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     Grammar Search "hata" has 3 results.
     
hata: second person plural present imperative class 2 parasmaipadahan
hātā: third person singular periphrastic perfect class parasmaipada
hatā: feminine nominative singular past passive participle stem: hata.
     Amarakosha Search  
60 results
     
WordReferenceGenderNumberSynonymsDefinition
agnijvālāFeminineSingularsubhikṣā, dhātakī, dhātṛpuṣpikā
akhātam1.10.27NeuterSingulardevakhātama natural pond
anayaḥ3.3.157MasculineSingularsaṅghātaḥ, sanniveśaḥ
āragvadhaḥ2.4.23MasculineSingularsaṃpākaḥ, caturaṅgulaḥ, ārevataḥ, vyādhighātaḥ, kṛtamālaḥ, rājavṛkṣaḥ, suvarṇakaḥ
auśīraḥ3.3.193MasculineSingularandhatamaḥ, ghātukaḥ
avaṭuḥ2.6.89FeminineSingularghāṭā, kṛkāṭikā
avinītaḥ3.1.21MasculineSingularsamuddhata
brahmā1.1.16-17MasculineSingularprajāpatiḥ, viścasṛṭ, aṇḍajaḥ, kamalodbhavaḥ, satyakaḥ, ātmabhūḥ, pitāmahaḥ, svayaṃbhūḥ, abjayoniḥ, kamalāsanaḥ, vedhāḥ, vidhiḥ, pūrvaḥ, sadānandaḥ, haṃsavāhanaḥ, surajyeṣṭhaḥ, hiraṇyagarbhaḥ, caturāsanaḥ, druhiṇaḥ, sraṣṭā, vidhātā, nābhijanmā, nidhanaḥ, rajomūrtiḥ, parameṣṭhī, lokeśaḥ, dhātā, virañciḥbramha
chinnam3.1.104MasculineSingularchitam, chātam, vṛkṇam, lūnam, kṛttam, dātam, ditam
dhūmaketuḥ3.3.65MasculineSingulardhātā, poṣṭā
dṛḍhaḥ3.3.51MasculineSingularpramathaḥ, saṅghātaḥ
dṛḍhasandhiḥ3.1.75MasculineSingularsaṃhata
durbalaḥ2.6.44MasculineSingularamāṃsaḥ, chātaḥ
ghaṭā2.8.108FeminineSingularghaṭanā
ghaṭīyantram2.10.27NeuterSingularudghāṭanam
golīḍhaḥ2.4.39MasculineSingularjhāṭalaḥ, ghaṇṭāpāṭaliḥ, mokṣaḥ, muṣkakaḥ
guṇitāhata3.1.87MasculineSingularāhata
kacchapī3.3.139FeminineSingularghaṭaḥ, bhamūrdhāṃśaḥ
kakṣyā3.3.166FeminineSingularātmavān, arthātanapetaḥ
kalaśaḥ2.9.32MasculineSingularkuṭaḥ, nipaḥ, ghaṭaḥ
kāṇḍaḥ3.3.49MasculineSingularvinyastaḥ, saṃhata
karkaśaḥ3.1.75MasculineSingularmūrtimat, krūram, mūrttam, kaṭhoram, niṣṭhuram, dṛḍham, jaraṭham, kakkhaṭam
khilam2.1.5MasculineSingularaprahatam
manohata3.1.40MasculineSingularpratibaddhaḥ, hata, pratihata
māraṇam2.8.118NeuterSingularnirbahaṇam, pravāsanam, nihiṃsanam, nirgranthanam, nihānanam, nirvāpaṇam, pratighātanam, krathanam, piñjaḥ, unmāthaḥ, nikāraṇam, parāsanam, nirvāsanam, apāsanam, kṣaṇanam, viśasanam, udvāsanam, ujjāsanam, viśaraḥ, pramāpaṇam, viśāraṇam, niṣūdanam, saṃjñapanam, ni‍starhaṇam, parivarjanam, māraṇam, pramathanam, ālambhaḥ, ghātaḥ
parighaḥ2.8.93MasculineSingularparighātanaḥ
piṇḍītakaḥ2.2.52MasculineSingularmaruvakaḥ, śvasanaḥ, karahāṭakaḥ, śalyaḥ, madanaḥ
prakramaḥ2.4.26MasculineSingularabhyādānam, udghātaḥ, ārambhaḥ, upakramaḥ
pratalaḥ2.6.86MasculineSingularsiṃhatalaḥ
pratyūṣaḥMasculineSingularaharmukham, kalyam, uṣaḥ, pratyuṣaḥ, prabhātamdawn
puṣkariṇīFeminineSingularkhātama square or large pond
rathakāraḥ2.10.9MasculineSingulartakṣā, ‍vardhakiḥ, tvaṣṭāḥ, kāṣṭhata
ratnam2.9.94NeuterSingularhiraṇyam, ‍tapanīyam, ‍bharma, jātarūpam, rukmam, a‍ṣṭāpadaḥ, suvarṇam, hema, śātakumbham, karburam, mahārajatam, kārtasvaram, kanakam, hāṭakam, gāṅgeyam, cāmīkaram, kāñcanam, jāmbūnadam
samāna:3.3.134MasculineSingularsaṃhata, bhūṣaṇam, barham, tūṇīraḥ
samūhaḥ2.5.41MasculineSingularvyūhaḥ, vrajaḥ, nikaraḥ, saṅghātaḥ, samudayaḥ, gaṇaḥ, nikurambam, sandohaḥ, stomaḥ, vrātaḥ, sañcayaḥ, samavāyaḥ, saṃhatiḥ, kadambakam, nivahaḥ, visaraḥ, oghaḥ, vāraḥ, samudāyaḥ, kṣayaḥ, vṛndam
sāraḥ3.3.178MasculineSingularvaṃśāṅkuraḥ, tarubhedaḥ, ghaṭaḥ
śatapatrakaḥ2.5.18MasculineSingulardārvāghāṭaḥ
svargaḥ3.3.30MasculineSingularparighātaḥ, astram
vitunnakaḥNeuterSingulartālī, śivā, tāmlakī, jhaṭā, amalā, ajjhaṭā
yathārtham2.4.15MasculineSingularyathātatham
yoddhā2.8.62MasculineSingularbhaṭaḥ, yodhaḥ
yuddham2.8.107NeuterSingularāyodhanam, pravidāraṇam, saṃkhyam, ‍samaraḥ, kalahaḥ, abhisaṃpātaḥ, saṃyogaḥ, saṃgrāmaḥ, ‍saṃyat, samit, janyam, mṛdham, samīkam, a‍nīkaḥ, ‍vigrahaḥ, kaṃliḥ, abhyāmardaḥ, āhavaḥ, ‍samitiḥ, yut, pradhanam, āskandanam, ‍sāṃparāthikam, raṇaḥ, saṃprahāraḥ, saṃsphoṭaḥ, ‍samāghātaḥ, samudāyaḥ, ājiḥ
upoddhātaḥMasculineSingularudāhāraḥan example or opposite argument
āhatamMasculineSingularmṛṣārthakaman impossibility
andhatamasamNeuterSingulardarkness
sphaṭāFeminineSingularphaṇāthe expanded head of a snake
akhātam1.10.27NeuterSingulardevakhātama natural pond
karahāṭaḥMasculineSingularśiphākandaḥthe root of a lotus
devakhātamNeuterSingularbilam, guhā, gahvaram
saṃhatajānukaḥ2.6.47MasculineSingularsaṃjñuḥ
anāhatam2.6.113MasculineSingulartantrakam, navāmbaram, niṣpravāṇi
ghaṭā2.8.108FeminineSingularghaṭanā
ghaṭaḥ2.9.32Ubhaya-lingaSingular
dṇḍāhatam2.9.54NeuterSingularariṣṭam, gorasaḥ, kālaśeyam
manohata3.1.40MasculineSingularpratibaddhaḥ, hata, pratihata
guṇitāhata3.1.87MasculineSingularāhata
ghātakī3.5.7FeminineSingular
ghaṭaḥ3.5.17MasculineSingular
khaṭaḥ3.5.17MasculineSingular
jhāṭaliḥ3.5.38Ubhaya-lingaSingular
     Monier-Williams
          Search  
594 results for hata
     
