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     Grammar Search "vasya" has 5 results.
     
vasya: Gerund (-ya)vas
vāsya: Gerund (-ya)vāsa
vāsya: Gerund (-ya)vas
vāśyā: feminine nominative singular future passive participle (has gerundive formation scheme) stem: vāśya.
vāsyā: feminine nominative singular causative future passive participle (has gerundive formation scheme) stem: vāsya.
     Amarakosha Search  
8 results
     
WordReferenceGenderNumberSynonymsDefinition
amāvāsyāFeminineSingularamāvasyāa year
bāhlīkam3.3.9NeuterSingularvasyakhuraḥ
nūnam2.4.16MasculineSingularavaśyam
śuśrūṣā2.7.37FeminineSingularvarivasyā, paricaryā, upāsanā
vāśikāFeminineSingularaṭarūpaḥ, siṃhāsyaḥ, vāsyaḥ, vaidyamātā, vājidantakaḥ, siṃhī, vṛṣaḥ
vaśyaḥ3.1.23MasculineSingularpraṇeyaḥ
avaśyāyaḥMasculineSingulartuṣāraḥ, tuhinam, himam, prāleyam, mahikā, nīhāraḥfrost
amāvāsyāFeminineSingularamāvasyāa year
     Monier-Williams
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37 results for vasya
     
Devanagari
BrahmiEXPERIMENTAL
vasyamfn. to be put on (See snāta-v-). View this entry on the original dictionary page scan.
vasyaiṣṭif. (fr. vasyas-+ iṣṭi-) seeking or desire for the better id est for welfare View this entry on the original dictionary page scan.
vasyasmfn. equals v/asīyas-, better, more excellent or glorious, wealthier or richer than (ablative) View this entry on the original dictionary page scan.
vasyasn. increasing wealth or prosperity, welfare View this entry on the original dictionary page scan.
vasyasaSee pāpa-- and śvo-v-. View this entry on the original dictionary page scan.
vasyaṣṭif. (for prec.) attaining to welfare (in a formula) .
abhyavasyandto drive (on a carriage) towards View this entry on the original dictionary page scan.
anavasyatmfn. unceasing View this entry on the original dictionary page scan.
anavasyatSee an-avasāna-. View this entry on the original dictionary page scan.
apāpavasyasa(/a-pāpa--) n. not a wrong order, no disorder (see pāpa-vasyas/a-.) View this entry on the original dictionary page scan.
āśravasyaNom. P. (fr. 2. śravas-), to approach with haste, hasten towards View this entry on the original dictionary page scan.
vasyaNom. P. syati-, to wish for the stallion View this entry on the original dictionary page scan.
āśvasya ind.p. taking heart or confidence View this entry on the original dictionary page scan.
avasyaNom. P. (parasmE-pada dative case sg. m. avasyate-) to seek favour or assistance View this entry on the original dictionary page scan.
avasyaNom. P. See 1. /avas-. View this entry on the original dictionary page scan.
avasyandA1. (parasmE-pada -syandamāna-) to flow or trickle down View this entry on the original dictionary page scan.
avasyandanan. (gaRa gahādi- q.v) View this entry on the original dictionary page scan.
avasyanditan. (in rhetoric) attributing to one's own words a sense not originally meant View this entry on the original dictionary page scan.
devasyatvakamfn. containing the words devasyatvā- (as an adhyāya- or anuvāka-) gaRa goṣad-ādi-. View this entry on the original dictionary page scan.
dīrghaniśvasyaind. sighing or having sighed deeply View this entry on the original dictionary page scan.
dravasyaNom. P. yati- (fr. dravas-[ dru-?] gaRa kaṇḍv-ādi-), to harass one's self, toil, serve. View this entry on the original dictionary page scan.
duvasyaNom. P. y/ati-, to honour, worship, celebrate, reward ; give as a reward, . View this entry on the original dictionary page scan.
madhvasya P. syati-, to long for honey or anything sweet View this entry on the original dictionary page scan.
mānavasyaNom. P. (only p. sy/at-), to act like men ("to wish for men") . View this entry on the original dictionary page scan.
niḥśvasyaind. having breathed out or sighed, sighing View this entry on the original dictionary page scan.
saṃvyavasyamfn. ( so-) to be decided upon or decreed View this entry on the original dictionary page scan.
snātavasyamfn. to be put on after an ablution View this entry on the original dictionary page scan.
śravasyaNom. P. y/ati- (only pr. p. y/at-), to wish to praise View this entry on the original dictionary page scan.
śravasyan. fame, glory, renown View this entry on the original dictionary page scan.
śravasyan. a glorious deed View this entry on the original dictionary page scan.
śravasyaNom. P. y/ati-, to be swift, hasten, fly along ; to snatch up View this entry on the original dictionary page scan.
śravasyamfn. swift, rapid View this entry on the original dictionary page scan.
śvovasyasamfn. equals prec. View this entry on the original dictionary page scan.
tavasyan. strength, . View this entry on the original dictionary page scan.
udavasya ind.p. concluding View this entry on the original dictionary page scan.
varivasyaNom. P. sy/ati-, to grant room or space, give relief. concede, permit ; to show favour, wait upon, cherish, tend (parasmE-pada syamāna- equals varivacyita- ) View this entry on the original dictionary page scan.
viśeṣāvasyakaniryuktif. Name of work View this entry on the original dictionary page scan.
     Apte Search  
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vasyas वस्यस् 1 Better. -2 Wealthier, richer; श्रेयान् वस्यसो- $सानि स्वाहा T. Up.1.4.3.
udavasya उदवस्य a. Last, final, concluding; उदवस्यः सहर्त्विग्भिः सस्नाववभृथं ततः Bhāg.4.7.56.
tavasya तवस्य a. 1 Increasing strength (as an oblation). -स्यम् strength; तस्मै तवस्यमनु दायि सत्रा Rv.2.2.8.
duvasyati दुवस्यति Den. P. 1 To honour, worship. -2 To reward; दुवस्यत दम्यं जातवेदसम् Rv.3.2.8.
dravasyati द्रवस्यति Den. P. 1 To trouble or afflict oneself. -2 To serve or wait upon a person.
varivasyati वरिवस्यति Den. P. To show favour; cherish; Bk.
śravasyam श्रवस्यम् Fame, glory, renown.
śravasyati श्रवस्यति Den. P. 1 To wish for fame or glory. -2 To long for a sacrifice or oblation.
     Macdonell Vedic Search  
2 results
     
vasyas vás-yas, acc. adv. for greater welfare, viii. 48, 9 [cpv. of vásu good].
duvasya duvas-ya, den. present with (inst.), x. 14, 1 [dúvas, n. gift].
     Macdonell Search  
6 results
     
vasyas cpv. (V.) better, more ex cellent; more illustrious, wealthier, than (ab.); n. increasing wealth or prosperity.
duvasya den. P. honour, reward.
varivasya den. P. grant free space, vouchsafe (RV.); wait upon, cherish, tend (C.): -mâna, pr. pt. with ps. mg. cherished.
śravasya a) n. (RV.) praise, re nown; glorious deed; b) a. swift (steed; RV.); -y&asharp;, in. ad. swiftly (RV.); -yú, a. 1. praising (RV.); 2. swift, nimble (V.).
