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abhyāruh | -/ā-rohati-, to ascend, mount, step upon : Causal (subjunctive 1. sg. -roh/ayāṇi-) to cause to ascend  |
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apiruh | /api-rohati-, to grow together, grow whole again  |
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āruh | P. -rohati- (Aorist -rukṣat-and Vedic or Veda -ruhat-[ ]; infinitive mood -r/uham- ) A1. (2. sg. /ā-rohase- ) to ascend, mount, bestride, rise up etc. ; to arise, come off, result etc. ; to venture upon, undertake ; to attain, gain etc.: Causal -rohayati- & -ropayati-, to cause to mount or ascend ; to raise etc. ; to string (a bow) etc. ; to cause to grow ; to plant etc. ; to place, deposit, fasten ; to produce, cause, effect ; to attribute etc.: Desiderative P. -rurukṣati-, to wish to ascend or mount  |
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praruh | P. -rohati-, to grow up, shoot forth, shoot up etc. ; to heal up (as a wound) (varia lectio) ; to grow, increase : Causal -ropayati-, to fasten to, put into or on (locative case)  |
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prāruh | (pra-ā-ruh-) P. -rohati-, to ascend, rise  |
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pratiruh | P. -rohati-, to sprout or grow again : Causal -ropayati-, to plant anything in its proper place ; to plant again (literally and figuratively), re-establish  |
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pratyavaruh | P. -rohati-, to come down again, descend from (ablative), alight upon (accusative) ; to descend (from a seat, chariot etc.) in honour of (accusative) ; to celebrate the festival called pratyavarohaṇa- : Causal -ropayat/i-, to bring down from, deprive of (ablative or instrumental case)  |
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samabhiruh | P. -rohati-, to grow up together, ascend, (varia lectio sam-adhi-r-): Causal -rohayati- (Passive voice -ropyate-), to cause to grow up or ascend, place or impose on (as a burden etc.)  |
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samadhiruh | P. -rohati-, to rise up, mount, ascend ; to rise up to (the knowledge of), be convinced of  |
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samanvāruh | P. -rohati-, to ascend after (as a wife the funeral pyre after her husband)  |
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samapiruh | P. -rohati-, to grow together, grow over  |
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samāruh | P. -rohati-, to ascend or rise to or upon (accusative locative case,or upari-), mount, enter (accusative) etc. ; to advance towards or against (accusative) ; to enter upon, attain to, under. take, begin (with tulām-,"to become like or similar") etc.: Causal -rokayati-, or -ropayati-, to cause to mount or ascend (two accusative or accusative and locative case) etc. ; to cause to rise (a star) ; to place upon, impose ; to lift up, erect, raise (literally and figuratively) etc. ; to place in or among (accusative) ; to deposit (the sacred fire) in (accusative or locative case) ; to string (a bow) ; to deliver over, entrust or commit to (locative case) ; to ascribe, attribute, transfer to (locative case) : Desiderative See next.  |
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saṃruh | P. -rohati-, to grow together, grow up, increase ; to grow over, be cicatrized, heal etc. ; to break forth, appear : Causal -ropayati-, to cause to grow or increase, plant, sow ; to cause to grow over or cicatrize ; -rohayati- See saṃ-rohaṇa- below.  |
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samupāruh | P. -rohati-, to mount up, ascend  |
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upādhiruh | P. -rohati-, to ascend or mount up to  |
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upānvāruh | P. -rohati-, to mount (a carriage) after and by the side of another one  |
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uparuh | P. -rohati-, to grow over or together, heal over (as a wound) : Causal -rohayati-, to cause to heal over, cicatrize  |
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upāruh | P. -rohati- (Aorist -aruhat-) to ascend or go up to, mount ; to arrive at, reach  |
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upasaṃruh | P. -rohati-, to grow over or together, cicatrize |
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upāvaruh | P. -rohati-, to descend upon, come out towards : Causal -rohayati-, to cause (the fire) to come out (of the two araṇi-s), kindle through friction  |
