Donate
 
    
Select your preferred input and type any Sanskrit or English word. Enclose the word in “” for an EXACT match e.g. “yoga”.
     Grammar Search "huta" has 1 results.
     
hutā: feminine nominative singular past passive participle stem: huta.
     Amarakosha Search  
24 results
     
WordReferenceGenderNumberSynonymsDefinition
abhitaḥ3.3.263MasculineSingularkhedaḥ, adbhutam
agniḥMasculineSingularjvalanaḥ, barhiḥ, śociṣkeśaḥ, bṛhadbhānuḥ, analaḥ, śikhāvān, hutabhuk, saptārciḥ, citrabhānuḥ, appittam, vaiśvānaraḥ, dhanañjayaḥ, jātavedāḥ, śuṣmā, uṣarbudhaḥ, kṛśānuḥ, rohitāśvaḥ, āśuśukṣaṇiḥ, dahanaḥ, damunāḥ, vibhāvasuḥ, vahniḥ, kṛpīṭayoniḥ, tanūnapāt, kṛṣṇavartmā, āśrayāśaḥ, pāvakaḥ, vāyusakhaḥ, hiraṇyaretāḥ, havyavāhanaḥ, śukraḥ, śuciḥ, vītihotraḥfire god
avagaṇitam3.1.107MasculineSingularavamatam, avajñātam, avamānitam, paribhūtam
bhūḥ2.1.2-3FeminineSingularkṣmā, mahī, dhātrī, kumbhinī, ratnagarbhā, bhūmiḥ, rasā, dharā, kṣoṇī, kṣitiḥ, vasudhā, gotrā, pṛthvī, medinī, gahvarī, ilā, bhūtadhātrī, sāgarāmbarā, anantā, sthirā, dharaṇī, kāśyapī, vasumatī, vasundharā, pṛthivī, avaniḥ, vipulā, gauḥ, kṣamā, jagatī, acalā, viśvambharā, dharitrī, jyā, sarvaṃsahā, urvī, kuḥ
dāvaḥMasculineSingulardavaḥ, vanahutāśanaḥforest fire
dṛṣṭāntaḥ3.3.69MasculineSingularśleṣmādiḥ, aśmavikṛtiḥ, rasādiḥ, śabdayoniḥ, raktādiḥ, mahābhūtādiḥ, mahābhūtaguṇāḥ, indriyāṇi
indraḥ1.1.45MasculineSingularmarutvān, pākaśāsanaḥ, puruhūtaḥ, lekharṣabhaḥ, divaspatiḥ, vajrī, vṛṣā, balārātiḥ, harihayaḥ, saṅkrandanaḥ, meghavāhanaḥ, ṛbhukṣāḥ, maghavā, vṛddhaśravāḥ, purandaraḥ, śakraḥ, sutrāmā, vāsavaḥ, vāstoṣpatiḥ, śacīpatiḥ, svārāṭ, duścyavanaḥ, ākhaṇḍalaḥ, viḍaujāḥ, sunāsīraḥ, jiṣṇuḥ, śatamanyuḥ, gotrabhid, vṛtrahā, surapatiḥ, jambhabhedī, namucisūdanaḥ, turāṣāṭ, sahasrākṣaḥindra, the king of the gods
labdham3.1.105MasculineSingularāsāditam, bhūtam, prāptam, vinnam, bhāvitam
lohalaḥ3.1.34MasculineSingularasphuṭavāk
parājitaḥ2.8.117MasculineSingularparābhūtaḥ
praphullaḥMasculineSingularvikacaḥ, sphuṭaḥ, phullaḥ, utphullaḥ, vikasitaḥ, saṃphullaḥ, vyākośaḥ
rasāḥMasculinePluralkaruṇaḥ, adbhuta, hāsyaḥ, bhayānakaḥ, śṛṅgāraḥ, vībhatsaḥ, vīraḥ, raudraḥone kind of acting,vigorous
saṃkaṭam3.1.84MasculineSingularsphuṭam
spaṣṭam3.1.80MasculineSingularpravyaktam, ulbaṇam, sphuṭam
svāhā2.7.23FeminineSingularhutabhukpriyā, agnāyī
śvetasurasāFeminineSingularbhūtaveśī
tyaktam3.1.108MasculineSingularvidhutam, samujjhitam, dhūtam, utsṛṣṭam, hīnam
vaṣaṭkṛtam2.7.28MasculineSingularhutam
‍vellitaḥ3.1.86MasculineSingularpreṅkhitaḥ, ādhūtaḥ, calitaḥ, ākampitaḥ, dhuta
vibhītakaḥ2.2.57MasculineSingulartuṣaḥ, karṣaphalaḥ, bhūtāvāsaḥ, kalidrumaḥ, akṣaḥ
vismayaḥMasculineSingularadbhutam, āścaryam, citramsurprise
bandhutā2.6.35FeminineSingular
bhūtakeśaḥ2.9.112MasculineSingularraktacandanam
bhūtam3.3.84MasculineSingularrupyam, sitam, hema
     Monier-Williams
          Search  
150 results for huta
     
Devanagari
BrahmiEXPERIMENTAL
hutamfn. offered in fire, poured out (as clarified butter), burnt (as an oblation), sacrificed etc. View this entry on the original dictionary page scan.
hutamfn. sacrificed to, one to whom an oblation is offered (if not for hūta-[ see ] , as sometimes in abhi--, ā--, sam-ā-huta-,qq. vv.) etc. View this entry on the original dictionary page scan.
hutam. Name of śiva- View this entry on the original dictionary page scan.
hutan. an oblation, offering, sacrifice View this entry on the original dictionary page scan.
huta(for hūta-?) . See . View this entry on the original dictionary page scan.
hutabhāga(hut/a--) mfn. partaking of or entitled to an oblation View this entry on the original dictionary page scan.
hutabhakṣam. "eating the oblation", Name of agni- or fire View this entry on the original dictionary page scan.
hutabhojana() m. equals -bhakṣa-. View this entry on the original dictionary page scan.
hutabhoktṛ() m. equals -bhakṣa-. View this entry on the original dictionary page scan.
hutabhugdiśf. hutabhuj
hutabhujm. "oblation-eater", fire etc. ( hutabhukpriyā bhuk-priyā- f." agni-'s wife"; hutabhugdiś bhug-diś- f." agni-'s quarter" id est the south-east ) View this entry on the original dictionary page scan.
hutabhujm. Plumbago Ceylanica View this entry on the original dictionary page scan.
hutabhujm. Name of a particular star (Tauri) View this entry on the original dictionary page scan.
hutabhukpriyāf. hutabhuj
hutahavyavaham. Name of a son of dhara- View this entry on the original dictionary page scan.
hutahomam. one who has offered oblation View this entry on the original dictionary page scan.
hutajātavedasmfn. one who has made an oblation to fire View this entry on the original dictionary page scan.
hutasaṃviktam. (according to to some) one who has sacrificed his individuality or blended it with the Universal Soul (See saṃvitka-) View this entry on the original dictionary page scan.
hutaśeṣam. equals -śiṣṭa- View this entry on the original dictionary page scan.
hutaśiṣṭan. remnant of an oblation View this entry on the original dictionary page scan.
hutaśiṣṭāśanamfn. feeding on the remnant of an oblation View this entry on the original dictionary page scan.
hutavaham. (in fine compositi or 'at the end of a compound' f(ā-).) "oblation-bearer", agni- or fire etc. View this entry on the original dictionary page scan.
hutavahajvālāsamamfn. like flames of fire View this entry on the original dictionary page scan.
hutavahāyaNom. A1. yate-, to be or act like fire View this entry on the original dictionary page scan.
abhihutamfn. poured upon with an oblation, shed or poured over View this entry on the original dictionary page scan.
adbhutamfn. extraordinary View this entry on the original dictionary page scan.
adbhutamfn. See sub voce, i.e. the word in the Sanskrit order View this entry on the original dictionary page scan.
adbhutamfn. ([once adbhut/a- ]) (See 1. at-), supernatural, wonderful, marvellous View this entry on the original dictionary page scan.
adbhutam. the marvellous (in style) View this entry on the original dictionary page scan.
adbhutam. surprise View this entry on the original dictionary page scan.
adbhutam. Name of the indra- of the ninth manvantara- View this entry on the original dictionary page scan.
adbhutan. a marvel, a wonder, a prodigy. View this entry on the original dictionary page scan.
adbhutabhīmakarmanmfn. performing wonderful and fearful works. View this entry on the original dictionary page scan.
adbhutabrāhmaṇan. Name of a portion of a brāhmaṇa- belonging to the sāma-veda-. View this entry on the original dictionary page scan.
adbhutadarpaṇa Name (also title or epithet) of a nāṭaka- View this entry on the original dictionary page scan.
adbhutadarśanamfn. having a wonderful aspect. View this entry on the original dictionary page scan.
adbhutadharmam. "a system or series of marvels or prodigies", Name of one of the nine aṅga-s of the Buddhists. View this entry on the original dictionary page scan.
adbhutagandhamfn. having a wonderful smell. View this entry on the original dictionary page scan.
adbhutainasmfn. one in whom no fault is visible View this entry on the original dictionary page scan.
adbhutakarmanmfn. performing wonderful works, exhibiting wonderful workmanship. View this entry on the original dictionary page scan.
adbhutakratu(/adbhuta--) mfn. possessing wonderful intelligence View this entry on the original dictionary page scan.
adbhutakṛṣṇarāja(or kr2-?), Name (also title or epithet) of a chief, View this entry on the original dictionary page scan.
adbhutarāmāyaṇan. Name of work ascribed to vālmīki-. View this entry on the original dictionary page scan.
adbhutaraṅga Name (also title or epithet) of a prahasana- View this entry on the original dictionary page scan.
adbhutarasam. the marvellous style (of poetry). View this entry on the original dictionary page scan.
adbhutarūpamfn. having a wonderful shape. View this entry on the original dictionary page scan.
adbhutasaṃkāsamfn. resembling a wonder. View this entry on the original dictionary page scan.
adbhutaśāntim. or f. Name of the sixty-seventh pariśiṣṭa- of the atharva- veda-. View this entry on the original dictionary page scan.
adbhutasāram. "wonderful resin"of the khadira- tree (Mimosa Catechu) View this entry on the original dictionary page scan.
adbhutasāram. Name of a book on the essence of prodigies. View this entry on the original dictionary page scan.
adbhutasvanam. "having a wonderful voice", Name of śiva-. View this entry on the original dictionary page scan.
adbhutataman. an extraordinary wonder. View this entry on the original dictionary page scan.
adbhutatvan. wonderfulness. View this entry on the original dictionary page scan.
ādhutamf(ā-and ī-[ ])n. = the next. View this entry on the original dictionary page scan.
agnihutamfn. sacrificed by fire. View this entry on the original dictionary page scan.
ahutamfn. unoffered, not yet offered (as a sacrificial oblation) View this entry on the original dictionary page scan.
ahutamfn. one who has not received any sacrifice View this entry on the original dictionary page scan.
ahutamfn. (the fire) through or in which no sacrificial oblation has been offered View this entry on the original dictionary page scan.
ahutamfn. not obtained by sacrifice View this entry on the original dictionary page scan.
ahutam. religious meditation, prayer (considered as one of the five great sacraments, otherwise called brahma-yajña-) View this entry on the original dictionary page scan.
āhutamfn. offered as an oblation, sacrificed View this entry on the original dictionary page scan.
āhutamfn. laid in the fire (as a corpse) View this entry on the original dictionary page scan.
āhutamfn. offering made to men, hospitality (equals manuṣya-yajña- q.v) View this entry on the original dictionary page scan.
āhutamfn. nourishment of all created beings (considered as one of the five principal sacrifices of the Hindus; see bhūta-yajña-) View this entry on the original dictionary page scan.
anatidbhutamfn. unsurpassed
atyadbhutamfn. very wonderful View this entry on the original dictionary page scan.
atyadbhutam. Name of the indra- in the ninth manvantara- View this entry on the original dictionary page scan.
atyadbhutan. a great wonder. View this entry on the original dictionary page scan.
bahutalavaśāf. Iris Pseudacorus View this entry on the original dictionary page scan.
bahutamamfn. very many, most, most numerous etc. View this entry on the original dictionary page scan.
bahutamamfn. farthest, remotest (exempli gratia, 'for example' ā bahutamāt puruṣāt-,as far as the remotest descendant) View this entry on the original dictionary page scan.
bahutanayamfn. one who has many sons View this entry on the original dictionary page scan.
bahutantrīmfn. (Nominal verb īs-) many-fibred (said only of the body ). View this entry on the original dictionary page scan.
bahutantrīkamf(ā-)n. (fr. bahu-+ tantrī-) having many strings (as a musical instrument) View this entry on the original dictionary page scan.
bahutaramf(ā-or ī-)n. more (or most) abundant or numerous etc. View this entry on the original dictionary page scan.
bahutaramf(ā-or ī-)n. greater or very great etc. View this entry on the original dictionary page scan.
bahutarakamfn. very -much or numerous View this entry on the original dictionary page scan.
bahutarakaṇiśam. a kind of corn or grain (see gucchakaṇiśa-). View this entry on the original dictionary page scan.
bahutaramind. more, very or too much, for the greater part, chiefly View this entry on the original dictionary page scan.
bahutarāmind. in a high degree, exceedingly, much, View this entry on the original dictionary page scan.
hutaraṇan. crossing a river (with the arm, id est by swimming) View this entry on the original dictionary page scan.
bahutasind. from or by much or many View this entry on the original dictionary page scan.
bahutasind. from many sides View this entry on the original dictionary page scan.
bahutayamfn. manifold, various View this entry on the original dictionary page scan.
bhasmanihutamfn. bhasman
bhuvanādbhutamfn. astonishing the world View this entry on the original dictionary page scan.
brahmahutan. "offering to brahmā- or the Brahmans", hospitality (see brāhmya-huta-). View this entry on the original dictionary page scan.
brahmāhutamfn. one to whom oblations of prayer and devotion have been made View this entry on the original dictionary page scan.
brāhmyahutan. equals myaṃ hutam-, View this entry on the original dictionary page scan.
dhutamfn. shaken, agitated View this entry on the original dictionary page scan.
dhutamfn. shaken off, removed, abandoned View this entry on the original dictionary page scan.
dhutaguṇa equals dhūtag- (q.v)
dhutapāpamfn. purified from sin View this entry on the original dictionary page scan.
dṛśāsphutamālā(or śā-sph-?) f. Name of work View this entry on the original dictionary page scan.
durhutamfn. badly offered (as sacrifice) View this entry on the original dictionary page scan.
ghritāhutamfn. one to whom ghee is offered (agni-) View this entry on the original dictionary page scan.
hutāthuta(?) mfn. sacrificed and (or) not sacrificed View this entry on the original dictionary page scan.
laghutaramfn. more quick, lighter, easier etc. (= laghīyas-) View this entry on the original dictionary page scan.
mādhutailikamfn. (fr. madhu-+ taila-) prepared from honey and oil View this entry on the original dictionary page scan.
madhutarum. ( commentator or commentary) () sugar-cane. View this entry on the original dictionary page scan.
mahādbhutamfn. (d-) very wonderful View this entry on the original dictionary page scan.
mahādbhutan. a great marvel View this entry on the original dictionary page scan.
mahādbhutan. Name of the 72nd pariśiṣṭa- of the View this entry on the original dictionary page scan.
niḥsvībhutamfn. idem or 'mfn. (svī-in compound for -sva-) deprived of one's property, impoverished ' View this entry on the original dictionary page scan.
nirhutamfn. completely sacrificed, View this entry on the original dictionary page scan.
prāgghutan. () (prāg-homa- commentator or commentary) a previous oblation. View this entry on the original dictionary page scan.
prahutamfn. offered up etc. View this entry on the original dictionary page scan.
prahutam. (scilicet yajña-) sacrificial food offered to all created beings (n. ) View this entry on the original dictionary page scan.
pramāṇabhutam. "authoritative", Name of śiva- (see -jña-). View this entry on the original dictionary page scan.
prātarhutan. early sacrifice View this entry on the original dictionary page scan.
pṛthutamamfn. broadest, widest, largest, greatest View this entry on the original dictionary page scan.
pṛthutaramfn. broader, wider, larger, greater View this entry on the original dictionary page scan.
pṛthutarīkṛto open (the eyes) wider View this entry on the original dictionary page scan.
puruhutam. Name of a prince View this entry on the original dictionary page scan.
raghutanayam. "son of raghu-", Name of rāma- View this entry on the original dictionary page scan.
rātrihutan. a night sacrifice View this entry on the original dictionary page scan.
sadāhutamfn. always sacrificed, View this entry on the original dictionary page scan.
sādbhutamfn. astonished, surprised View this entry on the original dictionary page scan.
sādhutamamfn. best, most excellent View this entry on the original dictionary page scan.
sādhutaramfn. better than (ablative) View this entry on the original dictionary page scan.
sādhutasind. from a good man View this entry on the original dictionary page scan.
sahahutamfn. with the oblation View this entry on the original dictionary page scan.
śambhutanayam. " śiva-'s son", Name of skanda- and gaṇeśa- View this entry on the original dictionary page scan.
śambhutattvānusaṃdhānan. Name of a śaiva- work by śambhu-nātha-. View this entry on the original dictionary page scan.
samyagghuta(for -huta-) mfn. properly kindled (fire) View this entry on the original dictionary page scan.
sarvādbhutaśāntif. Name of work View this entry on the original dictionary page scan.
sarvahuta(s/arva--) mfn. offered entirely ( sarvahutatva -tva- n.) View this entry on the original dictionary page scan.
sarvahutatvan. sarvahuta
śatahutamfn. offered a hundred-fold, View this entry on the original dictionary page scan.
sindhutasind. from the sindhu- View this entry on the original dictionary page scan.
somāhutamfn. one to whom soma- is offered View this entry on the original dictionary page scan.
strīhutan. a sacrifice offered by a woman View this entry on the original dictionary page scan.
suhutamf(ā-)n. well offered or sacrificed View this entry on the original dictionary page scan.
suhutamf(ā-)n. well worshipped with sacrifices View this entry on the original dictionary page scan.
suhutan. good or right sacrifice View this entry on the original dictionary page scan.
suhutahutmfn. offering a right sacrifice View this entry on the original dictionary page scan.
suhutakṛtmfn. offering a right sacrifice View this entry on the original dictionary page scan.
suṣṭhutaramind. still more, in a higher degree View this entry on the original dictionary page scan.
svāhutamfn. well sacrificed or honoured with sacrifice View this entry on the original dictionary page scan.
svaprabhutaind. svaprabhutā
vaḍabāvaktrahutabhujm. equals vaḍabālgni- View this entry on the original dictionary page scan.
vaśībhutamfn. become subject, subject, obedient View this entry on the original dictionary page scan.
vaśībhutamfn. become powerful View this entry on the original dictionary page scan.
vidhutamfn. shaken about or off, dispersed, removed, abandoned, relinquished View this entry on the original dictionary page scan.
vidhutabandhanamfn. released from bonds View this entry on the original dictionary page scan.
vidhutamārtyamfn. one who has shaken off what is human or corporeal View this entry on the original dictionary page scan.
vidhutapakṣamfn. shaking one's wings View this entry on the original dictionary page scan.
vidhutatriliṅgamfn. liberated from the three qualities View this entry on the original dictionary page scan.
vinirdhutamfn. shaken off or about, tossed, agitated View this entry on the original dictionary page scan.
vyādhuta vyādhūta mfn. shaken about, agitated, tremulous View this entry on the original dictionary page scan.
     Apte Search  
10 results
     
huta हुत p. p. [हु-क्त] 1 Offered as an oblation to fire, burnt as a sacrificial offering; हुतं च दत्तं च तथैव तिष्ठति Karṇabhāra 1.22. -2 One to whom an oblation is offered; Ś.4; R.2.71. -तः N. of Śiva. -तम् 1 An oblation, offering. -2 An Oblation to fire; द्वे देवानभाजय- दिति हुतं च प्रहुतं च Bṛi. Up.1.5.2; Bg.9.16. -Comp. -अग्निः a. who has made an oblation to fire; हुताग्निर्बाह्मणां- श्चार्च्य प्रविशेत् स शुभां सभाम् Ms.7.145; यथाविधिहुताग्नीनाम् R.1.6. (-m.) a sacrificial fire. -अशः 1 fire. -2 N. of the number 'three'. -3 Plumbago Ceylanica (Mar. चित्रक). -अशनः 1 fire; समीरणो नोदयिता भवेति व्यादिश्यते केन हुताशनस्य Ku.3.21; R.4.1. -2 N. of Śiva. -3 the Chitraka tree. ˚सहायः an epithet of Śiva. -अशनी the full-moon day in the month of Phālguna (होलिका). -आशः fire; प्रदक्षिणीकृत्य हुतं हुताशम् R. 2.71. -जातवेदस् a. one who has made an oblation to fire. -भुज् m. fire; शक्यो वारयितुं जलेन हुतभुक् Bh.2.11; नैशस्यार्चिर्हुतभुज इव च्छिन्नभूयिष्ठधूमा V.1.7; U.5.9. ˚प्रिया Svāhā, the wife of Agni. -वहः fire; जनाकीर्णं मन्ये हुतवहपरीतं गृहमिव Ś.5. 1; शीतांशुस्तपनो हितो हुतवहः Gīt.9; Me.45; Ṛs.1.27. -होमः a Brāhmaṇa who has offered oblations to fire; आश्रमादाश्रमं ग़त्वा हुतहोमो जितेन्द्रियः Ms.6.34. (-मम्) a burnt offering.
adbhuta अद्भुतः a. [Uṇ.5.1 अदि भुवो डुतच्; according to Nir. न भूतम् 'the like of which did not take place before.] 1 Wonderful, marvellous; ˚कर्मन् of wonderful deeds; ˚गन्ध having wonderful smell; ˚दर्शन, ˚रूप; prodigious; extraordinary, transcendental, supernatural. -2 Ved. Unobserved, invisible (opp. दृश्य). -तम् 1 A wonder, a wonderful thing or occurrence, a prodigy, miracle; देव अद्भुतं खलु संवृत्तम् Ś.5 a wonderful or unexpected occurrence; आकालिकमनध्यायं विद्यात्सर्वाद्भुतेषु च Ms.4. 118. -2 Surprise, astonishment, wonder (m.) also; ˚उद्भ्रान्तदेवासुराणि विक्रान्तचरितानि U.6 lost in wonder. -3 One of the five proportions of the measurement of height; in this measurement height is twice the breadth; हीनं तु द्वयं तद्द्विगुणं चाद्भुतं कथितम् Māna.11.2. 23. -तः 1 One of the 8 or 9 Rasas, the marvellous sentiment; जगति जनितात्यद्भुतरसः U.3.44. -2 N. of the Indra of the 9th Manvantara. -Comp. -उत्तरकाण्डम् N. of a work, an appendix to or imitation of the Rāmāyaṇa. -एनस् a. Ved. in whom no sin is visible. -धर्मः a system of prodigies. -ब्राह्मणम् N. of a portion of a Brāhmaṇa belonging to the Sāmaveda. -रामायणम् N. of a work ascribed to Vālmīki. -शान्तिः f. N. of the Sixtyseventh Pariśiṣṭa of the Atharvaveda. -संकाश a. resembling a marvel; so ˚उपम. -सारः the wonderful resin (of the खदिर or Catechu plant) (Mar. खैराची राळ); Mimosa Catechu. -स्वन a. having a wonderful sound. (-नः) N. of Śiva.
āhuta आहुत p. p. Offered to the gods, sacrificed. -तम् 1 An offering made to men, hospitality. -2 The nourishment of all created beings (भूतयज्ञ or मनुष्ययज्ञ), regarded as one of the five principal sacrifices of the Hindus cf. पञ्चमहायज्ञ.
dhuta धुत a. 1 Shaken; तीव्रवेगधुतमावृक्षया (ताडकया) R.11.16. -2 Left, abandoned. -3 Chastened; आत्मानं चेद्विजानीयात्परं ज्ञानधुताशयः Bhāg.7.15.4. -ति f. Shaking, flapping; श्येनेयस्य बृहत्पतत्रधुतयः प्रख्यापयन्त्यागमम् Mv.5.1.
prahuta प्रहुतः तम् An offering of food to all created beings (भूतयज्ञ), one of the five daily Yajñas to be performed by a householder; cf. अहुतं च हुतं चैव तथा प्रहुतमेव च । ब्राह्म्यं हुतं प्राशितं च पञ्चयज्ञान् प्रचक्षते Ms.3.73; Bhāg.7.15. 49. It also means दर्शेष्टि (बलिहरण); Bṛi. Up.1.5.2.
bahutara बहुतर a. More numerous, greater, larger.
bahutama बहुतम a. Most abundant, greatest.
bahuta बहुतः ind. From many sides.
madhutama मधुतम a. Very intoxicating, sweetest.
vidhuta विधुत See विधूत.
     Macdonell Vedic Search  
2 results
     