śravasya den. a) only pt. -yát, praising (V.); b) -yá, P. (V.) hasten, be swift; snatch up (ac.).
saṃvyavasya fp. [√ sâ] to be de cided; -vyavaharana, n. agreeing or getting on together in ordinary life; -vyavahâra, m. intercourse, with (in.); occupation with, ad diction to (--°ree;); business transactions; term generally understood: -vat, m. business man; -vyâna, n. wrapper, cloth, upper garment.
     Vedic Index of
     Names and Subjects  
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aṃśu Name of a protege of the Asvins in the Rigveda. Dhanamjayya, pupil of Amavasya Sandilyayana, according to the Vamsa Brahmana.
dhruva In the Sūtras denotes the pole star, being mentioned in connexion with the marriage ritual, in which the star is constancy. In the Maitrāyanī Upanisad, a late work, the movement of the Dhruvā (dhruvasya pracalanam) is mentioned, but this can hardly be interpreted as referring to an actual observed motion of the nominal pole star, but rather to an extraordinary event, such as a destruction of the world, as Cowell understood the expression. Jacobi sees in the motion of the Dhruvā the possibility of fixing a date, on the ground that the only star which could have been deemed a pole star, as * immovable,’ was one (α Draconis) of the third millenium B.C. But this attempt to extract chronology from the name of the star is of very doubtful validity.
nakṣatra Is a word of obscure origin and derivation. The Indian interpreters already show a great divergence of opinion as to its primary meaning. The śatapatha Brāhmana re­solves it into na-ksatra (‘ no power ’), explaining it by a legend. The Nirukta refers it to the root naks, ‘obtain/ following the Taittirīya Brāhmana. Aufrecht and Weber derived it from nakta-tra, ‘ guardian of night/ and more recently the derivation from nak-ksatra, ‘ having rule over night/ seems to be gaining acceptance. The generic meaning of the word therefore seems to be ‘star/ The Naksatras as Stars in the Rigveda and Later.—The sense of star ’ appears to be adequate for all or nearly all the passages in which Naksatra occurs in the Rigveda. The same sense occurs in the later Samhitās also : the sun and the Naksatras are mentioned together, or the sun, the moon, and the Naksatras, or the moon and the Naksatras, or the Naksatras alone; but there is no necessity to attribute to the word the sense of lunar mansion ’ in these passages. On the other hand, the names of at least three of the Naksatras in the later sense occur in the Rigveda. Tisya, however, does not seem to be mentioned as a lunar mansion. With Aghās (plur.) and Arjunī (dual) the case is different: it seems probable that they are the later lunar mansions called Maghās (plur.) and Phālgunī (dual). The names appear to have been deliberately changed in the Rigveda, and it must be remembered that the hymn in which they occur, the wedding hymn of Sūryā, has no claim to great age. Ludwig and Zimmer have seen other references to the Naksatras as 27 in the Rigveda, but these seem most improbable. Nor do the adjectives revatī (£ rich ’) and punarvasīi (‘ bringing wealth again’) in another hymn appear to refer to the Naksatras. The Naksatras as Lunar Mansions.—In several passages of the later Samhitās the connexion of the moon and the Naksatras is conceived of as a marriage union. Thus in the Kāthaka and Taittirīya Samhitās it is expressly stated that Soma was wedded to the mansions, but dwelt only with Rohinī; the others being angry, he had ultimately to undertake to live with them all equally. Weber hence deduced that the Naksatras were regarded as of equal extent, but this is to press the texts unduly, except in the sense of approximate equality. The number of the mansions is not stated as 27 in the story told in the two Samhitās: the Taittīriya has, and the Kāthaka no number; but 27 appears as their number in the list which is found in the Taittirīya Samhitā and elsewhere. The number 28 is much less well attested: in one passage of the Taittirīya Brāhmana Abhijit is practically marked as a new comer, though in a later book, in the Maitrāyanī Samhitā, and in the Atharvaveda list,27 it has found acceptance. It is perfectly possible that 28 is the earlier number, and that Abhijit dropped out because it was faint, or too far north, or because 27 was a more mystic (3x3x3) number: it is significant that the Chinese Sieou and the Arabic Manāzil are 28 in number.28 Weber, however, believes that 27 is the older number in India. The meaning of the number is easily explained when it is remembered that a periodic month occupies something between 27 and 28 days, more nearly the former number. Such a month is in fact recognized in the Lātyāyana and Nidāna Sūtras as consisting of 27 days, 12 months making a year of 324 days, a Naksatra year, or with an intercalary month, a year of 351 days. The Nidāna Sūtra makes an attempt to introduce the Naksatra reckoning into the civil or solar (sāvana) year of 360 days, for it holds that the sun spends 13J• days in each Naksatra (13^x27 = 360). But the month of 27 or 28 days plays no part in the chronological calculations of the Veda. The Names of the Naksatras.—In addition to the two mentioned in the Rigveda, the earlier Atharvaveda gives the names of Jyesthaghnī (the later Jyesthā) and Vicrtau, which are mentioned as in close connexion, and of Revatīs (plural) and Kyttikās. With reference to possible times for the ceremony of the Agnyādhāna, or Maying of the sacred fires/ the Kāthaka Samhitā, the Maitrāyanī Samhitā, and the Taittirīya Brāhmana mention the Naksatras called Krttikās, Rohinī, Phalgunyas, Hasta; the latter Brāhmana adds Punar- vasū, and in an additional remark excludes Pūrve Phālgunī in favour of Uttare Phālgunī. The śatapatha Brāhmana adds Mrgaśīrsa and Citrā as possibilities. On the other hand, Punarvasū is recommended by all authorities as suitable for the Punarādheya, 'relaying of the sacred fires,’ which takes place if the first fire has failed to effect the aim of its existence, the prosperity of the sacrificer. The Kāthaka Samhitā, however, allows Anurādhās also. In the ceremony of the Agnicayana, or 'piling of the fire- altar,’ the bricks are assumed to be equal in number to the Naksatras. The bricks number 756, and they are equated to 27 Naksatras multiplied by 27 secondary Naksatras, reckoned as 720 (instead of 729), with the addition of 36 days, the length of an intercalary month. Nothing can be usefully derived from this piece of priestly nonsense. But in connexion with this ceremony the Yajurveda Samhitās enumerate the 27, The Taittirīya Brāhmana has a list of the Naksatras which agrees generally with the list of the Samhitās. It runs as follows: Kyttikās, Rohinī, Invakās, Bāhū (dual), Tisya, Aśleṣās, Maghās, Pūrve Phālgunī, Uttare Phālgunī, Hasta, Citrā, Nistyā, Viśākhe, Anūrādhās, Rohinī, Mūlabarhanī, Pūrvā Asādhās', Uttarā Asādhās, Sronā, Sravisthās, Satabhisaj, Pūrve Prosthapadās, Uttare Prosthapadās, Revatī, Aśvayujau, Apabharanīs. In a later book, however, the list grows to 28, and the full moon is inserted after number 14, and the new moon after number, as an attempt to bring the Naksatra (lunar) month into accordance with the Sāvana (solar) month of 30 days. The names in this second