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viruh | P. -rohati-, to grow out, shoot forth, sprout, bud : Causal -rohayati-, or -ropayati-, to cause to grow ; to thrust out, remove, expel : Passive voice -ropyate-, to be planted ; to be caused to grow over, healed (See vi-ropita-).  |
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vyatiruh | P. -rohati-, to grow ; to attain to (another state accusative)  |
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vyavaruh | P. A1. -rohati-, te-, to ascend, mount, get upon (accusative) : Causal -ropayati- (Passive voice -ropyate-; past participle -ropita-), to displace, remove, deprive of (ablative)  |
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yad | (Nominal verb and accusative sg. n.and base in compound of 3. ya-), who, which, what, whichever, whatever, that etc. etc. (with correlatives tad-, tyad-, etad-, idam-, adas-, tad etad-, etad tyad-, idaṃ tad-, tad idam-, tādṛśa-, īdṛśa-, īdṛś-, etāvad-,by which it is oftener followed than preceded;or the correl. is dropped exempli gratia, 'for example' yas tu nārabhate karma kṣipram bhavati nirdravyaḥ-,"[he] indeed who does not begin work soon becomes poor" ;or the rel. is dropped exempli gratia, 'for example' andhakam bhartāraṃ na tyajet sā mahā-satī-,"she who does not desert a blind husband is a very faithful wife" yad-is often repeated to express"whoever","whatever","whichever", exempli gratia, 'for example' yo yaḥ-,"whatever man"; yā yā-,"whatever woman"; yo yaj jayati tasya tat-,"whatever he wins [in war] belongs to him" ; yad yad vadati tad tad bhavati-,"whatever he says is true", or the two relatives may be separated by hi-,and are followed by the doubled or single correl. tad- exempli gratia, 'for example' upyate yad dhi yad bījam tat tad eva prarohati-,"whatever seed is sown, that even comes forth" ;similar indefinite meanings are expressed by the relative joined with tad- exempli gratia, 'for example' yasmai tasmai-,"to any one whatever", especially in yadvā tadvā-,"anything whatever";or by yaḥ-with kaśca-, kaścana-, kaścit-,or [in later language, not in manu-] ko'pi- exempli gratia, 'for example' yaḥ kaścit-,"whosoever"; yāni kāni ca mitrāṇi-,"any friends whatsoever"; yena kenāpy upāyena-,"by any means whatsoever." yad-is joined with tvad-to express generalization exempli gratia, 'for example' śūdrāṃs tvad yāṃs tvad-,"either the śūdra-s or anybody else" ;or immediately followed by a Persian pronoun on which it lays emphasis exempli gratia, 'for example' yo 'ham-,"I that very person who"; yas tvaṃ kathaṃ vettha-,"how do you know?" ;it is also used in the sense of"si quis" exempli gratia, 'for example' striyaṃ spṛśed yaḥ-,"should any one touch a woman." yad-is also used without the copula exempli gratia, 'for example' andho jaḍaḥ pīṭha sarpī saptatyā sthaviraśca yaḥ-,"a blind man, an idiot, a cripple, and a man seventy years old" ;sometimes there is a change of construction in such cases exempli gratia, 'for example' ye ca mānuṣāḥ-for mānuṣāṃś-ca- ;the Nominal verb sg. n. yad-is then often used without regard to gender or number and may be translated by"as regards","as for", exempli gratia, 'for example' kṣatraṃ vā etad vanaspatīnāṃ yan nyag-rodhaḥ-,"as for the nyag-rodha-, it is certainly the prince among trees" ;or by"that is to say","to wit" exempli gratia, 'for example' tato devā etaṃ vajraṃ dadṛśur yad apaḥ-,"the gods then saw this thunderbolt, to wit, the water" yad-as an adverb conjunction generally ="that", especially after verbs of saying, thinking etc., often introducing an oratio directa with or without iti-; iti yad-,at the end of a sentence ="thinking that","under the impression that" exempli gratia, 'for example' yad-also ="so that","in order that","wherefore","whence","as","in as much as","since","because"[the correlative being tad-,"therefore"],"when","if" etc.; /adha y/ad-,"even if","although" yad api- idem or ' yathāṃśa-tas- etc. See p.841, columns 2 and 3 etc.' yad u-- evam-,"as - so" ; yad uta-,"that" ;"that is to say","scilicet" ; yat kila-,"that" ; yac ca-,"if","that is to say" ; yac ca-yac ca-,"both - and" ;"that"[accord. to after expressions of"impossibility","disbelief","hope","disregard","reproach"and,"wonder"]; yad vā-,"or else","whether" ;[ yad vā-,"or else", is very often in commentators];"however" ; yad vā-- yadi vā-,"if-or it" ; yad bhūyasā-,"for the most part" ; yat satyam-,"certainly","indeed","of course" ; yan nu-,with 1st Persian,"what if I","let me" )  |