(see,1. rudh-) cl.1 P. () r/ohati- (mc. also te-and ruhati-, te-; Vedic or Veda and Epicimperfect tense or Aoristaruhat-; Potentialruheyam-, -ruhethās-, -ruhemahi-; imperativeruha-, parasmE-padar/uhāṇa-; perfect tenseruroha-, ruruh/uḥ- etc.; ruruhe-; Aorist/arukṣat- etc.; futureroḍhā-grammar; rokṣy/ati-, te- etc.; rohiṣye-; infinitive moodroḍhum- etc.; rohitum-; r/ohiṣyai-; ind.p.rūḍhv/ā-, -r/uhya- etc.; -rūhya-; -r/uham-; -r/oham-), to ascend, mount, climb ; to reach to, attain (a desire) ; to rise, spring up, grow, develop, increase, prosper, thrive etc. etc. (with na-,"to be useless or in vain" ) ; to grow together or over, cicatrize, heal (as a wound) etc.: Causalroh/ayati- or (later) ropayati-, te- (Aoristarūruhat-or arūrupat-grammar; Passive voiceropyate-Aoristaropi-), to cause to ascend, raise up, elevate ; to place in or on, fix in, fasten to, direct towards (with accusative or locative case) ; to transfer to, commit, entrust (seeropita-) ; to put in the ground, plant, sow ; to lay out (a garden) ; to cause to grow, increase ; to cause to grow over or heal : Desiderativer/urukṣati-Seeā-ruh-: Intensiveroruhyate-, roroḍhi-grammar
-dr/uhyati- (Aoristsubjunctive 3. plural-druhan-; perf. 1. p. -dudr/oha-) to hate, seek to injure or maliciously assail etc.: Desiderative (p. -dudrukṣat-) idem or ' ind.p. having attacked.'
P.-rohati- (Aorist-rukṣat-and Vedic or Veda-ruhat-[ ]; infinitive mood-r/uham-) A1. (2. sg./ā-rohase-) to ascend, mount, bestride, rise up etc. ; to arise, come off, result etc. ; to venture upon, undertake ; to attain, gain etc.: Causal-rohayati- & -ropayati-, to cause to mount or ascend ; to raise etc. ; to string (a bow) etc. ; to cause to grow ; to plant etc. ; to place, deposit, fasten ; to produce, cause, effect ; to attribute etc.: DesiderativeP.-rurukṣati-, to wish to ascend or mount
P. (parasmE-pada-r/ohat-; ind.p.-ruhya-;also A1.exempli gratia, 'for example') to descend, alight, dismount ; "to descend from" id est to be deprived of (one's dominion, aiśvaryāt-) : Causal (imperfect tenseavāropayat-[ varia lectiorohayat-] ;Imper. 2. sg.-ropaya-pluralA1.-rohayadhvam-) to cause to descend, take down from (ablative): Passive voice-ropyate-, to be lowered or lessened
P.-rohati-, to grow up, shoot forth, shoot up etc. ; to heal up (as a wound) (varia lectio) ; to grow, increase : Causal-ropayati-, to fasten to, put into or on (locative case)
P.-rohati-, to sprout or grow again : Causal-ropayati-, to plant anything in its proper place ; to plant again (literally and figuratively), re-establish
P.-rohati-, to come down again, descend from (ablative), alight upon (accusative) ; to descend (from a seat, chariot etc.) in honour of (accusative) ; to celebrate the festival called pratyavarohaṇa- : Causal-ropayat/i-, to bring down from, deprive of (ablative or instrumental case)
P.-rohati-, to grow up together, ascend, (varia lectiosam-adhi-r-): Causal-rohayati- (Passive voice-ropyate-), to cause to grow up or ascend, place or impose on (as a burden etc.)
P.-rohati-, to ascend or rise to or upon (accusativelocative case,or upari-), mount, enter (accusative) etc. ; to advance towards or against (accusative) ; to enter upon, attain to, under. take, begin (with tulām-,"to become like or similar") etc.: Causal-rokayati-, or -ropayati-, to cause to mount or ascend (two accusative or accusative and locative case) etc. ; to cause to rise (a star) ; to place upon, impose ; to lift up, erect, raise (literally and figuratively) etc. ; to place in or among (accusative) ; to deposit (the sacred fire) in (accusative or locative case) ; to string (a bow) ; to deliver over, entrust or commit to (locative case) ; to ascribe, attribute, transfer to (locative case) : DesiderativeSee next.
P.-rohati-, to grow together, grow up, increase ; to grow over, be cicatrized, heal etc. ; to break forth, appear : Causal-ropayati-, to cause to grow or increase, plant, sow ; to cause to grow over or cicatrize ; -rohayati-Seesaṃ-rohaṇa- below.
