4d.
gaur dhayati marutām RV.8.94.1a; SV.1.149a; JB.1.350; Aś.6.7.2. Cf. BṛhD.6.109.
janaṃ-janaṃ dhāyase cakṣase ca RV.5.15.4b.
payo dhayantv ahṛṇīyamānāḥ AVP.5.16.5b.
tuviṣṭamāya dhāyase RV.1.130.2e.
aṃsa ādhāya bibhrati # AVś.8.6.13b.
akṣīyamāṇā svadhayā madanti # RV.1.154.4b.
agna ājyena vardhayan # AVś.19.27.5b; AVP.10.7.5b.
agnaye sviṣṭakṛte suhutahute sarvaprāyaścittāhutīnāṃ (HG. suhutahute sarvahuta āhutīnāṃ; ApMB. suhutahuta āhutīnāṃ) kāmānāṃ samardhayitre sarvān naḥ kāmān samardhaya (the last four words omitted in ApMBḥG.) svāhā # AG.1.10.23; HG.1.3.7; ApMB.2.18.31 (ApG.7.20.4).
agniṃ stomena bodhaya # RV.5.14.1a; VS.22.15a; TS.4.1.11.4a; MS.4.10.1a: 144.2; 4.10.2: 145.7; KS.19.14a; 20.14; KB.1.4; śB.2.2.3.21a; śś.2.5.13; (14.52.12); Apś.5.28.10; Mś.5.1.2.7. P: agniṃ stomena MS.4.10.3: 151.1; śś.2.2.18; 6.4.1; 12.10.9; Mś.5.1.3.9.
agnīt paridhīṃś cāgniṃ ca tris-triḥ saṃmṛḍḍhi # Vait.2.13; Apś.2.12.10; Mś.1.3.1.7. See under agnim agnīt, and samidham ādhāyā-.
agne taṃ vardhayā tvam # KS.18.3b. See tam agne vardhayā.
agne vardhaya jīvase # AVP.12.19.4d.
agne śam asti dhāyase # RV.5.7.9b.
agnau saṃrādhanīṃ yaje # HG.1.2.18d. See yaje saṃrādhanīm, yuje samardham īm, and saṃrādhā rādhayāmasi.
aṅgā parūṃṣi tava vardhayanti (AVP. -ntīḥ) # AVP.2.39.6b; Vait.24.1b. See dhruvam aṅgam, and priyāṇy aṅgāni tava.
acakrayā yat svadhayā suparṇaḥ # RV.4.26.4c.
acakrayā svadhayā vartamānam # RV.10.27.19b.
athā no vardhayā giraḥ (all except RV. and JB.1.61e, rayim) # RV.3.29.10d; AVP.3.34.1d; VS.3.14d; 12.52d; 15.56d; TS.1.5.5.2d; 4.2.4.4d; 7.13.5d; JB.1.61d; 1.61e; śB.2.3.4.13d; 7.1.1.28; TB.1.2.1.16d; 2.5.8.8d; JābU.4d. See adhā no vardhayā, and tato no vardhayā.
athābhavaḥ pūrvyaḥ kārudhāyāḥ # RV.3.32.10d.
athāśāṃ mahyaṃ rādhaya # AVP.2.62.2c.
athem asmabhyaṃ randhaya # RV.6.53.5c--7c.
aditir asi viśvadhāyā viśvasya bhuvanasya dhartrī # VS.13.18; TS.4.2.9.1; MS.2.8.14: 117.16; KS.39.3; śB.7.4.2.7.
aditis te kakṣāṃ badhnātu vedasyānuvaktavai medhāyai śraddhāyā anūktasyānirākaraṇāya brahmaṇe brahmavarcasāya # HG.1.4.6.
admasan na sasato bodhayantī # RV.1.124.4c; N.4.16c.
adha svadhā adhayad yābhir īyate # RV.1.144.2d.
adhā no vardhayā rayim # AVś.3.20.1d. See under athā no vardhayā.
adhārayat pṛthivīṃ viśvadhāyasam # RV.2.17.5c.
anaḍvān dhenum adhayat # Kauś.113.2a.
anuvratāya randhayann apavratān # RV.1.51.9a.
anūrādhān haviṣā vardhayantaḥ # TB.3.1.2.1c.
antar mahī samṛte dhāyase dhuḥ # RV.3.38.3d.
annena manuṣyāṃs trāyase tṛṇaiḥ paśūn kartena sarpān yajñena devān svadhayā pitṝn svāhā # ApMB.2.17.3 (ApG.7.18.7). See next.
apāṃ rasair oṣadhayaḥ sacantām # AVP.5.7.4d. See apāṃ rasā.
apāṅ prāṅ eti svadhayā gṛbhītaḥ # RV.1.164.38a; AVś.9.10.16a; ā.2.1.8.11a; N.14.23a.
apāne niviśyāmṛtaṃ hutam # TA.10.36.1; MahānU.16.1. Some mss. at TA. read śraddhāyām apāne etc., q.v.
apāne niviṣṭo 'mṛtaṃ juhomi # TA.10.33.1; 34.1; MahānU.15.8,9. Cf. next, and see śraddhāyām apāne.
apīvṛto adhayan mātur ūdhaḥ # RV.10.32.8b.
aprajāstvāya bodhaya # AVś.10.1.17d.
apsā yāti svadhayā daivyaṃ janam # RV.9.71.8c.
abadhiṣma rakṣo 'badhiṣmāmum asau hataḥ (VSK. rakṣo 'muṣya tvā badhāyāmum abadhiṣma) # VS.9.38; VSK.11.1.4; śB.5.2.4.19--20. P: abadhiṣma rakṣaḥ Kś.15.2.8. See avadhiṣma, and cf. idam ahaṃ rakṣo 'va bādhe.
abhi taṣṭeva dīdhayā manīṣām # RV.3.38.1a; AB.6.18.2; 20.13; KB.29.7; GB.2.6.1,2. P: abhi taṣṭeva Aś.7.4.9; śś.12.5.3; 6.1; 13.24.18.
abhi rāṣṭrāya vartaya (AVś. vardhaya) # RV.10.174.1d; AVś.1.29.1d; AVP.1.11.1d.
abhivṛṣṭā oṣadhayaḥ # AVś.11.4.6a.
amuṣya tvā badhāya # VSK.11.1.4. See rakṣasāṃ tvā etc.
amṛtaṃ ca prāṇe juhomi # PrāṇāgU.1. See prāṇe niviṣṭo, and śraddhāyāṃ prāṇe.
ayaṃ śardhāya vītaye # RV.9.105.3b; SV.2.450b.
ayaṃ kumāro jarāṃ dhayatu sarvam āyur etu # HG.2.4.3ab; ApMB.2.13.2ab (ApG.6.15.5).
ayaṃ mitrasya varuṇasya dhāyase # RV.1.94.12a. See tvaṃ mitrasya etc.
arcāmi vāṃ vardhāyāpo ghṛtasnū # RV.10.12.4a; AVś.18.1.31a.
avakolbā udakātmāna oṣadhayaḥ # AVś.8.7.9a.
avasyava ūrjaṃ vardhayantaḥ # RV.2.11.13b.
avikṣobhāya (KS. -kṣodhāya) paridhīn dadhāmi # KS.31.14b; TB.3.7.6.7b; Apś.4.6.3b.
aśmānas tasyāṃ dagdhāyām # AVś.4.18.3c; AVP.5.24.3c.
aśvaṃ medhyam abandhayat (śś. abadhnata) # śB.13.5.4.4b; śś.16.9.13b.
aśvinendram avardhayan # VS.21.51b; MS.3.11.5b: 147.5.
aśvino rūpaṃ paridhāya māyām # AVś.2.29.6d; AVP.1.13.3d.
aśvinau ca stanaṃ dhayatas te (ApMB. dhayantam) # SMB.1.1.12b; HG.1.19.7b; ApMB.1.4.10b; JG.1.20b.
asura āptaḥ svadhayā samadguḥ # AVP.6.2.6d. Cf. asur ātmā.
asurān randhayāsi naḥ # AVś.6.7.2b.
asurāḥ santaḥ svadhayā caranti # VS.2.30b; śB.2.4.2.15b; Aś.2.6.2b; śś.4.4.2b; Apś.1.8.7b; Kauś.88.1b; SMB.2.3.4b; JG.2.2b. Cf. apayantv asurāḥ.
asmākam āyur vardhayan # RV.3.62.15a.
asmān vardhayatā naraḥ # Mś.9.4.1.22d.
asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ pratiṣṭhāyām asyāṃ cittyām asyām ākūtyām asyām āśiṣy asyāṃ devahūtyāṃ svāhā # AVś.5.24.1--17. See next three, te naḥ pāntv asmin, te māvantv, sa māvatv, and sā māvatv.
asmin brahmaṇy asmin kṣatre 'syām āśiṣy asyāṃ purodhāyām asyāṃ devahūtyām # KS.38.12; 39.7. See under prec. but one.
asmin brahmann asmin kṣatre 'syām āśiṣy asyāṃ purodhāyām asmin karmann (PG. karmaṇy) asyāṃ devahūtyām # TS.3.4.5.1; 4.3.3.2; Apś.16.1.3; PG.1.5.10 (with svāhā). Ps: asmin brahmann asmin kṣatre HG.1.3.11; asmin brahman Apś.19.17.19. See under prec. but two.
asmin yajñe svadhayā madantaḥ # VS.19.58c.
asmin rāṣṭra indriyaṃ dadhāmi (and vardhayāmi) # AB.8.27.8. See next but two.
asya vardhayatā rayim # AVP.1.24.4d. Cf. imaṃ vardhayatā, and yajñam imaṃ va-.
ahaṃ randhayaṃ mṛgayaṃ śrutarvaṇe # RV.10.49.5a.
ahaṃ śraddhayā # TA.3.8.2.
ahaṃ savyāya paḍgṛbhim arandhayam # RV.10.49.5d.
ahaś ca rātriś ca kṛṣiś ca vṛṣṭiś ca tviṣiś cāpacitiś cāpaś cauṣadhayaś cork ca sūnṛtā ca tās tvā dīkṣamāṇam anudīkṣantām # TB.3.7.7.8; Apś.10.11.1. Cf. catasro diśaś.
ahiṃ paidvo arandhayat # AVś.10.4.10d.
ahorātre haviṣā vardhayantaḥ # TB.3.1.3.1c.
ahne mugdhāya svāhā # VS.9.20; 18.28; śB.5.2.1.2.
ā jarasaṃ dhayatu mātaraṃ vaśī # AVP.12.11.9c.
ādityā mā svaravo vardhayantu # AVś.18.3.12b.
ād īṃ brahmāṇi vardhayan # śś.8.16.1.
ānīd avātaṃ svadhayā tad ekam # RV.10.129.2c; TB.2.8.9.4c.
āpa iva rasa oṣadhaya iva rūpaṃ bhūyāsam # ā.5.1.1.21.
āpaś ca tvauṣadhayaś ca śrīṇantu # KS.35.11.
ā pṛṇanti śavasā vardhayanti ca # RV.5.11.5d; MS.2.13.7d: 156.7.
āpo agraṃ divyā oṣadhayaḥ # AVś.8.7.3a.