Devanagari
BrahmiEXPERIMENTAL
hatamfn. struck, beaten (also said of a drum), smitten, killed, slain, destroyed, ended, gone, lost (often in the beginning of a compound = "destitute of","bereft of","-less") etc. View this entry on the original dictionary page scan.
hatamfn. injured, marred, hurt, wounded (literally and figuratively) View this entry on the original dictionary page scan.
hatamfn. struck off (as a head) View this entry on the original dictionary page scan.
hatamfn. knocked out (as an eye) View this entry on the original dictionary page scan.
hatamfn. hit by (instrumental case or compound) View this entry on the original dictionary page scan.
hatamfn. whirled up, raised (as dust) View this entry on the original dictionary page scan.
hatamfn. visited or afflicted or tormented by, struggling with, suffering from (instrumental case or compound) etc. View this entry on the original dictionary page scan.
hatamfn. (in astronomy) touched, come into contact View this entry on the original dictionary page scan.
hatamfn. violated (sexually, as a woman) View this entry on the original dictionary page scan.
hatamfn. ruined, undone, hopeless, miserable, wretched (of persons and things; see compound) etc. View this entry on the original dictionary page scan.
hatamfn. worthless, useless View this entry on the original dictionary page scan.
hatamfn. defective View this entry on the original dictionary page scan.
hatamfn. cheated, deceived View this entry on the original dictionary page scan.
hatamfn. deprived of, lapsed from (-tas-or compound) View this entry on the original dictionary page scan.
hatamfn. (in arithmetic) multiplied View this entry on the original dictionary page scan.
hatan. striking, killing, hurting View this entry on the original dictionary page scan.
hatan. multiplication [ confer, compare Greek ,"slain."] View this entry on the original dictionary page scan.
hatabāndhavamfn. deprived or destitute of relations View this entry on the original dictionary page scan.
hatabhagamfn. ill-starred, ill-fated, luckless View this entry on the original dictionary page scan.
hatabhāgyamfn. idem or 'mfn. ill-starred, ill-fated, luckless ' View this entry on the original dictionary page scan.
hatabhrātṛ(hat/a--) mfn. one whose brother has been slain View this entry on the original dictionary page scan.
hatabuddhimfn. equals -citta- View this entry on the original dictionary page scan.
hatacchāyamfn. dimmed in lustre, bereft of beauty View this entry on the original dictionary page scan.
hatacetas() mfn. bereft of sense, mad, dispirited, perplexed, confounded. View this entry on the original dictionary page scan.
hatacitta() mfn. bereft of sense, mad, dispirited, perplexed, confounded. View this entry on the original dictionary page scan.
hatadaivamfn. ill-fated, ill-starred, luckless View this entry on the original dictionary page scan.
hatadhīmfn. equals -citta- View this entry on the original dictionary page scan.
hatadhvāntamfn. freed from darkness View this entry on the original dictionary page scan.
hatadviṣmfn. one who has slain his enemies View this entry on the original dictionary page scan.
hatahimamfn. one who has destroyed frost (according to to others m."hard frost") View this entry on the original dictionary page scan.
hatahṛdayan. a cursed or broken heart, View this entry on the original dictionary page scan.
hatainasmfn. equals hata-kilbiṣa- View this entry on the original dictionary page scan.
hatajalpitan. plural useless talk View this entry on the original dictionary page scan.
hatajīvanan. a blighted or wrecked life View this entry on the original dictionary page scan.
hatajīvitan. idem or 'n. a blighted or wrecked life ' View this entry on the original dictionary page scan.
hatajīvitan. despair of life View this entry on the original dictionary page scan.
hatajīvitamfn. deprived of life or hope, overcome with despair View this entry on the original dictionary page scan.
hatajñānamfn. deprived of consciousness View this entry on the original dictionary page scan.
hatajyotirniśītham. a night in which the stars are extinguished, starless night View this entry on the original dictionary page scan.
hatakamf(ikā-)n. struck, hit, afflicted by (in fine compositi or 'at the end of a compound';See daiva--) View this entry on the original dictionary page scan.
hatakamf(ikā-)n. cursed, wretched, miserable (in fine compositi or 'at the end of a compound' exempli gratia, 'for example' cāṇakya-h-,"the wretched cāṇakya-") etc. View this entry on the original dictionary page scan.
hatakam. a low person, coward View this entry on the original dictionary page scan.
hatakaṇṭakamfn. freed from thorns (or enemies) View this entry on the original dictionary page scan.
hatakilbiṣamfn. freed from sins View this entry on the original dictionary page scan.
hatalakṣaṇamfn. deprived of auspicious marks, unlucky View this entry on the original dictionary page scan.
hatamānamfn. free from pride or arrogance View this entry on the original dictionary page scan.
hatamānasamfn. equals -citta- View this entry on the original dictionary page scan.
hatamatimfn. equals -citta- View this entry on the original dictionary page scan.
hatamātṛ(hata--) mfn. one whose mother has been slain View this entry on the original dictionary page scan.
hatamedhasmfn. equals -citta- View this entry on the original dictionary page scan.
hatamūrkham. an excessive fool, blockhead View this entry on the original dictionary page scan.
hataparamārthamfn. neglectful of the highest truth (said of the senses) View this entry on the original dictionary page scan.
hatapitṛmfn. one whose father has been slain View this entry on the original dictionary page scan.
hataprabhamfn. equals -cchāya-
hataprabhāvamfn. bereft of power View this entry on the original dictionary page scan.
hatapramādamfn. freed from carelessness View this entry on the original dictionary page scan.
hatapravīramfn. whose chief warriors are slain View this entry on the original dictionary page scan.
hataprāyamfn. almost killed View this entry on the original dictionary page scan.
hataputra(hat/a--). mfn. one whose son or sons have been killed View this entry on the original dictionary page scan.
hataratham. a chariot whose horses and charioteer are slain View this entry on the original dictionary page scan.
hatasadhvasamfn. freed from fear View this entry on the original dictionary page scan.
hatasammadamfn. whose pleasures are destroyed or marred View this entry on the original dictionary page scan.
hatasampadamfn. idem or 'mfn. whose prosperity is blighted, reduced to penury ' View this entry on the original dictionary page scan.
hatasarvayodhamfn. having all the warriors slain View this entry on the original dictionary page scan.
hataśeṣamfn. equals -śiṣṭa- View this entry on the original dictionary page scan.
hataśiṣṭamfn. left or remaining out of the slain, left surviving View this entry on the original dictionary page scan.
hataśiṣṭajanam. a survivor View this entry on the original dictionary page scan.
hataśrīmfn. whose prosperity is blighted, reduced to penury View this entry on the original dictionary page scan.
hatastrīkamfn. one who has killed a woman View this entry on the original dictionary page scan.
hatasūtamfn. one whose charioteer is slain View this entry on the original dictionary page scan.
hatasvaramfn. one who has lost his voice, hoarse View this entry on the original dictionary page scan.
hatasvasṛ(hat/a--) mfn. one whose sister has been slain View this entry on the original dictionary page scan.
hatatāpamfn. freed from heat, cooled View this entry on the original dictionary page scan.
hatatrapamfn. devoid of shame, shameless View this entry on the original dictionary page scan.
hatatviṣmfn. equals -cchāya- View this entry on the original dictionary page scan.
hatatviṭka mfn. equals -cchāya- View this entry on the original dictionary page scan.
hataujasmfn. whose vigour is destroyed, weakened, debilitated View this entry on the original dictionary page scan.
hataujasm. a kind of fever View this entry on the original dictionary page scan.
hatavarcas(hat/a--) mfn. bereft of vigour or power, decayed View this entry on the original dictionary page scan.
hatavegamfn. whose impetus or force has been impeded View this entry on the original dictionary page scan.
hatavidhim. evil fate etc. View this entry on the original dictionary page scan.
hatavidhimfn. ill-fated, ill-starred (conjectural) View this entry on the original dictionary page scan.
hatavikramodyamamfn. bereft of strength and energy View this entry on the original dictionary page scan.
hatavinayamfn. lost to a sense of propriety View this entry on the original dictionary page scan.
hatavīryamfn. one who has lost his virility or vigour View this entry on the original dictionary page scan.
hatavrīḍamfn. equals -trapa- View this entry on the original dictionary page scan.
hatavṛṣṇī(hat/a--) f. whose bull or lord (id est vṛtra-) has been slain (said of the waters) View this entry on the original dictionary page scan.
hatavṛttamfn. defective in metre ( hatavṛttatā -- f.) View this entry on the original dictionary page scan.
hatavṛttatāf. hatavṛtta
hatayuddhamfn. destitute o martial spirit View this entry on the original dictionary page scan.
abhihatamfn. struck, smitten, killed View this entry on the original dictionary page scan.
abhihatamfn. attacked View this entry on the original dictionary page scan.
abhihatamfn. beaten (as a drum, etc.) View this entry on the original dictionary page scan.
abhihatamfn. afflicted, visited with View this entry on the original dictionary page scan.
abhihatamfn. (in arithmetic) multiplied. View this entry on the original dictionary page scan.
abhinihatamfn. put on (as on a spit), (abh/i n/ihata-) View this entry on the original dictionary page scan.
abhinihatamfn. for abhi-n/i-hita- q.v View this entry on the original dictionary page scan.
abhiprahatamfn. struck at, hurt View this entry on the original dictionary page scan.
abhisaṃhatamfn. attacked, assailed View this entry on the original dictionary page scan.
abhivāhatasind. in consequence of the flowing towards View this entry on the original dictionary page scan.
abhyāhatamfn. struck, wounded etc. View this entry on the original dictionary page scan.
abhyāhatamfn. seized by, afflicted with etc. View this entry on the original dictionary page scan.
abhyāhatamfn. impeded , (an-- negative) View this entry on the original dictionary page scan.
adrisaṃhata(/adri--) mfn. expressed with stones View this entry on the original dictionary page scan.
ahatamfn. unhurt, uninjured View this entry on the original dictionary page scan.
ahatamfn. not beaten (as a drum) View this entry on the original dictionary page scan.
ahatamfn. unbeaten (as clothes in washing), unwashed, new etc. View this entry on the original dictionary page scan.
ahatamfn. unblemished, unsoiled View this entry on the original dictionary page scan.
ahatan. unwashed or new clothes. View this entry on the original dictionary page scan.
āhatamfn. struck, beaten, hit, hurt etc. View this entry on the original dictionary page scan.
āhatamfn. fastened, fixed View this entry on the original dictionary page scan.
āhatamfn. beaten, caused to sound (as a drum etc.) etc. View this entry on the original dictionary page scan.
āhatamfn. crushed, rubbed View this entry on the original dictionary page scan.
āhatamfn. rendered null, destroyed, frustrated View this entry on the original dictionary page scan.
āhatamfn. multiplied
āhatamfn. hit, blunted (said of a visarga-, when changed to o-) View this entry on the original dictionary page scan.
āhatamfn. uttered falsely View this entry on the original dictionary page scan.
āhatamfn. known, understood View this entry on the original dictionary page scan.
āhatamfn. repeated, mentioned View this entry on the original dictionary page scan.
āhatam. a drum View this entry on the original dictionary page scan.
āhatan. old cloth or raiment View this entry on the original dictionary page scan.
āhatan. new cloth or clothes View this entry on the original dictionary page scan.
āhatan. assertion of an impossibility View this entry on the original dictionary page scan.
āhatalakṣaṇamfn. one whose marks or characteristics are mentioned, famed, reputed View this entry on the original dictionary page scan.
ahatamārgamfn. one whose course is free, View this entry on the original dictionary page scan.
ahataf. uninjured condition View this entry on the original dictionary page scan.
ahatavāsas(/ahata--) mfn. wearing new clothes View this entry on the original dictionary page scan.
āhatavisargatāf. the deadening of a visarga- or its change into o- View this entry on the original dictionary page scan.
akāmahata(/a-kāma--) mfn. unaffected with desire, calm View this entry on the original dictionary page scan.
anāhatamfn. unbeaten, unwounded, intact View this entry on the original dictionary page scan.
anāhatamfn. new and unbleached (as cloth) View this entry on the original dictionary page scan.
anāhatamfn. produced otherwise than by beating View this entry on the original dictionary page scan.
anāhatamfn. not multiplied View this entry on the original dictionary page scan.
anāhatan. the fourth of the mystical cakras-, or circles of the body. View this entry on the original dictionary page scan.
anāhatanādam. a sound produced otherwise than by beating View this entry on the original dictionary page scan.
anāhatanādam. the sound om-. View this entry on the original dictionary page scan.
anapahatapāpmanmfn. (said of the pitṛ-s to distinguish them from the deva-s) not freed from evil View this entry on the original dictionary page scan.
andhatamasan. great, thick, or intense darkness View this entry on the original dictionary page scan.
anilāhatamfn. moved by the wind, View this entry on the original dictionary page scan.
ānirhatamf(ī-)n. (fr. a-nirhata-), of indestructible nature View this entry on the original dictionary page scan.
ānirhatam. plural Name of a class of principal gods ([ ]) View this entry on the original dictionary page scan.
anirhatamfn. not expelled from (ablative), View this entry on the original dictionary page scan.
anuddhatamfn. ( han-), not lifted up, humble View this entry on the original dictionary page scan.
anuddhatamfn. unsurpassed View this entry on the original dictionary page scan.
anuddhatamfn. unopposed View this entry on the original dictionary page scan.
anuddhatam. not a high place View this entry on the original dictionary page scan.
anupahatamfn. unimpaired, unvitiated View this entry on the original dictionary page scan.
anupahatamfn. not rendered impure. View this entry on the original dictionary page scan.
anupahatakarṇendriyatāf. having the organ of hearing uninjured (one of the 80 minor marks 0f a buddha-), . View this entry on the original dictionary page scan.
anupahatakruṣṭamfn. whose organs of hearing are unimpaired View this entry on the original dictionary page scan.
anuparodhatas(with genitive case ="without prejudice to"), View this entry on the original dictionary page scan.
anyonyahārābhihatamfn. (two quantities) mutually multiplied by their denominators. View this entry on the original dictionary page scan.
apahatamfn. destroyed, warded off, killed. View this entry on the original dictionary page scan.
apahatapāpman(/apahata--) mfn. having the evil warded off, free from evil View this entry on the original dictionary page scan.
apāṅktyopahatamfn. defiled or contaminated by the presence of impure or improper person View this entry on the original dictionary page scan.
aparāhatamfn. not driven off View this entry on the original dictionary page scan.
aprahatamfn. unhurt, intact View this entry on the original dictionary page scan.
aprahatamfn. untilled, waste View this entry on the original dictionary page scan.
apratihatamfn. uninterrupted, unobstructed, irresistible View this entry on the original dictionary page scan.
apratihatamfn. unaffected, unimpaired, indestructible, uninjured, not passed away View this entry on the original dictionary page scan.
apratihatanetram. "whose eyes are unimpeded", Name of a deity View this entry on the original dictionary page scan.
apratihataraśmirāgaprabham. = amitā- bha-, . View this entry on the original dictionary page scan.
ardhatanuf. half a body. View this entry on the original dictionary page scan.
ārhatamf(ī-)n. (fr. arhat-), belonging to an arhat- or jaina- saint View this entry on the original dictionary page scan.
ārhatam. a jaina-, a follower of jaina- doctrines View this entry on the original dictionary page scan.
ārhatam. a Buddhist, agni-P. View this entry on the original dictionary page scan.
ārhatan. the jaina- doctrine, Jainism. View this entry on the original dictionary page scan.
arthārthatattvajñamfn. "knowing the essence of the very aim of anything", knowing thoroughly View this entry on the original dictionary page scan.
arthatantran. the doctrine of utility View this entry on the original dictionary page scan.
arthatantramfn. subject to id est acting according to one's interest View this entry on the original dictionary page scan.
arthatasind. towards a particular object, View this entry on the original dictionary page scan.
arthatasind. (in fine compositi or 'at the end of a compound') for the sake of. View this entry on the original dictionary page scan.
arthatasind. in fact, really, truly etc. View this entry on the original dictionary page scan.
arthatasind. for the profit of View this entry on the original dictionary page scan.
arthatasind. with respect to the sense (opposed to grantha-tas-and sūtra-tas- ) View this entry on the original dictionary page scan.
arthatattvan. the real object or nature or cause of anything (in compound) View this entry on the original dictionary page scan.
arthatattvan. the true state of a case, fact of the matter. View this entry on the original dictionary page scan.
asākṣikahatamfn. beaten (in law) without witnesses View this entry on the original dictionary page scan.
asaṃhatamfn. not coagulated (as blood) View this entry on the original dictionary page scan.
asaṃhatamfn. not formed into a ball (as faeces) View this entry on the original dictionary page scan.
asaṃhatamfn. unconnected View this entry on the original dictionary page scan.
asaṃhatamfn. having no acquaintances or relations, not living in common View this entry on the original dictionary page scan.
asaṃhatamfn. disagreeing, disunited View this entry on the original dictionary page scan.
asaṃhatam. a form of array (loose or open order of troops) View this entry on the original dictionary page scan.
asaṃhatavihārinm. Name (also title or epithet) of a buddha-, View this entry on the original dictionary page scan.
aśanihatamfn. struck by lightning
aśrūpahatamfn. affected by tears View this entry on the original dictionary page scan.
astrāhatamfn. wounded, killed. View this entry on the original dictionary page scan.
atihatamfn. firmly fixed View this entry on the original dictionary page scan.
atihatamfn. utterly destroyed View this entry on the original dictionary page scan.
ativṛṣṭihatamfn. injured by heavy rain. View this entry on the original dictionary page scan.
avahatamfn. threshed, winnowed View this entry on the original dictionary page scan.
avajñopahatamfn. treated with contempt, humiliated. View this entry on the original dictionary page scan.
avarārdhatasind. from below View this entry on the original dictionary page scan.
avihatamfn. not refused or sent away View this entry on the original dictionary page scan.
avihatamfn. unobstructed, unimpeded View this entry on the original dictionary page scan.
aviprahatamfn. untrodden (as a forest or path) View this entry on the original dictionary page scan.
avyāhatamfn. unresisted, unimpeded etc. View this entry on the original dictionary page scan.
avyāhatamfn. not disappointed, not contradictory
ayohata(/ayo-.) mfn. embossed in iron-work View this entry on the original dictionary page scan.
baliṣṭhatamamfn. most powerful, mightiest View this entry on the original dictionary page scan.
bandhatantran. a complete army (possessing the 4 divisions of chariots, elephants, horse, and foot) View this entry on the original dictionary page scan.
bārhatamf(ī-)n. relating to the sāman- bṛhat-
bārhatamf(ī-)n. relating to the metre bṛhatī- etc. View this entry on the original dictionary page scan.
bārhatam. plural the soma- keepers () View this entry on the original dictionary page scan.
bārhatan. the fruit of the bṛhatī- (a variety of the Solanum). View this entry on the original dictionary page scan.
bārhatakam. Name of a man (wrong reading vāhataka-) View this entry on the original dictionary page scan.
bhairavanāthatantran. Name of work View this entry on the original dictionary page scan.
bhūtopahatamfn. idem or 'mfn. possessed by an evil spirit ' View this entry on the original dictionary page scan.
bhūtopahatacittamfn. having the mind possessed by an evil spirit View this entry on the original dictionary page scan.
bhūyiṣṭhataramfn. mostly consisting of (compound) View this entry on the original dictionary page scan.
bodhatasind. through wisdom or understanding View this entry on the original dictionary page scan.
bṛhatam. Name of a son of the 9th manu- View this entry on the original dictionary page scan.
caturviṃśacchatan. caturviṃśat
chandogaśrāddhatattvapramāṇan. Name of work by raghu-nandana- View this entry on the original dictionary page scan.
dairghatamam. equals next m. View this entry on the original dictionary page scan.
dairghatamasamf(ī-)n. relating to dīrgha-tamas- View this entry on the original dictionary page scan.
dairghatamasam. patronymic fr. dīrgha-tamas- View this entry on the original dictionary page scan.
dairghatamasan. Name of several sāman-s View this entry on the original dictionary page scan.
daivahatamfn. stricken by destiny, ill-fated View this entry on the original dictionary page scan.
daivahatakamfn. idem or 'mfn. stricken by destiny, ill-fated ' : cursed by destiny View this entry on the original dictionary page scan.
daivahatakan. a blow of destiny, View this entry on the original dictionary page scan.
daivahatakan. cursed Destiny. , View this entry on the original dictionary page scan.
daivopahata() () mfn. struck by fate, ill-fated (see daiva-h-). View this entry on the original dictionary page scan.
daivopahataka() mfn. struck by fate, ill-fated (see daiva-h-). View this entry on the original dictionary page scan.
daṇḍāhatan. "struck by a churning-stick", butter-milk View this entry on the original dictionary page scan.
dantaghatam. a bite View this entry on the original dictionary page scan.
darbhataruṇakan. a young shoot of d- View this entry on the original dictionary page scan.
daśarathatattvan. Name of work View this entry on the original dictionary page scan.
dehatantramfn. whose chief kind of existence is corporeal View this entry on the original dictionary page scan.
dhīroddhatamfn. brave but haughty View this entry on the original dictionary page scan.
dhūmopahatamfn. "smoke-struck", suffocated by smoke View this entry on the original dictionary page scan.
digdhahatamfn. hit by a poisoned arrow View this entry on the original dictionary page scan.
dīrghatamamfn. longest. View this entry on the original dictionary page scan.
dīrghatamasm. (gh/a--) Name of a ṛṣi- with the patron. aucathya- and the metron. māmateya- (author of the hymns ;father of kakṣīvat- on ; through bṛhas-pati-'s curse born blind ; father of dhanvan-tari- ; has by su-deṣṇā-, bali-'s wife, five sons, aṅga-, bhaṅga-, kaliṅga-, puṇḍra-, and suhma- ); plural his descendants View this entry on the original dictionary page scan.
dīrghatamasorkam. Name of sāman- (see -tapas-and dairghatamasa-) View this entry on the original dictionary page scan.
dīrghatamasovratan. Name of sāman- (see -tapas-and dairghatamasa-) View this entry on the original dictionary page scan.
dīrghatantu(gh/a--) mfn. forming a long thread or row View this entry on the original dictionary page scan.
dīrghatanumf(-)n. "having a long body", tall View this entry on the original dictionary page scan.
dīrghatanvīf. a kind of Aroidea View this entry on the original dictionary page scan.
dīrghatapaākhyānan. "the story of a long penance", and"going to heaven by long penance", Name of 2 chapters of the View this entry on the original dictionary page scan.
dīrghatapaḥsvargagamanan. "the story of a long penance", and"going to heaven by long penance", Name of 2 chapters of the View this entry on the original dictionary page scan.
dīrghatapasmfn. performing long penances View this entry on the original dictionary page scan.
dīrghatapasm. Name of several ṛṣi-s (also varia lectio for tamas-) View this entry on the original dictionary page scan.
dīrghataramfn. longer. View this entry on the original dictionary page scan.
dīrghatarum. "the lofty tree", the Tal or palm tree View this entry on the original dictionary page scan.
dṛḍhataramfn. Comparative degree firmer, harder View this entry on the original dictionary page scan.
dṛḍhatarīkṛto strengthen, confirm View this entry on the original dictionary page scan.
dṛḍhatarum. "strong tree", Grislea Tomentosa View this entry on the original dictionary page scan.
dṛṣṭārthatattvajñamfn. knowing the true, state or circumstances of the case View this entry on the original dictionary page scan.
duḥkhataran. greater pain, a greater evil than (ablative) (see above) . = View this entry on the original dictionary page scan.
duḥkhopahatacetasmfn. having the heart stricken with sorrow View this entry on the original dictionary page scan.
dvyahatarṣamind. (or haṃ- t-) having caused any one to be thirsty for 2 days View this entry on the original dictionary page scan.
gāḍhatarain compound ind. more tightly or closely or firmly, View this entry on the original dictionary page scan.
gāḍhataramind. more tightly or closely or firmly,
gāḍhataramind. more intensely View this entry on the original dictionary page scan.
gandhatailan. a kind of oil prepared with fragrant substances View this entry on the original dictionary page scan.
gandhatailan. sulphur-butter View this entry on the original dictionary page scan.
gandhataṇḍulam. fragrant rice View this entry on the original dictionary page scan.
gāyatrabārhatamfn. consisting of the metres gāyatrī- and bṛhatī- (as a pragātha-) View this entry on the original dictionary page scan.
ghatanaSee ghāt-. View this entry on the original dictionary page scan.
gṛhataṭīf. a terrace in front of a house, threshold View this entry on the original dictionary page scan.
gūḍhārthatattvadīpikāf. Name of commentary View this entry on the original dictionary page scan.
gūdhataind. instrumental case privately, secretly View this entry on the original dictionary page scan.
guhahatamfn. "struck by skanda-", the krauñca- mountain View this entry on the original dictionary page scan.
hanumacchata(for -śata-) n. Name of work on bhakti- by śrī-nivāsācārya-. View this entry on the original dictionary page scan.
haṭhatattvakaumudīf. Name of work View this entry on the original dictionary page scan.
hiraṇyagarbhatantran. Name of work View this entry on the original dictionary page scan.
hrādunihata(d/uni--) mfn. struck by hail View this entry on the original dictionary page scan.
īhatasind. diligently, energetically, by or with labour or exertion. View this entry on the original dictionary page scan.
īśānahatamfn. killed by fever (= jvara-- hata-), (Scholiast or Commentator). View this entry on the original dictionary page scan.
iṣuhatamfn. killed by an arrow View this entry on the original dictionary page scan.
jaloddhatagatif. "exulting motion in water", a metre of 4 x 12 syllables. View this entry on the original dictionary page scan.
jaṅghāprahatan. gaRa akṣa-dyūtādi- (not in ) View this entry on the original dictionary page scan.
jyeṣṭhatamamfn. (jy/eṣ-) best or first of all View this entry on the original dictionary page scan.
jyeṣṭhatamamfn. oldest of all View this entry on the original dictionary page scan.
jyeṣṭhataramfn. an elder one View this entry on the original dictionary page scan.
jyeṣṭhataf. a woman guarding a young girl , View this entry on the original dictionary page scan.
jyeṣṭhatarikāf. equals - View this entry on the original dictionary page scan.
jyeṣṭhatasind. (reckoning) from the eldest, according to seniority
kākubhabārhatam. a species of pragātha- View this entry on the original dictionary page scan.
kāmopahatamfn. overcome with passion or desire View this entry on the original dictionary page scan.
kāmopahatacittāṅgamfn. one whose mind and body are overcome with love View this entry on the original dictionary page scan.
kaṇṭhatalāsikāf. the leather or rope passing round the neck of a horse View this entry on the original dictionary page scan.
kaṇṭhatasind. from the throat View this entry on the original dictionary page scan.
kaṇṭhatasind. distinctly View this entry on the original dictionary page scan.
kaṇṭhatasind. singly. View this entry on the original dictionary page scan.
kaṇṭhataṭam. n. the side of the neck. View this entry on the original dictionary page scan.
kaṇṭhataṭinīf. the throat, View this entry on the original dictionary page scan.
kāṣṭhatakṣm. "cutting and framing timber", a carpenter View this entry on the original dictionary page scan.
kāṣṭhatakṣakam. idem or 'm. "cutting and framing timber", a carpenter ' View this entry on the original dictionary page scan.
kāṣṭhatantum. a caterpillar (which secretes itself in wood and there passes into a chrysalis) View this entry on the original dictionary page scan.
kāṣṭhatantum. a small worm found in timber View this entry on the original dictionary page scan.
khaḍgābhihatam. "sword-holder", scabbard View this entry on the original dictionary page scan.
khaḍgābhihatamfn. cut or struck with a sword View this entry on the original dictionary page scan.
khatamālam. a cloud View this entry on the original dictionary page scan.
khatamālam. smoke View this entry on the original dictionary page scan.
khatamālaetc. See 3. kh/a-. View this entry on the original dictionary page scan.
kṛṣṇamukhataṇḍulam. a kind of rice View this entry on the original dictionary page scan.
kṛtārthataf. accomplishment of an object, success View this entry on the original dictionary page scan.
kṛtyāhatamfn. stricken by a spell, . View this entry on the original dictionary page scan.
krūropasaṃhatamfn. connected with cruelty View this entry on the original dictionary page scan.
lobhatasind. from greediness or desire View this entry on the original dictionary page scan.
luptāhatavisargamfn. having visarga- dropped or coalesced (with a preceding a) into o- ( luptāhatavisargatā -- f.) View this entry on the original dictionary page scan.
luptāhatavisargatāf. luptāhatavisarga
madoddhatamfn. intoxicated View this entry on the original dictionary page scan.
madoddhatamfn. puffed up with pride, arrogant View this entry on the original dictionary page scan.
mahābārhatamfn. (fr. -bṛhat/i-) "a kind of metre" View this entry on the original dictionary page scan.
mahādairghatamasan. Name of a sāman- View this entry on the original dictionary page scan.
mahādevahatamfn. slain by rudra- View this entry on the original dictionary page scan.
mahādevāhatamfn. hit by mahā-deva- View this entry on the original dictionary page scan.
hatamfn. (fr. mahat-) gaRa utsādi- View this entry on the original dictionary page scan.
hatan. greatness gaRa pṛthv-ādi-. View this entry on the original dictionary page scan.
malopahatamfn. soiled, dirty View this entry on the original dictionary page scan.
manohatamfn. frustrated in expectation, disappointed View this entry on the original dictionary page scan.
manorhata m. Name of a patriarchal sage (see m/anur-hita-). View this entry on the original dictionary page scan.
maraṇāndhatamasan. the gloom or shadow of death View this entry on the original dictionary page scan.
maṭacīhatamfn. struck by hail View this entry on the original dictionary page scan.
mataṃgahatakam. Name of a man View this entry on the original dictionary page scan.
meghatarum. "cloud-tree", a particular form of cloud View this entry on the original dictionary page scan.
meruvirahatantrebhuvaneśvarīsahasranāmastotran. Name of a stotra-. View this entry on the original dictionary page scan.
mlecchataskarasevitamfn. infested by barbarians and robbers View this entry on the original dictionary page scan.
mūḍhatamamfn. very foolish or simple View this entry on the original dictionary page scan.
mukhatasind. from or at the mouth, by means of the mouth View this entry on the original dictionary page scan.
mukhatasind. at the head, in the front, from before etc. View this entry on the original dictionary page scan.
mukhatasmfn. equals mukhe tasyati- View this entry on the original dictionary page scan.
mukhatastaḥkāramind. View this entry on the original dictionary page scan.
munihatam. Name of king puṣya-mitra- View this entry on the original dictionary page scan.
mūrdhatailika(with vasti-) m. Name of a kind of Errhine or remedy for promoting discharges from the nose View this entry on the original dictionary page scan.
mūrdhatasind. out of the head, on, the head View this entry on the original dictionary page scan.
nārasiṃhatantran. Name of a tantra-. View this entry on the original dictionary page scan.
nārāyaṇatīrthataraṃgam. Name of work View this entry on the original dictionary page scan.
nediṣṭhatamamfn. (n/ed-) the nearest of all View this entry on the original dictionary page scan.
nediṣṭhatamāmind. (ām-) View this entry on the original dictionary page scan.
nibandhatattvadīpam. Name of work View this entry on the original dictionary page scan.
nigūḍhataramfn. well concealed or hidden View this entry on the original dictionary page scan.
nihatamfn. (n/i--) hurled, thrown View this entry on the original dictionary page scan.
nihatamfn. hit, touched (literally and figuratively) View this entry on the original dictionary page scan.
nihatamfn. struck down, smitten, slain, killed, destroyed, lost, gone etc. View this entry on the original dictionary page scan.
nihatamfn. having the unaccented tone or anudātta- ( nihatatva -tva- n.) View this entry on the original dictionary page scan.
nihatabhūyiṣṭhamfn. having the greater number killed View this entry on the original dictionary page scan.
nihatasenamfn. having (their) armies smitten or destroyed View this entry on the original dictionary page scan.
nihatatvan. nihata
nīlakaṇṭhatantran. Name of work View this entry on the original dictionary page scan.
nirbandhatasind. nirbandha
nirhatamfn. struck down (see ulkā-nirh-). View this entry on the original dictionary page scan.
nirupahatamfn. unhurt, uninjured View this entry on the original dictionary page scan.
nirupahatamfn. harmless, auspicious View this entry on the original dictionary page scan.
nṛsiṃhamahataścaritran. Name of work View this entry on the original dictionary page scan.
padāhatamfn. struck by the foot, kicked View this entry on the original dictionary page scan.
pādāhatamfn. kicked or trodden by the foot View this entry on the original dictionary page scan.
padārthatattvan. Name of work
padārthatattvanirṇayan. Name of work
padārthatattvanirūpaṇan. Name of work
padārthatattvavivecanan. Name of work
pāddhatan. (fr. pad-dhati-) gaRa bhikṣādi-. View this entry on the original dictionary page scan.
padopahatamfn. (prob.) equals padāhata- View this entry on the original dictionary page scan.
pakṣahatamfn. paralysed on one side View this entry on the original dictionary page scan.
pāpiṣṭhatama() ( ) mfn. idem or 'mfn. worst, lowest, most wicked or bad ' View this entry on the original dictionary page scan.
pāpiṣṭhatara( ) mfn. idem or '() ( ) mfn. idem or 'mfn. worst, lowest, most wicked or bad ' ' View this entry on the original dictionary page scan.
parāhatam. struck by another, assailed, attacked View this entry on the original dictionary page scan.
parāhatamfn. (p/arā--) turned over, tilled (the earth) View this entry on the original dictionary page scan.
parāhatamfn. struck down or back, repelled, averted, rejected View this entry on the original dictionary page scan.
parāhatamfn. refuted, contradicted View this entry on the original dictionary page scan.
paramārhatam. "most excellent arhat-", Name of kumāra-pāla- View this entry on the original dictionary page scan.
paramārthatasind. in reality, really, in the true sense of the word etc. View this entry on the original dictionary page scan.
parasparahatamfn. killed by one another View this entry on the original dictionary page scan.
parihatamfn. ( and ) wrong reading for pari-hṛta-. View this entry on the original dictionary page scan.
parivṛḍhatamaor mfn. superl. (with brahma- n.the supreme spirit) View this entry on the original dictionary page scan.
paścāttāpahatamfn. smitten by repentance, regretful () View this entry on the original dictionary page scan.
pavanāhatamfn. struck or shaken by the wind, rheumatic View this entry on the original dictionary page scan.
phālāhatamfn. "ploughshare-struck", ploughed View this entry on the original dictionary page scan.
pittopahatamfn. equals pittavidagdha- View this entry on the original dictionary page scan.
prahatamfn. struck, beaten (as a drum), killed, slain etc. View this entry on the original dictionary page scan.
prahatamfn. cut to pieces View this entry on the original dictionary page scan.
prahatamfn. hewn down View this entry on the original dictionary page scan.
prahatamfn. repelled, defeated View this entry on the original dictionary page scan.
prahatamfn. spread, expanded View this entry on the original dictionary page scan.
prahatamfn. contiguous View this entry on the original dictionary page scan.
prahatamfn. learned, accomplished (equals śāstra-vid- ) View this entry on the original dictionary page scan.
prahatamfn. (in fine compositi or 'at the end of a compound') a blow or stroke with gaRa akṣa-dyūtādi- View this entry on the original dictionary page scan.
prahatamurajamfn. having drums beaten, resounding with the beating of drums View this entry on the original dictionary page scan.
pramukhatasind. at the head of, in front of, before the face of, before, opposite to (with genitive case or in fine compositi or 'at the end of a compound') View this entry on the original dictionary page scan.
pramukhatasind. before all others, first, in the first place View this entry on the original dictionary page scan.
praṇihatamfn. equals dviṣṭa-, prati-skhalita-, or baddha- View this entry on the original dictionary page scan.
prasiddhihatamfn. having no value, very trivial View this entry on the original dictionary page scan.
prastaraghatanāpakaraṇan. an instrument for breaking or splitting stones View this entry on the original dictionary page scan.
pratihatamfn. struck or striking against View this entry on the original dictionary page scan.
pratihatamfn. repelled, warded off, checked, impeded, obstructed, prevented, omitted etc. View this entry on the original dictionary page scan.
pratihatamfn. dazzled (as eyes id est impeded in their functions) View this entry on the original dictionary page scan.
pratihatamfn. dulled, blunted (as teeth by acids equals hṛṣita-) (see on ) View this entry on the original dictionary page scan.
pratihatamfn. hostile (see below) View this entry on the original dictionary page scan.
pratihatamfn. disappointed View this entry on the original dictionary page scan.
pratihatamfn. hated, disliked View this entry on the original dictionary page scan.
pratihatamfn. tied, bound View this entry on the original dictionary page scan.
pratihatamfn. sent, despatched (prob. w.r. for pra-hita-) View this entry on the original dictionary page scan.
prātihatam. a kind of svarita- accent View this entry on the original dictionary page scan.
pratihatadhīmfn. hostile-minded, having hostile intentions View this entry on the original dictionary page scan.
pratihatamatimfn. idem or 'mfn. hostile-minded, having hostile intentions ' View this entry on the original dictionary page scan.
pratihatarayamfn. whose current is impeded View this entry on the original dictionary page scan.
pratinihatamfn. hit, slain, killed View this entry on the original dictionary page scan.
pratyāhatamfn. driven back, repelled, repulsed, rejected View this entry on the original dictionary page scan.
pravihatamfn. ( han-) beaten back, put to flight View this entry on the original dictionary page scan.
preṣṭhatamamfn. dearest, most beloved View this entry on the original dictionary page scan.
pṛṣṭhatalpanan. the exterior muscles of an elephant's back View this entry on the original dictionary page scan.
pṛṣṭhatapmfn. having one's back burned (by the sun) View this entry on the original dictionary page scan.
pṛṣṭhatasind. from or on or behind the back, behind (with genitive case or in fine compositi or 'at the end of a compound') View this entry on the original dictionary page scan.
pṛṣṭhatasind. to the back, backwards View this entry on the original dictionary page scan.
pṛṣṭhatasind. secretly, covertly etc. etc. (with kṛ-,to place on the back ;to neglect, abandon, forsake, give up, renounce etc.;with gam-,to go behind, follow, pursue ;with bhū-,to be behind, be disregarded or of no account ) View this entry on the original dictionary page scan.
puruṣavidhataf. puruṣavidha
putrahatamfn. "whose sons have been killed", Name of vasiṣṭha- View this entry on the original dictionary page scan.
rathoddhatamfn. behaving arrogantly in (his) chariots View this entry on the original dictionary page scan.
ṛṣabhataram. a small bull View this entry on the original dictionary page scan.
ruddhataṭābhimukhyamfn. obstructed (in its motion) towards the shore (said of the sea) View this entry on the original dictionary page scan.
śābdabodhataraṃgiṇīf. a modern grammar by īśvarīdatta-. View this entry on the original dictionary page scan.
śabdārthatarkāmṛtan. Name of work View this entry on the original dictionary page scan.
sadyohatamfn. recently wounded or injured, View this entry on the original dictionary page scan.
sadyohatamfn. recently killed View this entry on the original dictionary page scan.
sahodairghatamasan. dual number Name of two sāman-s View this entry on the original dictionary page scan.
śakṛddhataa dung-heap, View this entry on the original dictionary page scan.
samāhatamfn. struck together View this entry on the original dictionary page scan.
samāhatamfn. joined, united View this entry on the original dictionary page scan.
samāhatamfn. struck down, wounded, killed etc. View this entry on the original dictionary page scan.
samāhatamfn. beaten (as a drum) View this entry on the original dictionary page scan.
samārabdhataramfn. more frequent View this entry on the original dictionary page scan.
samarthataramfn. more (or most) competent, capable etc. View this entry on the original dictionary page scan.
sambādhatandrīf. plural affliction and exhaustion View this entry on the original dictionary page scan.
sambandhatattvan. Name of work View this entry on the original dictionary page scan.
saṃghatalam. equals saṃha-t- (q.v) View this entry on the original dictionary page scan.
saṃhatamfn. struck together, closely joined or united with (instrumental case), keeping together, contiguous, coherent, combined, compacted, forming one mass or body etc.
saṃhatamfn. accompanied or attended by (instrumental case) View this entry on the original dictionary page scan.
saṃhatamfn. become solid, compact, firm, hard etc. View this entry on the original dictionary page scan.
saṃhatamfn. strong-limbed, athletic View this entry on the original dictionary page scan.
saṃhatamfn. strong, intensive View this entry on the original dictionary page scan.
saṃhatamfn. (prob.) complex, composite, compound (said of a particular tone and odour) View this entry on the original dictionary page scan.
saṃhatamfn. struck, hurt, wounded, killed View this entry on the original dictionary page scan.
saṃhatan. a particular position in dancing, View this entry on the original dictionary page scan.
saṃhatabhrūmfn. knitting the brows View this entry on the original dictionary page scan.
saṃhatabhrūkuṭimukhamfn. one on whose face the brows are contracted View this entry on the original dictionary page scan.
saṃhatahastamfn. seizing or holding each other by the hand ( saṃhatahastatva -tva-, n.) View this entry on the original dictionary page scan.
saṃhatahastatvan. saṃhatahasta
saṃhatajānumfn. knock-kneed View this entry on the original dictionary page scan.
saṃhatajānukamfn. knock-kneed View this entry on the original dictionary page scan.
saṃhatakulīnamfn. belonging to a family closely allied or related View this entry on the original dictionary page scan.
saṃhatalam. the two hands joined with the open palms brought together (see saṃhata--and saṃgha-t-) View this entry on the original dictionary page scan.
saṃhatamūrtimfn. of compact form or shape, strong, intensive View this entry on the original dictionary page scan.
saṃhatapucchiind. with contracted tail gaRa dvidaṇḍy-ādi- View this entry on the original dictionary page scan.
saṃhatastarnīf. a woman whose breasts are very close to each other View this entry on the original dictionary page scan.
saṃhataf. close contact or union View this entry on the original dictionary page scan.
saṃhatatalam. the two hands joined with the open palms brought together View this entry on the original dictionary page scan.
saṃhatatvan. idem or 'f. close contact or union ' (varia lectio) View this entry on the original dictionary page scan.
saṃhatatvan. complexity. compactness, close combination View this entry on the original dictionary page scan.
saṃhatavākkalamfn. (dual number) "joining the tones of the voice", singing a duet View this entry on the original dictionary page scan.
saṃhatavṛttorumfn. one who has round and firm thighs View this entry on the original dictionary page scan.
sāṃkhyārthatattvapradīpikāf. Name of a brief exposition of the sāṃkhya- system by bhaṭṭa-keśava- View this entry on the original dictionary page scan.
saṃrabdhataramfn. more or most excited or angry View this entry on the original dictionary page scan.
samuddhatamfn. ( han-) raised well up, uplifted, elevated, whirled up (as dust), flowing (as a river) high up on (compound), heaving, swelling (as waters), towering, lofty, high etc. View this entry on the original dictionary page scan.
samuddhatamfn. increased, intense, violent View this entry on the original dictionary page scan.
samuddhatamfn. puffed up with pride, arrogant, impudent View this entry on the original dictionary page scan.
samuddhatamfn. swelling with, abounding in, full of (compound) View this entry on the original dictionary page scan.
samuddhatamfn. wrong reading for sam-ud-dhuta- and -dhṛta- View this entry on the original dictionary page scan.
samuddhatalāṅgūlamfn. (an animal) whose tail is raised or cocked up (varia lectio sam-un-nata-) View this entry on the original dictionary page scan.
samuddhatataraṃginmfn. (a river) whose waves are heaving or swelling View this entry on the original dictionary page scan.
samupahatamfn. ( han-) stricken, impaired (as reason) View this entry on the original dictionary page scan.
saṃvatsaranirodhatasind. saṃvatsaranirodha
śaṅkhāhatan. a particular rite in the gavām-ayana- View this entry on the original dictionary page scan.
śarāhatamf(ā-)n. wounded by an arrow View this entry on the original dictionary page scan.
sāraparādhatasind. according to the ability etc. (others,"according to the greatness of the crime") View this entry on the original dictionary page scan.
saroṣarāgopahatamfn. suffused with a flush of anger View this entry on the original dictionary page scan.
sarpāṅgabhihatan. a tumour caused by the touch of a snake View this entry on the original dictionary page scan.
śastrahatamfn. struck or killed by a sword View this entry on the original dictionary page scan.
śastrahatacaturdaśīf. Name of a particular fourteenth day sacred to the memory of fallen warriors View this entry on the original dictionary page scan.
sātobārhatamfn. relating or belonging to the sato-bṛhatī- metre View this entry on the original dictionary page scan.
saudhatalan. the flat roof of a plasterer View this entry on the original dictionary page scan.
sendrāyudhataḍitmfn. with a rainbow and lightning View this entry on the original dictionary page scan.
siṃhatalam. the open hands joined (cf. saṃha-t-). View this entry on the original dictionary page scan.
skandhatarum. the cocoa-nut tree View this entry on the original dictionary page scan.
snigdhatamamfn. very oily or unctuous View this entry on the original dictionary page scan.
snigdhatamamfn. very affectionate View this entry on the original dictionary page scan.
snigdhataṇḍulam. a kind of rice of quick growth View this entry on the original dictionary page scan.
śokanihatamfn. struck down or overcome with sorrow View this entry on the original dictionary page scan.
śokopahatamfn. afflicted with sorrow View this entry on the original dictionary page scan.
śrāddhatattvan. Name of two chs. of raghu-nandana-'s smṛti-tattva- (called chandoga-śrāddha-tattva- and yajurvedi-śrāddha-tattva-) View this entry on the original dictionary page scan.
śrāddhatattvaṭīkāf. Name of a commentator or commentary on the former by kāśi-rāma-. View this entry on the original dictionary page scan.
śreṣṭhatamamfn. (śr/eṣṭha--) the very best, most excellent etc. View this entry on the original dictionary page scan.
śreṣṭhataf. holy basil View this entry on the original dictionary page scan.
śreṣṭhataramfn. more excellent, better than (ablative) View this entry on the original dictionary page scan.
śreṣṭhatasind. according to excellence or superiority View this entry on the original dictionary page scan.
śrīkaṇṭhakaṇṭhataṭinīf. śiva-'s throat, View this entry on the original dictionary page scan.
śrīmacchataśalākinmfn. (fr. śrīmat-+ śata-+ ś-) furnished with a hundred beautiful ribs (as an umbrella) View this entry on the original dictionary page scan.
subarthatattvāvalokam. Name of work View this entry on the original dictionary page scan.
śubhataramfn. more (most) auspicious or fortunate View this entry on the original dictionary page scan.
śuddhatattvadāsavijñaptif. Name of work View this entry on the original dictionary page scan.
sugandhatailaniryāsan. (?) civet View this entry on the original dictionary page scan.
sugandhatailaniryāsan. a particular perfume made from roses etc. View this entry on the original dictionary page scan.
suhatamfn. (id est 5. su-+ hata-;fr. han-) thoroughly beaten or slain View this entry on the original dictionary page scan.
suhatamfn. justly slain or killed View this entry on the original dictionary page scan.
sukhatamaSee above under sukha-. View this entry on the original dictionary page scan.
sukhataraSee above under sukha-. View this entry on the original dictionary page scan.
sukhatasind. easily, comfortably, pleasantly, happily View this entry on the original dictionary page scan.
susaṃhatamf(ā-)n. firmly joined or combined, closely united, pressed against each other etc. View this entry on the original dictionary page scan.
susaṃhatamf(ā-)n. well compacted, well knit together (accusative with kṛ-,"to close very tightly") View this entry on the original dictionary page scan.
śvahatamfn. killed by a dog or dogs View this entry on the original dictionary page scan.
svāhatamfn. struck or coined by one's self View this entry on the original dictionary page scan.
svahatavāsasmfn. clothed in beautiful and unwashed (id est new) garments View this entry on the original dictionary page scan.
tatsthatadañjanatāf. assuming the colour of any near object View this entry on the original dictionary page scan.
tāvacchata(śata-) mf(ī-)n. containing so many hundreds View this entry on the original dictionary page scan.
tīrthataman. Superl. a tīrtha- more sacred than (ablative) View this entry on the original dictionary page scan.
tīrthataman. an object of the highest sanctity View this entry on the original dictionary page scan.
triṃśacchata(t-ś-) n. 130 View this entry on the original dictionary page scan.
ubhayatobārhatamind. on both sides accompanied by bṛhat-sāman- songs View this entry on the original dictionary page scan.
uddhatamfn. raised (as dust), turned up View this entry on the original dictionary page scan.
uddhatamfn. lifted up, raised, elevated, high etc. View this entry on the original dictionary page scan.
uddhatamfn. struck (as a lute) View this entry on the original dictionary page scan.
uddhatamfn. enhanced View this entry on the original dictionary page scan.
uddhatamfn. violent, intense etc. View this entry on the original dictionary page scan.
uddhatamfn. puffed up, haughty, vain, arrogant View this entry on the original dictionary page scan.
uddhatamfn. rude, ill-behaved etc. View this entry on the original dictionary page scan.
uddhatamfn. exceeding, excessive View this entry on the original dictionary page scan.
uddhatamfn. abounding in, full of etc. View this entry on the original dictionary page scan.
uddhatamfn. stirred up, excited, agitated etc. View this entry on the original dictionary page scan.
uddhatam. a king's wrestler View this entry on the original dictionary page scan.
uddhatam. Name of a certain donkey View this entry on the original dictionary page scan.
uddhatamanasmfn. high minded View this entry on the original dictionary page scan.
uddhatamanasmfn. haughty, proud View this entry on the original dictionary page scan.
uddhatamanaskamfn. idem or 'mfn. haughty, proud ' View this entry on the original dictionary page scan.
uddhatamanaskatvan. pride, arrogance View this entry on the original dictionary page scan.
uddhatatvan. pride, arrogance View this entry on the original dictionary page scan.
udvāhatattvan. Name of work of raghu-nandana- on marriage ceremonies. View this entry on the original dictionary page scan.
ulkānirhatamfn. struck down by a fiery meteor View this entry on the original dictionary page scan.
upahatamfn. hit, hurt, damaged, injured, visited, afflicted, pained, infected etc. View this entry on the original dictionary page scan.
upahatamfn. affected, transported (with passion) View this entry on the original dictionary page scan.
upahatamfn. seduced, misled View this entry on the original dictionary page scan.
upahatamfn. distressed, weakened, discouraged View this entry on the original dictionary page scan.
upahatamfn. killed View this entry on the original dictionary page scan.
upahatamfn. scattered over, covered commentator or commentary on View this entry on the original dictionary page scan.
upahatadhīmfn. affected in mind, infatuated. View this entry on the original dictionary page scan.
upahatakamfn. ill-rated, unfortunate, unlucky View this entry on the original dictionary page scan.
upasaṃhatamfn. collected, View this entry on the original dictionary page scan.
vahatam. an ox View this entry on the original dictionary page scan.
vahatam. a traveller View this entry on the original dictionary page scan.
hataka wrong reading for bārhataka- q.v View this entry on the original dictionary page scan.
vaiyākaraṇaparibhāṣārūpaśabdārthatarkāmṛtan. Name of work View this entry on the original dictionary page scan.
vajrāhatamfn. struck by a thunderbolt View this entry on the original dictionary page scan.
vajrapātaduḥsahataramfn. more dangerous than a thunder-clap View this entry on the original dictionary page scan.
vajrasaṃhatam. Name of a buddha- View this entry on the original dictionary page scan.
vajravihata(v/ajra--) mfn. struck by a thunderbolt or lightning View this entry on the original dictionary page scan.
vallabhatamamfn. most beloved, dearest View this entry on the original dictionary page scan.
vallabhataramfn. more or most beloved ( vallabhataratā -- f. ) View this entry on the original dictionary page scan.
vallabhataratāf. vallabhatara
vasiṣṭhatantran. Name of a tantra-. View this entry on the original dictionary page scan.
vātahatamfn. smitten by the wind (with vartman- n.a particular disease of the eyelid) View this entry on the original dictionary page scan.
vātahatamfn. mad View this entry on the original dictionary page scan.
vātāhatamfn. stirred or shaken by the wind ( vātāhatanau -nau- f.a ship tossed by the wind) View this entry on the original dictionary page scan.
vātāhatamfn. struck by wind-disease, affected by rheumatism View this entry on the original dictionary page scan.
vātāhatanauf. vātāhata
vedārthatattvanirṇayam. Name of work
veṅkaṭādrināthīyagrahatantran. Name of work View this entry on the original dictionary page scan.
vibudhataṭinīf. "river of the gods", the gaṅgā- View this entry on the original dictionary page scan.
vidarbhatanayāf. "daughter of the vidarbha- king", Name of damayantī- View this entry on the original dictionary page scan.
vidhiṣedhatasind. vidhiṣedha
vihatamfn. torn up, furrowed View this entry on the original dictionary page scan.
vihatamfn. struck or beaten away or dashed out (of a person's hand) View this entry on the original dictionary page scan.
vihatamfn. struck or touched or visited by (instrumental case or compound) View this entry on the original dictionary page scan.
vihatamfn. warded off, repelled View this entry on the original dictionary page scan.
vihatamfn. rejected, repulsed View this entry on the original dictionary page scan.
vihatamfn. disturbed, impeded View this entry on the original dictionary page scan.
vinihatamfn. struck down etc. View this entry on the original dictionary page scan.
vinihatamfn. dispelled (as darkness) View this entry on the original dictionary page scan.
vinihatamfn. disregarded (as a command) View this entry on the original dictionary page scan.
vinihatamfn. afflicted, distressed (as the mind) View this entry on the original dictionary page scan.
vinihatam. a great or unavoidable calamity, infliction caused by fate or heaven View this entry on the original dictionary page scan.
vinihatam. a portent, comet, meteor View this entry on the original dictionary page scan.
vinirhatamfn. ( han-) completely destroyed View this entry on the original dictionary page scan.
viprahatamfn. ( han-) struck down, beaten, defeated (as an army) View this entry on the original dictionary page scan.
viprahatamfn. trodden (See a-v-). View this entry on the original dictionary page scan.
visaṃhatamfn. ( han-) disjoined, loosened (varia lectio hita-). View this entry on the original dictionary page scan.
vivāhatattvan. (or udvāha-t-) Name of work View this entry on the original dictionary page scan.
vivāhatattvadīpikāf. Name of work View this entry on the original dictionary page scan.
vleṣkahata(vleṣk/a--) mfn. strangled by a noose View this entry on the original dictionary page scan.
vṛddhatamamfn. oldest, most venerable View this entry on the original dictionary page scan.
vyāhatamfn. struck at, hit View this entry on the original dictionary page scan.
vyāhatamfn. obstructed, impeded, repelled, disappointed etc. View this entry on the original dictionary page scan.
vyāhatamfn. conflicting with, contradictory View this entry on the original dictionary page scan.
vyāhatamfn. confused alarmed View this entry on the original dictionary page scan.
vyāhatatvan. contradictoriness View this entry on the original dictionary page scan.
vyājahatamfn. killed treacherously View this entry on the original dictionary page scan.
yadṛcchatasind. by chance, accidentally View this entry on the original dictionary page scan.
yajurvediśrāddhatattvan. Name of work View this entry on the original dictionary page scan.
yathārhatasind. according to worth or merit, as is proper or suitable, justly etc. View this entry on the original dictionary page scan.
yathārthatasind. idem or 'ind. in accordance with truth or reality ' View this entry on the original dictionary page scan.
yathārthatattvamind. in accordance with truth or reality View this entry on the original dictionary page scan.
yuddhatantran. military science View this entry on the original dictionary page scan.
yūthahatamfn. equals -paribhraṣṭa- View this entry on the original dictionary page scan.
     Apte Search  
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hata हत p. p. [हन्-क्त] 1 Killed, slain; सुषेणं च हतो$सीति ब्रुवन्नादत्त सायकम् Mb.8.48.31. -2 Hurt, struck, injured; चक्षुरादिषु हताः स्वार्थावबोधक्रियाः Mu.3.1. -3 Lost, perished; शमं न लेभे हृदयज्वरार्दितो नरर्षभो यूथहतो यथर्षभः Rām.2.85. 21. -4 Deprived or bereft of. -5 Disappointed, frustrated; वयं तत्त्वान्वेषात् हताः Ś.1.23. -6 Impeded, obstructed. -7 Utterly ruined, extinguished, destroyed. -8 Multiplied. -9 Whirled up, raised. -1 Suffering from. -11 Violated (sexually). -12 Miserable, wretched. -13 Defective. See हन्. It is often used as the first member of comp. in the sense of 'wretched', 'miserable', 'accursed', 'worthless'; अनुशयदुःखायेदं हतहृदयं संप्रति विबुद्धम् Ś.6.6; Māl.9.28; कुर्यामुपेक्षां हतजीविते$स्मिन् R.14.65; हतविधिलसितानां ही विचित्रो विपाकः Śi.11.64. -तम् 1 Killing, striking. -2 Multiplication. -ता 1 A violated woman. -2 A despised girl (unfit for marriage). -Comp. -आश a. 1 bereft of hope, hopeless, desponding. -2 weak, powerless. -3 cruel, merciless. -4 barren. -5 low, vile, wretched, accursed, villainous. -आश्रय a. one whose refuge is destroyed; Bu. Ch.13. 7. -ईक्षण a. blind; Bu. Ch.8.7. -उत्तर a. giving no answer. -उद्यम a. broken in purpose; Bu. Ch.13. 71. -कण्टक a. freed from thorns or foes. -किल्बिष a. freed from sins; धर्मप्रधानं पुरुषं तपसा हतकिल्बिषम् । परलोकं नयत्याशु भास्वन्तं स्वशरीरिणम् ॥ Ms.4.243. -चित्त a. bewildered, confounded. -च्छाया a. bereft of beauty. -जल्पितानि useless talk. -त्रप a. shameless. -त्विष् a. dimmed in lustre; निशीथदीपाः सहसा हतत्विषो बभूवुरालेख्य- समर्पिता इव R.3.15. -दैव a. ill-fated, luckless, ill-starred. -प्रभाव, -वीर्य a. bereft of power or vigour; मन्त्रेण हतवीर्यस्य फणिनो दैत्यमाश्रितः Ku.2.21. -प्रमाद a. freed from carelessness. -बुद्धिः a. deprived of sense, senseless. -भग, -भाग्यः a. ill-fated, unfortunate. -मूर्खः a dolt, blockhead. -युद्ध a. destitute of martial spirit. -रथः a chariot of which the horses and the charioteer are slain. -लक्षण a. devoid of auspicious marks, unlucky. -विनय a. lost to a sense of propriety, wicked; सेव्यानां हतविनयैरिवावृतानां संपर्क परिहरति स्म चन्दनानाम् Ki.7. 29. -शेष a. surviving. -श्री, -संपद् a. reduced to indigence, impoverished. -साध्वस a. freed from fear. -स्त्रीक a. one who has killed a woman.
hataka हतक a. [हत इव नष्टप्रायत्वात् कन्] Miserable, ill-bred, wretched, low, vile; (mostly at the end of comp.); न खलु विदितास्ते तत्र निवसन्तश्चाणक्यहतकेन Mu.2; दूषिताः स्थ परिभूताः स्य रामहतकेन U.1. -कः A low person, coward.
adhibhatam अधिभतम् [अधिष्ठायिभूतं or भूतं प्राणिमात्रमधिकृत्य वर्तमानम्] The highest being; the Supreme Spirit or its all-pervading influence; the whole inanimate creation; अधिभूतं च किं प्रोक्तं Bg.8.1; अधिभूतं क्षरो भावः 8.4 'अधिभूत is all perishable things.'
anāhata अनाहत a. 1 Unbeaten, unwounded, intact. -2 [आहतं छेदो भोगो वा तन्नास्ति यस्य] New and unbleached (as cloth) (Mar. कोरें). -3 Not produced by beating (as sound). -4 Not multiplied. -तम्, -तः The 4th of the mystical Chakras in the body, (तन्त्रशास्त्रे प्रसिद्धं हृदयस्थितं सुषुम्णा- मध्यस्थं द्वादशदलपद्मम्); शब्दो ब्रह्ममयः शब्दो$नाहतो यत्र दृश्यते । अनाहताख्यं तत् पद्मं मुनिभिः परिकीर्तितम् ॥ -Comp. -नादः Sound ओम्.
anuddhata अनुद्धत a. Not raised or puffed up; ˚ताः सत्पुरुषाः समृद्धिभिः Ś.5.12; humble; modest; unsurpassed.
anupahata अनुपहत a. 1 Not injured, unimpaired, unvitiated. -2 Not used, unbleached, new (as cloth); ˚तं दुकूलयुगलम् K.11.229. See अनाहत.
apratihata अप्रतिहत a. 1 Not obstructed or impeded, irresistible; ˚हतान् पुत्रान् K.62; अस्मद्गृहे ˚गतिः Pt.1 free to move; तोयस्येवाप्रतिहतरयः U.3.36; जृम्भतामप्रतिहतप्रसरमार्यस्य क्रोध- ज्योतिः Ve.1. -2 Unimpaired, unmarred, unrepulsed, unaffected, at home in every respect; सा बुद्धिरप्रतिहता Bh.2.4; Pt.5.26; so ˚चित्त, ˚ मनस्. -3 Not disappointed. -4. A kind of deity; अपराजित-अप्रतिहत-जयन्त- वैजयन्त-कोष्ठकान्...पुरमध्ये कारयेत् Kau.A.2.4. -Comp. -नेत्र a. of unimpaired eyes. (-त्रः) N. of a Buddhist deity.
aprahata अप्रहत a. 1 Unhurt, intact. -2 Waste, unploughed, K.326. -3 New and unbleached (as cloth); ईषद्धौतं नवं श्वेतं सदशं यन्त्रधारितम् । निर्णेजकाक्षालितं चाप्रहतं वास उच्यते ॥.
abhihata अभिहत p. p. 1 Struck (fig. also), beaten, smitten, attacked, injured; अज्मनाभिहतः शयाम् Av. 11.1.22; धाराभिरातप इवाभिहतं सरोजम् M.5.3, Amaru. 2; struck against (as sound); &Saucte;ik.9. -2 Struck, affected, overcome; शोक˚, काम˚, दुःख˚, क्षुत्तृषा˚. -3 Obstructed. -4 (In math.) Multiplied; अन्योन्यहाराभिहतौ हरांशौ Līlā.
abhyāhata अभ्याहत p. p. 1 Struck, beaten. -2 Affected, smitten; अभ्याहतं कीर्तिविपर्ययेण (हृदयम्) R.14.33; मृत्युना ˚तः &c. -3 Impeded, obstructed; रक्षोभिरभ्याहतकर्मवृत्तिः Bk.1.17. -4 Faulty, erroneous; अनभ्याहतचित्तः स्यादन- भ्याहतवाग्भवेत् Mb.12.245.16.
arthata अर्थतः ind. [अर्थ-तसिल्] 1 With reference to the meaning or a particular object; यच्चार्थतो गौरवम् Māl.1.7 depth of meaning; दधति परिस्फुटमर्थतो$भिधानम् Śi.7.28. -2 In fact, really, truly; न नामतः केवलमर्थतो$पि Śi.3.56. इत्यादिष्टमर्थतो भवति Mv.3. -3 For the sake of money, gain or profit; ऐश्वर्यादनपेतमीश्वरमयं लोको$र्थतः सेवते Mu.1.14. -4 On account of, by reason of. -5 By reason of wealth or a particular purpose; अर्थतः पुरुषो नारी या नारी सार्थतः पुमान् Mk.3.27.
ānirhata आनिर्हत a. Ved. Of indestructible nature; wholly gone out of the world (Mahīdhara). -तः A class of principal deities.
ārhata आर्हत a. (-ती f.) [अर्हत्-अण्] Belonging to the Jaina doctrines. -तः 1 A Jaina, a follower of Jaina doctirnes. -2 A Buddhist. -तम् The doctrines of Jainas.
āhata आहत p. p. 1 Struck, beaten (as a drum &c.); हदये दिग्धशरैरिवाहतः Ku.4.25,3; R.4.23,12.77. -2 Trodden; पादाहतं यदुत्थाय मूर्धानमधिरोहति Śi.2.46; गजदन्ता- हता वृक्षाः Rām. -3 Injured, killed. -4 Dispelled, destroyed, removed. -5 Multiplied (in Math.) सूर्याब्धि- संख्यया द्वित्रिसागरैरयुताहतैः Sūrya Ś.; एकैकमब्देषु नवाहतेषु Bṛi. S.8.22. -5 Known, understood. -6 Rolled (as dice). -7 Uttered falsely. -तः A drum. -तम् 1 A new cloth or garment. -2 An old garment. -3 A nonsensical or meaningless speech, an assertion of impossibility; e. g. एष वन्ध्यासुतो याति Śubhāṣ. -Comp. -लक्षण a. = आहितलक्षण q. v. under आधा.
uddhata उद्धत p. p. 1 Raised up, elevated, lifted up; लाङ्गूल- मुद्धतं धुन्वन् Bk.9.7; आत्मोद्धतैरपि रजोभिः Ś.1.8. raised; खुर˚ R.9.5; heaved; Ki.8.53. -2 Excessive, very much, exceeding. -3 Haughty, vain, puffed up; प्रहितो रावणेनैष सह वीरैर्मदोद्धतैः Rām.5.58.13. अक्षवधोद्धतः R.12.63. -4 Harsh; वचनै रसतां महीयसो न खलु व्येति गुरुत्वमुद्धतैः Śi.16.27. -5 Excited, inflamed, intensified; ˚मनोभवरागा Ki.9.68,69; मदोद्धताः प्रत्यनिलं विचेरुः Ku.3.31, -6 Majestic, stately; ill-mannered. -7 Abounding in, full; ततस्तु धारोद्धतमेघकल्पम् Rām.6.67.142. -8 Eager, ready; युद्धोद्धतकृतोत्साहः संग्रामं सम्प्रपद्यत Rām.5.48.16. -9 Shining, glittering; अन्योन्यं रजसा तेन कौशेयोद्धत- पाण्डुना Rām.6.55.19. -तः A king's wrestler. -Comp. -मनस्, -मनस्क a. high-minded, haughty, proud, ˚त्वम् Pride.
upahata उपहत p. p. 1 Injured, struck, impaired; अनुपहत- विधिः पन्थाः Bh.2.26; pained, hurt; Ku.5.76. -2 Affected by, smit, injured, struck with, overpowered; भूत˚ K.167; दारिद्र्य˚, लोभ˚, दर्प˚, काम˚, शोक˚ &c.; Mu.7. -3 Struck by lightning &c. -4 Doomed (to destruction); कथमत्रापि दैवेनोपहता वयम् Mu.2; दैवेनोपहतस्य बुद्धिरथवा पूर्वं विपर्यस्यति Mu.6.8. -5 Censured, rebuked, disregarded. -6 Vitiated, polluted, made impure; शारीरैर्मलैः सुराभिर्मद्यैर्वा यदुपहतं तदत्यन्तोपहतम् Viṣṇu. -Comp. -आत्मन् a. agitated in mind, mentally affected. -दृश् a. dazzled, blinded शंभुमुपहतदृशः (महर्षयः) Ki.12.18. -धी a. infatuated.
upahataka उपहतक a. Ill-fated, unfortunate.
ṛṣabhataraḥ ऋषभतरः A small or young bull.
kaṇṭhata कण्ठतः ind. 1 From the throat. -2 Distinctly, explicitly.
khatamālaḥ खतमालः 1 Smoke. -2 A cloud; खतमालस्तु पुंल्लिङ्गो धूमे$पि जलवाहकः.
nihata निहत p. p. 1 Struck down, smitten, killed, slain. -2 Struck into, infixed. -3 Attached or devoted. -Comp. -अर्थता a kind of fault in poetry; ग्राम्यो$प्रतीतसन्दिग्धनेयार्थ- निहतार्थता S. D.
parāhata पराहत p. p. 1 Struck down or back. -2 Driven back, repelled, repulsed. -3 Assailed, attacked. -तम् A stroke. -तिः f. Contradiction.
parihata परिहत a. Loosened.
pṛṣṭhatas पृष्ठतस् ind. 1 Behind, behind the back, from behind; गच्छतः पृष्ठतो$न्वियात् Ms.4.154;8.3; नमः पुरस्ता- दथ पृष्ठतस्ते Bg.11.4. -2 Towards the back, backwards; गच्छ पृष्ठतः. -3 On the back. -4 Behind the back, secretly, covertly. (पृष्ठतः कृ means 1 to place on the back, leave behind. -2 to neglect, forsake, abandon. -3 to renounce, desist from, leave off, resign; येनाशाः पृष्ठतः कृत्वा नैराश्यमवलम्बितम् H.1.124; लज्जां पृष्टतः कृत्वा K.; पृष्ठतो गम् to follow; पृष्ठतो भू 1 to stand at the back. -2 to be disregarded.)
pratihata प्रतिहत p. p. 1 Struck or beaten back; knocked back; तस्मिन् प्रतिहते चास्त्रे विस्मयो मे महानभूत् Mb.3.167.31. -2 Driven away, repelled, repulsed; शापादसि प्रतिहता Ś.7.32; सा बुद्धिरप्रतिहता वचनं तदेव Bh.2.4. -3 Opposed, obstructed. -4 Sent, despatched. -5 Hated, disliked. -6 Disappointed, frustrated. -7 Fallen, overthrown. -8 Tied, bound. -9 Impaired, lost; यावच्चेन्द्रियशक्तिरप्रति- हता Bh.3.88; इमास्ता मन्मथवतां हिताः प्रतिहता दिशः Rām. 4.28.13. -1 Dazzled (as eyes). -11 Dulled, blunted (as teeth by acid). -Comp. -धी, -मति a. hating, disliking.
pratyāhata प्रत्याहत a. Distracted, repelled; प्रत्याहतास्त्रो गिरिश- प्रभावात् R.2.41.
pravihata प्रविहत p. p. Beaten back, put to flight.
prahata प्रहत p. p. 1 Wounded, killed, slain. -2 Beaten, struck (as a drum); स स्वयं प्रहतपुष्करः कृती R.19.14; Me.66. -3 Repulsed, overcome, defeated. -4 Spread, expanded. -5 Contiguous. -6 Beaten, frequented (as a track). -7 Accomplished, learned. -Comp. -मुरज a. having drums beaten; resounding with the beating of drums; संगीताय प्रहतमुरजाः स्निग्धपर्जन्यघोषम् Me.66.
bodhatas बोधतस् ind. Through wisdom or understanding.
vahata वहतः [वह्-अतच्] 1 A traveller. -2 An ox.
vinihata विनिहत p. p. 1 Struck down, wounded. -2 Killed. -3 Completely overcome. -तः 1 Any great or unavoidable calamity, such as that inflicted by fate or heaven. -2 A portent, comet. -Comp. -आत्मन् one who has lost his soul; स त्वां विनिहतात्मानं ...... जाने पापसमाचारम् Rām.4.17.22.
viprahata विप्रहत p. p. 1 Struck down, defeated. -2 Trodden; अविप्रहतमैक्ष्वाकः पप्रच्छ मुनिपुंगवम् Rām.1.24.13.
visaṃhata विसंहत a. Disjoined, loosened.
vihata विहत p. p. 1 Struck completely, killed. -2 Hurt. -3 Opposed, impeded, resisted. -तः A Jaina temple.
vyāhata व्याहत p. p. 1 Obstructed, impeded. -2 Repelled, repulsed. -3 Foiled, disappointed; Śi.3.4. -4 Confused, bewildered, alarmed. -Comp. -अर्थता one of the faults of composition; see K. P.7.
saṃhatalaḥ संहतलः The two hands with extended fingers joined together (= संघतलः).
saṃhata संहत p. p. 1 Struck together, wounded. -2 Closed, shut; मैथिलः श्रुतदेवश्च युगपत् संहताञ्जली Bhāg.1.86.25. -3 Well-knit, firmly united. -4 Closely joined or allied; नसंहतास्तस्य नभिन्नवृत्तयः Ki.1.19. -5 Compact, firm, solid; ततो जज्ञे मांसपेशी लोहाष्ठीलेव संहता Mb.1.115.12. -6 Combined, joined, keeping together, being in a body, being very close; जालमादाय गच्छन्ति संहताः पक्षिणो$प्यमी Pt.2.8;5. 11; H.1.34. -7 Of one accord. -8 Assembled, collected. -9 Composite, compound (said of a kind of odour); इष्टश्चानिष्टगन्धश्च ...... संहतः स्निग्धः Mb.12.184.28 (com. संहतश्चित्रगन्धो$नेकद्रव्यकल्कगतः). -1 Strong-limbed, athletic. -11 Killed. -Comp. -जानु a. knock-kneed. -भ्रू a. knitting the eyebrows. -स्तनी a woman whose breasts are very close to each other. -हस्त a. holding each other by the hand.
saṃhata संहतता त्वम् 1 Close contact, conjunction. -2 Compactness. -3 Agreement, union. -4 Harmony, concord.
samuddhata समुद्धत p. p. 1 Upraised, uplifted, elevated. -2 Excited, drawn up. -3 Puffed up with pride, proud, arrogant; ततस्तपोवीर्यसमुद्धतस्य पारं यियासोः समरार्णवस्य Ki.17.35. -4 Ill-mannered, ill-behaved. -5 Impudent, rude. -6 Intense, violent; अशक्ता धारणे देव तेजस्तव समुद्धतम् Rām. 1.37.15.
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dha 1. dhá put, III. dádhāti, v. 83, 1; supply with (inst.), ii. 35, 12; bestow, ipv. dhehí, x. 14, 11; dhattá, i. 85, 12; ii. 12, 5; x. 15, 7; dadhāta, x. 15, 4. [237] 7; dadhātana, x. 15, 11; dhattá̄m, iv. 51, 11; dadhantu, vii. 63, 6; perform, ipf. dhatta, i. 85, 9; bestow, s ao. sb. dhāsathas, i. 160, 5; establish,pf. dadhé, x. 129, 7; ds. desire to bestow, didhiṣanti, ii. 35, 5; support, dídhiṣāmi, ii. 35, 12 [Gk. τἰθημι]. ádhi- put on (acc.): pf. dadhire, i. 85, 2; ao. ádhita, x. 127, 1. á̄- deposit, root ao. sb. dhās, v. 83, 7. ní- deposit, root ao. dhātam, vii. 71, 5; ps. ao. ádhāyi, viii. 48, 10. pári- put around, vi. 54, 10. prá- put from (ab.) into (lc.), vii. 61, 3. ví- impose: pf. dadhur, iv. 51, 6; divide, ipf. ádadhur, x. 90, 11. purás- place at the head, appoint Purohita: pf. dadhire, iv. 50, 1.
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hata pp. √ han: -ka, a. (--°ree;) afflicted by (fate); --°ree; (instead of °ree;--, gnly. after names), the accursed, wretched; -kilbisha, a. having one's sins effaced; -ketas, a. dejected in heart; -kkhâya,a. bereft of charm; -gîvana, n., -gîvita, n. accursed life; -gyotir-nisîtha, m. starless night; -tvit-ka, -tvish, a. bereft of light, having its lustre dimmed; (á)-putra, a. whose son or sons have been slain; -buddhi, a. bereft of understanding; -mati, a. whose intellect is lost, mad; -mânasa, a. despondent-minded; -mûrkha, m. great block-head; (á)-varkas, a. bereft of vigour, decayed (AV.); -vidhi, m. accursed fate; a. ill starred; -vritta, a.defective in metre; -sish- ta, pp. left out of the slain; -sesha, a. id.; -hridaya, n. cursed heart; -½âsa, a. bereft of hope, desperate; hopeless=wretched, foolish, wicked (sts. used playfully).
anāhata pp. not struck; un washed, new.
aparihata pp. unimpeded, boundless; -hâra, m. non-avoidance; -hârya, fp. unavoidable; -hîya-mâna, pr. pt. ps. not being omitted, not wanting; -hrita, pp. un avoided, practised; -hvrita, pp.unscathed.
apratihata pp. unimpeded, un impaired, irresistible; not elapsed; -hârya, fp. irresistible.
aprahata pp. not well trodden or worn.
abhihata pp. (√ han) stricken; -hati, f. impact; -harana, n. conveying; -hita, pp. (√ dhâ) said, uttered; accosted.
avihatagati a. of unim peded course; -hita-siddha, pp. unfeigned, unartificial.
ahata pp. not beaten; unwashed, new (garment).
āhata pp. of √ han.
uddhata pp. (√ han) struck; whirled up; excited; violent; strong; loud; high; proud, arrogant; m. N. of an ass.
jyeṣṭhatara cpv. m. one of the elders; â, f. nurse; -tâ, f., -tva, n. superiority, pre cedence; primogeniture; -pâla, m. N.; -va yas, a. older than (--°ree;); -varnin, m. Brâhman; -vritti, a. behaving like an elder brother; -sâman, n. N. of a Sâman; a. one who chants this Sâman; -sâma-ga, a. id.; -½âsrama, m. most excellent order (that of the householder); a. living in the householder stage.
tāvacchata a. (î) consisting of as many hundreds.
nihatasena a. having one's forces destroyed; -½artha, a. of obsolete meaning: -tâ, f., -tva, n. use of an obsolete meaning; -½ushtra, a. whose camels have been slain; -hantavya, fp. to be slain ordestroyed; -hantri, m. slayer; destroyer; dispeller; preventer; -hava, m. summons, call; -hnava, m. denial; secrecy, conceal ment; contradiction; surpassing; expiation; excuse, craving pardon (a ceremony); -hnuti, f.denial; -hrâda, m. sound, note.
pṛṣṭhatas ad. prp. on or at the back; from behind; backward; behind (g., --°ree;); with the back=with averted face; be hind the back, secretly; -tah kri, take on the back; turn one's back to; put behind one, abandon, renounce, disregard; -to gam, follow; pursue; -to bhû, be behind one, be of no account.
pratihatadhī a. hostilely dis posed; -hata-raya, a. whose current is im peded by (--°ree;); -hati, f. blow; rebound; -hantavya, fp. to be opposed; -hantri, m. warder off, preventer; -hartrí, m.withdrawer; destroyer; remover, preventer; a kind of priest, assistant of the Udgâtri; -harsha, m. expression of joy; -harshana, a. causing joy in return; -hasta, m. (person at one's hand), substitute, deputy, proxy: -ka,m. substitute, -tva, n. deputyship; -hastin, m. keeper of a brothel.
anihata pp. not slain.
bārhata a. (î) relating to the metre brihatî: -ka, m. N.; -½ânushtubha, a. con sisting of a brihatî and an anushtubh.
lobhopahatacetas a. having a mind perverted by greed.
suhata pp. thoroughly beaten; justly killed; -hána, a. easy to slay (V.); -hántu, a. id. (RV.); -háva, a. (V.) easily invoked, listening willingly; invoking well; n. (V.) successful invocation; -hásta, a. (V.)fair handed; deft of hand; (sú)-hita, pp. C.: very suitable; very salutary; perfectly satis fied, fully sated (esp. with food and drink; Br., S.; rare in C.); (sú)-huta, pp. V., E.: well offered (sacrifice); well sacrificed to (C.); n.right sacrifice (V.): -hut, a. offering a right sacrifice (S.); -hrik-khoka-vivardha na, a. increasing the sorrow of one's friends; -hrig-gana, m. sg. friend, friends: pl. friends; -hrit-tama, spv. best of friends; -hrit-tâ, f., -hrit-tva, n. friendship; -hrit-tyâga, m. desertion of a friend: -hrid, m. [good hearted] friend; ally (-hrido ganâh, friends): --°ree; a. fond of, addicted to; closely resembling; -hridaya, a. kind-hearted (V.): -tama, spv.; -hrid-bheda, m. separation of friends; -hrid vadha, m. slaying a friend; -hrid-vâkya, n. speech or advice of a friend; -hrin-nârî, f. female friend; -hrin-mitra, n. sg. friends and allies; -hemanta, m. good winter (S.); -hótri (orsú-), m. good sacrificer (V.); -hotra, m. N.
svāhata pp. struck or coined by oneself.
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āḍambara was a kind of ‘ drum.’ A ‘ drummer * (ādambarā- ghāta) is mentioned in the list of victims at the Purusa-medha (‘ human sacrifice ’) in the Vājasaneyi Samhitā.
kakṣīvant Is the name of a Rsi mentioned frequently in the Rigveda, and occasionally elsewhere. He appears to have been a descendant of a female slave named Uśij. He must have been a Pajra by family, as he bears the epithet Pajriya, and his descendants are called Pajras. In a hymn of the Rigveda he celebrates the prince Svanaya Bhāvya, who dwelt on the Sindhu (Indus), as having bestowed magnificent gifts on him ; and the list of Nārāśamsas (‘ Praises of Heroes ’) in the Sāñkhāyana Srauta Sūtra mentions one by Kaksīvant Auśija in honour of Svanaya Bhāvayavya. In his old age he obtained as a wife the maiden Vrcayā. He appears to have lived to be a hundred, the typical length of life in the Vedas. He seems always to be thought of as belonging to the past, and in a hymn of the fourth book of the Rigveda he is mentioned with the semi-mythical Kutsa and Kavi Uśanas. Later, also, he is a teacher of bygone days. In Vedic literature he is not connected with Dīrghatamas beyond being once mentioned along with him in a hymn of the Rigveda. But in the Brhaddevatā he appears as a son of Dīrghatamas by a slave woman, Uśij. Weber14 considers that Kaksīvant was originally a Ksatriya, not a Brāhmana, quoting in favour of this view the fact that he is mentioned beside kings like Para Atnāra, Vītahavya Srāyasa, and Trasadasyu Paurukutsya. But that these are all kings is an unnecessary assumption : these persons are mentioned in the passages in question undoubtedly only as famous men of old, to whom are ascribed mythical sacrificial performances, and who thus gained numerous sons.
karmāra The ‘smith,’ is several times mentioned with approval in the Vedic Samhitās. In the Atharvaveda smiths appear with fishermen (
govikartana (Cow-butcher ’) designates the f huntsman ’ in the śatapatha Brāhmana. See Goghāta.
traitana Appears in the Rigveda as a Dāsa, an enemy of Dīrghatamas, who seems to have engaged him in single combat and defeated him. The St. Petersburg Dictionary suggests that he is rather a supernatural being allied to Trita (c/. the Avestan Thrita and Thraetaona).
darvidā The woodpecker,’ is mentioned as a victim at the Aśvamedha, or horse sacrifice, in the Yajurveda. Dārvā- ghāta.
daśamī Denotes in the Atharvaveda and the Pañcavimśa Brāhmana the period of life between 90 and 100 years which the Rigveda calls the daśama yuga, ‘ the tenth stage of life.’ Longevity seems not to have been rare among the Vedic Indians, for the desire to live a ‘hundred autumns’ (śaradal} śatam) is constantly expressed. Dīrghatamas is said to have lived ioo years, and Mahidāsa Aitareya is credited with 116. Onesikritos reported that they sometimes lived 130 years, a statement with which corresponds the wish expressed in the Jātaka for a life of 120 years. Probably the number was always rather imaginary than real, but the com¬parative brevity of modern life in India9 may be accounted for by the cumulative effect of fever, which is hardly known to the Rigveda. See Takman.
divya ‘Ordeal,’ is a term not found until the later literature, but several references to the practice of ordeals have been seen in Vedic literature. The fire ordeal seen in the Atharvaveda1 by Schlagintweit, Weber, Ludwig, Zimmer, and others, has been disproved by Grill, Bloomfield, and Whitney. But such an ordeal appears in the Pañcavimśa Brāhmana, and an ordeal with a glowing axe occurs in the Chāndogya Upanisad as applied in an accusation of theft. Geldner suggests that this usage is referred to even in the Rigveda, but this is most improbable. Ludwig and Griffith discover in another passage of the Rigveda references to Dīrghatamas’ having been subjected to the fire and water ordeals, but this view cannot be supported. According to Weber the 'balance’ ordeal is referred to in the śatapatha Brāhmana, but see Tulā.
dīrghatamas (‘ Long darkness ’) Māmateya (* son of Mamatā ’) Aucathya (‘son of Ucatha’) is mentioned as a singer in one hymn of the Rigveda, and is referred to in several passages by his metronymic, Māmateya, alone. He is said, both in the Rigveda and in the Sāñkhāyana Áranyaka, to have attained the tenth decade of life. In the Aitareya Brāhmana he appears as the priest of Bharata. The Brhaddevatā contains a preposterous legend made up of fragments of the Rigveda,® according to which Dīrghatamas was born blind, but recovered his sight; in old age he was thrown into a river by his servants, one of whom, Traitana, attacked him, but killed himself instead. Carried down by the stream, he was cast up in the Añga country, where he married Uśij, a slave girl, and begot Kaksīvant. The two legends here combined are not even con­sistent, for the second ignores Dīrghatamas’ recovery of sight. To attach any historical importance to them, as does Pargiter, would seem to be unwise.
bharata Is the name of a people of great importance in the Rigveda and the later literature. In the Rigveda they appear prominently in the third and seventh Maṇdalas in connexion with Sudās and the Tftsus, while in the sixth Maṇdala they are associated with Divodāsa. In one passage the Bharatas are, like the Tṛtsus, enemies of the Pūrus: there can be little doubt that Ludwig’s view of the identity of the Bharatas and and Tṛtsus is practically correct. More precisely Oldenberg considers that the Tṛtsus are the Vasiṣhas, the family singers of the Bharatas; while Geldner recognizes, with perhaps more probability, in the Tṛtsus the royal family of the Bharatas. That the Tṛtsus and Bharatas were enemies, as Zimmer holds, is most improbable even on geographical grounds, for the Tṛtsus in Zimmer’s view occupied the country to the east of the Paruçṇī (Ravi), and the Bharatas must therefore be regarded as coming against the Tṛtsus from the west, whereas the Rigveda recognizes two Bharata chiefs on the Sarasvatī, Ápayā, and Dpçadvatī that is, in the holy land of India, the Madhyadeśa. Hillebrandt sees in the connexion of the Tṛtsus and the Bharatas a fusion of two tribes; but this is not supported by any evidence beyond the fact that in his opinion some such theory is needed to explain Divodāsa's appearing in connexion with the Bharadvāja family, while Sudās, his son, or perhaps grandson {cf. Pijavana), is connected with the Vasiṣthas and the Viśvāmitras. In the later literature the Bharatas appear as especially famous. The śatapatha Brāhmaṇa mentions Bharata Dauh- ṣanti as a king, sacrificer of the Aśvamedha (‘ horse sacrifice ’) and śatānīka Sātrājita, as another Bharata who offered that sacrifice. The Aitareya Brāhmaṇa mentions Bharata Dauh- ṣanti as receiving the kingly coronation from Dlrghatamas Māmateya, and śatānīka as being consecrated by Somaśuçman Vājaratnāyana, a priest whose name is of quite late origin. The geographical position of the Bharata people is clearly shown by the fact that the Bharata kings win victories over the Kāśis, and make offerings on the Yamunā (Jumna) and Gañgfā (Ganges). Moreover, in the formula of the king’s proclamation for the people, the variants recorded include Kuravah, Pañcālāh, Kuru-Pañcālāh,, and Bharatāh ; and the Mahābhārata consistently recognizes the royal family of the Kurus as a Bharata family. It is therefore extremely probable that Oldenberg is right in holding that the Bharatas in the times of the Brāhmaṇas were merging in the Kuru-Pañcāla people. The ritual practices of the Bharatas are repeatedly mentioned in the Pañcavimśa Brāhmaṇa, the Aitareya Brāhmaṇa, the śatapatha Brāhmaṇa, and the Taittirīya Aranyaka. Already in the Rigveda there is mention made of Agni Bhārata (‘of the Bharatas’). In the Apr! hymns occurs a goddess Bhāratī, the personified divine protective power of the Bharatas : her association in the hymns with Sarasvatī reflects the connexion 'of the Bharatas with the Sarasvatī in the Rigveda. Again, in the śatapatha Brāhmaṇa Agni is referred to as brāhmana Bhārata, ‘priest of the Bharatas,’ and is invited to dispose of the offering Manusvat Bharatavat, ‘like Manu,’ ‘like Bharata.’ In one or two passages Sudās or Divodāsa and, on the other hand, Purukutsa or Trasadasyu appear in a friendly relation. Possibly this points, as Oldenberg suggests, to the union of Bharatas and Pūrus with the Kurus. A Bharata is referred to in the fifth Mandala of the Rigveda who he was is uncertain.
mamatā Is, according to Sāyaṇa, in one passage of the Rigveda, the wife of Ucathya and the mother of Dīrg*hatamas. But the word may be merely an abstract noun meaning ‘ self­interest,’ a sense which it often has in the later language. Oldenberg finds a mention of Mamata (masc.) in a verse of the Rigveda as the name of a Bharadvāja.
māmateya ‘Descendant of Mamatā,’ is the metronymic of Dīrghatamas in the Rigveda and the Aitareya Brāhmaṇa.
yuga In the Rigveda frequently denotes a ‘generation’; but the expression daśame yuge applied to Dirg’hatamas in one passage must mean ‘tenth decade’ of life. There is no reference in the older Vedic texts to the five-year cycle (see Samvatsara). The quotation from the Pañcavimśa Brāhmaṇa given in the St. Petersburg Dictionary, and by Zimmer and others, is merely a citation from a modern text in the commentary on that work. Nor do the older Vedic texts know of any series of Yugas or ages such as are usual later. In the Atharvaveda6 there are mentioned in order a hundred years, an ayuta (10,000?), and then two, three, or four Yugas: the inference from this seems to be that a Yuga means more than an ayuta, but is not very certain. Zimmer adduces a passage from the Rigveda, but the reference there, whatever it may be, is certainly not to the four ages {cf. also Triyug’a). The Taittirīya Brāhmaṇa recognizes long periods of time—e.g., one of 100,000 years. To the four ages, Kali, Dvāpara, Tretā, and Kṛta, there is no certain reference in Vedic literature, though the names occur as the designations of throws at dice (see Akça). In the Aitareya Brāhmana the names occur, but it is not clear that the ages are really meant. Haug thought that the dice were meant: this view is at least as probable as the alternative explanation, which is accepted by Weber, Roth,Wilson, Max Mūller, and Muir. Roth, indeed, believes that the verse is an inter¬polation ; but in any case it must be remembered that the passage is from a late book of the Aitareya Brāhmaṇa. Four ages—Puṣya, Dvāpara, Khārvā, and Kṛta—are mentioned in the late Sadvimśa Brāhmaṇa, and the Dvāpara in the Gopatha Brāhmana.
raghaṭ Occurs once in the plural in the Atharvaveda, where the Paippalāda recension reads vaghatah. Roth once conjectured raghavaḥ, 'swift,' as correct reading. Bloomfield who in his translation explains the word as 'falcons,' in his notes inclines to think Roth's conjecture likely. Ludwig suggests 'bees' as the meaning. Possibly some kind of a bird may be intended.
