Sanskrit Dictionary

Select your preferred input and type any Sanskrit or English word. Enclose the word in “” for an EXACT match e.g. “yoga”.

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 parasmaipada √dhā

Monier-Williams
Search

44 results for dhaya

dhaya

mf(ā-)n. ( dhe-) sucking. sipping, drinking

dhaya

mf(ā-)n. (often in fine compositi or 'at the end of a compound'; see āsyaṃ--, karaṃ--, ghatiṃ--)

dhaya

mf(ā-)n. with genitive case

dhayadvat

mfn. containing the word dhayati- etc.

dhayantikā

f. (diminutive of ntī-) sucking

abhyardhayajvan

(6) mfn. (said of pūṣan-) receiving sacrifices apart or separate ones

ārādhaya

mfn. propitiating, doing homage, (gaRa brāhumaṇādi-

)

ardhaya

Nom. P. yati-, to halve,

āsyaṃdhaya

mf(ī-)n. sucking the mouth, kissing the mouth.

avirādhayat

mfn. not opposing one's self to, not being at variance with (instrumental case)

ghaṭiṃdhaya

mfn. one who drinks a pitcherful

karaṃdhaya

mfn. sucking the hand

khariṃdhaya

mfn. ? drinking ass's milk

(see khāriṃ-dh-.)

khāriṃdhaya

mfn. ?

(see khariṃ-dh-.)

kūlaṃdhaya

mf(ī-)n.

muñjaṃdhaya

mf(ī-)n. sucking Munja-grass

muṣṭidhaya

mfn. sucking the fist

muṣṭidhaya

m. a boy

nāḍiṃdhaya

mfn. drinking or sucking through a tube

nāsikaṃdhaya

mfn. drinking through the nose

pāṇiṃdhaya

mfn. drinking out of the hand's

puṣpaṃdhaya

m. "flower-sucking", a bee

sādhaya

Nom. P. yati- (fr. sādhu- equals bāḍha-; see sādhiṣṭha-, sādhīyas-), to make hard or firm

(See also Causal of sādh-).

sādhaya

See , and sādh-, p.1200col.3.

saṃdhaya

Nom. (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-)

saṃrādhayat

mfn. (fr. Causal) agreeing together, being in harmony

samṛddhayaśas

mfn. rich in fame, renowned, celebrated

saṃsṛṣṭadhaya

mfn. sucking (as a calf) and left with (the cow)

samudrabandhayajvan

m. Name of a man

śraddhayat

(?) mfn. equals śrad-dadhāna-

stanaṃdhaya

mf(ī-or[ ] ā-)n. sucking the breast

stanaṃdhaya

m. a suckling, infant

etc.

stanaṃdhaya

m. a calf

sudhaya

Nom. P. yati-, to refresh, comfort (varia lectio svadh-)

sugandhaya

Nom. P. yati-, to make fragrant, scent

śuniṃdhaya

mfn. (for śunīṃ-dh-)

Va1rtt. 1

svadhaya

Nom. P. yati-, to propitiate, conciliate

(Scholiast or Commentator)

svadhaya

yati- See .

uddhaya

mfn. ( dhe-), sucking out, drinking

uparādhaya

mfn. ( rādh-), propitiating, doing homage gaRa brāhmaṇādi-

virādhaya

(fr. Causal) gaRa brāhmaṇādi-.

vṛddhayavana

m. the older yavana- (also called yavanācārya-)

vṛddhayavanajātaka

n. Name of work

vṛddhayavaneśvara

m. Name of work

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.

kusumandhayaḥ	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.

puṣpaṃdhayaḥ	पुष्पंधयः A bee.

muṣṭiṃdhayaḥ	मुष्टिंधयः A child, baby, infant.

sādhayantaḥ	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
Concordance

425 results


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.

oṣadhayaḥ	prati gṛbhṇīta # VS.11.48a; VSK.13.6.3a; śB.6.4.4.17. See next, oṣadhayaḥ prati moda-, and oṣadhīḥ prati.

oṣadhayaḥ	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.

oṣadhayaḥ	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.

tā	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.

mā	no vadhāya hatnave # RV.1.25.2a.

mā	mānuṣīr avasṛṣṭā vadhāya # AVś.17.1.28d.

mā	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.

yā	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.

yā	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.

yā	oṣadhayo yā nadyaḥ # AVś.14.2.7a; ApMB.1.7.9a (ApG.2.6.5). P: yā oṣadhayaḥ Kauś.77.11.

yā	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.

yā	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.

yā	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.

yā	majjño nirdhayanti # AVś.9.8.18a.

yā	śardhāya mārutāya svabhānave # RV.6.48.12a.

yā	svapantaṃ bodhayati (HG. svapatsu jāgarti) # ApMB.2.14.2c; HG.2.3.7c.

yūpo	hy arukṣad dviṣatāṃ vadhāya # Kauś.125.2a.