P.-rohati-, to grow out, shoot forth, sprout, bud : Causal-rohayati-, or -ropayati-, to cause to grow ; to thrust out, remove, expel : Passive voice-ropyate-, to be planted ; to be caused to grow over, healed (Seevi-ropita-).
Caus. -ropayati-, to lay aside, remove, take off ; to deprive of. expel from (instrumental case or ablative) ; to root up, eradicate, extirpate (See next) .
P. A1.-rohati-, te-, to ascend, mount, get upon (accusative) : Causal-ropayati- (Passive voice-ropyate-; past participle-ropita-), to displace, remove, deprive of (ablative)
रुह् 1 P. (रोहति, रुरोह, अरुक्षत्, रोक्ष्यति, रोढुम्, रूढ) 1 To grow, spring up, shoot forth, germinate; रूढरागप्रवालः M.4.1; केसरैरर्धरूढैः Me.21; छिन्नो$पि रोहति तरुः Bh.2. 87. -2 To grow up, be developed, increase; रूढं क्षुधार्दिताः वत्साः .... चरन्तु .... तृणम् Bhāg.1.13.6. -3 To rise, mount upwards, ascend. -4 To grow over, heal up (as a wound); रोहते सायकैर्विद्धं न संरोहति वाक्क्षतम् Pt.3.111. -5 To reach to, attain. -Caus. (रोपयति-ते, रोहयति-ते) 1 To cause to grow, plant, put in the ground; तारयेद् वृक्षरोपी च तस्माद् वृक्षांश्च रोपयेत् Mb.13.58.26. -2 To raise up, elevate. -3 To entrust, devolve upon, commit to the care of; गुणवत्सुतरोपितश्रियः R.8.11. -4 To fix upon, direct towards, cast at; R.9.22. -5 To fix, fasten. -Desid. (रुरुक्षति) To wish to grow &c.
अधिरुह् 1 P. 1 To ascend, mount (a throne, hill &c.); go up to, find access to, sit in or on (acc.); पादाहतं यदुत्थाय मूर्धानमधिरोहति Śi.2.46; पुराधिरूढः शयनं महाधनं Ki.1.38. lying on; तुरगाधिरूढं R.7.37 riding a horse; विमानरत्नाधिरूढः 12.14; बन्धुजनाधिरूढैर्गजानां वृन्दैः Ku.7.52 mounted or seated on; योगाधिरूढाः R.13.52; engaged or lost in contemplation; so Pt.1; सद्यः परस्पर- तुलामधिरोहतां द्वे R.5.68 bear or acquire; प्रतिज्ञाम्˚ enter on; कीर्तिर्द्यामधिरोहति Śi.2.52; सर्वमनोरथानामग्रमिवाधिरूढा K.158 mounted on the summit or pinnacle; त्वां धूरियं योग्यतयाधिरूढा Ki.3.5 this responsibility lies on your shoulders. -2 To string; अधिरोहति गाण्डीवं महेषौ Ki.13. 16. -3 (Intran.) To rise or grow over or above. -Caus. [रोह-(प) यति] 1 To raise, place, seat, cause to mount or ascend; ताः स्वमङ्कमधिरोप्य R.19.44 having placed or seated; जनः समेनैव पथाधिरोहति Śi.12.46. -2 To restore, give back; पुराणशोभामधिरोपितायां (वसतौ) R. 16.42 restored to its former grandeur. -3 To string (as a bow); कार्मुकं च बलिनाधिरोपितम् R.11.81. -4 To give, confer &c.; उदारक इति प्रीतलोकाधिरोपिता- परश्लाध्यनामनि Dk.5.
अध्यारुह् 1 P. 1 to ascend, mount; विष्णुपदं द्वितीयमध्या- रुरोहेव रजश्छलेन R.16.28; (fig.) to gain ascendancy over, domineer or lord it over; लतेव विटपकानध्यारोहति K. 15; बुद्धिहीनो$युच्छ्रितो$पि भूभृत् परैरध्यारुह्यमाणमात्मानं न चेतयते Dk.154. -Caus. [-रोहयति] 1 To cause to ascend, mount or sit in. -2 (-रोपयति) (a) To place one in, entrust or appoint to; to cause, produce, bring about; कुसुमायुधस्य दुर्जयतामध्यारोपयन्ती K.148; कस्य न बन्धुत्वमध्यारोपयसि 22. (b) To attribute falsely; दोषानवि गुणपक्षमध्यारोपयद्भिः K. 18 (falsely) representing even vices as virtues. (c) To overdo, exaggerate.