varṇa (lit. ‘colour’) In the Rigveda is applied to denote classes of men, the Dāsa and the Aryan Varṇa being contrasted, as other passages show, on account of colour. But this use is confined to distinguishing two colours: in this respect the Rigveda differs fundamentally from the later Samhitās and Brāhmaṇas, where the four castes (varnūh) are already fully recognized. (a) Caste in the Rigveda.—The use of the term Varṇa is not, of course, conclusive for the question whether caste existed in the Rigveda. In one sense it must be admitted to have existed: the Puruṣa-sūkta, ‘hymn of man,’ in the tenth Maṇdala clearly contemplates the division of mankind into four classes—the Brāhmaṇa, Rājanya, Vaiśya, and śūdra. But the hymn being admittedly late,6 its evidence is not cogent for the bulk of the Rigveda.' Zimmer has with great force com- batted the view that the Rigveda was produced in a society that knew the caste system. He points out that the Brāhmaṇas show us the Vedic Indians on the Indus as unbrah- minized, and not under the caste system; he argues that the Rigveda was the product of tribes living in the Indus region and the Panjab; later on a part of this people, who had wandered farther east, developed the peculiar civilization of the caste system. He adopts the arguments of Muir, derived from the study of the data of the Rigveda, viz.: that (a) the four castes appear only in the late Purusasūkta; (6) the term Varṇa, as shown above, covers the three highest castes of later times, and is only contrasted with Dāsa; (c) that Brāhmaṇa is rare in the Rigveda, Kṣatriya occurs seldom, Rājanya only in the Purusasūkta, where too, alone, Vaiśya and śūdra are found; (d) that Brahman denotes at first ‘poet,’ ‘sage,’ and then ‘ officiating priest,’ or still later a special class of priest; (e) that in some only of the passages where it occurs does Brahman denote a ‘priest by profession,’ while in others it denotes something peculiar to the individual, designating a person distinguished for genius or virtue, or specially chosen to receive divine inspiration. Brāhmaṇa, on the other hand, as Muir admits, already denotes a hereditary professional priesthood. Zimmer connects the change from the casteless system of the Rigveda to the elaborate system of the Yajurveda with the advance of the Vedic Indians to the east, comparing the Ger¬manic invasions that transformed the German tribes into monarchies closely allied with the church. The needs of a conquering people evoke the monarch; the lesser princes sink to the position of nobles ; for repelling the attacks of aborigines or of other Aryan tribes, and for quelling the revolts of the subdued population, the state requires a standing army in the shape of the armed retainers of the king, and beside the nobility of the lesser princes arises that of the king’s chief retainers, as the Thegns supplemented the Gesiths of the Anglo-Saxon monarchies. At the same time the people ceased to take part in military matters, and under climatic influences left the conduct of war to the nobility and their retainers, devoting themselves to agriculture, pastoral pursuits, and trade. But the advantage won by the nobles over the people was shared by them with the priesthood, the origin of whose power lies in the Purohitaship, as Roth first saw. Originally the prince could sacrifice for himself and the people, but the Rigveda itself shows cases, like those of Viśvāmitra and Vasiçtha illustrating forcibly the power of the Purohita, though at the same time the right of the noble to act as Purohita is seen in the case of Devāpi Arṣtisena.le The Brahmins saw their opportunity, through the Purohitaship, of gaining practical power during the confusion and difficulties of the wars of invasion, and secured it, though only after many struggles, the traces of which are seen in the Epic tradition. The Atharvaveda also preserves relics of these conflicts in its narration of the ruin of the Spñjayas because of oppressing Brahmins, and besides other hymns of the Atharvaveda, the śatarudriya litany of the Yajurveda reflects the period of storm and stress when the aboriginal population was still seething with discontent, and Rudra was worshipped as the patron god of all sorts of evil doers. This version of the development of caste has received a good deal of acceptance in it's main outlines, and it may almost be regarded as the recognized version. It has, however, always been opposed by some scholars, such as Haug, Kern, Ludwig, and more recently by Oldenberg25 and by Geldner.25 The matter may be to some extent simplified by recognizing at once that the caste system is one that has progressively developed, and that it is not legitimate to see in the Rigveda the full caste system even of the Yajurveda; but at the same time it is difficult to doubt that the system was already well on its way to general acceptance. The argument from the non- brahminical character of the Vrātyas of the Indus and Panjab loses its force when it is remembered that there is much evidence in favour of placing the composition of the bulk of the Rigveda, especially the books in which Sudās appears with Vasiṣṭha and Viśvāmitra, in the east, the later Madhyadeśa, a view supported by Pischel, Geldner, Hopkins,30 and Mac¬donell.81 Nor is it possible to maintain that Brahman in the Rigveda merely means a ‘poet or sage.’ It is admitted by Muir that in some passages it must mean a hereditary profession ; in fact, there is not a single passage in which it occurs where the sense of priest is not allowable, since the priest was of course the singer. Moreover, there are traces in the Rigveda of the threefold or fourfold division of the people into brahma, ksafram, and vitofi, or into the three classes and the servile population. Nor even in respect to the later period, any more than to the Rigveda, is the view correct that regards the Vaiśyas as not taking part in war. The Rigveda evidently knows of no restriction of war to a nobility and its retainers, but the late Atharvaveda equally classes the folk with the bala, power,’ representing the Viś as associated with the Sabhā, Samiti, and Senā, the assemblies of the people and the armed host. Zimmer explains these references as due to tradition only; but this is hardly a legitimate argument, resting, as it does, on the false assumption that only a Kṣatriya can fight. But it is (see Kçatriya) very doubtful whether Kṣatriya means anything more than a member of the nobility, though later, in the Epic, it included the retainers of the nobility, who increased in numbers with the growth of military monarchies, and though later the ordinary people did not necessarily take part in wars, an abstention that is, however, much exaggerated if it is treated as an absolute one. The Kṣatriyas were no doubt a hereditary body; monarchy was already hereditary (see Rājan), and it is admitted that the śūdras were a separate body: thus all the elements of the caste system were already in existence. The Purohita, indeed, was a person of great importance, but it is clear, as Oldenberg37 urges, that he was not the creator of the power of the priesthood, but owed his position, and the influence he could in consequence exert, to the fact that the sacrifice required for its proper performance the aid of a hereditary priest in whose possession was the traditional sacred knowledge. Nor can any argument for the non-existence of the caste system be derived from cases like that of Devāpi. For, in the first place, the Upaniṣads show kings in the exercise of the priestly functions of learning and teaching, and the Upaniṣads are certainly contemporaneous with an elaborated caste system. In the second place the Rigvedic evidence is very weak, for Devāpi, who certainly acts as Purohita, is not stated in the Rigveda to be a prince at all, though Yāska calls him a Kauravya; the hymns attributed to kings and others cannot be vindicated for them by certain evidence, though here, again, the Brāhmaṇas do not scruple to recognize Rājanyarṣis, or royal sages’; and the famous Viśvāmitra shows in the Rigveda no sign of the royal character which the Brāhmaṇas insist on fastening on him in the shape of royal descent in the line of Jahnu. (6) Caste in the later Samhitās and Brāhmanas. The relation between the later and the earlier periods of the Vedic history of caste must probably be regarded in the main as the hardening of a system already formed by the time of the Rigveda. etc. Three castes Brāhmaṇa, Rājan, śūdraare mentioned in the Atharvaveda, and two castes are repeatedly mentioned together, either Brahman and Kṣatra, or Kṣatra and Viś. 2.The Relation of the Castes. The ritual literature is full of minute differences respecting the castes. Thus, for example, the śatapatha prescribes different sizes of funeral mounds for the four castes. Different modes of address are laid down for the four castes, as ehi, approach ’; āgaccha, ‘come’; ādrava, run up ’; ādhāva, hasten up,’ which differ in degrees of politeness. The representatives of the four castes are dedicated at the Puruṣamedha (‘human sacrifice’) to different deities. The Sūtras have many similar rules. But the three upper castes in some respects differ markedly from the fourth, the śūdras. The latter are in the śatapatha Brāhmaṇa declared not fit to be addressed by a Dīkṣita, consecrated person,’ and no śūdra is to milk the cow whose milk is to be used for the Agnihotra ('fire-oblation’). On the other hand, in certain passages, the śūdra is given a place in the Soma sacrifice, and in the Taittirīya Brāhmaṇa there are given formulas for the placing of the sacrificial fire not only for the three upper castes, but also for the Rathakāra, chariot-maker.’ Again, in the Aitareya Brāhmaṇa, the Brāhmaṇa is opposed as eater of the oblation to the members of the other three castes. The characteristics of the several castes are given under Brāhmaṇa, Kçatriya and Rājan, Vaiśya, śūdra: they may be briefly summed up as follows : The Viś forms the basis of the state on which the Brahman and Kṣatra rest;®3 the Brahman and Kṣatra are superior to the Viś j®4 while all three classes are superior to the śūdras. The real power of the state rested with the king and his nobles, with their retainers, who may be deemed the Kṣatriya element. Engaged in the business of the protection of the country, its administration, the decision of legal cases, and in war, the nobles subsisted, no doubt, on the revenues in kind levied from the people, the king granting to them villages (see Grāma) for their maintenance, while some of them, no doubt, had lands of their own cultivated for them by slaves or by tenants. The states were seemingly small there are no clear signs of any really large kingdoms, despite the mention of Mahārājas. The people, engaged in agriculture, pastoral pursuits, and trade (Vaṇij), paid tribute to the king and nobles for the protection afforded them. That, as Baden- Powell suggests, they were not themselves agriculturists is probably erroneous; some might be landowners on a large scale, and draw their revenues from śūdra tenants, or even Aryan tenants, but that the people as a whole were in this position is extremely unlikely. In war the people shared the conflicts of the nobles, for there was not yet any absolute separation of the functions of the several classes. The priests may be divided into two classes the Purohitas of the kings, who guided their employers by their counsel, and were in a position to acquire great influence in the state, as it is evident they actually did, and the ordinary priests who led quiet lives, except when they were engaged on some great festival of a king or a wealthy noble. The relations and functions of the castes are well summed up in a passage of the Aitareya Brāhmaṇa, which treats of them as opposed to the Kṣatriya. The Brāhmaṇa is a receiver of gifts (ā-dāyī), a drinker of Soma (ā-pāyī), a seeker of food (āvasāyī), and liable to removal at will (yathākāma-prayāpyaīi).n The Vaiśya is tributary to another (anyasya balikrt), to be lived on by another (anyasyādyal}), and to be oppressed at will (yathā- kāma-jyeyal}). The śūdra is the servant of another (anyasya j>resyah), to be expelled at will (kāmotthāpyah), and to be slain at pleasure {yathākāma-vadhyah). The descriptions seem calculated to show the relation of each of the castes to the Rājanya. Even the Brāhmaṇa he can control, whilst the Vaiśya is his inferior and tributary, whom he can remove without cause from his land, but who is still free, and whom he cannot maim or slay without due process. The śūdra has no rights of property or life against the noble, especially the king. The passage is a late one, and the high place of the Kṣatriya is to some extent accounted for by this fact. It is clear that in the course of time the Vaiśya fell more and more in position with the hardening of the divisions of caste. Weber shows reason for believing that the Vājapeya sacrifice, a festival of which a chariot race forms an integral part, was, as the śāñkhāyana śrauta Sūtra says, once a sacrifice for a Vaiśya, as well as for a priest or king. But the king, too, had to suffer diminution of his influence at the hands of the priest: the Taittirīya texts show that the Vājapeya was originally a lesser sacrifice which, in the case of a king, was followed by the Rājasūya, or consecration of him as an overlord of lesser kings, and in that of the Brahmin by the Bṛhaspatisava, a festival celebrated on his appointment as a royal Purohita. But the śatapatha Brāhmaṇa exalts the Vājapeya, in which a priest could be the sacrificer, over the Rājasūya, from which he was excluded, and identifies it with the Bṛhaspatisava, a clear piece of juggling in the interests of the priestly pretentions. But we must not overestimate the value of such passages, or the exaltation of the Purohita in the later books of the śatapatha and Aitareya Brāhmanas as evidence of a real growth in the priestly power: these books represent the views of the priests of what their own powers should be, and to some extent were in the Madhyadeśa. Another side of the picture is presented in the Pāli literature, which, belonging to a later period than the Vedic, undoubtedly underestimates the position of the priests ; while the Epic, more nearly contemporaneous with the later Vedic period, displays, despite all priestly redaction, the temporal superiority of the nobility in clear light. Although clear distinctions were made between the different castes, there is little trace in Vedic literature of one of the leading characteristics of the later system, the impurity communicated by the touch or contact of the inferior castes, which is seen both directly in the purification rendered necessary in case of contact with a śūdra, and indirectly in the prohibition of eating in company with men of lower caste. It is true that prohibition of eating in company with others does appear, but hot in connexion with caste: its purpose is to preserve the peculiar sanctity of those who perform a certain rite or believe in a certain doctrine; for persons who eat of the same food together, according to primitive thought, acquire the same characteristics and enter into a sacramental communion. But Vedic literature does not yet show that to take food from an inferior caste was forbidden as destroying purity. Nor, of course, has the caste system developed the constitution with a head, a council, and common festivals which the modern caste has; for such an organization is not found even in the Epic or in the Pāli literature. The Vedic characteristics of caste are heredity, pursuit of a common occupation, and restriction on intermarriage. 3. Restrictions on Intermarriage. Arrian, in his Indica, probably on the authority of Megasthenes, makes the prohibi¬tion of marriage between <γevη, no doubt castes,’ a characteristic of Indian life. The evidence of Pāli literature is in favour of this view, though it shows that a king could marry whom he wished, and could make his son by that wife the heir apparent. But it equally shows that there were others who held that not the father’s but the mother’s rank determined the social standing of the son. Though Manu recognizes the possibility of marriage with the next lower caste as producing legitimate children, still he condemns the marriage of an Aryan with a woman of lower caste. The Pāraskara Gṛhya Sūtra allows the marriage of a Kṣatriya with a wife of his own caste or of the lower caste, of a Brahmin with a wife of his own caste or of the two lower classes, and of a Vaiśya with a Vaiśya wife only. But it quotes the opinion of others that all of them can marry a śūdra wife, while other authorities condemn the marriage with a śūdra wife in certain circumstances, which implies that in other cases it might be justified. The earlier literature bears out this impression: much stress is laid on descent from a Rṣi, and on purity of descent ; but there is other evidence for the view that even a Brāhmaṇa need not be of pure lineage. Kavaṣa Ailūṣa is taunted with being the son of a Dāsī, ‘slave woman,’ and Vatsa was accused of being a śūdrā’s son, but established his purity by walking unhurt through the flames of a fire ordeal. He who is learned (śiiśruvān) is said to be a Brāhmaṇa, descended from a Rṣi (1ārseya), in the Taittirīya Samhitā; and Satyakāma, son of Jabālā, was accepted as a pupil by Hāridrumata Gautama, though he could not name his father. The Kāthaka Samhitā says that knowledge is all-important, not descent. But all this merely goes to show that there was a measure of laxity in the hereditary character of caste, not that it was not based on heredity. The Yajurveda Samhitās recognize the illicit union of Árya and śūdrā, and vice versa: it is not unlikely that if illicit unions took place, legal marriage was quite possible. The Pañcavimśa Brāhmaṇa, indeed, recognizes such a case in that of Dīrghatamas, son of the slave girl Uśij, if we may adopt the description of Uśij given in the Brhaddevatā. In a hymn of the Atharvaveda extreme claims are put forward for the Brāhmaṇa, who alone is a true husband and the real husband, even if the woman has had others, a Rājanya or a Vaiśya: a śūdra Husband is not mentioned, probably on purpose. The marriage of Brāhmaṇas with Rājanya women is illustrated by the cases of Sukanyā, daughter of king śaryāta, who married Cyavana, and of Rathaviti’s daughter, who married śyāvāśva. 4.Occupation and Caste.—The Greek authorities and the evidence of the Jātakas concur in showing it to have been the general rule that each caste was confined to its own occupations, but that the Brāhmaṇas did engage in many professions beside that of simple priest, while all castes gave members to the śramaṇas, or homeless ascetics. The Jātakas recognize the Brahmins as engaged in all sorts of occupations, as merchants, traders, agriculturists, and so forth. Matters are somewhat simpler in Vedic literature, where the Brāhmaṇas and Kṣatriyas appear as practically confined to their own professions of sacrifice and military or administrative functions. Ludwig sees in Dīrgliaśravas in the Rigveda a Brahmin reduced by indigence to acting as a merchant, as allowed even later by the Sūtra literature; but this is not certain, though it is perfectly possible. More interesting is the question how far the Ksatriyas practised the duties of priests; the evidence here is conflicting. The best known case is, of course, that of Viśvāmitra. In the Rigveda he appears merely as a priest who is attached to the court of Sudās, king of the Tftsus ; but in the Pañcavimśa Brāhmaṇa he is called a king, a descendant of Jahnu, and the Aitareya Brāhmaṇa refers to śunahśepa’s succeeding, through his adoption by Viśvāmitra, to the divine lore (daiva veda) of the Gāthins and the lordship of the Jahnus. That in fact this tradition is correct seems most improbable, but it serves at least to illustrate the existence of seers of royal origin. Such figures appear more than once in the Pañcavimśa Brāhmana, which knows the technical terms Rājanyarçi and Devarājan corresponding to the later Rājarṣi, royal sage.’ The Jaiminiya Brāhmaṇa says of one who knows a certain doctrine, ‘being a king he becomes a seer’ (rājā sann rsir bhavati), and the Jaiminiya Upanisad Brāhmana applies the term Rāj'anya to a Brāhmaṇa. Again, it is argued that Devāpi Árstiseṇa, who acted as Purohita, according to the Rigveda, for śantanu, was a prince, as Yāska says or implies he was. But this assumption seems to be only an error of Yāska’s. Since nothing in the Rigveda alludes to any relationship, it is impossible to accept Sieg’s view that the Rigveda recognizes the two as brothers, but presents the fact of a prince acting the part of Purohita as unusual and requiring explanation. The principle, however, thus accepted by Sieg as to princes in the Rigveda seems sound enough. Again, Muir has argued that Hindu tradition, as shown in Sāyaṇa, regards many hymns of the Rigveda as composed by royal personages, but he admits that in many cases the ascription is wrong; it may be added that in the case of Prthī Vainya, where the hymn ascribed to him seems to be his, it is not shown in the hymn itself that he is other than a seer; the śatapatha Brāhmaṇa calls him a king, but that is probably of no more value than the later tradition as to Viśvāmitra. The case of Viśvantara and the śyāparṇas mentioned in the Aitareya Brāhmaṇa has been cited as that of a king sacrificing without priestly aid, but the interpretation iś quite uncertain, while the parallel of the Kaśyapas, Asitamrgas, and Bhūtavīras mentioned in the course of the narrative renders it highly probable that the king had other priests to carry out the sacrifice. Somewhat different are a series of other cases found in the Upaniṣads, where the Brahma doctrine is ascribed to royal persons. Thus Janaka is said in the śatapatha Brāhmaṇa to have become a Brahman; Ajātaśatru taught Gārgya Bālāki Pravāhaṇa Jaivali instructed śvetaketu Áruṇeya, as well as śilaka śālāvatya and Caikitāyana Dālbhya; and Aśvapati Kaikeya taught Brahmins. It has been deduced from such passages that the Brahma doctrine was a product of the Kṣatriyas. This conclusion is, however, entirely doubtful, for kings were naturally willing to be flattered by the ascription to them of philosophic activity, and elsewhere the opinion of a Rājanya is treated with contempt. It is probably a fair deduction that the royal caste did not much concern itself with the sacred lore of the priests, though it is not unlikely that individual exceptions occurred. But that warriors became priests, that an actual change of caste took place, is quite unproved by a single genuine example. That it was impossible we cannot say, but it seems not to have taken place. To be distinguished from a caste change, as Fick points out, is the fact that a member of any caste could, in the later period at least, become a śramaṇa, as is recorded in effect of many kings in the Epic. Whether the practice is Vedic is not clear: Yāska records it of Devāpi, but this is not evidence for times much anterior to the rise of Buddhism. On the other hand, the Brahmins, or at least the Purohitas, accompanied the princes in battle, and probably, like the mediaeval clergy, were not unprepared to fight, as Vasistha and Viśvāmitra seem to have done, and as priests do even in the Epic from time to time. But a priest cannot be said to change caste by acting in this way. More generally the possibility of the occurrence of change of caste may be seen in the Satapatha Brāhmaṇa,138 where śyāparṇa Sāyakāyana is represented as speaking of his off¬spring as if they could have become the nobles, priests, and commons of the śalvas; and in the Aitareya Brāhmana,139 where Viśvantara is told that if the wrong offering were made his children would be of the three other castes. A drunken Rṣi of the Rigveda140 talks as if he could be converted into a king. On the other hand, certain kings, such as Para Átṇāra, are spoken of as performers of Sattras, ‘sacrificial sessions.’ As evidence for caste exchange all this amounts to little; later a Brahmin might become a king, while the Rṣi in the Rigveda is represented as speaking in a state of intoxication; the great kings could be called sacrificers if, for the nonce, they were consecrated (dīksita), and so temporarily became Brahmins.The hypothetical passages, too, do not help much. It would be unwise to deny the possibility of caste exchange, but it is not clearly indicated by any record. Even cases like that of Satyakāma Jābāla do not go far; for ex hypothesi that teacher did not know who his father was, and the latter could quite well have been a Brahmin. It may therefore be held that the priests and the nobles practised hereditary occupations, and that either class was a closed body into which a man must be born. These two Varṇas may thus be fairly regarded as castes. The Vaiśyas offer more difficulty, for they practised a great variety of occupations (see Vaiśya). Fick concludes that there is no exact sense in which they can be called a caste, since, in the Buddhist literature, they were divided into various groups, which themselves practised endogamy such as the gahapatis, or smaller landowners, the setthis, or large merchants and members of the various guilds, while there are clear traces in the legal textbooks of a view that Brāhmana and Kṣatriya stand opposed to all the other members of the community. But we need hardly accept this view for Vedic times, when the Vaiśya, the ordinary freeman of the tribe, formed a class or caste in all probability, which was severed by its free status from the śūdras, and which was severed by its lack of priestly or noble blood from the two higher classes in the state. It is probably legitimate to hold that any Vaiśya could marry any member of the caste, and that the later divisions within the category of Vaiśyas are growths of divisions parallel with the original process by which priest and noble had grown into separate entities. The process can be seen to-day when new tribes fall under the caste system: each class tries to elevate itself in the social scale by refusing to intermarry with inferior classes on equal terms—hypergamy is often allowed—and so those Vaiśyas who acquired wealth in trade (śreṣthin) or agriculture (the Pāli Gahapatis) would become distinct, as sub-castes, from the ordinary Vaiśyas. But it is not legitimate to regard Vaiśya as a theoretic caste; rather it is an old caste which is in process of dividing into innumerable sub-castes under influences of occupation, religion, or geographical situation. Fick denies also that the śūdras ever formed a single caste: he regards the term as covering the numerous inferior races and tribes defeated by the Aryan invaders, but originally as denoting only one special tribe. It is reasonable to suppose that śūdra was the name given by the Vedic Indians to the nations opposing them, and that these ranked as slaves beside the three castes—nobles, priests, and people—just as in the Anglo-Saxon and early German constitution beside the priests, the nobiles or eorls, and the ingenui, ordinary freemen or ceorls, there was a distinct class of slaves proper; the use of a generic expression to cover them seems natural, whatever its origin (see śūdra). In the Aryan view a marriage of śūdras could hardly be regulated by rules; any śūdra could wed another, if such a marriage could be called a marriage at all, for a slave cannot in early law be deemed to be capable of marriage proper. But what applied in the early Vedic period became no doubt less and less applicable later when many aboriginal tribes and princes must have come into the Aryan community by peaceful means, or by conquest, without loss of personal liberty, and when the term śūdra would cover many sorts of people who were not really slaves, but were freemen of a humble character occupied in such functions as supplying the numerous needs of the village, like the Caṇdālas, or tribes living under Aryan control, or independent, such as the Niṣādas. But it is also probable that the śūdras came to include men of Aryan race, and that the Vedic period saw the degradation of Aryans to a lower social status. This seems, at any rate, to have been the case with the Rathakāras. In the Taittirīya Brāhmaṇa the Rathakāra is placed as a special class along with the Brāhmaṇas, Rājanyas, and Vaiśyas: this can hardly be interpreted except to mean that the Rathakāras were not included in the Aryan classes, though it is just possible that only a subdivision of the Vaiśyas is meant. There is other evidence that the Rathakāras were regarded as śūdras. But in the Atharvaveda the Rathakāras and the Karmāras appear in a position of importance in connexion with the selection of the king; these two classes are also referred to in an honourable way in the Vājasaneyi Sarphitā; in the śata¬patha Brāhmaṇa, too, the Rathakāra is mentioned as a a person of high standing. It is impossible to accept the view suggested by Fick that these classes were originally non- Aryan ; we must recognize that the Rathakāras, in early Vedic times esteemed for their skill, later became degraded because of the growth of the feeling that manual labour was not dignified. The development of this idea was a departure from the Aryan conception; it is not unnatural, however undesirable, and has a faint parallel in the class distinctions of modern Europe. Similarly, the Karmāra, the Takṣan the Carmamna, or ‘tanner,’ the weaver and others, quite dignified occupations in the Rigveda, are reckoned as śūdras in the Pāli texts. The later theory, which appears fully developed in the Dharma Sūtras, deduces the several castes other than the original four from the intermarriage of the several castes. This theory has no justification in the early Vedic literature. In some cases it is obviously wrong; for example, the Sūta is said to be a caste of this kind, whereas it is perfectly clear that if the Sūtas did form a caste, it was one ultimately due to occupation. But there is no evidence at all that the Sūtas, Grāmaηīs, and other members of occupations were real castes in the sense that they were endogamic in the early Vedic period. All that we can say is that there was a steady progress by which caste after caste was formed, occupation being an important determining feature, just as in modern times there are castes bearing names like Gopāla (cowherd ’) Kaivarta or Dhīvara ('fisherman'), and Vaṇij (‘merchant’). Fick finds in the Jātakas mention of a number of occupations whose members did not form part of any caste at all, such as the attendants on the court, the actors and dancers who went from village to village, and the wild tribes that lived in the mountains, fishermen, hunters, and so on. In Vedic times these people presumably fell under the conception of śūdra, and may have included the Parṇaka, Paulkasa, Bainda, who are mentioned with many others in the Vājasaneyi Samhitā and the Taittirīya Brāhmaṇa in the list of victims at the Puruṣamedha (‘human sacrifice’). The slaves also, whom Fick includes in the same category, were certainly included in the term śūdra. 5. Origin of the Castes.—The question of the origin of the castes presents some difficulty. The ultimate cause of the extreme rigidity of the caste system, as compared with the features of any other Aryan society, must probably be sought in the sharp distinction drawn from the beginning between the Aryan and the śūdra. The contrast which the Vedic Indians felt as existing between themselves and the conquered population, and which probably rested originally on the difference of colour between the upper and the lower classes, tended to accentuate the natural distinctions of birth, occupation, and locality which normally existed among the Aryan Indians, but which among other Aryan peoples never developed into a caste system like that of India. The doctrine of hypergamy which marks the practical working of the caste system, seems clearly to point to the feeling that the Aryan could marry the śūdrā, but not the śūdra the Aryā. This distinction probably lies at the back of all other divisions: its force may be illustrated by the peculiar state of feeling as to mixed marriages, for example, in the Southern States of America and in South Africa, or even in India itself, between the new invaders from Europe and the mingled population which now peoples the country. Marriages between persons of the white and the dark race are disapproved in principle, but varying degrees of condemnation attach to (1) the marriage of a man of the white race with a woman of the dark race; (2) an informal connexion between these two; (3) a marriage between a woman of the white race and a man of the dark race; and (4) an informal connexion between these two. Each category, on the whole, is subject to more severe reprobation than the preceding one. This race element, it would seem, is what has converted social divisions into castes. There appears, then, to be a large element of truth in the theory, best represented by Risley, which explains caste in the main as a matter of blood, and which holds that the higher the caste is, the greater is the proportion of Aryan blood. The chief rival theory is undoubtedly that of Senart, which places the greatest stress on the Aryan constitution of the family. According to Senart the Aryan people practised in affairs of marriage both a rule of exogamy, and one of endogamy. A man must marry a woman of equal birth, but not one of the same gens, according to Roman law as interpreted by Senart and Kovalevsky ; and an Athenian must marry an Athenian woman, but not one of the same γez/oç. In India these rules are reproduced in the form that one must not marry within the Gotra, but not without the caste. The theory, though attractively developed, is not convincing; the Latin and Greek parallels are not even probably accurate ; and in India the rule forbidding marriage within the Gotra is one which grows in strictness as the evidence grows later in date. On the other hand, it is not necessary to deny that the development of caste may have been helped by the family traditions of some gentes, or Gotras. The Patricians of Rome for a long time declined intermarriage with the plebeians; the Athenian Eupatridai seem to have kept their yevη pure from contamination by union with lower blood; and there may well have been noble families among the Vedic Indians who intermarried only among themselves. The Germans known to Tacitus163 were divided into nobiles and ingenui, and the Anglo-Saxons into eorls and ceorls, noble and non-noble freemen.1®4 The origin of nobility need not be sought in the Vedic period proper, for it may already have existed. It may have been due to the fact that the king, whom we must regard as originally elected by the people, was as king often in close relation with, or regarded as an incarnation of, the deity;165 and that hereditary kingship would tend to increase the tradition of especially sacred blood: thus the royal family and its offshoots would be anxious to maintain the purity of their blood. In India, beside the sanctity of the king, there was the sanctity of the priest. Here we have in the family exclusiveness of king and nobles, and the similar exclusiveness of a priesthood which was not celibate, influences that make for caste, especially when accompanying the deep opposition between the general folk and the servile aborigines. Caste, once created, naturally developed in different directions. Nesfield166 was inclined to see in occupation the one ground of caste. It is hardly necessary seriously to criticize this view considered as an ultimate explanation of caste, but it is perfectly certain that gilds of workers tend to become castes. The carpenters (Tak§an), the chariot-makers (Rathakāra), the fisher¬men (Dhaivara) and others are clearly of the type of caste, and the number extends itself as time goes on. But this is not to say that caste is founded on occupation pure and simple in its first origin, or that mere difference of occupation would have produced the system of caste without the interposition of the fundamental difference between Aryan and Dāsa or śūdra blood and colour. This difference rendered increasingly important what the history of the Aryan peoples shows us to be declining, the distinction between the noble and the non-noble freemen, a distinction not of course ultimate, but one which seems to have been developed in the Aryan people before the separation of its various.branches. It is well known that the Iranian polity presents a division of classes comparable in some respects with the Indian polity. The priests (Athravas) and warriors (Rathaesthas) are unmistakably parallel, and the two lower classes seem to correspond closely to the Pāli Gahapatis, and perhaps to the śūdras. But they are certainly not castes in the Indian sense of the word. There is no probability in the view of Senart or of Risley that the names of the old classes were later superimposed artificially on a system of castes that were different from them in origin. We cannot say that the castes existed before the classes, and that the classes were borrowed by India from Iran, as Risley maintains, ignoring the early Brāhmaṇa evidence for the four Varnas, and treating the transfer as late. Nor can we say with Senart that the castes and classes are of independent origin. If there had been no Varṇa, caste might never have arisen; both colour and class occupation are needed for a plausible account of the rise of caste.
vivadha Seems to denote a yoke borne on the shoulders to enable one to carry a weight. But it is found in the Brāhmaṇas used only metaphorically in such phrases as vi-vivadha, ‘with the weight unequally distributed,’ and sa- vīvadhata, ‘equality of burden.’
hrūḍu Is a word of unknown meaning applied to Takman in the Atharvaveda. It is variously spelled in the manuscript as hruda, hūdn, rūdu, and so forth; the Paippalāda recension reads hudu, ‘ram.’ Henry2 has conjectured that the word is the equivalent of a proto-Semitic harūdu, ‘gold’ (Assyrian huraçu and Hebrew harūṣ), while Hatávy suggests that it may be the Greek χ\ωρός, ‘greenish-yellow’; but both conjectures are highly improbable. Weber thinks ‘cramp’ is meant.
       Bloomfield Vedic
         Concordance  
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ā hatā apa tā itaḥ AVP.15.18.5a. Cf. next.
abhīśavo hatānena vṛtram AVP.15.12.8c.
apa hata rakṣaso bhaṅgurāvataḥ RV.10.76.4a.
ayajñiyo hatavarcā bhavati AVś.12.2.37a.
etān hataitān badhnīta HG.2.3.7a. See etān ghna-.
indrasyaujasā hata AVP.7.18.5b. Cf. indrasya vacasā hata.
na hata (iti brūyāt) Mś.9.5.6.6.
parasvantaṃ hataṃ vidat RV.10.86.18b; AVś.20.126.18b.
te hatāḥ Kauś.27.22.
tenāpa hata śarum āpatantam AVś.12.2.47c.
tiṣṭhanti hatavartmanaḥ N.3.4d. See tiṣṭhantu.
tiṣṭhantu hatavarcasaḥ AVś.1.17.1d. See tiṣṭhanti hata-.
akarma vayaṃ tad yad asmākaṃ karma hotāraṃ pṛchata # JB.1.76. See akārṣam ahaṃ tad yan mama hotāraṃ pṛchate.
akarma vayaṃ tad yad asmākaṃ karmodgātāraṃ pṛchata # JB.1.76. See akārṣam ahaṃ tad yan mama karmodgātāraṃ pṛchate.
akāri ratnadhātamaḥ # RV.1.20.1c.
akārṣam ahaṃ tad yan mama karmodgātāraṃ pṛchate # ṣB.1.4.7. See akarma vayaṃ tad yad asmākaṃ karmodgātāraṃ pṛchata.
akārṣam ahaṃ tad yan mama hotāraṃ pṛchate # ṣB.1.4.7. See akarma vayaṃ tad yad asmākaṃ karma hotāraṃ pṛchata.
agniḥ pūrva ā rabhatām # AVś.1.7.4a. Cf. prec.
agnir īśe bṛhataḥ kṣatriyasya # RV.4.12.3a; Aś.4.1.23.
agnir naḥ (VSK. mā) pātu duritād avadyāt # VS.4.15e; VSK.4.5.7e; śB.3.2.2.23e. See apa bādhatāṃ, and cf. pātu no duritād.
agnir bhagaḥ savitedaṃ juṣantām # Mś.3.5.13a. Cf. dhātā rātiḥ savitedaṃ.
agniś ca dahataṃ prati # AVś.3.1.3d (Roth and Whitney's edition āgniś); AVP.3.6.3d; SV.2.1215d. See āgniś ca etc.
agniś ca deva sūryeṣam ūrjaṃ dadhātana # KS.2.2.
agniṣ ṭac chocann apa bādhatām itaḥ # RV.7.50.2c. Cf. agnis takmānam, and brahmā śaravyām.
agniṣvāttāḥ pitara (MS. pitarā) eha gachata # RV.10.15.11a; AVś.18.3.44a; VS.19.59a; TS.2.6.12.2a; MS.4.10.6a: 157.10; KS.21.14a; Aś.2.19.22a. Ps: agniṣvāttāḥ pitaraḥ TB.2.6.16.1; Vait.9.8; Apś.8.15.17; Kauś.87.27; agniṣvāttāḥ śś.3.16.7; Vait.30.14.
agnis takmānam apa bādhatām itaḥ # AVś.5.22.1a; AVP.12.1.1a. P: agnis takmānam Kauś.29.18. Cf. under agniṣ ṭac chocann.
agnihotreṇedaṃ havir ajuṣatāvīvṛdhata (Aś. -vīvṛdhanta), maho jyāyo 'kṛta # TB.3.5.10.4; Aś.1.9.5. Cf. agnir idaṃ etc., and agnir hotreṇedaṃ etc.
agne mitro na bṛhata ṛtasya # RV.6.13.2c; MS.4.10.1c: 143.4; Apś.5.23.9c.
agner anīkaṃ bṛhataḥ saparyam # RV.10.7.3c.
agner ivāsya dahata eti śuṣmiṇaḥ # AVś.6.20.1a. P: agner iva Kauś.30.7.
agner ivāsya dahataḥ # AVś.7.45.2a. P: agner iva Kauś.36.27.
agne vi paśya bṛhatābhi rāyā # RV.3.23.2c.
agne śūkāhe pāpaṃ me 'pahata # JG.2.5.
agne sahasrākṣa śatamūrdhan (KS. śatamūrdhañ chatatejaḥ) # VS.17.71a; TS.4.6.5.2a; MS.1.5.14a (ter): 82.15; 83.7; 84.2; KS.7.3a,11; 18.4a; śB.9.2.3.32; Apś.6.25.10a. P: agne sahasrākṣa TS.5.4.7.2; MS.2.10.6: 138.10; 3.3.9: 42.7; KS.21.9; Apś.17.15.1; Mś.6.2.5.11.
agne sukhatame rathe # RV.1.13.4a; SV.2.700a.
agraṃ vṛkṣasya rohataḥ # VS.23.24b; TS.7.4.19.3b; MS.3.13.1b: 168.5; KSA.4.8b; śB.13.2.9.7; 5.2.5b; TB.3.9.7.4. Cf. agre vṛkṣasya.
aghāyate rīradhatā yajatrāḥ # RV.6.51.6b.
achidraṃ śarma yachata # RV.8.27.9b; AB.8.27.5d,6d. Cf. achidrāḥ śarma etc.
achidrāḥ śarma yachata # SMB.2.8.3d,4d. Cf. achidraṃ śarma etc.
ajayānaiḥ pathibhis tatra gachatam # AVś.18.2.53d.
ajāṃ sūrir na dhātave # RV.8.70.15c.
ajītaye 'hataye pavasva # RV.9.96.4a.
atikrāmanto duritā padāni (N. duritāni viśvā) # AVś.12.2.28c; N.6.12d (see Roth's Erl"auterungen zum Nirukta, p. 80). Cf. ati viśvāni, aty enaṃ, antar dadhānā, apaghnā no, apa bādhatāṃ, and taranto viśvā.
atīd u śakra ohata # RV.8.69.14a; AVś.20.92.11a.
atriṇā tvā krime hanmi # TA.4.36.1a; Apś.15.19.5. See atrivat, atrivad, and hatas te atriṇā.
atharvā cādhi tiṣṭhataḥ # AVś.19.54.5b; AVP.11.9.4d.
atharvā nir amanthata # RV.6.16.13b; SV.1.9b; VS.11.32b; 15.22b; TS.3.5.11.3b; 4.1.3.2b; 4.4.1b; MS.2.7.3b: 77.4; KS.16.3b; Vait.5.14b; śB.6.4.2.2.
athā naḥ śaṃ yor arapo dadhāta (MS. dadhātana) # RV.10.15.4d; VS.19.55d; MS.4.10.6d: 156.13; KS.21.14d; N.4.21. See athāsmabhyaṃ śaṃ etc., adhā naḥ etc., and tad asme śaṃ etc.
athā rayiṃ sarvavīraṃ dadhātana # RV.10.15.11d; VS.19.59d; TS.2.6.12.2d; MS.4.10.6d: 157.11; KS.21.14d. See rayiṃ ca naḥ.
athāsmabhyaṃ śaṃ yor arapo dadhāta # TS.2.6.12.2d. See under athā naḥ śaṃ.
athāsmabhyaṃ sahavīrāṃ rayiṃ ni yachatam # TS.3.5.1.2e. Cf. under prec.
athāsyai (TSṭBṃS. asyā) madhyam edhatām (Vait. edhatu; Aśḷś. ejatu; śś. ejati) # VS.23.26c; TS.7.4.19.2c; MS.3.13.1c: 168.2; śB.13.2.9.4; TB.3.9.7.1; Aś.10.8.12c,13c; śś.16.4.2c; Vait.36.31c; Lś.9.10.3c. See under athāsya etc.
atho āśātikā hatāḥ # TA.4.36.1c. Cf. hatāḥ krimayaḥ, and āśātikāḥ.
atho dhātā bṛhaspatiḥ # AVś.11.8.5b.
atho pitā mahatāṃ gargarāṇām # AVś.9.4.4b; TS.3.3.9.2b; KS.13.9b. See utāyaṃ pitā.
atho mātātho pitā # TA.4.36.1c. See hato hatamātā, and hatā mātā.
atho ye kṣullakā iva # AVś.2.32.5c; 5.23.12c. Cf. atho sthūrā, and hataḥ krimīṇāṃ.
atho sthūrā atho kṣudrāḥ # TA.4.36.1a. Cf. atho ye kṣullakā, and hataḥ krimīṇāṃ.
adhā naḥ śaṃ yor arapo dadhāta # AVś.18.1.51d. See under athā naḥ śaṃ.
adhāsyā madhyam edhatām # KSA.4.8c. See under athāsya madhyam.
adhi ṣṇunā bṛhatā vartamānam # RV.4.28.2c.
adhīd agham aghaśaṃse dadhāta # RV.5.3.7b.
adhvaryuḥ pratiprasthātā neṣṭā # GB.1.5.24a.
anarvā yac chatadurasya vedaḥ # RV.10.99.3c.
anirām apa sedhati (AG. bādhatām) # AVś.20.135.13d; śś.12.16.1.3d; AG.2.9.4d.
anu tad urvī rodasī jihātām # RV.7.34.24a.
anu yoddhāram ichatām # AVP.2.25.2b.
anuṣṭhātar (10.16.11, anuṣṭhātāro; 10.16.2--5, anuṣṭhātry) anu tiṣṭha # AVP.10.15.1--10; 10.16.1--11.
anūnena bṛhatā vakṣathena # RV.4.5.1c.
anena babhro mahatā pṛthivyāḥ # AVP.2.40.2d.
antakāya goghātam # VS.30.18. See nirṛtyai etc.
antar ahaṃ tvayā dveṣo antar arātīr dadhe mahatā parvatena (KS. dveṣam antar arātīr dadhe) # MS.1.2.1: 10.5; 3.6.3: 62.11; KS.2.1; 23.1.
antarikṣaṃ vaśā dhātā garbho rudro jarāyu vāyur vatso gharmaḥ pīyūṣaḥ # KS.39.8; Apś.16.32.4. See next, and antarikṣam asi janmanā vaśā.
antarikṣaṃ ca vi bādhase (TS. bādhatām; MS. bādhasva) # VS.14.11d; TS.4.3.6.1d; MS.2.8.3d: 108.7; KS.17.3d; śB.8.3.1.8.
antaritaṃ rakṣaḥ # VSK.1.8.3; TS.1.1.8.1; JB.1.39; TB.3.2.8.5; Aś.2.3.7; Kś.2.5.22; Apś.1.25.8; 6.6.8; Mś.1.6.1.20. Cf. under apahataṃ rakṣaḥ.
antar mṛtyuṃ dadhatāṃ parvatena # RV.10.18.4d; VS.35.15d; śB.13.8.4.12d; AG.4.6.10. See tiro mṛtyuṃ.
antān divo bṛhataḥ sānunas pari # RV.5.59.7b.
anyayā vācābhi jañjabhātaḥ # Kauś.96.3b.
anv āpo ajihata jāyamānam # RV.10.89.13d; TS.1.7.13.1d.
apa jahi parigham # ChU.2.24.6,10. Cf. apa hata parigham.
apa tasya hataṃ tamaḥ # AVś.10.7.40a.
apa durhārdam uchatam # AVP.1.99.1b. Cf. apochantv abhikṛtvarīḥ.
apade pādā pratidhātave 'kaḥ # RV.1.24.8c; VS.8.23c; TS.1.4.45.1c; MS.1.3.39c: 45.4; KS.4.13c; śB.4.4.5.5c.
apa (TA.Apś. ava) bādhatāṃ duritāni viśvā # MS.1.2.3d: 12.6; TA.2.5.3b; Apś.10.18.3d. See agnir naḥ pātu duritād, and cf. atikrāmanto du-.
apa yakṣmaṃ śimidāṃ sedhataṃ paraḥ # AVP.4.34.6b. See apa yakṣmaṃ śimidāṃ.
apa rakṣāṃsi śimidāṃ ca sedhatam # AVś.4.25.4b. See apa yakṣmaṃ śimidāṃ.
apaśyam asya mahato mahitvam # RV.10.79.1a. P: apaśyam asya mahataḥ Aś.4.13.7. Cf. BṛhD.7.117.
apa sedhata durmatim # RV.8.18.10b; 10.175.2b; SV.1.397b.
apahata rakṣaḥ # VS.1.9,16; MS.4.1.6: 8.8; KS.1.5; 31.4; śB.1.1.2.15; 4.21. P: apahatam Kś.2.3.17; 4.19. Cf. antaritaṃ etc., avabāḍhaṃ etc., avadhūtaṃ etc., and parāpūtaṃ etc.
apahatā asurā rakṣāṃsi (Apś. rakṣāṃsi piśācā) vediṣadaḥ # VS.2.29; Aś.2.6.9; śś.4.4.2; Apś.1.7.13; SMB.2.3.3. Ps: apahatā asurāḥ GG.4.3.2; BṛhPDh.5.198; apahatāḥ Kś.4.1.8; KhG.3.5.13. See prec.
apāghaśaṃsaṃ nudatām (TB. -tām arātim; AVP. -tāṃ sahatām arātim) # AVP.4.8.1c--13c; MS.1.5.1c: 67.6; TB.3.1.1.4d.
apādam atraṃ mahatā vadhena # RV.5.32.8c.
apāmīvāṃ sedhataṃ rakṣasaś ca # MS.4.14.6c: 223.10; TB.2.8.4.6c.
apāreṇa mahatā vṛṣṇyena # RV.10.44.1d; AVś.20.94.1d.
apy eṣāṃ sthapatir hataḥ # TA.4.36.1b; ApMB.2.16.13c. See utaiṣāṃ etc.
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.
abhikhyā bhāsā bṛhatā śuśukvaniḥ # RV.8.23.5c. See dṛśā ca bhāsā, and dṛśe ca bhāsā.
abhi devāṃ agachatam # N.12.2d.
abhinno gharmo jīradānuḥ # TS.1.5.10.4a; Aś.3.14.10a; Apś.9.13.9. Cf. dhātā dhātuḥ.
abhi pra sthātāheva yajñam # RV.7.34.5a.
abhi yonim ayohatam (SV.VS. ayohate) # RV.9.1.2b; SV.2.40b; VS.26.26b; JB.1.156.
abhi rāṣṭreṇa vardhatām # AVś.6.78.2b; ApMB.1.8.7b.
abhi vardhatāṃ payasā # AVś.6.78.2a; ApMB.1.8.7a (ApG.2.6.10).
abhivlagya yatra hatā amitrāḥ # RV.1.133.1c.
abhi śūlaṃ nihatasyāvadhāvati # RV.1.162.11b; VS.25.34b; TS.4.6.8.4b; MS.3.16.1b: 182.16; KSA.6.5b.
abhiṣṭuto mahatā vīryeṇa # AVś.9.2.1d.
abhi sumnair avardhatām # RV.10.132.1d.
amanmahi mahata (MS.KS. mahad) ṛtasya nāma # TS.1.8.10.2d; MS.2.6.12d: 71.7; KS.15.8d; TB.1.7.4.3.
amartyā jihata indra devāḥ # RV.6.18.15b; MS.4.12.3b: 183.6; KS.8.16b.
amuṃ gachata pūruṣam # AVP.15.18.5c.
amutrainam ā gachatāt # AVś.9.3.10a.
ayaṃ yajño vardhatāṃ gobhir aśvaiḥ # KS.35.3a; TB.2.5.5.1a; Apś.9.17.1a. P: ayaṃ yajñaḥ KS.35.4; TB.3.12.1.1.
ayaṃ kasya cid druhatād abhīke # Aś.6.12.2c.
ayam agnir vīratamaḥ # PG.3.2.7a. See ayam agniḥ śreṣṭhatamaḥ, and ayaṃ no agnir adhyakṣaḥ.
ayam agniḥ śreṣṭhatamaḥ # TS.1.5.10.2a; KS.7.14a; Svidh.3.4.4. See under ayam agnir vīratamaḥ.
ayaṃ mahān mahatā skambhanena # RV.6.47.5c.
arandhayaḥ śardhata indra dasyūn # RV.6.23.2d.
arasaṃ vṛścika te viṣam # RV.1.191.16d. Cf. ghanena hanmi, and hataṃ vṛścika.
ariṣṭa iha vardhatām # AVś.7.53.5d; AVP.1.61.4d.
ariṣṭo 'yaṃ vardhatāṃ sarvam āyuḥ # AVP.1.80.2c.
arciṣā dahatāṃ svam # AVP.10.12.3d.
arciṣā śatrūn dahataṃ pratītya # AG.3.10.11b. See prec. but one.
arṇavān mahatas pari # AVś.1.10.4b; AVP.1.9.4b.
aryamā devo aditir vidhātā # RV.9.81.5b.
arvāg rathaṃ samanasā ni yachatam # RV.1.92.16c; 7.74.2c; SV.2.104c,1084c.
arvāg rathaṃ ni yachatam # RV.8.35.22a.
arvāg vāmasya pravato ni yachatam (AVP. -sya pravatā ni yachathaḥ) # AVś.4.25.6c; AVP.4.34.4c.
arvāñcaṃ rayiṃ vahataṃ suvīram # RV.1.34.12b.
alābukaṃ nikhātakam # AVś.20.132.2; Aś.8.3.17; śś.12.18.1.10.
algaṇḍūn (AVś. vulgate, alāṇḍūn) hanmi mahatā vadhena # AVś.2.31.3a; AVP.2.15.3a.
ava tmanā bṛhataḥ śambaraṃ bhet # RV.7.18.20d.
ava devānāṃ bṛhatām anarmaṇām # AVś.7.7.1b. See uruśarmaṇāṃ.
avadhūtaṃ rakṣaḥ # VS.1.14,19; TS.1.1.5.1; 6.1; MS.1.1.6: 3.11; 1.1.7: 4.2; 4.1.6: 8.1; 4.1.7: 9.5; KS.1.5,6; 31.4,5; śB.1.1.4.4; 2.1.14; TB.3.2.5.5; 6.1; Apś.1.19.3; Mś.1.2.2.6. P: avadhūtam Kś.2.4.2. Cf. under apahataṃ rakṣaḥ.
avabāḍhaṃ rakṣaḥ # Apś.2.2.2. Cf. under apahataṃ rakṣaḥ.
ava bādhatāṃ etc. # see apa bādhatāṃ etc.
ava sthirā tanuhi bhūri śardhatām # RV.8.19.20c; SV.2.910c; VS.15.40b; JB.3.275c; Apś.14.33.6b; Mś.6.2.2.21b.
avaḥ sūryasya bṛhataḥ purīṣāt # RV.10.27.21b.
avānyān hanmi dodhataḥ # AVś.12.1.58d.
avīvṛdhat puroḍāśena (VSK. avīvṛdhata purolāśena) # VS.28.23,46; VSK.30.17,46. Cf. avīvṛdhanta puroḍāśaiḥ, and avīvṛdhetāṃ puroḍāśena.
avīvṛdhanta # MS.4.13.9: 212.7; śB.1.9.1.10; TB.3.5.10.4; Aś.1.9.5; 3.4.15 (comm.); śś.1.14.14; 6.1.5 (cf. comm.). Cf. avīvṛdhata, and avīvṛdhetām.
avīvṛdhetām # MS.4.13.9: 212.6; TB.3.5.10.3 (bis); 6.15.1; śś.1.14.9,11,12. Cf. avīvṛdhata, and avīvṛdhanta.
avo devānāṃ bṛhatām anarvaṇām # RV.10.36.11b.
avo dhāta vidhate ratnam adya # RV.6.65.3d.
aśvaṃ medhyam ālabhata # śB.13.5.4.7a.
aśvinā gachataṃ yuvam # RV.5.75.3b; 8.8.1b; 85.1b; SV.2.1095b.
aśvinā tvā pra vahatāṃ rathena # RV.10.85.26b; AVś.14.1.20b. See aśvinau etc.
aśvinā yachataṃ yuvam # RV.8.8.16b.
aśvināv abhitaḥ śarma yachatām # AVś.19.16.2d; 27.15d; AVP.10.8.5d; 12.6.6d. Cf. indrāgnī śarma.
aśvināv eha gachatam # RV.5.75.7a; 78.1a; AB.5.1.12; Aś.4.15.2; śś.10.4.5. Cf. BṛhD.5.84. See next.
aśvināv eha gachatām (TSṭB. -tam) # RV.1.22.1b; TS.1.4.7.1b; TB.2.4.3.13b; N.12.4b. See prec.
aśvinau tvā pra vahatāṃ rathena # ApMB.1.2.8b; JG.1.22b. See aśvinā etc.
aṣṭāvandhuraṃ vahatābhito ratham # RV.10.53.7c.
asuṃ gharmaṃ divam (VS. svar) ātiṣṭhatānu # VS.8.19d; MS.1.3.38d: 44.13; KS.4.12d; śB.4.4.4.11. See vasuṃ etc.
astrā tāmreṇa bṛhatā # AVP.2.25.4a.
asthūri ṇau gārhapatyaṃ dīdāyañ śataṃ (KS. -yac chataṃ) himā dvāyū # MS.1.4.2: 49.1; KS.5.5; 7.3. See tayor asthūri.
asmaddātrā devatrā gachata madhumatīḥ # TS.1.4.43.2; 6.6.1.4. P: asmaddātrā devatrā gachata Apś.13.6.14. See asmadrātā.
asmadrātā (MS.śś. add madhumatīr; KS. madhumatī) devatrā gachata (KS. gacha) # VS.7.46; MS.1.3.37: 44.1; 4.8.2: 109.3; KS.4.9; 28.4; śB.4.3.4.20; śś.7.18.9. P: asmadrātāḥ Kś.10.2.20; Mś.2.4.5.17. See asmaddātrā.
asmabhyaṃ śarma yachatam # RV.1.17.8c.
asmāsu niyachatam # TA.3.11.12b.
asmin yajñe vi ca pra ca prathatāṃ svāsasthaṃ devebhyaḥ # MS.4.13.2: 200.8; KS.15.13; TB.3.6.2.1. Cf. ūrṇamradasaṃ.
asmin sunvati yajamāna āśiṣaḥ svāhākṛtāḥ samudreṣṭhā gandharvam ā tiṣṭhatānu # TS.3.5.6.3.
asme ā vahataṃ rayim # RV.8.5.15a.
asme indrāvaruṇā śarma yachatam # RV.7.83.9d.
asme rayiṃ sarvavīraṃ ni yachatam # RV.4.50.10d; AVś.20.13.1d. Cf. asyai rayiṃ etc.
asme rāṣṭrāya mahi śarma yachatam # MS.3.16.4d: 188.11. See asmai kṣatrāya mahi, and asmai rāṣṭrāya mahi.
asmai kṣatrāya mahi śarma yachatam # AVP.15.1.7d. See under asme rāṣṭrāya mahi.
asmai rāṣṭrāya mahi śarma yachatam # TS.4.4.12.3d; Aś.4.12.2d. See under asme etc.
asmai vo dhātā savitā suvāti # AVś.14.1.33d.
asyāṃ barhiḥ prathatāṃ sādhv antaḥ # Kś.2.2.12c; Kauś.137.11c. See tasyāṃ etc.
ahatāni nibodhata # TA.1.4.1b.
ahastā yad apadī vardhata kṣāḥ # RV.10.22.14a.
ahiṃsitau pitarau mayā tat # TB.3.7.12.4c. See ahatau.
ahorātre ni yachatām # AVP.2.90.5d.
ahorātre pṛthivi no duhātām # AVś.12.1.36d.
ahorātre samadhātāṃ ma enat # Kauś.42.17b.
ākrandāya dundubhyāghātam # TB.3.4.1.13. See śabdāyā-.
ā gachata āgatasya # AVś.6.82.1a. P: ā gachataḥ Kauś.59.11.
ā gṛhṇītaṃ saṃ bṛhatam # AVś.11.9.11a.
āgniś ca dahataṃ prati # AVś.3.1.3d (so Shankar Pandit's edition). See agniś ca etc.
āghāṭāḥ karkaryaḥ saṃvadanti # AVP.12.7.8b. See yatrāghāṭāḥ.
ā ghā ye agnim indhate (JB.3.277a, indhātāyi) # RV.8.45.1a; SV.1.133a; 2.688a; VS.7.32a; MS.4.12.6a: 194.9; KS.13.15a; JB.3.276a,277a; TB.2.4.5.7a; ā.5.2.3.2; Aś.2.9.14; 6.4.10; 7.8.1; śś.12.11.20; 18.7.6; Apś.11.10.17a; 12.1.2. P: ā ghā ye śś.3.12.8. Cf. Rvidh.2.32.4.
ā ca tvām etā vṛṣaṇā vahātaḥ # RV.3.43.4a.
ājyaṃ pṛtanyato hatām # AVś.7.70.3c.
ā tiṣṭhataṃ suvṛtaṃ yo ratho vām # RV.1.183.3a.
ātmeva vātaḥ svasarāṇi gachatam # RV.1.34.7d.
ādityānāṃ nibodhata # TA.1.3.4b.
ādityāḥ śarma yachata # AVP.2.70.5b.
ā dhūrṣv asmai dadhātāśvān # RV.7.34.4a. Ps: ā dhūrṣv asmai AB.4.3.3; ā.5.2.2.20; Aś.6.2.5; śś.10.13.13; 12.3.23; 18.15.6; ā dhūrṣu śś.9.6.1.
ā na iha pra yachatam # RV.6.59.9c.
ā na ūrjaṃ vahatam aśvinā yuvam # RV.1.92.17c; 157.4a; SV.2.1086c.
ā nāsatyā gachataṃ hūyate haviḥ # RV.1.34.10a.
ā no gachataṃ havanā # śś.15.8.20. Comm. adds upa yajñam, and designates the mantra as sauparṇī.
ā no divo bṛhataḥ parvatād ā # RV.5.43.11a; 76.4c; TS.1.8.22.1a; MS.4.10.1a: 142.9; KS.4.16a; AB.5.20.8; Aś.8.11.1; śś.6.10.2. P: ā no divaḥ TS.2.5.12.1; 3.1.11.2; MS.4.10.3: 150.1; 4.11.2: 166.6; 4.14.3: 219.5; KS.11.13; 20.15; TB.2.8.2.8. Cf. BṛhD.5.43.
ā no rayiṃ vahatam ota vīrān # RV.5.42.18c; 43.17c; 76.5c; 77.5c.
ā no vīraṃ vahatā jāyamānāḥ (read vahatu jāyamānam ?) # Mś.2.5.4.24d. Cf. ā no bhaja sadasi.
āpas tat pravahatād itaḥ # TB.3.7.6.20d; Apś.1.21.2d.
āpo devīḥ śundhata mā madhumantaṃ madhumatīr devayajyāyai # MS.1.2.1: 9.7. P: āpo devīḥ Mś.2.1.1.21; MG.1.5.4. Cf. under daivyāya karmaṇe.
āpo ripraṃ nirvahata # Apś.7.4.5; Mś.1.7.3.24.
āprīṇānau vijahatā arātim # MS.1.4.3c: 51.5; KS.5.4c. See saṃjānānau vi-.
ā bheṣajasya vahatā sudānavaḥ # RV.8.20.23b.
ābhogaṃ hanmanā hatam # RV.7.94.12c.
ā me mahac chatabhiṣag varīyaḥ # AVś.19.7.5a; Nakṣ.10.5a.
āyur asmabhyaṃ dadhat (AVś.18.4.62c, dadhataḥ) prajāṃ ca # AVś.9.4.22c; 18.4.62c. See prajām asmabhyaṃ.
āyur me yacha (Apś.6.21.1, yachata) # MS.1.8.4: 120.10; KS.6.5; Apś.6.8.11; 21.1; Mś.1.6.1.33. See under āyur dhehi.
āyuṣmāṃ chataśāradaḥ # AVś.10.3.12b.
āyuṣmān chataśāradaḥ # AVP.10.3.7b.
ārabhantām arhatām arhaṇāya # VārG.11.21d.
āre asmad dadhātana # RV.8.47.13d.
ā rohataṃ varuṇa mitra gartam # VS.10.16c; TS.1.8.12.3c; śB.5.4.1.15c. See ā rohatho.
ā rohata janitrīṃ jatavedasaḥ # AVś.18.4.1a; Kauś.80.23; 81.45.
ā rohata divam uttamām # AVś.18.3.64a.
ā rohata savitur nāvam etām # AVś.12.2.48c; Kauś.71.23; 86.26.
ā rohatāyur jarasaṃ vṛṇānāḥ (TA. gṛṇānāḥ) # RV.10.18.6a; AVś.12.2.24a; TA.6.10.1a; AG.4.6.8. Ps: ā rohatāyuḥ Kauś.72.9; ā rohata śG.3.1.10; Kauś.72.13.
ā rohatho varuṇa mitra gartam # RV.5.62.8c; MS.2.6.9c: 69.12; KS.15.7c; N.3.5. See ārohataṃ varuṇa.
ārohantaṃ bṛhataḥ pājasas pari # RV.10.37.8c.
āvinno 'yam asāv āmuṣyāyaṇo 'syāṃ viśy asmin rāṣṭre mahate kṣatrāya mahata ādhipatyāya mahate jānarājyāya # TS.1.8.12.2; TB.1.7.6.7. See āvitto 'yam.
ā sūryo bṛhatas tiṣṭhad ajrān # RV.4.1.17c.
āstam ety anāhataḥ # AVP.2.31.4e.
āsthātā te jayatu jetvāni # RV.6.47.26d; AVś.6.125.1d; AVP.15.11.8d; VS.29.52d; TS.4.6.6.5d; MS.3.16.3d: 186.8; KSA.6.1d; SMB.1.7.16d; GG.3.4.32; N.9.12d. P: āsthātā te KhG.3.1.30.
āhatā apa tā hataḥ # AVP.1.29.2c. Cf. prec.
āhanti gabhe pasaḥ # VS.23.22c; śB.13.2.9.6. See under āhataṃ gabhe.
ā hi ruhatam aśvinā # RV.8.22.9a.
iḍopahūtā saha divā bṛhatādityena ... saha pṛthivyā rathaṃtareṇāgninā; ... sahāntarikṣeṇa vāmadevyena vāyunā # Aś.1.7.7.
idaṃ rāṣṭraṃ hataśatru jiṣṇu # AVP.10.4.12c.
idaṃ rāṣṭraṃ prathatāṃ sarvadaiva # AVP.10.4.11d.
idaṃ rāṣṭraṃ prathatāṃ gobhir aśvaiḥ # AVP.10.4.1a.
idam ahaṃ traiṣṭubhena chandasā pañcadaśena stomena bṛhatā sāmnendreṇa devatayaujas te kṣatram ādade 'sau # KS.36.15.
idam āpaḥ pra vahata # RV.1.23.22a; 10.9.8a; AVś.7.89.3a; AVP.1.33.3a; VS.6.17a; VSK.6.5.5a; Aś.3.5.2; 6.13.11; 8.12.6; Vait.8.20; Lś.2.2.11a; Kś.6.6.28; Apś.7.21.6a; Mś.1.8.4.40a; Kauś.57.24; ViDh.64.18; 65.6; LVyāsaDh.2.20. Ps: idam āpaḥ pravahata yat kiṃ ca Rvidh.2.29.4; idam āpaḥ śś.1.12.8; 5.18.12; Lś.5.3.17; BṛhPDh.2.134; śaṅkhaDh.8.9.
indum indre dadhātana # RV.9.11.6c; SV.2.796c.
indraṃ sukhatame rathe # RV.1.16.2c; TB.2.4.3.10c.
indra kṛṇvantu vāghataḥ # RV.3.37.2c; AVś.20.19.2c.
indraghoṣā vo vasubhiḥ purastād upadadhatām # TA.1.20.1. P: indraghoṣā vo vasubhiḥ TA.1.25.3. See prec. and next.
indram āviśa bṛhatā raveṇa (SV. madena) # RV.9.97.36c; SV.2.211c.
indram id dharī vahataḥ # RV.1.84.2a; SV.2.380a; VS.8.35a; TS.1.4.38.1a; MS.1.3.34a: 41.11; KS.4.11a; Mś.2.5.1.18. P: indram id dhaLś.3.1.22.
indraṃ bārhataṃ yaja # Mś.5.2.3.9. Cf. indrāya bārhatāyā-.
indraṃ bārhatam (sc. yajāmahe) # Mś.5.2.3.9.
indravāyū ni yachatam # RV.4.47.4d.
indraś cāgniś ca taṃ hatām # AVP.10.12.5d.
indras taṃ hantu mahatā vadhena # RV.7.104.16c; AVś.5.31.12c; 8.4.16c.
indras tān hantu mahatā vadhena # AVP.2.15.5d.
indra sthātar harīṇām # RV.8.24.17a; AVś.20.64.5a; SV.2.1035a.
indrasya bhāgaḥ suvite dadhātana # Apś.7.17.2a. See indrāya bhāgaṃ pari.
indrasya vacasā hata # AVś.5.8.4b. Cf. indrasyaujasā.
indrasya vardhata priyaḥ # RV.10.25.10b.
indrāgnī eha gachatām # RV.1.21.4c.
indrāgnī tasya bodhatam # RV.8.38.1c--3c; SV.2.423c--5c; JB.3.142c (bis).
indrāgnī dhātā savitā bṛhaspatiḥ # AVś.19.20.1b; AVP.1.108.1b.
indrāgnī na mardhataḥ # RV.6.60.4c; SV.2.203c; JB.3.39c.
indrāgnī śarma yachatam # RV.1.21.6c; 7.94.8c; SMB.1.5.12a; ApMB.1.8.5b. Cf. aśvināv abhitaḥ.
indrāgnī śumbhatā naraḥ # RV.1.21.2b.
indrāparvatā bṛhatā rathena # RV.3.53.1a; SV.1.338a; KS.23.11a. P: indrāparvatā Rvidh.2.2.5.
indrāmitrā indrahatāḥ # AVP.9.6.3a.
indrāya traiṣṭubhāya pañcadaśāya bārhatāyaikādaśakapālaḥ (TS.KSA. bārhatāya graiṣmāyaikādaśakapālaḥ; MS. bārhatāya graiṣmāya puroḍāśam ekādaśakapālam) # VS.29.60; TS.7.5.14.1; MS.3.15.10: 180.8; KSA.5.10.
indrāya bārhatāyānu brūhi # MS.2.3.7: 35.1; KS.12.5; Mś.5.2.3.11. Cf. indraṃ bārhataṃ.
indrāyendriyāṇi dadhataḥ # VS.19.12d.
indreṇa devena pṛtanā jayāmi traiṣṭubhena chandasā pañcadaśena stomena bṛhatā sāmnā vaṣatkāreṇa vajreṇa sahajān # TS.3.5.3.1. Cf. under agninā devena pṛtanā.
indreṇa yujā niḥ sṛjanta vāghataḥ # RV.10.62.7a.
indre śuṣmam adadhātā vasiṣṭhāḥ # RV.7.33.4d; TB.2.4.3.1d.
indro gīrbhir vardhatāṃ vṛddhamahāḥ # RV.6.37.5b.
indro vajreṇa mahatā vadhena # RV.1.32.5b; AVP.12.12.5b; MS.4.12.3b: 185.9; TB.2.5.4.3b.
indro vṛtrasya dodhataḥ # RV.1.80.5a.
imaṃ dhātā lokam asyai dideśa # AVś.14.2.13b.
imam indra mahatāmena rakṣa # AVP.11.5.6c.
imāṃ śālāṃ śreṣṭhatamāṃ vasūnām # AVP.7.6.5a.
imāṃ nārīṃ sukṛte dadhāta # AVś.14.1.59b.
imāṃ nāvam ā rohata # AVP.2.20.1a. See under āditya nāvam.
imā pātrāṇi śundhata # TB.3.7.4.2b; Apś.1.11.10b.
imā harī vahatas tā no acha # RV.1.165.4d; VS.33.78d; MS.4.11.3d: 168.13; KS.9.18d.
imau tamāṃsi gūhatām ajuṣṭā # RV.2.40.2b; TS.1.8.22.5b; MS.4.11.2b: 164.1; KS.8.17b.
iyaṃ yā musalāhatā # AVP.5.10.1a.
iṣam ūrjaṃ yajamānā yam ichata # Kauś.73.15b.
iṣṭakāṃ dṛṃhataṃ yuvam # VS.14.11b; TS.4.3.6.1b; MS.2.8.3b: 108.6; 3.2.9b: 29.14; KS.17.13b; 20.11; śB.8.3.1.8.
iha no devā mayi śarma yachata # Aś.1.12.36d; Mś.3.1.27d.
iha mahyaṃ ni yachatam # TB.2.4.4.6d. Cf. ihāsmāsu.
ihādyoṣaḥ śreṣṭhatamā vy ucha # RV.1.113.12d.
ihā vahatam aśvinā # AVP.8.11.3d.
ihāsmāsu ni yachatam # RVKh.10.191.2d; AVś.7.52.1d; MS.2.2.6f: 20.2; KS.10.12f; TB.2.4.4.6d. Cf. iha mahyaṃ.
īḍyasya vṛṣṇo bṛhataḥ svāsaḥ # RV.10.3.4c.
īśānakṛt pravayā abhy avardhata # RV.2.17.4b.
uta pūrvāṃ avanor vrādhataś cit # RV.10.69.10d.
utāyaṃ pitā mahatāṃ gargarāṇām # MS.2.5.10b: 61.16; 4.2.10b: 33.17. See atho pitā.
utaiṣāṃ sthapatir hataḥ # AVś.2.32.4b; 5.23.11b; AVP.2.14.3b. See apy eṣāṃ etc.
uto asmāṃ amṛtatve dadhātana # RV.5.55.4c.
ut ketunā bṛhatā deva āgan # AVś.13.2.9a.
ut tiṣṭhata nir dravata # Kauś.116.7a.
ut tiṣṭhata pitaraḥ preta śūrāḥ # Apś.1.10.6a.
ut tiṣṭhata (AVś.Kauś. tiṣṭhatā) pra taratā sakhāyaḥ # RV.10.53.8b; AVś.12.2.27a; VS.35.10b; śB.13.8.4.3b; TA.6.3.2b; Kauś.71.24; 86.27. See vīrayadhvaṃ pra etc.
ut tiṣṭhatam ā rabhethām # AVś.11.9.3a.
ut tiṣṭhata mā svapta # TA.1.27.2a.
ut tiṣṭhata saṃ nahyadhvam # AVś.11.9.2a,26b; 10.1a. P: ut tiṣṭhata Kauś.16.21 (to AVś.11.10.1a).
ut tiṣṭhatā pra etc. # see ut tiṣṭhata pra etc.
ut tiṣṭhatāva paśyata # RV.10.179.1a; AVś.7.72.1a; Aś.5.13.4; 8.12.7; śś.7.16.2,3,4; 10.13.6; Vait.14.3; Kauś.2.40. Cf. BṛhD.8.77.
ut tiṣṭhātas tanuvaṃ saṃ bharasva # TA.6.4.2a.
ut te śuṣmā jihatām ut te arciḥ # RV.10.142.6a.
ut paṇīṃr hatam ūrmyā madantā # RV.1.184.2b.
utso bhava yajamānasya dhenuḥ # Mś.1.3.2.7d. See urudhārā pṛthivī, and urudhāreva dohataṃ.
ud agnayo jihatāṃ jyotiṣā bṛhat # RV.10.35.6b.
udadhiṃ hanmanā hatam # RV.7.94.12d.
ud ātābhir jihatām # MS.4.13.2c: 200.11; KS.15.13c; TB.3.6.2.2c.
ud oṣadhayo jihatāṃ preratām irāḥ # AVP.5.15.7b.
udno divyasya no dehi (MS. dhātaḥ) # TS.2.4.8.2c; 3.5.5.2c; MS.1.3.26c: 39.12; KS.11.9c. See ūdhno etc.
upa tiṣṭhatām # śG.4.2.5; YDh.1.251.
upa brahmāṇi vāghataḥ # RV.1.3.5c; AVś.20.84.2c; SV.2.497c; VS.20.88c.
upasattā vardhatāṃ te aniṣṭṛtaḥ # AVś.7.82.3d; AVP.3.33.4d; VS.27.4d; TS.4.1.7.2d; MS.2.12.5d: 149.1; 18.16d.
upāsmāṃ iḍā hvayatāṃ saha divā bṛhatādityena (also saha pṛthivyā rathaṃtareṇāgninā, and sahāntarikṣeṇa vāmadevyena vāyunā) # Aś.1.7.7. See upa mā bṛhat, upa mā rathaṃtaraṃ, and upa mā vāmadevyaṃ.
upāhṛtam anubuddhaṃ nikhātam # AVś.10.1.19a.
upemaṃ yajñam ā vahāta indram # RV.3.35.2d.
ubhā naḥ śarma yachatam # RV.1.46.15b; VS.34.28b.
ubhāv indraś ca tiṣṭhataḥ # AVś.11.10.11b.
ubhā saṃvṛtam ichataḥ # AVś.8.6.4b.
uruḥ prathatām asamaḥ svargaḥ # AVś.12.3.38b.
uruḥ prathasva mahatā mahimnā # AVś.11.1.19a; Kauś.68.27. P: uruḥ prathasva Kauś.61.37.
uru ṇaḥ śarma yachatā svastaye # RV.10.63.12d.
urudhāreva dohataṃ yajñe asmin # KS.31.14c. See under utso bhava.
uru prathasvoru te yajñapatiḥ prathatām # TS.1.1.8.1; 2.12.2; 6.2.7.3; MS.1.1.9: 5.5; 4.1.9: 11.8; KS.1.8; 31.7; TB.3.2.8.4; Apś.1.25.3; 7.4.5. P: uru prathasva N.1.15. Cf. next two.
uruprathā uru prathasvoru te yajñapatiḥ prathatām # VS.1.22; śB.1.2.2.8. P: uruprathāḥ Kś.2.5.20. Cf. prec. two.
uruśarmaṇāṃ bṛhatāṃ varūthinām # MS.1.3.9b: 33.7. See ava devānāṃ bṛhatāṃ.
uror ṛṣvasya bṛhataḥ # RV.1.25.9b.
ulūkhalaṃ musalaṃ śumbhatāpaḥ # AVś.12.3.13d.
uṣā uchanty apa bādhatām agham # RV.10.35.3c.
uṣe indram avardhatām # TB.2.6.20.2b.
uṣo arvācā bṛhatā rathena # RV.7.78.1c.
ūdhno divyasya no dhātaḥ # AVś.7.18.1c. See udno etc.
ūrjam asmai dyāvāpṛthivī adhātām # AVś.2.29.5c; AVP.1.13.2c.
ūrjā pṛthivīṃ gachata (MS. yachata) # TS.1.1.11.1; MS.4.1.13: 17.10; KS.1.11; 31.10; TB.3.3.6.5.
ūrjā yāvahatasya te # AVP.6.15.5b,6b.
ūrdhvanabhasaṃ (Kauś. erroneously, ūrdhvaṃ nabhasaṃ) mārutaṃ (MS. mārutaṃ devaṃ) gachatam # TS.1.3.9.2; MS.1.2.16: 27.1; KS.3.6; Kauś.45.12. See svāhākṛte ūrdhva-, and svāhordhvanabhasaṃ.
ūrdhvas tiṣṭhati tiṣṭhataḥ # AB.7.15.3b; śś.15.19b.
ṛtūnāṃ tan nibodhata # TA.1.3.3d.
ṛbhukṣā vājo daivyo vidhātā # RV.6.50.12c.
ṛbhur vibhvā vājo devāṃ agachata # RV.1.161.6c.
ṛbhūṇāṃ tan nibodhata # TA.1.4.1d.
ṛṣir yad vāṃ dīrghatamā juhāva # RV.8.9.10b; AVś.20.140.5b.
ṛṣvavīrasya bṛhataḥ patir bhūḥ # RV.1.52.13b.
ekapadī dvipadī tripadī catuṣpadī pañcapadī ṣaṭpadī saptapady aṣṭāpadī bhuvanānu prathatāṃ svāhā # TS.3.3.10.2. P: ekapadī dvipadī Apś.9.19.10. See ekapadīṃ, ekapādaṃ, and aṣṭāpadīṃ.
etam aśmānam ātiṣṭhatam # MG.1.10.16a. See under ā tiṣṭhemam.
etaṃ piba hariva sthātar ugra # RV.6.41.3c.
etān ghnataitān gṛhṇīta # ApMB.2.13.12a (ApG.6.15.6). See etān hataitān.
enāṃsi vahatām itaḥ # AVP.10.11.4d.
endraṃ vagnunā vahata # PB.1.2.5. See vagnunendraṃ.
evam etan nibodhata # TA.1.12.2c.
evaṃ mā śrīdhātāraḥ # SMB.2.6.4c. See under prec.
evā dhātar āyūṃṣi kalpayaiṣām # RV.10.18.5d; AVś.12.2.25d; TA.6.10.1d.
evet kāṇvasya bodhatam # RV.8.9.3c,9d; 10.2b; AVś.20.139.3c; 140.4d.
aiṣu dyāvāpṛthivī dhātaṃ mahat # RV.10.93.10a.
kapṛn naraḥ kapṛtham ud dadhātana # RV.10.101.12a; AVś.20.137.2a; KB.30.7. P: kapṛn naraḥ Aś.8.3.30; śś.12.24.2.
karkariko nikhātakaḥ # AVś.20.132.3; śś.12.18.11.
karman-karmañ chatamūtiḥ khajaṃkaraḥ (AVP. chatamūtī khajaṃkarā) # RV.1.102.6b; AVP.3.36.3b.
kaviśasto bṛhatā bhānunāgāḥ # RV.3.21.4c; MS.4.13.5c: 204.15; KS.16.21c; AB.2.12.15c; TB.3.6.7.2c.
kākocchiṣṭopahata ca yat # BDh.3.6.5b. See ucchiṣṭopahataṃ ca.
kāma kāmena bṛhatā sayoniḥ # AVś.19.52.1c. See sa kāma kāmena etc.
kāmaṃ duhātām iha śakvarībhiḥ # AVś.13.1.5d. See rāṣṭraṃ duhāthām.
kāṣṭhāṃ gachata # VS.9.13; TS.1.7.8.2; MS.1.11.2: 162.9; KS.13.14; śB.5.1.5.17; TB.1.3.6.5.
kīnāśaś cābhi gachataḥ # AVś.4.11.10d; AVP.3.25.12d.
kuto dhātājāyata # AVś.11.8.8d.
kuvit samasya jenyasya śardhataḥ # RV.6.42.4c; SV.2.793c.
keśo naḍa iva vardhatām # AVP.1.67.4c. See keśā naḍā.
ke ṣṭhā naraḥ śreṣṭhatamāḥ # RV.5.61.1a. P: ke ṣṭhā naraḥ śś.16.11.9. Cf. BṛhD.5.69.
ko vo mahānti mahatām ud aśnavat # RV.5.59.4a.
kravyādam agne mahatā vadhena # AVP.12.20.1c.
kṣayasyāsi vidhataḥ (SV. vidhartā) # RV.8.61.14b; SV.2.672b.
khātam akhātam uta saktam agrabham # AVś.5.13.1c.
garbhaṃ dhātā dadhātu te # AVś.5.25.4d; AVP.5.12.8d; 12.3.5d.
garbhaś ca sthātāṃ garbhaś carathām (read caratām) # RV.1.70.3b.
garbhe dīrghatamā vadan # JB.3.239b.
gave 'śvāya yachata # RV.8.30.4d.
gṛdhraḥ kokaś ca te hatāḥ # AVś.5.23.4d. See gṛdhrāḥ kokāś.
gṛdhrāḥ kokāś ca te hatāḥ # AVP.7.2.4d. See gṛdhraḥ kokaś.
gṛhaṃ somasya gachatam # MS.1.2.9c: 18.16; TB.3.7.7.14c; Apś.11.7.2c.
gṛham indraś ca gachatam # RV.1.135.7c; 4.49.3b.
godhā kālakā dārvāghāṭas te vanaspatīnām # VS.24.35; TS.5.5.15.1; MS.3.14.16: 175.12; KSA.7.5.
gaur asy apahatapāpmā # ApMB.2.10.6 (ApG.5.13.16); HG.1.13.13.
ghṛtaṃ duhata āśiram # RV.8.6.19b; SV.1.187b. Cf. ghṛtaṃ duhrata.
ghṛtaṃ duhrata āśiram # RV.1.134.6g. Cf. ghṛtaṃ duhata.
ghṛtapratīko bṛhatā divispṛśā # RV.5.11.1c; SV.2.257c; VS.15.27c; TS.4.4.4.2c; MS.2.13.7c: 156.3; KS.39.14c; JB.3.62 (in fragments).
ghṛtena vardhatāṃ bhūtiḥ # KS.35.4.
cakṛvāṃsa ṛbhavas tad apṛchata # RV.1.161.4a.
cakṣur dhātā dadhātu naḥ # RV.10.158.3c.
carubhyo apidhātave # TA.6.9.1d.
cārūṇi cakre yad ṛtair avardhata # RV.9.70.1d; SV.1.560d; 2.773d.
cikid vi bhāti bhāsā bṛhatā # RV.10.3.1c; SV.2.896c.
chandāṃsi ca dadhata ādvādaśam # RV.10.114.6b.
chandonāmānāṃ (VSK. chandomānānāṃ; TSṃś. chandomānāṃ) sāmrājyaṃ gacheti (VSK. gachatād iti; Mś. gached iti) me somāya brūtāt # VS.4.24; VSK.4.8.1; TS.3.1.2.1; śB.3.3.2.6; Mś.2.1.4.6 (mss. -nāmānaṃ, and -mānaṃ).
chardir vatsāya yachatam # RV.8.9.15d; AVś.20.141.5d.
jagata sthātar jagad ā kṛṇudhvam # RV.6.49.6d.
jajñāna eva vy abādhata spṛdhaḥ # RV.10.113.4a.
janayan yoṣāṃ bṛhataḥ pitur jām # RV.10.3.2b; SV.2.897b.
jano na yudhvā mahata upabdiḥ # RV.9.88.5c.
jarase vahataṃ punaḥ # AVś.3.11.6d. Cf. jarimṇe nayataṃ.
jarimṇe nayataṃ yuvam # AVP.1.61.3d. Cf. jarase vahataṃ.
jātaṃ viṣvāco ahataṃ viṣeṇa # RV.1.117.16d.
jātavedo bṛhataḥ supraṇīte # RV.3.15.4d.
jāyām ā vahatād iti # AVś.6.82.2d.
jijīviṣec chataṃ samāḥ # VS.40.2b; īśāU.2b.
juṣethāṃ yajñaṃ bodhataṃ havasya me # RV.2.36.6a; 8.35.4a.
juhota (AVś. -tā) pra ca tiṣṭhata # RV.1.15.9b; 10.14.14b; AVś.18.2.2b; VS.26.22b; TA.6.5.1b.
jyāyān nimiṣato 'si tiṣṭhataḥ # AVś.9.2.23a.
jyeṣṭharājaṃ barhiṣadaṃ svardṛśam # MS.1.3.11b: 34.4. See jyeṣṭhatātiṃ.
jyog ajītā ahatāḥ syāma (JG. adds svāhā) # TS.5.7.2.4d; KS.13.15d; PG.3.2.2d; JG.2.3d. See jyog jītā, and jyog jīvā.
jyog jītā (! text and comm.) ahatā syāma # SMB.2.1.12d. See under jyog ajītā.
jyog jīvā ahatāḥ syāma # Mś.1.6.4.21d. See under jyog ajītā.
jyotiṣārātīr dahataṃ tamāṃsi # MS.4.14.6d: 223.6; TB.2.8.4.5d.
ta ādityā abhayaṃ śarma yachata # RV.10.63.7c.
tatra me gachatād dhavam # AVś.2.30.3c.
tat su naḥ śarma yachata # RV.8.18.12a.
tathā tad abravīd dhātā # śG.1.19.8c.
tathā dhātā dadhātu (TB. karotu) te # AVP.2.52.4b; TB.2.7.17.2b; MG.1.21.8b; VārG.4.14b.
tathā dhātā tathā bhagaḥ # AVP.11.14.4c.
tathā dhātā dadhātu te # see prec. but one.
tad addhātaya id viduḥ # RV.10.85.16d; AVś.14.1.16d.
tad asme śaṃ yor arapo dadhātana # RV.10.37.11d. See under athā naḥ śaṃ.
tad dhātā punar āharat # SMB.1.5.7b.
taṃ dhātā praty amuñcata # AVś.10.6.21a.
tan nakṣatraṃ prathatāṃ paśubhyaḥ # TB.3.1.2.4c.
taṃ nirvahata pari grāmād itaḥ # AVś.18.2.27b.
tan no devā yachata supravācanam # RV.10.35.12a.
tan me dhātā ca (AVP. omits ca) savitā ca dhattām # AVP.1.91.1c--3c; Kauś.115.2c (ter).
tapojāṃ api gachatāt # RV.10.154.5d; AVś.18.2.15d,18d.
taṃ pṛchatā sa jagāmā sa veda # RV.1.145.1a. Cf. BṛhD.4.16.
tayor (Apś. tayor nāv) asthūri (Mś. asthūri ṇau) gārhapatyaṃ dīdayac chataṃ (Mś. dīdāyañ śataṃ, but most mss. -yat śataṃ) himā dvā yū # śB.3.7.4.10; Kś.6.4.3; Apś.11.19.8; Mś.2.3.6.17. See asthūri.
tava śarmañ chatakrato # RV.5.38.5b.
tasmin sākaṃ triśatā na śaṅkavaḥ # RV.1.164.48c; N.4.27. See tatrāhatās.
tasya māśīr avatu vardhatām # Aś.3.13.15. See tato mā yajñasyāśīr.
tasyāṃ barhiḥ prathatāṃ sādhv antaḥ # Apś.3.19.3c. See asyāṃ etc.
tasyā vrataṃ na hata # MS.4.2.9: 31.1.
tasyedaṃ vihatam ābharantaḥ # TB.1.2.1.3c; Apś.5.1.7c.
ātayo na tanvaḥ śumbhata svāḥ # RV.10.95.9c.
tāṃ rasenābhi vardhatām # AVś.6.78.1d; ApMB.1.8.6d.
tāṃ vidhyata tamasāpavratena # AVś.3.2.6c. See tāṃ gūhata.
tāṃś cid evāpi gachatāt # RV.10.154.1d--4d; AVś.18.2.14d,16d,17d; TA.6.3.2d (ter).
tāṃ gūhata (AVP. guhata) tamasāpavratena # RVKh.10.103.1c; AVP.3.5.6c; SV.2.1210c; VS.17.47c. See tāṃ vidhyata.
na ūrje dadhātana # RV.10.9.1b; AVś.1.5.1b; SV.2.1187b; VS.11.50b; 36.14b; TS.4.1.5.1b; 5.6.1.4b; 7.4.19.4b; MS.2.7.5b: 79.16; 4.9.27b: 139.3; KS.16.4b; 35.3b; TA.4.42.4b; 10.1.11b; KA.1.219b; ApMB.2.7.13b; N.9.27b.
no devīḥ suhavāḥ śarma yachata # RV.5.46.7d; AVś.7.49.1d; MS.4.3.10d: 213.8; TB.3.5.12.1d; N.12.45d.
tābhir ā gachataṃ narā # RV.6.60.9a; SV.2.343a; JB.3.90a.
tām ūrjam ūrjāhutī ūrjayamāne adhātām # MS.4.13.8: 210.6; KS.19.3; TB.3.6.13.1; N.9.43. See adhātām ūrjam.
tāvat te vardhatāṃ pasaḥ # AVś.6.72.2d,3d.
vaḥ sūryo bṛhatā śamayāti # AVP.2.36.3d.
tāv ihā vahatāṃ sphātim # AVś.3.24.7c.
tāsāṃ sthānād uj jihatām # TS.4.1.2.4c. See tāsām āsthānād.
tāsām āsthānād uj jihatām # VS.11.38c; MS.2.7.4c: 78.6; 3.1.5: 6.20; KS.16.4c; śB.6.4.3.2. See tāsāṃ sthānād.
tiro mṛtyuṃ dadhatāṃ (TA.Apś.14.22.3d, dadhmahe) parvatena # AVś.12.2.23d; TB.3.7.11.3d; TA.6.10.2d; Apś.9.12.4d; 14.22.3d; ApMB.2.22.24d. P: tiro mṛtyum Kauś.72.2. See antar mṛtyuṃ.
tisro devīr mahi naḥ śarma yachata (AVP. me śarma yachan) # AVś.5.3.7a; AVP.5.4.12a; KS.40.10a.
tīkṣṇeṣavo 'baladhanvano hata # AVś.3.19.7c; AVP.3.19.6c.
tubhyaṃ sthātar harīṇām # RV.8.33.12d.
tubhyaṃ khātā avatā adridugdhāḥ # RV.4.50.3c; AVś.20.88.3c.
tubhyam eva jariman vardhatām ayam # AVś.2.28.1a; AVP.1.12.1a. P: tubhyam eva jariman Kauś.54.13.
turaspeye yo haripā avardhata # RV.10.96.8b; AVś.20.31.3b.
turasyāsti vidhataḥ # RV.8.78.7b.
tūṇavadhmaṃ grāmaṇyaṃ pāṇisaṃghātaṃ nṛttāya # TB.3.4.1.15.
tṛtīye asmin savane dadhāta # RV.4.33.11d.
tṛṣṇā cāvahatām ubhe # TB.3.12.9.6d.
tena naḥ saha vardhatām # KS.35.4d.
tena mā saha śundhata (AVś. śumbhantu) # RV.10.17.14d; AVś.18.3.56d.
tena yo 'smat samṛchātai # MS.4.14.17c (bis): 247.1,3; TA.2.4.1c. See tenānyo.
tenā naḥ śarma yachata # AVś.6.7.3c.
tenānyo 'smat samṛchātai # TA.2.4.1c. See tena yo 'smat.
te no devāḥ suhavāḥ śarma yachata # ā.5.1.1.13d.
tebhyo nidhānaṃ bahudhā vyaichan (ApMB. bahudhānv avindan; MG. mahataṃ [?] na vindan; VārG. mahad anvavindan) # TB.2.7.17.3a; HG.2.6.12c; ApMB.2.1.8c; MG.1.21.10c; VārG.4.21c. P: tebhyo nidhānam Apś.22.28.8.
te ratnaṃ dhāta śavaso napātaḥ # RV.4.35.8c.
teṣāṃ hi mahnā mahatām anarvaṇām # RV.10.65.3a.
te sindhavo varivo dhātanā naḥ # RV.7.47.4c.
tokaṃ pākasya vardhatām # AVP.2.38.5c.
trayastriṃśaṃ śataṃ (AB. -śac chataṃ) rājā # AB.8.23.6a; śB.13.5.4.12a.
trayas tridhātavo 'pasaḥ # VS.21.37b; 28.8b; MS.3.11.2b: 142.8; TB.2.6.7.4b; 11.6b.
tridhātu śarma vahataṃ śubhas patī # RV.1.34.6d.
tridhātūni dāśuṣe yachatādhi # RV.1.85.12b; TS.1.5.11.5b; MS.4.10.4b: 153.3; KS.8.17b; TB.2.8.5.6b.
trir nāndyaṃ vahatam aśvinā yuvam # RV.1.34.4c.
trir no rayiṃ vahatam aśvinā yuvam # RV.1.34.5a.
trī yac chatā mahiṣāṇām agho māḥ # RV.5.29.8a.
traiṣṭubhena chandasā pañcadaśena stomena bṛhatā sāmnā vaṣaṭkāreṇa vajreṇa sahajān # TS.3.5.3.1. Cf. under ānuṣṭubhena chandasai-.
traiṣṭubhena vacasā bādhata dyām # RV.5.29.6d.
tvaṃ vīrudhāṃ śreṣṭhatamā # AVś.6.138.1a; AVP.1.68.2a. P: tvaṃ vīrudhām Kauś.48.32.
tvaṃ hi vettha yathātatham (ṣB. yathāyatham) # ṣB.1.6.19d; TB.3.7.11.5d (bis); TA.2.6.2d; Apś.3.12.1d (ter); BDh.3.7.13d. See sa hi vettha.
tvaṃ divo bṛhataḥ sānu kopayaḥ # RV.1.54.4a.
tvaṃ pūṣā vidhataḥ pāsi nu tmanā # RV.2.1.6d; TS.1.3.14.1d; TB.3.11.2.1d.
tvaṃ makhasya dodhataḥ # RV.10.171.2a.
tvayā vayaṃ saṃghātaṃ-saṃghātaṃ jeṣma # VS.1.16; MS.1.1.6: 3.14; 4.1.6: 8.13; śB.1.1.4.18. See vayaṃ saṃghātaṃ.
tvaṣṭā vāyuḥ saha somena vātaḥ # AVP.5.16.1c. Cf. dhātā somena saha.
tvaṣṭā vo rūpair upariṣṭād upadadhatām # TA.1.20.1. See tvaṣṭā tvā.
darbhā roha mahatām indriyeṇa (AVP. mahatāmahendriyeṇa, read mahatā mah-) # AVś.19.33.2d; AVP.11.13.2d. See under ā roha māṃ.
daśa rājño amaṃhata # RV.8.5.38b.
no agne bṛhato (TSṃS. śatino) dāḥ sahasriṇaḥ # RV.2.2.7a; TS.2.2.12.6a; MS.4.12.2a: 180.7. Ps: dā no agne bṛhataḥ śś.3.2.4; dā no agne MS.4.14.16: 242.8; Mś.5.1.10.59.
dāvasya dahataḥ pṛthak # AVś.7.45.2b.
dāśvāṃsam upa gachatam # RV.1.47.3d; 4.46.5b.
dāsā ca vṛtrā hatam āryāṇi ca # RV.7.83.1c.
divaṃ rūḍhvā mahatā mahimnā # AVś.13.1.8c. See divaṃ gatvāya.
divaṃ gatvāya mahatā mahimnā # TB.2.5.2.2c. See divaṃ rūḍhvā.
divaś cin me bṛhata uttarā dhūḥ # RV.10.28.6b.
divi bṛhatā tvopastabhnomi # TB.3.7.10.1; Apś.14.31.7.
divo agne bṛhatā rocanena # RV.6.1.7d; MS.4.13.6d: 207.3; KS.18.20d; TB.3.6.10.3d.
divyānāṃ sarpāṇām adhipatiḥ pra likhatām # śG.4.15.7; ... adhipatiḥ pra limpatām 4.15.8; ... adhipatir ava neniktām 4.15.6; ... adhipatir āṅktām 4.15.11; ... adhipatir ā chādayatām 4.15.10; ... adhipatir ā badhnītām 4.15.9; ... adhipatir īkṣatām 4.15.12.
diśaḥ pūrṇā amaṃhata # śB.13.5.4.4b; śś.16.9.13d.
dīkṣayedaṃ havir āgachataṃ naḥ # TB.2.4.3.3d; Aś.4.2.3d. See dīkṣāyedaṃ.
dīkṣāyedaṃ havir āgachataṃ naḥ # KS.4.16d. See dīkṣayedaṃ, probably the correct reading here also.
durṇāmnīs tatra gachata # AVP.10.1.5e.
dūtasya rebhataḥ sadā # RV.8.44.20b; KS.40.14b.
dṛśā ca bhāsā bṛhatā suśikmanā # MS.2.7.4c: 78.12. See under abhikhyā bhāsā.
dṛśe ca bhāsā bṛhatā suśukvaniḥ (KS.KA. -kvabhiḥ) # VS.11.41c; TS.4.1.4.1c; KS.16.4c; śB.6.4.3.9; KA.1.198.21c. See under abhikhyā bhāsā.
deva dhātaḥ sudhātādyāsmin yajñe yajamānāyaidhi # PB.21.10.16; Kś.23.3.1; Apś.22.19.1; Mś.9.4.2.9.
devam indram avardhatām # VS.28.15b,17b; TB.2.6.10.2b,4b.
devā devam avardhatām # TB.2.6.20.3b. See devau etc.
devā brahmāṇa āgachata # śB.3.3.4.20. See next two.
devā brahmāṇa āgachatāgachata (GB. āgachata āgachata, without saṃdhi) # JB.2.80; GB.1.3.1. See prec. and next.
devā brahmāṇa āgachatāgachatāgachata # Lś.1.3.3. P: devā brahmāṇaḥ ṣB.1.1.27 (cf. comm.). See prec. two.
devī devam avardhatām # VS.28.37c--39c; TB.2.6.20.2b,3b.
devo no dhātā pra tirāty āyuḥ # AVś.18.4.48b.
devo vaḥ savitā prārpayatu śreṣṭhatamāya karmaṇe # VS.1.1; TS.1.1.1.1; MS.1.1.1: 1.2; 4.1.1: 1.13,14; KS.1.1; 30.10; GB.1.1.29; śB.1.7.1.4,5; TB.3.2.1.4. Ps: devo vaḥ savitā prārpayatu Apś.1.2.4; Mś.1.1.1.18; devo vaḥ Kś.4.2.9.
devau devam avardhatām # VS.28.40c. See devā etc.
daivyāya karmaṇe śundhadhvaṃ devayajyāyai # VS.1.13; śB.1.1.3.12. P: daivyāya Kś.2.3.39. See śundhadhvaṃ daivyāya, and cf. āpo devīḥ śundhata.
dyauś ca bhūmiś ca tiṣṭhataḥ # AVś.10.8.2b.
dyauś cemaṃ yajñaṃ pṛthivī ca saṃ duhātām # AVP.5.16.1a; TB.3.7.4.15; Apś.1.12.17; Mś.1.1.3.25.
dvā bṛbūkaṃ vahataḥ purīṣam # RV.10.27.23d; N.2.22d.
dvitā hotāraṃ manuṣaś ca vāghataḥ # RV.3.2.1c.
dviṣantam apa bādhasva (AVP. bādhatām) # AVP.7.5.12d; SMB.1.2.1c; JG.1.12c. Cf. dviṣantaṃ me 'va-.
dviṣan me bhrātṛvyo 'smāl lokād asmāc ca janapadāc ceṣṭatām (also, cyavatām, and -padād vyathatām) # HG.1.23.1.
dhartā vidhartā paramota saṃdṛk # MS.2.10.3b: 134.3. See dhātā vi-.
dhātar vidhātaḥ kalaśāṃ abhakṣayam # RV.10.167.3d; N.11.12d.
dhātā te hastam agrabhīt # HG.1.5.9. See dhātā hastam.
dhātā dadātu dāśuṣe vasūni # TS.3.3.11.3a; MS.4.12.6a: 195.14; ApMB.2.11.4a (ApG.6.14.2). See dhātā viśvā.
dhātā dadātu no etc. # see dhātā dadhātu no etc.
dhātā dadātu su# see dhātā dadhātu suetc.
dhātā dadhātu dāśuṣe # see dhātā dadātu dāśuṣe.
dhātā dadhātu (TS.Apś.ApMBḥG. dadātu) no rayim # AVś.7.17.1a; AVP.1.39.4a; TS.2.4.5.1a; 3.3.11.2a,3a; MS.4.12.6a: 195.12; KS.13.16a; KA.1.198.7a,25a; Apś.15.18.6 (comm.); ApMB.2.11.1a,3a (ApG.6.14.2); HG.2.1.2; 2.2; 4.9. P: dhātā dadhātu Kauś.59.19. Cf. BṛhD.4.88 (B). Designated as dhātarvyāḥ, or dhātṛvyāḥ (sc. ṛcaḥ) Kauś.35.16.
dhātā dhātṝṇāṃ (TS. dhatṛ-) bhuvanasya yas patiḥ # RV.10.128.7a; TS.4.7.14.3a; KS.40.10a. See dhātā vidhātā bhuvanasya.
dhātāraṃ ca vidhātāram # PG.3.4.8a.
dhātā rātiḥ savitedaṃ juṣantām # AVś.3.8.2a; 7.17.4a; VS.8.17a; TS.1.4.44.1a; MS.1.3.38a: 44.4; KS.4.12a; 13.9a,10; śB.4.4.4.9a. P: dhātā rātiḥ Apś.9.18.16; 13.18.4; Mś.2.5.4.16. Cf. agnir bhagaḥ savitedaṃ.
dhātā vidhātā (AVP. vidhartā) paramota saṃdṛk (KS. paramo na saṃvṛk) # RV.10.82.2b; AVP.1.53.2a; VS.17.26b; TS.4.6.2.1b; 5.7.4.3a; KS.18.1b; N.10.26b. See dhartā vi-.
dhātā vidhātā (AVP. vidhartā) bhuvanasya yas patiḥ # AVś.5.3.9a; AVP.5.4.8a. See dhātā dhātṝṇāṃ.
dhātā viśvā vāryā dadhātu # AVś.7.17.3a. See dhātā dadātu dāśuṣe vasūni.
dhātā hastam agrabhīt # JG.1.12. See dhātā te hastam.
dhātur dhātājāyata # AVś.11.8.9d.
dhiyā śamīnahuṣī asya bodhatam # RV.10.92.12d.
dhiṣaṇās tvā devīr viśvadevyāvatīḥ (MSṃś. dhiṣaṇā tvā devī viśvadevyavatī) pṛthivyāḥ sadhasthe aṅgirasvad (TS. 'ṅgi-) abhīndhatām (MS.2.7.6, abhīnddhām; MS.3.1.8, abhīndhātām) ukhe # VS.11.61; TS.4.1.6.2; MS.2.7.6: 81.11; 3.1.8: 10.4; KS.16.6; śB.6.5.4.5. Ps: dhiṣaṇās tvā devīḥ Apś.16.5.9; dhiṣaṇā tvā devī Mś.6.1.2.17; dhiṣaṇās tvā TS.5.1.7.2; KS.19.7; Kś.16.4.12.
na kaś cana sahata āhaveṣu # RV.6.47.1d; AVś.18.1.48d.
nakṣatram ulkābhihataṃ śam astu naḥ # AVś.19.9.9a.
nadasya mā rudhataḥ kāma āgan # RV.1.179.4a; N.5.2. Cf. BṛhD.1.53.
na yo mātarāv apy (SV. anv) eti dhātave # RV.10.115.1b; SV.1.64b.
na rogaṃ nota duḥkhatām # ChU.7.26.2b; MU.7.11b.
na vaḥ pratimai sukṛtāni vāghataḥ # RV.3.60.4c.
nānyas tvac chūra vāghataḥ # RV.8.78.4c.
nāsatyā niramanthatam # RV.10.24.4d.
ni karma manyuṃ durevasya śardhataḥ # RV.2.23.12d; KS.4.16d.
ni jahuṣaṃ śithire dhātam antaḥ # RV.7.71.5d.
ni tasmin dhattaṃ (AVP. tasmin hatam adhi) vajram ugrau # AVś.4.28.6b; AVP.4.37.6b.
nityād rāyo amaṃhata # RV.8.56 (Vāl.8).2c.
ni nediṣṭhatamā iṣaḥ # RV.9.98.5c; SV.2.589c; JB.3.227c.
nir ahataṃ duchunā indravantā # RV.1.116.21c.
nirṛtyai goghātam # TB.3.4.1.16. See antakāya go-.
ni vo jāmayo jihatā (śś. jihatāṃ) ny ajāmayaḥ # KB.28.5; Aś.5.7.3; śś.7.6.3.
neva majjasv āhatam # AVś.1.11.4b.
ny aśvinā vahataṃ yajñe asmin # RV.7.69.5d; MS.4.14.10d: 230.4; KS.17.18d; TB.2.8.7.8d.
pacac chataṃ mahiṣāṃ indra tubhyam # RV.6.17.11b.
pañcabhir dhātā vi dadhāv (MS.KS. dadhā) idaṃ yat (MS. omits yat) # TS.4.3.11.2a; MS.2.13.10a: 160.10; KS.39.10a.
patiṃ te dyāvāpṛthivī adhātām # AVP.2.66.5a.
patiṃ dhātā dadhātu te # AVP.8.10.12d.
panya ā dardirac chatā # RV.8.32.18a.
payasendram avardhatām # VS.28.16b; TB.2.6.10.3b.
parāpūtaṃ rakṣaḥ # VS.1.16; TS.1.1.5.2; MS.1.1.7: 4.1; 4.1.7: 8.17; KS.1.5; 31.4; śB.1.1.4.21; TB.3.2.5.10; Apś.1.20.7; Mś.1.2.2.20. P: parāpūtam Kś.2.4.18. Cf. under apahataṃ rakṣaḥ.
parā bhujo nāparaṃ hātayāsi (?) # AVP.5.27.4d.
pari ṣṭobhata viṃśatiḥ # RV.1.80.9b.
parjanyasya maruta udadhiṃ sānv ā hata # AVP.5.15.7c.
parṇavalkam uta śundhata # TB.3.7.4.2d; Apś.1.11.10d.
paśunehi # śB.4.2.5.11; Kś.10.1.19. See pratiprasthātaḥ pa-.
paścā sa daghyā yo aghasya dhātā # RV.1.123.5c.
pāpmānaṃ me hata # MG.1.9.20; VārG.11.21. Cf. under pāpmānaṃ te.
pāpmā me hataḥ # AG.1.24.31. Cf. under pāpmānaṃ te.
pibataṃ ca tṛpṇutaṃ cā ca gachatam # RV.8.35.10a. P: pibataṃ ca tṛpṇutaṃ ca śG.1.17.7.
pibā somaṃ mahata indriyāya # RV.10.116.1a. Cf. BṛhD.8.40.
pītvī somasya kratumāṃ avardhata # RV.10.113.1d.
pīluḥ sahatām itaḥ # AVP.7.19.5d.
punar ā vahatād iti # RV.10.24.5d.
punas tvādityā rudrā vasavaḥ samindhatām # VS.12.44a; TS.4.2.3.4a; 5.2.2.5; MS.1.7.1a: 108.9; KS.8.14a; 38.12a; śB.6.6.4.12; Apś.9.10.9; 16.12.13; Mś.1.6.5.8. P: punas tvā Kś.16.7.2. See prec.
pumāṃsaṃ vardhatāṃ mayi # śG.1.17.9d. See pumān garbhas, and pumān saṃvartatāṃ.
pumān garbhas tavodare # SMB.1.4.8d; VārG.16.6d. See under pumāṃsaṃ vardhatāṃ.
pumān saṃvartatāṃ mayi # PG.1.9.5d. See under pumāṃsaṃ vardhatāṃ.
puruṣṭutāya prataraṃ dadhātana # RV.5.34.1d.
purūṇi ratnā dadhatau ny asme # RV.7.70.4c.
pṛkṣo vahatam aśvinā # RV.1.47.6b.
pṛthivī naḥ prathatāṃ rādhyatāṃ naḥ # AVś.12.1.2d; MS.4.14.11d: 233.11.
pra ketunā bṛhatā yāty (AVśṭA. bhāty) agniḥ # RV.10.8.1a; AVś.18.3.65a; SV.1.71a; TA.6.3.1a. Cf. BṛhD.6.147.
pracetā vo rudraiḥ paścād upa dadhatām # TA.1.20.1. See next, and rudrās tvā pracetasaḥ.
prajayāmṛteneha gachatam # ApMB.1.11.8d.
prajāpatir manasi sārasvato vāci visṛṣṭāyāṃ dhātā dīkṣāyāṃ brahma vrate # Mś.3.6.2.
prajām asme rayim asme niyachata # KS.38.12c.
prajāvantaṃ yachatāsmāsu devīḥ # RV.4.51.10b.
pra ṇaḥ pradātā savitā ca yachatām # AVP.7.9.1c.
prati gṛhṇāmi (MSṭB.Aś. gṛbhṇāmi) mahate vīryāya (MS.KS. mahata indriyāya) # MS.2.3.4d: 31.10; KS.40.3d; TB.2.5.7.2d; Aś.6.12.2d.
pratidīvne dadhata ā kṛtāni # RV.10.34.6d.
prati pratīcīr dahatād arātīḥ # RV.3.18.1d.
pratiprasthātaḥ paśuṃ saṃvadasva # see pratiprasthātaḥ paśau.
prati rakṣo dahatu sahatām arātim # MS.1.5.1b: 67.5.
praty ūhatām aśvinā mṛtyum asmāt # MS.2.12.5c: 149.11; 3.4.6: 51.17. See praty auhatām.
praty auhatām aśvinā mṛtyum asmāt (AVś. asmat) # AVś.7.53.1c; VS.27.9c; TS.4.1.7.4c; 5.1.8.6; KS.18.16c; 22.1; Tā.10.48c. See praty ūhatām.
pra dahātaś cukākaṇi # AVP.8.16.5d,6d.
pra diva ṛṣvād bṛhataḥ sudānū # RV.7.61.3b.
pra dhītāny agachatam # RV.8.8.10d.
pra nabhatāṃ pṛthivī jīradānuḥ # AVś.7.18.2b.
pra no yachatād avṛkaṃ pṛthu chardiḥ # RV.1.48.15c.
pra yac chatā sahasrā śūra darṣi # RV.6.26.5b.
pra yachataṃ vṛṣaṇā śaṃtamāni (AVP. jetvāni) # AVP.1.109.3d; MS.4.11.2d: 165.14.
pra yachata ta ihorjaṃ dadhāta # RV.10.15.7d; AVś.18.3.43d; VS.19.63d.
pra yad divo hariva sthātar ugra # RV.1.33.5c.
pra ye divo bṛhataḥ śṛṇvire girā # RV.5.87.3a.
pra vaḥ satāṃ jyeṣṭhatamāya suṣṭutim # RV.2.16.1a. Ps: pra vaḥ satāṃ jyeṣṭhatamāya śś.14.31.5; pra vaḥ satām Aś.6.4.10; śś.9.12.3.
pra vātā iva dodhataḥ # RV.10.119.2a.
pra vrataṃ yachata # Apś.11.15.3.
praśnaṃ vṛhatam aśvinā # AVP.5.26.2d.
pra sūraś cakraṃ vṛhatād abhīke # RV.1.174.5c; 4.16.12d.
prasthāvāno māpa sthātā samanyavaḥ # RV.8.20.1b; SV.1.401b.
prācīnaṃ jyotir haviṣā vṛdhātaḥ # VS.20.42d; MS.3.11.1d: 140.9; KS.38.6d; TB.2.6.8.3d.
prāñcaṃ yajñaṃ cakṛma vardhatāṃ gīḥ # RV.3.1.2a. P: prāñcaṃ yajñaṃ cakṛma KB.26.14.
prāṇaṃ prāṇahanau hatām # AVP.10.12.4d.
prāṇān paśuṣu yachatam # MS.1.3.12: 35.1. See prec.
prāṇe tvam asi saṃdhātā # TA.10.63.1; MahānU.24.2.
prāsmai yachatam avṛkaṃ pṛthu chardiḥ # RV.8.9.1c; AVś.20.139.1c.
prehāmṛtasya yachatām # AVś.6.121.3c; TA.2.6.1c.
bajas tān sahatām itaḥ # AVś.8.6.7c.
bādhetāṃ dveṣo abhayaṃ kṛṇutām # TB.3.1.1.5c. See bādhatāṃ etc.
bṛhatā tvā rathaṃtareṇa traiṣṭubhyā (KS. triṣṭubhā) vartanyā śukrasya tvā vīryeṇod dhare (KS. śukrasya vīryeṇotsṛjāmy asau) # MS.2.3.4: 31.6; KS.11.7. P: bṛhatā tvā Mś.5.2.2.6. See bṛhadrathaṃtarayos.
bṛhatā mana upa hvaye mātariśvanā prāṇāpānau (AB.GB. hvaye vyānena śarīram) # AVś.5.10.8; AB.3.8.3; GB.2.3.5. P: bṛhatā manaḥ Kauś.66.2. Cf. Apś.24.14.11.
bṛhat te jālaṃ bṛhata indra śūra # AVś.8.8.7a.
bṛhat te varcaḥ prathatām upa dyām # AVP.2.65.1a.
bṛhad dhi jālaṃ bṛhataḥ # AVś.8.8.6a.
bṛhad bṛhata ed ariḥ # RV.1.9.10b; AVś.20.71.16b.
bṛhadrathaṃtarayos tvā stomena triṣṭubho vartanyā śukrasya vīryeṇa devas tvā savitot sṛjatu jīvātave jīvanasyāyai # TS.2.3.10.2. P: bṛhadrathaṃtarayos tvā stomena TS.2.3.11.4. See bṛhatā tvā rathaṃtareṇa.
bṛhad vayo maghavadbhyo dadhāta # RV.7.58.3a.
bṛhann eṣām adhiṣṭhātā # AVś.4.16.1a. P: bṛhann eṣām Kauś.48.7.
bṛhaspata indra vardhataṃ naḥ # RV.4.50.11a.
brahma prajāpatir dhātā # AVś.19.9.12a.
brahmā śaravyām apa bādhatām itaḥ # AVP.1.46.5a. Cf. under agniṣ ṭac chocann.
bhadrā no adya śravase vy uchata # RV.10.35.5c.
bhavāśarvau mṛḍataṃ śarma yachatam # AVś.8.2.7c.
bhinnāratnīr bhinnaśīrṣṇā sam ṛchatām # AVP.5.10.8c.
bhūtir dadhnā ghṛtena vardhatām # TS.3.2.6.1; KS.35.4.
bhogāya punar ohatām (AVP. ohatu) # AVś.19.44.10d; AVP.15.3.10d.
maṃhiṣṭhaṃ vāghatām ṛṣiḥ # RV.10.33.4c.
maṇiḥ śraiṣṭhyāya mūrdhataḥ # AVś.10.6.31f,32d.
manojavaso vaḥ pitṛbhir dakṣiṇata upadadhatām # TA.1.20.1. See under pitaras tvā manojavā.
mandrā svarvācy aditir anāhataśīrṣṇī vāg juṣāṇā somasya tṛpyatu (Mś. pibatu) # TS.3.2.5.1; Mś.2.4.1.37.
mama cāmuṣya ca pāpmā hataḥ # PG.1.3.28.
mamaitān putro mahatā vadhena # RV.4.18.7c.
mamaiṣa rāya upa tiṣṭhatām iha # AVś.18.2.37d.
marutaḥ śarma yachata # RV.7.59.1d.
marutāṃ mana ichataḥ # AVś.4.15.15c.
maruto hetim ichata # Kauś.128.4d.
mahate kṣatrāya mahata ādhipatyāya mahate jānarājyāya # TS.1.8.10.2; TB.1.7.4.2; 6.7. See next.
mahad adya mahatām ā vṛṇīmahe # RV.10.36.11a.
mahaś cid abhy avardhata # RV.9.47.1b. See mahāṃt sann.
mahi vo mahatām avaḥ # RV.8.47.1a; 67.4a; KS.11.12b. Ps: mahi vo mahatām śś.12.2.14; mahi Rvidh.2.33.1. Cf. BṛhD.6.83.
mahyaṃ vācaṃ niyachatāt # HG.1.5.11d.
kasmai dhātam abhy amitriṇe naḥ # RV.1.120.8a.
no rīradhataṃ nide # RV.7.94.3c; 8.8.13d; SV.2.268c; JB.2.12c; 3.65c.
no hiṃsīr mahataḥ # AVP.5.21.5a.
māpa sthātaṃ mahiṣevāpānāt # RV.10.106.2d.
me sakhyuḥ stāmānam api ṣṭhāta # AVś.5.13.5c. See mā naḥ sakhyuḥ.
mārḍīkam indrāvaruṇā ni yachatam # RV.7.82.8d.
māva sthāta parāvataḥ # RV.5.53.8c.
vaḥ susroc camaso dṛṃhatā tam # RV.10.101.8d; AVś.19.58.4d; AVP.1.110.4d; KS.38.13d; Apś.16.14.5d.
sredhata somino dakṣatā mahe # RV.7.32.9a.
mitradhā no mitre dadhāta # KS.37.10.
mitrāvaruṇā pari mām adhātām # AVś.18.3.12a; Kauś.81.46; 87.3.
mitrāvaruṇed asya hotram arhataḥ # VS.28.19f; MS.4.13.8d: 210.14; KS.19.3d; TB.2.6.10.5f; 3.6.13.1d.
mīḍhuṣmatīva pṛthivī parāhatā # RV.5.56.3a.
muhur daivāṃ (read devāṃ ?) apṛchata # PB.24.18.5b.
mūrdhno devasya bṛhataḥ # AVś.19.6.16a; AVP.9.5.14a.
mūrdhno viśvasya vāghataḥ # RV.6.16.13c; SV.1.9c; VS.11.32c; 15.22c; TS.3.5.11.3c; 4.1.3.2c; 4.4.1c; MS.2.7.3c: 77.5; KS.16.3c; śB.6.4.2.2; Vait.5.14c.
mṛtyus tad abhavad dhātā (read dhotā ?) # TB.3.12.9.6c.
medhāṃ dhātā dadātu me # RVKh.10.151.1d; VS.32.15d.
mo ṣu tvā vāghataś cana # RV.7.32.1a; SV.1.284a; 2.1025a; AB.5.7.8; ā.5.2.4.2; Aś.7.3.19; śś.16.21.24; 18.8.9; Svidh.2.3.4.
mlāyantu te khātamūlāḥ sapatnāḥ # AVP.12.6.2a.
ya uddhatā uta ye nikhātāḥ # Apś.1.8.7c.
ya eka ic chatapatir janeṣu # TB.2.8.4.2c. See ya ekā iñ.
yac chakvarīṣu bṛhatā raveṇa # RV.7.33.4c; TB.2.4.3.1c.
yajamānam api gachatām # TB.3.7.4.12b; Apś.2.8.6b.
yajamānaṃ prathata # KS.1.12; 31.11; Apś.3.7.14.
yajamānāya draviṇaṃ dadhātu (VS.śB.KS.13.19d, dadhāta) # AVś.7.17.4d; VS.8.17d; VSK.9.3.3d; TS.1.4.44.1d; MS.1.3.38d: 44.5; KS.3.9d; 4.12d; 13.9d; śB.4.4.4.9d; TB.3.7.4.15c; Apś.1.12.17c; 12.6.3d; Mś.1.1.3.25.
yajñaṃ deveṣu yachataḥ # AVś.7.54.1d. See next but one.
yajñaṃ deveṣu yachatām # RV.2.41.20c; TS.4.1.11.4c; MS.4.10.3c: 150.15; N.9.38c.
yajñaṃ na ā hi gachatām # TB.2.4.8.4a.
yajñena vardhata jātavedasam # RV.2.2.1a; AB.4.32.11; KB.19.9; 20.3. P: yajñena vardhata Aś.7.4.13; śś.6.4.11; 11.2.11; 14.56.15; 16.20.16. Cf. BṛhD.4.65.
yajño vardhatām # ApMB.2.10.8 (ApG.5.13.17).
yat te addhātayo viduḥ # AVP.1.95.2b.
yat te krūraṃ yad āsthitaṃ tat ta āpyāyatāṃ niṣṭyāyatāṃ tat te śudhyatu (TS.Apś. āpyāyataṃ tat ta etena śundhatām) # VS.6.15; TS.1.3.9.1; śB.3.8.2.9--10; Apś.7.18.8. P: yat te krūram Kś.6.6.6. See next two.
yat te parvatān bṛhataḥ # RV.10.58.9a.
yat te balāsa tiṣṭhataḥ # AVP.1.90.2a. See yau te etc.
yatra grāvā vadati tatra gachatam # RV.1.135.7b.
yatrāghāṭāḥ karkaryaḥ saṃvadanti # AVś.4.37.4d. See āghāṭāḥ.
yat samajāsi śardhataḥ # RV.7.32.7b.
yathāṅgaṃ vardhatāṃ śepaḥ # AVś.6.101.1c.
yathāsac chatahāyanaḥ # AVś.8.7.22d.
yathā sma te virohataḥ # AVś.4.4.3a; AVP.4.5.4b.
yathā haviḥ kaśyapa na vyathātai # AVP.4.40.3d.
yad apāṃ krūraṃ yad amedhyaṃ yad aśāntaṃ tad apagachatāt # TA.10.1.13; MahānU.5.1; BDh.2.5.8.6. See next.
yad indram ajahātana # RV.8.7.31b.
yantāraṃ dhīnām uśijaṃ ca vāghatām # RV.3.3.8b.
yaṃ nirmanthato aśvinā (JG. -manthatām aśvinau) # RV.10.184.3b; ApMB.1.12.3b; HG.1.25.1b; MG.2.18.2b; JG.1.22b. See yābhyāṃ nirmanthatām.
yan marīcyām atiṣṭhatām # AVP.6.7.1b.
yamadūtā apombhata # AVś.8.8.11b.
yam abhyacuścutad agniṣ ṭac chundhatād iha punaḥ svāhā # Kś.25.11.32.
yaśo havir vardhatām indrajūtam # AVś.6.39.1a. P: yaśo haviḥ Kauś.13.4; 139.15.
yasmād indrād bṛhataḥ kiṃ canem ṛte # RV.2.16.2a.
yaḥ saṃsthe cic chatakratuḥ # RV.8.32.11a.
yāṃ kalpayanti vahatau vadhūm iva # AVś.10.1.1a. P: yāṃ kalpayanti Kauś.39.7; Rvidh.4.6.3. Designated as kṛtyāsūkta Rvidh.4.8.4.
te agne yogavatī priyā tanūḥ svarśokhārādvākhāta tayeda pātram ārohati tasmai te namaḥ svāhā # Mś.8.23.21 (corrupt: read svarṣukhadvārākhyātā tayedaṃ pātram āroha ?).
te agne sūrye śuciḥ priyā tanūḥ śukre 'dhy-adhi saṃbhṛtā tayā saha divam āviśa bṛhatā sāmnā jāgatena ca chandasā # Apś.5.26.5. Quasi-metrical.
yān āhur itarāṃ (AVP. -rāñ) chatam # AVś.3.11.5d,7e; AVP.1.61.2d,5e.
yābhyāṃ nirmanthatām aśvinau devau # śB.14.9.4.21b; BṛhU.6.4.21b. See yaṃ nirmanthato.
yām addhātaya id viduḥ # AVś.11.8.7b.
samrājā manasā na prayuchataḥ # RV.10.65.5b.
yāsyāḥ pāpī lakṣmīr yā patighnī yāputryā yāpaśavyā tā asyā apahata # SMB.1.4.5.
yāsyai yaśoghnī tanūs tām asyai nāśaya (JG. tām asyā apahata) svāhā # PG.1.11.2; JG.1.22.
yuktā stha vahata # PB.1.2.5; TB.3.7.9.2; Lś.1.10.5; Apś.12.3.2.
yuvaṃ havaṃ vadhrimatyā agachatam # RV.10.39.7c.
yūpo virohañ chataśākho adhvaraḥ samāvṛtaḥ # Kauś.125.2a.
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"hata" has 31 results.
     