āhuta á̄-huta, pp. to whom offering is made, v. 11, 3.
upahūta úpa-hūta, pp. invited, x. 15, 5 [hū call].
     Macdonell Search  
10 results
     
huta pp. √ 1. hu; n. sacrifice: -bhug, m. (consumer of sacrifice), fire, Agni; -vaha, m. (conductor of the sacrifice), fire, Agni: -gvâlâ-sama, a. like flames of fire, flaming hot; -sesha, m. remnant of the sacrifice; -½agni, m. sacrificial fire; a&halfacute;ad, a. eating the sacrifice (V.); -½âsa, m. (consumer of the sacri fice), fire, Agni; -½asana, m. id.: -vat, a. sup plied with fire; -½asanâ-ya, den. Â. become or appear like fire.
adbhuta a. [at(i)-bhûta, transcendent], wonderful; n. portent; -tama, spv. most marvellous; -darsana, a. of wondrous aspect; -rûpa, a. of wondrous form; -½âvaha, a. exciting wonder; -½upamâ, f.simile assuming a miracle.
anatidbhuta a. unsurpassed.
anadbhuta a. not wonderful; n. no wonder.
anabhihuta pp. not sacrificed to.
ahuta pp. not sacrificed or offered; m. muttered prayer.
prahuta pp. offered up; (á)-huti, f. offering.
bahutama spv. remotest: â bahutamât purushât, down to the remotest descendant; -tara, cpv. more numerous, more, than (ab.); more extensive, greater (fire); too or very much; several: etad eva½asmâkam bahutaram -yad, it is already a great thing for us that --; -m, ad. more; repeatedly; -tara-ka, a. very much or numerous; -tarâm, (ac. f.) ad. highly, greatly, very; -tâ, f. abundance, multitude; -titha, a.(having many tithis or lunar days), long (time); much, manifold: -m, ad. greatly; e&zip;hani, on many a day=for many days; -trina, n. almost grass, a mere straw; -trish- na, a. suffering from great thirst; -trivarsha, a.almost three years old; -tva, n. multiplicity, multitude; majority, opinion of the majority; plural; -dakshiná, a. accompanied by many gifts (sacrifice); -dâna, n. bounteous gift; 2. a. (á) munificent; -dâyin, a. id.; -drisvan,m. great observer, very learned man; -devata, a. addressed to many deities (verse); -devatyã, a. belonging to many gods; -daivata, a. relating to many gods; -dosha, 1. m. great harm or disadvantage; 2. a. having many drawbacks (forest); -dhana, a. possessing much wealth, very rich: -½îsvara, m. very wealthy man; -dh&asharp;, ad. in many ways, parts, or places; variously; many times, repeatedly; very: -kri, multiply; spread abroad;-nâman, a. having many names; -patnîka, a. having many wives: -tâ, f. polygamy; -pada, a. many footed; -parná, a. many-leaved; -pasu, a. rich in cattle; -pâda, a. many-footed; hav ing several pâdas (verse); -putra, a.having many sons or children; -pushpa-phala½upe ta, pp. having many flowers and fruits; -pra kâra, a. manifold: -m, ad. variously; repeatedly; -prakriti, a. consisting of several nominal bases (compound); -praga, a.rich in children; -pragña, a. very wise; -pra- gñâna-sâlin, a. possessed of much knowledge; -pratigña, a. involving several charges or counts (leg.); -prapañka, a. of great diffuseness, prolix; -pralâpin, a. garrulous; -bhâshin, a. id.; -bhâshya, n. loquacity; -bhug, a. eating much; -bhûmika, a. consisting of many stories (building); -bhoktri, m. great eater; -bhogyâ, f. harlot; -bhog aka, a. eating much; -bhog-in, a. id.: (-i) tâ, f.voracity; -bhauma, a. many-storied (building); -mati, f. high opinion, esteem, respect; -matsya, n. place abounding in fish; -madhya-ga, a. belonging to many; -mantavya, fp. to be highly thought of, prized or esteemed; -mâna, m. high opinion or regard, esteem, respect, for (lc. of prs. or thing, rarely g. of prs.); attaching great im portance to (lc.): -purah-saram, ad. with respect; -mânin, a. held in esteem, respected; -mânya, fp. to be highly thought of, estimable; -mâya, a. having many wiles, artful, treacherous; -mitra, a. having many friends; -mukha, a. many-mouthed, talking of many things; -mûla-phala½anvita, pp. furnished with many roots and fruits; -mûlya, 1. n. large sum of money; 2. a. of great price, costly; -yâgín, a. having offered many sacrifices; -ragas, a. very dusty and having much pollen; -ratna, a. abounding in jewels.
sādbhuta a. astonished.
svāhuta pp. well sacrificed to (RV.); -½âhvâna, a. easy to invoke.
     Vedic Index of
     Names and Subjects  
17 results
     
asitamṛga is the designation in the Aitareya Brāhmana1 of a family of the Kaśyapas who were excluded from a sacrifice by Janamejaya, but who took away the conduct of the offering from the Bhūtavīras, whom the king employed. In the Jaiminīya Brāhmana[1] and the Sadvimsa Brāhmana[2] the Asita- mrgas are called 4 sons of the Kaśyapas,’ and one is mentioned as Kusurubindu4 Auddālaki.
kāla The generic expression for ‘time,’ first occurs in the Rigveda, where, however, it is used only once, in the late tenth book. It is known to the Atharvaveda, where Kāla has already developed the sense of time as fate. The word is frequent in the Brāhmanas, superseding the earlier use of Rtu. The more general division of time is into past ’ (bhūta), ‘ present ’ (bhavat), and ‘ future ’ (bhavisyat). For other divisions see Ahan, Māsa, Samvatsara.
ketu Is a term which Weber understands in the sense of ‘ meteor ’ or ‘ comet ’ in the late Adbhuta Brāhmana.
gaja The common name of the elephant in Epic and later Sanskrit, is only found in the late Adbhuta Brāhmana. See Hastin.
gomāyu Lowing like a cow,’ does not occur as the name of the ‘jackal * till the late Adbhuta Brāhmana.
ghṛta The modern Ghee or ‘clarified butter,’ is repeatedly mentioned in the Rigveda and later both as in ordinary use and as a customary form of sacrifice. According to a citation in Sāyana’s commentary on the Aitareya Brāhmana, the dis­tinction between Ghrta and Sarpis consisted in the latter being butter fully melted, while the former was butter melted and hardened (ghanī-bhūta), but this distinction cannot be pressed. Because the butter was thrown into the fire, Agni is styled ‘butter-faced’ (ghrta-pratīka), * butter-backed ’ (ghrta-prstha), and ‘ propitiated with butter ’ (ghrta-prasatta) ,β and ‘ fond of butter ’ (ghrta-prī). Water was used to purify the butter: the waters were therefore called butter-cleansing ’ (ghrta-pū). In the Aitareya Brāhmana it is said that Ajya, Ghrta, Ayuta, and Navanīta pertain to gods, men, Pitrs, and embryos respectively.
janamejaya (‘Man-impelling’) is the name of a king, a Pāriksita, famous towards the end of the Brāhmana period. He is mentioned in the Satapatha Brāhmana as owning horses which when wearied were refreshed with sweet drinks, and as a performer of the Aśvamedha, or horse sacrifice. His capital, according to a Gāthā quoted in the śatapatha and the Aitareya Brāhmanas, was Asandīvant. His brothers Ugrasena, Bhīmasena, and Srutasena are mentioned as having by the horse sacrifice purified themselves from sin. The priest who performed the sacrifice for him was Indrota Daivāpi Saunaka. On the other hand the Aitareya Brāhmana, which also mentions his Aśvamedha, names Tura Kāvaseya as his priest. It also contains an obscure tale stating that at one sacrifice of his he did not employ the Kaśyapas, but the Bhūtavīras, being, however, induced by the Asitamygas to have recourse to the Kaśyapas again. He was a Kuru prince; see Pariksit. The Gopatha Brāhmana tells an absurd tale about him, evidently as of an ancient hero.
patākā Banner,’ is not found until the Adbhuta Brāhmana. Its Vedic equivalent is Dhvaja.
pāṃsu In the Atharvaveda and later denotes ‘dust’ or sand,’ usually in the plural. Among the portents enumerated in the Adbhuta Brāhmana is a rain of dust or sand (pāmsu- varsa), a phenomenon not rare in India.
prasāda In the sense of palace’ does not occur until the late Adbhuta Brāhmaṇa. Cf. Prākāra.
brāmaṇa Descendant of a Brahman' (i.e., of a priest), is found only a few times in the Rigveda, and mostly in its latest parts. In the Atharvaveda and later it is a very common word denoting ‘priest,’ and it appears in the quadruple division of the castes in the Purusa-sūkta (‘hymn of man’) of the Rigveda. It seems certain that in the Rigveda this Brāhmaṇa, or Brahmin, is already a separate caste, differing from the warrior and agricultural castes. The texts regularly claim for them a superiority to the Kṣatriya caste, and the Brahmin is able by his spells or manipulation of the rite to embroil the people and the warriors or the different sections of the warriors. If it is necessary to. recognize, as is sometimes done, that the Brahmin does pay homage to the king at the Rājasūya, nevertheless the unusual fact is carefully explained away so as to leave the priority of the Brahmin unaffected. But it is expressly recognized that the union of the Ksatriya and the Brāhmaṇa is essential for complete prosperity. It is admitted that the king or the nobles might at times oppress the Brahmins, but it is indicated that ruin is then certain swiftly to follow. The Brahmins are gods on earth, like the gods in heaven, but this claim is hardly found in the Rigveda. In the Aitareya Brāhmana the Brahmin is said to be the ‘ recipient of gifts * (ādāyt) and the * drinker of the offering ’ (āpāyT). The other two epithets applied, āvasāyī and yathā- kāma-prayāpya, are more obscure; the former denotes either ‘ dwelling everywhere ’ or ‘ seeking food ’; the latter is usually taken as * moving at pleasure,’ but it must rather allude to the power of the king to assign a place of residence to the Brahmin. In the śatapatha Brāhmana the prerogatives of the Brah¬min are summed up as Arcā, ‘honour’; Dāna, ‘gifts’; Aj'yeyatā,‘ freedom from oppression ’; and Avadhyatā, ‘ freedom from being killed.’ On the other hand, his duties are summed up as Brāhmanya, ‘ purity of descent’; Pratirūpa-caryā, ‘devotion of the duties of his caste’; and Loka-pakti, ‘the perfecting of people ’ (by teaching). ī. Respect paid to Brahmins. The texts are full of references to the civilities to be paid to the Brahmin. He is styled bhagavant, and is provided with good food and entertain¬ment wherever he goes. Indeed, his sanctity exempts him from any close inquiry into his real claim to Brahminhood according to the Pañcavimśa Brāhmana. Gifts to Brahmins. The Dānastuti (‘Praise of gifts’) is a recognized feature of the Rigveda, and the greed of the poets for Dakṣiṇās, or sacrificial fees, is notorious. Vedic texts themselves recognize that the literature thence resulting (Nārā- śamsī) was often false to please the donors. It was, however, a rule that Brahmins should not accept what had been refused by others; this indicates a keen sense of the danger of cheapening their wares. So exclusively theirs was the right to receive gifts that the Pañcavimśa Brāhmaṇa has to explain how Taranta and Purumīlha became able to accept gifts by composing a Rigvedic hymn. The exaggerations in the celebration of the gifts bestowed on the priests has the curious result of giving us a series of numerals of some interest (Daśan). In some passages certain gifts those of a horse or sheep are forbidden, but this rule was not, it is clear, generally observed. Immunities of Brahmins. The Brahmin claimed to be exempt from the ordinary exercise of the royal power. When a king gives all his land and what is on it to the priests, the gift does not cover the property of the Brahmin according to the śatapatha Brāhmaṇa. The king censures all, but not the Brahmin, nor can he safely oppress any Brahmin other than an ignorant priest. An arbitrator (or a witness) must decide (or speak) for a Brahmin against a non-Brahmin in a legal dispute. The Brahmin’s proper food is the Soma, not Surā or Parisrut, and he is forbidden to eat certain forms of flesh. On the other hand, he alone is allowed to eat the remains of the sacrifice, for no one else is sufficiently holy to consume food which the gods have eaten. Moreover, though he cannot be a physician, he helps the physician by being beside him while he exercises his art. His wife and his cow are both sacred. 4.Legal Position of. Brahmins.—The Taittirīya Samhitā lays down a penalty of a hundred (the unit meant is unknown) for an insult to a Brahmin, and of a thousand for a blow ; but if his blood is drawn, the penalty is a spiritual one. The only real murder is the slaying of a Brahmin according to the śatapatha Brāhmana. The crime of slaying a Brahmin ranks above the sin of killing any other man, but below that of killing an embryo (bhrūna) in the Yajurveda ; the crime of slaying an embryo whose sex is uncertain is on a level with that of slaying a Brahmin. The murder of a Brahmin can be expiated only by the horse sacrifice, or by a lesser rite in the late Taittirīya Araṇyaka.The ritual slaying of a Brahmin is allowed in the later ceremonial, and hinted at in the curious legend of śunahśepa ; and a Purohita might be punished with death for treachery to his master. 5.Purity of Birth. The importance of pure descent is seeη in the stress laid on being a descendant of a Rṣi (ārseya). But, on the other hand, there are clear traces of another doctrine, which requires learning, and not physical descent, as the true criterion of Rsihood. In agreement with this is the fact that Satyakāma Jābāla was received as a pupil, though his parentage was unknown, his mother being a slave girl who had been connected with several men, and that in the śatapatha Brāhmaṇa the ceremony on acceptance as a pupil required merely the name of the pupil. So Kavasa is taunted in the Rigveda Brāhmaṇas as being the son of a female slave (Dāsī), and Vatsa cleared himself of a similar imputation by a fire ordeal. Moreover, a very simple rite was adequate to remove doubts as to origin. In these circumstances it is doubtful whether much value attaches to the Pravara lists in which the ancestors of the priest were invoked at the beginning of the sacrifice by the Hotṛ and the Adhvaryu priests.66 Still, in many parts of the ritual the knowledge of two or more genera¬tions was needed, and in one ceremony ten ancestors who have drunk the Soma are required, but a literal performance of the rite is excused. Moreover, there are clear traces of ritual variations in schools, like those of the Vasisthas and the Viśvāmitras. 6. The Conduct of the Brahmin. The Brahmin was required to maintain a fair standard of excellence. He was to be kind to all and gentle, offering sacrifice and receiving gifts. Especial stress was laid on purity of speech ; thus Viśvan- tara’s excuse for excluding the Syaparnas from his retinue was their impure (apūtā) speech. Theirs was the craving for knowledge and the life of begging. False Brahmins are those who do not fulfil their duties (cf, Brahmabandhu). But the penances for breach of duty are, in the Sūtras, of a very light and unimportant character. 7. Brahminical Studies. The aim of the priest is to obtain pre-eminence in sacred knowledge (brahma-varcasam), as is stated in numerous passages of Vedic literature. Such distinction is not indeed confined to the Brahmin: the king has it also, but it is not really in a special manner appropriate to the Kṣatriya. Many ritual acts are specified as leading to Brahmavarcasa, but more stress is laid on the study of the sacred texts : the importance of such study is repeatedly insisted upon. The technical name for study is Svādhyāya : the śatapatha Brāhmana is eloquent upon its advantages, and it is asserted that the joy of the learned śrotriya, or ‘student,’ is equal to the highest joy possible. Nāka Maudgfalya held that study and the teaching of others were the true penance (tapas).7δ The object was the ‘ threefold knowledge’ (trayī vidyā), that of the Rc, Yajus, and Sāman, a student of all three Vedas being called tri-śukriya or tn-sukra, ‘thrice pure.’ Other objects of study are enumerated in the śatapatha Brāhmaṇa, in the Taittirīya Aranyaka, the Chāndogya Upanisad, etc. (See Itihāsa, Purāna; Gāthā, Nārāśamsī; Brahmodya; Anuśās- ana, Anuvyākhyāna, Anvākhyāna, Kalpa, Brāhmaria; Vidyā, Ksatravidyā, Devajanavidyā, Nakçatravidyā, Bhūta- vidyā, Sarpavidyā; Atharvāñgirasah, Daiva, Nidhi, Pitrya, Rāśi; Sūtra, etc.) Directions as to the exact place and time of study are given in the Taittirīya Araṇyaka and in the Sūtras. If study is carried on in the village, it is to be done silently (manasā); if outside, aloud (vācā). Learning is expected even from persons not normally competent as teachers, such as the Carakas, who are recognized in the śatapatha Brāhmaṇa as possible sources of information. Here, too, may be mentioned the cases of Brahmins learning from princes, though their absolute value is doubtful, for the priests would naturally represent their patrons as interested in their sacred science: it is thus not necessary to see in these notices any real and independent study on the part of the Kṣatriyas. Yājñavalkya learnt from Janaka, Uddālaka Aruni and two other Brahmins from Pravāhaṇa Jaivali, Drptabālāki Gārgya from Ajātaśatru, and five Brahmins under the lead of Aruṇa from Aśvapati Kaikeya. A few notices show the real educators of thought: wandering scholars went through the country and engaged in disputes and discussions in which a prize was staked by the disputants. Moreover, kings like Janaka offered rewards to the most learned of the Brahmins; Ajātaśatru was jealous of his renown, and imitated his generosity. Again, learned women are several times mentioned in the Brāhmaṇas. A special form of disputation was the Brahmodya, for which there was a regular place at the Aśvamedha (‘ horse sacrifice ’) and at the Daśarātra (‘ ten-day festival,). The reward of learning was the gaining of the title of Kavi or Vipra, ‘ sage.’ 8. The Functions of the Brahmin. The Brahmin was required not merely to practise individual culture, but also to give others the advantage of his skill, either as a teacher or as a sacrificial priest, or as a Purohita. As a teacher the Brahmin has, of course, the special duty of instructing his own son in both study and sacrificial ritual. The texts give examples of this, such as Áruṇi and Svetaketu, or mythically Varuṇa and Bhṛgu. This fact also appears from some of the names in the Vamśa Brāhmana" of the Sāmaveda and the Vamśa (list of teachers) of the śāñkhāyana Áraṇyaka. On the other hand, these Vamśas and the Vamśas of the Satapatha Brāhmaṇa show that a father often preferred to let his son study under a famous teacher. The relation of pupil and teacher is described under Brahmacarya. A teacher might take several pupils, and he was bound to teach them with all his heart and soul. He was bound to reveal everything to his pupil, at any rate to one who was staying with him for a year (saηivatsara-vāsin), an expression which shows, as was natural, that a pupil might easily change teachers. But, nevertheless, certain cases of learning kept secret and only revealed to special persons are enumerated. The exact times and modes of teaching are elaborately laid down in the Sūtras, but not in the earlier texts. As priest the Brahmin operated in all the greater sacrifices; the simple domestic {grhya) rites could normally be performed without his help, but not the more important rites {śrauta). The number varied : the ritual literature requires sixteen priests to be employed at the greatest sacrifices (see Rtvij), but other rites could be accomplished with four, five, six, seven, or ten priests. Again, the Kauçītakins had a seventeenth priest beside the usual sixteen, the Sadasya, so called because he watched the performance from the Sadas, seat.’ In one rite, the Sattra (‘sacrificial session') of the serpents, the Pañcavimśa Brāhmaṇa, adds three more to the sixteen, a second Unnetṛ, an Abhigara, and an Apagara. The later ritual places the Brahman at the head of all the priests, but this is probably not the early view (see Brahman). The sacrifice ensured, if properly performed, primarily the advantages of the sacrificer (yajamāna), but the priest shared in the profit, besides securing the Daksiṇās. Disputes between sacrificers and the priests were not rare, as in the case of Viśvantara and the śyāparṇas, or Janamejaya and the Asitamrgras and the Aiçāvīras are referred to as undesirable priests. Moreover, Viśvāmitra once held the post of Purohita to Sudās, but gave place to Vasiṣtha. The position of Purohita differed considerably from that of the ordinary priest, for the Purohita not merely might officiate at the sacrifice, but was the officiator in all the private sacrifices of his king. Hence he could, and undoubtedly sometimes did, obtain great influence over his master in matters of secular importance; and the power of the priesthood in political as opposed to domestic and religious matters, no doubt rested on the Purohita. There is no recognition in Vedic literature of the rule later prevailing by which, after spending part of his life as a Brahma- cārin, and part as a householder, the Brahmin became an ascetic (later divided into the two stages of Vānaprastha, ‘forest-dweller,’ and Samnyāsin, ‘mystic ’). Yājñavalkya's case shows that study of the Absolute might empty life of all its content for the sage, and drive him to abandon wife and family. In Buddhist times the same phenomenon is seen applying to other than Brahmins. The Buddhist texts are here confirmed in some degree by the Greek authorities. The practice bears a certain resemblance to the habit of kings, in the Epic tradition,of retiring to the forest when active life is over. From the Greek authorities it also appears what is certainly the case in the Buddhist literature that Brahmins practised the most diverse occupations. It is difficult to say how far this was true for the Vedic period. The analogy of the Druids in some respects very close suggests that the Brahmins may have been mainly confined to their professional tasks, including all the learned professions such as astronomy and so forth. This is not contradicted by any Vedic evidence ; for instance, the poet of a hymn of the Rigveda says he is a poet, his father a physician (Bhiṣaj), and his mother a grinder of corn (Upala-prakṣiṇī). This would seem to show that a Brahmin could be a doctor, while his wife would perform the ordinary household duties. So a Purohita could perhaps take the field to assist the king by prayer, as Viśvāmitra, and later on Vasiṣtha do, but this does not show that priests normally fought. Nor do they seem normally to have been agriculturists or merchants. On the other hand, they kept cattle: a Brahmacarin’s duty was to watch his master’s cattle.129 It is therefore needless to suppose that they could not, and did not, on occasion turn to agricultural or mercan¬tile pursuits, as they certainly did later. But it must be remembered that in all probability there was more purity of blood, and less pressure of life, among the Brahmins of the Vedic age than later in Buddhist times, when the Vedic sacrificial apparatus was falling into grave disrepute. It is clear that the Brahmins, whatever their defects, represented the intellectual side of Vedic life, and that the Kṣatriyas, if they played a part in that life, did so only in a secondary degree, and to a minor extent. It is natural to suppose that the Brahmins also composed ballads, the precursors of the epic; for though none such have survived, a few stanzas of this character, celebrating the generosity of patrons, have been preserved by being embedded in priestly compositions. A legend in the śatapatha Brāhmaṇa shows clearly that the Brahmins regarded civilization as being spread by them only: Kosala and Videha, no doubt settled by Aryan tribes, are only rendered civilized and habitable by the influence of pious Brahmins. We need not doubt that the non-Brahminical tribes (see Vrātya) had attained intellectual as well as material civilization, but it is reasonable to assume that their civilization was inferior to that of the Brahmins, for the history of Hinduism is the conquest by the Brahmins not by arms, but by mind of the tribes Aryan and non-Aryan originally beyond the pale.
bhāsa Is the name of a bird of prey in the Adbhuta Brāh­maṇa, and often in the Epic.
bhūtavīra Is the name of a family of priests who, according to the Aitareya Brāhmaṇa, were employed by Janamejaya to the exclusion of the Kaśyapas. A family of the latter, the Asitamj’g’as, however, won back the favour of Janamejaya, and ousted the Bhūtavīras.
bhaumaka Is the name of some animal in the late Adbhuta Brāhmaṇa.
maṇika In the late Adbhuta Brāhmaṇa and the Sūtras denotes a large ‘ water bottle.’
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.
vaidūrya ‘Beryl,’ is first found in the late Adbhuta Brāh­maṇa.
       Bloomfield Vedic
         Concordance  
547 results
     