आरुह् 1 P. 1 To ascend, mount, bestride, get upon (with acc., sometimes loc.); सिंहासनमारुरोह K.111; आरुरुह् रथादिषु Bk.14.8; आरूढकुलालचक्रमिव Mu.5.5; mounted on a potter's wheel; 7.12. -2 To ride upon, get ascendancy over, domineer over (fig.); वृषल भृत्यमिव मामारोढुमिच्छसि Mu.3; Pt.1.36. -3 To venture upon, undertake, enter upon, make; प्रतिज्ञामारोढुं पुनरपि चलत्येष चरणः Mu.3.3,27; so यौवनारूढ, योगारूढ. -4 To attain, gain, get to, reach; सौन्दर्यस्य पारमारूढा न वा Dk.88; Ki.2.13; तुलां यदारोहति दन्तवाससा Ku.5.34; आरुरोह कुमदाकरोपमाम् R.19,34. The senses of this root are modified according to the noun with which it is joined; आरूढरुषा Ku.7.67 excited to anger; तदागमारूढगुरुप्रहर्षः R. 5.61; मन्त्रिपदमारूढः Mu.6; तर्कारूढा 6.19 engaged in guessing; Ś.5.9; शीघ्रं बुद्धिमारोहति Ś. B. strikes the mind; यौवनपदवीमारूढः attained his majority; अवस्थान्तर- मारूढा M.3; संशयं पुनरारुह्य H.1.7 running a risk; संशयमारुरोह शैलः Ki.13.16. -Caus. (रोह-प-यति) 1 To cause to go up or ascend, raise up, elevate; अमात्यो$- स्मान्पुरातनीमवस्थामारोपयिष्यति Mu.2 will raise or elevate; शूलानारोपयेत् Y.2.273; आरोपिता मनोविषयमात्मनः Ku.6.17. -2 To cause to mount or sit (on oneself) (Ātm.); करेणुरारोहयते निषादिनम् Śi.12.5. -3 To cause to grow, plant (lit). -4 To establish, instal, seat (fig.); राज्ये चारोपिता वयम् Mu.7.18; इत्यारोपितपुत्रास्ते R.15.91. -5 To cause, produce, bring out; उष्माणम् K.15; प्रणयम् 134,142; आरोपितप्रीतिरभूत् 173,212; प्रतापमारोपयितुम् 11, 119 show or exhibit. -6 To place, fix, direct; अङ्कमा- रोप्य placing in the lap; R.3.26,14.27; Ku.1.37; चक्षुः˚ cast a look at; Pt.1.243; आशीर्वादमारोपयन्तः Ki.18.46 conferring or pronouncing; आभरणभारमङ्गेषु नारोपयन्ति K.23 put or wear; पत्रे आरोपितं कुरु Ś.6. commit to paper; आरोप्यते शिला शैले H.2.46. -7 To
entrust to, appoint to, charge with; मन्त्रिणि राज्यभार- मारोप्य K.57; अमात्यपदे आरोपितः Pt.1. -8 To cause to go to or attain a particular state; करतलं कर्णपूरता- मारोपितम् K.6; आरोपय गरीयस्त्वम् 27 raise to greatness 315; Dk.118. -9 To ascribe, attribute, impute; आत्मन्या- रोपिताभिमानाः K.18,185; छाया हि भूमेः शशिनो मलत्वेनारो- पिता शुद्धिमतः प्रजाभिः R.14.4. -1 To string (as a bow); धनुरारोपयन् U.4; तं देशमारोपितपुष्पचापे Ku.3.35; Bk.14.8.
द्रुह् 4 P. (द्रुह्यति, द्रुग्ध) 1 To bear malice or hatred. -2 To seek to hurt or injure, plot maliciously or revengefully, meditate mischief; (generally with the dat. of the object of hatred); यान्वेति मां द्रुह्यति मह्यमेव सात्रेत्युपालम्भि तयालिवर्गः N.3.7; Bk.4.39.
द्रुह् a. (At the end of comp.) (Nom. sing. ध्रुक्-ग्, ध्रुट्-ड्) Injuring, hurting, plotting or acting as an enemy against; पुरः क्लिश्नाति सोमं हि सैंहिकेयो$सुरद्रुहाम् Śi.2. 35; Ms.5.9. -f. Injury, damage.
द्रुह्युः 1 N. of a Vedic tribe. -2 N. of the son of Yayāti and Śarmiṣṭhā यदुं च तुर्वसुं चैव देवयानि व्यजायत । द्रुह्युं चानुं च पूरुं च शर्मिष्ठा वार्षपर्वणी ॥ Visnu. P.
विरुह् 1 P. 1 To grow, shoot up; गङ्गाप्रपातान्तविरूढशष्पं गौरीगुरोर्गह्वरमाविवेश R.2.26; Mk.1.9. -2 To mount, ascend. -3 To arise, proceed. -Caus. 1 To heal (as a wound). -2 To plant. -3 To remove, expel; शशाप पुत्रं गान्धारे राज्याच्चापि व्यरोपयत् Mb.5.149.1.