abhyāhataomission of any sound; a fault of utterance. अम् (1)a technical brief term in Panini's grammar including vowels, semivowels, the letter ह् and nasals; (2) a significant term for the accusative case showing change or substitution or modification: confer, compare अं विकारस्य Taittirīya Prātiśākhya.I.28 explained as अमिति शब्दे विकारस्याख्या भवति । अमिति द्वितीय विभक्तेरुपलक्षणम् । (3) augment अ applied to the penultimate vowel of सृज् & दृश् (P. VI.1.58, 59 and VII.1.99) (4) substitute tor Ist person. singular. affix मिप्, by P.III.4.101 (5) Acc. singular. case affix अम् .
nirhataa fault of pronunciation by which a letter is uttered harsh or rude; confer, compare निर्हतो रूक्षः Kaiyata on Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).I.1. Ahnika 1 .
nihatastruck down in tone, grave, possessed of a grave accent; confer, compare Vājasaneyi Prātiśākhya.IV. 138.
prātihataname given to the circumflex vowel, standing at the beginning of a word and following the final vowel of the previous word which is acute ( उदात्त ); confer, compare अपि चेन्नानापदस्थमुदात्तमथ चेत्सांहितेन स्वर्यते स प्रतिहतः Taittirīya Prātiśākhya.xx. 3.
śābdabodhataraṅgiṇīa treatise on the theory of verbal import written by ईश्वरानन्द.
saṃhataa tone in which two or more accents or tones are mixed up with one another, cf Bharadvaja Siksa.
īśvarānandaauthor of (l) a gloss on Kaiyaṭa's Mahābhāṣya-pradīpa, and (2)an independent treatise Śābdabodhataraṅgiṇī. He is believed to have been a pupil of सत्यानन्द and iived in the latter part of the 16th century A.D.
kaṇṭhatālavyagutturo-palatal. The diphthongs ए and ऐ are called Kaṇṭhatālavya, as they are produced in the Kaṇṭhatalu-sthāna.
cintā(1)view; theory. exempli gratia, for example बाध्यसामान्यचिन्ता, बाध्यविशेषचिन्ता confer, compare इयमेव बाध्यसामान्यचिन्तेति व्यवह्रियते Par. Sek. Pari. 58; (2) a matter of scrutiny on a suspicion; confer, compare चिन्ता च-मयतेरिदन्यतरस्याम् इत्यतोन्यतरस्यांग्रहणस्य सिंहावलोकनन्यायादनुव्रुत्तेः; Durghata Vr. on VI.4.69.
jayantaauthor of तत्वचन्द्र a commentary on पाणिनिसूत्रवृत्ति written by Vitthala; (2) writer of a commentary named Vadighatamudgara on the Sarasvataprakriya.
jahaddharmatvaabandonment or giving up of properties in the case of a word included in a वृत्ति or composite expression; confer, compare जहद्धर्मत्वाच्छब्दप्रवृत्तेः Durghata Vrtti on P. II. 2.6.
dharmin(1)a thing possessed of properties, द्रव्यः confer, compare धर्मशब्देन धर्मी भण्यते Kāśikā of Jayāditya and Vāmana. on P.III.3.77;cf also the common expression धर्मिग्राहकमानात् Par. Sek. on Pari. 55, 66, 79, 82: (2) the same as dharma in rare cases according to the dictum धर्मघर्मिणोरभेदोपचारः e. g. वर्णैकं देहि, पुराणैकं देहि; confer, compare Durghata Vr. on P. II. 1. 49.
dhātupradīpaa work dealing with verbal forms written by Maitreya Raksita, a Buddhist writer and a famous grammarian belonging to the eastern part of India who lived in the middle of the twelfth century. He is believed to have written many scholarly works in connection with Panini's grammar out of which the Tantrapradipa is the most important one. The work Dhatupradipa is quoted by Saranadeva, who was a contemporary of Maitreya Raksita, in his Durghatavrtti on P. II. 4. 52.
nirdeśamention, actual statement; the word is often used in the Mahabhasya in sentences like स तथा निर्देशः कर्तव्यः, निर्देशं कुरुते et cetera, and others; confer, compare also V.Pr. I. 36;confer, compare also the maxim तस्मिन्निति निर्दिष्टे पूर्वस्य P. I.1.66 and Vājasaneyi Prātiśākhya.I. 134; confer, compare also अवश्यं कयाचिद्विभक्त्या केनचिद्वचनेन निर्देशः कर्तव्यः M.Bh. on P. I. 2. 39 Vart. 1. Sometimes the mention or exhibition made by a word shows the particular type of word; confer, compare Durghata Vrtti on P. I. 2. 6 and VII. 4. 73 as also Kāśikā of Jayāditya and Vāmana. on P. IV. 3. 11 and V. 2. 20.
ranu[RENOU,LOUIS]a sound Sanskrit scholar of France of the present time who has written some treatises and many articles on Sanskrit grammar out of which his works on the Terminology of Sanskrit Grammar, Kasika and Durghatavrtti reguire a special mention.
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543 results
     