āpo asmān (MS. mā) mātaraḥ śundhayantu (AVś.AVPṃS.KS. sūdayantu; TS.Apś. śundhantu) # RV.10.17.10a; AVś.6.51.2a; AVP.6.3.4a; VS.4.2a; TS.1.2.1.1a; KS.2.1a; MS.1.2.1a: 10.1; 3.6.2: 61.7; śB.3.1.2.11; Aś.6.13.11; 8.12.6; Apś.10.6.1. P: āpo asmān śś.4.15.4; Kś.7.2.15; VHDh.8.12,23.
āpo vātā oṣadhayaḥ # AVś.18.1.17c.
ā pyāyantām āpa oṣadhayaḥ # TS.1.1.13.1; TB.3.3.9.4; Apś.3.6.1.
ā pyāyayāsmān (TSṃS.KS. pyāyaya) sakhīn sanyā medhayā (GB.Vait. medhayā prajayā dhanena) # VS.5.7; TS.1.2.11.1; 6.2.2.5; MS.1.2.7: 16.18; KS.2.8; AB.1.26.4; GB.2.2.4; śB.3.4.3.18; Aś.4.5.6; śś.5.8.3; Vait.13.23; Lś.5.6.8.
āyuḥ (AVP. āyuṣ) pra vardhayāmahe # AVś.19.32.3d; AVP.11.12.3d.
āyuṣā varcasā prajayā dhanena (KS. adds sanyā medhayā) # VS.12.7b; MS.1.7.1b: 109.12; 2.8.14c (ter): 117.7,10,13; KS.16.8. See next.
āyuṣ pra vardhayāmahe # see āyuḥ etc.
ā ye me asya dīdhayann ṛtasya # RV.7.7.6d.
āryaṃ saho vardhayā dyumnam indra # RV.1.103.3d.
āśāṃ mahyaṃ rādhayatu # AVP.2.62.3a.
āśāyai śraddhāyai medhāyai śriyai hriyai vidyāyai # Kauś.74.9.
āśvibhyāṃ prattaṃ svadhayā madadhvam # JG.2.1d.
āsurī māyā svadhayā kṛtāsi # VS.11.69b; TS.4.1.9.2b; MS.2.7.7b: 82.15; 3.1.9: 11.16; KS.16.7b; śB.6.6.2.6.
āsthād rathaṃ svadhayā yujyamānam # RV.7.78.4c.
āhutayas te kāmān samardhayantv āsau # MS.3.11.8: 151.12. See next.
āhutayo me kāman samardhayantu # VS.20.12; KS.38.4; śB.12.8.3.30; TB.2.6.5.8. See prec.
āhnāya mṛtyum ati medhayāyan # JB.2.74d.
idaṃ rāṣṭraṃ vardhayantu prajāvat # AVP.2.72.1d,2d.
idam aham amum āmuṣyāyaṇam amuṣyāḥ putraṃ tejasā brahmavarcasena samardhayāmi (and vyardhayāmi) # KA.1.30,31; 2.30,31. Cf. under idam aham amum āmuṣyāyaṇaṃ viśā.
idam aham amum āmuṣyāyaṇam amuṣyāḥ putram ūrjā paśubhis samardhayāmi (and vyardhayāmi) # KA.1.34,35; 2.34,35. Cf. next but two.
idam aham amum āmuṣyāyaṇam amuṣyāḥ putram ojasā vīryeṇa samardhayāmi (and vyardhayāmi) # KA.1.32,33; 2.32,33.
idam ahaṃ māṃ tejasā brahmavarcasenaujasā vīryeṇa prajayā paśubhir annādyena samardhayāmi # KA.1.36; 2.36.
idam ū ṣu pra sādhaya # AVś.1.24.4c; AVP.1.26.5c.
idaṃ me prāvatā vacaḥ (AVP. bacaḥ, but the Kashmir ms. has vacaḥ) # RV.10.97.14d; AVP.11.7.3d; VS.12.88d; TS.4.2.6.3d; KS.16.13d; TB.3.11.3.1. See oṣadhayaḥ prāvata, and asyā avata.
idhmaḥ paridhayaḥ srucaḥ # TB.3.7.6.18b; Apś.4.11.6b.
idhmo vediḥ paridhayaś ca sarve # TS.1.5.10.4c; Aś.3.14.10c.
indra khalvāṃ sam ardhaya # AVP.8.18.1d.
indraṃ kṣoṇīr avardhayan vayā iva # RV.8.13.17c.
indraṃ jyaiṣṭhyāya dhāyase gṛṇāṇāḥ # RV.3.50.3b.
indraṃ nakṣantīd abhi vardhayantīḥ # RV.6.34.3b.
indra piba svadhayā cit sutasya # RV.3.35.10a.
indraṃ balena vardhayan # VS.21.32c; MS.3.11.2c: 141.10; TB.2.6.11.3c.
indra yajñaṃ ca vardhaya # RV.1.10.4d.
indra śatruṃ (AVP. śatrūṃ) randhaya sarvam asmai # AVś.4.22.2d; AVP.3.21.3d.
indra śatrūṃ randhaya etc. # see indra śatruṃ randhaya etc.
indrasya vāyuṃ sakhyāya vardhayan # SV.2.172d. See next but one.
indrāgnī dyāvāpṛthivī āpa oṣadhīḥ (KS. -dhayaḥ) # TS.1.2.1.2; KS.2.2. P: indrāgnī dyāvāpṛthivī Apś.10.8.1. See sūryāgnī dyāvā-.
indro me 'him arandhayat # AVś.10.4.16a,17a.
indro yajñaṃ vardhayan viśvavedāḥ # MS.4.14.13a: 236.8; TB.2.8.3.7a.
indro vo dṛśe bhūyāsaṃ sūryaś cakṣuṣe vātaḥ prāṇāya somo gandhāya brahma kṣatrāya # PB.1.3.9.
imaṃ yajñaṃ vardhayan viśvavedāḥ # MS.4.14.13a: 236.10; TB.2.8.3.8a.
imaṃ yajñaṃ svadhayā ye yajante (KS.KA. dadante) # KS.34.19b; KA.1.198.9b; Aś.3.14.10b. See imaṃ ca yajñaṃ, and ya imaṃ yajñaṃ sva-.
imaṃ yajñam aśvinā vardhayantā # MS.4.12.6a: 198.6; TB.2.5.4.6a.
imaṃ vardhayatā giraḥ # AVś.1.15.2c. Cf. under asya vardhayatā.
imaṃ stanam ūrjasvantaṃ (Mś.VārG.Apś.16.12.11a, madhumantaṃ) dhayāpām # VS.17.87a; TS.5.5.10.6a,7; KS.40.6a; Apś.16.12.11a; 17.23.10; Mś.6.2.6.20a; VārG.1.31a. P: imaṃ stanam KS.40.13; PG.1.16.20.
imaṃ ca yajñaṃ sudhayā dadante # MS.1.7.1b: 109.1; 1.8.9b: 130.7. See under imaṃ yajñaṃ svadhayā.
imam agne vardhaya vāvṛdhānaḥ # AVś.5.28.4b; AVP.2.59.2b.
imam indra vardhaya kṣatriyaṃ me (TB. kṣatriyāṇām) # AVś.4.22.1a; AVP.3.21.1a; TB.2.4.7.7a; Kauś.14.24; 17.28.
imāṃ ca naḥ pṛthivīṃ viśvadhāyāḥ # RV.3.55.21a.
imāṃ nārīṃ prajayā vardhayantu # AVś.14.1.54d.
imā hi tvām ūrjo vardhayanti # RV.2.11.1c.
iṣaṃ duhan sudughāṃ viśvadhāyasam # RV.10.122.6a; KS.12.14a.
iṣam aśyāma dhāyase (SV.JB. dhāma ca) # RV.5.70.2b; SV.2.336b; JB.3.88b.
iṣum asteva śātaya (AVP. sādhaya) # AVś.19.34.3d; AVP.11.3.3d.
uta gor aṅgaiḥ purudhāyajanta # AVś.7.5.5b.
uta pra vardhayā matim # RV.8.6.32c.
uttānām ūrdhvo adhayaj juhūbhiḥ # RV.5.1.3d; SV.2.1098d.
ut tiṣṭha prehi sam idhāya te paruḥ # AVP.4.15.7a.
ut tvā mṛtyor oṣadhayaḥ # AVś.8.1.17c.
udāne niviśyāmṛtaṃ hutam # MahānU.16.1. See śraddhāyām udāne.
udāne (TA.10.34.1, vḷ., śraddhāyām udāne) niviṣṭo 'mṛtaṃ juhomi # TA.10.33.1; 34.1; MahānU.15.8,9. See śraddhāyām udāne.
udīcyāṃ tvā diśi purā saṃvṛtaḥ svadhāyām ā dadhāmi # AVś.18.3.33.
ud ehi vediṃ prajayā vardhayainām (Mś. -yāsmān) # AVś.11.1.21a; Mś.1.6.1.21a. P: ud ehi vedim Kauś.61.41.
upasṛjan (Aś. upasṛjaṃ) dharuṇaṃ mātaraṃ dharuṇo dhayan # AB.5.22.15; Aś.8.13.2. See next.
upasṛjan (śG. upa sṛjaṃ) dharuṇaṃ mātre dharuṇo mātaraṃ (Lśṃś.JB. mātre mātaraṃ dharuṇo; Apś. mātre mātarā dharuṇo) dhayan # VS.8.51; śB.4.6.9.9; JB.3.307,329; Lś.3.7.8; Apś.13.19.5; Mś.2.5.4.21; śG.3.11.4. Ps: upasṛjan dharuṇam Apś.21.9.14; upasṛjan Kś.12.4.10. See prec.
ubhā rājānā (AVś. -nau) svadhayā madantā (AVś. -tau) # RV.10.14.7c; AVś.18.1.54c; MS.4.14.16c: 242.13.
urukramā tavasā vardhayantī # RV.7.99.6b.
urvīr āsan paridhayaḥ # AVś.13.1.46a.
uṣas tisro avardhayan # RV.8.41.3e.
uṣā mṛtaṃ kaṃ cana bodhayantī # RV.1.113.8d.
ūrdhvaśrito vai nāmaitā āpo yad oṣadhayaś ca vanaspatayaś ca tāsām agnir adhipatiḥ # AVP.11.16.1.
ūrdhvāyāṃ tvā diśi purā saṃvṛtaḥ svadhāyām ā dadhāmi # AVś.18.3.35.
ṛkṣīkāṃ rakṣo apa bādhayāsmat # AVś.12.1.49d.
ṛcā stomaṃ samardhaya # VS.11.8a; TS.3.1.10.1a; 4.1.1.3a; 5.1.1.3; MS.2.7.1a: 74.10; 3.1.1: 2.5; KS.15.11a; 18.19; śB.6.3.1.20a; Apś.11.20.1; 16.1.7; Mś.2.3.6.18; 6.1.1.7; Kauś.5.7a. P: ṛcā stomam Vait.18.6; 28.7; MG.1.10.11; JG.1.4a; VārG.14.12.
ṛtasya mā pradiśo vardhayanti # RV.8.100.4c.
ṛbhubhyo 'jinasaṃdham (TB. -saṃdhāyam) # VS.30.15; TB.3.4.1.13.
etat satyasya śraddhaya # AVP.4.11.7c.
ebhir matprattaiḥ svadhayā madadhvam # JG.2.1c.
ebhyo nṛbhyo randhayā yeṣv asmi # RV.6.19.12b.
evam aham āyuṣā medhayā varcasā prajayā paśubhir brahmavarcasena samindhe (SMB. brahmavarcasena dhanenānnādyena samedhiṣīya) # SMB.1.6.32; PG.2.4.3. See next, and evaṃ mām āyuṣā.
evam aham āyuṣā varcasā tejasā sanyā medhayā prajñayā prajayā paśubhir brahmavarcasenānnādyena dhanena samedhiṣīya svāhā # JG.1.12. See under prec.