adyā hūtāso vasavo 'dhṛṣṭāḥ RV.6.50.4b.
ahutasya hutasya ca KS.35.5b,5d; JB.1.353b; PB.9.9.8b; TB.3.7.8.3b,3d; śś.13.12.7c; Kś.25.12.1b; Apś.14.30.2b,2d.
gnā hutāso vasavo 'dhṛṣṭāḥ RV.6.50.15c.
madhu hutam indratame agnau (Lś. 'gnau) VS.38.16; śB.14.2.2.42; Lś.5.7.6. P: madhu hutam Kś.26.6.20. See hutaṃ havir.
yadi hutāṃ yady ahutām AVś.12.4.53a.
yaṃ hutādam agniṃ yam u kāmam āhuḥ Apś.16.35.1a. See yo devo viśvād, and viśvādam agniṃ.
yasmai hutaṃ devatā bhakṣayanti Kauś.135.9c.
aṃhomucaḥ pitaraḥ somyāsaḥ # TB.2.6.16.2b; Apś.8.15.17b. See upahūtāḥ pitaraḥ.
aṃhoś cid asmā urucakrir adbhutaḥ # RV.2.26.4d. Cf. next two.
agdhād eko 'hutād ekaḥ samasanād ekaḥ # TS.3.3.8.2b. See adhvād eko.
agnaye sviṣṭakṛte suhutahute sarvaprāyaścittāhutīnāṃ (HG. suhutahute sarvahuta āhutīnāṃ; ApMB. suhutahuta āhutīnāṃ) kāmānāṃ samardhayitre sarvān naḥ kāmān samardhaya (the last four words omitted in ApMBḥG.) svāhā # AG.1.10.23; HG.1.3.7; ApMB.2.18.31 (ApG.7.20.4).
agniṃ sadhasthe sadaneṣv adbhutam # MS.2.7.16b: 101.1; KS.39.3b.
agniṃ hotāraṃ paribhūtamaṃ (SV. paribhūtaraṃ) matim # RV.10.91.8b; SV.2.334b; KS.39.13b; JB.3.88b; TB.3.11.6.3b; Apś.16.35.5b.
agnim īḍe rakṣohaṇaṃ yajñavṛdhaṃ ghṛtāhutam # AVP.4.33.4cd. The first two words are put by emendation at the end of pāda b in the corresponding stanza of AVś. See rakṣohaṇaṃ yajñavṛdhaṃ.
agnir adhipatiḥ # AVś.3.27.1; AVP.3.24.1; MS.2.8.14: 117.9. Cf. next, agniṣ ṭe 'dhipatiḥ, agnir bhūtānām adhipatiḥ, and agnir viyatto.
agnir asi pṛthivyāṃ śritaḥ, antarikṣasya pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartā viśvasya janayitā # TB.3.11.1.7.
agnir āhutaḥ # JB.3.251.
agnir upadraṣṭā vāyur upaśrotādityo 'nukhyātā sādhutāṃ pratijānīte sādhu asmā astu vitatha eṣa enasaḥ # ApDh.2.3.6.2. Cf. under tasya me 'gnir.
agnir ghṛtebhir āhutaḥ # RV.8.19.22d.
agnir na śukraḥ samidhāna āhutaḥ # RV.8.25.19c.
agnir bhūtānām adhipatiḥ sa māvatu # TS.3.4.5.1; PG.1.5.10; HG.1.3.10. See agnir adhipatiḥ, and cf. agne pṛthivīpate, and agne pṛthivyā adhipate.
agnir māgnināvatu (AVP. māghnyenāvatu) prāṇāyāpānāyāyuṣe varcasa ojase tejase svastaye subhūtaye svāhā # AVś.19.45.6; AVP.15.4.6.
agniṣ ṭad dhotā suhutaṃ kṛṇotu # AVś.6.71.1d,2d; 10.9.26d; AVP.1.81.3d; 5.28.5d,8d,9d. See agnir mā tasmād anṛṇaṃ.
agniṣ ṭe tejaḥ prayachatv indra indriyaṃ pitryāṃ bandhutām # MS.2.2.5: 18.20. P: agniṣ ṭe tejaḥ Mś.5.1.9.32.
agniṣ ṭe (TS. agnis te) 'dhipatiḥ # VS.13.24; TS.4.4.6.1; MS.2.7.16: 99.9; KS.17.10; śB.7.4.2.28. Cf. agnir adhipatiḥ, and agnir bhūtānām adhipatiḥ.
agnihutasyendrapīthasyendor indriyāvataḥ, yo bhakṣo gosanir aśvasanir dhanasaniḥ prajāsanir lokasaniḥ, tasya ta upahūtasyopahūto bhakṣayāmi gāyatreṇa chandasā tejasā brāhmaṇavarcasena # Vait.19.16. Cf. Kś.25.12.6.
agnihotraṃ sāyaṃprātar gṛhāṇāṃ niṣkṛtiḥ sviṣṭaṃ suhutaṃ yajñakratūnāṃ prāyaṇaṃ suvargasya lokasya jyotiḥ # TA.10.63.1; MahānU.22.1.
agne ghṛtenāhuta (KS. -taḥ) # AVś.6.5.1b; VS.17.50b; TS.4.6.3.1b; MS.2.10.4b: 135.3; KS.18.3b; Apś.6.24.8b.
agne pṛthivīpate soma vīrudhāṃ pate tvaṣṭaḥ samidhāṃ pate viṣṇav āśānāṃ pate mitra satyānāṃ pate varuṇa dharmaṇāṃ pate maruto gaṇānāṃ patayo rudra paśūnāṃ pata indraujasāṃ pate bṛhaspate brahmaṇas pata ārucā roce 'haṃ rucā ruruce rocamānaḥ # TB.3.11.4.1. Cf. next, and agnir bhūtānām.
agne pṛthivyā adhipate vāyo 'ntarikṣasyādhipate savitaḥ prasavānām adhipate sūrya nakṣatrāṇām adhipate somauṣadhīnām adhipate tvaṣṭaḥ samidhāṃ rūpāṇām adhipate mitra satyānām adhipate varuṇa dharmāṇām adhipata indra jyeṣṭhānām adhipate prajāpate prajānām adhipate devā deveṣu parākramadhvam # śś.4.10.1. P: agne pṛthivyā adhipate śś.4.18.3. Cf. prec., and agnir bhūtānām.
agne rāyo nṛtamasya prabhūtau # RV.3.19.3c; TS.1.3.14.6c; MS.4.14.15c: 240.10.
agneṣ ṭvā jihvayā hutam iṣṭaṃ marudbhir anumataṃ pitṛbhiḥ prāśnāmi # AVP.1.81.4. Cf. VS.2.11.
agnau tāḥ sarvāḥ sviṣṭāḥ suhutā juhomi # TB.3.7.6.21f; Apś.3.10.1f.
aṅgāreṣu ca ye hutāḥ # TA.1.27.6b.
achā na hūta ud aram # RV.4.15.7c.
achā vivakmi puruhūtam indram # RV.4.20.5d.
ajāmibhir vā puruhūta evaiḥ # RV.1.100.11b.
ataḥ saṃgṛbhyābhibhūta ā bhara # RV.1.53.3c; AVś.20.21.3c.
atichandāś chandasaḥ (Mś. chandaso 'gnihutaḥ prajāpatipītasya) # Apś.14.4.16; Mś.2.5.3.29.
ato viśvāny adbhutā # RV.1.25.11a.
aditir devā gandharvā manuṣyāḥ pitaro 'surās teṣāṃ sarvabhūtānāṃ mātā medinī (MahānU. medinī pṛthivī) mahatī mahī sāvitrī gāyatrī jagaty urvī pṛthvī bahulā viśvā bhūtā katamā kāyā sā satyety amṛteti vasiṣṭhaḥ # TA.10.21.1; MahānU.13.7.
adeva īśe puruhūta yotoḥ # RV.6.18.11d.
adbhyaḥ saṃbhūtaḥ pṛthivyai rasāc ca # TA.3.13.1a; Apś.16.29.2a. P: adbhyaḥ saṃbhūtaḥ TA.10.1.3; MahānU.1.12. See adbhyaḥ saṃbhṛtaḥ.
adbhyaḥ saṃbhūtam amṛtaṃ prajāsu # TB.1.2.1.4b; Apś.5.2.1b. Cf. amṛtaṃ jajñe, and amṛtaṃ dadhre.
adbhyaḥ saṃbhṛtaḥ pṛthivyai (MS.KS. pṛthivyā) rasāc ca (KS. rasaḥ) # VS.31.17a; MS.2.7.15a: 96.15; KS.39.2a. P: adbhyaḥ saṃbhṛtaḥ Kś.21.1.17; PG.1.14.3; VārG.16.5; BṛhPDh.9.188. See adbhyaḥ saṃbhūtaḥ.
adyate 'tti ca bhūtāni # TA.8.2.1c; TU.2.2.1c; MU.6.12c.
adhvaryavo haviṣmanto hi bhūta # RV.10.30.2a.
adhvād eko 'ddhād eko (read ghastād eko 'gdhād eko ?) hutād eko 'hutād ekaḥ kṛtād ekaḥ kṛtākṛtād ekaḥ sanād ekaḥ sanāsanād ekaḥ # Mś.2.5.5.20. See agdhād eko.
anihūtaṃ parihūtaṃ pariṣṭutam # HG.1.16.17a.
anu dyāvāpṛthivī pūrvahūtau # ā.5.1.1.11d. Cf. śaṃ no dyāvāpṛthivī etc.
anuṣṭupchandaso 'gnihuta indraharivatpītasya # Mś.2.5.3.11. Cf. Apś.14.3.6.
anuṣṭupchandaso 'gnihuta indrābhiśarvarapītasya # Mś.2.5.3.15. Cf. indrāya tvāpiśarvarāya.
anuhūtaṃ parihūtam # ApMB.1.13.6a (ApG.3.9.2).
antarikṣam asy agnau śritaṃ, vāyoḥ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartṛ viśvasya janayitṛ # TB.3.11.1.8.
antardāve juhutā sv etat # AVś.6.32.1a. P: antardāve Kauś.31.3.
antar bhūtam uta bhavyaṃ dadhe 'ham # AVP.13.2.4b.
annaṃ hi bhūtānāṃ jyeṣṭham # TA.8.2.1a (bis); TU.2.2.1a (bis).
annād bhūtāni jāyante # TA.8.2.1a; TU.2.2.1a; MU.6.12a.
apahataṃ 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.
apāne niviśyāmṛtaṃ hutam # TA.10.36.1; MahānU.16.1. Some mss. at TA. read śraddhāyām apāne etc., q.v.
apāsmat sarvaṃ durbhūtam (AVP. sarvam āmayat) # AVś.3.7.7c; AVP.3.2.6c.
apo yad adriṃ puruhūta dardaḥ # RV.4.16.8a; AVś.20.77.8a.
apsu dhūtasya deva soma te mativido nṛbhi ṣṭutastotrasya śastokthasyeṣṭayajuṣo (śś.8.9.4 omits nṛbhi ... -yajuṣo; Aś. nṛbhiḥ sutasya stuta...) yo 'śvasanir gosanir bhakṣas (Aś. yo bhakṣo gosanir aśvasanis) tasya ta upahūtasyopahūto bhakṣayāmi # Aś.6.12.11; śś.8.8.6; 9.4. See apsu dhautasya, and cf. yas te aśvasanir, and yo bhakṣo gosanir.
apsu dhūtasya harivaḥ pibeha # RV.10.104.2a; AVś.20.33.1a; Aś.6.4.10. P: apsu dhūtasya Vait.26.7.
apsu dhautasya te deva soma nṛbhiḥ ṣṭutasya yas te gosanir bhakṣo yo aśvasanis tasya tā upahūtā upahūtasya bhakṣayāmi # MS.1.3.39: 46.1. P: apsu dhautasya te deva soma Mś.2.5.4.10,31. See under apsu dhūtasya deva.
apsu dhautasya te deva soma nṛbhiḥ sutasya madhumantaṃ bhakṣaṃ karomi # PB.1.6.11,12. P: apsu dhautaLś.2.11.17. See under apsu dhūtasya deva.
apsu dhautasya te deva soma nṛbhis stutasya yo bhakṣo gosanir yo 'śvasanis tasya ta upahūta upahūtasya bhakṣaṃ kṛṇomi # KS.4.13. P: apsu dhautasya te deva soma KS.29.3. See under apsu dhūtasya deva.
apsu dhautasya soma deva te nṛbhiḥ sutasyeṣṭayajuṣa stutastomasya śastokthasya yo bhakṣo aśvasanir yo gosanis tasya te pitṛbhir bhakṣaṃ kṛtasyopahūtasyopahūto bhakṣayāmi # TS.3.2.5.7. Ps: apsu dhautasya soma deva te Apś.13.20.11; apsu dhautasya soma deva Apś.13.17.9. See under apsu dhūtasya deva.
apsuṣadaṃ tvā ghṛtasadaṃ vyomasadam (MS.KS. bhūtasadam) indrāya juṣṭaṃ gṛhṇāmi # TS.1.7.12.1; MS.1.11.4: 165.12; KS.14.3. P: apsuṣadaṃ tvā ghṛtasadaṃ vyomasadam TB.1.3.9.2. See prec., and cf. indrāya tvā juṣṭaṃ.
abhi tyaṃ meṣaṃ puruhūtam ṛgmiyam # RV.1.51.1a; SV.1.376a; AB.5.17.3; KB.25.6; 26.9. P: abhi tyaṃ meṣam Aś.6.4.10; 8.6.12; śś.9.7.4; 10.9.13; 11.14.9; Svidh.1.7.13; 3.6.9. Designated as sāvyam (sc. sūktam) śś.11.14.25,27.
abhi tvā viśvā bhūtāni # RV.10.174.3c; AVś.1.29.3c; AVP.1.11.3c.
abhimātihanaṃ puruhūtam indram # TB.2.8.4.2b. See vṛtrahaṇaṃ etc.
abhūd bhadrā niveśanī # ArS.3.7c. See sarvabhūtaniveśanīm.
amā ca pacate vaśām # AVś.12.4.38b. Cf. pacate vāhutām.
amitrakhādo (AVP. amitraghāto) adbhutaḥ # RV.10.152.1b; AVP.2.88.1b. See amitrasāho.
amūni nakṣatrāṇi sarveṣāṃ bhūtānāṃ prāṇair apa prasarpanti cotsarpanti ca # TA.1.14.2.
amṛktā rātiḥ puruhūta dāśuṣe # RV.8.24.9c.
amṛtaṃ jajñe adhi martyeṣu # RVKh.10.128.6b. See amṛtaṃ dadhre, and cf. adbhyaḥ saṃbhūtaṃ.
amṛtaṃ dadhre (AVP. dadhe) adhi martyeṣu # AVś.19.26.1b; AVP.1.82.1b. See amṛtaṃ jajñe, and. cf. adbhyaḥ saṃbhūtaṃ.
ayaṃ saṃvatsaraḥ sarveṣāṃ bhūtānāṃ prāṇair apa prasarpati cotsarpati ca # TA.1.14.3.
ayaṃ so agnir āhutaḥ purutrā # RV.7.1.16a.
ayaṃ balir va āhutaḥ # AVś.11.10.5c.
aram asmai bhavati yāmahūtau # RV.10.117.3c.
arātiṃ viśvā bhūtāni # AVP.5.26.5c.
arutahanur adbhutaṃ na rajaḥ # RV.10.105.7c.
arcī rocata (MS. rocatā) āhutam # RV.8.43.10b; MS.1.6.1b: 85.3; KS.7.12b.
ardhamāsāḥ stha māḥsu śritāḥ, ahorātrayoḥ pratiṣṭhā, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartāro viśvasya janayitāraḥ # TB.3.11.1.17.
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.
avadhūtā arātayaḥ (MS.KS. avadhūtārātiḥ) # VS.1.14,19; TS.1.1.5.1; 6.1; MS.1.1.6: 3.11; 1.1.7: 4.2; 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.
avantu mā pitaro devahūtau # RV.6.52.4d. See prec. but two.
avamais ta ūrvais te kāvyais te pitṛbhir bhakṣitasya madhumato nārāśaṃsasya sarvagaṇasya sarvagaṇa upahūta upahūtasya bhakṣayāmi # PB.1.5.9. P: avamaiḥ Lś.2.5.14. See ūmaiḥ pitṛbhir.
avayātāṃ marutāṃ heḍo adbhutaḥ # RV.1.94.12b; AVP.13.6.2b.
avasphūrjan didyud (MS.KS. vidyud) varṣan bhūtar āvṛt svāhā (MS. varṣaṃs tveṣa rāvaṭ svāhā; KS. varṣaṃs tveva rāvat svāhā) # TS.2.4.7.2; MS.2.4.7: 44.4; KS.11.9. Cf. under anaśany.
aśvinakṛtasya te sarasvatikṛtasyendreṇa sutrāmṇā kṛtasya, upahūta upahūtasya bhakṣayāmi # VS.20.35.
aśvinā yāmahūtamā # RV.8.73.6a.
aṣṭa jātā bhūtā prathamaja ṛtasya # AVś.8.9.21a.
asaścatā maghavadbhyo hi bhūtam # RV.7.67.9a.
asā upahvayasva # śś.7.4.13. See asāv-asāv, upahvayasva, and cf. upahūtā upahvayadhvam, and upahūtopahvayasva.
asāmi dhūtayaḥ śavaḥ # RV.1.39.10b.
asāvi somaḥ puruhūta tubhyam # RV.10.104.1a. P: asāvi somaḥ puruhūta śś.7.23.7. Cf. BṛhD.8.16.
asau ya āpūryati sa sarveṣāṃ bhūtānāṃ prāṇair āpūryati mā me prajāyā mā paśūnāṃ mā mama prāṇair āpūriṣṭhāḥ # TA.1.14.1,2.
asau yo 'pakṣīyati sa sarveṣāṃ bhūtānāṃ prāṇair apakṣīyati mā me prajāyā mā paśūnāṃ mā mama prāṇair apakṣeṣṭhāḥ # TA.1.14.2.
asau yo 'stam eti sa sarveṣāṃ bhūtānāṃ prāṇān ādāyāstam eti mā me prajāyā mā paśūnāṃ mā mama prāṇān ādāyāstaṃ gāḥ # TA.1.14.1.
askannemā (so text for skannemā, or āskannemā ?) viśvā bhūtāni # Kś.25.12.9c. See skannemā.
asmabhyaṃ daddhi puruhūta rāyaḥ # RV.4.20.7d.
asmā ū ṣu prabhūtaye # RV.8.41.1a.
asminn ahan satpatiḥ puruhūtaḥ # RV.1.100.6c.
asminn ājau puruhūta śravāyye # RV.10.102.1c.
asmin have (AVP. vāje) puruhūtaḥ purukṣuḥ (AVśṭS. -kṣu) # RV.10.128.8b; AVP.5.4.7b; AVś.5.3.8b; TS.4.7.14.3b; KS.40.10b.
ahaṃ bhūpatir ahaṃ bhuvanapatir (Vait. adds ahaṃ bhuvāṃ patir) ahaṃ mahato bhūtasya patiḥ (Mś. patir aham) # TB.3.7.6.1. Vait.1.18; Kś.2.1.19; Apś.3.18.4; Mś.5.2.15.2.
ahorātre stho 'rdhamāseṣu śrite, bhūtasya pratiṣṭhe bhavyasya prathiṣṭhe, yuvayor idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartryau viśvasya janayitryau # TB.3.11.1.18.
ā tvā nayād bhūtapatiḥ # AVP.1.50.2a.
ā tvā subhūtam aviśat tadānīm # AVś.12.1.55c.
ādityavadgaṇasya soma deva te matividas tṛtīyasya savanasya jagatīchandasa indrapītasya narāśaṃsapītasya pitṛpītasya madhumata upahūtasyopahūto bhakṣayāmi (Mś. savanasya jagacchandaso 'gnihuta indrapītasya) # TS.3.2.5.3; Mś.2.5.1.33. P: ādityavadgaṇasya (followed by fragments ... narāśaṃsapītasya ... indrapītasya ...) Apś.12.24.7,9. Cf. under tasya ta.
ādityā adbhutainasaḥ # RV.8.67.7c.
ādityo 'si divi śritaḥ, candramasaḥ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartā viśvasya janayitā # TB.3.11.1.11.
āpaḥ stha samudre śritāḥ, pṛthivyāḥ pratiṣṭhā, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartryo viśvasya janayitryaḥ # TB.3.11.1.5. Cf. āpa stha.
ābhavan prabhavan saṃbhavan saṃbhūto bhūtaḥ # TB.3.10.1.2. See prec.
ā bhūtāṃśo aśvinoḥ kāmam aprāḥ # RV.10.106.11d.
ābhūto bhūtaḥ sa u jāyate punaḥ # AVś.11.4.20b.
ā yasmin gāvaḥ suhutāda ūdhani # RV.9.71.4c.
ārāttāc cid bhūtam asme avase # RV.8.22.16c.
ā va indraṃ puruhūtaṃ name girā # RV.7.32.20c; SV.1.238c; 2.217c; PB.12.4.4c.
ā śāsmahe puruhūta # RV.1.30.10b.
āsā devā havir adanty āhutam # RV.2.1.14b. Cf. tve devā etc.
ā subhūtam asuṣavuḥ # TB.3.7.9.2; Apś.13.1.11.
āsthānam asya bhūtasya # AVś.1.32.2c; AVP.1.23.2c.
āsye juhutā haviḥ # RV.7.15.1b.
āhutāsy abhihutā # AVś.6.133.2a; AVP.5.33.2a.
iḍāvatī dhenumatī hi bhūtam # KS.2.10a. See irāvatī etc.
idam ahaḥ sarveṣāṃ bhūtānāṃ prāṇair upa prasarpati cotsarpati ca # TA.1.14.4.
idaṃ bhūtasyādhyakṣebhyaḥ # AVś.1.31.1c; AVP.1.22.1c; TB.2.5.3.3b; 3.7.5.8c; Aś.2.10.18c; Apś.4.11.1c.
indav indrapītasya ta indriyāvatas triṣṭupchandasaḥ sarvagaṇasya sarvagaṇa upahūta upahūtasya bhakṣayāmi # PB.1.5.13. Cf. for this and the next three, tasya ta indav, and its sequel.
indav indrapītasya ta indriyāvato gāyatrachandasaḥ sarvagaṇasya sarvagaṇa upahūta upahūtasya bhakṣayāmi # PB.1.5.4. P: indo Lś.2.5.5.
indav indrapītasya ta indriyāvato jagacchandasaḥ sarvagaṇasya sarvagaṇa upahūta upahūtasya bhakṣayāmi # PB.1.5.16.
indav indrapītasya ta indriyāvato 'nuṣṭupchandasaḥ sarvagaṇasya sarvagaṇa upahūta upahūtasya bhakṣayāmi # PB.1.6.2.
indraḥ purū puruhūtaḥ # RV.8.2.32b; 16.7b.
indra piba vṛṣadhūtasya vṛṣṇaḥ # RV.3.36.2d; 43.7a; TB.2.4.3.12d.
indrapītasya prajāpatibhakṣitasya madhumata upahūta upahūtasya bhakṣayāmi # VS.38.28.
indram ukthyeṣu nāmahūtamaṃ huvema # TB.2.7.15.6d.
indrā ābhūtaḥ paribhūṣv indraḥ # MS.4.4.17b: 225.11.
indrāya tvāpiśarvarāya # Apś.14.3.11. See indrāya tvābhiśarvarāya, and cf. anuṣṭupchandaso 'gnihuta indrābhi-.
indrāya devebhyo juhutā (Apś. juṣatāṃ; Mś. juhutāṃ) haviḥ svāhā # PB.21.10.11--22; Kś.23.3.1 (undecies); Apś.22.19.1 (tredecies: see 22.19.2); Mś.9.4.2.7,9 (decies).
indrāya yuvaṃ varuṇā bhūtam asyāḥ # RV.4.41.5a.
indre bhūtāni bhuvanānīndre # MS.4.14.7b: 225.13.
indro bhaviṣyad uta bhūtam indraḥ # MS.4.14.7c: 228.12.
indro bhūtasya bhuvanasya rājā # MS.4.14.7a: 225.3. P: indro bhūtasya VārG.2.12.
indro marutvān suhutaṃ kṛṇotu # AVP.5.28.7c.
indro mahnā pūrvahūtāv apatyata # RV.10.113.7d.
indro māyābhiḥ puruhūta īḍe # VaradapU.2.3a.
indro mendriyeṇāvatu (AVP. mendryeṇāvatu) prāṇāyāpānāyāyuṣe varcasa ojase tejase svastaye subhūtaye svāhā # AVś.19.45.7; AVP.15.4.7.
ima udvāsīkāriṇa ime durbhūtam akran # TB.1.2.6.7; Apś.21.19.11; Mś.7.2.7.11 (corrupt).
ima ṛtavaḥ sarveṣāṃ bhūtānāṃ prāṇair apa prasarpanti cotsarpanti ca # TA.1.14.3.
ime māsāś cārdhamāsāś ca sarveṣāṃ bhūtānāṃ prāṇair apa prasarpanti cotsarpanti ca # TA.1.14.3.
ime 'rātsur ime subhūtam (Mś. sūdam !) akran # TB.1.2.6.7; Apś.21.19.11; Mś.7.2.7.11.
iyaṃ rātriḥ sarveṣāṃ bhūtānāṃ prāṇair apa prasarpati cotsarpati ca # TA.1.14.4.
irāvatī dhenumatī hi bhūtam # RV.7.99.3a; VS.5.16a; TS.1.2.13.2a; MS.1.2.9a: 18.19; śB.3.5.3.14a; TA.1.8.2a; Aś.3.8.1. Ps: irāvatī dhenumatī Apś.11.7.1; Mś.2.2.2.18; irāvatī Kś.8.3.35; ParDh.11.35. See iḍāvatī etc.
iṣaṃ svar abhijāyanta dhūtayaḥ # RV.1.168.2b.
iṣā maṃhiṣṭhā purubhūtamā narā # RV.8.22.12c.
iṣe tvā subhūtāya # MS.1.1.1: 1.1; Mś.1.1.1.13--15. Cf. prec.
iṣṭayajuṣas te deva soma stutastomasya śastokthasya tiroahnasya yo 'śvasanir gosanir bhakṣas tasyopahūta upahūtasya bhakṣayāmi # PB.1.6.4. P: iṣṭayajuṣaḥ Lś.3.1.27. See next.
iṣṭayajuṣas te deva soma stutastomasya śastokthasya harivata indrapītasya madhumata upahūtasyopahūto bhakṣayāmi # TS.3.2.5.4. P: iṣṭayajuṣas te deva soma Apś.13.17.4. See prec.
iṣṭo agnir āhutaḥ pipartu (KSṭB. svāhākṛtaḥ pipartu) na iṣṭaṃ haviḥ (TB. omits the last two words) # VS.18.57; MS.2.12.3: 147.4; KS.18.18; TB.2.4.1.9. P: iṣṭo agnir āhutaḥ pipartu naḥ śB.9.5.1.31. Treated metrically in some of the texts. Cf. samiddho agnir āhutaḥ.
iha tyā purubhūtamā # RV.5.73.2a; 8.22.3a.
iheha vo manasā bandhutā naraḥ # RV.3.60.1a; AB.4.30.6; KB.20.2; 22.1. P: iheha vaḥ Aś.7.5.23; śś.10.2.7.
īśānaṃ bhūtabhavyasya # śB.14.7.2.18c; BṛhU.4.4.18c; KU.4.5c.
īśānaḥ sarvavidyānām īśvaraḥ sarvabhūtānāṃ brahmādhipatir brahmaṇo 'dhipatir brahmā śivo me astu sadā śivom # TA.10.47.1; MahānU.17.5; NṛpU.1.6. Cf. īśvarīṃ.
īśvarīṃ sarvabhūtānām # RVKh.5.87.9c; TA.10.1.10c; MG.2.13.6c; MahānU.4.8c. Cf. īśānaḥ sarva-.
uktheṣu devahūtamaḥ # RV.3.13.6b; MS.4.11.2b: 164.3; KS.2.15b; śB.11.4.3.19b; Kś.5.13.3b.
ugro yaḥ śambaḥ puruhūta tena # RV.10.42.7b; AVś.20.89.7b; MS.4.14.5b: 222.3; TB.2.8.2.7b; N.5.24.
uta tvā viśvā bhūtāni # NīlarU.10e. See uto tvā etc.
uta no gāva upahūtā upahūtāḥ (vḷ. utopahūtāḥ) # Apś.12.26.4. See under praty etā.
utāpi dhenā puruhūtam īṭṭe # RV.10.104.10b.
utābhaye puruhūta śravobhiḥ # RV.3.30.5a.
utāvamasya puruhūta bodhi # RV.6.21.5d.
utainaṃ viśvā bhūtāni # TS.4.5.1.3e; MS.2.9.2e: 121.13; KS.17.11e.
uto tvā viśvā bhūtāni # AVP.14.3.10e. See uta tvā etc.
uttarasyāṃ devayajyāyām upahūtaḥ # TS.2.6.7.5; śB.1.8.1.30; TB.3.5.8.3. Cf. next, and upahūto 'yaṃ yajamāna uttarasyāṃ.
uttarasyāṃ devayajyāyām upahūtā # TB.3.5.13.3. Cf. prec.
uttānā garbham ādadhe # RVKh.10.184.2b; MG.2.18.4b. See tiṣṭhantī garbham, bhūtānāṃ garbham, and vṛddhaiva garbham.
ut tiṣṭhasi svāhutaḥ # RV.10.118.2a.
udāne niviśyāmṛtaṃ hutam # MahānU.16.1. See śraddhāyām udāne.
upahūtaṃ hek (śBK. harik) # śB.1.8.1.23. See upahūtā3ṃ ho, and upahūtā he.
upahūtā agne (AVP. upahūtāgne) jarasaḥ parastāt # AVś.6.122.4c; AVP.2.60.1c.
upahūtā upahavaṃ etc. # see upahūta etc.
upahūtāḥ (AVś. upahūtā naḥ) pitaraḥ somyāsaḥ # RV.10.15.5a; AVś.18.3.45a; VS.19.57a; TS.2.6.12.3a; MS.4.10.6a: 156.14; KS.21.4a; Aś.2.19.22. Ps: upahūtāḥ pitaraḥ TB.2.6.16.1; upahūtā naḥ pitaraḥ Vait.9.8; 30.14; Kauś.87.27; upahūtāḥ śś.3.16.6.
upahūtā3ṃ ho # TS.2.6.7.3; TB.3.5.8.2; 13.2. See under upahūtaṃ hek.
upahūtā gāvaḥ saharṣabhāḥ # śB.1.8.1.20. See upahūtā dhenuḥ.
upahūtāgne jarasaḥ parastāt # see upahūtā agne.
upahūtā divyāḥ sapta hotāraḥ # Aś.1.7.7. See upahūtā sapta-, and upahūtāḥ sapta.
upahūtā dhenuḥ saharṣabhā (Aś.śś. sahaṛṣabhā) # TS.2.6.7.2; TB.3.5.8.1; 13.1; Aś.1.7.7; śś.1.11.1. See upahūtā gāvaḥ saharṣabhāḥ.
upahūtā naḥ pitaraḥ # see upahūtāḥ pitaraḥ.
upahūtā pṛthivī mātā # VS.2.10; śB.1.8.1.11; TB.3.7.6.15; Apś.4.11.2. P: upahūtā pṛthivī Kś.3.4.20.
upahūtā saptahotrā # śB.1.8.1.21. See next, and upahūtā divyāḥ.
upahūtāḥ sapta hotrāḥ # TS.2.6.7.2; TB.3.5.8.1; 13.1; śś.1.11.1. See prec., and upahūtā divyāḥ.
upahūtā he sāsi juṣasva mele # śś.1.11.1. See under upahūtaṃ hek.
upahūteḍā (śś. -telā) # MS.4.13.5: 205.15; śB.1.8.1.24,25; TB.3.5.8.2 (bis); 13.2 (bis); Aś.1.7.7; śś.1.12.1. P: upahūtā Apś.24.14.18.
upahūtopahvayasva # Mś.1.7.2.17; 2.4.1.31; --4.5.8 (text upahūtā-, read upahūto-). Cf. under asā upahvayasva.
upahūto bhakṣaḥ sakhā # see upahūtaḥ sakhā.
upahūtau devāv aśvinau saha śrotreṇa saha varcasā tayor aham upahūtaḥ saha śrotreṇa saha varcasā # śś.7.5.6.
upahūtau mitrāvaruṇau saha cakṣuṣā saha varcasā tayor aham upahūtaḥ saha cakṣuṣā saha varcasā # śś.7.5.3.
upahūtau vāyur indravāyū saha prāṇena saha varcasā tayor aham upahūtaḥ saha prāṇena saha varcasā # śś.7.5.1.
upājirā puruhūtāya saptī # RV.3.35.2a.
ubhā u nūnaṃ tad id arthayethe # RV.10.106.1a. P: ubhā u nūnam Aś.9.11.19. Designated as bhūtāṃśasya sūktam Rvidh.4.2.5; 3.4,5.
urujrayasaṃ ghṛtayonim āhutam # RV.5.8.6c; TB.1.2.1.12c; Apś.5.6.3c.
ūtibhis tam iṣaṇo dyumnahūtau # RV.4.16.9c.
ūmaiḥ pitṛbhir bhakṣitasyopahūtasyopahūto (AB. bhakṣitasya) bhakṣayāmi # AB.7.34.1; śś.7.5.22; Vait.20.7. See avamais ta.
ūrjaṃ subhūtaṃ savitā dadhātu # AVP.1.27.4b. Cf. next.
ūrjaṃ subhūtaṃ svasti savitā naḥ kṛṇotu # AVś.6.40.2b. Cf. prec.
ṛjyad bhūtaṃ (var. lect. ṛgyṛgbhūtaṃ) yad asṛjyatedam # GB.1.1.9c.
ṛtaṃ ca me satyaṃ cābhūtām # TB.3.7.7.4; Apś.10.9.4.
ṛtavaḥ stha saṃvatsare śritāḥ, māsānāṃ pratiṣṭhā, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartāro viśvasya janayitāraḥ # TB.3.11.1.15.
ṛtasya brahma prathamota jajñe # TB.2.4.7.10c. See bhūtānāṃ brahmā.
ṛtubhiḥ somabhūtamam # TB.2.4.8.3b.
ṛṣayo bhūtakṛtaś ca ye # AVP.10.3.6b.
ekaḥ sūryo viśvam anu prabhūtaḥ # RV.8.58 (Vāl.10).2b.
ekāsi na sahasram, ekāṃ tvā bhūtāṃ prati gṛhṇāmi na sahasram, ekā mā bhūtāviśa mā sahasram # TS.7.1.7.3.
etad astu hutaṃ tava svāhā (AVP. omits svāhā) # AVP.5.16.7d; TB.3.3.2.5d; Apś.3.4.8d; Mś.1.3.4.3d; GG.1.8.28d; KhG.2.1.26d.
etaṃ bhāgam ahutādbhyaḥ pra hiṇmaḥ # AVP.5.15.1c.
etā vāco vibhūtayaḥ # ā.5.3.2.2b.
etās ta ukthabhūtayaḥ # ā.5.3.2.2a.
ete naraḥ svapaso abhūtana # RV.10.76.8a.
enā jāgāra bandhutā # RV.10.144.5d.
evaṃ sarvāṇi bhūtāni # ChU.5.24.4c.
evā mat sarvaṃ durbhūtam # AVś.10.1.13c.
evāhaṃ sarvaṃ durbhūtam # AVś.10.1.32c.
evā hi te vibhūtayaḥ # RV.1.8.9a; AVś.20.60.5a; 71.5a.
eṣa bhūtasya madhye # TA.10.1.14a. See eṣa sarvasya.
eṣa sarvasya bhūtasya # MahānU.5.9a. See eṣa bhūtasya.
eṣāṃ bhūta navedā ma ṛtānām # RV.1.165.13d; MS.4.11.3d: 170.3; KS.9.18d.
aiṣu cākandhi puruhūta sūriṣu # RV.10.147.3a.
ojiṣṭham ojo abhibhūta ugram # RV.6.19.6b.
ojo 'si saho 'si balam asi bhrājo 'si devānāṃ dhāmāmṛtam amartyas tapojās tvayīdam antar viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtaṃ viśvasya bhartā viśvasya janayitā # TB.3.11.1.21. See prec.
oṃ bhūḥ śaṃ bhūtyai tvā gṛhṇe bhūtaye # Kauś.3.11.
oṣadhayo bhūtabhavyam # AVś.11.5.20a.
oṣā agan prathamā pūrvahūtau # RV.1.123.2d.
kaṃ yātha kaṃ ha dhūtayaḥ # RV.1.39.1d.
karṇāv iva suśrutā bhūtam asme # RV.2.39.6d.
kardamena prajā bhūtā # RVKh.5.87.11a. P: kardamena Rvidh.2.18.5.
karmādhyakṣaḥ sarvabhūtādhivāsaḥ # śvetU.6.11c; GopālU.2c; BrahmaU.4.1c.
kas tad veda yad adbhutam # RV.1.170.1b; N.1.6b.
kasmin sāsya hutāhutiḥ # JB.1.20c; śB.11.3.1.7c.
kāmo bhūtasya bhavyasya # AVś.6.36.3b; SV.2.1060b; VS.12.117b; TB.2.4.1.9a; Aś.8.10.3b; śś.3.5.8b. P: kāmo bhūtasya TB.3.12.1.1.
kālena bhūtaṃ bhavyaṃ ca # AVś.19.53.5c; AVP.11.8.5c. Cf. kāle ha bhūtaṃ.
kāle ha bhūtaṃ bhavyaṃ ca # AVś.19.54.3a. See kālo etc., and cf. kālena bhūtaṃ.
kāle ha viśvā bhūtāni # AVś.19.53.6c. See kālo etc., and cf. indre ha viśvā and prāṇe ha.
kālo ha bhūtaṃ bhavyaṃ ca # AVP.11.9.2d. See under kāle etc.
kālo ha viśvā bhūtāni # AVP.11.8.6c. See under kāle etc.
kiṃ svid atrāntarābhūtam # TA.1.8.2a.
kiyatā skambhaḥ pra viveśa tatra (AVś.10.7.9a, bhūtam) # AVś.10.7.8c,9a,9d.