hata being affectedSB 8.7.15
hata bereft ofSB 3.31.36
hata brokenSB 10.62.25-26
hata deadSB 10.50.25-28
SB 10.54.36
hata defeatedSB 6.10.29
hata deprived ofSB 3.31.23
hata destroyedCC Adi 6.64
SB 10.34.14
SB 10.34.9
SB 10.54.51
SB 10.58.3
SB 10.71.26
SB 10.73.1-6
SB 10.77.12
SB 10.83.2
SB 10.89.29
SB 3.19.12
SB 7.1.46
hata diminishedSB 10.51.34
hata eradicatedSB 10.71.36
SB 10.89.10-11
hata freed fromSB 1.5.29
hata from the killedSB 10.54.17
hata had been condemnedSB 9.10.20
hata has been lostSB 3.21.14
hata having been reducedSB 8.21.1
hata having killedSB 10.37.8
SB 10.47.45
hata having lostSB 6.16.14
hata killedSB 10.15.40
SB 10.50.30
SB 10.59.16
SB 10.63.16
SB 9.15.31
hata lostCC Madhya 2.30
SB 1.15.2
SB 10.58.46
hata of the killedSB 11.31.25
hata ruinedSB 11.4.13
hata spoiledSB 10.16.26
hata struckSB 10.50.24
hata were destroyedSB 4.9.42-43
hata who had killedSB 10.50.31
hata-āhatāḥ which were striking one anotherSB 10.15.34
hata-āhatāḥ which were striking one anotherSB 10.15.34
hata-ājñaḥ whose order was foiledSB 6.3.1
hata-ājñaḥ whose order was foiledSB 6.3.1
hata-aṃhasaḥ who am completely freed from the reactions of sinful lifeSB 5.13.22
hata-aṃhasaḥ who am completely freed from the reactions of sinful lifeSB 5.13.22
hata-aṃhasaḥ who have become cleansed of all sinful reactionsSB 8.18.31
hata-aṃhasaḥ who have become cleansed of all sinful reactionsSB 8.18.31
hata-ari to enemies killed by HimCC Madhya 23.79-81
hata-ari to enemies killed by HimCC Madhya 23.79-81
hata-arthaḥ having neglected the regulative principles in the discharge of devotional serviceSB 5.12.14
hata-arthaḥ having neglected the regulative principles in the discharge of devotional serviceSB 5.12.14
hata-aśubhaḥ one who has minimized the inauspicious qualities of material existenceSB 1.9.31
hata-aśubhaḥ one who has minimized the inauspicious qualities of material existenceSB 1.9.31
hata-aśubhaḥ relieved from all reactions of sinful lifeCC Madhya 25.77
hata-aśubhaḥ relieved from all reactions of sinful lifeCC Madhya 25.77
hata-ātmanām those who are affectedSB 4.8.35
hata-ātmanām those who are affectedSB 4.8.35
hata-ātmasu bewildered at heartSB 4.6.49
hata-ātmasu bewildered at heartSB 4.6.49
hata-avaśiṣṭāḥ the remaining soldiers who were not killedSB 4.10.20
hata-avaśiṣṭāḥ the remaining soldiers who were not killedSB 4.10.20
hata-bāndhavāḥ their friend having been killedSB 10.15.36
hata-bāndhavāḥ their friend having been killedSB 10.15.36
hata-bandhuḥ one who has lost all his sonsSB 1.13.33
hata-bandhuḥ one who has lost all his sonsSB 1.13.33
hata-bandhūn those who lost their friends and relativesSB 1.8.4
hata-bandhūn those who lost their friends and relativesSB 1.8.4
hata-bandhūnām of the friends who are killedSB 1.8.51
hata-bandhūnām of the friends who are killedSB 1.8.51
hata-bhagaiḥ unfortunateSB 3.15.23
hata-bhagaiḥ unfortunateSB 3.15.23
hata-dhiyaḥ bereft of memorySB 3.9.7
hata-dhiyaḥ bereft of memorySB 3.9.7
hata-dhvānta darkness dissipatedSB 3.8.23
hata-dhvānta darkness dissipatedSB 3.8.23
hata-īśa bereft of husbandsSB 1.15.10
hata-īśa bereft of husbandsSB 1.15.10
hata-kalmaṣaḥ taints of sin being destroyedSB 4.4.27
hata-kalmaṣaḥ taints of sin being destroyedSB 4.4.27
hata-kilbiṣām free from faultSB 6.19.26-28
hata-kilbiṣām free from faultSB 6.19.26-28
hata-mańgalā because of my being the most unfortunateSB 6.14.58
hata-mańgalā because of my being the most unfortunateSB 6.14.58
hata-ojāḥ with all prowess diminishedSB 6.13.17
hata-ojāḥ with all prowess diminishedSB 6.13.17
hata-ojasaḥ whose prowess was diminishedSB 3.15.2
hata-ojasaḥ whose prowess was diminishedSB 3.15.2
hata-ojasam reduced in strengthSB 3.25.18
hata-ojasam reduced in strengthSB 3.25.18
hata-pāpmānaḥ who were free from all sinsSB 10.15.17
hata-pāpmānaḥ who were free from all sinsSB 10.15.17
hata-prabham its rays decliningSB 1.14.17
hata-prabham its rays decliningSB 1.14.17
hata-prabham loss of bodily lusterSB 1.7.56
hata-prabham loss of bodily lusterSB 1.7.56
hata-putrā bereft of her sonsSB 1.13.39
hata-putrā bereft of her sonsSB 1.13.39
hata-putrā who had lost all her sonsSB 1.13.33
hata-putrā who had lost all her sonsSB 1.13.33
hata-putrā whose sons were killedSB 6.18.23
hata-putrā whose sons were killedSB 6.18.23
hata-putraḥ who lost his sonSB 6.9.11
hata-putraḥ who lost his sonSB 6.9.11
hata-rucaḥ having faded lustersSB 4.7.23
hata-rucaḥ having faded lustersSB 4.7.23
hata-saubhagā without the fortuneSB 1.14.21
hata-saubhagā without the fortuneSB 1.14.21
hata-śriya bereft of fortuneSB 3.3.13
hata-śriya bereft of fortuneSB 3.3.13
hata-śriyau diminished in beauty and lusterSB 3.16.33
hata-śriyau diminished in beauty and lusterSB 3.16.33
hata-sutā deprived of all childrenSB 10.4.6
hata-sutā deprived of all childrenSB 10.4.6
hata-sva-kānta-smaraṇena the asura was thinking of his own dead relatives, who would not be satisfied unless Kṛṣṇa were deadSB 10.12.26
hata-sva-kānta-smaraṇena the asura was thinking of his own dead relatives, who would not be satisfied unless Kṛṣṇa were deadSB 10.12.26
hata-sva-kānta-smaraṇena the asura was thinking of his own dead relatives, who would not be satisfied unless Kṛṣṇa were deadSB 10.12.26
hata-sva-kānta-smaraṇena the asura was thinking of his own dead relatives, who would not be satisfied unless Kṛṣṇa were deadSB 10.12.26
hata-trapaḥ being freed from all formalities of the material worldSB 1.6.26
hata-trapaḥ being freed from all formalities of the material worldSB 1.6.26
hata-trapaḥ without shameCC Madhya 2.28
hata-trapaḥ without shameCC Madhya 2.28
hata-tviṣaḥ decreased in their bodily effulgenceSB 8.18.22
hata-tviṣaḥ decreased in their bodily effulgenceSB 8.18.22
hata-tviṣam already bereft of his powerSB 4.19.28
hata-tviṣam already bereft of his powerSB 4.19.28
hata-udyamāḥ having become disappointedSB 4.13.49
hata-udyamāḥ having become disappointedSB 4.13.49
hata-vrataḥ who broke all his vowsSB 6.2.45
hata-vrataḥ who broke all his vowsSB 6.2.45
hata being killedBG 2.37
hata being spoiledSB 1.12.1
hata curbedSB 1.6.35
hata destroyedSB 3.22.13
hata has been killedBG 16.13-15
SB 10.14.48
SB 10.46.17
SB 10.47.39
hata killedSB 10.43.39
SB 10.48.17
SB 10.51.41
SB 10.54.26
SB 10.54.39
SB 10.57.22
SB 10.59.1
SB 10.65.8
SB 10.66.9
SB 10.76.1
SB 10.88.38-39
SB 11.16.7
SB 4.10.14
SB 4.21.46
SB 5.26.15
SB 6.12.2
SB 7.1.41
SB 7.8.41
SB 7.8.46
SB 7.8.54
SB 7.9.14
SB 9.12.8
hata ruinedSB 11.7.68
hata slainSB 3.14.2
SB 3.19.30
SB 3.19.8
hata struckSB 10.76.33
SB 10.79.6
SB 3.19.16
SB 5.2.14
SB 6.12.26
SB 7.2.40
hata was killedSB 11.4.18
SB 4.10.3
SB 9.22.21-24
hata wounded bySB 1.9.38
hataḥ asi iti now you are killedSB 8.11.30
hataḥ asi iti now you are killedSB 8.11.30
hataḥ asi iti now you are killedSB 8.11.30
hataḥ asmi I am now being killed (by others)SB 10.4.22
hataḥ asmi I am now being killed (by others)SB 10.4.22
hataiḥ imprintedSB 10.72.22
hataiḥ killedSB 6.11.4
hatam deadSB 4.14.34
hatam defeated or coveredSB 8.3.29
hatam disturbedSB 10.40.27
hatam had been killedSB 8.11.19
hatam has been killedSB 9.2.8
hatam killedBG 2.19
SB 10.43.18
SB 10.56.18
SB 10.57.7
SB 3.20.8
SB 3.3.1
SB 7.4.29
SB 7.8.35
SB 9.16.14
hatam refutedSB 10.87.36
hatam was killedSB 10.1.68
hatasya killedSB 10.57.28
SB 4.6.50
hatasya who was injured and fallenSB 8.11.13
hatau they also were killedSB 7.10.36
hatau were killedSB 7.10.35
hata in killingSB 10.4.12
hatayoḥ who have been deprivedSB 10.45.4
abādhata killedSB 4.19.20
abādhata struckSB 10.44.21
abhihata addressed bySB 1.14.40
abhihata piercedSB 1.15.7
abhihata beatenSB 10.17.8
abhihata struckSB 10.44.24-25
abhihata hitSB 10.78.8
abhihatasya of one overwhelmedSB 11.19.9
adhivahata who were carrying the palanquinSB 5.10.2
āgacchata of one who is comingSB 5.17.9
āgacchata those who were comingSB 11.8.24
nistriṃśa-agra-āhata because of being cut by the tip of the swordSB 9.2.7
vāta-āhata troubled by the windSB 1.5.14
āhata-artha frustratedSB 3.9.10
khura-āhata struck by the hoovesSB 3.13.27
āhata being devoid ofSB 3.15.2
āhata injuredSB 3.18.19
āhata dispelledSB 3.28.21
ahata without being defeatedSB 4.30.17
āhata being affectedSB 8.7.14
āhata-pāpmanaḥ her material body became spiritualized or relieved of all material conditionsSB 10.6.34
āhata struckSB 10.44.22-23
āhata struckSB 10.44.27
ahata not cleansed or eliminatedSB 10.51.8
āhata unusedSB 10.53.11
āhata struckSB 10.67.19-21
ahata constantSB 10.69.9-12
ahata undisturbedSB 10.80.30
ahata undisturbedSB 11.11.29-32
āhata attackedSB 3.18.6
āhata struckSB 3.19.16
āhata having been struckSB 3.19.26
āhata struckSB 3.19.28
āhata injuredSB 6.2.15
āhata struckSB 6.11.11
pada-āhata being trampled by the footSB 7.8.3-4
āhata being beatenSB 8.11.11
nistriṃśa-agra-āhata because of being cut by the tip of the swordSB 9.2.7
āhata trampled or injuredSB 9.15.27
vajra-āhata killed by the thunderbolt of IndraSB 10.6.13
āhata struckSB 10.15.33
āhata struckSB 10.18.29
āhata hitSB 10.18.29
āhata struck downSB 10.44.24-25
āhata struckSB 10.55.18
āhata hitSB 10.59.20
āhata struckSB 10.88.36
āhata tormentedSB 12.9.16
āhata killedCC Antya 3.56
āhatam struckSB 10.26.5
aicchata He wantedSB 11.1.10
avyāhata-aiśvaryaḥ without minimizing any potencies of absolute opulence (aiśvaryasya samagrasya)SB 10.8.36
alabhata he will achieveSB 4.16.25
ālabhata started to sacrificeSB 5.9.12
alabhata obtainedSB 5.24.1
alabhata obtainedSB 6.7.17
alabhata obtainedSB 10.62.10
mṛdu-ańghri-hatam struck by His beautiful, delicate legsSB 10.7.7
anicchata even unwillingSB 1.13.25
anicchata unwillingSB 3.25.36
anicchata of one who does not desire to spend his wealthSB 5.14.3
anicchata not wantedSB 10.47.48
saṃhata-añjaliḥ with folded handsSB 4.1.26-27
anugrahata by the mercy ofSB 2.10.12
anugrahata by the mercySB 10.87.17
anupahata without being affectedSB 3.9.20
anurundhata who was imitatingSB 10.7.3
anvatiṣṭhata stood in one placeSB 8.12.26
anvavardhata increasedSB 6.14.36
anvavardhata immediately developedSB 8.24.21
anvicchata followSB 6.5.30
apahata vanquishedSB 4.31.20
apahata covered overSB 10.51.32
apahata completely vanquishedSB 5.13.22
aparādhata because of his offensesSB 4.4.30
apratihata-kāmāḥ whose fulfillment of lusty desires is unimpededSB 5.24.8
apratihatam invincibleSB 4.15.9-10
apratihatam not being impededSB 4.16.14
apratihatam undeviated from the instructions of the spiritual masterSB 6.16.28
apṛcchata you asked from meSB 1.18.9
apṛcchata inquiredSB 3.14.13
apṛcchata He inquiredSB 10.52.29
apṛcchata asked aboutSB 11.19.12
ārabhata startedSB 3.20.9
ārabhata inauguratedSB 9.13.3
ārabhata beganSB 10.1.14
ārabhata beganSB 10.33.2
arhata desirable, suitableSB 4.18.30
yathā-arhata as they deservedSB 4.21.14
yathā-arhata as befittingSB 7.11.8-12
yathā-arhata as it befitsSB 7.12.24
yathā-arhata according to your abilitySB 7.14.18
yathā-arhata comparatively or with discriminationSB 7.15.2
yathā-arhata as far as possibleSB 8.16.55
yathā-arhata as far as possibleSB 9.14.24
arhata they deserveSB 10.10.20-22
arhata is proper in each caseSB 10.24.28
yathā-arhata according to etiquetteSB 10.71.28
yathā-arhata as they deservedSB 11.2.26
āhata-artha frustratedSB 3.9.10
arthata factuallySB 4.31.13
arthata in truthSB 10.85.7
arundhata trying to block himSB 10.86.10
aśobhata shoneSB 6.10.13-14
aśobhata He appearedSB 8.7.17
aśobhata shone brilliantlySB 10.20.43
tapaḥ ātiṣṭhata engaged in austeritiesSB 5.20.14
ātiṣṭhata just followSB 6.4.11
ātma-kṛtya-hata-kṛtyam after performing religious rituals required after the death of Jaṭāyu, who died for the Lord's causeSB 9.10.12
avardhata began to increase more and moreSB 8.20.21
avardhata immediately developedSB 8.24.19
avihatam without being deterredSB 2.7.20
avirodhata without being contradictorySB 3.7.32
avirodhata without disturbanceSB 3.22.33
avyāhata without decaySB 4.9.22
avyāhata without being interruptedSB 5.1.29
avyāhata without hindranceSB 6.17.2-3
avyāhata undefeatableSB 9.15.16
avyāhata-gatiḥ whose progress was indefatigableSB 9.15.16
avyāhata without being disturbedSB 9.18.46
avyāhata inexhaustibleSB 9.23.26
avyāhata-aiśvaryaḥ without minimizing any potencies of absolute opulence (aiśvaryasya samagrasya)SB 10.8.36
avyāhata undisturbedSB 10.64.11
avyāhata unaffectedSB 10.84.32-33
avyāhata unimpededSB 11.2.23
bāṣpa-kalā-uparodhata due to crying with tearful eyesSB 6.14.50-51
dadhata adventedSB 1.1.17
dadhata who take onSB 10.87.29
daiva-hatam that which is thwarted by providenceSB 4.19.34
daṇḍa-hata struck by a stickSB 4.8.14
dehata from the bodySB 3.12.27
dehata from the bodySB 4.19.37
tat-dehata from Keśī's bodySB 10.37.8
upahata-dhiyaḥ whose pure consciousness is destroyedSB 5.6.10
dīrghatamaḥ-pitā he became the father of DīrghatamaSB 9.17.4
dīrghatamasaḥ from DīrghatamaSB 9.17.4
dīrghatamasaḥ by the semen of DīrghatamaSB 9.23.5
tat gacchatam now both of you may returnSB 10.10.42
gacchatam please goSB 10.45.48
avyāhata-gatiḥ whose progress was indefatigableSB 9.15.16
ghṛṇā-uddhata by aggressive mercySB 4.25.42
gūḍhatara more confidentialCC Madhya 8.201
ātma-kṛtya-hata-kṛtyam after performing religious rituals required after the death of Jaṭāyu, who died for the Lord's causeSB 9.10.12
kali-hata-jana victims of this Age of KaliCC Madhya 11.99
kāma-hata conquered by lusty desiresSB 3.21.16
daṇḍa-hata struck by a stickSB 4.8.14
kāma-hata being enchanted by lustSB 6.3.33
madana-hatakena by wretched CupidCC Madhya 2.36
daiva-hatam that which is thwarted by providenceSB 4.19.34
kāma-hatam being defeated by lusty desiresSB 7.15.32-33
mṛdu-ańghri-hatam struck by His beautiful, delicate legsSB 10.7.7
kāma-hatasya because of being victimized by lusty desiresSB 9.19.13
icchata wishingSB 1.14.14
icchata desiringSB 6.9.49
icchata who has material desiresSB 10.16.38
īhata searching afterSB 7.13.30
īhata who is actingSB 10.16.50
pratihata-īkṣaṇāḥ their vision being blockedSB 8.6.2
kali-hata-jana victims of this Age of KaliCC Madhya 11.99
jṛmbhata opening the mouthSB 2.7.30
jṛmbhata while the child was yawningSB 10.7.35-36
kahata' kindly speakCC Antya 18.46
bāṣpa-kalā-uparodhata due to crying with tearful eyesSB 6.14.50-51
kali-hata-jana victims of this Age of KaliCC Madhya 11.99
kāma-hata conquered by lusty desiresSB 3.21.16
kāma-hata being enchanted by lustSB 6.3.33
kāma-hatam being defeated by lusty desiresSB 7.15.32-33
kāma-hatasya because of being victimized by lusty desiresSB 9.19.13
apratihata-kāmāḥ whose fulfillment of lusty desires is unimpededSB 5.24.8
khura-āhata struck by the hoovesSB 3.13.27
ātma-kṛtya-hata-kṛtyam after performing religious rituals required after the death of Jaṭāyu, who died for the Lord's causeSB 9.10.12
ātma-kṛtya-hata-kṛtyam after performing religious rituals required after the death of Jaṭāyu, who died for the Lord's causeSB 9.10.12
madana-hatakena by wretched CupidCC Madhya 2.36
mahata from very greatBG 2.40
mahata of the mahat-tattvaSB 2.5.22
mahata of the mahat-tattvaSB 2.5.23
mahata of the total emanation from the LordSB 3.10.15
mahata from the mahat-tattvaSB 3.20.13
mahata of the Supreme Personality of GodheadSB 5.19.7
mahata to the great soulsSB 10.84.8
mahata from the mahat-tattvaSB 11.22.33
mahata from the basic mahat-tattvaSB 12.7.11
mahataḥ sraṣṭṛ the creator of the total material energyCC Adi 5.77
mahataḥ sraṣṭṛ the creator of the total material energyCC Madhya 20.251
mṛdu-ańghri-hatam struck by His beautiful, delicate legsSB 10.7.7
mukhata from the mouthSB 2.10.18
mukhata from the mouthSB 2.10.19
mukhata from the mouthSB 3.6.30
mukhata from the mouthSB 3.12.24
mukhata from the mouthSB 3.12.36
mukhata from the mouthSB 3.16.8
mukhata from their mouthsSB 3.17.9
mukhata in front of HimSB 3.19.2
sva-mukhata from his faceSB 3.22.2
mukhata in the presenceSB 4.2.11
mukhata from the mouthSB 4.7.14
mukhata from their mouthsSB 4.30.45
mukhata from the mouthSB 5.24.16
mukhata from the mouthSB 6.1.30
mukhata from the mouthSB 6.4.5
mukhata from the mouth or the flamesSB 7.14.17
mukhata from the mouthSB 8.24.8
mukhata from the mouthSB 10.26.8
mukhata from his mouthSB 10.44.24-25
nibodhata try to understandSB 7.2.27
nibodhata please hearSB 10.23.16
nibodhata please hearSB 12.13.3
nihata removedSB 10.51.17
nihata conqueredSB 1.11.36
nihata severely beatenSB 5.14.22
nihata killedSB 7.2.28
nihata killedSB 7.10.26
nihata being killedSB 8.20.13
nihata killedSB 10.37.14
nihata killedSB 10.43.30
nihata killedSB 10.56.14
nihata killedSB 10.56.16
nihatam killedSB 10.18.30
nihatam killedSB 10.37.15-20
nihatam killedSB 10.56.18
nihatam killedSB 10.69.1-6
nihatavān killedSB 10.4.17
nihatayoḥ when They are killedSB 10.36.33
niṣedhata because of denying suchSB 11.3.36
nistriṃśa-agra-āhata because of being cut by the tip of the swordSB 9.2.7
niyacchata and withdrawsSB 10.70.38
pada-āhata being trampled by the footSB 7.8.3-4
āhata-pāpmanaḥ her material body became spiritualized or relieved of all material conditionsSB 10.6.34
dīrghatamaḥ-pitā he became the father of DīrghatamaSB 9.17.4
pradahata which is burning upSB 10.66.36
prahatayoḥ being ruinedSB 10.72.38
pramukhata in front ofBG 1.25
pramukhata chieflySB 3.20.22
pratīcchata pick outSB 10.22.16
pratihata checkedSB 1.11.13
pratihata defeatedSB 5.24.30
pratihata-udyamāḥ whose efforts were defeatedSB 6.3.3
pratihata-īkṣaṇāḥ their vision being blockedSB 8.6.2
pratihata was unable to hit and returnedSB 8.11.33
pratihata repelledSB 8.11.36
pratihata failedSB 9.4.13
pratihata counteractedSB 10.59.20
pratihata frustratedSB 10.66.40
pratyaṣedhata asked them to stopSB 4.19.29
pratyaṣedhata forbade to go thereSB 9.7.17
prayacchata who is the giverSB 10.1.4
pṛcchata just askSB 10.30.13
pṛcchata inquisitiveSB 2.5.8
pṛcchata of the inquisitiveSB 2.8.24
pṛcchata of one who inquiresSB 3.7.40
pṛcchata askingSB 6.14.24
pṛcchata who am inquiringSB 10.24.7
preṣṭhatamayā belovedSB 9.19.7
pṛṣṭhata from behindBG 11.40
pṛṣṭhata behindSB 3.4.5
pṛṣṭhata from the backSB 3.12.25
pṛṣṭhata from the backSB 4.29.54
pṛṣṭhata from the backSB 6.11.4
pṛṣṭhata from the backSB 8.5.40
pṛṣṭhata on His backSB 8.7.10
pṛṣṭhata to the backSB 9.5.17
pṛṣṭhata from behindSB 10.54.18
rahata keepCC Madhya 18.102
rundhata being encircledSB 3.3.10
saṃhata-añjaliḥ with folded handsSB 4.1.26-27
saṃhata respectfully joinedSB 4.12.21
saṃhata held firmly togetherSB 10.86.25
saṃhatam formedSB 11.18.27
saṃhatau composedSB 11.26.21
samīhata of Him who is actingSB 6.9.25
samindhata blazedSB summary
vihata-sańkalpā being disappointed in her determinationSB 4.27.23
sedhata from restrictionsSB 2.1.7
mahataḥ sraṣṭṛ the creator of the total material energyCC Adi 5.77
mahataḥ sraṣṭṛ the creator of the total material energyCC Madhya 20.251
vihata-śriyam doomed, bereft of all opulencesSB 9.16.17
śucā-upahatau wet because of your tearsSB 4.26.25
sva-mukhata from his faceSB 3.22.2
tapaḥ ātiṣṭhata engaged in austeritiesSB 5.20.14
tat-vihatam struck by the will of the SupremeSB 7.2.40
tat gacchatam now both of you may returnSB 10.10.42
tat-dehata from Keśī's bodySB 10.37.8
tiṣṭhata just standSB 6.11.5
tiṣṭhata being situatedSB 4.14.19
udatiṣṭhata aroseSB 3.26.70
ghṛṇā-uddhata by aggressive mercySB 4.25.42
uddhata agitatedCC Adi 17.142
uddhata aggressiveCC Madhya 21.142
uddhata puffed upSB 3.17.19
uddhata puffed upSB 10.67.14-15
uddhatam magnifiedSB 11.6.29
udvahata marrySB 4.30.15
udvahata who are lifting (by making grand plans for this arrangement)SB 7.9.43
udvahata carrying onBs 5.17
pratihata-udyamāḥ whose efforts were defeatedSB 6.3.3
upahata overpoweredBG 1.37-38
upahata being afflictedBG 2.7
upahata-dhiyaḥ whose pure consciousness is destroyedSB 5.6.10
upahata has been lostSB 8.24.46
upahata lostSB 10.15.49-50
upahata destroyedSB 10.84.26
upahata overwhelmedSB 10.71.39
śucā-upahatau wet because of your tearsSB 4.26.25
upahatau disarrayedSB 10.60.27-28
bāṣpa-kalā-uparodhata due to crying with tearful eyesSB 6.14.50-51
vṛtra-vadhata from killing VṛtrāsuraSB 11.4.19
vahata of Him who was carryingSB 10.30.31
vajra-āhata killed by the thunderbolt of IndraSB 10.6.13
vallabhata based on the dearnessSB 10.14.50
vāñchata desiringSB 6.9.50
vāta-āhata troubled by the windSB 1.5.14
vidadhata performedSB 1.1.18
vidadhata exhibitingSB 10.29.15
vihata-sańkalpā being disappointed in her determinationSB 4.27.23
vihata obstructedSB 5.8.26
vihata disturbedSB 5.26.17
vihata-śriyam doomed, bereft of all opulencesSB 9.16.17
vihata blown downSB 10.60.24
tat-vihatam struck by the will of the SupremeSB 7.2.40
vihatam spoiledSB 7.6.14
vihatam lostSB 7.10.51
vṛtra-vadhata from killing VṛtrāsuraSB 11.4.19
vyagāhata bathedSB 10.22.19
yacchata subdueSB 6.4.11
yacchata please giveSB 10.23.7
yacchata from the Lord, who was willing to offerSB 4.9.35
yathā-arhata as they deservedSB 4.21.14
yathā-arhata as befittingSB 7.11.8-12
yathā-arhata as it befitsSB 7.12.24
yathā-arhata according to your abilitySB 7.14.18
yathā-arhata comparatively or with discriminationSB 7.15.2
yathā-arhata as far as possibleSB 8.16.55
yathā-arhata as far as possibleSB 9.14.24
yathā-arhata according to etiquetteSB 10.71.28
yathā-arhata as they deservedSB 11.2.26
     DCS with thanks   
131 results
     
