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Monier-Williams
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Apte Search |
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 | | apnasvat | अप्नस्वत् a. Having (sacrificial) acts or works; productive.
अप्पति appati अप्पित्तम् appittam
अप्पति अप्पित्तम् see under अप्. | |
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Vedic Index of
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| | urvarā | Is with Ksetra the regular expression, from the Rigveda onwards, denoting a piece of ‘ploughland’ (άρουρα). Fertile (apnasvatī) fields are spoken of as well as waste fields (ārtanā). Intensive cultivation by means of irrigation is clearly referred to both in the Rigveda and in the Atharvaveda, while allusion is also made to the use of manure. The fields (iksetra) were carefully measured according to the Rigveda. This fact points clearly to individual ownership in land for the plough, a conclusion supported by the reference of Apālā, in a hymn of the Rigveda, to her father's field (urvarā), which is put on the same level as his head of hair as a personal possession. Consistent with this are the epithets ‘winning fields ’ (urvarā-sā, urvarā-jit, ksetra-sā), while ‘ lord of fields ’ used of a god is presumably a transfer of a human epithet (urvarā-pati). Moreover, fields are spoken of in the same connexion as children, and the conquest of fields (ksetrāni sam-ji) is often referred to in the Samhitās. Very probably, as suggested by Pischel, the ploughland was bounded by grass land (perhaps denoted by Khila, Khilya) which in all likelihood would be joint property on the analogy of property elsewhere. There is no trace in Vedic literature of communal property in the sense of ownership by a community of any sort, nor is there mention of communal cultivation. Individual property in land seems also presumed later on. In the Chāndogya Upanisad the things given as examples of wealth include fields and houses («ūyatanāni). The Greek evidence also points to individual ownership. The precise nature of the ownership is of course not determined by the expression ‘ individual ownership.’ The legal relationship of the head of a family and its members is nowhere explained, and can only be conjectured (see Pitr). Very often a family may have lived together with undivided shares in the land. The rules about the inheritance of landed property do not occur before the Sūtras. In the Satapatha Brāhmana the giving of land as a fee to priests is mentioned, but with reproof: land was no doubt even then a very special kind of property, not lightly to be given away or parted with. On the relation of the owners of land to the king and others see Grāma; on its cultivation see Krsi. | |
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Bloomfield Vedic
Concordance |
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| | apnasvatī | mama dhīr astu śakra RV.10.42.3c; AVś.20.89.3c. | | | apnasvatīm | aśvinā vācam asme RV.1.112.24a; VS.34.29a; śB.14.1.3.33; Apś.15.8.13. P: apnasvatīm Kś.26.4.10; Mś.4.2.35. | | | apnasvatīṣūrvarāsv | iṣṭaniḥ RV.1.127.6b. | |
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