list are as in the Samhitās with the following exceptions. The seven stars of the Krttikās are named as Ambā, Dulā, Nitatnī, Abhrayantī, Meghayantī, Varsayantī, Cupunīkā, names found also in the Taittirīya and Kāthaka Samhitās. Beside Mrgaśīrsa, Invakās are also mentioned. Then come Ardrā, Punarvasū, Tisya, Aśresās, Maghās (beside which Anaghās, Agadās, and Arun- dhatīs are also mentioned), Phalgunyas (but elsewhere in the dual, Phalgunyau), Phalgunyas, Hasta, Citrā, Nistyā, Viśākhe, Anūrādhās, Jyesthā, Mūla, Asādhās, Asā(jhās, Abhijit, śronā, Sravisthās, Satabhisaj, Prosthapadās, Prosthapadās, Revatī, Aśvayujau, Bharanyas, but also Apabharanīs. Abhijit, which occurs also in an earlier part of the Brāhmana, is perhaps interpolated. But Weber’s argument that Abhijit is out of place in this list because Brāhmana is here mentioned as the 28th Naksatra, loses some force from the fact (of course unknown to him) that the list in the Maitrāyanī Samhitā contains 28 Naksatras, including Abhijit, and adds Brāhmana at the end as another. In another passage the Taittirīya Brāhmana divides the Naksatras into two sets, the Deva Naksatras and the Yama Naksatras, being 1-14 and 15-27 (with the omission of Abhijit) respectively. This division corresponds with one in the third book of the Brāhmana60 where the days of the light half of the month and those of the dark half are equated with the Naksatras. The Brāhmana treats the former series as south, the latter as north; but this has no relation to facts, and can only be regarded as a ritual absurdity. The late nineteenth book of the Atharvaveda contains a list of the Naksatras, including Abhijit. The names here (masc.), Viśākhe, Anurādhā, Jyesthā, Mūla, Pūrvā Asādhās, Uttarā Asādhās, Abhijit, śravana, śravisthās, śatabhisaj, Dvayā Prosthapadā, Revatī, Aśvayujau, Bharanyas. The Position of the Naksatras.—There is nothing definite in Vedic literature regarding the position of most of the Naksatras, but the later astronomy precisely locates all of them, and its statements agree on the whole satisfactorily with what is said in the earlier texts, though Weber was inclined to doubt this. The determinations adopted below are due to Whitney in his notes on the Sūrya Siddhānta. 1.Krttikās are unquestionably η Tauri, etc., the Pleiades. The names of the seven stars forming this constellation, and given above from Yajurveda texts, include three --------abhrayantī, forming clouds meghayantī, ‘making cloudy’; varsayantī, ‘causing rain’—which clearly refer to the rainy Pleiades. The word krttikā possibly means ‘web/ from the root krt, spin.’ 2. Rohinī, ‘ ruddy,’ is the name of the conspicuously reddish star, a Tauri or Aldebaran, and denotes the group of the Hyades, <* θ y 8 e Tauri. Its identification seems absolutely assured by the legend of Prajāpati in the Aitareya Brāhmana. He is there represented as pursuing his daughter with incestuous intention, and as having been shot with an arrow (Isu Trikāndā, ‘ the belt of Orion ’) by the huntsman ’ (Mrgavyādha, Sirius ’). Prajāpati is clearly Orion (Mrgaśiras being the name of the little group of stars in Orion’s head). 3.Mrgaśīrsa or Mrgaśiras, also called Invakā or Invagā, seems to be the faint stars λ, φ,1 φ2 Orionis. They are called Andhakā, * blind,’ in the śāntikalpa of the Atharvaveda, probably because of their dimness. 4.Ardrā, ‘ moist,’ is the name of the brilliant star, α Orionis. But the names by which it is styled, in the plural as Árdrās in the śāñkhāyana Grhya Sūtra and the Naksatrakalpa, and in the dual as Bāhú, in the Taittirīya Brāhmana, point to a constellation of two or more stars, and it may be noted that the corresponding Chinese Sieou includes the seven brilliant stars composing the shoulders, the belt, and the knees of Orion. 5. Punarvasu, the two that give wealth again,’ denotes the two stars, a and β Geminorum, on the heads of Castor and Pollux. The name is no doubt connected with the beneficent character of the Aśvins, who correspond to the Dioscuri. 6.Tisya or Pusya includes the somewhat faint group in the body of the Crab, 7, δ, and θ Cancri. The singular is rather curious, as primarily one star would seem to have been meant, and none of the group is at all prominent. 7. Aśresās or Aślesās, which in some texts is certainly to be read Aśresās or Aślesas, denotes δ, e, η, p, σ, and perhaps also ζ, Hydrse. The word means ‘embracer,’ a name which admirably fits the constellation. 8. Maghās, the ‘bounties,’ are the Sickle, or α, γ, ζ, μ, e Leonis. The variants Anaghā, the ‘ sinless one,’ etc.,clearly refer to the auspicious influence of the constellation. 9. 10. Phālgunī, Phalgunyau, Phalgū, Phalg-unīs, Phal- gunyas, is really a double constellation, divided into Pūrve, ‘ former,’ and Uttare, ‘latter.’ The former is δ and θ Leonis, the latter β and Leonis. According to Weber, the word denotes, like Arjunī, the variant of the Rigveda, a ‘ bright- coloured ’ constellation. 11. Hasta, ‘hand,’ is made up of the five conspicuous stars (δ> Ί, e, a, β) in Corvus, a number which the word itself suggests. According to Geldner, the ‘ five bulls ’ of the Rigveda are this constellation. 12. Citrā, ‘bright,’ is the beautiful star, a Virginis. It is mentioned in a legend of Indra in the Taittirīya Brāhmana, and in that of the ‘ two divine dogs ’ (divyau śvānau) in the śatapatha Brāhmana. 13. Svāti or Nistyā is later clearly the brilliant star Arcturus or a Bootis, its place in the north being assured by the notice in the śāntikalpa, where it is said to be ‘ ever traversing the northern way ’ (nityam uttara-mārgagam). The Taittirīya Brāhmana, however, constructs an asterismal Prajāpati, giving him Citrā (α Virginis) for head, Hasta (Corvus) for hand, the Viśākhe (α and β Librae) for thighs, and the Anurādhās (β, δ, and 7r Scorpionis) for standing place, with Nistyā for heart. But Arcturus, being 30° out, spoils this figure, while, on the other hand, the Arabic and Chinese systems have respectively, instead of Arcturus, Virginis and κ Virginis, which would well fit into the Prajāpati figure. But in spite of the force of this argument of Weber’s, Whitney is not certain that Nistyā here must mean a star in Virgo, pointing out that the name Nistyā, ‘outcast,’ suggests the separation of this Naksatra from the others in question. 14.Viśākhe is the couple of stars a and β Librae. This mansion is later called Rādhā according to the Amarakośa, and it is curious that in the Atharvaveda the expression rādho Viśākhe, the Viśākhe are prosperity,’ should occur. But probably Rādhā is merely an invention due to the name of the next Naksatra, Anurādhā, wrongly conceived as meaning that which is after or follows Rādhā.’ 15. Anūrādhās or Anurādhā, propitious,’ is β, δ, and tγ (perhaps also p) Scorpionis. 16. Rohinī, ‘ ruddy ’; Jyesthaghnī, * slaying the eldest ’; or Jyesthā, ‘eldest,’ is the name of the constellation σ, α, and τ Scorpionis, of which the central star, a, is the brilliant reddish Antares (or Cor Scorpionis). 