evaṃ mām āyuṣā varcasā sanyā medhayā (HG. māṃ medhayā prajñayā) prajayā paśubhir brahmavarcasenānnādyena samedhaya # ApMB.2.6.2; HG.1.7.2. See under evam aham āyuṣā medhayā.
evā hi māṃ tavasaṃ vardhayanti # RV.10.28.6a.
eṣāṃ rāṣṭraṃ suvīraṃ vardhayāmi # AVś.3.19.5b; AVP.3.19.5b.
eṣā janaṃ darśatā bodhayantī # RV.5.80.2a.
eṣā vai virāḍ aṣṭāpadī yad dyauś ca pṛthivī cāpaś cauṣadhayaś ca vāyuś cāntarikṣaṃ ca sūryaś ca candramāś ca # AVP.9.21.8.
oṣadhaya prati gṛbhṇīta # VS.11.48a; VSK.13.6.3a; śB.6.4.4.17. See next, oṣadhayaḥ prati moda-, and oṣadhīḥ prati.
oṣadhaya prati gṛhṇītāgnim (MSṃś. gṛbhṇītā-) etam # TS.4.1.4.4a; 5.1.5.9; MS.2.7.5a: 79.10; 3.1.6: 8.5; KS.16.4a; 19.5. P: oṣadhayaḥ pratigṛbhṇīta Mś.6.1.1.40. See under prec.
oṣadhaya prati modadhvam enam (KS. omits enam; VS.śB. modadhvam agnim etam) # VS.11.47a; TS.4.1.4.4a; 5.1.5.9; MS.2.7.5a: 79.12; KS.16.4a; śB.6.4.4.16. P: oṣadhayaḥ Kś.16.3.14. See under oṣadhayaḥ prati gṛbhṇīta.
oṣadhīḥ prati modadhvam # RV.10.97.3a; VS.12.77a. See under oṣadhayaḥ prati etc.
oṣadhīḥ prācucyavuḥ # RV.10.97.10c; VS.12.84c. See oṣadhayaḥ etc.
kaṇvaṃ baudhāyanaṃ tarpayāmi # BDh.2.5.9.14.
kathā śardhāya marutām ṛtāya # RV.4.3.8a.
kayā yāti svadhayā ko dadarśa # RV.4.13.5c; 14.5c.
kalpantām āpa oṣadhayaḥ (AVPṭSṭB. oṣadhīḥ) # AVP.3.23.4b; VS.13.25b; 14.6b,15b,16b,27b; 15.57b; TS.4.4.11.1; MS.1.6.2b: 89.4; 2.8.12b (bis): 116.4,12; KS.7.10b (bis),14b; śB.8.7.1.6; TB.1.2.1.18b.
kāmān sam ardhayantu naḥ # RVKh.9.67.2c; SV.2.651c; TB.1.4.8.5c.
kiṃ muhuś cid vi dīdhayaḥ # RV.8.21.6b.
kṣayadvīraṃ vardhaya sūnṛtābhiḥ # RV.1.125.3d.
kṣāmā ye viśvadhāyasaḥ # RV.10.176.1c.
gayaṃ puṣṭiṃ ca vardhaya # RV.5.10.3b.
garbham ā dhehi yonyām (śG. sādhaya) # AVś.5.25.8b; AVP.12.4.5b; śG.1.19.11b.
gāvo gulgulugandhayaḥ (Vaitṃś. guggulu-) # Vait.34.9b; Kś.13.3.21b; Apś.21.20.3b; Mś.7.2.7.10b.
gṛbhṇāti ripuṃ nidhayā nidhāpatiḥ # RV.9.83.4c.
gṛhamedhaṃ ca vardhaya # Apś.5.26.5f.
ghṛtena te tanvaṃ vardhayāmi # KS.38.12c.
ghṛtena tvaṃ tanvaṃ (TS. tanuvo) vardhayasva # RV.10.59.5d; VS.12.44c; TS.3.1.4.4c; 4.2.3.4c; MS.1.7.1c: 108.11; śB.6.6.4.12; Apś.7.6.5c; Mś.1.7.3.40c; N.10.40d. See ghṛtasyāgne.
ghṛtena tvāvardhayann agna āhuta # RV.5.11.3c; TB.2.4.3.3c.
ghṛtena vardhayāmasi # RV.6.16.11b; SV.2.11b; VS.3.3b; śB.1.4.1.25; TB.1.2.1.10b; 3.5.2.1b; Apś.5.6.3b.
ghṛtenājyena vardhayan # AVP.15.21.1b.
ghṛtair bodhayatātithim # RV.8.44.1b; VS.3.1b; 12.30b; TS.4.2.3.1b; MS.2.7.10b: 87.14; KS.7.12b; 16.10b; śB.6.8.1.6; TB.1.2.1.10b.
catasro diśaś catasro 'vāntaradiśā ahaś ca rātriś ca kṛṣiś ca vṛṣṭiś ca tviṣiś cāpatitiś (read cāpacitiś) cāpaś cauṣadhayaś cork ca sūnṛtā ca devānāṃ patnayaḥ # TA.3.9.2. Cf. ahaś ca rātriś.
caruṃ prakṣālayādhiśrayāpa opya taṇḍulān āvapasva nekṣaṇena yodhayann āsva mā śiro grahīḥ # Kauś.87.12.
cāruṃ śardhāya matsaram # RV.9.30.6c.
jaghāna śakro dasyūnām abhidhāya senayā # AVś.8.8.7d.
jaritur vardhayā giraḥ # RV.9.40.5c.
jahi rakṣo maghavan randhayasva # RV.3.30.16d.
jahi śatrūn prati randhayasva # AVP.3.27.6a.
jīvātave pratarāṃ (RV.AVP. -raṃ) sādhayā dhiyaḥ # RV.1.94.4c; AVP.13.5.3c; SV.2.415c; SMB.2.4.3c.
jyotayainaṃ mahate saubhagāya # AVś.7.16.1b. See vardhayainaṃ.
jyotir andhāya cakrathur vicakṣe # RV.1.117.17d.
taṃ vardhayanto matibhiḥ śivābhiḥ # RV.10.67.9a; AVś.20.91.9a.
taṃ vedhāṃ medhayāhyan # RV.9.26.3a.
taṃ gūrdhayā svarṇaram # RV.8.19.1a; SV.1.109a; 2.1037a; JB.2.328.
tato devī vardhayate payāṃsi # TB.3.7.6.4b; Apś.4.5.5b.
tato no vardhayā rayim # MS.1.5.1d: 66.5; 1.6.1d: 85.8; KS.2.4d; 6.9d; 16.11d; 18.18d. See under athā no etc.
tat saṃ dhatsvājyenota vardhayasva # AVP.2.39.2c; TB.3.7.13.1c; Vait.24.1c. See next.
tat saṃbharann uttarato nidhāya # TB.1.2.1.4c; Apś.5.2.1c.
tat su no manma sādhaya # RV.6.56.4c.
tathā tvam asmān vardhaya # AVś.19.64.2c.
tad it sadhastham abhi cāru dīdhaya # RV.10.32.4a.
tan naḥ śardhāya dhāsathā sv indriyam # RV.1.111.2d.
taṃ no bhūme randhaya pūrvakṛtvari # AVś.12.1.14c.
tapurmaghāya namo 'stu takmane # AVP.12.1.2d. See tapurvadhāya.
tam agniṃ vardhayāmasi # RV.1.36.11d.
tam agne vardhayā tvam # AVś.6.5.3b; VS.17.52b; TS.4.6.3.1b; MS.2.10.4b: 135.7. See agne taṃ vardhayā.
taṃ badhāna devebhyaḥ (Apś. devebhyo medhāya) prajāpataye tena rādhnuhi # VS.22.4; MS.3.12.1: 160.3; śB.13.1.2.4; Apś.20.3.4. Ps: taṃ badhāna devebhyaḥ Mś.9.2.1.17; taṃ badhāna Kś.20.1.28.
taṃ me vāyo samardhaya # ApMB.1.13.4d.
tayā prattaṃ svadhayā madantu # HG.2.11.1d. See tvayā etc., and mayā prattaṃ.
tayā mātrā tayā śraddhayā # JB.1.50c.
tayā mām adya medhayā # RVKh.10.151.8c; AVś.6.108.4c; VS.32.14c.
tayāham indrasaṃdhayā # AVś.11.10.9c.
tava kṣatrāṇi vardhayan # RV.8.19.33d.
tasya te vayaṃ svadhayā madema # TS.5.7.24.1d; KSA.5.16d.
tasyās te viśvadhāyasaḥ # AVP.3.15.1c--4c; 6.7.4c--6c.
īm ā kṣeti svadhayā madantīḥ # RV.10.124.8b.
tāṃ uśato vi bodhaya # RV.1.12.4a.
tāṃs te randhayāmi harasā jātavedaḥ # AVś.19.66.1c.
tāṃ tvā mudgalā haviṣā vardhayanti # TB.2.5.6.5c.
tān randhayāsmā ahamuttareṣu # AVś.4.22.1d; AVP.3.21.1d.
tābhyām iyād agnīn ādhāya dhīraḥ # AB.5.30.3c.
tās te samṛddhīr iha rādhayāmi # AVś.11.1.10d.
tāḥ sarvāḥ (TS. sarvā oṣadhayaḥ) saṃvidānāḥ # RV.10.97.14c; VS.12.88c; TS.4.2.6.3c; MS.2.7.13c: 94.10; KS.16.13c. See oṣadhayaḥ saṃvidānāḥ.
tisro devīḥ svadhayā barhir edam # RV.2.3.8c.
tugraṃ kutsāya smadibhaṃ ca randhayam # RV.10.49.4b.
tutho 'si janadhāyāḥ (PB. -yaḥ) # MS.1.3.12 (bis): 34.8,9; 4.6.3 (bis): 82.4,6; KS.4.4 (bis); 27.8 (bis); PB.1.4.3; Mś.2.4.1.6 (bis). P: tuthaḥ (text, erroneously, stutaḥ) Lś.2.2.12.
te naḥ pāntv asmin brahmaṇy asyāṃ purodhāyām asmin karmaṇy asyām āśiṣy asyāṃ devahūtau # MS.2.7.20 (quinq.): 105.2,6,11,15; 106.1. See under asmin brahmaṇy.
tena prajāṃ vardhayamāna āyuḥ # RV.1.125.1c.
tenāgne tvam uta vardhayemam (MS. vardhayā mām) # TS.3.5.4.2c; MS.1.4.3c: 50.15; KS.5.6c. See tena tvam agna.
te mahyaṃ randhayantu tvā # AVP.9.29.5d.
te māvantv asmin brahmaṇy asmin karmaṇy asyāṃ purodhāyām asyāṃ devahūtyām asyām ākūtyām asyām āśiṣi ssvāhā # AVP.15.9.3. See under asmin brahmaṇy asmin karmaṇy.
tyaṃ cid eṣāṃ svadhayā madantam # RV.5.32.4a.
trīn yuktāṃ aṣṭāv aridhāyaso gāḥ # RV.1.126.5b.
tvaṃ vṛtrāṇi randhayā suhantu # RV.7.30.2d.
tvaṃ śardhāya mahinā gṛṇānaḥ # RV.10.147.5a.
tvaṃ hi soma vardhayan # RV.9.51.4a.
tvacaṃ kṛṣṇām arandhayat # RV.1.130.8e.
tvam asi pradivaḥ kārudhāyāḥ # RV.6.44.12c.
tvaṃ mitrasya varuṇasya dhāyase # AVP.13.6.2a. See ayaṃ mitrasya etc.
tvayā prattaṃ svadhayā madanti # ApMB.2.19.7d. See under tayā etc.
tvām indra brahmaṇā vardhayantaḥ # AVś.17.1.14a.