hata adjective (in arithm.) multiplied (Monier-Williams, Sir M. (1988))
(in astron.) touched (Monier-Williams, Sir M. (1988))
cheated (Monier-Williams, Sir M. (1988))
come into contact (Monier-Williams, Sir M. (1988))
deceived (Monier-Williams, Sir M. (1988))
defective (Monier-Williams, Sir M. (1988))
deprived of (Monier-Williams, Sir M. (1988))
destroyed (Monier-Williams, Sir M. (1988))
eine Stufe des svaras ended (Monier-Williams, Sir M. (1988))
gone (Monier-Williams, Sir M. (1988))
heaten (Monier-Williams, Sir M. (1988))
hit by (instr. or comp.) (Monier-Williams, Sir M. (1988))
hopeless (Monier-Williams, Sir M. (1988))
hurt (Monier-Williams, Sir M. (1988))
injured (Monier-Williams, Sir M. (1988))
killed (Monier-Williams, Sir M. (1988))
knocked out (as an eye) (Monier-Williams, Sir M. (1988))
lost (Monier-Williams, Sir M. (1988))
marred (Monier-Williams, Sir M. (1988))
miserable (Monier-Williams, Sir M. (1988))
raised (as dust) (Monier-Williams, Sir M. (1988))
ruined (Monier-Williams, Sir M. (1988))
slain (Monier-Williams, Sir M. (1988))
smitten (Monier-Williams, Sir M. (1988))
struck (Monier-Williams, Sir M. (1988))
struck off (as a head) (Monier-Williams, Sir M. (1988))
struggling with (Monier-Williams, Sir M. (1988))
suffering from (instr. or comp.) (Monier-Williams, Sir M. (1988))
undone (Monier-Williams, Sir M. (1988))
useless (Monier-Williams, Sir M. (1988))
violated (sexually) (Monier-Williams, Sir M. (1988))
visited or afflicted or tormented by (Monier-Williams, Sir M. (1988))
whirled up (Monier-Williams, Sir M. (1988))
worthless (Monier-Williams, Sir M. (1988))
wounded (lit. and fig.) (Monier-Williams, Sir M. (1988))
wretched (of persons and things) (Monier-Williams, Sir M. (1988))