17.Vicrtau, ‘ the two releasers ’; Mūla, ‘ root or Mūla- barhanī, ‘ uprooting,’ denote primarily λ and v at the extremity of the tail of the Scorpion, but including also the nine or eleven stars from e to v. 18.19. Asādhās (‘ unconquered ’), distinguished as Pūrvās, ‘ former,’ and Uttarās, ‘ latter,’ are really two constellations, of which the former is composed of γ, δ, e, and η Sagittarii, or of 8 and e only, and the latter of θ, σ, t, and ξ Sagittarii, or of two, σ and ζ, only. It is probable that originally only four stars forming a square were meant as included in the whole constellation —viz., σ and f, with 8 and e. 20. Abhijit is the brilliant star a Lyrse with its two companions e and ζ. Its location in 6o° north latitude is completely discordant with the position of the corresponding Arabian and Chinese asterisms. This fact is considered by Oldenberg to support the view that it was a later addition to the system; its occurrence, however, as early as the Maitrāyanī Samhitā, which he does not note, somewhat invalidates that view. In the Taittirīya Brāhmana Abhijit is said to be ‘over Asādhās, under śronā,’ which Weber held to refer to its position in space, inferring thence that its Vedic position corresponded to that of the Arab Manāzil and the Chinese Sieou—viz., a, β Capricorni. But Whitney argues effectively that the words ‘ over ’ and ‘ under ’ really refer to the place of Abhijit in the list, ‘ after ’ Asādhās and ‘ before ’ Sronā. 21. Sronā, ‘lame,’ or Sravana, ‘ ear,’ denotes the bright star a Aquilai with β below and 7 above it. Weber very need- lessly thinks that the name Sravana suggested two ears and the head between. It is quite out of correspondence with the Manāzil and the Sieou, and is clearly an Indian invention. 22. śravisthās, ‘ most famous,’ or later Dhanisthās, ‘most wealthy,’ is the diamond-shaped group, α, β, δ, and 7, in the Dolphin, perhaps also ζ in the same constellation. Like the preceding Naksatra, it is out of harmony with the Manāzil and Sieou. 23. Satabhisaj or śatabhisa, ‘having a hundred physicians,’ seems to be λ Aquarii with the others around it vaguely conceived as numbering a hundred. 24. 25. Prostha-padās (fem. plur.), ‘ feet of a stool,’ or later Bhadra-padās,100 ‘auspicious feet,’ a double asterism forming a square, the former (pūrva) consisting of a and β Pegasi, the latter (uttara) of γ Pegasi and a Andromedse. 26. Revatī, ‘ wealthy,’ denotes a large number of stars (later 32), of which ζ Piscium, close upon the ecliptic where it was crossed by the equator of about 570 a.d., is given as the southernmost. 27. Aśva-yujau, ‘the two horse-harnessers,’ denotes the stars β and ζ Arietis. Aśvinyau101 and Aśvinī102 are later names. 28. Apabharanīs, Bharanīs, or Bharanyas, ‘ the bearers,’ is the name of the small triangle in the northern part of the Ram known as Musca or 35, 39, and 41 Arietis. The Naksatras and the Months.—In the Brāhmanas the Naksatra names are regularly used to denote dates. This is done in two ways. The name, if not already a feminine, may be turned into a feminine and compounded with pūrna-māsa, ‘the full moon,’ as in Tisyā-pūrnamāsa, ‘the full moon in the Naksatra Tisya.’103 Much more often, however, it is turned into a derivative adjective, used with paurnamāsī, ‘the full moon (night)/ or with amāvāsyā, ‘the new moon (night)/ as in Phālgunī paurnamāsl, ‘the full-moon night in the Naksatra Phālgunī’;104 or, as is usual in the Sūtras, the Naksatra adjective alone is used to denote the full-moon night. The month itself is called by a name derived105 from that of a Naksatra, but only Phālguna,106 Caitra,107 Vaiśākha,108 Taisya,109 Māgha110 occur in the Brāhmanas, the complete list later being Phālguna, Caitra, Vaiśākha, Jyaistha, Asādha, Srāvana, Prausthapada, Aśvayuja, Kārttika, Mārgaśīrsa, Taisya, Māgha. Strictly speaking, these should be lunar months, but the use of a lunar year was clearly very restricted: we have seen that as early as the Taittirīya Brāhmana there was a tendency to equate lunar months with the twelve months of thirty days which made up the solar year (see Māsa). The Naksatras and Chronology.—(i) An endeavour has been made to ascertain from the names of the months the period at which the systematic employment of those names was intro¬duced. Sir William Jones111 refers to this possibility, and Bentley, by the gratuitous assumption that śrāvana always marked the summer solstice, concluded that the names of the months did not date before b.c. Ii8I. Weber112 considered that there was a possibility of fixing a date by this means, but Whitney113 has convincingly shown that it is an impossible feat, and Thibaut114 concurs in this view. Twelve became fixed as the number of the months because of the desire, evident in the Brāhmanas, somehow or other to harmonize lunar with solar time; but the selection of twelve Naksatras out of twenty-seven as connected with the night of full moon can have no chronological significance, because full moon at no period occurred in those twelve only, but has at all periods occurred in every one of the twenty-seven at regularly recurrent intervals. (2) All the lists of the Naksatras begin with Krttikās. It is only fair to suppose that there was some special reason for this fact. Now the later list of the Naksatras begins with Aśvinī, and it was unquestionably rearranged because at the time of its adoption the vernal equinox coincided with the star ζ Piscium on the border of Revatī and Aśvinī, say in the course of the sixth century A.D. Weber has therefore accepted the view that the Krttikās were chosen for a similar reason, and the date at which that Naksatra coincided with the vernal equinox has been estimated at some period in the third millennium B.C. A very grave objection to this view is its assumption that the sun, and not the moon, was then regarded as connected with the Naksatras; and both Thibaut and Oldenberg have pronounced decidedly against the idea of connecting the equinox with the Krttikās. Jacobi has contended that in the Rigveda the commencement of the rains and the summer solstice mark the beginning of the new year and the end of the old, and that further the new year began with the summer solstice in Phālgunī.121 He has also referred to the distinction of the two sets of Deva and Yama Naksatras in the Taittirīya Brāhmana as supporting his view of the connexion of the sun and the Naksatras. But this view is far from satisfactory: the Rigveda passages cannot yield the sense required except by translating the word dvādaśa123 as 4 the twelfth (month) * instead of consisting of twelve parts,’ that is, ‘year/ the accepted interpretation; and the division of the Naksatras is not at all satisfactorily explained by a supposed connexion with the sun. It may further be mentioned that even if the Naksatra of Krttikās be deemed to have been chosen because of its coincidence with the vernal equinox, both Whitney and Thibaut are pre¬pared to regard it as no more than a careless variant of the date given by the Jyotisa, which puts the winter solstice in Māgha. (3) The winter solstice in Māgha is assured by a Brāhmana text, for the Kausītaki Brāhmana12® expressly places it in the new moon of Māgha (māghasyāmāυāsyāyām). It is not very important whether we take this with the commentators as the new moon in the middle of a month commencing with the day after full moon in Taisa, or, which is much more likely, as the new moon beginning the month and preceding full moon in Māgha. The datum gives a