dakṣiṇāyāṃ tvā diśi purā saṃvṛtaḥ svadhāyām ā dadhāmi # AVś.18.3.31a.
dadbhyo gandhāya te namaḥ # AVś.11.2.6c.
dadyād evaṃvidhāya vai # śG.1.2.7d.
dadhikrām u namasā bodhayanta # RV.7.44.2a.
darbhastambe vīryakṛte nidhāya # TB.2.7.17.3c.
diva oṣadhayas (TS. -yaḥ) pari # RV.10.97.17b; AVP.11.7.4b; VS.12.91b; TS.4.2.6.5b; MS.2.7.13b: 94.13.
divaḥ śardhāya śucayo manīṣāḥ # RV.6.66.11c.
divodāsāya randhayaḥ (SV. -yan) # RV.6.43.1b; SV.1.392b.
divyam artham asādhayann iva # HG.1.15.8d.
divyā āpa oṣadhayaḥ # TA.1.1.3b; 21.3b; 31.6b.
dūre pāre vāṇīṃ vardhayantaḥ # RV.2.11.8c.
devatā vardhaya tvam # Vait.2.1a; Kś.2.2.8a,14; Apś.3.19.1a,4; Mś.5.2.15.10a; 5.2.16.14a.
deva tvaṣṭar vardhaya sarvatātaye # AVś.6.3.3d.
devaṃ-devam avardhayat # VS.28.44c; TB.2.6.20.1b,5c.
devam indram avardhayat # VS.28.19c,20c,21b,22b,35b; TB.2.6.10.5c,6c,6b (bis).
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām ā dade dviṣato vadhāya # ApMB.2.9.5 (ApG.5.12.11). Cf. TS.2.6.4.1.
devā āśāpālā etaṃ devebhyo 'śvaṃ (MS. aśvaṃ) medhāya prokṣitaṃ rakṣata (TS.KSAṭB. gopāyata) # VS.22.19; TS.7.1.12.1; MS.3.12.4: 161.10; KSA.1.3; śB.13.1.6.2; 4.2.16; TB.3.8.9.3. P: devā āśāpālāḥ Kś.20.2.11; Apś.20.5.9; Mś.9.2.1.31.
devāñ janma prayasā vardhayantīḥ # RV.1.71.3d.
devān yajñena bodhaya (AVP. bodhayāt) # AVś.19.63.1b; AVP.1.71.4e.
devā vṛdhāya hūmahe # RV.8.83.6c.
devāso viśvadhāyasaḥ # AVś.3.22.2c; AVP.3.18.2c.
devīr devam avardhayan # TB.2.6.20.1b. See śucim indram.
devo devam avardhayat # VS.28.42c,43c,45c; TB.2.6.20.4c,5c (bis).
devo na yaḥ pṛthivīṃ viśvadhāyāḥ # RV.1.73.3a.
daivīḥ prāvantv oṣadhayaḥ # AVś.3.23.6d. See devīḥ prāvantv.
dyām indro haridhāyasam # RV.3.44.3a.
dvādaśa pradhayaś cakram ekam # RV.1.164.48a; AVś.10.8.4a; N.4.27.
dvāra indram avardhayan # VS.28.5b; TB.2.6.7.3b.
dvitā ca sattā svadhayā ca śaṃbhuḥ # RV.3.17.5b; N.5.3.
dviṣantaṃ mahyaṃ (TB.Apś. mama) randhayan # RV.1.50.13c; TB.3.7.6.23c; Apś.4.15.1c. P: dviṣantam Rvidh.1.19.2,4.
dharṇasiṃ bhūridhāyasam # RV.9.26.3c.
dharmaṇe kaṃ svadhayā paprathanta # RV.10.88.1d; N.7.25d.
dhīram adhīrā dhayati śvasantam # RV.1.179.4d.
dhruvāyāṃ tvā diśi purā saṃvṛtaḥ svadhāyām ā dadhāmi # AVś.18.3.34.
na tvad anyaḥ kavitaro na medhayā (AVP. na vedhāḥ) # AVś.5.11.4a; AVP.8.1.4a.
na tvā taranty oṣadhayaḥ # AVś.19.44.6c; AVP.1.100.1c; 15.3.6c.
na tvā pūrvā oṣadhayaḥ # AVś.19.34.7a; AVP.11.3.7a.
namas ta (MSṃś. tā) āyudhāya # VS.16.14a; MS.2.9.2a: 121.16; BṛhPDh.9.115. P: namas tā āyudhāyānātatāya Mś.11.7.1.4. See namas te astv āyudhāya, and namāṃsi.
namas te astv āyudhāya # TS.4.5.1.4a. See under namas ta āyu-.
namaḥ svāyudhāya ca sudhanvane ca # VS.16.36; TS.4.5.7.1; MS.2.9.7: 125.12; KS.17.14. P: namaḥ svāyudhāya Apś.17.11.4.
namāṃsi ta āyudhāya # AVP.14.4.2a; KS.17.11a; NīlarU.12a. See under namas ta āyu-.
namo agrevadhāya (MS.KS. 'grevadhāya) ca dūrevadhāya ca # VS.16.40; TS.4.5.8.1; MS.2.9.7: 126.3; KS.17.15.
namo gaṅgāyamunayor madhye ye vasanti te me prasannātmānaś ciraṃjīvitaṃ vardhayanti # TA.2.20.1.
namo 'gnaye 'pratividdhāya namaḥ # TS.1.5.10.1a.
namo 'grevadhāya etc. # see namo agre-.
namo vaḥ pitaraḥ svadhāyai # VS.2.32; TS.3.2.5.5; TB.1.3.10.8; śś.4.5.1; SMB.2.3.10; GG.4.3.20; KhG.3.5.27. See svadhāyai ca, and svadhāyai vaḥ.
namo vṛddhāya ca savṛdhe (TS. saṃvṛdhvane; KS. savṛdhvane; MS. suvṛdhvane) ca # VS.16.30; TS.4.5.5.1; MS.2.9.5: 124.13; KS.17.14.
nīcād uccā svadhayābhi (AVP. svadhā abhi) pra tasthau # AVP.5.2.3d; TS.2.3.14.6d; KS.10.13d. See nīcair uccaiḥ.
nṛcakṣasaś cakṣuṣe randhayainam # RV.10.87.8d; AVś.8.3.8d.
nṛṣāhya indra kṣatrāṇi vardhayan # RV.8.37.7d.
nṛṣāhya indra brahmāṇi vardhayan # RV.8.36.7d.
naicāśākhaṃ maghavan randhayā naḥ # RV.3.53.14d; N.6.32d.
pañca kṣitīr mānuṣīr bodhayantī # RV.7.79.1b.
pañca jātā vardhayantī # RV.6.61.12b.
patim indram avardhayan # VS.28.18b,41b; TB.2.6.10.4b; 20.4b.
payasvatīr (KS. payasvatīr āpa) oṣadhayaḥ # RV.10.17.14a; AVś.3.24.1a; 18.3.56a; AVP.5.30.1a; TS.1.5.10.2a; KS.35.4a; TB.3.7.4.7a; Mś.1.4.1.5a; Apś.4.2.3,9; 9.17.1. P: payasvatīḥ Kauś.21.1; 82.9. Cf. BṛhD.7.10.
payo mahyam oṣadhayaḥ # AVP.2.76.1a.
parame vṛkṣa āyudhaṃ nidhāya # VS.16.51c; TS.4.5.10.4c; KS.17.16c.
pariśrita oṣadhayaḥ # Apś.16.3.14.
parītya bhūtāni parītya lokān (TAṃahānU. parītya lokān parītya bhūtāni) # VS.32.11a; TA.10.1.4a; MahānU.2.7a. See vidhāya lokān.
parītya sarvāḥ pradiśo diśaś ca # VS.32.11b; TA.10.1.4b; MahānU.2.7b. See vidhāya sarvāḥ.
parjanyaṃ bhūridhāyasam (AVP.1.4.1b, bhūriretasam; AVś.1.3.1b, śatavṛṣṇyam) # AVś.1.2.1b; 3.1b; AVP.1.3.1b; 1.4.1b (also, with ūhas, indraṃ, varuṇaṃ, candraṃ and sūryaṃ, in place of parjanyaṃ; these ūhas are printed in Bhattacharya's edition as the first pāda of the following stanza).
paśūn-paśūn yuddhāya saṃ śiśādhi # AVP.4.12.4b. See viśaṃ-viśaṃ yudhaye.
pitara āyuṣmantas te svadhayāyuṣmantaḥ (PG. svadhābhir āyuṣ-) # TS.2.3.10.3; PG.1.16.6.
putraḥ pramudito dhayan # VS.19.11b; śB.12.7.3.21b; TB.3.7.12.4b.
punarvasū haviṣā vardhayantī # TB.3.1.1.4c.
purukṣuṃ viśvadhāyasam # RV.8.5.15c; 7.13b.
puruścandraṃ yajataṃ viśvadhāyasam # RV.5.8.1c.
puruṣo me kāmān samardhayatu # TB.3.11.5.3.
pūrvīr eko adhayat pīpyānāḥ # RV.3.1.10b.
pṛṇantas te kukṣī vardhayantu # RV.2.11.11c.
pṛthivīṃ viśvadhāyasam # AVś.12.1.27c; AVP.1.3.1d.
pra kṣodasā dhāyasā sasra eṣā # RV.7.95.1a; MS.4.14.7a: 225.17; AB.5.16.11; KB.26.8,15; Aś.3.7.6; 8.9.2. P: pra kṣodasā śś.6.10.2; 10.9.4; 11.5. Cf. BṛhD.6.19.
prajāpataye devebhya ṛṣibhyaḥ śraddhāyai medhāyai sadasaspataye 'numataye # PG.2.10.9.
prajāpatiḥ prajayā vardhayantu # AVś.14.2.13d.
prajāpatiṃ haviṣā vardhayantī # TB.3.1.1.2c.
prajāṃ (VSK. rayiṃ) puṣṭiṃ vardhayamāno asme # VS.9.25d; VSK.10.5.2d; TS.1.7.10.1d; MS.1.11.4d: 165.1; KS.14.2d; śB.5.2.2.7d.
pratīcīnaḥ sahure viśvadhāyaḥ (AVś.AVP. viśvadāvan) # RV.10.83.6b; AVś.4.32.6b; AVP.4.32.6b.
pratīcyāṃ tvā diśi purā saṃvṛtaḥ svadhāyām ādadhāmi # AVś.18.3.32.
pratnavadbhiḥ prattaḥ svadhayā # AG.4.7.11c.
pratyādāyāpara iṣvā # AVś.10.1.27b. Read pratyādhāyā-.
pra bodhaya jaritar jāram indram # RV.10.42.2b; AVś.20.89.2b.
pra bodhayā puraṃdhim # RV.1.134.3d.
pra medhiraḥ svadhayā pinvate padam # RV.9.68.4b.
pra vaḥ śardhāya ghṛṣvaye # RV.1.37.4a.
pra śardhāya prayajyave sukhādaye # RV.5.87.1c; SV.1.462c.
pra śardhāya mārutāya svabhānavaḥ # RV.5.54.1a; KB.22.1; Aś.2.11.14. P: pra śardhāya śś.10.2.9.
prastareṣṭhāḥ paridheyāś (VSK. paridhayaś) ca devāḥ # VS.2.18b; VSK.2.4.6b; KS.1.12b; śB.1.8.3.25. See next.