समारुह् 1 P. 1 (a) To ascend or mount on; ride. (b) To ascend, rise. -2 To undertake, engage in. -Caus. 1 To cause to rise or mount, raise, lift up. -2 To string (as a bow). -3 To plant. -4 To ascribe, attribute. -5 To hand or deliver over to. -6 To display, exhibit, show forth.
Grassmann and Roth see in these words designations of people foreign to the Aryans. But it is clear that they denote a special people, the Anus, who are mentioned with the Yadus, Turvaśas, Druhyus, and Pūrus, with the Druhyus, and with the Turvaśas, Yadus, and Druhyus. It is also a fair conclusion from their mention in a passage of the Rigveda that they dwelt on the Parusnī. The inference that the Bhrgus were connected with this tribe is much more doubtful, for it rests solely on the fact that in one place the Bhrgus and Druhyus are mentioned together, and not Anus and Druhyus. Anava is used as an epithet of Agni, but also in the sense of‘Anu prince,’in one case in conjunction with Turvaśa
Is mentioned in a hymn of the Rigveda as one of those whom, together with the Druhyu king, Indra overthrew for the Trtsus. The Anukramanī (Index) also attributes to him the authorship of several hymns of the Rigveda, including two that deal with a prince Kuruśravana and his descendant Upamaśravas. There seems no reason to doubt this attribution, which is accepted by both Zimmer and Geldner. The former holds that Kavasa was the Purohita of the joint tribes named Vaikarna, in whom he sees the Kuru- Krivi (Pañcāla) peoples, and that Kavasa in that capacity is mentioned in the Rigveda as representative of those peoples. He also suggests that the language of Rigveda is best explained by the reduced position in which the Kuru-Krivis found themselves on their defeat by the Trtsus. Ludwig, on the other hand, thinks that Kavasa was the priest of the five peoples. Geldner holds that Kavasa was the Purohita of Kuruśravana, by whose son, Upamaśravas, he was ill-treated, and that he composed Rigveda to deprecate the anger of his royal master. Hopkins thinks that he was a king. In the Brāhmanas of the Rigveda mention is made of Kavasa Ailūsa, who was a Brāhmana born of a female slave, and was reproached on this ground by the other Esis. He is possibly identical with the Kavasa of the Rigveda.
Occurs frequently in the Rigveda as the name of a man or of a people, usually in connexion with Yadu. The two words usually occur in the singular without any connecting particle, Turvaśa Yadu or Yadu Turvaśa. In a plural form the name Turvaśa occurs once with the Yadus, and once alone in a hymn in which the singular has already been used. In one passage the dual Turvaśā-Yadñ actually occurs, and in another Yadus Turvaś ca, ‘Yadu and Turva.’ In other passages Turvaśa appears alone, while in one Turvaśa and Yādva occur. From these facts Hopkins deduces the erroneousness of the ordinary view, according to which Turvaśa is the name of a tribe, the singular denoting the king, and regards Turvaśa as the name of the Yadu king. But the evidence for this is not conclusive. Without laying any stress on the argument based on the theory that the five peoples’ of the Rigveda are the Anus, Druhyus, Turvaśas, Yadus, and Pūrus, it is perfectly reasonable to hold that the Turvaśas and Yadus were two distinct though closely allied tribes. Such they evidently were to the seers of the hymns which mention in the dual the Turvaśā-Yadū and speak of Yadus Turvaś ca. This explanation also suits best the use of the plural of Turvaśa in two Rigvedic hymns. In the Rigveda the chief exploit of Turvaśa was his partici¬pation in the war against Sudās, by whom he was defeated. Hopkins suggests that he may have been named Turvaśa because of his fleet (tura) escape from the battle. His escape may have been assisted by Indra, for in some passages Indra’s aid to Turvaśa (and) Yadu is referred to; it is also significant that the Anu, and apparently the Druhyu, kings are mentioned as having been drowned in the defeat, but not the Turvaśa and Yadu kings, and that Turvaśa appears in the eighth book of the Rigveda as a worshipper of Indra with the Anu prince, the successor, presumably, of the one who was drowned. Griffith, however, proposes to refer these passages to a defeat by Turvaśa and Yadu of Arna and Citraratha on the Sarayu ; but the evidence for this is quite inadequate. Two passages of the Rigveda seem to refer to an attack by Turvaśa and Yadu on Divodāsa, the father of Sudās. It is reasonable to suppose that this was an attack of the two peoples on Divodāsa, for there is some improbability of the references being to the Turvaśa, who was concerned in the attack on Sudās, the son. Zimmer considers that the Turvaśas were also called Vrcī- vants. This view is based on a hymn in which reference is made to the defeat of the Vrcīvants on the Yavyāvatī and Hariyūpīyā in aid of Daivarāta, and of Turvaśa in aid of Srñjaya, the latter being elsewhere clearly the son of Deva- rāta. But as this evidence for the identification of the Turvaśas with the Vrcīvants is not clear, it seems sufficient to assume that they were allies. Later, in the śatapatha Brāhmana, the Turvaśas appear as allies of the Pañcālas, Taurvaśa horses, thirty-three in number, and armed men, to the number of 6,ooo, being mentioned. But otherwise the name disappears: this lends probability to Oldenberg’s conjecture that the Turvaśas became merged in the Pañcāla people. Hopkins considers that in the śatapatha passage the horses were merely named from the family of Turvaśa; but this view is less likely, since it ignores the difficulty involved in the reference to the men. It is impossible to be certain regarding the home of the Turvaśas at the time of their conflict with Sudās. They apparently crossed the Parusnī, but from which side is dis¬puted. The view of Pischel and Geldner, that they advanced from the west towards the east, where the Bharatas were (see Kuru), is the more probable.