certain possibility of fixing an epoch in the following way. If the end of Revatī marked the vernal equinox at one period, then the precession of the equinoxes would enable us to calculate at what point of time the vernal equinox was in a position corresponding to the winter solstice in Māgha, when the solstitial colure cut the ecliptic at the beginning of Sravisthās. This would be, on the strict theory, in the third quarter of Bharanī, 6f asterisms removed from Sravisthās, and the difference between that and the beginning of Aśvinī = if asterisms = 23 (27 asterisms being = 360°). Taking, the starting-point at 499 a.d., the assured period of Varāha Mihira, Jones arrived at the date B.C. 1181 for the vernal equinox corresponding to the winter solstice in Māgha—that is, on the basis of ι° = 72 years as the precession. Pratt arrived at precisely the same date, taking the same rate of precession and adopting as his basis the ascertained position in the Siddhantas of the junction star of Maghā, a Leonis or Regulus. Davis and Colebrooke arrived at a different date, B.C. 1391, by taking as the basis of their calculation the junction star of Citrā, which happens to be of uncertain position, varying as much as 30 in the different textbooks. But though the twelfth century has received a certain currency as the epoch of the observation in the Jyotisa, it is of very doubtful value. As Whitney points out, it is impossible to say that the earlier asterisms coincided in position with the later asterisms of 13J0 extent each. They were not chosen as equal divisions, but as groups of stars which stood in conjunction with the moon; and the result of subsequently making them strictly equal divisions was to throw the principal stars of the later groups altogether out of their asterisms. Nor can we say that the star ζ Piscium early formed the eastern boundary of Revatī; it may possibly not even have been in that asterism at all, for it is far remote from the Chinese and Arabic asterisms corresponding to Revatī. Added to all this, and to the uncertainty of the starting-point— 582 a.d., 560 a.d., or 491 a.d. being variants —is the fact that the place of the equinox is not a matter accurately determin¬able by mere observation, and that the Hindu astronomers of the Vedic period cannot be deemed to have been very accurate observers, since they made no precise determination of the number of days of the year, which even in the Jyotisa they do not determine more precisely than as 366 days, and even the Sūrya Siddhānta136 does not know the precession of the equinoxes. It is therefore only fair to allow a thousand years for possible errors,137 and the only probable conclusion to be drawn from the datum of the Kausītaki Brāhmana is that it was recording an observation which must have been made some centuries B.C., in itself a result quite in harmony with the probable date of the Brāhmana literature,138 say B.C. 800-600. (4) Another chronological argument has been derived from the fact that there is a considerable amount of evidence for Phālguna having been regarded as the beginning of the year, since the full moon in Phālgunī is often described as the ‘ mouth (mukham) of the year.’139 Jacobi140 considers that this was due to the fact that the year was reckoned from the winter solstice, which would coincide with the month of Phālguna about B.C. 4000. Oldenberg and Thibaut, on the other hand, maintain that the choice of Phālguna as the ‘ mouth ’ of the year was due to its being the first month of spring. This view is favoured by the fact that there is distinct evidence of the correspondence of Phālguna and the beginning of spring : as we have seen above in the Kausītaki Brāhmana, the new moon in Māgha is placed at the winter solstice, which puts the full moon of Phālgunī at a month and a half after the winter solstice, or in the first week of February, a date not in itself improbable for about B.C. 800, and corresponding with the February 7 of the veris initium in the Roman Calendar. This fact accords with the only natural division of the year into three periods of four months, as the rainy season lasts from June 7-10 to October 7-10, and it is certain that the second set of four months dates from the beginning of the rains (see Cāturmāsya). Tilak, on the other hand, holds that the winter solstice coincided with Māghī full moon at the time of the Taittirīya Samhitā (b.c. 2350), and had coincided with Phālgunī and Caitrī in early periods—viz., B.C. 4000-2500, and B.C. 6000¬4000. (5) The passages of the Taittirīya Samhitā and the Pañca¬vimśa Brāhmana, which treat the full moon in Phālguna as the beginning of the year, give as an alternative the full moon in Caitra. Probably the latter month was chosen so as to secure that the initial day should fall well within the season of spring, and was not, as Jacobi believes, a relic of a period when the winter solstice corresponded with Caitra. Another alternative is the Ekāstakā, interpreted by the commentators as the eighth day after the full moon in Maghās, a time which might, as being the last quarter of the waning half of the old year, well be considered as representing the end of the year. A fourth alternative is the fourth day before full moon; the full moon meant must be that of Caitra, as Álekhana quoted by Ápastamba held, not of Māgha, as Asmarathya, Laugāksi and the Mīmāmsists believed, and as Tilak believes. (6) Others, again, according to the Grhya ritual, began the year with the month Mārgaśīrsa, as is shown by its other name Agrahāyana (‘ belonging to the commencement of the year ’). Jacobi and Tilak think that this one denoted the autumn equinox in Mrgaśiras, corresponding to the winter solstice in Phālgunī. But, as Thibaut shows clearly, it was selected as the beginning of a year that was taken to commence with autumn, just as some took the spring to commence with Caitra instead of Phālguna. (7) Jacobi has also argued, with the support of Buhler, from the terms given for the beginning of Vedic study in the Grhya Sūtras, on the principle that study commenced with the rains (as in the Buddhist vassā) which mark the summer solstice. He concludes that if Bhādrapada appears as the date of commencing study in some texts, it was fixed thus because at one time Prosthapadās (the early name of Bhadra- padās) coincided with the summer solstice, this having been the case when the winter solstice was in Phālguna. But Whitney155 has pointed out that this argument is utterly illegitimate; we cannot say that there was any necessary connexion between the rains and learning—a month like Srāvana might be preferred because of its connexion with the word Sravana, 4 ear ’—and in view of the precession of the equinoxes, we must assume that Bhādrapada was kept because of its traditional coincidence with the beginning of the rains after it had ceased actually so to coincide. the other astronomical phenomena; the discovery of a series of 27 lunar mansions by them would therefore be rather surprising. On the other hand, the nature of such an operation is not very complicated ; it consists merely in selecting a star or a star group with which the moon is in conjunction. It is thus impossible a priori to deny that the Vedic Indians could have invented for themselves a lunar Zodiac. But the question is complicated by the fact that there exist two similar sets of 28 stars or star groups in Arabia and in China, the Manāzil and the Sieou. The use of the Manāzil in Arabia is consistent and effective ; the calendar is regulated by them, and the position of the asterisms corresponds best with the positions required for a lunar Zodiac. The Indians might therefore have borrowed the system from Arabia, but that is a mere possibility, because the evidence for the existence of the Manāzil is long posterior to that for the existence of the Naksatras, while again the Mazzaroth or Mazzaloth of the Old Testament may really be the lunar mansions. That the Arabian system is borrowed from India, as Burgess held, is, on the other hand, not at all probable. Biot, the eminent Chinese scholar, in a series of papers published by him between. 