prācyāṃ tvā diśi purā saṃvṛtaḥ svadhāyām ā dadhāmi # AVś.18.3.30. P: prācyāṃ tvā diśi Kauś.80.53.
prāṇāya bhūridhāyase # AVś.6.41.2b.
prāṇe niviṣṭo 'mṛtaṃ (HG. niviśyāmṛtaṃ) juhomi # TA.10.33.1; 34.1; MahānU.15.8,9; HG.2.11.5; ApMB.2.20.26 (ApG.8.21.9); BDh.2.7.12.3. A variant, TA.10.34.1 reads, śraddhāyāṃ prāṇe etc. See under amṛtaṃ ca prāṇe.
prātaryujā vi bodhaya # RV.1.22.1a; TB.2.4.3.13a; Aś.5.5.12; N.12.4a. P: prātaryujā Aś.4.15.2; śś.6.6.2; 7.2.8; 11.7.4. See next.
prādāḥ (SMB. -dāt) pitṛbhyaḥ svadhayā te akṣan # RV.10.15.12c; AVś.18.3.42c; VS.19.66c; TS.2.6.12.5c; Apś.1.10.14c; SMB.2.3.17c.
prāsahād itīṣṭir asy aditir eva mṛtyuṃdhayam (read mṛtyuṃjayam ?) # VārG.15.11. Cf. prec.
priyāṇy aṅgāni tava vardhayantīḥ # TB.3.7.13.3b. See under aṅgā parūṃṣi.
phalavatyo (MS.KSA. -vatīr) na oṣadhayaḥ pacyantām # VS.22.22; MS.3.12.6: 162.10; KSA.5.14; śB.13.1.9.10. See phalinyo.
phalinyo na oṣadhayaḥ pacyantām # TS.7.5.18.1; TB.3.8.13.3. See phalavatyo.
barhiṣadaḥ svadhayā ye sutasya # MS.4.10.6c: 157.1. See barhiṣado ye.
barhiṣado ye svadhayā sutasya # RV.10.15.3c; AVś.18.1.45c; VS.19.56c; TS.2.6.12.3c; KS.21.14c; AB.3.37.16. See barhiṣadaḥ svadhayā.
barhiṣmate randhayā śāsad avratān # RV.1.51.8b.
bṛhantaṃ cid ṛhate randhayāni # RV.10.28.9c.
bṛhaspatiḥ purodhayā # TA.3.8.2. See bṛhaspatiṃ purodhayā.
bṛhaspatiṃ vardhayā navyam arkaiḥ # RV.1.190.1b; N.6.23.
bṛhaspatiṃ vṛṣaṇaṃ vardhayantaḥ # RV.10.67.10c; AVś.20.91.10c; MS.4.12.1c: 178.2.
bṛhaspatiṃ purodhayā # Mś.9.3.3.25. See bṛhaspatiḥ purodhayā.
bṛhaspate savitar bodhayainam (AVś. vardhayainam) # AVś.7.16.1a; VS.27.8a; TS.4.1.7.3a; MS.2.12.5a: 149.8; KS.18.16a; Apś.16.7.6. P: bṛhaspate savitaḥ Kauś.59.18; Vait.5.9.
brahmaṇaḥ kośo 'si medhayāpihitaḥ # TA.7.4.1; TU.1.4.1. See brahmakośo.
brahmaṇyato vīra kārudhāyaḥ # RV.6.21.8b.
brahmann aśvaṃ (TB.Apś. aśvaṃ medhyaṃ) bhantsyāmi devebhyaḥ (Apś. devebhyo medhāya) prajāpataye # VS.22.4; MS.3.12.1: 160.2; śB.13.1.2.4; TB.3.8.3.1; Apś.20.3.3. P: brahmann aśvaṃ bhantsyāmi Kś.20.1.27; Mś.9.2.1.16.
brahmamedhayā madhumedhayā brahma me 'va madhumedhayā # TA.10.49.1; MahānU.17.7.
brahma yajñaṃ ca vardhaya # RV.10.141.6b; AVś.3.20.5b; AVP.3.34.8b; SV.2.855b.
brahmavani tvā kṣatravani sajātavany upa dadhāmi bhrātṛvyasya badhāya # VS.1.17,18 (bis); śB.1.2.1.7,10.
brahmavarcasenānnādyena samedhaya (JG. adds svāhā) # AG.1.10.12d; HG.1.2.11d; JG.1.3c.
brahma santaṃ brahmaṇā vardhayanti # AVś.13.1.33d; TB.2.8.8.9d.
bhāsāketuṃ vardhayanti # RV.10.20.3b.
bhūmiś ca viśvadhāyasaṃ bibharti # RV.7.4.5d.
bhūyāsam asya svadhayā prayoge # RVKh.10.151.9d.
bhūyo-bhūyo rayim id asya vardhayan # RV.6.28.2c; AVś.4.21.2c; TB.2.8.8.11c.
bhūr bhuvaḥ suvaḥ satyaṃ tapaḥ śraddhāyāṃ juhomi # ApDh.1.4.12.5.
matiṃ viprasya vardhayad vivakṣase # RV.10.25.10d.
madhumatīr oṣadhayaḥ # AVP.4.20.4a.
madhye divaḥ svadhayā mādayante (RV.1.108.12b, mādayethe) # RV.1.108.12b; 10.15.14b; AVś.18.2.35b; VS.19.60b.
manunā kṛtā svadhayā vitaṣṭā # TS.1.1.2.1b; MS.1.1.2b: 1.6; 4.1.2: 2.17; KS.1.2b; 31.1; TB.3.2.2.2b.
mano rājānam iha vardhayantaḥ # TB.3.12.3.4c.
mayā prattaṃ svadhayā madadhvam # JG.2.1b,1d (bis),2d. See under tayā prattaṃ.
mayeṣitau vi sṛjatāṃ vadhāya # AVP.8.9.13d.
martaṃ śaṃsaṃ viśvadhā veti dhāyase # RV.1.141.6d.
marto vadhāya dāśati # RV.6.16.31b.
mahī mātā duhitur bodhayantī # RV.5.47.1b.
mahe no adya bodhaya # RV.5.79.1a; SV.1.421a; 2.1090a; Svidh.3.7.1. Ps: mahe no adya Aś.4.14.2; mahe naḥ śś.6.5.14. Cf. BṛhD.5.88.
mātā putrair aditir dhāyase veḥ # RV.1.72.9d.
no vadhāya hatnave # RV.1.25.2a.
mānuṣīr avasṛṣṭā vadhāya # AVś.17.1.28d.
vaḥ śivā oṣadhayo mūlaṃ hiṃsiṣam # MS.1.1.10: 5.16. P: mā vaḥ śivā oṣadhayaḥ Mś.1.2.4.14.
mitra sādhayataṃ dhiyaḥ # RV.7.66.3c; JB.3.244c.
mitvā śiśuṃ jajñatur vardhayantī # RV.10.5.3b.
mumucānā oṣadhayaḥ # AVś.8.7.16a.
ya āturaṃ randhayante # AVP.3.22.4a.
ya imaṃ yajñaṃ svadhayā dadante (śś. bhajante) # VS.8.61b; TS.1.5.10.4b; śś.13.12.13b. See under imaṃ yajñaṃ svadhayā.
yaṃ vardhayanti puṣṭayaś ca nityāḥ # RV.2.27.12b.
yaṃ vardhayantīd giraḥ # RV.6.44.5a.
yajamānaṃ ca vardhaya # AVś.19.63.1d.
yajamānam avardhayan # VS.20.73d; MS.3.11.4d: 146.6; KS.38.9d; TB.2.6.13.3d.
yajña indram avardhayat # RV.8.14.5a; AVś.20.27.5a; SV.1.121a; 2.989a; Vait.39.13.
yajñam imaṃ vardhayatā giraḥ # AVś.19.1.1c,2c. Cf. under asya vardhayatā.
yajñam imaṃ catasraḥ pradiśo vardhayantu # AVś.19.1.3c.
yat prāṅ pratyaṅ svadhayā yāsi śībham # AVś.13.2.3a.
yatrauṣadhīḥ samagmata # RV.10.97.6a; VS.12.80a. See yad oṣadhayaḥ.
yat saptānnāni medhayā # śB.14.4.3.1a,2a; BṛhU.1.5.1a,2a.
yat sūryo na rodasī avardhayat # RV.8.12.7c.
yathā cin no abodhayaḥ # RV.5.79.1c; SV.1.421c; 2.1090c.
yathā śardhāya vītaye # RV.9.104.3b; SV.2.509b.
yadottamat tantubaddhāya nāvadvāsaḥ pūrvayāvat pururūpapeśaḥ # AVP.15.6.6ab.
yad oṣadhayaḥ saṃgachante (AVP.KS. samagmata) # AVP.11.6.9a; TS.4.2.6.2a; MS.2.7.13a: 93.11; 4.14.6: 224.5; KS.16.13a. See yatrauṣadhīḥ.
yad yodhayā mahato manyamānān # RV.7.98.4a; AVś.20.87.4a.
yad vardhayantaṃ prathayantam ānuṣak # RV.10.49.6c.
yavenauṣadhīḥ (KS. -dhayaḥ) # TS.7.3.14.1; KS.35.15; KSA.3.4.
yasyeme lokāḥ svadhayā samaktāḥ # AVP.6.22.11b.
yasyauṣadhīḥ (AVP. -ṣadhayaḥ) prasarpatha # RV.10.97.12a; AVP.11.7.2a; VS.12.86a. See under yasya yava.
oṣadhayaḥ prathamajāḥ # MS.2.7.13a: 93.1; KS.16.13a; Mś.3.8.3; 6.1.6.1. P: yā oṣadhayaḥ MS.4.14.6: 224.4; Mś.11.3.4; MG.1.5.5; 16.1; 23.18; 2.6.5; VārG.4.3; 14.6. See yā oṣadhīḥ pūrvā, and yā jātā oṣadhayaḥ.
oṣadhayaḥ somarājñīḥ # AVś.6.96.1a; AVP.11.7.5a; TS.4.2.6.4a; TB.2.8.4.8; PrāṇāgU.1a. P: yā oṣadhayaḥ Kauś.31.22. See yā oṣadhīḥ etc.
oṣadhayo yā nadyaḥ # AVś.14.2.7a; ApMB.1.7.9a (ApG.2.6.5). P: yā oṣadhayaḥ Kauś.77.11.
oṣadhīḥ pūrvā jātāḥ # RV.10.97.1a; VS.12.75a; KS.13.16a; śB.7.2.4.26; N.9.28a. Ps: yā oṣadhīḥ pūrvāḥ śś.9.28.7; yā oṣadhīḥ Kś.17.3.8; Rvidh.3.42.8. Cf. BṛhD.7.154. See under yā oṣadhayaḥ prathamajāḥ.
oṣadhīḥ somarājñīḥ # RV.10.97.18a,19a; VS.12.92a,93a; AB.8.27.5a,6a; SMB.2.8.3a,4a. P: yā oṣadhīḥ GG.4.10.6; KhG.4.4.8. See yā oṣadhayaḥ etc.
yāṃ vāṃ hotrāṃ parihinomi medhayā # RV.7.104.6c; AVś.8.4.6c.
jātā oṣadhayaḥ # AVP.11.6.1a; TS.4.2.6.1a; TB.2.8.4.8; 3.7.4.9a; Apś.1.5.5a; 14.21.1; 16.19.11. See under yā oṣadhayaḥ prathama-.
yāṃ tvā divo duhitar vardhayanti # RV.7.77.6a.
majjño nirdhayanti # AVś.9.8.18a.
śardhāya mārutāya svabhānave # RV.6.48.12a.
svapantaṃ bodhayati (HG. svapatsu jāgarti) # ApMB.2.14.2c; HG.2.3.7c.
yūpo hy arukṣad dviṣatāṃ vadhāya # Kauś.125.2a.
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127 results
     