kutsāya yatra puruhūta vanvan # RV.1.121.9c.
keśinīṃ sarvabhūtānām # RVKh.10.127.11a.
kriyante anatidbhutā # RV.8.90.3b.
kva tyā valgū puruhūtādya # RV.6.63.1a.
kṣetrasya patny urugāyo 'dbhutaḥ (AVP. adbhutaḥ) # AVś.2.12.1b; AVP.2.5.1b.
gacha tvaṃ bhagavān punarāgamanāya punardarśanāya sahadevyāya sahavṛṣāya sahagaṇāya sahapārṣadāya yathāhutāya namonamāya namaḥśivāya # MS.2.9.10: 130.6.
garbhā viśvasya bhūtasya # śB.12.4.4.4c. So the text for garbho etc., q.v.
garbho viśvasya bhūtasya # AVś.5.25.7c; 6.95.3c; AVP.12.3.6c; VS.12.37c; TS.4.2.3.3c; MS.2.7.10c: 88.9; KS.16.10c; śB.6.8.2.4c; 12.4.4.4c (text, erroneously, garbhā).
gīrbhir madema puruhūta viśve # RV.5.36.2d.
gopīthāya vo nārātaye # MS.1.1.5: 3.4; 4.1.5 (bis): 7.1,3. See bhūtāya tvā nā-, rakṣāyai, and sphātyai.
gobrāhmaṇaṃ sthāvarajaṅgamāni sarvabhūtāni tṛpyantu # śG.4.9.3.
grahā ūrjāhutayaḥ # VS.9.4a; śB.5.1.2.8a. Cf. under prec.
ghṛtanirṇik svāhutaḥ # RV.3.27.5b; MS.4.10.1b: 141.6; KS.40.14b; TB.3.6.1.3b.
ghṛtavṛddha ghṛtāhuta # AVP.6.9.11a. See next.
ghṛtavṛddho ghṛtāhutaḥ # AVś.13.1.28b. See prec.
ghṛtena tvāvardhayann agna āhuta # RV.5.11.3c; TB.2.4.3.3c.
cakraṃ na vṛttaṃ puruhūta vepate # RV.5.36.3a.
cakṣuḥ śrotraṃ prāṇaḥ satyasaṃmitaṃ vākprabhūtaṃ manaso vibhūtaṃ hṛdayograṃ brāhmaṇabhartṛkam annaśubhe varṣapavitraṃ gobhagaṃ pṛthivyuparaṃ varuṇavāyvitamaṃ tapastanv indrajyeṣṭhaṃ sahasradhāram ayutākṣaram amṛtaṃ duhānam # ā.5.3.2.1.
candramā asy āditye śritaḥ, nakṣatrāṇāṃ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartā viśvasya janayitā # TB.3.11.1.12.
cārupratīka āhutaḥ # RV.2.8.2c.
citrāmaghā viśvam anu prabhūtā # RV.7.77.3d.
jamadagnibhir āhutaḥ # Aś.8.9.7c; śś.10.10.8c; N.7.24.
jayema kāre puruhūta kāriṇaḥ # RV.8.21.12a.
jiṣṇave yogāya viśvāni mā bhūtāny upa tiṣṭhantu # AVś.10.5.6.
juṣantāṃ havyam āhutam # TS.4.2.4.3c; MS.2.7.11c: 89.16; KS.16.11c. See juṣantāṃ yajñam, and cf. juṣasva havyam āhutam.
juṣasva havyam āhutam # RV.2.32.6c; AVś.7.20.2c; 46.1c; 68.1c; VS.34.10c; TS.3.1.11.3c; MS.4.12.6c: 195.5; KS.13.16c; N.11.32c. Cf. juṣantāṃ havyam.
jñātimukhā ahutādaś caranti # AVś.18.2.28b.
tat subhūtaṃ virāḍ annam # HG.1.13.15; ApDh.2.2.3.11.
tathā saṃbhūtam agraśaḥ # AVś.12.4.33b.
tad eva bhūtaṃ tad u bhavyamānam # TA.10.1.1c; MahānU.1.2c.
tad oko gantā puruhūta ūtī # RV.5.30.1d.
tad yathā hutam iṣṭaṃ prāśnīyād devātmā tvā prāśnāmi # Kauś.65.14.
tan nas turīpam adbhutam (AVś.AVP.KS. adbhutaṃ purukṣu) # RV.1.142.10a; AVś.5.27.10a; AVP.9.1.9a; VS.27.20a; TS.4.1.8.3a; MS.2.12.6a: 150.16; KS.18.17a; N.6.21a.
tan ma ūrjaṃ dhās tat subhūtam # HG.1.13.15. See prec.
tapaso jātaṃ tapaso vibhūtam (VārG. tapaso 'bhibhūtam !) # RV.10.183.1b; ApMB.1.11.1b; MG.1.14.16b; VārG.16.1b.
tapo 'si loke śritam, tejasaḥ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartṛ viśvasya janayitṛ # TB.3.11.1.2.
tam agnayaḥ sarvahutaṃ juṣantām # AVś.18.4.13c.
tam ā nṛbhiḥ puruhūta pra yāhi # RV.7.24.1b; SV.1.314b.
tam āhutaṃ naśīmahi (AVś. -tam aśīmahi) # RV.10.57.2c; AVś.13.1.60c; AB.3.11.18c.
tam īḍiṣva ya āhutaḥ # RV.8.43.22a.
tavāyaṃ viśvaḥ puruhūta pārthivaḥ # RV.7.32.17c.
tasmāt tvā viśvā bhūtāni # AVP.2.24.3c.
tasmād yajñāt sarvahutaḥ # RV.10.90.8a,9a; AVś.19.6.13a,14a; AVP.9.5.11a,12a; VS.31.6a,7a; TA.3.12.4a (bis).
tasminn upahūtaḥ (TB.3.5.13.3, -tā) # MS.4.13.5: 206.4; TB.3.5.8.3; 13.3; Aś.1.7.7; śś.1.12.1.
tasmin ma etat suhutam astu prāśitram # GB.2.1.3c; Vait.3.12c. Cf. next.
tasmin vayam upahūtās tava smaḥ (Mś. sma) # TB.3.7.13.2c; Mś.2.5.4.24c.
tasmin sāsya hutāhutiḥ # JB.1.20c; śB.11.3.1.8c.
tasya ta inda indriyāvata indrapītasya sarvagaṇaḥ sarvagaṇasyopahūta upahūtasya bhakṣayāmi # KS.35.11.
tasya ta indav indrapītasya madhumata upahūtasyopahūto bhakṣayāmi # TB.3.7.10.6; Apś.14.29.2. Cf. indav indrapītasya, tasya ta indav indriyāvato, and tasya ta indreṇa.
tasya ta indav indrapītasyendriyāvato 'nuṣṭupchandaso harivataḥ sarvagaṇasya (Kś. -endriyāvato gāyatrachandasaḥ [also triṣṭupchandasaḥ, jagacchandasaḥ] sarvagaṇasya; PB.9.9.11, -endriyāvataḥ sarvagaṇasya) sarvagaṇa upahūta upahūtasya (Kś. -gaṇa upahūtasyopahūto) bhakṣayāmi # Kś.25.12.6,7; PB.1.6.1; 9.9.11. Cf. indav indrapītasya, and Vait.19.6.
tasya ta indav indrapītasyendriyāvato madhumato madhumataḥ sarvagaṇasya sarvagaṇa upahūtasyopahūtaṃ (read -pahuto ?) bhakṣayāmi # Mś.3.6.15.
tasya ta indav indrapītasyopahūtasyopahūto bhakṣayāmi # śś.13.12.10.
tasya ta indav indriyāvato madhumato vicakṣaṇasyopahūtasyopahūto bhakṣayāmi # JB.1.351. Cf. under tasya ta indav indrapītasya.
tasya ta indrapītasya triṣṭupchandasa upahūtasyopahūtasyopahūto bhakṣayāmi # Aś.5.13.6.
tasya ta indrapītasyānuṣṭupchandasa upahūtasyopahūto bhakṣayāmi # Aś.6.3.22.
tasya ta indreṇa pītasya madhumata upahūtasyopahūto bhakṣayāmi # TA.4.21.1. Cf. tasya ta indav indrapītasya.
tasya ta upahūtasyopahūto (MS. tā upahūtā upahūtasya) bhakṣayāmi # MS.4.9.13: 134.9; Vait.25.14.
tasya ta upahūtasyopahūto bhakṣayāmi gāyatreṇa (traiṣṭubhena etc.) chandasā tejasā brāhmaṇavarcasena # Vait.19.16,17. Cf. tasya ta indav indrapītasyendriyāvato.
tasya te mṛtyupītasyāmṛtavataḥ svagākṛtasya madhumata upahūtasyopahūto bhakṣayāmi # TB.3.10.8.2.
tasya te vājipītasyopahūtasyopahūto (Lś. -pītasyopahūta upahūtasya) bhakṣayāmi # Aś.2.16.19; Lś.4.12.16. See next two, and vājy ahaṃ.
tasya te vājibhir bhakṣaṃkṛtasya vājibhiḥ sutasya vājipītasya vājinasyopahūtasyopahūto bhakṣayāmi # Apś.8.3.16. P: tasya te vājibhir bhakṣaṃkṛtasya Apś.8.7.10. See under prec. but one.
tasya bhūtaṃ bhavyaṃ vaśe # AVś.9.10.24.
tāni satyam uta bhūtaṃ tatakṣa # AVP.1.101.1b.
no bhūtaṃ puruspṛhā # RV.8.8.22d.
no bhūtaṃ mayobhuvā # RV.8.8.9d.
tāṃ tvā viśvasya bhūtasya # HG.1.20.1c; ApMB.1.3.5c. See yāṃ tvā etc.
tāṃ naḥ svādvīṃ bhūtapatiḥ kṛṇotu # AVP.12.9.3d,4d.
bāhutā na daṃsanā ratharyataḥ # RV.8.101.2c.
yāman yāmahūtamā # RV.5.73.9c.
tāvantam enaṃ bhūtaṃ dadāmi # HG.2.13.1 (ter).
sānasī śavasānā hi bhūtam # RV.7.93.2a.
tiroahniyā mā suhutā ā viśantu # TS.7.3.13.1c; KSA.3.3c.
tejo 'si tapasi śritam, samudrasya pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartṛ viśvasya janayitṛ # TB.3.11.1.3.
te naḥ pāntv asmin brahmaṇy asyāṃ purodhāyām asmin karmaṇy asyām āśiṣy asyāṃ devahūtau # MS.2.7.20 (quinq.): 105.2,6,11,15; 106.1. See under asmin brahmaṇy.
teno sacadhvaṃ svayaśaso hi bhūtam # AVś.18.3.19b.
tebhyo agnibhyo hutam astv etat # AVś.3.21.1d--7d; AVP.3.12.1d--7d; MS.2.13.13d (quater): 162.11,13; 163.1,3; 2.6.13b: 163.6; KS.40.3d (quater),5d; Apś.16.35.1d (quater).
trātāro bhūta pṛtanāsv aryaḥ # RV.7.56.22d; KS.8.17d.
trāyantāṃ viśvā bhūtāni # RV.10.137.5c; AVś.4.13.4c; AVP.5.18.5c.
tvaṃ hi satyo adbhutaḥ # RV.5.23.2c; TS.1.3.14.7c.
tvaṃ ghṛtebhir āhutaḥ # RV.2.7.4c; TS.1.3.14.5c.
tvaṃ devānām asi sasnitamaṃ papritamaṃ juṣṭatamaṃ vahnitamaṃ devahūtamam # TS.1.1.4.1; TB.3.2.4.4. P: tvaṃ devānām asi sasnitamam Apś.1.17.7. See devānām asi.
tvaṃ nṛbhir nṛmaṇo devavītau (TB. nṛpate devahūtau) # RV.7.19.4a; AVś.20.37.4a; TB.2.5.8.10a.
tvaṃ no agne adbhuta # RV.5.10.2a.
tvam agne sarvabhūtānām # YDh.2.104a.
tvaṃ bhūtānāṃ śreṣṭho 'si # TA.2.19.1.
tvaṃ bhūtānām adhipatir asi # TA.2.19.1.
tvayāhaṃ sarvā bhūtāni # AVś.4.20.2c. Cf. prec.
tvayed gāḥ puruhūta # AVś.19.55.6c.
tvaṣṭā turīpo (TB. turīyo) adbhutaḥ # VS.21.20a; MS.3.11.11a: 158.14; KS.38.10a; TB.2.6.18.4a.
tvaṣṭā vajraṃ puruhūta dyumantam # RV.5.31.4b; SV.1.440b; TS.1.6.12.6b; MS.4.12.2b: 182.7; KS.8.16b.
tvaṣṭur jāmātar adbhuta # RV.8.26.21b; VS.27.34b.
tvāṃ śuṣmin puruhūta # RV.8.98.12a; AVś.20.108.3a; SV.2.521a.
tvāṃ hinomi puruhūta viśvahā # RV.2.32.3d.
tvā bhūtāny upaparyāvartante # TA.2.19.1. Read tvāṃ etc.
tvām agne pradiva āhutaṃ ghṛtena (RV. ghṛtaiḥ) # RV.5.8.7a; TB.1.2.1.12a; Apś.5.6.3a.
tvām adhvareṣu puruhūta viśve # RV.10.98.9b.
tvāṃ (text tvā) bhūtāny upaparyāvartante # TA.2.19.1.
tviṣaḥ saṃvṛk kratve dakṣasya te suṣumṇasya te suṣumṇāgnihutaḥ # VS.38.28. P: tviṣaḥ saṃvṛk Kś.26.7.56.
tve agne svāhuta # RV.7.16.7a; SV.1.38a; VS.33.14a.
tve it kāmaṃ puruhūta śiśraya # RV.10.43.2b; AVś.20.17.2b.
tve devā havir adanty āhutam # RV.1.94.3b; 2.1.13d; AVP.13.5.4b; SV.2.416b; TB.2.7.12.6d; SMB.2.4.4b. Cf. āsā devā etc.
dakṣasya pūrbhir adbhutā # RV.5.66.4b.
dakṣāyya indra bharahūtaye nṛbhiḥ # RV.1.129.2b.
dakṣiṇāvān prathamo hūta eti # RV.10.107.5a.
dadir vājeṣu puruhūta vājinam # RV.8.46.15b.
damo bhūtānāṃ durādharṣam # TA.10.63.1c; MahānU.22.1c.
dasyūñ chimyūṃś ca puruhūta evaiḥ # RV.1.100.18a.
dahraṃ (var. lect. daharaṃ) vipāpmavaraveśmabhūtam (MahānU. vipāpmaṃ varaṃ veśmabhūtam) # TA.10.10.3a; MahānU.10.7a.
dātāro bhūta nṛvataḥ purukṣoḥ # RV.6.50.11b.
divaś ca gmaś ca dhūtayaḥ # RV.1.37.6b.
divas pṛthivyāḥ saṃbhūtā # AVś.6.100.3c; AVP.3.22.1c.
divispṛśy āhutaṃ juṣṭam agnau # RV.10.88.1b; N.7.25b.
divye dhāmann (TB.3.5.8.3, dhāmany) upahūtaḥ (TB.3.5.13.3, -hūtā) # TS.2.6.7.5; MS.4.13.5: 206.3; TB.3.5.8.3; 13.3.
diśo bhūtāni yad akalpayanta # AVś.18.4.7d.
dīdāya śocir āhutasya vṛṣṇaḥ # RV.7.3.5d.
durvācaḥ sarvaṃ durbhūtam # AVP.5.23.7c. Cf. durṇāmnīḥ sarvā.
duḥṣvapnyaṃ sarvaṃ durbhūtam # AVP.3.30.7c. See AVś.19.57.6.
duhanty ūdhar divyāni dhūtayaḥ # RV.1.64.5c.
dūrvā amṛtasaṃbhūtāḥ # MahānU.4.2a.
devaḥ sa naḥ subhūtam eha vakṣat # AVś.1.31.3d; AVP.1.22.3d.
devānām asi vahnitamaṃ sasnitamaṃ papritamaṃ juṣṭatamaṃ devahūtamam # VS.1.8; MS.1.1.5: 3.1; 4.1.5: 6.12; KS.1.4; śB.1.1.2.12. Ps: devānām asi vahnitamam KS.31.3; Mś.1.2.1.25; devānām Kś.2.3.14. See tvaṃ devānām asi sasnitamaṃ.
devīr dvāraḥ saṃghāte vīḍvīr yāmañ śithirā (KSṭB. chithirā) dhruvā devahūtau # MS.4.13.8: 209.11; KS.19.13; TB.3.6.13.1. Cf. prec.
devīr vamriyo 'sya bhūtasya prathamajāḥ # KA.1.11; 2.11. See next, and devyo vamryo.
devo devānām asi mitro adbhutaḥ # RV.1.94.13a; AVP.13.6.3a.
devyo vamryo (VSK. vamriyo) bhūtasya prathamajā makhasya vo 'dya śiro rādhyāsaṃ devayajane pṛthivyāḥ # VS.37.4; VSK.37.4; śB.14.1.2.10. P: devyo vamryaḥ Kś.26.1.6. See under devīr vamriyo.
daivyā adhvaryava (MS. -vā) upahūtāḥ # TS.2.6.7.4; MS.4.13.5: 205.16; TB.3.5.8.3; 13.3; Aś.1.7.7; śś.1.12.1; Apś.3.2.8. See upahūtā daivyā.
dyāṃ ca yebhiḥ puruhūta nūnam # RV.1.174.3b.
dyaur asi vāyau śritādityasya pratiṣṭhā tvayīdam antar viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtaṃ viśvasya bhartrī viśvasya janayitrī # TB.3.11.1.10.
dyauś ca pṛthivi bhūtam urvī # RV.6.68.4d.
dve pavaste pari taṃ na bhūtaḥ # RV.10.27.7c.
dhīnāṃ bhūta prāvitāraḥ # RV.8.27.2d.
nakṣatrāṇi bhūtakṛtaḥ saha yena pūtāḥ # AVP.9.25.5b.
nakṣatrāṇi stha candramasi śritāni, saṃvatsarasya pratiṣṭhā, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartṝṇi viśvasya janayitṝṇi # TB.3.11.1.13.
na tvā gabhīraḥ puruhūta sindhuḥ # RV.3.32.16a.
namaḥ sarvānnabhūtaye # śG.2.14.15.
namo bhūtāya # śś.6.2.2.
namo rudrāya bhūtādhipataye # BDh.3.6.6.
navāratnīn avamāyāsmākaṃ tanvas pari duḥṣvapnyaṃ sarvaṃ durbhūtaṃ dviṣate nir diśāmasi # AVP.3.30.7. See prec.
naśany avasphūrjan (KS. -sphūrjan vidyud) varṣan bhūta rāvaṭ (KS. rāvat) svāhā # MS.2.4.7: 44.4; KS.11.9. Cf. under anaśany.
na strīhutaṃ śūdrahutaṃ ca devagam # Kauś.73.18d.
nahi tvad anyaḥ puruhūta kaś cana # RV.8.66.13c.
na hi bāhyahutaṃ devāḥ # śG.1.10.8c.
nākam eti jñānavidhūtapāpmā # N.1.18d.
nāma rūpaṃ ca bhūtānām # TB.3.12.7.5b.
niryācan bhūtāt puruṣaṃ yamāya # AVś.6.133.3b. See bhūtān niryācan etc.
nṛbhir dhūtaḥ (SV. dhautaḥ) suto aśvaiḥ # RV.8.2.2a; SV.2.85a.
pacate vāhutām amā # AVP.12.9.1b. Cf. amā ca pacate.
paḍbhiḥ paśyer adbhutāṃ arya evaiḥ # RV.4.2.12d.
payo me viśvā bhūtāni # AVP.2.76.4c.
pari mā bhūtāt pari mota bhavyāt # AVś.19.35.4c; AVP.11.4.4c.
parītya bhūtāni parītya lokān (TAṃahānU. parītya lokān parītya bhūtāni) # VS.32.11a; TA.10.1.4a; MahānU.2.7a. See vidhāya lokān.
paśavo mama bhūtāni # TA.1.11.4b.
pāti devānāṃ janimāny adbhutaḥ # RV.9.83.4b.
pād asya viśvā bhūtāni # AVP.9.5.3c. See pādo 'sya.
pādo 'sya viśvā (ArS.ChU. sarvā) bhūtāni # RV.10.90.3c; AVś.19.6.3c; ArS.4.5c; VS.31.3c; TA.3.12.2c; ChU.3.12.6c. See pād asya.
pitaro mā viśvam idaṃ ca bhūtam # ā.5.1.1.13a.
pitaro vā devahūtā nṛcakṣasaḥ # AVP.3.10.3d.
pibendra svāhā prahutaṃ vaṣaṭkṛtam # RV.2.36.1c.
pīvoaśvāḥ śucadrathā hi bhūta # RV.4.37.4a.
punantu mā dhṛṣṇiyā devahūtāḥ # AVP.10.9.6b.
punantu viśvā bhūtāni (MS. bhūtā mā; TB. viśva āyavaḥ) # AVś.6.19.1c; VS.19.39c; MS.3.11.10c: 155.14; KS.38.2c; TB.1.4.8.1c.
punāno vahne adbhuta # RV.9.20.5c; SV.2.322c.
pura iṣṇāsi puruhūta pūrvīḥ # RV.1.63.2d.
purunṛmṇāya satvane # RV.8.45.21b. Cf. puruhūtāya.
purūtamaṃ puruhūta śravasyan # VSK.2.5.8b; Kś.4.2.43b.
purūtamāsaḥ puruhūta vajrivaḥ # RV.8.66.11c.
puroḍāśaṃ sahasaḥ sūnav āhutam # RV.3.28.5b.
puroḍāśam āhutaṃ māmahasva naḥ # RV.3.52.6b.
pṛthak prāyan prathamā devahūtayaḥ # RV.10.44.6a; AVś.20.94.6a; N.5.25a.
pṛthivy asy apsu śritā, agneḥ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartrī viśvasya janayitrī # TB.3.11.1.6.
paurṇamāsy aṣṭakāmāvāsyā annādā sthānnadughaḥ, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartryo viśvasya janayitryaḥ # TB.3.11.1.19.
prajāpater viśvabhṛti tanvaṃ (Mś. tanvāṃ) hutam asi svāhā (Aś. omits svāhā) # Aś.3.11.11; Apś.9.6.3; Mś.3.2.5.
pra tad vo astu dhūtayo deṣṇam # RV.7.58.4d.
pratibuddhā (AVP.4.16.4b, -budvā, read -buddhā) abhūtana # RV.1.191.5d; AVś.4.37.3f,4f; AVP.4.16.4b; 12.7.4d--8d.
praty etā vāmā sūktāyaṃ sunvan yajamāno 'grabhīd (śś. agrabhīd) uta pratiṣṭhotopavaktar (śś. -vakta) uta no gāva upahūtāḥ (śś. upahūtā utopahūtaḥ) # KB.13.8; śś.7.6.6. See next, and uta no gāva.
praty etā sunvan yajamānaḥ sūktā vāmāgrabhīt, uta pratiṣṭhotopavaktar uta no gāva upahūtā upahūtaḥ # Aś.5.7.5. See under prec.
pra māyābhir māyinā bhūtam atra # RV.6.63.5c.
pra sasāhiṣe puruhūta śatrūn # RV.10.180.1a; TS.3.4.11.4a; MS.4.12.3a: 184.15; 4.14.18: 248.17; KS.38.7a; TB.2.6.9.1a; 3.5.7.4a; Aś.1.6.1; 3.7.11; 4.11.6. Ps: pra sasāhiṣe puruhūta Apś.18.17.4; pra sasāhiṣe KS.10.12; śś.1.8.12.
prācīnaraśmim āhutaṃ ghṛtena # RV.10.36.6c.
prāṇāyāpānāyāyuṣe varcasa ojase tejase svastaye subhūtaye svāhā # AVś.19.45.6; AVP.15.4.6--10.
prāṇe ha bhūtaṃ bhavyaṃ ca # AVś.11.4.15c. Cf. kāle etc.
prāṇo hi bhūtānām āyuḥ # TA.8.3.1c (bis); TU.2.3.1c (bis).
prāvan vāṇīḥ puruhūtaṃ dhamantīḥ # RV.4.30.10d; N.6.2d.
prāśito brāhmaṇe hutaḥ # śG.1.10.7d.
preme havāsaḥ puruhūtam asme # RV.6.23.8c.
bṛhaspatir devahūtau cakāra # RV.6.73.2b; AVś.20.90.2b; KS.4.16b.
brahmaṇe tvāhutādya mā mā hiṃsīḥ # Apś.3.20.7.
brahma devakṛtam upahūtam # TS.2.6.7.4; MS.4.13.5: 205.16; TB.3.5.8.2; 13.2; Aś.1.7.7; śś.1.12.1. See brahmā devakṛto-.
brahman ha viśvā bhūtāni # TB.2.8.8.10c.
brahmavṛddhau brahmāhutau # AVś.13.1.49b.
brahmāṇam apabhūtaye # AVś.5.8.5b. See next but one.
brahmāṇam upabhūtaye # AVP.7.18.7b. See prec. but one.
brahmā devakṛtopahūtā # śB.1.8.1.27. See brahma devakṛtam.
brahmaiva bhūtānāṃ jyeṣṭham # TB.2.8.8.10c.
bhago mā bhagenāvatu prāṇāyāpānāyāyuṣe varcasa ojase tejase svastaye subhūtaye svāhā # AVś.19.45.9; AVP.15.4.9.
bhadro no agnir āhutaḥ # RV.8.19.19a; SV.1.111a; 2.909a; VS.15.38a; MS.4.12.5a: 191.9; KS.39.15a; JB.3.275a; Aś.7.8.1; Apś.14.33.6a; Mś.6.2.2.21a; Svidh.1.8.6; 2.6.3; 3.2.1. P: bhadro naḥ śś.12.11.19; Kś.17.12.11.
bhuvat kaṇve vṛṣā dyumny āhutaḥ # RV.1.36.8c.
bhūtaṃ spṛtam # VS.14.25; śB.8.4.2.12. See bhūtaṃ niśāntaṃ.
bhūtaṃ ca stha bhavyaṃ ca stha # KS.39.1; Apś.16.33.1. Cf. bhūtam asi bhavad.
bhūtaṃ niśāntaṃ spṛtam (KS. omits spṛtam) # TS.4.3.9.2; MS.2.8.5: 110.4; KS.17.4. See bhūtaṃ spṛtam.
bhūtam asi bhavad asi # Kauś.92.13a. Cf. bhūtaṃ ca stha.
bhūtam asi bhavyaṃ nāma pitṛṇām ādhipatye # TS.3.3.5.1. P: bhūtam asi bhavyaṃ nāma TS.3.3.5.3. See bhūmir asi bhūtir.
bhūtaṃ brūmo bhūtapatim # AVś.11.6.21a; AVP.15.14.11a.
bhūtaṃ bhaviṣyad bhuvanā duhānaḥ # AVś.4.11.2c. See sa bhūtaṃ bhaviṣyad.
bhūtaṃ bhavyaṃ bhaviṣyad vaṣaṭ svāhā namaḥ # TS.7.3.12.1; KSA.3.2. P: bhūtaṃ bhavyaṃ bhaviṣyat TB.3.8.17.3; Apś.20.11.8.
bhūtaṃ me ahna uta bhūtam aktave # RV.10.40.5c.
bhūtas tvā bhūta kariṣyāmi # Kś.2.3.1.
bhūtasya jātaḥ patir eka āsīt # RV.10.121.1b; AVś.4.2.7b; AVP.4.1.1b; VS.13.4b; 23.1b; 25.10b; VSK.29.33b; TS.4.1.8.3b; 2.8.2b; MS.2.7.15b: 96.13; 2.13.23b: 168.5; 3.12.16b: 165.1; KS.16.15b; 40.1b; KSA.5.11b; śB.7.4.1.19; N.10.23b. See bhūtānāṃ etc.
bhūtānāṃ jātaḥ patir eka āsīt # PB.9.9.12b. See bhūtasya etc.
bhūtān niryācan puruṣaṃ yamāya # AVP.5.33.3b. See niryācan bhūtāt etc.
bhūtāya tvā nārātaye # VS.1.11; śB.1.1.2.10. P: bhūtāya tvā Kś.2.3.23. See under gopīthāya vo.
bhūtyai namaḥ # MS.2.7.12: 91.6; 3.2.4: 20.9; Apś.16.16.1; Mś.6.1.5.21. See bhūtaye namaḥ.
bhūpate bhuvanapate (Vait. bhuvanapate bhuvāṃ pate) mahato bhūtasya pate brahmāṇaṃ tvā vṛṇīmahe (Mś. vṛṇe) # TB.3.7.6.1; Vait.1.17; Kś.2.1.18; Apś.3.18.2; 4.4.2; Mś.5.2.15.1.
bhūpate bhuvapate bhuvanapate bhūtapate bhūtānāṃ pate mahato bhūtasya pate mṛla no dvipade ca catuṣpade ca paśave mṛla naś ca dvipadaś ca catuṣpadaś ca paśūn # śś.4.20.1.
bhūmir asi bhūtir nāma svāhā tvā devebhyaḥ pitṛbhyaḥ # Mś.7.2.6.5. See bhūtam asi bhavyaṃ.
bhūyasi haviṣkaraṇa upahūtaḥ (TB.3.5.13.3, -hūtā) # TS.2.6.7.5; TB.3.5.8.3; 13.3; śB.1.8.1.33. See upahūto bhūyasi.
bhojā jigyur ye ahūtāḥ prayanti # RV.10.107.9d.
madhujihvaḥ svāhutaḥ # RV.1.44.6b.
madhupratīka āhutaḥ # RV.10.118.4b.
madhu havir (MS. madhuhavir) asi # MS.4.9.7: 127.11; TA.4.8.4; 5.7.7; Apś.15.10.3; Mś.4.3.15. Cf. hutaṃ havir.
madhor asmi madhutaraḥ # AVś.1.34.4a.
madhor ahaṃ madhutaraḥ # AVP.8.20.4a.
madhor madhutarā bhava # AVP.8.12.3b.
madhyataḥkāriṇāṃ camasādhvaryavo vaṣaṭkṛtānuvaṣaṭkṛtāñ (Mś. -te) juhuta # Apś.12.23.4; Mś.2.4.1.21.
manasaspatinā te hutasya prāśnāmy ūrja udānāya (śB. hutasyāśnāmīṣe prāṇāya) # śB.1.8.1.14; śś.1.10.2. See next.
manasaspatinā te hutasyorje 'pānāya prāśnāmi # Aś.1.7.2. See prec.
manuṣvad agna āhuta # RV.8.43.13b.
mayā dattena bhūtale # AG.1.2.8d (crit. notes).
mayā bhūtāny ayakṣata # TA.1.11.4a.
maruto mā gaṇair avantu prāṇāyāpānāyāyuṣe varcasa ojase tejase svastaye subhūtaye svāhā # AVś.19.45.10; AVP.15.4.10.
maruto māpa bhūtana # RV.7.59.10b; TS.4.3.13.5b; MS.4.10.5b: 154.12; KS.21.13b.
mahādhanasya puruhūta saṃsṛji # RV.10.84.6d; AVś.4.31.6d; AVP.4.12.6d.
mahānto mahnā vibhvo vibhūtayaḥ # RV.1.166.11a.
mahi dyāvāpṛthivī bhūtam urvī # RV.10.93.1a.
mahe bharāya puruhūta viśve # RV.3.51.8d.
mahe ṣu naḥ suvitāya pra bhūtam # RV.3.54.3b.
maho rujāmi bandhutā vacobhiḥ # RV.4.4.11a; TS.1.2.14.4a; MS.4.11.5a: 173.14; KS.6.11a.
kasyādbhutakratū # RV.5.70.4a; śś.12.2.14.
mātariśvā bhūtabhavyasya kartā # Kauś.135.9d.
mātā bhūtasya bhavyasya # AVP.9.11.3c.
no akṛte puruhūta yonau # RV.1.104.7c.
māsāḥ sthartuṣu śritāḥ, ardhamāsānāṃ pratiṣṭhāḥ, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartāro viśvasya janayitāraḥ # TB.3.11.1.16.
mitrasya mā cakṣuṣā sarvāṇi bhūtāni samīkṣantām # VS.36.18.
mitrasyāhaṃ cakṣuṣā sarvāṇi bhūtāni samīkṣe # VS.36.18.
mitro na bhūd adbhutasya rathīḥ # RV.1.77.3b.
muniṃ hi viśvā bhūtāni # AVP.5.17.5c.
medhāmanīṣe māviśatāṃ samīcī bhūtasya bhavyasyāvaruddhyai # TA.4.42.5.
ya ādanvahutaṃ haviḥ # AVP.11.10.8d.
yaḥ paśūnām adhipatiḥ # GG.1.8.28a; KhG.2.1.26a. See yo devānām asi, and yo bhūtānām adhi-.
yac cāntar bhūtaṃ pratiṣṭhitam # TB.3.12.8.1b.
yac cānyad daivam adbhutam # Kauś.141.33c.
yajñasya yuktau dhuryā (TB.Apś. -yāv) abhūtām (MS. -thām) # MS.1.4.3b: 51.4; KS.5.4b; TB.3.7.5.11b; Apś.3.9.10b.
yajñebhir adbhutakratum # RV.8.23.8a.
yajñe hy abhūtāṃ potārau # TB.3.7.4.12c; Apś.2.8.6c.
yata ścutad dhutam agnau tad astu # Kś.25.9.14c. See under prec.
yat te bhūtaṃ ca bhavyaṃ ca # RV.10.58.12a.
yatra gā asṛjanta bhūtakṛto viśvarūpāḥ # AVś.3.28.1b.
yatra pūrvam ayanaṃ hutānām # AVś.18.4.15d.
yatrā madanti dhūtayaḥ # RV.5.61.14b.
yathā prajāpatir bhūtaiḥ samanamad evaṃ mahyaṃ bhadrāḥ saṃnatayaḥ saṃ namantu # TS.7.5.23.2. See prec.
yathā bhūtaṃ ca bhavyaṃ ca # AVś.2.15.6a; AVP.6.5.13a.
yathāham eṣāṃ bhūtānām (AVś.AVP. vīrāṇām) # RV.10.174.5c; AVś.1.29.6c; AVP.1.11.5c.
yad akṣaraṃ bhūtakṛtam # TA.1.9.6a.
yadā cariṣṇū mithunāv (MS. -nā) abhūtām # RV.10.88.11c; MS.4.14.14c: 239.18; N.7.29c.
yad īṃ somā babhrudhūtā amandan # RV.5.30.11a.
yadī ghṛtebhir āhutaḥ # RV.8.19.23a; Aś.7.8.1; śś.12.11.19.
yad usriyāsv āhutaṃ ghṛtaṃ payaḥ # AVś.7.73.4a; AB.1.22.5; Aś.4.7.4a; śś.5.10.21a.
yad etad bhūtāny anvāviśya # TA.4.34.1a; HG.1.16.19a.
yad bhūtaṃ yac ca bhavyam (AVś.AVP.ArS.VS. bhāv-) # RV.10.90.2b; AVś.19.6.4b; AVP.8.6.4d; 9.5.4b; 9.26.12b; ArS.4.5b; VS.31.2b; TA.3.12.1b. Cf. next.
yad bhūtaṃ yad vā bhāvyam # AVś.13.1.54d. Cf. prec.
yad bhūtaṃ bhaviṣyac cāpi sarvam # AB.5.30.3b.
yad bhūtaṃ bhavyam āsanvat # AVś.6.12.2c.
yad vā yajñaṃ no 'dbhutam ā jagāma # Kauś.135.9b.
yan mā hutam (AVP. hutaṃ yad) ahutam ājagāma # AVś.6.71.2a; AVP.1.81.3a; 2.28.4a.
yan me kiṃ cid asty upahūtaḥ # PG.3.4.18a.
yamāya juhutā haviḥ # RV.10.14.13b; TA.6.5.1b. See prec. but one.
yavena (AVś.7.50.7b, yavena vā) kṣudhaṃ puruhūta viśvām (AVś.7.50.7b, viśve) # RV.10.42.10b; 43.10b; 44.10b; AVś.7.50.7b; 20.17.10b; 89.10b; 94.10b.
yavyāvatyāṃ puruhūta śravasyā # RV.6.27.6b.
yaśā viśvasya bhūtasya # AVś.6.39.3c; 58.3c.
yas ta āhutaś carati svadhābhiḥ (AVś. -dhāvān) # RV.10.16.5b; AVś.18.2.10b; TA.6.4.2b.
yas tu sarvāṇi bhūtāni # VS.40.6a.
yas te aśvasanir (VSK. yas te deva somāśva-) bhakṣo yo gosanis tasya ta iṣṭayajuṣa stutastomasya śastokthasyopahūtasyopahūto (VSK. -kthasyopahūta upahūtasya) bhakṣayāmi # VS.8.12; VSK.8.7.2; śB.4.4.3.11. P: yas te aśvasaniḥ Kś.10.8.5. Cf. under apsu dhūtasya deva.
yasmān nānyat param asti bhūtam # AVś.10.7.31e.
yasmin bhūtaṃ ca bhavyaṃ ca # HG.1.13.19a; ApMB.2.5.22a (ApG.4.11.19). Cf. yasmai etc.
yasmin sarvāṇi bhūtāni # VS.40.7a; īśāU.7a.
yasmai bhūtaṃ ca bhavyaṃ ca # Kauś.135.9c. Cf. yasmin etc.
yasmai bhūtāni balim āvahanti # TA.1.31.1a.
yasya pratīkam āhutaṃ ghṛtena # RV.7.8.1b; SV.1.70b.
yasyāṃ hiraṇyaṃ prabhūtam # RVKh.5.87.15c.
yasyāṃ pūrve bhūtakṛtaḥ # AVś.12.1.39a; Vait.22.1.
yasyāṃ bhūtaṃ samabhavat # PG.1.7.2a. See yena etc., and cf. MG.1.10.15 (b).
yāṃ tvā pūrve bhūtakṛtaḥ # AVś.6.133.5a; AVP.5.33.11a.
yāṃ tvā viśvasya bhūtasya (MG. adds bhavyasya) # PG.1.7.2c; MG.1.10.15c; VārG.14.13c. See tāṃ tvā etc.
yām ṛṣayo bhūtakṛtaḥ # AVś.6.108.4a. See yāṃ medhāṃ deva-.
yāṃ manuṣyāṇāṃ bhūtau saṃpaśyasi teṣv abhibhūyāsam # Lś.3.11.4.
yāḥ suprītāḥ suhutā yat svāhā # VS.7.15d; śB.4.2.1.33. See yat subhṛtaṃ.
yukṣvā hi devahūtamān # RV.8.75.1a; VS.13.37a; 33.4a; TS.2.6.11.1a; 4.2.9.5a; 5.5.3.1,2; KS.7.17a; 22.5a,6; MS.2.7.17a: 101.10; 4.11.6: 174.12; AB.5.1.4; KB.22.3; śB.7.5.1.33; śś.10.4.2; Apś.16.26.13; 17.10.11; 19.25.10; Mś.5.1.7.47. P: yukṣvā hi Aś.4.13.7; 7.10.4.
     Vedabase Search  
362 results
     