Is, in the Rigveda, the name of a prince who was a Trāsadasyava, ‘ descendant of Trasadasyu.’ He also appears with the Druhyu and the Pūru peoples in another hymn. It has been conjectured, but it is not probable, that the steed Tārksya (as * belonging to Trksi ’) was his.
Occurs in the Rigveda, once in the singular and several times in the plural, as a proper name. The Trtsus were clearly helpers of Sudās in the great battle against the ten kings, Simyu, the Turvaśa, the Druhyu, Kavasa, the Pūru, the Anu, Bheda, Sambara, the two Vaikarnas, and perhaps the Yadu, who led with them as allies the Matsyas, Pakthas, Bhalānas, Alinas, Visānins, Sivas, Ajas, Sigrus, and perhaps Yaksus. The defeat of the ten kings is celebrated in one hymn of the Rigveda, and is evidently alluded to in two others. The great battle took place on the Parusnī, but there was also a fight on the Yamunā with Bheda, the Ajas, Sigrus, and Yaksus. As the Yamunā and the Parusnī represent opposite ends of the territory of the Trtsus (for we cannot with Hopkins safely identify the streams), it is difficult to see exactly how the ten kings could be confederated, but it should be noted that the references to the ten kings occur in the two later hymns, and not in the hymn describing the battle itself; besides, absolute numerical accuracy cannot be insisted upon.It is difficult exactly to determine the character of the Trtsus, especially in their relation to the Bharatas, who under Visvamitra’s guidance are represented as prospering and as advancing to the Vipāś and Sutudrī. Roth ingeniously brought this into connexion with the defeat of his enemies by Sudās, which is celebrated in the seventh book of the Rigveda—a book attributed to the Vasistha family—and thought that there was a reference in one verse to the defeat of the Bharatas by Sudās. But it seems certain that the verse is mistranslated, and that the Bharatas are really represented as victors with Sudās. Ludwig accordingly identifies the Trtsus and the Bharatas. Oldenberg, after accepting this view at first, later expressed the opinion that the Trtsus were the priests of the Bharata people, and therefore identical with the Vasisthas. This view is supported by the fact that in one passage the Trtsus are clearly described as wearing their hair in the peculiar manner affected by the Vasisthas, and would in that passage thus seem to represent the Vasisthas. But Geldner has suggested with great probability that Trtsu, who is once mentioned in the singular, means the Trtsu king—that is, Sudās. This explanation alone justifies the description of the Bharatas as Trtsūnām viśah, ‘ subjects of the Trtsus,’ meaning the Trtsu Gotra or family, for the people could not be said to be subjects of a body of priests. The Vasisthas might be called Trtsus because of their close con¬nexion with the royal house of that people. The reverse process is also quite possible, but is rendered improbable by the fact that the Pratrdah are referred to as receiving Vasistha. This name of the Trtsu dynasty is probably older than its connexion with Vasistha in the time of Sudās, a conclusion supported by the name of Pratardana, who is mentioned later as a descendant of Divodāsa, an ancestor of Sudās. The Trtsu dynasty could therefore hardly have been referred to as Vasisthas. For the further history of the dynasty and its relation with Vasistha and Viśvāmitra, see Sudās. If the Trtsus and their subjects, the Bharatas, were in the Rigvedic period at war with the tribes on either side of the territory between the Parusnī and the Yamunā, it is clear that later on they coalesced with the Pūrus and probably others of those tribes to form the Kuru people. Already in the Rigveda the Trtsus are allied with the Srñjayas, and in the śatapatha Brāhmana one Purohita serves both Kurus and Srñjayas. Hillebrandt considers that the Trtsus cannot be identified with the Bharatas, but that Sudās and the Bharatas represent an invading body, which, however, became allied with the Trtsus and the Vasistha priests. He also thinks that the Rigveda reveals a time when Divodāsa, the grandfather or ancestor of Sudās, was living in Arachosia, on the Sarasvatī, and warring against the Panis, whom he identifies with the Parnians. But this conjecture cannot be regarded as probable. In the Sarasvatī it is not necessary to see any other river than the later Sarasvatī, in the middle country, which flowed within the boundaries of the Trtsus: it is also significant that there are references to contests between Turvaśa Yadu and Atithigva or Divodāsa. Thus there is no reason to doubt that Divodāsa and the Bharatas were in the middle country, and not in Iran.