1839 and 1861, attempted to prove the derivation of the Naksatra from the Chinese Sieou. The latter he did not regard as being in origin lunar mansions at all. He thought that they were equatorial stars used, as in modern astronomy, as a standard to which planets or other stars observed in the neighbourhood can be referred; they were, as regards twenty-four of them, selected about B.C. 2357 on account of their proximity to the equator, and of their having the same right ascension as certain circumpolar stars which had attracted the attention of Chinese observers. Four more were added in B.C. IIOO in order to mark the equinoxes and solstices of the period. He held that the list of stars commenced with Mao (= Krttikās), which was at the vernal equinox in B.C. 2357. Weber, in an elaborate essay of i860, disputed this theory, and endeavoured to show that the Chinese literary evidence for the Sieou was late, dating not even from before the third century B.C. The last point does not appear to be correct, but his objections against the basis of Biot’s theory were rein¬forced by Whitney, who insisted that Biot’s supposition of the Sieou’s not having been ultimately derived from a system of lunar mansions, was untenable. This is admitted by the latest defender of the hypothesis of borrowing from China, Lśopold de Saussure, , but his arguments in favour of a Chinese origin for the Indian lunar mansions have been refuted by Oldenberg, who has also pointed out that the series does not begin with Mao ( = Krttikās). There remains only the possibility that a common source for all the three sets—Naksatra, Manāzil, and Sieou—may be found in Babylonia. Hommel has endeavoured to show that recent research has established in Babylonia the existence of a lunar zodiac of twenty-four members headed by the Pleiades ( = Krttikās); but Thibaut’s researches are not favourable to this claim. On the other hand, Weber, Whitney, Zimmer, and Oldenberg all incline to the view that in Babylonia is to be found the origin of the system, and this must for the present be regarded as the most probable view, for there are other traces of Babylonian influence in Vedic literature, such as the legend of the flood, perhaps the Adityas, and possibly the word Manā.
māsa Denotes a 'month' a period of time repeatedly mentioned in the Rigveda and lateṛ The Characteristic days (or rather nights) of the month were those of new moon, Amā-vasya, 'home-staying (night),' and 'of the full moon,' Paurṇa-māsi. Two hymns of the Atharvveda celebrate these days respectively. A personification of the phases of the moon is seen in the four names Sinīvālī the day before new moon; Kuhū also called Guṅgū, the new moon day;Anumati, the day before full moon; and Rākā, the day of new mooṇ The importance of the new and full moon days respectively. One special day in the month, the Ekāṣṭakā, or eighth day after full moon, was importanṭ In the Pañcaviṃśa Brāhmaṇa there stated to be in the year twelve such, mentioned between the twelve days of full moon and twelve days of new moon. But one Ekāṣṭakā is referred to in the Yajurveda Saṃhitas and elsewhere as of quite special importance. This was, in the accordant opinion of most comentators, the eighth day after the full moon of Magha. It marked the end of the year, or the begining of the new year. Though the Kauṣītaki Brāmaṇa places places the winter solstice in the new moon of Māgha, the latter date probably means the new moon preceding full moon in Māgha, not the new moon following full moon; but it is perhaps possible to account adequately for the importance of the Ekāstakā as being the first Aṣṭakā after the beginning of the new year. It is not certain exactly how the month was reckoned, whether from the day after new moon to new moon—the system known as amānta, or from the day after full moon to full moon—the pūr- nimānta system, which later, at any rate, was followed in North India, while the other system prevailed in the south. Jacobi argues that the year began in the full moon of Phālguna, and that only by the full moon’s conjunction with the Nakṣatra could the month be known. Oldenberg12 points to the fact that the new moon is far more distinctively an epoch than the full moon; that the Greek, Roman, and Jewish years began with the new moon; and that the Vedic evidence is the division of the month into the former (j>ūrva) and latter (apara) halves, the first being the bright (śukla), the second the dark (krsna) period. Thibaut considers that to assume the existence of the pīirnimānta system for the Veda is unnecessary, though possible. Weber assumes that it occurs in the Kausītaki Brāhmaṇa as held by the scholiasts. But it would probably be a mistake to press that passage, or to assume that the amānta system was rigidly accepted in the Veda: it seems at least as probable that the month was vaguely regarded as beginning with the new moon day, so that new moon preceded full moon, which was in the middle, not the end or. the beginning of the month. That a month regularly had 30 days is established by the conclusive evidence of numerous passages in which the year is given 12 months and 360 days. This month is known from the earliest records, being both referred to directly and alluded to. It is the regular month of the Brāhmaṇas, and must be regarded as the month which the Vedic Indian recognized. No other month is mentioned as such in• the Brāhmaṇa literature ; it is only in the Sūtras that months of different length occur. The Sāmaveda Sūtras10 refer to (i) years with 324 days—i.e., periodic years with 12 months of 27 days each; (2) years with 351 days—i.e., periodic years with 12 months of 27 days each, plus another month of 27 days; (3) years with 354 days—i.e., 6 months of 30 days, and 6 with 29 days, in other words, lunar synodic years; (4) years with 360 days, or ordinary civil (sāvana) years; (5) years with 378 days, which, as Thibaut clearly shows, are third years, in which, after two years of 360 days each, 18 days were added to bring about correspondence between the civil year and the solar year of 366 days. But even the Sāmasūtras do not mention the year of 366 days, which is first known to the Jyotiṣa and to Garga. That the Vedic period was acquainted with the year of 354 days cannot be affirmed with certainty. Zimmer, indeed, thinks that it is proved by the fact that pregnancy