dhayantam drinkingSB 12.9.22-25
abuddhaya less intelligent personsBG 7.24
abuddhaya O ignorant onesSB 7.2.57
abuddhaya unintelligentSB 12.3.6
addhaya the oceansSB 3.13.34
ādhaya anxietiesSB 1.10.6
ādhaya disturbances of the mindSB 4.29.23-25
ādhaya the pains of the mindSB 5.10.10
ādhaya mental troublesSB 5.24.13
āhita-adhaya offering wealth and other itemsSB 6.14.18
ādhaya miseries pertaining to the mindSB 8.22.32
ādhaya who were experiencing mental distress, anxietySB 11.12.10
āhita-adhaya offering wealth and other itemsSB 6.14.18
aidhayata increasedSB 8.8.25
alpa-buddhaya the less intelligentBG 16.9
ambhodhaya the water of the oceans and seasSB 7.8.32
ārādhaya just begin worshipingSB 4.8.19
ārādhayan continuously worshipingSB 3.15.14
ārādhayan worshipingSB 5.24.18
ārādhayan worshipedSB 6.5.27-28
ārādhayan worshipingSB 12.8.7-11
ārādhayanti worshipSB 5.20.32
ārādhayat he worshipedSB 10.52.4
ārādhayati he can, however, worship HimSB 4.24.76
ārādhayati worships the Supreme Personality of GodheadSB 5.18.24
avadhaya extending toSB 5.16.8
avadhaya down toBs 5.53
aviśuddha-buddhaya whose intelligence is still not purified and who do not know the goal of lifeSB 10.2.32
aviśuddha-buddhaya whose intelligence is not purifiedCC Madhya 22.30
aviśuddha-buddhaya whose intelligence is not purifiedCC Madhya 24.131
aviśuddha-buddhaya whose intelligence is not purifiedCC Madhya 24.141
aviśuddha-buddhaya whose intelligence is not purifiedCC Madhya 25.32
bodhayan awakeningBs 5.59
bodhayantaḥ preachingBG 10.9
bodhayantau giving instructionSB 6.15.1
bodhayanti wakingSB 10.70.2
bodhayanti they awakenSB 10.87.12-13
buddhaya intelligenceBG 2.41
tat-buddhaya those whose intelligence is always in the SupremeBG 5.17
sama-buddhaya equally disposedBG 12.3-4
alpa-buddhaya the less intelligentBG 16.9
buddhaya with such intelligenceSB 2.6.37
nitya-buddhaya thinking to be permanentSB 9.18.41
aviśuddha-buddhaya whose intelligence is still not purified and who do not know the goal of lifeSB 10.2.32
buddhaya thinking it to beSB 10.69.9-12
buddhaya whose faculties of intelligenceSB 10.89.14-17
ku-buddhaya having perverted intelligenceSB 11.21.26
phala-buddhaya thinking to be the ultimate fruitsSB 11.21.27
aviśuddha-buddhaya whose intelligence is not purifiedCC Madhya 22.30
aviśuddha-buddhaya whose intelligence is not purifiedCC Madhya 24.131
aviśuddha-buddhaya whose intelligence is not purifiedCC Madhya 24.141
aviśuddha-buddhaya whose intelligence is not purifiedCC Madhya 25.32
jala-dhaya oceansSB 5.1.33
edhayati causes to increaseSB 7.1.12
gandhaya fragrantSB 3.23.26
gandhaya fragrantSB 3.23.48
jala-dhaya oceansSB 5.1.33
ku-buddhaya having perverted intelligenceSB 11.21.26
labdhaya for gainingSB 2.7.13
manaḥ-samṛddhaya considering themselves very richSB 4.9.36
na rodhayati does not controlSB 11.12.1-2
niṣedhaya forbidCC Madhya 8.36
nitya-buddhaya thinking to be permanentSB 9.18.41
nyabodhayat submittedSB 3.2.22
oṣadhaya drugsSB 1.10.5
oṣadhaya grainsSB 2.6.25
oṣadhaya the herbs and drugsSB 3.26.56
oṣadhaya herbs and food grainsSB 4.18.6
oṣadhaya the plantsSB 10.27.26
oṣadhaya the plantsSB 10.40.13-14
oṣadhaya herbal plantsSB 10.63.35-36
oṣadhaya the herbsSB 11.4.18
paridhaya encirclementSB 1.14.15
paridhaya misty halosSB 3.17.8
payodhaya great seas and oceansSB 8.20.21
phala-buddhaya thinking to be the ultimate fruitsSB 11.21.27
prabodhayan enlighteningSB 3.6.3
prabodhayan to get everyone to rise, waking up and informing themSB 10.12.1
prabodhayati gives good counselSB 4.28.20
pratibodhayan awakeningSB 10.16.49
pratyabodhayan submitted as followsSB 3.12.29
pratyabodhayat gave instructionsSB 4.25.3
pūrta-vidhaya prescribed pious worksMM 21
randhaya randhaya kindly vanquishSB 5.18.8
randhaya randhaya kindly vanquishSB 5.18.8
na rodhayati does not controlSB 11.12.1-2
dhaya placeSB 4.8.13
dhaya execute the sacrifice to getSB 4.13.32
dhayanti executeSB 4.23.27
dhayati brings under controlSB 11.14.20
dhayati he is strivingSB 11.23.38-39
dhayati causes to remain satisfiedCC Adi 17.76
dhayati causes to remain satisfiedCC Madhya 20.137
dhayati causes to remain satisfiedCC Madhya 25.137
dhayati causes to remain satisfiedCC Antya 4.59
dhayati leadsBs 5.60
sama-buddhaya equally disposedBG 12.3-4
samādhaya remaining in tranceSB 7.9.46
samasādhayat achievedSB 11.23.30
samavardhayat perfectly improvedSB 1.17.42
sambodhayanti pacifySB 3.16.11
manaḥ-samṛddhaya considering themselves very richSB 4.9.36
saṃvardhayanti increase happinessSB 9.4.25
siddhaya satisfactionSB 4.21.33
siddhaya the mystic perfections of yogaSB 11.15.1
siddhaya perfectionsSB 11.15.2
siddhaya mystic perfectionsSB 11.15.3
siddhaya mystic perfectionsSB 11.15.4-5
siddhaya perfectionsSB 11.15.8-9
siddhaya the mystic perfectionsSB 11.15.31
siddhaya perfectionsSB 11.15.34
siddhaya accomplishedSB 11.22.16
svadhayati is giving me pleasureSB 5.8.25
tat-buddhaya those whose intelligence is always in the SupremeBG 5.17
upādhaya particular designationsCC Adi 2.53
uparandhayanti cookSB 5.26.13
uparandhayati cooksSB 5.26.13
vardhayan increasingSB 10.90.48
vardhayan increasingCC Madhya 13.79
pūrta-vidhaya prescribed pious worksMM 21
vyādhaya diseasesSB 1.10.6
vyādhaya disturbances of the body, or diseasesSB 4.29.23-25
vyādhaya the pains of the body, such as diseaseSB 5.10.10
vyādhaya diseasesSB 5.24.13
vyādhaya different types of diseaseSB 6.1.12
vyādhaya miseries pertaining to the bodySB 8.22.32
vyādhaya diseasesSB 10.56.11
     DCS with thanks   
9 results
     