Wood-cutter,’ seems to be meant by the word druhaηtara in the Rigveda, where it is usually taken as druham- tara, ‘fiend-overpowering.’ But as an epithet of paraśu, axe,’ the other sense (‘ mighty wood-cutter ’) is more probable.
Is the name of a people mentioned several times in the Rigveda. In one passage it occurs, in the plural, with the Yadus, Turvaśas, Anus, and Pūrus, suggesting that these are the famous five peoples of the Rigveda. Again, the Druhyu king shared in the defeat of his allies by Sudās, and appears to have perished in the waters. In a second passage Druhyu, Anu, Turvaśa, and Yadu are all mentioned in the singular, while in another Pūru and Druhyu occur. From the tribal grouping it is probable that the Druhyus were a north-western people, and the later tradition of the Epic connects Gāndhāra and Druhyu.
The ‘five peoples,’ are mentioned under various names in Vedic literature. Who are meant by the five is very uncertain. The Aitareya Brāhmana explains the five to be gods, men, Gandharvas and Apsarases, snakes, and the Fathers. Aupamanyava held that the four castes (Varna) and the Nisādas made up the five, and Sāyana is of the same opinion. Yāska thinks that the five are the Gandharvas, fathers, gods, Asuras, and Raksases. No one of these explanations can be regarded as probable. Roth and Geldner think that all the peoples of the earth are meant: just as there are four quarters (Diś), there are peoples at the four quarters (N. E. S. W.), with the Aryan folk in the middle. Zimmer opposes this view on the ground that the inclusion of all peoples in one expression is not in harmony with the distinction so often made between Aryan and Dāsa ; that neither janāsah, ‘ men,’ nor mānusāh, ‘people,’ could be used of non-Aryans; that the Soma is referred to as being among the five tribes; that the five tribes are mentioned as on the Sarasvatī, and that Indra is pāñca- jany a, ‘ belonging to the five peoples.’ Pie concludes that Aryans alone are meant, and in particular the five tribes of the Anus, Druhyus, Yadus, Turvaśas, and Pūrus, who are all mentioned together in one or perhaps two hymns of the Rigveda, and four of whom occur in another hymn. But he admits that the expression might easily be used more generally later. Hopkins has combated Zimmer’s view, but his own opinion rests mainly on his theory that there was no people named Turvaśa, but only a king of the Yadus called Turvaśa, and that theory is not very probable. In the śatapatha Brāhmana and the Aitareya Brāhmana the five peoples are opposed to the Bharatas, and in the former work seven peoples are alluded to.
Is the name of a people and their king in the Rigveda. They are mentioned with the Anus, Druhyus, Turvaśas, and Yadus in one passage. They also occur as enemies of the TrtSUS in the hymn of Sudās’ victory. In another hymn Agni of the Bharatas is celebrated as victorious over the Pūrus, probably a reference to the same decisive overthrow. On the other hand, victories of the Pūrus over the aborigines seem to be referred to in several passages. The great kings of the Pūrus were Purukutsa and his son Trasadasyu, whose name bears testimony to his prowess against aboriginal foes, while a later prince was Trksi Trāsa- dasyava. In the Rigveda the Pūrus are expressly mentioned as on the Sarasvatī. Zimmer thinks that the Sindhu (Indus) is meant in this passage. But Ludwig and Hillebrandt with much greater probability think that the eastern Sarasvatī in Kuruksetra is meant. This view accords well with the sudden disappearance of the name of the Pūrus from Vedic tradition, a disappearance accounted for by Oldenberg’s conjecture that the Pūrus became part of the great Kuru people, just as Turvaśa and Krivi disappear from the tradition on their being merged in the Pañcāla nation. Trāsadasyava, the patronymic of Kuruśravana in the Rigveda, shows that the royal families of the Kurus and the Pūrus were allied by intermarriage. Hillebrandt, admitting that the Pūrus in later times lived in the eastern country round the Sarasvatī, thinks that in earlier days they were to be found to the west of the Indus with Divodāsa. This theory must fall with the theory that Divodāsa was in the far west. It might, however, be held to be supported by the fact that Alexander found a Πώρος—that is, a Paurava prince on the Hydaspes, a sort of half-way locality between the Sarasvatī and the West. But it is quite simple to suppose either that the Hydaspes was the earlier home of the Pūrus, where some remained after the others had wandered east, or that the later Paurava represents a successful onslaught upon the west from the east. In several other passages of the Rigveda the Purus as a people seem to be meant. The Nirukta recognizes the general sense of ‘man,’ but in no passage is this really necessary or even probable. So utterly, however, is the tradition lost that the śatapatha Brāhmana explains Pūru in the Rigveda as an Asura Rakṣas; it is only in the Epic that Pūru revives as the name of a son of Yayāti and śarmiṣṭhā.