is estimated at ten months, or sometimes a year. But Weber may be right in holding that the month is the periodic month of 27 days, for the period is otherwise too long if a year is taken. On the other hand, the period of ten months quite well suits the period of gestation, if birth takes place in the tenth month, so that in this sense the month of 30 days may well be meant. The year of 12 months of 30 days each being admittedly quite unscientific, Zimmer23 is strongly of opinion that it was only used with a recognition of the fact that intercalation took place, and that the year formed part of a greater complex, normally the five year Yuga or cycle. This system is well known from the Jyotiṣa: it consists of 62 months of 29£4 days each = 1,830 days (two of these months being intercalary, one in the middle and one at the end), or 61 months of 30 days, or 60 months of 30^ days, the unit being clearly a solar year of 366 days. It is not an ideal system, since the year is too long; but it is one which cannot be claimed even for the Brāhmaṇa period, during which no decision as to the true length of the year seems to have been arrived at. The references to it seen by Zimmer in the Rigveda are not even reasonably plausible, while the pañcaka yuga, cited by him from the Pañcavimśa Brāhmaṇa, occurs only in a quotation in a commentary, and has no authority for the text itself. On the other hand, there was undoubtedly some attempt to bring the year of 360 days—a synodic lunar year—roughly into connexion with reality. A Sāmasūtra27 treats it as a solar year, stating that the sun perambulates each Naxatra in days, while others again evidently interpolated 18 days every third year, in order to arrive at some equality. But Vedic literature, from the Rigveda downwards,29 teems with the assertion of the difficulty of ascertaining the month. The length is variously given as 30 days, 35 days,31 or 36 days. The last number possibly indicates an intercalation after six years (6x6 = 36, or for ritual purposes 35), but for this we have no special evidence. There are many references to the year having 12 or 13 months. The names of the months are, curiously enough, not at all ancient. The sacrificial texts of the Yajurveda give them in their clearest form where the Agnicayana, ‘building of the fire-altar,’ is described. These names are the following: (1) Madhu, (2) Mādhava (spring months, vāsantikāv rtū); (3) Sukra, (4) Suci (summer months, graismāv rtū); (5) Nabha (or Nabhas), (6) Nabhasya (rainy months, vārsikāv rtū); (7) Iṣa, (8) ūrja (autumn months, śāradāυ rtū); (9) Saha (or Sahas),35 (10) Sahasya (winter months, haimantikāυ rtū); (II) Tapa (or Tapas),35 (12) Tapasya (cool months, śaiśirāv rtū). There are similar lists in the descriptions of the Soma sacrifice and of the horse sacrifice, all of them agreeing in essentials. There are other lists of still more fanciful names, but these have no claim at all to represent actual divisions in popular use. It is doubtful if the list given above is more than a matter of priestly invention. Weber points out that Madhu and Mādhava later appear as names of spring, and that these two are mentioned in the Taittirīya Aranyaka as if actually employed; but the evidence is very inadequate to show that the other names of the months given in the list were in ordinary use. In some of these lists the intercalary month is mentioned. The name given to it in the Vājasaneyi Samhitā is Amhasas- pati, while that given in the Taittirīya and Maitrāyaṇī Sarphitās is Sarpsarpa. The Kāthaka Sarphitā gives it the name of Malimluca, which also occurs elsewhere, along with Samsarpa, in one of the lists of fanciful names. The Atharvaveda describes it as sanisrasa, ‘slipping,’ owing no doubt to its unstable condition. The other method of naming the months is from the Nakçatras. It is only beginning to be used in the Brāhmaṇas, but is found regularly in the Epic and later. The Jyotisa mentions that Māgha and Tapa were identical: this is the fair interpretation of the passage, which also involves the identifica¬tion of Madhu with Caitra, a result corresponding with the view frequently found in the Brāhmanas, that the full moon in Citrā, and not that in Phalgunī, is the beginning of the year. In the śatapatha Brāhmaṇa are found two curious expressions, yava and ayava, for the light and dark halves of the month, which is clearly considered to begin with the light half. Possibly the words are derived, as Eggling thinks, from yu, ‘ ward off,’ with reference to evil spirits. The word Parvan (‘ joint ’ = division of time) probably denotes a half of the month, perhaps already in the Rigveda. More precisely the first half, the time of the waxing light, is called pūrva-paksa, the second, that of the waning light, apara-paka. Either of these might be called a half-month (ardha-ināsa).
       Bloomfield Vedic
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424 results
     
ā vāsyantāṃ dhenavo nityavatsāḥ AVP.7.6.7d. See ā syandantāṃ, and cf. under ā dhenavaḥ sāyam.
garbho vāsyā yātudhānaiḥ parābhṛtaḥ AVP.5.37.3b.
īśā vāsyam idaṃ sarvam VS.40.1a; īśāU.1a. P: īśā vāsyam BṛhPDh.9.214.
patanti vasya"iṣṭaye RV.1.25.4b.
pra vasya ānināya tam u va stuṣe RV.8.21.9b; AVś.20.14.3b; 62.3b; SV.1.400b; JB.3.193b.
tvaṃ vasya ā vṛṣabha praṇetā RV.2.9.2b; TS.3.5.11.3b; MS.4.10.4b: 152.7; KS.15.12b; AB.1.28.38.
akṛṇvata śravasyāni duṣṭarā # RV.10.44.6b; AVś.20.94.6b; N.5.25b.
agniṃ sāmrājyāya # Mś.6.2.5.31 (ūha of bṛhaspatiṃ sāmrājyāya in devasya tvā ... hastābhyāṃ sarasvatyā vācā yantur yantreṇa ...).
agniṃ taṃ vo duvasyata # RV.3.13.3c.
agnim-agniṃ vaḥ samidhā duvasyata # RV.6.15.6a.
agniṃ pūrvasya śevasya # RV.10.20.7b.
agnir asi pṛthivyāṃ śritaḥ, antarikṣasya pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartā viśvasya janayitā # TB.3.11.1.7.
agnir indro navasya naḥ # TB.2.4.8.4a,4d.
agnir viśvasya rājati # KS.39.15c.
agnir viśvasya haviṣaḥ kṛtasya # RV.7.11.4b.
agnir hi devāṃ amṛto duvasyati # RV.3.3.1c.
agne devasya yajyavo janāsaḥ # RV.3.19.4b.
agne mākiṣ ṭe devasya # RV.8.71.8a.
agne yahvasya tava bhāgadheyam # RV.3.28.4c.
agner ahaṃ suhavasya praṇītau # RV.3.15.1d; VS.11.49d; TS.4.1.5.1d; MS.2.7.5d: 79.15; KS.16.4d; 19.5; śB.6.4.4.21.
agner ivāsya dahata eti śuṣmiṇaḥ # AVś.6.20.1a. P: agner iva Kauś.30.7.
agner ivāsya dahataḥ # AVś.7.45.2a. P: agner iva Kauś.36.27.
agner ghorasya manyunā # AVś.7.70.5c. See agner devasya.
agner devasya manyunā (TB. brahmaṇā) # AVś.7.70.4c; AVP.13.2.6c; TB.2.4.2.3c. See agner ghorasya.
agneṣ ṭvā devasya vratenā dadhe # MS.1.6.1: 86.7; 1.6.2: 87.3; 1.6.5: 94.13. P: agneṣ ṭvā Mś.1.5.3.14.
ajasya petvasya ca # AVś.4.4.8b.
ataś cid ā na upa vasyasā hṛdā # RV.8.20.18c.
ati viśvasya duritasya pāram # AVś.3.11.3d; AVP.1.62.3d. See indro neṣad, and indro viśvasya etc.
athā no vasyasas kṛdhi # RV.9.4.1c--10c; SV.2.397c--406c; JB.2.10 (bis); 3.138 (bis).
athemam asyā vara ā pṛthivyāḥ # AVś.7.8.1c. See athem avasya.
athem avasya vara ā pṛthivyāḥ # TS.1.2.3.3c; Aś.4.4.2c; śś.5.6.2c; Mś.2.1.3.15c. See athemam asyā.
atho rājño bhavasya ca # AVP.2.20.2d.
aditir asi viśvadhāyā viśvasya bhuvanasya dhartrī # VS.13.18; TS.4.2.9.1; MS.2.8.14: 117.16; KS.39.3; śB.7.4.2.7.
adbhir viśvasya bhartrībhiḥ # ApMB.2.19.2c. See adbhiḥ sarvasya.