dhaya adjective drinking (Monier-Williams, Sir M. (1988))
sucking (Monier-Williams, Sir M. (1988))

Frequency rank 35970/72933
dhayana noun (neuter) drinking sucking
Frequency rank 55326/72933
anuparodhayant adjective not reducing
Frequency rank 43187/72933
abādhayant adjective not oppressing
Frequency rank 26502/72933
avirodhayant adjective not impeding
Frequency rank 32719/72933
aviśodhayant adjective
Frequency rank 45466/72933
puṣpaṃdhaya noun (masculine) a bee (Monier-Williams, Sir M. (1988))

Frequency rank 58321/72933
stanaṃdhaya noun (masculine) a calf (Monier-Williams, Sir M. (1988))
a suckling (Monier-Williams, Sir M. (1988))
infant (Monier-Williams, Sir M. (1988))

Frequency rank 71659/72933
stanaṃdhaya adjective sucking the breast (Monier-Williams, Sir M. (1988))

Frequency rank 71660/72933
     Wordnet Search "dhaya" has 36 results.
     

dhaya

yodhaya, pratiyodhaya, āyodhaya, vigrāhaya   

yodhanapreraṇānukūlaḥ vyāpāraḥ।

mohanaḥ sohanaṃ jañjapya śyāmena saha yodhayati।

dhaya

sambodhaya, saṃbodhaya, śās, bhāṣ, ābhāṣ, abhibhāṣ, sambhāṣ, paribhāṣ, vyābhāṣ, saṃvibhāṣ, samābhāṣ, samālap, ālap, abhimantr, sammantr, saṃmantr, anubhāṣ, abhidhā, samabhidhā, anuśās, abhijalp, anubrū, āvac, vad, āvad, upavad   

sabhādiṣu jamasāmānyān uddiśya codanānukūlaḥ vyāpāraḥ।

adya pradhānamantrī bahuviśālāṃ janasabhām samabodhayat।

dhaya

prī, prīṇaya, ānandaya, toṣaya, saṃtoṣaya, santoṣaya, prasādaya, āhlādaya, harṣaya, modaya, tarpaya, ārādhaya, anurañjaya, saṃramaya, pariramaya, sukhaya   

svasya ācaraṇajanyaḥ anyeṣām ānandajanakānukūlaḥ vyāpāraḥ।

rāmaḥ svasya ācaraṇena sarvān prīṇāti।

dhaya

bhramaraḥ, dvirephaḥ, madhuvrataḥ, madhukaraḥ, madhuliṭ, madhupaḥ, aliḥ, alī, puṣpaliṭ, bhṛṅgaḥ, ṣaṭpadaḥ, kalālāpakaḥ, śilīmukhaḥ, puṣpandhayaḥ, madhukṛt, dvipaḥ, bhasaraḥ, cañcarikaḥ, sukāṇḍī, madhulolupaḥ, madhumārakaḥ, indindiraḥ, madhuparaḥ, lambaḥ, puṣpakīṭaḥ, madhusūdanaḥ, bhṛṅgarājaḥ, madhulehī, reṇuvāsaḥ, kāmukaḥ, kaliṅgapakṣī, mārkavaḥ, bhṛṅgarajaḥ, aṅgārkaḥ, bhṛṅgāraḥ   

kīṭaviśeṣaḥ, pratikusumaṃ bhrāmyan kṛṣṇakīṭaḥ।

bhramarāṇāṃ kadambaḥ priyaḥ asti।

dhaya

uttejaya, prakopaya, saṃkṣobhaya, uttāpaya, saṃtāpaya, uddīpaya, udyojaya, utthāpaya, protsahaya, pracodaya, vardhaya, pravartaya, saṃdhukṣaya, sandhukṣaya   