Is the name of a disease mentioned several times in the Atharvaveda and occasionally later. Mahīdhara and Sāyana interpret the term as ‘consumption.’ Zimmer supports this view on the ground that it is mentioned as a kind of Yakçma, makes the bones and joints fall apart (asthi-srainsa, paruh-srainsa), and is caused by love, aversion, and the heart, characteristics which agree with the statements of the later Hindu medicine. It is in keeping with a demon of the character of consumption that Balāsa should appear as an accompaniment of Takman. Grohmann, however, thought that a ‘sore* or ‘swelling’ (in the case of fever caused by dropsy) was meant. Bloomfield considers that the question is still open. Ludwig renders the word by ‘dropsy. As remedies against the disease the salve (Áñjasa) from Trikakud and the Jañgida plant are mentioned.
Is a sage of almost entirely mythical character in the Rigveda and later. He counts as a son of Varuṇa, bearing the patronymic Vāruni. In the plural the Bhṛgus are repeatedly alluded to as devoted to the fire cult. They are clearly no more than a group of ancient priests and ancestors with an eponymous Bhṛgu in the Rigveda, except in three passages, where they are evidently regarded as an historic family. It is not clear, however, whether they were priests or warriors: in the battle of the ten kings the Bhṛgus appear with the Druhyus, perhaps as their priests, but this is not certain. In the later literature the Bhṛgus are a real family, with sub-divisions like the Aitaśāyana, according to the Kauṣītaki Brāhmaṇa. The Bhṛgus are mentioned as priests in connexion with various rites, such as the Agnisthāpana and the Daśa- peyakratu. In many passages they are conjoined with the Añgirases :u the close association of the two families is shown by the fact that Cyavana is called either a Bhārgava or an Añgirasa in the śatapatha Brāhmaṇa. In the Atharvaveda the name of Bhṛgu is selected to exemplify the dangers incurred by the oppressors of Brahmans: the Srfijaya Vaitahavyas perish in consequence of an attack on Bhṛgu. In the Aitareya Brāhmaṇa u also Bhṛgu has this representative character. Cf. Bhrgravāṇa and Bhārgava.
Is the name of a tribe and of the king of the tribe. They are mentioned repeatedly in the Rigveda, normally in conjunction with Turvaśa. They seem to have taken part in the great battle against Sudās : the Yadu and the Turvaśa kings seem to have escaped with their lives, while the Anu and the Druhyu kings perished. This is at least the most natural explanation of several passages, though these passages possibly refer to a successful raid across the Sarayu, and a defeat of two princes, Arṇa and Citraratha. That Turvaśa was the Yadu king, as Hopkins holds, is most improbable.
Is the name of a tribe and of the king of the tribe. They are mentioned repeatedly in the Rigveda, normally in conjunction with Turvaśa. They seem to have taken part in the great battle against Sudās : the Yadu and the Turvaśa kings seem to have escaped with their lives, while the Anu and the Druhyu kings perished. This is at least the most natural explanation of several passages, though these passages possibly refer to a successful raid across the Sarayu, and a defeat of two princes, Arṇa and Citraratha. That Turvaśa was the Yadu king, as Hopkins holds, is most improbable.
Is the name of a mythical group of Rṣis who are said in the Pañcavimśa Brāhmaṇa to have been slain at Muni- maraṇa by Rahasyu Devamalimluc, and who are mentioned in the Taittirīya Araṇyaka also. An individual Vaikhānasa is Puruhanman.
aham amuṃ viśo nirūhāmīdam asya rāṣṭraṃ nyubjāmi # JB.1.79. Cf. idam aham amuṣyāyaṇam amuṣyāḥ putram amuṣyā viśo, and others in the sequel of the present formula.