Frequency rank 20393/72933
hata noun (neuter) hurting (Monier-Williams, Sir M. (1988))
killing (Monier-Williams, Sir M. (1988))
multiplication (Monier-Williams, Sir M. (1988))
striking (Monier-Williams, Sir M. (1988))

Frequency rank 31236/72933
hatabuddhi adjective
Frequency rank 31238/72933
hatacetas adjective bereft of sense (Monier-Williams, Sir M. (1988))
confounded (Monier-Williams, Sir M. (1988))
dispirited (Monier-Williams, Sir M. (1988))
mad (Monier-Williams, Sir M. (1988))
perplexed (Monier-Williams, Sir M. (1988))

Frequency rank 31237/72933
hatacūrṇaka noun (masculine) gaurīpāṣāṇa
Frequency rank 72295/72933
hatadhī noun (feminine)
Frequency rank 41357/72933
hatainas adjective
Frequency rank 72300/72933
hataka adjective afflicted by (Monier-Williams, Sir M. (1988))
cursed (Monier-Williams, Sir M. (1988))
miserable (Monier-Williams, Sir M. (1988))
struck (Monier-Williams, Sir M. (1988))

Frequency rank 72293/72933
hatamedhas adjective
Frequency rank 72297/72933
hatanāman noun (neuter) arśas piles
Frequency rank 41358/72933
hataratha noun (masculine) a chariot whose horses and charioteer are slain (Monier-Williams, Sir M. (1988))

Frequency rank 72298/72933
hatasvara adjective hoarse (Monier-Williams, Sir M. (1988))
one who has lost his voice (Monier-Williams, Sir M. (1988))

Frequency rank 41359/72933
hatatrapa adjective devoid of shame (Monier-Williams, Sir M. (1988))
shameless (Monier-Williams, Sir M. (1988))

Frequency rank 72296/72933
hatatviṭka adjective
Frequency rank 41356/72933
hataujas noun (masculine) a kind of fever (Monier-Williams, Sir M. (1988))

Frequency rank 41361/72933
hatavrīḍa adjective
Frequency rank 72299/72933
akāmahata adjective calm (Monier-Williams, Sir M. (1988))
unaffected with desire (Monier-Williams, Sir M. (1988))

Frequency rank 41532/72933
acchatara adjective quite clear
Frequency rank 41847/72933
acchataila noun (masculine) name of a mountain near Śrīśaila
Frequency rank 31445/72933
atidurlabhatara adjective
Frequency rank 42083/72933
atidṛḍhatama adjective äusserst hart
Frequency rank 42086/72933
atisnigdhatara adjective
Frequency rank 42275/72933
anapāhata adjective
Frequency rank 42681/72933
anabhihata adjective unimpaired
Frequency rank 42723/72933
anabhyāhata adjective unimpaired
Frequency rank 31762/72933
anāhata noun (neuter) the fourth of the mystical cakras (Monier-Williams, Sir M. (1988))

Frequency rank 20556/72933
anāhata adjective eine Stufe des svaras intact (Monier-Williams, Sir M. (1988))
new and unbleached (as cloth) (Monier-Williams, Sir M. (1988))
not multiplied (Monier-Williams, Sir M. (1988))
produced otherwise than by beating (Monier-Williams, Sir M. (1988))
unbeaten (Monier-Williams, Sir M. (1988))
unwounded (Monier-Williams, Sir M. (1988))

Frequency rank 9754/72933
anāhatanāda noun (masculine) a sound produced otherwise than by beating (Monier-Williams, Sir M. (1988))
the sound om (Monier-Williams, Sir M. (1988))

Frequency rank 42930/72933
anāhatahata adjective eine Stufe des svaras
Frequency rank 22960/72933
anāhatahatottīrṇa adjective eine Stufe des svaras
Frequency rank 20557/72933
anihata adjective
Frequency rank 43024/72933
anuddhata adjective humble (Monier-Williams, Sir M. (1988))
not lifted up (Monier-Williams, Sir M. (1988))
unopposed (Monier-Williams, Sir M. (1988))
unsurpassed (Monier-Williams, Sir M. (1988))

Frequency rank 13927/72933
anuddhata noun (masculine) name of an Ātreya not a high place (Monier-Williams, Sir M. (1988))

Frequency rank 26337/72933
anupahata adjective not rendered impure (Monier-Williams, Sir M. (1988))
unimpaired (Monier-Williams, Sir M. (1988))
unvitiated (Monier-Williams, Sir M. (1988))

Frequency rank 7638/72933
andhakavadhatadvarapradānavarṇana noun (neuter) name of SkPur, Revākhaṇḍa, 48
Frequency rank 43484/72933
andhatama adjective very dark
Frequency rank 43488/72933
andhatamasa noun (neuter) great, thick, or intense darkness (Monier-Williams, Sir M. (1988))

Frequency rank 20608/72933
apratihata adjective indestructible (Monier-Williams, Sir M. (1988))
irresistible (Monier-Williams, Sir M. (1988))
not passed away (Monier-Williams, Sir M. (1988))
unaffected (Monier-Williams, Sir M. (1988))
unimpaired (Monier-Williams, Sir M. (1988))
uninjured (Monier-Williams, Sir M. (1988))
uninterrupted (Monier-Williams, Sir M. (1988))
unobstructed (Monier-Williams, Sir M. (1988))

Frequency rank 7060/72933
aprahata adjective intact (Monier-Williams, Sir M. (1988))
unhurt (Monier-Williams, Sir M. (1988))
untilled (Monier-Williams, Sir M. (1988))
waste (Monier-Williams, Sir M. (1988))

Frequency rank 43985/72933
arthatas indeclinable for the profit of (Monier-Williams, Sir M. (1988))
for the sake of (Monier-Williams, Sir M. (1988))
in fact (Monier-Williams, Sir M. (1988))
really (Monier-Williams, Sir M. (1988))
towards a particular object (Monier-Williams, Sir M. (1988))
truly (Monier-Williams, Sir M. (1988))

Frequency rank 17586/72933
ardhatama adjective
Frequency rank 44947/72933
arhatas indeclinable appropriately
Frequency rank 26658/72933
aviprahata adjective untrodden (as a forest or path) (Monier-Williams, Sir M. (1988))

Frequency rank 32707/72933
avihata adjective not refused or sent away (Monier-Williams, Sir M. (1988))
unimpeded (Monier-Williams, Sir M. (1988))
unobstructed (Monier-Williams, Sir M. (1988))

Frequency rank 26763/72933
avyāhata adjective not contradictory (Monier-Williams, Sir M. (1988))
not disappointed (Monier-Williams, Sir M. (1988))
unimpeded (Monier-Williams, Sir M. (1988))
unresisted (Monier-Williams, Sir M. (1988))

Frequency rank 10290/72933
asaṃhata adjective disagreeing (Monier-Williams, Sir M. (1988))
disunited (Monier-Williams, Sir M. (1988))
having no acquaintances or relations (Monier-Williams, Sir M. (1988))
not coagulated (as blood) (Monier-Williams, Sir M. (1988))
not formed into a ball (as faeces) (Monier-Williams, Sir M. (1988))
not living in common (Monier-Williams, Sir M. (1988))
unconnected (Monier-Williams, Sir M. (1988))

Frequency rank 17638/72933
ahata noun (neuter) unwashed or new clothes (Monier-Williams, Sir M. (1988))

Frequency rank 46078/72933
ahata adjective new (Monier-Williams, Sir M. (1988))
not beaten (as a drum) (Monier-Williams, Sir M. (1988))
not killed unbeaten (as clothes in washing) (Monier-Williams, Sir M. (1988))
unblemished (Monier-Williams, Sir M. (1988))
unhurt (Monier-Williams, Sir M. (1988))
uninjured (Monier-Williams, Sir M. (1988))
unsoiled (Monier-Williams, Sir M. (1988))
unwashed (Monier-Williams, Sir M. (1988))
amṛta
Frequency rank 7388/72933
ārhata adjective Buddhist belonging to an Arhat or Jaina saint (Monier-Williams, Sir M. (1988))
Jain
Frequency rank 33172/72933
ārhata noun (masculine) a Buddhist (Monier-Williams, Sir M. (1988))
a follower of Jaina doctrines (Monier-Williams, Sir M. (1988))
a Jaina (Monier-Williams, Sir M. (1988))

Frequency rank 26986/72933
ārhata noun (neuter) Jainism (Monier-Williams, Sir M. (1988))
the Jaina doctrine (Monier-Williams, Sir M. (1988))

Frequency rank 33173/72933
āhata adjective beaten (Monier-Williams, Sir M. (1988))
blunted (said of a Visarga when changed to o) (Monier-Williams, Sir M. (1988))
caused to sound (as a drum etc.) (Monier-Williams, Sir M. (1988))
destroyed (Monier-Williams, Sir M. (1988))
fastened (Monier-Williams, Sir M. (1988))
fixed (Monier-Williams, Sir M. (1988))
frustrated (Monier-Williams, Sir M. (1988))
hit (Monier-Williams, Sir M. (1988))
hurt (Monier-Williams, Sir M. (1988))
known (Monier-Williams, Sir M. (1988))
mentioned (Monier-Williams, Sir M. (1988))
multiplied (Monier-Williams, Sir M. (1988))
rendered null (Monier-Williams, Sir M. (1988))
repeated (Monier-Williams, Sir M. (1988))
rubbed (Monier-Williams, Sir M. (1988))
struck (Monier-Williams, Sir M. (1988))
understood (Monier-Williams, Sir M. (1988))
uttered falsely (Monier-Williams, Sir M. (1988))

Frequency rank 33230/72933
āhata noun (neuter) assertion of an impossibility (Monier-Williams, Sir M. (1988))
new cloth or clothes (Monier-Williams, Sir M. (1988))
old cloth or raiment (Monier-Williams, Sir M. (1988))

Frequency rank 33231/72933
āhatalakṣaṇa adjective famed (Monier-Williams, Sir M. (1988))
one whose marks or characteristics are mentioned (Monier-Williams, Sir M. (1988))
reputed (Monier-Williams, Sir M. (1988))

Frequency rank 33232/72933
uddhata adjective abounding in (Monier-Williams, Sir M. (1988))
agitated (Monier-Williams, Sir M. (1988))
arrogant (Monier-Williams, Sir M. (1988))
elevated (Monier-Williams, Sir M. (1988))
enhanced (Monier-Williams, Sir M. (1988))
exceeding (Monier-Williams, Sir M. (1988))
excessive (Monier-Williams, Sir M. (1988))
excited (Monier-Williams, Sir M. (1988))
full of (Monier-Williams, Sir M. (1988))
haughty (Monier-Williams, Sir M. (1988))
high (Monier-Williams, Sir M. (1988))
ill-behaved (Monier-Williams, Sir M. (1988))
intense (Monier-Williams, Sir M. (1988))
lifted up (Monier-Williams, Sir M. (1988))
puffed up (Monier-Williams, Sir M. (1988))
raised (Monier-Williams, Sir M. (1988))
raised (as dust) (Monier-Williams, Sir M. (1988))
rude (Monier-Williams, Sir M. (1988))
stirred up (Monier-Williams, Sir M. (1988))
struck (as a lute) (Monier-Williams, Sir M. (1988))
turned up (Monier-Williams, Sir M. (1988))
vain (Monier-Williams, Sir M. (1988))
violent (Monier-Williams, Sir M. (1988))

Frequency rank 11204/72933
upahataka adjective ill-rated (Monier-Williams, Sir M. (1988))
unfortunate (Monier-Williams, Sir M. (1988))
unlucky (Monier-Williams, Sir M. (1988))

Frequency rank 33562/72933
kaniṣṭhatama adjective lowest smallest
Frequency rank 48483/72933
gandhataṇḍula noun (masculine) fragrant rice (Monier-Williams, Sir M. (1988))

Frequency rank 51059/72933
gandhataila noun (neuter) a kind of oil prepared with fragrant substances (Monier-Williams, Sir M. (1988))
sulfurated butter prepared from milk boiled with the addition of sulfur sulphur-butter (Monier-Williams, Sir M. (1988))

Frequency rank 10632/72933
gāḍhatara adjective intense
Frequency rank 27828/72933
gāḍhatara indeclinable more tightly or closely or firmly (Monier-Williams, Sir M. (1988))

Frequency rank 51243/72933
gāḍhataram indeclinable more intensely (Monier-Williams, Sir M. (1988))
more tightly or closely or firmly (Monier-Williams, Sir M. (1988))

Frequency rank 23873/72933
gūḍhatama adjective top secret
Frequency rank 51681/72933
gūḍhatara adjective very secret
Frequency rank 51682/72933
tāvacchata adjective containing so many hundreds (Monier-Williams, Sir M. (1988))

Frequency rank 14925/72933
daṇḍāhata noun (neuter) butter-milk (Monier-Williams, Sir M. (1988))

Frequency rank 28299/72933
dīrghatapas noun (masculine) name of several Ṛṣis (Monier-Williams, Sir M. (1988))
name of Śiva
Frequency rank 11279/72933
dīrghatapas adjective performing long penances (Monier-Williams, Sir M. (1988))

Frequency rank 54524/72933
dīrghatapomunyākhyānavarṇana noun (neuter) name of SkPur, Revākhaṇḍa, 52
Frequency rank 54525/72933
dīrghatama adjective longest (Monier-Williams, Sir M. (1988))

Frequency rank 19437/72933
dīrghatamas noun (masculine) name of a Ṛṣi with the patron. Aucathya and the metron. Māmateya; son of Mamatā; quarrels with Bṛhaspati about space in the womb (Monier-Williams, Sir M. (1988))

Frequency rank 10965/72933
dīrghataru noun (masculine) the Tāl or palm tree (Monier-Williams, Sir M. (1988))

Frequency rank 54526/72933
dīrghatara adjective longer (Monier-Williams, Sir M. (1988))

Frequency rank 28368/72933
durlabhatama adjective extremely scarce
Frequency rank 54730/72933
durlabhatara adjective difficult to get
Frequency rank 28405/72933
durhata adjective badly wounded
Frequency rank 54768/72933
duḥkhatama adjective extremely unpleasant
Frequency rank 54828/72933
duḥkhatara adjective more difficult
Frequency rank 24250/72933
duḥkhatara noun (neuter) a greater evil than (abl.) (Monier-Williams, Sir M. (1988))
greater pain (Monier-Williams, Sir M. (1988))

Frequency rank 7559/72933
duḥsahatara adjective more difficult to tolerate
Frequency rank 54844/72933
dṛḍhataru noun (masculine) Grislea Tomentosa (Monier-Williams, Sir M. (1988))

Frequency rank 35801/72933
dṛḍhatara adjective firmer (Monier-Williams, Sir M. (1988))
harder (Monier-Williams, Sir M. (1988))

Frequency rank 8620/72933
dṛḍhatarīkṛ verb (class 8 parasmaipada) to make harder
Frequency rank 54868/72933
dehatantra adjective whose chief kind of existence is corporeal (Monier-Williams, Sir M. (1988))

Frequency rank 54995/72933
daivahata adjective ill-fated (Monier-Williams, Sir M. (1988))
stricken by destiny (Monier-Williams, Sir M. (1988))

Frequency rank 55024/72933
daivahataka noun (neuter) a blow of destiny (Monier-Williams, Sir M. (1988))

Frequency rank 55025/72933
daivopahatatva noun (neuter) the being struck by fate
Frequency rank 55026/72933
niścitārthatara adjective
Frequency rank 56411/72933
parāhata adjective averted (Monier-Williams, Sir M. (1988))
contradicted (Monier-Williams, Sir M. (1988))
refuted (Monier-Williams, Sir M. (1988))
rejected (Monier-Williams, Sir M. (1988))
repelled (Monier-Williams, Sir M. (1988))
struck down or back (Monier-Williams, Sir M. (1988))
tilled (the earth) (Monier-Williams, Sir M. (1988))
turned over (Monier-Williams, Sir M. (1988))

Frequency rank 57200/72933
pāpiṣṭhatama adjective most wicked or bad (Monier-Williams, Sir M. (1988))

Frequency rank 57786/72933
pāpiṣṭhatara adjective most wicked or bad (Monier-Williams, Sir M. (1988))

Frequency rank 57787/72933
pṛṣṭhatas indeclinable backwards (Monier-Williams, Sir M. (1988))
behind (with gen. or ifc.) (Monier-Williams, Sir M. (1988))
covertly (Monier-Williams, Sir M. (1988))
from or on or behind the back (Monier-Williams, Sir M. (1988))
secretly (Monier-Williams, Sir M. (1988))
to the back (Monier-Williams, Sir M. (1988))

Frequency rank 1998/72933
pratibuddhatara adjective
Frequency rank 37184/72933
pramukhatas indeclinable at the head of (Monier-Williams, Sir M. (1988))
before (Monier-Williams, Sir M. (1988))
before all others (Monier-Williams, Sir M. (1988))
before the face of (Monier-Williams, Sir M. (1988))
first (Monier-Williams, Sir M. (1988))
in front of (Monier-Williams, Sir M. (1988))
in the first place (Monier-Williams, Sir M. (1988))
opposite to (with gen. or ifc.) (Monier-Williams, Sir M. (1988))

Frequency rank 13081/72933
prasiddhatara adjective
Frequency rank 59510/72933
preṣṭhatama adjective dearest (Monier-Williams, Sir M. (1988))
most beloved (Monier-Williams, Sir M. (1988))

Frequency rank 37506/72933
bārhata noun (neuter) the fruit of the Bṛhatī (a variety of the Solanum) (Monier-Williams, Sir M. (1988))

Frequency rank 24842/72933
bṛhata noun (masculine) name of a son of the 9th Manu (Monier-Williams, Sir M. (1988))

Frequency rank 60334/72933
bhūṣaṇārhatama noun (neuter) a pearl
Frequency rank 61092/72933
mukhatas indeclinable at the head (Monier-Williams, Sir M. (1988))
by means of the mouth (Monier-Williams, Sir M. (1988))
from before (Monier-Williams, Sir M. (1988))
from or at the mouth (Monier-Williams, Sir M. (1988))
in the front (Monier-Williams, Sir M. (1988))

Frequency rank 14373/72933
mūḍhatama adjective very foolish or simple (Monier-Williams, Sir M. (1988))

Frequency rank 25102/72933
mūrdhatailika noun (masculine) name of a kind of Errhine or remedy for promoting discharges from the nose (Monier-Williams, Sir M. (1988))

Frequency rank 62714/72933
labdhatama adjective
Frequency rank 64063/72933
lubdhatama adjective very greedy
Frequency rank 64225/72933
lobhatas indeclinable from greediness or desire (Monier-Williams, Sir M. (1988))

Frequency rank 64303/72933
visaṃhata adjective disjoined (Monier-Williams, Sir M. (1988))
loosened (Monier-Williams, Sir M. (1988))

Frequency rank 66289/72933
vṛddhatama adjective most venerable (Monier-Williams, Sir M. (1988))
oldest (Monier-Williams, Sir M. (1988))

Frequency rank 18485/72933
vṛddhatara adjective
Frequency rank 39646/72933
vyāhata adjective conflicting with (Monier-Williams, Sir M. (1988))
confused (Monier-Williams, Sir M. (1988))
contradictory (Monier-Williams, Sir M. (1988))
disappointed (Monier-Williams, Sir M. (1988))
hit (Monier-Williams, Sir M. (1988))
impeded (Monier-Williams, Sir M. (1988))
obstructed (Monier-Williams, Sir M. (1988))
repelled (Monier-Williams, Sir M. (1988))
struck at (Monier-Williams, Sir M. (1988))

Frequency rank 66969/72933
śuddhatama adjective perfectly clean
Frequency rank 30561/72933
śubhatama adjective extremely beautiful
Frequency rank 67890/72933
śubhatara adjective more (most) auspicious or fortunate (Monier-Williams, Sir M. (1988))

Frequency rank 18539/72933
śubhataratama adjective very beautiful
Frequency rank 67891/72933
śreṣṭhatama adjective most excellent (Monier-Williams, Sir M. (1988))
the very best (Monier-Williams, Sir M. (1988))

Frequency rank 6734/72933
śreṣṭhatara adjective better than (abl.) (Monier-Williams, Sir M. (1988))
more excellent (Monier-Williams, Sir M. (1988))

Frequency rank 25652/72933
sadyohata adjective recently killed (Monier-Williams, Sir M. (1988))
recently wounded or injured (Monier-Williams, Sir M. (1988))

Frequency rank 68740/72933
samarthatara adjective
Frequency rank 68967/72933
samuddhata adjective abounding in (Monier-Williams, Sir M. (1988))
arrogant (Monier-Williams, Sir M. (1988))
elevated (Monier-Williams, Sir M. (1988))
flowing (as a river) high up on (comp.) (Monier-Williams, Sir M. (1988))
full of (comp.) (Monier-Williams, Sir M. (1988))
heaving (Monier-Williams, Sir M. (1988))
high (Monier-Williams, Sir M. (1988))
impudent (Monier-Williams, Sir M. (1988))
increased (Monier-Williams, Sir M. (1988))
intense (Monier-Williams, Sir M. (1988))
lofty (Monier-Williams, Sir M. (1988))
puffed up with pride (Monier-Williams, Sir M. (1988))
raised well up (Monier-Williams, Sir M. (1988))
swelling (as waters) (Monier-Williams, Sir M. (1988))
swelling with (Monier-Williams, Sir M. (1988))
towering (Monier-Williams, Sir M. (1988))
uplifted (Monier-Williams, Sir M. (1988))
violent (Monier-Williams, Sir M. (1988))
whirled up (as dust) (Monier-Williams, Sir M. (1988))

Frequency rank 40455/72933
saṃkruddhatara adjective really angry
Frequency rank 69754/72933
saṃrabdhatara adjective more aggressive more angry
Frequency rank 20279/72933
saṃhata noun (masculine) name of a son of Kunti
Frequency rank 40755/72933
saṃhata adjective (prob.) complex (Monier-Williams, Sir M. (1988))
accompanied or attended by (instr.) (Monier-Williams, Sir M. (1988))
athletic (Monier-Williams, Sir M. (1988))
become solid (Monier-Williams, Sir M. (1988))
closely joined or united with (instr.) (Monier-Williams, Sir M. (1988))
coherent (Monier-Williams, Sir M. (1988))
combined (Monier-Williams, Sir M. (1988))
compact (Monier-Williams, Sir M. (1988))
compacted (Monier-Williams, Sir M. (1988))
composite (Monier-Williams, Sir M. (1988))
compound (said of a partic. tone and odour) (Monier-Williams, Sir M. (1988))
contiguous (Monier-Williams, Sir M. (1988))
firm (Monier-Williams, Sir M. (1988))
forming one mass or body (Monier-Williams, Sir M. (1988))
hard (Monier-Williams, Sir M. (1988))
hurt (Monier-Williams, Sir M. (1988))
intensive (Monier-Williams, Sir M. (1988))
keeping together (Monier-Williams, Sir M. (1988))
killed (Monier-Williams, Sir M. (1988))
strong (Monier-Williams, Sir M. (1988))
strong-limbed (Monier-Williams, Sir M. (1988))
struck (Monier-Williams, Sir M. (1988))
struck together (Monier-Williams, Sir M. (1988))
wounded (Monier-Williams, Sir M. (1988))

Frequency rank 25816/72933
sikthataila noun (neuter) a kind of alchemical preparation
Frequency rank 70490/72933
siddhatama adjective
Frequency rank 70552/72933
sukhatama adjective
Frequency rank 70719/72933
sukhatara adjective easier
Frequency rank 18629/72933
skandhataru noun (masculine) the cocoa-nut tree (Monier-Williams, Sir M. (1988))

Frequency rank 71609/72933
sthatara adjective (ifc.) being (standing) in greater ...
Frequency rank 71736/72933
snigdhataṇḍula noun (masculine) a kind of rice of quick growth (Monier-Williams, Sir M. (1988))

Frequency rank 71858/72933
snigdhatara adjective
Frequency rank 71859/72933
svasthatara adjective healthy
Frequency rank 41333/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
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abhighāta

trauma; accident; infliction of injury; damage.

aggalayya

āyurveda surgeon of 11th Century in Āndhradeśa and believer in Jain religion. āghāta trauma; shock.

anāhatacakra

circle of unstruck sound located at heart; one of ṣaṭcakras.

aṣṭāngahṛdaya

very popular and important medical compendium authored by Vagbhata, 5th Century of Sindh region.

aṣṭāngsangraha

an eloborate medical compendium authord by Vagbhata, 5th Century synthesizing both Carakasamhita and Suśrutasamhita.

bāhaṭatīka

a commentary on Bāhaṭa by Krishnaraja in the 18th Century ; available incomplete.

cirbhaṭa

Plant melon, Cucumis utilissimus.

dhātaki

Plant fire-flame bush; flowers of Woodfordia fruticosa, W. floribanda.

ghaṭana

happening; an accident.

hatādimantha

an eye disease, panophthalmitis; inflammation of all coats of the eye including intraocular structures; atrophic eye.

hataprabha

fogged, misted up.

hataujasajvara

Go to abhinyāsa jvara.

hiranyākshatantra

a compendium on pediatrics.

mūḍhata

perpexity, idiocy, ignorance, confusion, morbid condition.

mūtrāghāta

urinary obstruction.

nirghātana

bringing out, forcing out.

pakṣāghāta

paralysis, hemiplegia.

prabhāta

break of day, dawn, morning.

sanghātabalapravṛttivyādhi

(sanghāta.bala.pravṛthi.vyādhi) diseases caused by external or environmental factors.

śvetadhātaki

Go to suṣavi

vāgbhaṭa

author of Aṣṭānga hṛdaya and Aṣṭānga saṃgraha, belongs to Sindhu (now in Pakistan) region during 4-5th centuries.

viḍhvighāta

urinary obstruction and inflammation with smelling urine; impacted faeces in the rectum.

viṣagarbhataila

medicated oil with sesame base to help in muscuto-skeletal diseases.

     Wordnet Search "hata" has 427 results.
     

hata

īśvaraḥ, parameśvaraḥ, pareśvaraḥ, paramātmā, devaḥ, amaraḥ, vibudhaḥ, animiṣaḥ, ajaraḥ, cirāyuḥ, sucirāyuḥ, bhagavān, sarvasraṣṭā, dhātā, vidhātā, jagatkartā, viśvasṛk, bhūtādiḥ, parabrahma, brahma, jagadātmā, ham, skambhaḥ, sūkṣmaḥ, sarveśaḥ, sarvasākṣī, sarvavid, śvaḥśreyasam, śabdātītaḥ   

dharmagranthaiḥ akhilasṛṣṭeḥ nirmātṛrūpeṇa svāmirūpeṇa vā svīkṛtā mahāsattā।

īśvaraḥ sarvavyāpī asti।

hata

anukūlatā, ānukūlya, apratikūlatā, aviruddhatā, avarodhaḥ   

anukūlasya avasthā bhāvo vā।

anukūlatayā kāryaṃ sukaraṃ bhavati।

hata

sāmañjasyam, saumanasyam, anusāritā, yathātathyam, aucityam, ucitatā, upapattiḥ, sadṛśatā, yogyatā, yuktatā, yuktiḥ   

ucitaḥ upayuktaśca saṃyogaḥ।

sāmañjasyāt kaṭhinam api kāryam sukaraṃ bhavati।

hata

spaṣṭatā, suspaṣṭatā, vyaktatā, prasādaḥ, spaṣṭārthatvam, vaiśadyam, svacchatā   

spaṣṭasya bhāvaḥ।

praśnasya spaṣṭatayā eva samādhānaṃ dātuṃ śakyam।

hata

gopanīyatā, guptatā, guhyatā, gopyatā, guptiḥ, gopanam, gūḍhatā, pracchannatā, rahasyatā, saṃvṛtiḥ, saṃvṛtatā, guptabhāvaḥ   

gopanīyā avasthā gopanīyaḥ bhāvo vā।

asya rahasyasya gopanīyatā sandhāraṇīyā।

hata

pratikūlatā, viparītatā, viruddhatā, vaiparītyam, pratikūlatvam, ananukūlatā   

pratikūlasya avasthā bhāvo vā।

pratikūlatā kāryaṃ jaṭilaṃ karoti।

hata

ārambhaḥ, prārambhaḥ, ādiḥ, samārambhaḥ, prārabdhiḥ, upakramaḥ, prakramaḥ, udghātaḥ, upodghātaḥ, abhyādānam   

kāryādiṣu prathamakṛtiḥ।

yasya ārambhaḥ samīcīnaṃ jātaṃ tasya antamapi samīcīnaṃ bhavati।

hata

dantaḥ, daśanaḥ, daśanam, radaḥ, radanaḥ, daṃśaḥ, daṃṣṭrā, khādanaḥ, dāḍhā, dvijaḥ, dvijanmā, mukhajaḥ, chadvaraḥ, dandaśaḥ, jambhaḥ, hāluḥ, svaruḥ, vaktrakhuraḥ, rudhakaḥ, mallakaḥ, phaṭaḥ   

prāṇināṃ mukhe asthnaḥ ūrdhvam adhaśca udbhūtā aṅkuritā avayavāvaliḥ yayā te khādanti padārthān kṛntanti bhūmiṃ ca khananti।

durghaṭanāyāṃ tasya naike dantāḥ naṣṭāḥ। /jṛmbhasva siṃha dantān te gaṇayiṣyāmi।

hata

bhūmiḥ, bhūtalam, pṛthivītalam, kṣititalam, mahātalam, kṣmātalam   

sā dharā yā jalarahitā asti।

pṛthivyāḥ ekatṛtīyāṃśaḥ bhāgaḥ bhūmyā vyāptaḥ asti।

hata

kaṇaḥ, binduḥ, kṣodaḥ, vipluṭ, vipruṭ, pṛṣat, pṛṣataḥ, pṛṣanti, lavaḥ, leśaḥ, stokaḥ, gaḍaḥ, kaṇikā, śīkaraḥ, sphāṭakaḥ, puṣvā   

niṣyandamāna-jalādi-dravapadārthānāṃ golikāsamaḥ laghuḥ aṃśaḥ।

jalasya kaṇaiḥ ghaṭaḥ pūritaḥ।

hata

tulā, tulārāśiḥ, yūkaḥ, yuk, dhaṭaḥ, taulī, tulābhṛt.   

meṣādidvādaśarāśyāntargataḥ saptamaḥ rāśiḥ sa ca citrīśeṣapādadvayasvātīsamudāyayuktaviśākhāprathamapādatrayeṇa bhavati।

tulāyāḥ cihnaṃ tulā eva asti।

hata

khātam   

vastvādiṣu vartamānaḥ riktaḥ bhāgaḥ।

vṛkṣasya khāte sthitvā sarpaḥ phūtkāraṃ karoti।

hata

khalu, nūnam, satyam, arthataḥ, tatvataḥ, vastutaḥ, avyalīkam, yathārtham, tattvena, yathātatham, yathārthataḥ, paramārthataḥ, anuṣatyam, añjasā, addhā   

prakṛtam eva।

bhoḥ, vismṛtavān khalu bhavataḥ nāma।

hata

aspaṣṭataḥ, saṃdigdhata   

aspaṣṭena rūpeṇa।

kimarthaṃ aspaṣṭataḥ vadasi spaṣṭaṃ vada।

hata

pādaprahāraṃ kṛ, pādena taḍ, pādena āhan, pādena prahṛ, pādāghātaṃ kṛ, jaṃh   

yad-kiñcit-karmakaḥ pādena prahārapūrvakaḥ āghātānukūlavyāpāraḥ।

ārakṣakaḥ caurasya pādaprahāraṃ carīkarti।

hata

āghātaḥ, abhighātaḥ, ghātaḥ, āhatiḥ, hatiḥ, prahāraḥ, tāḍanam, pātaḥ, pātanam   

kasmiṃścit vastuni anyena vastunā āhananam।

tena daṇḍena āghātaḥ kṛtaḥ।

hata

saṅghaśaḥ, ekībhūya, saṃbhūya, sambhūya, sākalyena, samūhata   

samūhasya svarūpeṇa।

asyāḥ saṃsthāyāḥ padādhikārībhiḥ samūhataḥ tyāgapatraṃ dattam।

hata

sphaṭaḥ, phaṇaḥ, phuṭaḥ, sarpaphaṇaḥ, sphuṭaḥ, kālāpaḥ, darvaḥ, darviḥ, darvī   

sarpāvayavaviśeṣaḥ।

svarakṣaṇārthaṃ nāgaḥ sphaṭam unnayati।

hata

āmukham, bhūmikā, prastāvanā, mukhabandham, prākkathanam, upodghātam, upakramaḥ, avataraṇikā, avataraṇī, prāstāvikam   

granthārambhe vartamānaḥ saḥ bhāgaḥ yasmin granthasya viṣayādi vijñāpyate।

asya granthasya āmukhaṃ savimarśaṃ likhitam।

hata

sammilita, sañcita, upacita, samupacita, samūḍha, saṅgūḍha, sambhṛta, sambhūta, ekīkṛta, ekastha, sannipatita, saṃhata, samaveta, saṅkalita   

itastata ākṛṣya ekatra kṛtam nibandhanam ।

aiṣamaḥ kumbhamahāsammelane sammilitānāṃ janānāṃ dhāvaṃ dhāvaṃ jātam।

hata

vikīrṇa, prakīrṇa, ākīrṇaḥ, avakīrṇaḥ, kīrṇaḥ, vikṣipta, vyasta, suvyasta, udasta, prasāritaḥ, vidhūtaḥ, asaṃhata   

itastataḥ kṣiptaḥ।

khagāḥ bhūmyām vikīrṇān annakaṇān avacinvanti।

hata

garvita, garvin, sagarva, garvara, garvavat, garvitacitta, sadarpa, darpavān, darpī, mānī, ahaṅkārī, ahaṃyu, sāhaṅkāra, ahamānī, pragalbha, uddhata, uddhatacitta, uddhatamanas, samuddhata, prauḍha, unnaddha, samunnaddha, sāṭopa, āṭopī, utsikta, unnataśiraska, unnatamanaska, samunnatacitta, ūrdhvadṛṣṭi, avalipta, darpaghmāta, sāvahela, pradhṛṣṭa   

yaḥ garvaṃ karoti।

rājeśaḥ garvitaḥ।

hata

svecchayā, svecchataḥ, svecchāpūrvakam   

svasya icchayā।

saḥ svecchayā etad karma karoti।

hata

upalabdhatā   

upalabdhasya avasthā bhāvo vā।

saḥ jalasya upalabdhatāyāḥ lābhaṃ gṛhṇāti।

hata

aprākṛtikaghaṭanā   

sā ghaṭanā yā prākṛtikā nāsti।

śrāvaṇamāse ativṛṣṭiḥ iti aprākṛtikaghaṭanā nāsti।

hata

prākṛtikaghaṭanā   

prakṛtisambandhinī ghaṭanā।

prākṛtikaghaṭanayā bhītaḥ ādimānavaḥ alaukikaśaktiṃ viśvasitaḥ।

hata

kauśikasaṃhatam   

paṭasūtre ācchāditasya suvarṇena rajatena vā kṛtam saṃhatam।

tasyāḥ śāṭīkāyāṃ śobhanīyaṃ kauśikasaṃhatam asti।

hata

śāntiḥ, viśrāmaḥ, nivṛttiḥ, viśrāntiḥ, śamaḥ, upaśamaḥ, praśāntiḥ, nirvṛttiḥ, sukhaḥ, saukhyam, svasthatā, svāsthyam, samādhānam, nirudvegaḥ   

krodhaduḥkhādīnāṃ cittavṛttīnāṃ nirodhena manasaḥ śamanam।

śāntena manasā yogaḥ kartavyaḥ।

hata

khanakaḥ, khātakaḥ, khananakārī   

yaḥ khananakāryaṃ karoti।

rāmaḥ khanakaḥ asti।

hata

avarodhapūrṇa, bādhaka, pratiṣedhaka, pratibādhaka, rodhaka, pratirodhaka, vyāghātaka, vāraka, nivāraka, avarodhātmaka, rodhātmaka   

yasmin avarodhaḥ asti।

śyāmaḥ avarodhapūrṇam kāryaṃ svabuddhibalena līlayā akarot।

hata

saulabhyam, sulabhatā, ālabdhatā   

sulabhasya bhāvaḥ।

kṛṣīvalānāṃ annasya saulabhye api puṣṭidasya āhārasya daurlabhyameva।

hata

pīḍita, nipīḍita, vyathita, vihata, dūṣita, kṣata, parikṣata, vikṣata, hiṃsita, vihiṃsita, apakṛta, ardita   

kṛtāpakāraḥ।

reladurghaṭanāyāṃ pīḍitāḥ prāthamikacikitsānantaraṃ gantavyaṃ sthānaṃ prāpitāḥ।

hata

taḍāgaḥ, sarovaraḥ, jalāśayaḥ, jalādhāraḥ, saras, hradaḥ, khātam   

jalasya ādhāraḥ।

taḍāge naikāni citrāṇi kamalāni santi।

hata

pṛṣṭhataḥ, paścāt, pratipatham, pratyak, prāgapam   

pārśve pṛṣṭhaṃ prati vā।

vimukhena tena pṛṣṭhataḥ dṛṣṭam। / coraḥ śanaiḥ śanaiḥ pratipathaṃ caritavān।

hata

nibiḍa, vyūḍha, ghana, dṛḍha, sāndra, saṃhata, susaṃhata, niḥsandhi, avirala, anantara   

yad viralaṃ nāsti।

mṛgaḥ nibiḍe vane gataḥ।

hata

nistejas, mandaprabha, hatatejas, mandacchāya, hatakānti, nyūnakānti, nyūnaprabha, malinaprabha, mlānatejas, mlānakānti   

yasmād tejāḥ nirgatam।

cintāyāḥ tasya mukhaṃ nistejaḥ abhavat।

hata

aśuddhatā, viśuddhatā   

aśuddhasya bhāvaḥ।

aśuddhatāyāḥ kāraṇāt aham āpaṇāt khādyavastūni kretuṃ na vāṃcchāmi kiṃ tu abhyāsāt krīyante, kā gatiḥ।

hata

vyādhiḥ, gadaḥ, āmayaḥ, apāṭavaḥ, āmaḥ, ātaṅkaḥ, bhayaḥ, upaghātaḥ, bhaṅgaḥ, artiḥ, ruk, rujā, upatāpaḥ   