saṃvegānukūlaḥ vyāpāraḥ।

saḥ rāmasya kathanaṃ śrutvā auttejayat।

dhaya

doṣāt mocaya, doṣāt vimocaya, pāpāt mocaya, pāpāt vimocaya, śodhaya, viśodhaya, pāpāt nistāraya, doṣāt nistāraya   

kṛtāt aparādhāt aparādhinaḥ vimuktidānānukūlaḥ vyāpāraḥ।

nyāyādhīśaḥ bandinaṃ doṣāt amocayat।

dhaya

prāk sūcaya, pratyādiś, prāk prabodhaya, sāvadhānīkṛ   

upasthitāpadviṣayiṇyaḥ athavā vātāvaraṇaviṣayiṇyaḥ dakṣatāyāḥ pūrvaṃ kathanānukūlaḥ vyāpāraḥ।

vāyuvidyāvibhāgaḥ dhīvarān asūcayat yat te samudram prati na gacchantu iti।

dhaya

ucchodhaya   

kasmiṃścana vastuni lagnānāṃ dhūlikāṇādīnām apanayanāya uddhṛtya vimalīkaraṇānukūlaḥ vyāpāraḥ।

saḥ śayyām ucchodhayati।

dhaya

samādhā, sādhaya   

kasyāścana samasyāyāḥ kāṭhinyāpanayanānukūlaḥ vyāpāraḥ।

saḥ imāṃ samasyāṃ samādhatte।

dhaya

śiśuḥ, stanandhayaḥ, stanapaḥ, dārakaḥ, ḍiṃbhaḥ, kṣīrapāḥ, bālaḥ, bālakaḥ   

yaḥ idānīmeva athavā kasmāccana kālāt pūrvameva sañjātaḥ।

idānīṃtane kāle cikitsālayāt śiśūnāṃ cauryaṃ sāmānyameva।

dhaya

bandhaya   

bandhanapreraṇānukūlaḥ vyāpāraḥ।

saḥ bhaginyā rakṣāsūtraṃ bandhayati।

dhaya

śamaya, upaśamaya, praśamaya, saṃśamaya, praviśāmaya, nāśaya, nirvāpaya, parihan, udvāpaya, vidhmāpaya, vilopaya, śoṣaya, saṃsādhaya, samāstṛ, upadāsaya, saṃprakṣāpaya   

kecana padārthena agnipraśamanapreraṇānukūlaḥ vyāpāraḥ।

saḥ dīpaṃ śamayati।

dhaya

vidhāyakaḥ   

vidhānasabhāyāḥ sadasyaḥ।

rāmasya pitṛvyaḥ vidhāyakaḥ asti।

dhaya

vidhāyakaḥ, niyāmakaḥ   

yaḥ niyamanaṃ vidhānaṃ vā karoti।

adya saṃsadi vidhāyakānāṃ āpatkālīnā sabhā āyojitā।

dhaya

nirṇī, niści, sādhaya, siddhīkṛ, niṣpādaya, parikalpaya, vyavaso, avadhāraṇaṃ kṛ, nirdhāraṇaṃ kṛ, sampradhāraṇaṃ kṛ, samīkṛ   

kasyāpi praśnasya vivādasya vā samādhānānukūlaḥ vyāpāraḥ।

pitāmahaḥ vivādaṃ nirṇayati।

dhaya

vigandhaya, durgandhaya   

kasyāpi vastunaḥ durgandhajanakaḥ āmodanānukūlaḥ vyāpāraḥ।

taḍāgasya jalaṃ vigandhayati।

dhaya

śamaya, praśamaya, upaśamaya, prasādaya, saṃtoṣaya, santoṣaya, paritoṣaya, sāntvaya, ārādhaya   

santoṣajanakapreraṇānukūlaḥ vyāpāraḥ।

mātā bālakaṃ tasya mitreṇa śamayati।

dhaya

upasādhaya, prasādhaya   

vastradhāraṇakeśaracanāpūrvakasajjanānukūlaḥ vyāpāraḥ।

vadhūḥ ādau upasādhayati paścāt vivāhamaṇḍapam āgacchati।

dhaya

saṃśodhaya, viśodhaya   

doṣanivāraṇānukūlaḥ saṃśodhanātmakaḥ vyāpāraḥ।

ācāryaḥ asmadbhiḥ likhitaṃ prabandhaṃ saṃśodhayati।

dhaya

pratibodhaya, unnidraya, jāgaraya, prabodhaya, vibodhaya, samutthāpaya, samprabodhaya   

nidrākṣayapreraṇānukūlaḥ vyāpāraḥ।

mātā rāhulaṃ prātaḥkāle pratibodhayati।

dhaya

pratibodhaya, jāgaraya, prabodhaya, vibodhaya, samutthāpaya, samprabodhaya   

acetanasya samāśvasanapreraṇānukūlaḥ vyāpāraḥ।

hṛdgatiḥ stabdhā ataḥ saḥ urasi niṣpīḍya taṃ manuṣyaṃ pratibodhayati।

dhaya

anuśās, upa-viś, pūrvaṃ prabodhaya, pūrvam anubodhaya   

sāvadhānatapūrvakācaraṇapreraṇānukūlaḥ vyāpāraḥ।

pitarau nityaṃ pramādaṃ na kartuṃ putram anuśiṣṭaḥ।

dhaya

prajvalaya, dīpaya, uddīpaya, samindhaya, sandhukṣaya, saṃdhukṣaya   

agnisamparkahetukaḥ prajvalanapreraṇānukūlaḥ vyāpāraḥ।

annaṃ paktuṃ mālatī cullīṃ prajvalayati।

dhaya

pūjaya, abhipūjaya, sampūjaya, prapūjaya, paripūjaya, ārādhaya, āsev, paryupās, sev, upasev, upās, bhaj, añc, mah   

bhaktyā śraddhayā vā ādarapradarśanānukūlaḥ vyāpāraḥ।

ahaṃ mama ācāryaṃ pūjayāmi।

dhaya

pravardhaya, prabalaya   

vṛddhipreraṇānukūlaḥ vyāpāraḥ।

atīva auṣṇyaṃ vartate, vyajanasya vegaṃ pravardhayantu।

dhaya

viśodhaya, śodhaya, samādhā, pratisamādhā   

doṣapramārjanapūrvakaḥ utkarṣānukūlaḥ vyāpāraḥ।

sarvakāraḥ kṛṣisaṃsādhanān viśodhayati।

dhaya

aśvamedhaḥ, aśvamedhayajñaḥ   

prācīnakālīnaḥ yajñaviśeṣaḥ yasmin aśvasya mastiṣke jayapatraṃ sthāpayitvā taṃ bhūmaṇḍalasya parikramaṇārthe preṣayanti sma।

aśvamedhasya aśvaḥ yadā bhūmaṇḍalasya parikramāṃ kṛtvā pratyāgacchati tadā tasya māṃsaṃ upayujya yajñaṃ kurvanti sma।

dhaya

pūjaya, upās, upasthā, abhyarc, arc, arcaya, ārādhaya, bhaj, anubhaj, sev, upasev, namasya   

dhūpadīpanaivedyānām arpaṇena vā stutigītaiḥ vā anyena prakāreṇa vā iṣṭadevatāprīṇanānukūlaḥ vyāpāraḥ।

grāmiṇāḥ navarātrau ārātri devīṃ pūjayanti।

dhaya

prabodhaya, avabodhaya   

bodhapreraṇānukūlaḥ vyāpāraḥ।

saḥ pathabhraṣṭaṃ bālakaṃ prabodhayati।

dhaya

kathaya, brū, vac, vad, varṇaya, ācakṣ, cakṣ, śaṃs, ākhyā, khyā, śrāvaya, nigad, gad, parigad, nivedaya, vyāhṛ, udāhṛ, hṛ, abhidhā, nirūpaya, abhivac, āśaṃs, āśrāvaya, upavarṇaya, nibodhaya, pratibhāṣ, prabrū, prabhāṣ, pravac, nirvac, pravad, bhāṣ, pracakṣ, prajalp, pratipravac, vicakṣ   

vākyaprabandhena anyeṣāṃ jñāpanānukūlaḥ vyāpāraḥ।

saḥ ātmavṛttāntaṃ kathayati।

dhaya

sambodhaya, anuśās, upadiś, upādiś, nirdiś, pratyādiś, samādiś   

hitasya bodhanānukūlaḥ vyāpāraḥ।

mātā taṃ samabodhayat paraṃ saḥ tathā na ācaritavān।

dhaya

śamaya, praśamaya, upaśamaya, prasādaya, saṃtoṣaya, santoṣaya, paritoṣaya, sāntvaya, ārādhaya   

ruṣṭasya santoṣajanakānukūlaḥ vyāpāraḥ।

mātā bālakaṃ śamayati।

dhaya

prasāraya, vardhaya   

vividheṣu kṣetreṣu abhivyāpanapreraṇānukūlaḥ vyāpāraḥ।

bauddhāḥ bauddhamataṃ naikeṣu deśeṣu prasārayāñcakrire।

dhaya

baudhāyanaḥ   

prasiddhaḥ ṛṣiviśeṣaḥ।

baudhāyanasya varṇanaṃ purāṇeṣu asti।

dhaya

pūjaya, abhipūjaya, sampūjaya, prapūjaya, paripūjaya, ārādhaya, āsevaya, paryupāsaya, sevaya, upasevaya, upāsaya, bhājaya, añcaya, māhaya   

saukaryātiśayena pūjanānukūlaḥ vyāpāraḥ।

śrāvaṇamāse bhagavān śaṅkaraḥ pūjayati svayameva।

dhaya

samudrabandhayajvā   

ekaḥ puruṣaḥ ।

samudrabandhayajvanaḥ ullekhaḥ vivaraṇapustikāyām asti

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