huta being offered oblationsSB 3.21.45-47
huta burningSB 1.1.5
huta having offered oblationsSB 10.70.6
huta sacrifice in the fireSB 1.10.28
huta-agnayaḥ the sacrificial fireSB 1.1.5
huta-agnayaḥ the sacrificial fireSB 1.1.5
huta-agniḥ and offering fuel in the fireSB 1.13.31
huta-agniḥ and offering fuel in the fireSB 1.13.31
huta-āśaḥ fireSB 11.28.24
huta-āśaḥ fireSB 11.28.24
SB 4.7.45
huta-āśaḥ fireSB 4.7.45
huta-aśanam the sacred fireSB 3.21.45-47
huta-aśanam the sacred fireSB 3.21.45-47
huta-aśanāt from the blazing fireSB 8.15.5
huta-aśanāt from the blazing fireSB 8.15.5
huta-aśane in the fire sacrificeSB 4.21.41
huta-aśane in the fire sacrificeSB 4.21.41
huta-bhojanam eating the oblations of sacrificeSB 4.1.60
huta-bhojanam eating the oblations of sacrificeSB 4.1.60
huta-bhuk the enjoyer of the sacrificeSB 6.19.26-28
huta-bhuk the enjoyer of the sacrificeSB 6.19.26-28
huta-bhuk the fire (of universal annihilation)SB 10.66.17
huta-bhuk the fire (of universal annihilation)SB 10.66.17
huta-bhuk the sacrificial fireSB 3.16.8
huta-bhuk the sacrificial fireSB 3.16.8
huta-vaha of fireCC Madhya 22.91
huta-vaha of fireCC Madhya 22.91
hutaiḥ by offering him first-class foodSB 7.14.17
hutam oblations offeredMM 21
hutam offeredBG 4.24
hutam offered in sacrificeBG 17.28
hutam offeringBG 9.16
hutam offering butterSB 1.15.21
hutam offering fire sacrificesSB 4.21.41
hutam offering of sacrificeSB 11.19.20-24
hutam Vaiśvadeva, an incarnation of the Supreme Personality of GodheadSB 7.15.48-49
toka-ācaritam adbhutam they are also wonderful childhood pastimesSB 10.7.3
adabhuta caritra wonderful characteristicsCC Madhya 16.162-163
adabhuta wonderfulCC Antya 1.126
bahuta ādare with great loveCC Madhya 9.284
adbhuta wonderfulBG 11.10-11
adbhuta-karmaṇā by one who performs all superhuman workSB 1.8.46
adbhuta superhumanSB 1.11.16-17
adbhuta very wonderfulSB 1.15.8
adbhuta-karmaṇaḥ who acts wonderfullySB 1.18.1
adbhuta wonderfulSB 1.18.17
adbhuta wonderfulSB 2.4.8
adbhuta wonderfulSB 2.6.43-45
adbhuta-krama one whose acts are so wonderfulSB 2.7.46
adbhuta-vīryasya of the one who possesses wonderful potenciesSB 2.8.2
adbhuta wonderfulSB 3.10.10
adbhuta wonderfulSB 4.9.65
adbhuta wonderfulSB 4.18.20
adbhuta-darpaṇaḥ the wonderful manifesterSB 6.5.17
adbhuta-karmaṇaḥ whose acts are wonderfulSB 6.17.27
adbhuta wonderfulSB 7.8.17
adbhuta very wonderfulSB 7.8.19-22
adbhuta-siṃhāya unto Your wonderful lionlike form as NṛsiṃhadevaSB 7.10.10
adbhuta-kāraṇāya the wonderful cause of everythingSB 8.3.15
adbhuta-karmaṇaḥ of He who acts very wonderfullySB 8.12.31
adbhuta-karmaṇaḥ whose activities are all wonderfulSB 8.23.30
adbhuta-karmaṇaḥ whose activities are wonderfulSB 8.24.1
adbhuta wonderfulSB 9.5.6
adbhuta-eṇa-vapuṣā by a deer made of goldSB 9.10.10
adbhuta-darśana by seeing the wonderful calamity (that the heavily loaded cart had broken upon the small baby, who still lay there unhurt)SB 10.7.8
adbhuta-arbhakam this wonderful child who was different from an ordinary childSB 10.7.27
adbhuta wonderfulSB 10.12.35
adbhuta-karmaṇā whose activities are very wonderfulSB 10.16.64
adbhuta amazingSB 10.27.25
adbhuta wonderfulSB 10.34.11
adbhuta wonderfulSB 10.34.20
adbhuta-karmaṇā whose activities are wonderfulSB 10.36.16
adbhuta amazingSB 10.40.19
adbhuta amazingSB 10.57.17
adbhuta amazingSB 10.64.6
adbhuta amazingSB 10.67.1
adbhuta amazingSB 10.79.34
adbhuta-karmaṇaḥ whose activities are wonderfulSB 11.3.27-28
ati-adbhuta very wonderfulSB 11.4.12
adbhuta-darśanam wonderful to beholdSB 11.6.5
adbhuta-bhāva about the identity of this wonderful formSB 12.9.26
adbhuta-madhurimā the wonderful sweetnessCC Adi 1.6
adbhuta wonderful thingCC Adi 1.101
adbhuta wonderful thingCC Adi 1.101
adbhuta wonderfulCC Adi 4.28
adbhuta wonderfulCC Adi 4.138
adbhuta wonderfulCC Adi 4.185
adbhuta-madhurimā the wonderful sweetnessCC Adi 4.230
adbhuta and wonderfulCC Adi 5.1
sarva-adbhuta wonderful in every respectCC Adi 5.47
adbhuta-ceṣṭitam whose activities are wonderfulCC Adi 6.1
adbhuta wonderfulCC Adi 7.11
adbhuta wonderfulCC Adi 8.42
adbhuta wonderfulCC Adi 10.43
adbhuta wonderfulCC Adi 12.19
adbhuta wonderfulCC Adi 12.21
adbhuta wonderfulCC Adi 14.79
adbhuta wonderfulCC Adi 14.80
adbhuta wonderfulCC Adi 16.41
viśeṣaṇa adbhuta-guṇa the adjective adbhuta-guṇa ('wonderful qualities')CC Adi 16.66
adbhuta and uncommonCC Adi 17.1
adbhuta wonderfullyCC Adi 17.281
adbhuta wonderfulCC Adi 17.306
adbhuta wonderfulCC Adi 17.309
adbhuta wonderfulCC Adi 17.331
adbhuta wonderfulCC Madhya 1.257
adbhuta wonderfulCC Madhya 1.261
adbhuta wonderfulCC Madhya 2.14
adbhuta wonderfulCC Madhya 2.44
adbhuta wonderfulCC Madhya 2.50
adbhuta wonderfulCC Madhya 2.87
adbhuta wonderfulCC Madhya 4.140
adbhuta most wonderfulCC Madhya 5.1
adbhuta wonderfullyCC Madhya 9.150
adbhuta wonderfulCC Madhya 9.292
adbhuta wonderfulCC Madhya 13.101
adbhuta wonderfulCC Madhya 14.46
adbhuta-kathana wonderful descriptionCC Madhya 17.107
adbhuta-īham whose activities are wonderfulCC Madhya 19.54
adbhuta wonderCC Madhya 19.187
adbhuta wonderfulCC Madhya 20.1
adbhuta wonderfulCC Madhya 20.180
adbhuta wonderful eventCC Madhya 21.18
adbhuta wonderfulCC Madhya 22.133
adbhuta wonderfulCC Madhya 23.71
sarva-adbhuta-camatkāra bringing wonder to allCC Madhya 23.82-83
adbhuta-krama of the performer of wonderful activitiesCC Madhya 24.190
adbhuta wonderfulCC Madhya 24.195
adbhuta varṇana wonderful descriptionCC Antya 1.194
adbhuta wonderfulCC Antya 3.145
adbhuta wonderfulCC Antya 3.171
adbhuta-kathana wonderful topicsCC Antya 6.311
adbhuta vikāra uncommon transformations of the bodyCC Antya 14.80
adbhuta wonderfulCC Antya 15.65
adbhuta wonderfulCC Antya 17.67
adbhuta wonderfullyCC Antya 17.68
adbhuta-vadānya wonderfully magnanimousCC Antya 17.68
adbhuta wonderfulCC Antya 18.102
adbhuta wonderfulSB 8.8.31
adbhuta AdbhutaSB 8.13.19
adbhuta the Indra of the name AdbhutaSB 8.13.20
adbhuta wonderfulSB 12.12.42-43
adbhuta wonderCC Madhya 19.186
adbhutaiḥ very wonderfulSB 6.3.8
adbhutaiḥ by wonderfulCC Madhya 18.12
adbhutam wonderfulBG 11.20
adbhutam wonderfulBG 18.74
adbhutam wonderfulBG 18.76
adbhutam wonderfulBG 18.77
adbhutam wonderfulSB 1.3.4
mahat-adbhutam great and wonderfulSB 1.5.3
adbhutam it is wonderfulSB 3.12.51
adbhutam extraordinarySB 3.13.19
adbhutam miraculousSB 3.19.3
mahā-adbhutam most wonderfulSB 3.19.37
adbhutam wonderfulSB 3.20.44
adbhutam wonderfulSB 3.22.39
adbhutam wonderfulSB 4.4.28
adbhutam wonderfulSB 4.4.31
adbhutam wonderfulSB 4.12.30
adbhutam wonderfulSB 4.19.18
adbhutam wonderfulSB 4.21.50
adbhutam wonderfulSB 4.29.85
adbhutam wonderfulSB 5.2.12
adbhutam wonderSB 5.9.20
adbhutam wonderfulSB 5.13.22
adbhutam wonderfulSB 5.26.40
adbhutam wonderfulSB 6.2.30
adbhutam a wonderSB 6.5.6-8
adbhutam wonderfulSB 6.12.5
adbhutam wonderfulSB 7.1.4-5
mahā-adbhutam greatly wonderfulSB 7.1.14-15
ati-adbhutam very wonderfulSB 7.1.16
adbhutam wonderfulSB 7.3.18
adbhutam very wonderfulSB 7.8.16
adbhutam very wonderfulSB 7.8.56
adbhutam wonderfulSB 7.9.2
ati-adbhutam which are wonderfulSB 8.3.20-21
adbhutam all-wonderfulSB 8.4.13
parama-adbhutam because they are so wonderfulSB 8.5.11-12
adbhutam wonderfulSB 8.7.8
adbhutam wonderfulSB 8.8.10
adbhutam wonderfulSB 8.8.41-46
adbhutam wonderfulSB 8.11.22
adbhutam param it was extraordinarily wonderfulSB 8.11.32
adbhutam as wonderfulSB 8.12.36
adbhutam certainly very wonderfulSB 8.20.21
param adbhutam uncommon and wonderfulSB 8.23.26-27
adbhutam wonderfulSB 8.24.30
adbhutam and wonderfulSB 10.1.1
adbhutam wonderfulSB 10.3.6
adbhutam and very, very wonderfulSB 10.6.14
adbhutam wonderfulSB 10.6.44
toka-ācaritam adbhutam they are also wonderful childhood pastimesSB 10.7.3
adbhutam this incident is wonderfully astonishingSB 10.7.31
adbhutam wonderfulSB 10.12.16
adbhutam very wonderfulSB 10.12.33
vṛndāvane adbhutam like a wonderful museum piece in VṛndāvanaSB 10.12.36
adbhutam wonderfulSB 10.13.36
adbhutam astonishingSB 10.18.27
adbhutam amazingSB 10.20.1
adbhutam something exceptionalSB 10.41.3
adbhutam amazingSB 10.41.5
adbhutam amazingSB 10.42.15
adbhutam amazingSB 10.42.22
adbhutam amazingSB 10.45.37
adbhutam wonderfulSB 10.50.49
adbhutam extraordinarySB 10.54.35
adbhutam amazingSB 10.55.5
adbhutam amazingSB 10.58.24
adbhutam astonishingSB 10.63.7
adbhutam amazingSB 10.64.2
adbhutam surprisingSB 10.69.17
adbhutam wonderfulSB 10.70.14
adbhutam amazingSB 10.70.37
adbhutam wonderfulSB 10.76.1
adbhutam amazingSB 10.76.20
adbhutam amazingSB 10.77.15
adbhutam wonderfulSB 10.77.35
adbhutam amazingSB 10.78.10
adbhutam wondrousSB 10.89.52
adbhutam amazingSB 10.89.53
adbhutam wonderfulSB 11.2.17
ati-adbhutam very surprisingSB 12.6.3
adbhutam wonderfulSB 12.8.2-5
adbhutam amazingSB 12.10.40
adbhutam wonderfulSB 12.12.2
adbhutam wonderfulCC Madhya 2.61
adbhutam wonderfulCC Madhya 23.31
adbhutam wonderfulCC Antya 17.1
adbhutam mysteriousBs 5.5
adbhutam wonderfulBs 5.18
adbhutatamam most wonderfulSB 7.1.21
sa-adhibhutam of the material elementsSB 10.40.4
āhuta calledSB 5.19.26
āhutayaḥ the oblationsSB 10.74.20-21
adbhuta-arbhakam this wonderful child who was different from an ordinary childSB 10.7.27
dhuta-āśayaḥ one who has cleansed his consciousnessSB 7.15.40
ati-adbhutam very wonderfulSB 7.1.16
ati-adbhutam which are wonderfulSB 8.3.20-21
ati-adbhuta very wonderfulSB 11.4.12
ati-adbhutam very surprisingSB 12.6.3
bahuta manyCC Adi 4.80
bahuta muchCC Adi 4.171
bahuta manyCC Adi 6.101
bahuta manyCC Adi 10.86
bahuta manyCC Adi 12.55
bahuta prakāra of various kindsCC Adi 15.32
bahuta very muchCC Adi 16.37
bahuta very muchCC Adi 17.184
bahuta in various waysCC Madhya 3.106
bahuta a great quantityCC Madhya 4.11
bahuta varietiesCC Madhya 4.66
bahuta variousCC Madhya 5.4
bahuta manyCC Madhya 5.26
bahuta prasāda varieties of food offered to Lord JagannāthaCC Madhya 6.41
bahuta in great quantityCC Madhya 6.249
bahuta variousCC Madhya 8.82
bahuta stavana many prayersCC Madhya 9.69
bahuta muchCC Madhya 9.70
bahuta variousCC Madhya 9.81
bahuta karilā performed in various waysCC Madhya 9.235
bahuta muchCC Madhya 9.251
bahuta muchCC Madhya 9.283
bahuta ādare with great loveCC Madhya 9.284
bahuta manyCC Madhya 12.77
bahuta kariyā in a large quantityCC Madhya 14.24
bahuta sannyāsī many sannyāsīsCC Madhya 15.197
bahuta greatCC Madhya 15.230
bahuta sammāna great respectCC Madhya 16.29
bahuta utkaṇṭhā great anxietyCC Madhya 16.88
bahuta prasāda a large quantity of foodCC Madhya 16.124
bahuta very muchCC Madhya 16.173
bahuta greatlyCC Madhya 17.69
bahuta hāsilā laughed very muchCC Madhya 17.115
bahuta many of themCC Madhya 19.147
bahuta manyCC Madhya 22.114
bahuta muchCC Antya 4.125
bahuta muchCC Antya 6.207
kare bahuta bhakṣaṇa eat more than necessaryCC Antya 8.15
bahuta muchCC Antya 8.17
bahuta bhartsana much chastisementCC Antya 9.87
bahuta nācāi I made dance in various waysCC Antya 20.147
kari' tīrtha bahutara visiting various holy placesCC Madhya 9.318
kare bahuta bhakṣaṇa eat more than necessaryCC Antya 8.15
bahuta bhartsana much chastisementCC Antya 9.87
adbhuta-bhāva about the identity of this wonderful formSB 12.9.26
sarva-adbhuta-camatkāra bringing wonder to allCC Madhya 23.82-83
adabhuta caritra wonderful characteristicsCC Madhya 16.162-163
adbhuta-ceṣṭitam whose activities are wonderfulCC Adi 6.1
adbhuta-darpaṇaḥ the wonderful manifesterSB 6.5.17
adbhuta-darśana by seeing the wonderful calamity (that the heavily loaded cart had broken upon the small baby, who still lay there unhurt)SB 10.7.8
adbhuta-darśanam wonderful to beholdSB 11.6.5
dhuta being cleansedSB 7.9.6
dhuta-āśayaḥ one who has cleansed his consciousnessSB 7.15.40
dhuta removedSB 10.29.10-11
dhuta shakenSB 10.90.11
dhuta thrown offCC Antya 6.314
adbhuta-eṇa-vapuṣā by a deer made of goldSB 9.10.10
viśeṣaṇa adbhuta-guṇa the adjective adbhuta-guṇa ('wonderful qualities')CC Adi 16.66
bahuta hāsilā laughed very muchCC Madhya 17.115
adbhuta-īham whose activities are wonderfulCC Madhya 19.54
adbhuta-kāraṇāya the wonderful cause of everythingSB 8.3.15
kare bahuta bhakṣaṇa eat more than necessaryCC Antya 8.15
kari' tīrtha bahutara visiting various holy placesCC Madhya 9.318
bahuta karilā performed in various waysCC Madhya 9.235
bahuta kariyā in a large quantityCC Madhya 14.24
adbhuta-karmaṇā by one who performs all superhuman workSB 1.8.46
adbhuta-karmaṇā whose activities are very wonderfulSB 10.16.64
adbhuta-karmaṇā whose activities are wonderfulSB 10.36.16
adbhuta-karmaṇaḥ who acts wonderfullySB 1.18.1
adbhuta-karmaṇaḥ whose acts are wonderfulSB 6.17.27
adbhuta-karmaṇaḥ of He who acts very wonderfullySB 8.12.31
adbhuta-karmaṇaḥ whose activities are all wonderfulSB 8.23.30
adbhuta-karmaṇaḥ whose activities are wonderfulSB 8.24.1
adbhuta-karmaṇaḥ whose activities are wonderfulSB 11.3.27-28
adbhuta-kathana wonderful descriptionCC Madhya 17.107
adbhuta-kathana wonderful topicsCC Antya 6.311
adbhuta-krama one whose acts are so wonderfulSB 2.7.46
adbhuta-krama of the performer of wonderful activitiesCC Madhya 24.190
laghuta because of inferioritySB 5.1.20
adbhuta-madhurimā the wonderful sweetnessCC Adi 1.6
adbhuta-madhurimā the wonderful sweetnessCC Adi 4.230
mahā-adbhutam most wonderfulSB 3.19.37
mahā-adbhutam greatly wonderfulSB 7.1.14-15
mahat-adbhutam great and wonderfulSB 1.5.3
bahuta nācāi I made dance in various waysCC Antya 20.147
nirdhuta not affected bySB 4.17.29
adbhutam param it was extraordinarily wonderfulSB 8.11.32
param adbhutam uncommon and wonderfulSB 8.23.26-27
parama-adbhutam because they are so wonderfulSB 8.5.11-12
prahutam food offered after ritualistic ceremonies are properly performedSB 5.5.23
prahutam a ceremony called BaliharaṇaSB 7.15.48-49
bahuta prakāra of various kindsCC Adi 15.32
bahuta prasāda varieties of food offered to Lord JagannāthaCC Madhya 6.41
bahuta prasāda a large quantity of foodCC Madhya 16.124
sa-adhibhutam of the material elementsSB 10.40.4
sādhuta as a saintly personSB 10.48.4
bahuta sammāna great respectCC Madhya 16.29
bahuta sannyāsī many sannyāsīsCC Madhya 15.197
sarva-adbhuta wonderful in every respectCC Adi 5.47
sarva-adbhuta-camatkāra bringing wonder to allCC Madhya 23.82-83
adbhuta-siṃhāya unto Your wonderful lionlike form as NṛsiṃhadevaSB 7.10.10
bahuta stavana many prayersCC Madhya 9.69
kari' tīrtha bahutara visiting various holy placesCC Madhya 9.318
toka-ācaritam adbhutam they are also wonderful childhood pastimesSB 10.7.3
bahuta utkaṇṭhā great anxietyCC Madhya 16.88
adbhuta-vadānya wonderfully magnanimousCC Antya 17.68
adbhuta-eṇa-vapuṣā by a deer made of goldSB 9.10.10
adbhuta varṇana wonderful descriptionCC Antya 1.194
vidhuta relinquishedSB 3.33.32
vidhuta was cleansed ofSB 9.19.25
vidhuta washed awaySB 10.33.34
vidhuta dispelledSB 10.83.4
vidhuta dispelledSB 10.87.16
vidhutam rejectedSB 10.60.35
adbhuta vikāra uncommon transformations of the bodyCC Antya 14.80
vinirdhuta being specifically cleansedSB 4.21.32
adbhuta-vīryasya of the one who possesses wonderful potenciesSB 2.8.2
viśeṣaṇa adbhuta-guṇa the adjective adbhuta-guṇa ('wonderful qualities')CC Adi 16.66
vṛndāvane adbhutam like a wonderful museum piece in VṛndāvanaSB 10.12.36
     DCS with thanks   
31 results
     