Vedabase Search

127 results


dhayantam	drinking	SB 12.9.22-25

abuddhayaḥ	less intelligent persons	BG 7.24

abuddhayaḥ	O ignorant ones	SB 7.2.57

abuddhayaḥ	unintelligent	SB 12.3.6

addhayaḥ	the oceans	SB 3.13.34

ādhayaḥ	anxieties	SB 1.10.6

ādhayaḥ	disturbances of the mind	SB 4.29.23-25

ādhayaḥ	the pains of the mind	SB 5.10.10

ādhayaḥ	mental troubles	SB 5.24.13

āhita-adhayaḥ	offering wealth and other items	SB 6.14.18

ādhayaḥ	miseries pertaining to the mind	SB 8.22.32

ādhayaḥ	who were experiencing mental distress, anxiety	SB 11.12.10

āhita-adhayaḥ	offering wealth and other items	SB 6.14.18

aidhayata	increased	SB 8.8.25

alpa-buddhayaḥ	the less intelligent	BG 16.9

ambhodhayaḥ	the water of the oceans and seas	SB 7.8.32

ārādhaya	just begin worshiping	SB 4.8.19

ārādhayan	continuously worshiping	SB 3.15.14

ārādhayan	worshiping	SB 5.24.18

ārādhayan	worshiped	SB 6.5.27-28

ārādhayan	worshiping	SB 12.8.7-11

ārādhayanti	worship	SB 5.20.32

ārādhayat	he worshiped	SB 10.52.4

ārādhayati	he can, however, worship Him	SB 4.24.76

ārādhayati	worships the Supreme Personality of Godhead	SB 5.18.24

avadhayaḥ	extending to	SB 5.16.8

avadhayaḥ	down to	Bs 5.53

aviśuddha-buddhayaḥ	whose intelligence is still not purified and who do not know the goal of life	SB 10.2.32

aviśuddha-buddhayaḥ	whose intelligence is not purified	CC Madhya 22.30

aviśuddha-buddhayaḥ	whose intelligence is not purified	CC Madhya 24.131

aviśuddha-buddhayaḥ	whose intelligence is not purified	CC Madhya 24.141

aviśuddha-buddhayaḥ	whose intelligence is not purified	CC Madhya 25.32

bodhayan	awakening	Bs 5.59

bodhayantaḥ	preaching	BG 10.9

bodhayantau	giving instruction	SB 6.15.1

bodhayanti	waking	SB 10.70.2

bodhayanti	they awaken	SB 10.87.12-13

buddhayaḥ	intelligence	BG 2.41

tat-buddhayaḥ	those whose intelligence is always in the Supreme	BG 5.17

sama-buddhayaḥ	equally disposed	BG 12.3-4

alpa-buddhayaḥ	the less intelligent	BG 16.9

buddhayaḥ	with such intelligence	SB 2.6.37

nitya-buddhayaḥ	thinking to be permanent	SB 9.18.41

aviśuddha-buddhayaḥ	whose intelligence is still not purified and who do not know the goal of life	SB 10.2.32