verb (class 6 ātmanepada) to ascend (Monier-Williams, Sir M. (1988))
to attain (a desire) (Monier-Williams, Sir M. (1988))
to cause to ascend (Monier-Williams, Sir M. (1988))
to climb (Monier-Williams, Sir M. (1988))
to develop (Monier-Williams, Sir M. (1988))
to grow (Monier-Williams, Sir M. (1988))
to heal (as a wound)
to increase (Monier-Williams, Sir M. (1988))
to mount (Monier-Williams, Sir M. (1988))
to prosper (Monier-Williams, Sir M. (1988))
to reach to (Monier-Williams, Sir M. (1988))
to rise (Monier-Williams, Sir M. (1988))
to spring up (Monier-Williams, Sir M. (1988))
to thrive (Monier-Williams, Sir M. (1988))
trocknen [z.B. ein feuchtes Gefдя] Frequency rank 3339/72933
verb (class 1 ātmanepada) to ascend (Monier-Williams, Sir M. (1988))
to mount (Monier-Williams, Sir M. (1988))
to rise above (Monier-Williams, Sir M. (1988))
verb (class 1 ātmanepada) to alight (Monier-Williams, Sir M. (1988))
to be deprived of (Monier-Williams, Sir M. (1988))
to descend (Monier-Williams, Sir M. (1988))
to dismount (Monier-Williams, Sir M. (1988))
verb (class 6 ātmanepada) to arise (Monier-Williams, Sir M. (1988))
to ascend (Monier-Williams, Sir M. (1988))
to attain (Monier-Williams, Sir M. (1988))
to bestride (Monier-Williams, Sir M. (1988))
to come off (Monier-Williams, Sir M. (1988))
to gain (Monier-Williams, Sir M. (1988))
to mount (Monier-Williams, Sir M. (1988))
to result (Monier-Williams, Sir M. (1988))
to ride (an animal)
to rise up (Monier-Williams, Sir M. (1988))
to undertake (Monier-Williams, Sir M. (1988))
to venture upon (Monier-Williams, Sir M. (1988))
verb (class 1 parasmaipada) to alter
to change
to grow over or together (Monier-Williams, Sir M. (1988))
to heal over (as a wound) (Monier-Williams, Sir M. (1988))
verb (class 1 parasmaipada) to arrive at (Monier-Williams, Sir M. (1988))
to ascend or go up to (Monier-Williams, Sir M. (1988))
to mount (Monier-Williams, Sir M. (1988))
to reach (Monier-Williams, Sir M. (1988))
noun (feminine) Boswellia thurifera (Monier-Williams, Sir M. (1988))
Cocculus cordifolius (Monier-Williams, Sir M. (1988))
Pandanus odoratissimus (Monier-Williams, Sir M. (1988))
verb (class 6 parasmaipada) to be a foe or rival (Monier-Williams, Sir M. (1988))
to be hostile to (Monier-Williams, Sir M. (1988))
to bear malice or hatred (Monier-Williams, Sir M. (1988))
to hurt (Monier-Williams, Sir M. (1988))
to seek to harm (Monier-Williams, Sir M. (1988))
adjective hostile to (gen. or comp.) (Monier-Williams, Sir M. (1988))
hurtful (Monier-Williams, Sir M. (1988))
injuring (Monier-Williams, Sir M. (1988))
noun (feminine) harm (Monier-Williams, Sir M. (1988))
injury (Monier-Williams, Sir M. (1988))
offence (Monier-Williams, Sir M. (1988))
[gramm.] the verb druh Frequency rank 35904/72933
noun (masculine) name of a king; one of Yayātis and Śarmiṣṭhās sons [[name of a man]] (Monier-Williams, Sir M. (1988))
name of a people Frequency rank 21512/72933
verb (class 6 ātmanepada) to grow (Monier-Williams, Sir M. (1988))
to grow up (Monier-Williams, Sir M. (1988))
to heal up (as a wound) (Monier-Williams, Sir M. (1988))
to increase (Monier-Williams, Sir M. (1988))
to shoot forth (Monier-Williams, Sir M. (1988))
to shoot up (Monier-Williams, Sir M. (1988))
noun (masculine) a plant (Monier-Williams, Sir M. (1988))
Terminalia Arjuna and Glabra (Monier-Williams, Sir M. (1988))
tree (Monier-Williams, Sir M. (1988))
noun (feminine) a kind of ant
a parasitical plant whose roots attach them selves to another plant (as Cymbidum Thessaloides) (Monier-Williams, Sir M. (1988))
Vanda Roxburghii (Monier-Williams, Sir M. (1988))
verb (class 6 ātmanepada) to advance towards or against (acc.)
to ascend or rise to or upon
to attain to
to begin
to enter (acc.)
to enter upon
to mount
to undertake Frequency rank 3627/72933
verb (class 1 parasmaipada) to appear
to be cicatrized
to break forth
to grow over
to grow together
to grow up
to heal
to increase Frequency rank 11843/72933
Parse Time: 1.679s Search Word: ruh Input Encoding: IAST IAST: ruh
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icon to enable a popup keybord and you can toggle between देवनागरी and IAST characters. If you want a system software for typing easily in देवनागरी or IAST you can download our software called SanskritWriter