huta noun (neuter) an oblation (Monier-Williams, Sir M. (1988))
offering (Monier-Williams, Sir M. (1988))
sacrifice (Monier-Williams, Sir M. (1988))

Frequency rank 7770/72933
hutabhakṣa noun (masculine) name of Agni or fire (Monier-Williams, Sir M. (1988))

Frequency rank 72633/72933
hutabhuj noun (masculine) fire (Monier-Williams, Sir M. (1988))
citraka (cmp. comm. ad Suśr., Utt. 52.30)
Frequency rank 8905/72933
hutahavyavaha noun (masculine) name of a son of Dhara (Monier-Williams, Sir M. (1988))

Frequency rank 31289/72933
hutavaha noun (masculine) Agni (Monier-Williams, Sir M. (1988))
fire (Monier-Williams, Sir M. (1988))

Frequency rank 10254/72933
atyadbhuta noun (neuter) a great wonder (Monier-Williams, Sir M. (1988))

Frequency rank 31606/72933
atyadbhuta adjective very wonderful (Monier-Williams, Sir M. (1988))

Frequency rank 8909/72933
adbhuta adjective extraordinary (Monier-Williams, Sir M. (1988))
supernatural (Monier-Williams, Sir M. (1988))
wonderful (Monier-Williams, Sir M. (1988))

Frequency rank 1044/72933
adbhuta noun (masculine) name of the Indra of the ninth Manvantara (Monier-Williams, Sir M. (1988))
surprise (Monier-Williams, Sir M. (1988))
the marvellous (in style) (Monier-Williams, Sir M. (1988))

Frequency rank 31652/72933
adbhuta noun (neuter) a kind of house a marvel (Monier-Williams, Sir M. (1988))
a prodigy (Monier-Williams, Sir M. (1988))
a wonder (Monier-Williams, Sir M. (1988))

Frequency rank 2893/72933
adbhutatama adjective very extraordinary
Frequency rank 20491/72933
adbhutatama noun (neuter) an extraordinary wonder (Monier-Williams, Sir M. (1988))

Frequency rank 17481/72933
adbhutatara adjective more marvellous
Frequency rank 26228/72933
anadbhuta adjective not surprising
Frequency rank 42612/72933
ahuta adjective (the fire) through or in which no sacrificial oblation has been offered (Monier-Williams, Sir M. (1988))
not obtained by sacrifice (Monier-Williams, Sir M. (1988))
not yet offered (as a sacrificial oblation) (Monier-Williams, Sir M. (1988))
one who has not received any sacrifice (Monier-Williams, Sir M. (1988))
unoffered (Monier-Williams, Sir M. (1988))

Frequency rank 14017/72933
ghudghuta noun (masculine)
Frequency rank 51838/72933
durhuta adjective badly offered (as sacrifice) (Monier-Williams, Sir M. (1988))

Frequency rank 54769/72933
dhuta adjective abandoned (Monier-Williams, Sir M. (1988))
agitated (Monier-Williams, Sir M. (1988))
removed (Monier-Williams, Sir M. (1988))
shaken (Monier-Williams, Sir M. (1988))
shaken off (Monier-Williams, Sir M. (1988))

Frequency rank 28542/72933
dhutapāpā noun (feminine) name of a river
Frequency rank 55462/72933
puruhuta noun (masculine) name of a prince (Monier-Williams, Sir M. (1988))
[rel.] name of Śiva
Frequency rank 58234/72933
pṛthutara adjective broader (Monier-Williams, Sir M. (1988))
greater (Monier-Williams, Sir M. (1988))
larger (Monier-Williams, Sir M. (1988))
wider (Monier-Williams, Sir M. (1988))

Frequency rank 29079/72933
prahuta noun (masculine) sacrificial food offered to all created beings (Monier-Williams, Sir M. (1988))

Frequency rank 59569/72933
prātarhuta noun (neuter) early sacrifice (Monier-Williams, Sir M. (1988))

Frequency rank 59630/72933
bahutara adjective greater (Monier-Williams, Sir M. (1988))
more (Monier-Williams, Sir M. (1988))

Frequency rank 8834/72933
bahutaravidha adjective
Frequency rank 60102/72933
mādhutailika noun (masculine) [medic.] a kind of basti
Frequency rank 29660/72933
mādhutailika adjective prepared from honey and oil (Monier-Williams, Sir M. (1988))

Frequency rank 25035/72933
laghutama adjective
Frequency rank 64012/72933
laghutara adjective easier (Monier-Williams, Sir M. (1988))
lighter (Monier-Williams, Sir M. (1988))
more quick (Monier-Williams, Sir M. (1988))

Frequency rank 16066/72933
vidhuta adjective abandoned (Monier-Williams, Sir M. (1988))
dispersed (Monier-Williams, Sir M. (1988))
relinquished (Monier-Williams, Sir M. (1988))
removed (Monier-Williams, Sir M. (1988))
shaken about or off (Monier-Williams, Sir M. (1988))

Frequency rank 65670/72933
sādhutama adjective best (Monier-Williams, Sir M. (1988))
most excellent (Monier-Williams, Sir M. (1988))

Frequency rank 70284/72933
Ayurvedic Medical
Dictionary
     Dr. Potturu with thanks
     
     Purchase Kindle edition

anubhūta

experienced.

avadhūta

he who has shed everything, an asceti Century

bhūta

demon; physical element.

bhūtāvāsa

Go to vibhītaki

maha

great, big, tangible, fortified mahabhūta gross element or proto element.

pañcamahābhūta

five gross elements (prithvi, ap, tejas, vayu and ākāṣ) that make up the animate and inanimate world.

sphuṭana

bursting, opening, expanding; cracking of the joints.