śarīrādiṣu āgataḥ doṣaḥ।

śarīraṃ vyādhīnāṃ gṛham।

hata

jhaṭi, jaṅgalaḥ, gulmaḥ, jhāṭaḥ, jhāṭam, jhuṇṭaḥ   

kṣudravṛkṣāṇāṃ kṣupāṇāṃ ca samūhaḥ।

citrakaḥ jhaṭau gūhati।

hata

alindaḥ, praghāṇaḥ, praghaṇaḥ, ālindaḥ, saudhatalam, valabhī   

bahirdvārasaṃlagnacaturasrapaṭalaḥ।

śukāṅganīlopalanirmitānāṃ lipteṣu bhāsā gṛhadehalīnām। yasyām alindeṣu na cakrureva mugdhāṅganā gomayagomukhāni।

hata

samudāyaḥ, saṅghaḥ, samūhaḥ, saṅghātaḥ, samavāyaḥ, sañcayaḥ, gaṇaḥ, gulmaḥ, gucchaḥ, gucchakaḥ, gutsaḥ, stavakaḥ, oghaḥ, vṛndaḥ, nivahaḥ, vyūhaḥ, sandohaḥ, visaraḥ, vrajaḥ, stomaḥ, nikaraḥ, vātaḥ, vāraḥ, saṃghātaḥ, samudayaḥ, cayaḥ, saṃhatiḥ, vṛndam, nikurambam, kadambakam, pūgaḥ, sannayaḥ, skandhaḥ, nicayaḥ, jālam, agram, pacalam, kāṇḍam, maṇḍalam, cakram, vistaraḥ, utkāraḥ, samuccayaḥ, ākaraḥ, prakaraḥ, saṃghaḥ, pracayaḥ, jātam   

ekasmin sthāne sthāpitāni sthitāni vā naikāni vastūni।

asmin samudāye naikāḥ mahilāḥ santi।

hata

arhatā, yogyatā, kṣamatā   

padādīnām adhikāre ucitatāyāḥ bhāvaḥ।

arhatāyāḥ kāraṇāt saḥ adhyāpakaḥ abhavat।

hata

kāpaṭyam, kauṭilyam, asādhutvam, aśucitvam, khalatā, duṣṭatā, adharmaḥ, asaralatā, asāralyam, jihmatā, anṛjutā, vakratā, kauṭam, aśuddhatā, adākṣiṇyam, māyā   

anṛjuprakṛteḥ bhāvaḥ।

kāpaṭyena prāptaṃ dhanaṃ na sthiram।

hata

yoddhā, yodhaḥ, yodheyaḥ, yuyudhānaḥ, prahārī, bhaṭaḥ, subhaṭaḥ, vīraḥ, rathī, syandanārohaḥ, raṇapaṇḍitaḥ, vikrīntaḥ, jājī, jajaḥ   

yaḥ yuddhaṃ karoti।

yoddhṛṇāṃ kṛte raṇe maraṇaṃ varam।

hata

tṛṇam, arjunam, triṇam, khaṭam, kheṭṭam, haritam, tāṇḍavam   

yad gavādibhiḥ bhakṣyate।

gauḥ tṛṇaṃ khādati।

hata

ekāgratā, aikāgryam, niṣṭhā, niṣṭhitatvam, ekaniṣṭhatā, ananyavṛttiḥ, ekacittā, ekacittatvam, ananyacittatā, abhiniveśaḥ, cittābhiniveśaḥ, abhiyuktatā, abhiniviṣṭatā, āsaktiḥ, āsaktatā, niveśaḥ, praveśaḥ, niviṣṭatā, āviṣṭatvam, paratā, manoyogaḥ   

ekacittasya bhāvaḥ।

saritā pratyekaṃ kāryaṃ ekāgratayā karoti।

hata

prāṇāntaka, prāṇaghātaka, mārātmaka, vyāpādaka, ātyayika, prāṇāntika, jīvāntaka, prāṇahārin, prāṇāpahārin, mṛtyujanaka, nidhanakārin, viṣatulya, saviṣa, kālakalpa, prāṇanāśaka, marmāntika, prāṇahāraka   

yaḥ prāṇān harati antaṃ karoti vā।

tena prāṇāntakaṃ viṣaṃ pītvā svajīvanasya antaṃ kṛtam।

hata

darpatā, auddhatyam, uddhatatvam, abhimānatā, avaliptatā, avaliptatvam, āsphālanam   

darpasya avasthā bhāvo vā।

bhavataḥ darpatayā śramikāḥ kāryāt parāvṛttāḥ।

hata

keyūram, aṅgadaḥ, valayaḥ, valayam, kaṭakavalayī, parihāṭakaḥ, parihārakaḥ, parihārakam, bāhubhūṣā   

alaṅkāraviśeṣaḥ hastālaṅkāraḥ।

śyāmaḥ keyūraṃ dhārayati।

hata

dhānyahāṭaḥ   

samūhena dhānyasya krayavikrayasthānam।

asmin nagare atimahān dhānyahāṭaḥ asti।

hata

prakāśaḥ, dyutiḥ, dīptiḥ, tejaḥ, pradīpaḥ, jyotiḥ, jyotiḥ, prabhā, ābhā, chaviḥ, ālokaḥ, ruciḥ, ruc, kāntiḥ, chaṭā, nibhā, bhā, bhāḥ, chāyā, tviṣā, tviṣ, śociḥ, śobhā, varcaḥ, mahaḥ, dyotaḥ, dūśānam, marīciḥ, jhallikā   

sā śaktiḥ tattvaṃ vā yayā anyāni vastūni dṛggocarāṇi bhavanti।

sūryasya āgamanena diśaḥ prakāśeṇa kāsyanti।

hata

gacchatā kālena   

cirakālāt anantaram।

gacchatā kālena saḥ yad ghaṭitaṃ tad vismṛtavān tathā ca rāmaṃ mitryakarot।

hata

andhaḥkāraḥ, tamaḥ, timiram, timisram, tamasam, dhvāntam, nirālokatā, sāndhaḥkāratvam, niṣprabhatā, andham, śārvaram, rātrivāsaḥ, niśācaram, bhūcchāyā, khaluk   

prakāśasya abhāvaḥ।

sūryāstād anantaram andhaḥkāraḥ bhavati।

hata

ajñānam, avidyā, ahammatiḥ, tamaḥ, mohaḥ, mahāmohaḥ, tāmisram, andhatāmisram   

sadasadbhyāmanirvacanīyaṃ triguṇātmakaṃ bhāvarūpaṃ jñānavirodhi yatkiñcit।

guruḥ ajñānaṃ harati jīvanaṃ vidyayā prakāśayati ca।/ ajñānāt vāruṇīṃ pītvā saṃskāreṇaiva śuddhati।

hata

tamomaya, tāmasa, tāmasika, tamasvin, sāndhakāra, satimira, tamovṛta, tamobhūta, nirāloka, aprakāśa, hatajyotis   

andhakāreṇa yuktaḥ।

kṛṣṇasya janma bhādrapadamāsasya tamomayyāṃ rātrau abhavat।

hata

meghaḥ, abhramam, vārivāhaḥ, stanayitnuḥ, balābakaḥ, dhārādharaḥ, jaladharaḥ, taḍitvān, vāridaḥ, ambubhṛt, ghanaḥ, jīmūtaḥ, mudiraḥ, jalamuk, dhūmayoniḥ, abhram, payodharaḥ, ambhodharaḥ, vyomadhūmaḥ, ghanāghanaḥ, vāyudāruḥ, nabhaścaraḥ, kandharaḥ, kandhaḥ, nīradaḥ, gaganadhvajaḥ, vārisuk, vārmuk, vanasuk, abdaḥ, parjanyaḥ, nabhogajaḥ, madayitnuḥ, kadaḥ, kandaḥ, gaveḍuḥ, gadāmaraḥ, khatamālaḥ, vātarathaḥ, śnetanīlaḥ, nāgaḥ, jalakaraṅkaḥ, pecakaḥ, bhekaḥ, darduraḥ, ambudaḥ, toyadaḥ, ambuvābaḥ, pāthodaḥ, gadāmbaraḥ, gāḍavaḥ, vārimasiḥ, adriḥ, grāvā, gotraḥ, balaḥ, aśnaḥ, purubhojāḥ, valiśānaḥ, aśmā, parvataḥ, giriḥ, vrajaḥ, caruḥ, varāhaḥ, śambaraḥ, rauhiṇaḥ, raivataḥ, phaligaḥ, uparaḥ, upalaḥ, camasaḥ, arhiḥ, dṛtiḥ, odanaḥ, vṛṣandhiḥ, vṛtraḥ, asuraḥ, kośaḥ   

pṛthvīstha-jalam yad sūryasya ātapena bāṣparupaṃ bhūtvā ākāśe tiṣṭhati jalaṃ siñcati ca।

kālidāsena meghaḥ dūtaḥ asti iti kalpanā kṛtā

hata

yuddham, saṃgrāmaḥ, samaraḥ, samaram, āyodhanam, āhavam, raṇyam, anīkaḥ, anīkam, abhisampātaḥ, abhyāmardaḥ, araraḥ, ākrandaḥ, ājiḥ, yodhanam, jamyam, pradhanam, pravidāraṇam, mṛdham, āskandanam, saṃkhyam, samīkam, sāmyarāyikam, kalahaḥ, vigrahaḥ, saṃprahāraḥ, kaliḥ, saṃsphoṭaḥ, saṃyugaḥ, samāghātaḥ, saṃgrāmaḥ, abhyāgamaḥ, āhavaḥ, samudāyaḥ, saṃyat, samitiḥ, ājiḥ, samit, yut, saṃrāvaḥ, ānāhaḥ, samparāyakaḥ, vidāraḥ, dāraṇam, saṃvit, samparāyaḥ, balajam, ānarttaḥ, abhimaraḥ, samudayaḥ, raṇaḥ, vivāk, vikhādaḥ, nadanuḥ, bharaḥ, ākrandaḥ, ājiḥ, pṛtanājyam, abhīkam, samīkam, mamasatyam, nemadhitā, saṅkāḥ, samitiḥ, samanam, mīऴ् he, pṛtanāḥ, spṛt, spṛd, mṛt, mṛd, pṛt, pṛd, samatsu, samaryaḥ, samaraṇam, samohaḥ, samithaḥ, saṅkhe, saṅge, saṃyugam, saṅgathaḥ, saṅgame, vṛtratūryam, pṛkṣaḥ, āṇiḥ, śīrasātau, vājasātiḥ, samanīkam, khalaḥ, khajaḥ, pauṃsye, mahādhanaḥ, vājaḥ, ajam, sadma, saṃyat, saṃyad, saṃvataḥ   

śatrutāvaśād anyarājyaiḥ saha saśastrasenābalena dharmalābhārtham arthalābhārthaṃ yaśolābhārthaṃ vā yodhanam।

yatra ayuddhe dhruvaṃ nāśo yuddhe jīvitasaṃśayaḥ taṃ kālam ekaṃ yuddhasya pravadanti manīṣiṇaḥ।

hata

brahmā, ātmabhūḥ, surajyeṣṭhaḥ, parameṣṭhī, pitāmahaḥ, hiraṇyagarbhaḥ, lokeśaḥ, svayaṃbhūḥ, caturānanaḥ, dhātā, abjayoniḥ, druhiṇaḥ, brahmadevaḥ, viriñciḥ, kamalāsanaḥ, paṅkajāsanaḥ, sraṣṭā, prajāpatiḥ, vedhāḥ, vidhātā, viścasṛṭ, vidhiḥ, nābhijanmā, aṇḍajaḥ, pūrvaḥ, nidhanaḥ, kamalodbhavaḥ, sadānandaḥ, rajomūrtiḥ, satyakaḥ, haṃsavāhanaḥ, hariḥ, pūrṇānandaḥ   

devatāviśeṣaḥ yaḥ sṛṣṭeḥ janakaḥ asti।

nāradaḥ brahmaṇaḥ putraḥ asti।

hata

anāhata, apavikṣata, nirvraṇa   

yaḥ āghātarahitaḥ asti।

daivavaśāt yānasya durghaṭanāyāṃ sarve janāḥ anāhatāḥ santi।

hata

akṣata, akhaṇḍita, khaṇḍahīna, anavacchinna, avyāhata, abhañjita   

yaḥ na khaṇḍitaḥ।

sītāsvayaṃvare prabhurāmeṇa akṣataṃ dhanuṣyaṃ khaṇḍitam।

hata

sandhātā   

yaḥ sandhānaṃ karoti।

asya durgasya sandhānaṃ kartuṃ catvāraḥ sandhātāraḥ āvaśyakāḥ।

hata

netṛtvam, nāyakatvam, mukhyatā, mukhyatvam, adhiṣṭhātṛtvam, pramukhatā   

netuḥ kāryam।

bhāratīyasainikaiḥ kuśalasenāpateḥ netṛtve śatravaḥ parāstāḥ।

hata

viśuddhatā, śuddhatā, viśuddhiḥ   

viśuddhasya avasthā bhāvo vā।

suvarṇasya viśuddhatāṃ avalokanād eva jānāti suvarṇakāraḥ। / hemnaḥ saṃlakṣyate hyagnau viśuddhiḥ śyāmikāpi vā।

hata

mūrkhatā, mūḍhatā, mandatā, jaḍatā   

mūrkhasya bhāvaḥ;

bhoḥ na dṛṣṭā mayā etādṛśī mūrkhatā kasyāpi।

hata

ākramaṇam, abhiyogaḥ, avagoraṇam, abhyāghātaḥ, āghātaḥ, upaghātaḥ   

balena senayā saha svaṃ pradeśam ullaṃghya aparasya prānte gamanam।

śatrusenā sīmābhāge ākramaṇam akarot।

hata

kāmuka, kāmin, kāmavṛtti, kāmapravaṇa, kāmāsakta, sakāma, kāmana, kamana, kamra, kamitṛ, kāmayitā, ratārthin, maithunārthin, suratārthin, maithunābhilāṣin, sambhogābhilāśin, maithunecchu, vyavāyin, anuka, abhīka, abhika, lāpuka, abhilāṣuka, vyavāyaparāyaṇa, lampaṭa, strīrata, strīpara, kāmārta, kāmātura, kāmāndha, kāmānvita, kāmāviṣṭa, kāmagrasta, kāmādhīna, kāmayukta, kāmākrānta, kāmajita, jātakāma, kāmopahata   

yaḥ strīsambhogābhilāṣī asti।

saḥ kāmukaḥ vyaktiḥ asti।

hata

adhyāyaḥ, pāṭhaḥ, paricchedaḥ, sargaḥ, vargaḥ, udghātaḥ, aṅkaḥ, saṃgrahaḥ, ucchvāsaḥ, parivartaḥ, paṭalaḥ, parvaḥ, āhnikam, prakaraṇam   

granthasandhiḥ।

upādhyāyena pravacane gītāyāḥ pañcamasya adhyāyasya vivaraṇaṃ kṛtam।

hata

pradhānatā, prādhānya, agratā, prathamatā, śreṣṭhatā, pramukhatā, varīyatā   

pradhānasya avasthā bhāvo vā।

sacina teṇḍūlakara mahodayena ekadinaṃ yāvat krīḍyamāne krikeṭa iti krīḍāyāṃ sarvādhikāni śatakāni kṛtvā svasya pradhānatā pratiṣṭhāpitā।

hata

yogyatā, upayuktatā, sāmarthya, kṣamatā, arhatā   

yaḥ jñānānubhavaśikṣādīnāṃ sā viśeṣatā guṇo vā yam āśritya kimapi kāryārthe padagrahaṇārthe vā upayuktaḥ iti manyante।

spardhāparīkṣayā vidyārthīnāṃ yogyatā parīkṣyate।

hata

adhyakṣaḥ, adhiṣṭhātā   

yaḥ sabhāyāḥ saṃsthāyāḥ vā pramukhaḥ।

sarvasammatipūrvakaḥ paṃḍita rāmānujaḥ asyāḥ saṃsthāyāḥ adhyakṣaḥ abhavat।

hata

adhīnatā, adhīnasthatā, adhīnatva, paravaśatā, pāravaśya   

adhīnasya avasthā bhāvo vā।

sā atīva kopāviṣṭā ataḥ tasya adhīnatāyāṃ na sulabhatayā kāryaṃ kartuṃ śakyate।

hata

niraparādhatā, nirdoṣatā, akalaṅkatā   

aparādhahīnasya avasthā bhāvo vā।

eteṣāṃ pratyakṣadarśināṃ sākṣātkāreṇa tasya nirdoṣatā siddho bhavati।

hata

jhajhanam, samāghātaḥ, saṃghaṭṭaḥ, saṅghaṭanam, saṅghuṣṭaḥ, jhaḥ, kvaṇitam, varvvaraḥ   

kasminnapi viṣaye jātaḥ visaṃvādaḥ।

adya tena saha mama jhajhanaṃ jātam।

hata

durghaṭanā   

sā ghaṭanā yā śokaṃ kaṣṭaṃ vā janayati।

durghaṭanāyāḥ anantaraṃ tasya svabhāvaḥ parivartitaḥ।

hata

aghaṭanīya, aghaṭya   

yaḥ ghaṭanīyaḥ nāsti।

mauhurtikānusāreṇa eṣā aghaṭanīyā ghaṭanā nāsti।

hata

arhatā, viśiṣṭatā   

kāryārthe yogyatā।

atra kāryārtham kā arhatā āvaśyakī।

hata

anāvaśyakatā, anupayogitā, nirarthakatā, vyarthatā, upayogahīnatā   

anāvaśyakasya avasthā bhāvo vā।

kasyāpi vastunaḥ āvaśyakatā anāvaśyakatā vā tasya upayoge āśritā।

hata

ghaṭanā   

kasyapi sthāne viśiṣṭe samaye ghaṭitaḥ prasaṅgaḥ।

adya ghaṭitayā ghaṭanayā sarve vismitāḥ।

hata

samṛddhi, sampannatā, samṛddhatā   

samṛddhasya avasthā bhāvo vā।

naikāni yugāni yāvat videśasthaiḥ bhāratasya samṛddhiḥ upabhuktā।

hata

anarhatā, ayogyatā, anupayuktatā, apātratā   

ayogyasya avasthā bhāvo vā।

padasya aprāpteḥ tasya anarhatā eva kāraṇam।

hata

lobhaḥ, gṛghratā, gṛdhutā, ghasmaratā, lolatā, laulyam, lubdhatā, atyāhāraḥ   

prāyaḥ atiprāpaṇasya icchā।

lobhaḥ pāpasya kāraṇam।

hata

suvarṇam, svarṇam, kanakam, hiraṇyam, hema, hāṭakam, kāñcanam, tapanīyam, śātakumbham, gāṅgeyam, bharmam, karvaram, cāmīkaram, jātarūpam, mahārajatam, rukmam, kārtasvaram, jāmbunadam, aṣṭāpadam, śātakaumbham, karcuram, rugmam, bhadram, bhūri, piñjaram, draviṇam, gairikam, cāmpeyam, bharuḥ, candraḥ, kaladhautam, abhrakam, agnibījam, lohavaram, uddhasārukam, sparśamaṇiprabhavam, mukhyadhātu, ujjvalam, kalyāṇam, manoharam, agnivīryam, agni, bhāskaram, piñajānam, apiñjaram, tejaḥ, dīptam, agnibham, dīptakam, maṅgalyam, saumañjakam, bhṛṅgāram, jāmbavam, āgneyam, niṣkam, agniśikham   

dhātuviśeṣaḥ-pītavarṇīyaḥ dhātuḥ yaḥ alaṅkāranirmāṇe upayujyate।

suvarṇasya mūlyaṃ vardhitam।

hata

avistṛta, saṅkaṭa, nirantarāla, saṅkucita, saṅkocita, saṃvṛta, niruddha, saṃruddha, saṃhata, saṃhṛta, tanu, apṛthu   

yasya saṅkocaḥ jātaḥ।

vārāṇasyāṃ naike avistṛtāḥ mārgāḥ santi।

hata

viṣam, garam, garaḥ, garalam, garadam, bhūgaram, jīvanāghātam, jaṅgulam, jāṅgulam, halāgalam, halāhalaḥ, hālāhālam, pālahalam, halahalam, hāhalam, hāhalaḥ, kālakūṭam, kālakūṭaḥ, kalākulam, kākolam, kākolaḥ, saurāṣṭrikam, dāradaḥ, pradīpanaḥ, brahmaputraḥ, śauktikeyaḥ, vatsanābhaḥ, dhūlakam, nidaḥ, kṣyeḍaḥ   

saḥ padārthaḥ yasya prāśanena jīvaḥ vyākulo bhavati mriyate vā।

samudramanthanāt prāptaṃ viṣaṃ śivena pītam।

hata

aśokaḥ, śokanāśaḥ, viśokaḥ, vañjuladrumaḥ, vañjalaḥ, madhupuṣpaḥ, apaśokaḥ, kaṅkelliḥ, kelikaḥ, raktapallavaḥ, citraḥ, vicitraḥ, karṇapūraḥ, subhagaḥ, dohalī, tāmrapallavaḥ, rogitaruḥ, hemapuṣpaḥ, rāmā, vāmāṅgighātanaḥ, piṇḍīpuṣpaḥ, naṭaḥ, pallavadruḥ   

svanāmakhyātavṛkṣaviśeṣaḥ yaḥ sadā haritaḥ asti।

aśokaḥ bhārate sarvatra dṛśyate।

hata

parājita, parābhūta, abhibhūta, parāhata, parāsta, kṛtadhvaṃsa, jita   

yasya parājayaḥ jātaḥ।

parājitaḥ rājā puruḥ sikandarasya purataḥ na nataḥ।

hata

hatāśa, nirāśa, khinna, dainyagrasta   

hatā naṣṭā vā āśā yasya।

vidyālaye nāmāṅkanaṃ na prāptam ataḥ śyāmaḥ hatāśaḥ abhūt। / gaurbhūtvāsumukhī khinnā rudanti।

hata

jhañjhāvātaḥ, jhaññānīlaḥ, jhañjhā, nirghātaḥ, prabhañjanaḥ, vātarūṣaḥ, vāyugulmaḥ, vāyuvegaḥ, vātyā, prabalavāyuḥ, pracaṇḍavāyuḥ, caṇḍavātaḥ, tīvravātaḥ, pavanāghātaḥ, javānilaḥ   

prāvṛṣijavāyuḥ।

jhañjhāvāte gṛhasya chādaḥ bhagnaḥ।

hata

pretaḥ, pretanaraḥ, pretikaḥ, paretaḥ, nārakaḥ, narakavāsī, narakāmayaḥ, paretaḥ, niśāṭaḥ, brahmarākṣasaḥ, bhūtaḥ, malinamukhaḥ, rahāṭaḥ, śmaśānanivāsī, śmaśānaveśmā, sattva   

mṛtyoḥ anantaraṃ yaḥ jīvātmā tasya sā avasthā yasyāṃ saḥ mokṣābhāvat anyajanān pīḍayati।

ādhunike yuge viralāḥ janāḥ pretānām astittvaṃ na svīkurvanti।

hata

avaidhatā   

avaidhasya avasthā bhāvo vā।

avaidhatāyāḥ kāraṇāt saḥ nirvācanārthe apātraḥ abhavat।

hata

nissvārthatā, svārthahīnatā   

svārthahīnasya bhāvaḥ।

nissvārthatā iti mahattaraḥ guṇaḥ।

hata

saṃghaṭanam, saṅghaṭanam   

bhittikānirmāṇe iṣṭikādibhiḥ mṛdādeḥ lepanaṃ kṛtvā starīkaraṇasya kriyā।

aṭṭalikākāraḥ iṣṭikānāṃ saṃghaṭanaṃ karoti।

hata

vaidhatā, vidhimānyatā, vidhivattā   

vaidhasya avasthā bhāvo vā।

asya pārapatrasya vaidhatā 2003 saṃvatsarasya mārcamāsaṃ yāvat asti।

hata

saukhyam, anukūlatā, suvidhā, sukhatā, susthatā, ānukūlyam, sopakārakattvam   

sā sthiti yasyāṃ kimapi kāryaṃ vyavadhānena vinā saṃpannatāṃ nīyate।

bhavataḥ saha kāryakaraṇe mayā bahu saukhyam anubhūtam।

hata

ghaṭaḥ   

tat pātraṃ yad tālavṛkṣe tālakyārthe badhnāti।

ghaṭaḥ hastāt patitvā bhagnaḥ।

hata

talam, gṛhatalam, harmyatalam, gṛhabhūmi, gṛhabhūḥ, veśmabhūḥ, kuṭṭimam, talimam, sutalaḥ, gṛhapoṭaḥ, gṛhapotakaḥ, potaḥ   

upaveśanārthe samīkṛtā bhūmiḥ।

adhunā talasya saundaryavardhanāya naikāni sādhanāni santi।

hata

pādāghātaḥ, padapātaḥ, caraṇapātaḥ, pādāsphālanam, pādādhyāsaḥ, caraṇaskandanam, pramathanam   

padasya āsphālanam।

kasyacit pādāghātaḥ śrūyate।

hata

yātrikaḥ, pānthaḥ, atkaḥ, adhvagaḥ, adhvanīnaḥ, ahiḥ, āhiṇḍakaḥ, itvaraḥ, gamathaḥ, gāntuḥ, deśikaḥ, pathilaḥ, pādavikaḥ, prothaḥ, vahataḥ, vahatuḥ, samīraṇaḥ, adhvagacchan   

yaḥ yātrāṃ karoti।

nirave mārge dvau yātrikau coreṇa mṛṣṭau।

hata

pratighātaḥ, pratiprahāraḥ   

ekasya āghātasya pratikriyārupeṇa kṛtaḥ āghātaḥ।

gāndhī mahodayāya pratighātaḥ amānyaḥ āsīt।

hata

vātyā, ativātaḥ, caṇḍavātaḥ, pracaṇḍavātaḥ, jhañjhāvātaḥ, jhañjhānilaḥ, javānilaḥ, vātarūṣaḥ, vātyāvegaḥ, pavanāghātaḥ, vātūlaḥ   

sadhūlajhañjhādhvaniyuktaḥ prāvṛṣijavāyuḥ।

jhañjhāvātena aparimitaḥ nāśaḥ jātaḥ।

hata

yatnaḥ, prayatnaḥ, ceṣṭā, ceṣṭitam, viceṣṭitam, ceṣṭanam, udyamaḥ, udyogaḥ, vyavasāyaḥ, adhyavasāyaḥ, adhyavasānam, pravṛttiḥ, vyāpāraḥ, āyāsaḥ, ghaṭanam, ghaṭanā, ghaṭā, grahaḥ, guraṇam, gūraṇam, goraṇam, upakramaḥ, karmayogaḥ, prayogaḥ, vyāyāmaḥ, utsāhaḥ   

īpsitasiddhyarthaṃ kriyamāṇaṃ kāryam।

udyoginaṃ puruṣasiṃham upaiti lakṣmīr daivena deyam iti kāpuruṣā vadanti। daivaṃ nihatya kuru pauruṣam ātmaśaktyā yatne kṛte yadi na sidhyati ko'tra doṣaḥ॥

hata

upasthitiḥ, vidyamānatā, abhimukhatā, abhyāgamaḥ   

upasthitasya bhāvaḥ।

atra bhavatām upasthitiḥ prārthanīyā।

hata

prabhātam, prātaḥ, prabhātakālaḥ, prātaḥkāla, uṣā, uṣākālaḥ   

sūryodayasamayaḥ।

prabhāte eva kṛṣīvalaḥ kṛṣīkṣetre gacchati।

hata

ghaniṣṭhatā, sāmīpyam, nikaṭatā, sānnidhya, samīpatā, sannidhiḥ   

ghaniṣṭhasya avasthā bhāvo vā।

tayoḥ madhye bahu ghaniṣṭhatā asti।

hata

dyumat, dyutikar, dyutimat, dyotana, dyoti, dyotamāna, ujvala, kāntimat, kiraṇamaya, utprabha, ullasa, ullasita, prakāśavat, prakāśaka, prakāśamāna, prakāśat, prakāśin, citra, tejasvat, tejasvin, tejomaya, taijasa, añjimat, atiśukra, abhirucira, abhivirājita, abhiśobhita, abhīṣumat, amanda, avabhāsita, avabhāsin, ābhāsvara, ārocana, ābhāsura, iddha, utprabha, udīrṇadīdhiti, uddyota, uddyotita, kanakatālābha, kanakaprabha, kanala, kāśī, kāśīṣṇu, ketu, taijasa, dīdi, dīdivi, dīpta, dīptimat, dyotamāna, dhauta, punāna, prakhya, prabhāvat, bṛhajjyotis, bhāskara, bhāsura, bhāsvara, bhāsvat, bhāsayat, rukmābha, rucita, rucira, rucya, ruśat, roca, rocana, rocamāna, rociṣṇu, varcasvin, vidyotamāna, virukmat, vicakṣaṇa, virājamāna, śuklabhāsvara, śundhyu, śubhāna, śubhra, śubhri, śumbhamāna, śobha, śobhamāna, sutāra, suteja, sudīpta, sudyotman, supraketa, suprabha, suruk, suvibhāta, sphurat, hiraṇyanirṇij, hiraṇyanirṇig   

yasmin dīptiḥ asti athavā yasya varṇaḥ ābhāyuktaḥ asti।

prācyadeśāt āgatena tena dūtena tat dyumat ratnaṃ rājasabhāyāṃ rājñe samarpitam।

hata

kūrmaḥ, kacchapaḥ, kamaṭhaḥ, kāmaṭhaḥ, gūḍhāṅgaḥ, pañcāgaguptaḥ, pañcaguptaḥ, kaṭhinapṛṣṭham, caturgatiḥ, kroḍapādaḥ, udbhaṭaḥ, smaraṇāpatyatarpakaḥ   

jantuviśeṣaḥ saḥ jantuḥ kiñcid dṛṣṭvā śarīre eva mukhasampuṭaṃ praveśayati।

adhunā kacchapasya saṅkhyā nyūnā jātā।

hata

ghana, piṇḍa, saghana, sthavira, khara, saṃhata, bahala   

yasya ākāraḥ suniścitaḥ tathā ca yaḥ dravarūpo vāyurūpo vā nāsti।

śilā ghanā asti।

hata

dṛḍha, kaṭhora, grāvan, kakkhaṭa, khakkhaṭa   

yat dṛḍham asti vicalitaṃ na bhavati iti vā।

sahasā mama manaḥ vipattau api dṛḍhaṃ vartate।

hata

viśvāsaghātaḥ   

viśvāsasya viparītaṃ kṛtaṃ kāryam।

indirā gāndhī mahodayāyāḥ viśvāsaghātaḥ tasyāḥ aṅgarakṣakaiḥ kṛtaḥ।

hata

vipannārthatā   

manuṣyasya sā arthahīnā avasthā yasyām ṛṇapratyarpaṇārthe api kimapi nāsti।

vyāpāragatena kṣayena mahājanasya vipannārthatā jātā।

hata

bhāṭakena grah, mūlyadānena grah   

anyasya vastu, gṛhaṃ, yānam ityādīnām niyatadhanadānena upabhogānukūlaḥ vyāpāraḥ।

saḥ mumbayyāṃ gṛham ekaṃ bhāṭakena gṛhṇāti।

hata

ghaṭam   

jalaṃ yatra sthāpyate tat bhāṇḍam।

riktaṃ ghaṭaṃ jalena pūraya।

hata

dhātughaṭaḥ   

dhātoḥ ghaṭaḥ।

eṣaḥ dhātughaṭaḥ gaṅgājalasya sthāpanārthe upayuktaḥ।

hata

pīttalaghaṭaḥ   

pīttalasya ghaṭaḥ।

dīpā navarātreḥ prathamadine pīttalaghaṭasya sthāpanāṃ karoti।

hata

kalaśaḥ, maṅgalakalaśaḥ, maṅgalaghaṭaḥ   

hindūdharmīyāṇāṃ pratikaviśeṣaḥ jalakumbhaḥ yaḥ pūjāvasareṣu māṅgalyārthe pratiṣṭhīyate।

vivāhasamaye maṅgalakalaśaṃ sthāpayati।

hata

ghaṭaḥ   

jalasthāpanārthe upayuktaṃ dhātoḥ vartulākāraṃ pātram।

pitāmahaḥ tāmrasya ghaṭena sūryāya arghyaṃ yacchati।

hata

dārvāghāṭaḥ, dārvāghātaḥ, kāṣṭhakuṭṭaḥ, śatapatrakaḥ, śatacchadaḥ, bhadranāmā, kuṭhākuḥ, kuṭhāruḥ   

khagaviśeṣaḥ yaḥ kāṣṭham āhanti।

dārvāghāṭasya cañcuḥ dīrghā asti।

hata

dṛḍhatāpūrvakam   

dṛḍhatayā saha।

tena dṛḍhatāpūrvakaṃ prahāraḥ kṛtaḥ।

hata

prāṇāntaka, prāṇaghātaka, ghātaka, prāṇahāraka   

yad prāṇaharaṇe samarthaḥ।

kaikayyā prārthitāḥ varāḥ rājñe daśarathāya prāṇāntakāḥ āsan।

hata

nīravatā, niḥstabdhatā, śāntiḥ, śāntatā, nīravatvam   

dhvanihīnā avasthā bhāvo vā।

tamomayī niśā nīravatayā yuktā āsīt।

hata

ātmaghātaḥ, ātmavadhaḥ, ātmahananam, ātmavyāpādanam, prāṇatyāgaḥ, dehatyāgaḥ, jīvitatyāgaḥ, jīvotsargaḥ, ātmadrohaḥ, kāmyamaraṇam, ātmahatyā   

svaprāṇanāśanam।

ātmaghātaḥ mahāpāpam।

hata

malinatā, mālinyam, apavitratā, aśuddhi, asvacchatā, aśucitā, āśauca, aviśuddhi, aśucitva   

malinasya avasthā bhāvo vā।

tasya manasaḥ malinatā dūrīkartuṃ na śakyate।

hata

uṣmāghātam   

rogaviśeṣaḥ yasmin śarīraṃ dāhakatām anubhavati tathā ca kadācit tvaci laghūni visphoṭāni prādurbhavanti।

saḥ uṣmāghātena pīḍitaḥ।

hata

dīna, kṛpaṇin, karuṇātmaka, hatāśa   

yasya avasthāṃ dṛṣṭvā hṛdayaṃ dravati।

tasya dīnām avasthāṃ dṛṣṭvā ahaṃ ruditavān।

hata

dāsaḥ, kiṃkaraḥ, preṣyaḥ, vaśyaḥ, kaḍāraḥ, gopyaḥ, gopyakaḥ, ceṭaḥ, ceṭakaḥ, celaḥ, dāśaḥ, bhaṭaḥ, bhujiṣyaḥ   

svasya sevārthe mūlyaṃ dattvā krītā vyaktiḥ।

purākāle dāsānāṃ krayavikrayasya rītiḥ āsīt।

hata

dravyaghaṭaḥ   

tat pātraṃ yasmin dravyasaṃkalanaṃ kriyate।

saḥ pratidine dravyaghaṭe daśarupyakāṇi sthāpayati।

hata

utsāhahīnatā, kuṇṭhatā   

utsāhahīnasya avasthā bhāvo vā।

utsāhahīnatāyāḥ kāraṇāt etad kāryaṃ kartum aham asamarthaḥ।

hata

laghughaṭaḥ   

laghuḥ ghaṭaḥ।

tena laghughaṭe vartamānaṃ dugdham ekakāle eva pītam।

hata

ghaṭam   

vādyaprakāraḥ, ghaṭasvarupavādyaviśeṣaḥ।

saḥ ghaṭavādane nipuṇaḥ।

hata

ghaṭanā, vṛttam, vṛttāntaḥ   

saḥ prasaṅgaḥ yaḥ kasyāmapi viśeṣāvasthāyāṃ ghaṭitaḥ।

ahaṃ śaiśave ghaṭitāḥ ghaṭanāḥ vismartuṃ na śaknomi।

hata

bilam, khātam, vivaram, gahvaram   

bhūmyāḥ antare khanitvā jantunā vasanārthe kṛtam sthānam।

sarpaḥ bile gataḥ।

hata

capeṭikā, talāghātaḥ   

sampūrṇahastena kṛtaḥ āghātaḥ।

tena mahyaṃ capeṭikā dattā।

hata

guptiḥ, nihnutiḥ, gūḍhatā, saṃguptiḥ, hnutiḥ, antardhiḥ, apahāraḥ, apahnavaḥ, tiraskāraḥ, nihnavaḥ, apavāraṇam, pracchādanam, saṃvaraṇam   

kasmāt kāpi vārtādayāḥ gopanasya kriyā।

svakīyāt janāt kathaṃ guptiḥ।

hata

śobhā, saundaryam, kāntiḥ, dīptiḥ, ramaṇīyatā, chavi, chaṭā, saundarya, sauṃdarya, kāṃti, kānti, dīpti, ramaṇīyatā, bahāra, sundaratā, indirā   

śobhanasya avasthā bhāvo vā।

sūryāstakāle ākāśasya śobhā vardhate।

hata

carmaghaṭaḥ   

carmaṇaḥ syūtaḥ yasmin jalaṃ sthāpyate।

marubhūmigamanakāle carmaghaṭaḥ mā vismaratu।

hata

acchaḥ, sphaṭikaḥ, kailāsaḥ, sphaṭaḥ   

upalaprakāraḥ pāradarśakaḥ śvetaḥ upalaḥ।

mama pitre ekena brāhmaṇena acchaḥ pradattaḥ।

hata

sabhā, ghaṭā, pariṣad, parṣad   

kasyacit viśeṣasya kāryasya kṛte janānāṃ sammelanam।

ahaṃ sajjanānāṃ sabhāyāṃ bhāgaṃ grahītuṃ gacchāmi।

hata

prātaḥ, prātaḥkāle, prātaḥsamaye, prabhātam, pratyūṣaḥ, pratyaham, prabhātakāle, prabhāte, prage, prāhṇe, prāhṇam   

āpratyūṣāt madhyāhnaparyantasya samaye।

śvaḥ prātaḥ āgamiṣyatām।

hata

hradaḥ, saras, jalāśayaḥ, jalādhāraḥ, sarovaraḥ, sarovaram, sarasī, taḍāgaḥ, kāsāraḥ, khātam, akhātam   

jalasya āśayaḥ viśiṣya prākṛtikaḥ।

saḥ hrade snānaṃ karoti।

hata

anudghātaḥ   

māsārthe paśupakṣiṇoḥ hananasya sā kriyā yasyām astrasya ekena eva āghātena taṃ ghnanti।

yavanāḥ anuddhāttena chinnaṃ māsaṃ na khādanti।

hata

mānasikāghātaḥ, manoghātaḥ   

manasi jāto bhūto vā āghātaḥ।

tasya kathanena mānasikāghātam anubhavāmi।

hata

pādaprahāraḥ, pādāghātaḥ, lattāprahāraḥ   

pādena kṛtaḥ āghātaḥ।

ārak