buddhayaḥ	thinking it to be	SB 10.69.9-12

buddhayaḥ	whose faculties of intelligence	SB 10.89.14-17

ku-buddhayaḥ	having perverted intelligence	SB 11.21.26

phala-buddhayaḥ	thinking to be the ultimate fruits	SB 11.21.27

aviśuddha-buddhayaḥ	whose intelligence is not purified	CC Madhya 22.30

aviśuddha-buddhayaḥ	whose intelligence is not purified	CC Madhya 24.131

aviśuddha-buddhayaḥ	whose intelligence is not purified	CC Madhya 24.141

aviśuddha-buddhayaḥ	whose intelligence is not purified	CC Madhya 25.32

jala-dhayaḥ	oceans	SB 5.1.33

edhayati	causes to increase	SB 7.1.12

gandhayaḥ	fragrant	SB 3.23.26

gandhayaḥ	fragrant	SB 3.23.48

jala-dhayaḥ	oceans	SB 5.1.33

ku-buddhayaḥ	having perverted intelligence	SB 11.21.26

labdhaya	for gaining	SB 2.7.13

manaḥ-samṛddhayaḥ	considering themselves very rich	SB 4.9.36

na rodhayati	does not control	SB 11.12.1-2

niṣedhaya	forbid	CC Madhya 8.36

nitya-buddhayaḥ	thinking to be permanent	SB 9.18.41

nyabodhayat	submitted	SB 3.2.22

oṣadhayaḥ	drugs	SB 1.10.5

oṣadhayaḥ	grains	SB 2.6.25

oṣadhayaḥ	the herbs and drugs	SB 3.26.56

oṣadhayaḥ	herbs and food grains	SB 4.18.6

oṣadhayaḥ	the plants	SB 10.27.26

oṣadhayaḥ	the plants	SB 10.40.13-14

oṣadhayaḥ	herbal plants	SB 10.63.35-36

oṣadhayaḥ	the herbs	SB 11.4.18

paridhayaḥ	encirclement	SB 1.14.15

paridhayaḥ	misty halos	SB 3.17.8

payodhayaḥ	great seas and oceans	SB 8.20.21

phala-buddhayaḥ	thinking to be the ultimate fruits	SB 11.21.27

prabodhayan	enlightening	SB 3.6.3

prabodhayan	to get everyone to rise, waking up and informing them	SB 10.12.1

prabodhayati	gives good counsel	SB 4.28.20

pratibodhayan	awakening	SB 10.16.49

pratyabodhayan	submitted as follows	SB 3.12.29

pratyabodhayat	gave instructions	SB 4.25.3

pūrta-vidhayaḥ	prescribed pious works	MM 21

randhaya randhaya	kindly vanquish	SB 5.18.8

randhaya randhaya	kindly vanquish	SB 5.18.8

na rodhayati	does not control	SB 11.12.1-2

sādhaya	place	SB 4.8.13

sādhaya	execute the sacrifice to get	SB 4.13.32

sādhayanti	execute	SB 4.23.27

sādhayati	brings under control	SB 11.14.20

sādhayati	he is striving	SB 11.23.38-39

sādhayati	causes to remain satisfied	CC Adi 17.76

sādhayati	causes to remain satisfied	CC Madhya 20.137

sādhayati	causes to remain satisfied	CC Madhya 25.137

sādhayati	causes to remain satisfied	CC Antya 4.59

sādhayati	leads	Bs 5.60

sama-buddhayaḥ	equally disposed	BG 12.3-4

samādhayaḥ	remaining in trance	SB 7.9.46

samasādhayat	achieved	SB 11.23.30

samavardhayat	perfectly improved	SB 1.17.42

sambodhayanti	pacify	SB 3.16.11

manaḥ-samṛddhayaḥ	considering themselves very rich	SB 4.9.36

saṃvardhayanti	increase happiness	SB 9.4.25

siddhayaḥ	satisfaction	SB 4.21.33

siddhayaḥ	the mystic perfections of yoga	SB 11.15.1

siddhayaḥ	perfections	SB 11.15.2

siddhayaḥ	mystic perfections	SB 11.15.3

siddhayaḥ	mystic perfections	SB 11.15.4-5

siddhayaḥ	perfections	SB 11.15.8-9

siddhayaḥ	the mystic perfections	SB 11.15.31

siddhayaḥ	perfections	SB 11.15.34

siddhayaḥ	accomplished	SB 11.22.16

svadhayati	is giving me pleasure	SB 5.8.25

tat-buddhayaḥ	those whose intelligence is always in the Supreme	BG 5.17

upādhayaḥ	particular designations	CC Adi 2.53

uparandhayanti	cook	SB 5.26.13

uparandhayati	cooks	SB 5.26.13

vardhayan	increasing	SB 10.90.48

vardhayan	increasing	CC Madhya 13.79

pūrta-vidhayaḥ	prescribed pious works	MM 21

vyādhayaḥ	diseases	SB 1.10.6

vyādhayaḥ	disturbances of the body, or diseases	SB 4.29.23-25

vyādhayaḥ	the pains of the body, such as disease	SB 5.10.10

vyādhayaḥ	diseases	SB 5.24.13

vyādhayaḥ	different types of disease	SB 6.1.12

vyādhayaḥ	miseries pertaining to the body	SB 8.22.32

vyādhayaḥ	diseases	SB 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

Parse Time: 0.981s Search Word: dhaya Input Encoding: IAST: dhaya

Help

Credits