     Wordnet Search "huta" has 141 results.
     

huta

aja, ajanma, ananyabhava, anāgata, ayoni, ajanmā, ajāta, anutpanna, anudbhūta, aprādurbhūta   

yaḥ na jāyate।

na hi jāto na jāye'haṃ na janiṣye kadācana। kṣetrajñaḥ sarvabhūtānāṃ tasmādaham ajaḥ smṛtaḥ।

huta

jāta, janita, upajāta, utpanna, utpādita, sambhūta, prasūta, prabhava, kṛtajanmā, utpatita   

yaḥ jāyate।

jātasya mṛtyuḥ dhruvam।

huta

utpanna, utpādana, jāta, udbhūta   

yasya utpattiḥ jātā।

bhārate utpannaḥ cāyaḥ videśe nirharati।

huta

aśiṣṭatā, abhadratā, asabhyatā, asādhutā   

aśiṣṭasya avasthā bhāvo vā।

aśiṣṭatayā mānavaḥ paśuvat ācarati।

huta

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।

huta

bhūmiḥ, bhūtalam, pṛthivītalam, kṣititalam, mahātalam, kṣmātalam   

sā dharā yā jalarahitā asti।

pṛthivyāḥ ekatṛtīyāṃśaḥ bhāgaḥ bhūmyā vyāptaḥ asti।

huta

tatvam, mūlavastū, mūlam, bhūtam, bījam, abhibhūtam, mātram, viṣayaḥ, tanmātram, avayavaḥ   

jagataḥ mūlakāraṇam।

sāṅkhyadarśanasya mate pañcaviṃśati tatvāni santi।

huta

spaṣṭam, prakaṭam, vyaktam, sphuṭam, parivyaktam, parisphuṭam, ulvaṇam, udriktam   

suspaṣṭarūpeṇa vinā kañcit vibhramam।

bhoḥ, adhunā yat kim api ahaṃ vakṣyāmi tat sarvaṃ spaṣṭaṃ vakṣyāmi।

huta

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

sarpāvayavaviśeṣaḥ।

svarakṣaṇārthaṃ nāgaḥ sphaṭam unnayati।

huta

prakāśam, prakaṭam, prākaṭyena, vyaktam, suvyaktam, sphuṭam   

sarveṣāṃ purataḥ।

prakāśena tena svasya mataṃ pratipāditam।

huta

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।

huta

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

itastataḥ kṣiptaḥ।

khagāḥ bhūmyām vikīrṇān annakaṇān avacinvanti।

huta

bāhya, bāhīka, bahistha, vahirvartin, bahirbhūta, bahirbhava   

bahiḥ vartate iti।

bhavatāṃ rugṇaḥ bāhye kakṣe asti।

huta

sādhutā, sabhyatā, sujanatā, vinītatvam, āryatvam, sabhyācāratvam, āryavṛttatvam, suśīlatā, śiṣṭācāratvam, saujanyam   

sajjanasya bhāvaḥ।

sādhutā iti mahān guṇaḥ।

huta

duṣṭatā, durjanatā, asajjanatā, asādhutā, daurātmyam, kusṛtiḥ, daurjanyam, daurhadayam   

durjanasya bhāvaḥ।

durjanatāyāḥ rakṣa।

huta

vastuḥ, bhūtam, abhibhūtam, sattvam, sattā, bhāvaḥ   

vāstavikī sattā।

vāyuḥ iti amūrtaṃ vastu। / kiṃ vastu vidvan gurave pradeyam।

huta

rudrākṣam, śivākṣam, sarpākṣam, bhūtanāśanam, pāvanam, nīlakaṇṭhākṣam, harākṣam, śivapriyam, mālāphalam   

phalaviśeṣaḥ, svanāmakhyātavṛkṣasya phalam।

śivapūjāyāṃ rudrākṣasya mālādhāraṇaṃ āvaśyakam asti।

huta

saujanyam, sādhutā, sajjanatā, sabhyatā, sattvavṛttiḥ, uttamatā, uttamatvam, guṇaḥ, praśastatā, praśastatvam, sadbhāvaḥ, sāttvikaḥ, sāttvikatā, sādhubhāvaḥ, sujanatā, sujanatvam, sauṣṭha, kulīnatā   

sujanasya bhāvaḥ।

pāṭhaśālāyāṃ tasya saujanyaṃ khyātam। / saujanyam varavaṃśajanma vibhavo dirghāyurārogyatā vijñatvaṃ vinayitvaṃ indriyavaśaḥ satpātradāne ruciḥ sanmantrī susutaḥ priyā priyatamā bhaktiśca nārāyaṇe satpuṇyena vinā trayodaśaguṇāḥ saṃsāriṇāṃ durlabhāḥ।

huta

vyavahārakuśalatā, vyavahārasādhutā   

vyavahāre kuśalasya bhāvaḥ।

tasya vyavahārakuśalatā asmākam atīva priyā।

huta

suspaṣṭa, sphuṭa, pravyakta, ulvaṇa, prakaṭa, viśada, avadāta, iddha   

yad kena api vyavadhānena vinā sampūrṇatayā dṛśyate spaṣṭīkaroti vā।

ācāryaḥ chātrān pācanatantraṃ kṛṣṇaphalake tasya suspaṣṭaṃ citram ālikhya pāṭhitavān।

huta

śīghratā, satvaratā, drutatā, kṣipratā, śaighryam, tvarā, tvaraṇam, avilambaḥ, laghutā, vegitā   

śīghrasya avasthā bhāvo vā।

tasya kārye śīghratā vartate।

huta

vṛtta, ghaṭita, gata, bhūta, atīta, vyatīta, samatīta, vyapeta, saṃvṛtta, atikrānta, nibhūta, pratīta   

yad bhūtakāle jātam।

saḥ svajīvanasya vṛttaṃ varṇayati।

huta

bhūtapūrva, pūrva, paurvika, pūrvatana, prāktana   

yaḥ gate kāle padam adhikṛtavān।

adya sabhāyāṃ naike bhūtapūrvāḥ mantriṇaḥ santi।

huta

atītaḥ, atītakālaḥ, bhūtakālaḥ, gatakālaḥ   

pūrvaṃ gataḥ kālaḥ।

atītaṃ smṛtvā na ākulībhavanaṃ na yogyam।

huta

sadācāraḥ, sādhutā   

uttamaḥ vyavahāraḥ।

sarvaiḥ saha sadācāreṇa vartitavyam।

huta

jalam, vāri, ambu, ambhaḥ, payaḥ, salilam, sarilam, udakam, udam, jaḍam, payas, toyam, pānīyam, āpaḥ, nīram, vāḥ, pāthas, kīlālam, annam, apaḥ, puṣkaram, arṇaḥ, peyam, salam, saṃvaram, śaṃvaram, saṃmbam, saṃvatsaram, saṃvavaraḥ, kṣīram, pāyam, kṣaram, kamalam, komalam, pīvā, amṛtam, jīvanam, jīvanīyam, bhuvanam, vanam, kabandham, kapandham, nāram, abhrapuṣpam, ghṛtam, kaṃ, pīppalam, kuśam, viṣam, kāṇḍam, savaram, saram, kṛpīṭam, candrorasam, sadanam, karvuram, vyoma, sambaḥ, saraḥ, irā, vājam, tāmarasa, kambalam, syandanam, sambalam, jalapītham, ṛtam, ūrjam, komalam, somam, andham, sarvatomukham, meghapuṣpam, ghanarasaḥ, vahnimārakaḥ, dahanārātiḥ, nīcagam, kulīnasam, kṛtsnam, kṛpīṭam, pāvanam, śaralakam, tṛṣāham, kṣodaḥ, kṣadmaḥ, nabhaḥ, madhuḥ, purīṣam, akṣaram, akṣitam, amba, aravindāni, sarṇīkam, sarpiḥ, ahiḥ, sahaḥ, sukṣema, sukham, surā, āyudhāni, āvayāḥ, induḥ, īm, ṛtasyayoniḥ, ojaḥ, kaśaḥ, komalam, komalam, kṣatram, kṣapaḥ, gabhīram, gambhanam, gahanam, janma, jalāṣam, jāmi, tugryā, tūyam, tṛptiḥ, tejaḥ, sadma, srotaḥ, svaḥ, svadhā, svargāḥ, svṛtikam, haviḥ, hema, dharuṇam, dhvasmanvatu, nāma, pavitram, pāthaḥ, akṣaram, pūrṇam, satīnam, sat, satyam, śavaḥ, śukram, śubham, śambaram, vūsam, vṛvūkam, vyomaḥ, bhaviṣyat, vapuḥ, varvuram, varhiḥ, bhūtam, bheṣajam, mahaḥ, mahat, mahaḥ, mahat, yaśaḥ, yahaḥ, yāduḥ, yoniḥ, rayiḥ, rasaḥ, rahasaḥ, retam   

sindhuhimavarṣādiṣu prāptaḥ dravarupo padārthaḥ yaḥ pāna-khāna-secanādyartham upayujyate।

jalaṃ jīvanasya ādhāram। /ajīrṇe jalam auṣadhaṃ jīrṇe balapradam। āhārakāle āyurjanakaṃ bhuktānnopari rātrau na peyam।

huta

aṅkuraṇam, sphuṭanam, prasphuṭanam   

bījavikasanasya kriyā।

caṇakasya aṅkuraṇaṃ na samyak jātam।

huta

samāviṣṭa, samāhita, aṃgabhūta, samanvita, nihita   

antaḥ sthāpitam।

asmin kāvye suvicārāḥ samāviṣṭāḥ।

huta

śivaḥ, śambhuḥ, īśaḥ, paśupatiḥ, pinākapāṇiḥ, śūlī, maheśvaraḥ, īśvaraḥ, sarvaḥ, īśānaḥ, śaṅkaraḥ, candraśekharaḥ, phaṇadharadharaḥ, kailāsaniketanaḥ, himādritanayāpatiḥ, bhūteśaḥ, khaṇḍaparaśuḥ, girīśaḥ, giriśaḥ, mṛḍaḥ, mṛtyañjayaḥ, kṛttivāsāḥ, pinākī, prathamādhipaḥ, ugraḥ, kapardī, śrīkaṇṭhaḥ, śitikaṇṭhaḥ, kapālabhṛt, vāmadevaḥ, mahādevaḥ, virūpākṣaḥ, trilocanaḥ, kṛśānuretāḥ, sarvajñaḥ, dhūrjaṭiḥ, nīlalohitaḥ, haraḥ, smaraharaḥ, bhargaḥ, tryambakaḥ, tripurāntakaḥ, gaṅgādharaḥ, andhakaripuḥ, kratudhvaṃsī, vṛṣadhvajaḥ, vyomakeśaḥ, bhavaḥ, bhaumaḥ, sthāṇuḥ, rudraḥ, umāpatiḥ, vṛṣaparvā, rerihāṇaḥ, bhagālī, pāśucandanaḥ, digambaraḥ, aṭṭahāsaḥ, kālañjaraḥ, purahiṭ, vṛṣākapiḥ, mahākālaḥ, varākaḥ, nandivardhanaḥ, hīraḥ, vīraḥ, kharuḥ, bhūriḥ, kaṭaprūḥ, bhairavaḥ, dhruvaḥ, śivipiṣṭaḥ, guḍākeśaḥ, devadevaḥ, mahānaṭaḥ, tīvraḥ, khaṇḍaparśuḥ, pañcānanaḥ, kaṇṭhekālaḥ, bharuḥ, bhīruḥ, bhīṣaṇaḥ, kaṅkālamālī, jaṭādharaḥ, vyomadevaḥ, siddhadevaḥ, dharaṇīśvaraḥ, viśveśaḥ, jayantaḥ, hararūpaḥ, sandhyānāṭī, suprasādaḥ, candrāpīḍaḥ, śūladharaḥ, vṛṣāṅgaḥ, vṛṣabhadhvajaḥ, bhūtanāthaḥ, śipiviṣṭaḥ, vareśvaraḥ, viśveśvaraḥ, viśvanāthaḥ, kāśīnāthaḥ, kuleśvaraḥ, asthimālī, viśālākṣaḥ, hiṇḍī, priyatamaḥ, viṣamākṣaḥ, bhadraḥ, ūrddharetā, yamāntakaḥ, nandīśvaraḥ, aṣṭamūrtiḥ, arghīśaḥ, khecaraḥ, bhṛṅgīśaḥ, ardhanārīśaḥ, rasanāyakaḥ, uḥ, hariḥ, abhīruḥ, amṛtaḥ, aśaniḥ, ānandabhairavaḥ, kaliḥ, pṛṣadaśvaḥ, kālaḥ, kālañjaraḥ, kuśalaḥ, kolaḥ, kauśikaḥ, kṣāntaḥ, gaṇeśaḥ, gopālaḥ, ghoṣaḥ, caṇḍaḥ, jagadīśaḥ, jaṭādharaḥ, jaṭilaḥ, jayantaḥ, raktaḥ, vāraḥ, vilohitaḥ, sudarśanaḥ, vṛṣāṇakaḥ, śarvaḥ, satīrthaḥ, subrahmaṇyaḥ   

devatāviśeṣaḥ- hindūdharmānusāraṃ sṛṣṭeḥ vināśikā devatā।

śivasya arcanā liṅgarūpeṇa pracalitā asti।

huta

pracura, vipula, prabhūta, prajya, bhūyiṣṭha   

atyantam adhikam।

muralīlāla mahodayasya pārśve pracuraṃ dhanam asti।

huta

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

andhakāreṇa yuktaḥ।

kṛṣṇasya janma bhādrapadamāsasya tamomayyāṃ rātrau abhavat।

huta

aghaṭita, abhūta   

yad na ghaṭate।

aghaṭitā ghaṭanā kalpituṃ śakyate।

huta

apacitaḥ, vyayitaḥ, vyayīkṛtaḥ, vyayībhūtaḥ   

bhagnāni upayogaśūnyāni ca vastūni।

asmin paṇye apacitāni krīyante।

huta

viśiṣṭatā, viśiṣṭatvam, vilakṣaṇatā, adbhutatā, ananyatā, ananyatvam, apūrvatā, apūrvatvam   

vilakṣaṇasya avasthā bhāvo vā।

tasya viśiṣṭatā dṛṣṭvā ahaṃ vismitaḥ।

huta

ajñātaḥ, ajñātā, ajñātam, aviditaḥ, aviditā, aviditam, ananubhūtaḥ, ananubhūtā, ananubhūtam, aparicitaḥ, aparicitam, aparicitā, agocaraḥ, agocarā, agocaram   

yad na jñātam।

eṣaḥ ajñātaḥ pradeśaḥ asti।

huta

vismayakāraka, vismayajanaka, kutuhalajanaka, vilakṣaṇa, adbhuta   

yaḥ jijñāsāṃ utpādayati।

adya ekā vismayakārikā ghaṭanā aghaṭata।

huta

apūrva, alaukika, āścaryajanaka, abhūtapūrva   

yaḥ viśeṣalakṣaṇaiḥ yuktaḥ।

matsyanārī iti ekaḥ apūrvaḥ jīvaḥ।

huta

aspaṣṭa, apratīta, avyakta, asphuṭa   

yad spaṣṭaṃ nāsti।

bālakaḥ aspaṣṭāyāṃ bhāṣāyāṃ vadati।

huta

atīta, gata, bhūta, vyatīta   

yad pūrā babhūva।

atīte kāle nālandā viśvaśikṣāyāḥ kendram āsīt।

huta

atītakālīna, bhūtakālīna, pūrvakālīna   

atītakāleṣu sambandhitaḥ।

atītakālīnān vitaṇḍān vismṛtya vayaṃ sakhyaṃ pravardhanīyam।

huta

abhūtapūrva, apūrva   

yad pūrvaṃ na bhūtam।

śyāmaḥ parīkṣāyām abhūtapūrvaṃ yaśaḥ prāptavān।

huta

ādhipatyam, adhikāraḥ, sattā, prabhutvam, svāmitvam, prabhutā, adhikāritā, adhikāritvam   

svāminaḥ avasthā bhāvo vā।

purā bhārate videśinām ādhipatyam āsīt।

huta

ākulita, ākulībhūta, vivhala   

yaḥ atīva utkaṇṭhitaḥ।

kasminnapi kāryārthe manuṣyeṇa ākulitena na bhavitavyam।

huta

apuṣpita, avikasita, mukulita, aphulla, asphuṭa   

yaḥ puṣpitaḥ nāsti।

apuṣpitaṃ puṣpaṃ mā utpāṭaya।

huta

indraḥ, devarājaḥ, jayantaḥ, ṛṣabhaḥ, mīḍhvān, marutvān, maghavā, viḍojā, pākaśāsanaḥ, vṛddhaśravāḥ, sunāsīraḥ, puruhūtaḥ, purandaraḥ, jiṣṇuḥ, lekharṣabhaḥ, śakraḥ, śatamanyuḥ, divaspatiḥ, sutrāmā, gotrabhit, vajrī, vāsavaḥ, vṛtrahā, vṛṣā, vāstospatiḥ, surapatiḥ, balārātiḥ, śacīpatiḥ, jambhabhedī, harihayaḥ, svārāṭ, namucisūdanaḥ, saṃkrandanaḥ, duścyavanaḥ, turāṣāṭ, meghavāhanaḥ, ākhaṇḍalaḥ, sahastrākṣaḥ, ṛbhukṣā, mahendraḥ, kośikaḥ, pūtakratuḥ, viśvambharaḥ, hariḥ, purudaṃśā, śatadhṛtiḥ, pṛtanāṣāḍ, ahidviṣaḥ, vajrapāṇiḥ, devarājaḥ, parvatāriḥ, paryaṇyaḥ, devatādhipaḥ, nākanāthaḥ, pūrvadikkapatiḥ, pulomāriḥ, arhaḥ, pracīnavarhiḥ, tapastakṣaḥ, biḍaujāḥ, arkaḥ, ulūkaḥ, kaviḥ, kauśikaḥ, jiṣṇuḥ   

sā devatā yā svargasya adhipatiḥ iti manyate।

vedeṣu indrasya sūktāni santi।

huta

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

prāyaḥ atiprāpaṇasya icchā।

lobhaḥ pāpasya kāraṇam।

huta

bhūtasambandhin   

bhūtapretādibhiḥ sambandhitaḥ।

bhūtasambandhinīṃ kathāṃ śrutvā bālakaḥ bhayabhītaḥ jātaḥ।

huta

asuraḥ, daityaḥ, daiteyaḥ, danujaḥ, indrāriḥ, dānavaḥ, śukraśiṣyaḥ, ditisutaḥ, pūrvadevaḥ, suradviṭ, devaripuḥ, devāriḥ, kauṇapaḥ, kravyāt, kravyādaḥ, asrapaḥ, āśaraḥ, rātriñcaraḥ, rātricaraḥ, kavvūraḥ, nikaṣātmajaḥ, yātudhānaḥ, puṇyajanaḥ, nairṛtaḥ, yātuḥ, rakṣaḥ, sandhyābalaḥ, kṣapāṭaḥ, rajanīcaraḥ, kīlāpāḥ, nṛcakṣāḥ, naktañcaraḥ, palāśī, palāśaḥ, bhūtaḥ, nīlāmbaraḥ, kalmāṣaḥ, kaṭaprūḥ, agiraḥ, kīlālapaḥ, naradhiṣmaṇaḥ, khacaraḥ   

dharmagranthaiḥ varṇitāḥ te jīvāḥ ye dharmavirodhinaḥ kāryān akarot tathā ca devānāṃ ṛṣīṇāṃ ca śatravaḥ āsan।

purākāle asūrāṇāṃ bhayena dharmakārye kāṭhīnyam abhavat।

huta

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

yasya parājayaḥ jātaḥ।

parājitaḥ rājā puruḥ sikandarasya purataḥ na nataḥ।

huta

vyāpakatā, pṛthutā, viśālatā, vipulatā, vistīrṇatā   

vyāpakasya avasthā bhāvo vā।

mahātmā kabīrasya racanā tasya jñānasya vyāpakatā darśayati।

huta

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।

huta

vaśīkṛta, vaśībhūta, adhīna, abhibhūta   

mantraśaktyā viśiṣṭahetusādhanāya māntrikasya icchānusāraṃ kāryaṃ kurvan puruṣaḥ, kurvantī strī, kurvat sādhanaṃ vā।

bhoḥ, yuddhāt pūrvam śatrurājyasya kepi janāḥ asmābhiḥ preṣitaiḥ tāntrikaiḥ yena kena prakāreṇa vaśīkṛtāḥ santi।

huta

śrītālaḥ, mṛdutālaḥ, lakṣmītālaḥ, mṛducchadaḥ, viśālapatraḥ, lekhārhaḥ, masīlekhyadalaḥ, śirālapatrakaḥ, yāmyodabhūtaḥ   

tālavṛkṣasya prakāraḥ yaḥ jalāśayasya taṭe vardhate।

saḥ jalāśayaṃ nirmāya tasya taṭe sarvatra śrītālān api avapat।

huta

nakhaḥ, kararuhaḥ, karajaḥ, pāṇijaḥ, nakharaḥ, kāmāṅkuśaḥ, aṅgulisambhūtaḥ, punarnavaḥ, karāgrajaḥ, karakaṇṭakaḥ, smarāṅkuśaḥ, ratirathaḥ, karacandraḥ, karāṅkuśaḥ   

prāṇināṃ hastasya athavā pādasya aṅguliṣu punaḥ punaḥ ruhyamāṇaḥ tīkṣṇaśikhaḥ avayavaviśeṣaḥ।

nakhaiḥ bhūmiḥ na vilikhyeta। / nakhānāṃ pāṇḍityaṃ prakaṭayatu kasminmṛgapati।

huta

bubhūkṣita, kṣudhābhibhūta   

yaḥ kṣudhayā pīḍitaḥ asti।

adhunā naike bubhūkṣitāḥ janāḥ mārgeṣu bhikṣārtham aṭanti।

huta

laghutvam, laghutā, agurutvam, agurutā   

laghoḥ avasthā bhāvo vā।

laghutvāt ko'pi etaṃ bhāram uddharati।

huta

parivartita, anyathākṛta, anyathābhūta, ūḍha, ūhita, vikapita, vikārita, vipariṇata, vyasta   

yasmin parivartanaṃ jātam।

santasamāgamena tasya hṛdayaṃ parivartitaṃ jātam।

huta

vismita, paramavismita, vismayin, kṛtavismaya, camatkārita, sādbhuta, hṛṣita, hṛṣṭa   

yaḥ vismayānvitaḥ।

tasya kāryaṃ dṛṣṭvā sarve vismitāḥ।

huta

avilambatā, laghutā   

avilambasya kriyā bhāvo vā।

jyotiḥ prātaḥ eva sarvaṃ kāryaṃ avilambatayā sampannatāṃ nayati।

huta

pañcatattvam, pañcabhūtam   

pṛthvī-āp-tejo-vāyu-ākāśa ityetāni pañca bhūtāni।

hindūdharmagranthānusāreṇa śarīrasya nirmitiḥ pañcatattvāt jātā।

huta

dārugandhā, gandhabadhū, gandhamādanī, taruṇī, tārā, bhūtamārī, maṅgalyā, kapaṭinī, grahabhītijit   

cīḍavṛkṣāt prāptaḥ laśaḥ।

dārugandhā mānavārthe upayuktā।

huta

tulasī, subhagā, tīvrā, pāvanī, viṣṇuvallabhā, surejyā, surasā, kāyasthā, suradundubhiḥ, surabhiḥ, bahupatrī, mañjarī, haripriyā, apetarākṣasī, śyāmā, gaurī, tridaśamañjarī, bhūtaghnī, bhūtapatrī, vaiṣṇavī, puṇyā, mādhavī, amṛtā, patrapuṣpā, vṛndā, maruvakaḥ, samīraṇaḥ, prasthapuṣpaḥ, phaṇijhakaḥ, parṇāsaḥ, jambhīraḥ, kaṭhiñjaraḥ, kuṭherakaḥ, arjjakaḥ, kulasaurabham, lakṣmī   

vṛkṣaviśeṣaḥ yaḥ pavitraḥ asti tathā ca yasya parṇāni gandhayuktāni santi।

tulasyāḥ parṇāni oṣadhirūpeṇa upayujyante।

huta

apasmāraḥ, pratānaḥ, bhrāmaram, mṛgī, lālādhaḥ, bhūtavikriyā   

rogaviśeṣaḥ- aṅgavikṛtiḥ yasyāṃ rogī sahasā eva unmūrchati।

apasmāraḥ asādhyaḥ rogaḥ nāsti।

huta

bhūtānaḥ, bhūtthānaḥ   

bhāratasya prāgudaṅk sthitaḥ pārvatadeśaḥ।

bhūtānasya rājadhānī thimpū asti।

huta

pṛthutā, pārthavam, prathimā, viśālatā, vipulatā, vistāraḥ, vistīrṇatā, parisaraḥ, prasthaḥ, vitatiḥ, āyāmaḥ, āyatanam, pāṭaḥ, pariṇāhaḥ, vyāsaḥ, parisaraḥ   

vastunaḥ āsīmātaḥ prasṛtiḥ।

asya vastunaḥ pṛthutā adhikā asti।

huta

jyotiṣmatī, pārāvatāṅghrī, kaṭabhī, piṇyā, pārāvatapadī, nagaṇā, sphuṭabandhanī, pūtitailā, iṅgudī, svarṇalatā, analaprabhā, jyotirlatā, supiṅgalā, dīptā, medhyā, matidā, durjarā, sarasvatī, amṛtā   

latāviśeṣaḥ-yasyāḥ bījāt tailaṃ prāpyate tathā ca yā vātakaphahāriṇī asti।

jyotiṣmateḥ bījasya tailaṃ bahu upayuktam asti।

huta

bhūtasaṃcāraḥ, bhūtasañcāraḥ, bhūtakrāntiḥ, bhūtavikriyā, bhūtābhiṣaṅgaḥ, bhūtāveśaḥ, bhūtopasargaḥ, piśācabādhā, grahaṇam, abhigharṣaṇam, abhidharṣaṇam, avatāraṇam, āveśanam, grahāgamaḥ   

āyurvedānusāreṇa rogaviśeṣaḥ yatra bhūtapiśāccādibhiḥ bādhanaṃ bhavati।

bhūtasañcāram apākartuṃ śyāmaḥ bhūtavaidyam āhūtavān।

huta

mūlabhūta, ādhārabhūta   

yaḥ mūlena tattvena sambandhī।

satyam ahiṃsā tathā ca prema iti trīṇi mūlabhūtāni tatvāni saṃskṛteḥ।

huta

vistīrṇa, pṛthu, viśāla, vitata, vistṛta, uru, bahula, manthara, vaṭūrin, sthūra, sphuṭa   

yasya vistāraḥ adhikaḥ asti।

eṣaḥ mārgaḥ vistīrṇaḥ asti।

huta

laśunam, rasunaḥ, mahauṣadham, gṛñjanaḥ, ariṣṭaḥ, mahākandaḥ, rasonakaḥ, rasonaḥ, mlecchakandaḥ, bhūtaghnaḥ, ugragandhaḥ   

ekaḥ kṣupaḥ yad vyañjanarūpeṇa upayujyate asya guṇāḥ ūnatvam, gurutvam, uṣṇatvam, kaphavātanāśitvam, aśrucitvam, krimihṛdrogaśohaghnatvam rasāyanatvañca ।

tiktikāṃ nirmātuṃ saḥ kṣetrāt haritaṃ laśunaṃ aunmūlayat।

huta

hutātmā   

kasyacit yogyasya kāryasya kṛte yaḥ svaprāṇān tyajati।

hutātmabhiḥ svaprāṇān tyaktvā ayaṃ deśaḥ svatantratāṃ prāptavān।

huta

bandhutā, bandhuḥ, sambandhitvam, svājanyam   

bāndhavasya avasthā।

ubhayataḥ bandhutā vardhate।

huta

phalita, phalībhūta   

yasya phalaṃ pariṇāmaṃ vā prāptam।

antato gatvā puṣpāyāḥ pariśramāḥ phalitāḥ jātāḥ।

huta

ekīkṛta, ekībhūta   

yad ekatra kṛtam।

tena bṛhatyāḥ saṃsthāyāḥ nirmāṇāya naikāḥ saṃsthāḥ ekīkṛtāḥ।

huta

devadāru, śakrapādapaḥ, paribhadrakaḥ, bhadradāru, drukilimam, pītudāru, dāru, dārukam, snigdhadāru, amaradāru, śivadāru, śāmbhavam, bhūtahāri, bhavadāru, bhadravat, indradāru, mastadāru, surabhūruhaḥ, surāvham, devakāṣṭham   

vṛkṣaviśeṣaḥ- yasmāt tailaṃ prāpyate।

devadāruṇaḥ kāṣṭham dṛḍham asti।

huta

bhasmībhūta   

yaḥ dagdhvā rakṣārūpeṇa avaśiṣṭaḥ।

agnijvālāyāṃ sandīpasya gṛhaṃ bhasmībhūtam abhavat। / bhasmībhūtasya dehasya punarāgamanaṃ kutaḥ।

huta

alpatā, lāghavaḥ, laghutā, tanutā, stokatā, kṣudratā, alpatvam, tānavaḥ   

laghoḥ avasthā bhāvaḥ vā।

kamapi alpatāyāḥ bodhaṃ na kārayet।

huta

siṃhāvalokanam, anudarśanam, bhūtāvalokanam   

saṃkṣepeṇa gatakāle sañjātānāṃ ghaṭanānāṃ varṇanam।

sāhityikagoṣṭhyāḥ siṃhāvalokanaṃ kṛtam।

huta

saubhrātram, bhātṛttavam, bandhutā, bandhutva, sahakāritā   

bhrātṛvat sakhyam;

saubhrātram raghūṇām kulācāraḥ

huta

hiṅguḥ, hiṅgukaḥ, sahasravedhī, sahasravīryā, śūlahṛt, śūlahṛd, śūlanāśinī, śūladviṭ, śālasāraḥ, vāhikaḥ, rāmaṭhaḥ, rāmaṭham, ramaṭhadhvaniḥ, ramaṭham, rakṣoghnaḥ, bhedanam, bhūtāriḥ, bhūtanāśanaḥ, billam, villam, bāhlikam, balhikam, piṇyākaḥ, piṇyākam, pinyāsaḥ, dīptam, ugragandham, ugravīryam, atyugram, agūḍhagandham, jatukam, jantughnam, bālhī, sūpadhūpanam, jatu, jantunāśanam, sūpāṅgam, gṛhiṇī, madhurā, keśaram   

upaskaraviśeṣaḥ- bālhika-pārasya-khorāsāna-mūlatānādi-deśe jāyamānāt kṣupāt niryāsitam ugragandhī dravyam।

hiṅguḥ upaskararūpeṇa vyañjaneṣu tathā ca oṣadhirupeṇa bheṣajeṣu upayujyate।

huta

avaśībhūta   

yaḥ vaśībhūtaḥ na bhavati।

sthitaprajñaḥ puruṣaḥ sāṃsārikeṇa sukhena duḥkhena vā avaśībhūtaḥ asti।

huta

plavanaśīlatā, laghutā, taraṇaśīlatā   

tarituṃ pravṛttiḥ।

plavanaśīlatayā vastūni jale taranti।

huta

antarbhūta, sammilita, antargata   

keṣucana kāryādiṣu samāviṣṭaḥ।

saḥ api asmin kārye antarbhūtaḥ asti।

huta

anubhūta   

yad anubhūyate।

anubhūtāṃ ghaṭanāṃ adhikṛtya nibandhaḥ lekhanīyaḥ।

huta

padam, phuṭaḥ, phīṭaḥ   

dīrghatāyāḥ māpakasādhanam dvādaśa-iñcamitaṃ sādhanam। manuṣyapādaparimāṇaṃ sārdhacaturāṅguliparimāṇaṃ vā।

sīmāyāḥ dīrghatā pañca phuṭa iñcadvayamitā ।

huta

bhadratā, anukūlatā, ṛtiḥ, ṛddhiḥ, kantvam, nandā, bhāgyavattā, bhāgyasampad, suṣṭhutā, subhagatvam, susvadhā, saubhāgyavattā, saubhāgyavattvam, sphītatā, śriyā, śrīyā   

sukhadāyikā sampannā ca avasthā।

gṛhe bhadratā asti।

huta

garjam, garjaḥ, garjanam, ghoṣaḥ, ghoṣaṇam, hiṅkāraḥ, ghanadhvaniḥ, abhiṣṭanaḥ, avakrandaḥ, avagūraṇam, avasvanyam, ānardam, ānarditam, āraṭi, ārasitam, udgāraḥ, uddhūtam, kaṇṭhīravaḥ, kṣveḍā, dhuniḥ, dhūtkāraḥ, nardaḥ, nardanaḥ, narditaḥ, nirhrādaḥ, nivāśaḥ, nihrāditam, pragarjanam, prasvanitam, mahānādaḥ, mahāvirāvaḥ, māyuḥ, meḍiḥ, raṭitam, rambhaḥ, rambham, ravaṇaḥ, ravaṇam, ravaṇā, ravataḥ, reṣaṇam, vāśaḥ, vāśanam, vāśiḥ, vāśraḥ, viravaḥ, visphoṭanam, visphūrjitam, śuṣmaḥ, samunnādaḥ, hulihulī, huṃkṛtam   

abhiṣṭanakriyā।

meghānāṃ garjanābhiḥ saha vidyudbhiḥ saha ca varṣā avarṣat।

huta

āścaryam, adbhūtam   

lokavilakṣaṇavastu;

agopena gavām doho āścaryam

huta

vyayībhūta   

yad vyarthaṃ āsāditam।

vyayībhūtaṃ dhanaṃ punaḥ na prāpyate।

huta

prabhutā, prabhutvam, īśatā, īśvaratvam, īśvaratā   

prabhoḥ sthitiḥ।

prabhoḥ prabhutāṃ kaḥ ākṣipati।

huta

avasādita, khilībhūta, paryavapanna   

yaḥ viphalatayā trastaḥ jātaḥ।

avasāditena puruṣeṇa ātmaghātaḥ kṛtaḥ।

huta

adbhutam, āścaryam, iṅgam   

yat prakṛtim anusṛtya nāsti।

idaṃ saṅgrahālayam adbhutaiḥ yuktaṃ vartate।

huta

pañca, pāṇḍavaḥ, śivāsyam, indriyam, svargaḥ, vratāgniḥ, mahāpāpam, mahābhūtam, mahākāvyam, mahāmakhaḥ, purāṇalakṣaṇam, aṅgam, prāṇāḥ, vargaḥ, indriyārthaḥ, bāṇaḥ   

ekādhikaṃ catvāri।

pañcādhikaṃ pañca āhatya daśa bhavanti।

huta

bhūtānīyaḥ, bhūtānīyā   

bhūtānadeśasya nivāsī।

naike bhūtānīyāḥ mama mitrāṇi santi।

huta

bhūṭānadeśīya   

bhūṭānadeśasambandhī।

mohanaḥ bhūṭānadeśīyāṃ saṃskṛtiṃ jñātum icchati।।

huta

bhūtānī-bhāṣā, jonkā-bhāṣā   

bhūtānadeśasya bhāṣā।

rameśaḥ svalpaṃ bhūtānī-bhāṣāṃ vadati।

huta

svāhā, agnāyī, hutabhukpriyā, dviṭhaḥ, analapriyā, vahnivadhūḥ   

agnibhāryā।

dharmagrantheṣu svāhā iti agnipatnī asti iti varṇanaṃ prāpyate।

huta

bhūtavidyā   

āyurvedasya saḥ vibhāgaḥ yasmin mānasikānāṃ vyādhīnāṃ viśleṣaṇam asti।

ramolā bhūtavidyāṃ paṭhituṃ na icchati।

huta

prakaṭa, prasphuṭa, sphuṭa   

yat prakāśitaṃ jñātaṃ vā।

vṛttaṃ prakaṭaṃ jātam ataḥ bhayaṃ kimartham।

huta

vismayaḥ, adbhutam, āścaryam, citram   

alaṅkāraśāstrānusāraṃ navaraseṣu ekaḥ।

kimapi asādhāraṇaṃ vastu dṛṣṭvā paṭhitvā śrutvā vā asmākaṃ hṛdaye jāyamānaṃ vismayabhāvaḥ bhavati adbhutaḥ।

huta

yuvā, taruṇaḥ, vayasthaḥ, prāptayauvanaḥ, yaviṣṭhaḥ, navakaḥ, navīyaḥ, nūtanayauvanaḥ, yuvaśaḥ, yuvānakaḥ, yuvībhūtaḥ, vatsaḥ, vatsataraḥ, vayodhaḥ, vayobālaḥ, pratinavaḥ, pratyagraḥ, pratyagrarūpaḥ, śarkuraḥ, bhramaraḥ   

yauvanāvasthāviśiṣṭaḥ।

tasya yuvā putraḥ deśāntaraṃ gataḥ।

huta

pravṛddha, parivṛddha, samupārūḍa, vardhita, abhivṛddha, abhyuccita, āpī, āpyāna, āpyāyita, ucchrita, udagra, udita, udīrita, udīrṇa, udbhūta, udrikta, unnaddha, unnamita, upasṛṣṭa, ṛddha, edhita, jṛmbhita, paribṛṃhita, paripuṣṭa, parivardhita, pyāyita, bahulīkṛta, bahulita, bṛṃhita, pracurīkṛta, prathita, rūḍha, vejita, vivardhita, vivṛddha, śūna, sādhika, sahaskṛta, samārūḍha, samedhita, sampraviddha, saṃrabdha, samuddhata, samukṣita, samunnīta, saṃvṛddha, sāndrīkṛta, sātirikta, sphītīkṛta, ucchūna   

yaḥ avardhata।

pravṛddhena mūlyena janāḥ pīḍitāḥ।

huta

anāhūta   

yaḥ nimantritaḥ nāsti।

prītibhoje naike janāḥ anāhūtāḥ āsīt।

huta

bhūtahāsaḥ   

sannipātarogaviśeṣaḥ।

bhūtahāse rugṇaḥ hasati tathā ca pralapati।

huta

sādhutā   

yogyarītyā।

saḥ sādhutayā anusaṃdhānam akarot।/ asya jīvasya aṅgāni sādhutayā na vikasitāni।

huta

pravādabhūta   

yat janapravāde pracalitam।

pravādabhūtāḥ vārtāḥ na śṛṇotu iti prajāyai nivedanam।

huta

kopalatā, ardhacandrikā, analaprabhā, kaṭabhī, kanakaprabhā, kukundanī, kaiḍaryaḥ, gīrlatā, jyotiṣkā, jyotirlatā, tīktakā, tīkṣṇā, dīptaḥ, niphalā, paṇyā, parāpatapadī, pītatailā, piṇyā, pūtitailā, bahurasā, matidā, lagaṇā, latā, latāpuṭakī, lavaṇaḥ, vāyasādanī, śṛṅgin, śleṣmaghnī, sarasvatī, supiṅgalā, suvegā, suvarṇalatā, svarṇalatā, sumedhas, sphuṭavalkalī, sphuṭaraṅgiṇī   

ekā latā।

kopalatā oṣadhyāṃ prayujyate।

huta

avadhūta upaniṣad, avadhūta   

ekā upaniṣad।

avadhūta-upaniṣad yajurvedena sambandhitā।

huta

dravita, dravībhūta   

yaḥ dravarūpaṃ dhārayati।

parvatasthaḥ himaḥ dravitaḥ ataḥ samudrasya staraḥ vardhitaḥ।

huta

dravita, dravībhūta, dayārdra   

yaḥ dayayā paripūrṇaḥ।

rameśasya avasthā dṛṣṭvā mohanasya hṛdayaṃ dravitaṃ jātam।

huta

kṛṣṇaparṇī, kṛṣṇamallikā, kālamallikā, mālūkaḥ, bhūtapatiḥ, kuṭheraḥ, kuṭherakaḥ, kavarā, kāyasthā, karālam, karālakam, avigandhikā, arjakaḥ, kavarā, kaṭhillakaḥ, kaṭhiñjaraḥ   

tulasīviśeṣaḥ।

kṛṣṇaparṇī kṛṣṇā bhavati।

huta

bhūgarbhaśāstrajñaḥ, bhūtattvajñaḥ   

yaḥ bhūgarbhaśāstraṃ jānāti।

bhūtattvajñasya kakṣāyāṃ vividhāḥ aśmāni sthāpitāni santi।

huta

bahirbhūta, paryaveta   

yasya samayasīmā samāptā।

bahirbhūtānām auṣadhānāṃ sevanaṃ prāṇaharaṃ bhavati।

huta

vyaktatā, spaṣṭatā, prakāśatā, prākaṭyam, sphuṭatvam   

spaṣṭatāyāḥ avasthā bhāvaḥ vā।

svabhāvasya vyaktatā āmaryādāyāḥ suśobhanīyā।

huta

adbhutam, āścaryam, camatkāraḥ, vismayaḥ, kautukam, vismitiḥ   

āścaryajanyavastu।

tejomahālayaḥ saptasu adbhuteṣu ekaḥ।

huta

agniḥ, vaiśvānaraḥ, vītahotraḥ, agnihotraḥ, huraṇyaretāḥ, saptārci, vibhāvasuḥ, vṛṣākapiḥ, svāhāpatiḥ, svāhāprayaḥ, svāhābhuk, agnidevaḥ, agnidevatā, dhanañjayaḥ, jātavedaḥ, kṛpīṭayoniḥ, śociṣkeśaḥ, uṣarbudhaḥ, bṛhadbhānuḥ, hutabhuk, haviraśanaḥ, hutāśaḥ, hutāśanaḥ, havirbhuk, havyavāhanaḥ, havyāśanaḥ, kravyavāhanaḥ, tanunapāt, rohitāśvaḥ, āśuśukṣaṇiḥ, āśrayāśaḥ, āśayāśaḥ, āśrayabhuk, āśrayadhvaṃsī, pāvakaḥ, pāvanaḥ, tejaḥ, vahniḥ, jvalanaḥ, analaḥ, kṛśānuḥ, vāyusakhā, vāyusakhaḥ, dahanaḥ, śikhī, śikhāvān, kṛṣṇavartmā, araṇiḥ, ghāsiḥ, dāvaḥ, pacanaḥ, pācanaḥ, pācakaḥ, juhuvān, vāśiḥ, arciṣmān, prabhākaraḥ, chidiraḥ, śundhyuḥ, jaganuḥ, jāgṛviḥ, apāmpitaḥ, jalapittaḥ, apittam, himārātiḥ, phutkaraḥ, śukraḥ, āśaraḥ, samidhaḥ, citrabhānuḥ, jvālājihvā, kapilaḥ, vibhāvasuḥ, tamonud, śuciḥ, śukraḥ, damunaḥ, damīnaḥ, agiraḥ, hariḥ, bhuvaḥ   

devatāviśeṣaḥ-hindudharmānusāram agneḥ devatāsvarūpam।

agneḥ patnī svāhā।

huta

pṛthivī, bhūḥ, bhūmiḥ, acalā, anantā, rasā, viśvambharā, sthirā, dharā, dharitrī, dharaṇī, kṣauṇī, jyā, kāśyapī, kṣitiḥ, sarvasahā, vasumatī, vasudhā, urvī, vasundharā, gotrā, kuḥ, pṛthvī, kṣmā, avaniḥ, medinī, mahī, dharaṇī, kṣoṇiḥ, kṣauṇiḥ, kṣamā, avanī, mahiḥ, ratnagarbhā, sāgarāmbarā, abdhimekhalā, bhūtadhātrī, ratnāvatī, dehinī, pārā, vipulā, madhyamalokavartmā, dhāraṇī, gandhavatī, mahākāntā, khaṇḍanī, girikarṇikā, dhārayitrī, dhātrī, acalakīlā, gauḥ, abdhidvīpā, iḍā, iḍikā, ilā, ilikā, irā, ādimā, īlā, varā, ādyā, jagatī, pṛthuḥ, bhuvanamātā, niścalā, śyāmā   

martyādyadhiṣṭhānabhūtā।

pṛthivī pañcamam bhūtam

huta

viṭabhūtaḥ   

daityaviśeṣaḥ।

viṭabhūtasya varṇanaṃ mahābhārate asti।

huta

bhūtakālaḥ, bhūtaṃ, kṛtam   

vyākaraṇe prayuktaḥ kālaḥ yaḥ pūrvakriyāṇāṃ parāvasthānāṃ ca pratipādanaṃ karoti।

bhūtakālasya kānicana udāharaṇāni dīyatām।

huta

anadyatanabhūtakālaḥ, laṅ   

(vyākaraṇe) kālasya prakāraḥ।

anadyatanabhūtakālaḥ adyatanāt pūrvam eva pariniṣṭhitāṃ kriyām abhidadhāti।

huta

pūrvatana, prācīna, purātana, bhūtapūrva   

pūrvakālasambandhī anukrameṇa pūrvaḥ vā।

pūrvatanaḥ bharatadeśaḥ ko'pi bhinnaḥ eva।/ mama pūrvatanaṃ gṛhaṃ ativistṛtam āsīt।

huta

uṣṭraḥ, karabhaḥ, dāserakaḥ, dīrghagrīvaḥ, dhūsaraḥ, lamboṣṭhaḥ, ravaṇaḥ, mahājaṅghaḥ, javī, jāṅghikaḥ, kramelakaḥ, mayaḥ, mahāṅgaḥ, dīrghagatiḥ, dīrghaḥ, śṛṅkhalakaḥ, mahān, mahāgrīvaḥ, mahānādaḥ, mahādhvagaḥ, mahāpṛṣṭhaḥ, baliṣṭhaḥ, dīrghajaṅghaḥ, grīvī, dhūmrakaḥ, śarabhaḥ, kramelaḥ, kaṇṭakāśanaḥ, bholiḥ, bahukaraḥ, adhvagaḥ, marudvipaḥ, vakragrīvaḥ, vāsantaḥ, kulanāśaḥ, kuśanāmā, marupriyaḥ, dvikakut, durgalaṅghanaḥ, bhūtaghnaḥ, dāseraḥ, kelikīrṇaḥ   

paśuviśeṣaḥ- yaḥ prāyaḥ marusthale dṛśyate।

tena uṣṭraṃ datvā uṣṭrī krītā।

huta

śreyaskara, sādhutara   

yad tulanayā adhikam ucitam asti।

ācāryasya vicāraḥ asmadvavicārāt śreyaskaraḥ asti।

huta

adbhutatvam, vicitratā, vicitratvam, āścaryatā, āścaryatvam   

āścaryasya avasthā।

bhagavataḥ adbhutatvasya jñānaṃ sarvadā bhavati।

huta

bhūtā   

kṛṣṇapakṣasya caturdaśī।

śyāmā pratyekasyāṃ bhūtāyāṃ vrataṃ karoti।

huta

rasarājaḥ, rasāñjanam, rasagarbham, tārkṣyaśailam, rasodbhūtam, rasāgrajam, kṛtakam, bālabhaiṣajam, dārvīkvāthodbhavam, varyāñjanam, rasanārbham, agnisāram   

dāruharidrāyāḥ mūlakāṣṭhayoḥ rasena nirmitaḥ bheṣajaviśeṣaḥ।

rasarājasya sevanaṃ naikeṣāṃ vyādhīnāṃ nivāraṇārthaṃ kriyate।

huta

caṇḍīkusumam, bhūtadrāvī, krūraḥ   

raktakaravīrasya puṣpam।

mālikaḥ caṇḍīkusumasya mālāṃ nirmāti।

huta

hiṅgu, sahastravedhi, jatukam, vālhikam, vālhīkam, rāmaṭham, jantughnam, vālhī, gṛhiṇī, madhurā, sūpadhūpanam, jatu, keśaram, ugragandham, bhūtāriḥ, jantunāśanam, sūpāṅgam, ugravīryam, agūḍhagandham, bhedanam   

śatapuṣpāviśeṣaḥ।

hiṅgunāmnā eva dravyam upalabhyate yasya upayogaḥ vyañjanarūpeṇa auṣadharūpeṇa vā kriyate।

huta

bhūtaketuḥ   

dakṣasāvarṇeḥ putraḥ।

bhūtaketoḥ varṇanaṃ purāṇeṣu prāpyate।

huta

udbhūta, udita, sañjāta, niṣpanna, janita, jāta, pravṛtta   

yad utpadyate।

deśe udbhūtām ātatiṃ nyūnīkartuṃ sarvaiḥ prayatitavyam।

huta

ekaughabhūta   

atyadhikāyāṃ mātrāyām āgataḥ।

aṇṇāmahodayena jantaramantara iti sthāne ekaughabhūtāḥ samarthakāḥ sambodhitāḥ।

huta

kaṭabhī, analaprabhā, kukundanī, pārāpatapadī, pītatailā, kanakaprabhā, gīrlatā, jyotirlatā, jyotiṣkā, tejasvinī, tejohvā, tiktakā, niphalā, paṇyā, pārāvatapadī, piṇyā, pūtitailā, bahurasā, lagaṇā, nagaṇā, latā, latāpuṭakī, lavaṇakiṃśukā, śleṣmaghnī, sārasvatī, supiṅgalā, sphuṭaraṅgiṇī, sphuṭavalkalī, sumedhā, suvarṇalatā, suvegā, svarṇalatā, dīptaḥ, lavaṇaḥ, śṛṅgī, nagnaḥ   

kṣupaviśeṣaḥ ।

kaṭabhyāḥ varṇanaṃ suśrutena kṛtam

huta

bhūtaḥ   

pauravīvasudevayoḥ putraḥ ।

bhūtasya ullekhaḥ bhāgavatapurāṇe vartate

huta

bhūtaḥ   

dakṣasya jāmātā ।

bhūtaḥ naikeṣāṃ rudrāṇāṃ pitā asti

huta

bhūtanāthaḥ   

ekaḥ kaviḥ ।

bhūtanāthasya ullekhaḥ kośe vartate

huta

prājñabhūtanāthaḥ   

ekaḥ kaviḥ ।

kośeṣu prājñabhūtanāthaḥ varṇitaḥ

huta

sphuṭaḥ   

ekaḥ puruṣaḥ ।

sphuṭaḥ aśvādigaṇe parigaṇitaḥ

huta

gucchavadhrā, guṇḍālā, jalodbhūtā, jalāśayā   

kṣudrakṣupaviśeṣaḥ asyā guṇāḥ kaṭutvam tiktatvam uṣṇatvam śothavraṇanāśitvañca ।

gucchavadhrāyāḥ varṇanaṃ rājanirghaṇṭe vartate

huta

haribhūtaḥ   

ekaḥ kaviḥ ।

haribhūtasya ullekhaḥ subhāṣitāvalyām asti

huta

puruhuta   

ekaḥ rājaputraḥ ।

puruhutasya ullekhaḥ agnipurāṇe asti

huta

upahūtaḥ   

ekaḥ candragolasthaḥ ।

upahūtasya ullekhaḥ koṣe asti

Parse Time: 1.182s Search Word: huta Input Encoding: IAST: huta