adbhiḥ sarvasya bhartṛbhiḥ # śG.3.13.5c. See adbhir viśvasya.
anu yad vāṃ śravasyā sudānū # RV.1.184.4c.
anu viprāso amadann avasyavaḥ # RV.9.86.24b.
anehasa (MS. anehasaḥ) stubha indro duvasyati # RV.3.51.3b; MS.4.12.3b: 184.1.
antarikṣam asy agnau śritaṃ, vāyoḥ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartṛ viśvasya janayitṛ # TB.3.11.1.8.
abhi vājaṃ saptir iva śravasya # RV.9.96.16c.
abhisvarā niṣadā gā avasyavaḥ # RV.2.21.5c.
abhūd idaṃ viśvasya bhuvanasya vājinam agner vaiśvānarasya ca # VS.13.39; TS.4.2.9.6; MS.2.7.17: 101.14; KS.16.16; śB.7.5.2.12. P: abhūd idaṃ viśvasya bhuvanasya Apś.16.27.1; abhūd idam Kś.17.5.11; Mś.6.1.7.26; --8.19.13. Fragment: agner vaiśvānarasya Mś.8.19.13.
ayaṃ yajño bhuvanasya (AVś. viśvasya bhuvanasya) nābhiḥ # RV.1.164.35b; AVś.9.10.14c; VS.23.62b; Lś.9.10.14b. See yajñam āhur.
ayaṃ somo vṛṣṇo aśvasya retaḥ # RV.1.164.35c; AVś.9.10.14b; VS.23.62c; Lś.9.10.14c. See somam āhur.
ayaṃ svasya pitur āyudhāni # RV.6.44.22c.
ayam agnir vadhryaśvasya vṛtrahā # RV.10.69.12a.
ardhamāsāḥ stha māḥsu śritāḥ, ahorātrayoḥ pratiṣṭhā, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartāro viśvasya janayitāraḥ # TB.3.11.1.17.
arvanto na śravasyavaḥ # RV.9.10.1b; 66.10c; SV.2.7c,469b; JB.3.175b.
avocāma namo asmā avasyavaḥ # RV.1.114.11a.
avo devasya sānasi # RV.3.59.6b; VS.11.62b. See śravo etc.
vasya ṛśyasya # AVP.4.5.6a. Cf. aśvasyāśvatarasya.
vasya krande (and krandye) etc. # see aśvasya vāje.
vasya tvā vṛṣṇaḥ śaknā dhūpayāmi devayajane pṛthivyāḥ # VS.37.9 (ter); śB.14.1.2.20. P: aśvasya tvā Kś.26.1.23.
aśvasyāśvatarasya # AVś.4.4.8a. Cf. aśvasya ṛśyasya.
aśvasyāsnaḥ (AVP. aśvasyāstnaḥ) saṃpatitā # AVś.5.5.9a; AVP.6.4.9a.
asmā id u saptim iva śravasya # RV.1.61.5a; AVś.20.35.5a.
asmāñ ca tāṃś ca pra hi neṣi vasya ā # RV.2.1.16c; 2.13c.
asya devasya mīḍhuṣo vayāḥ # RV.7.40.5a.
asya devasya saṃsady anīke # RV.7.4.3a.
asya viśvasya bhuvanasya rājā # RV.10.168.2d. Cf. ahaṃ etc., eko etc., tena etc., patir viśvasya, mūrdhnā etc., and somo etc.
asyāṃ tvā dhruvāyāṃ madhyamāyāṃ pratiṣṭhāyāṃ diśi sādhyāś cāptyāś ca devāḥ ṣaḍbhiś caiva pañcaviṃśair ahobhir abhiṣiñcantv etena ca tṛcenaitena ca yajuṣaitābhiś ca vyāhṛtibhī rājyāya māhārājyādhipatyāya svāvaśyāyādhiṣṭhāya # AB.8.19.1.
asyāḥ sarvasyāḥ saṃsadaḥ # AVś.7.12.3c.
ahaṃ viśvasya bhuvanasya rājā # MS.1.3.26b: 39.9. Cf. under asya etc.
aham evāsmy amāvāsyā # AVś.7.79.2a; AVP.1.103.4a.
ahihanaṃ śravasyaṃ tarutram # RV.1.117.9d.
ahūmahi śravasyavaḥ # RV.6.45.10c; 8.24.18b; AVś.20.64.6b; SV.2.1036b.
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.
ahnāhnā no vasyasā-vasyasod ihi # RV.10.37.9d.
ā gāvo dhenavo vāśyamānāḥ # PG.3.4.4d. Cf. under ā dhenavaḥ sāyam.
ā juhotā (TB.Apś. juhota) duvasyata # RV.5.28.6a; śB.1.4.1.39a; 3.10; TB.3.5.2.3a. P: ā juhota Apś.21.2.5.
ā tvā śiśur vāsyatām ā kumāraḥ # AVP.7.6.7c. Cf. under ā tvā vatso.
ā dade # TS.1.1.9.1; 3.8.1; 4.1.1. See under devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām ā dade.
ādityo 'si divi śritaḥ, candramasaḥ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartā viśvasya janayitā # TB.3.11.1.11.
ādityo 'si vṛṣṇo aśvasya retaḥ # KS.37.13,14.
ā dhenavaḥ sāyam āsyandamānāḥ # AVś.3.12.3d; AVP.3.20.3d. Cf. ā gāvo dhenavaḥ, ā vāsyantāṃ, and ā syandantāṃ.
āpaś ca viśvabheṣajīḥ # RV.1.23.20d; TB.2.5.8.6d; Apś.8.8.7d. See āpaḥ sarvasya, āpo viśvasya, and next.
āpaḥ sarvasya bheṣajīḥ # RV.10.137.6c. See under āpaś ca viśvabheṣajīḥ.
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.
āpo viśvasya bheṣajīḥ # AVś.3.7.5c; 6.91.3c; AVP.3.2.7c; 5.18.9c. See under āpaś ca viśvabheṣajīḥ.
āpo viśvasya sūdanīḥ # AVP.6.3.9c.
ā yad duvasyād duvase na kāruḥ # RV.1.165.14a; MS.4.11.3a: 170.5; KS.9.18a.
ārṣeyaṃ tvā kṛtvā bandhumantam upanayāmi # Kauś.55.12. Cf. under devasya tvā savituḥ prasava upa.
ā syandantāṃ dhenavo nityavatsāḥ # śG.3.2.8d. See ā vāsyantāṃ, and cf. under ā dhenavaḥ sāyam.
āsya śravasyād ratha ā ca ghoṣāt # RV.5.37.3c.
ichann aśvasya yac chiraḥ (MS. yañ śiraḥ) # RV.1.84.14a; AVś.20.41.2a; SV.2.264a; MS.2.13.6a: 154.13; KS.39.12a; JB.3.64a; TB.1.5.8.1a.
idam-idam evāsya rūpaṃ bhavati # AVś.9.5.24a.
ino viśvasya bhuvanasya gopāḥ # RV.1.164.21c; N.3.12c. See enā viśvasya, and cf. patir viśvasya etc.
indur amuṣṇād aśivasya māyāḥ # RV.6.44.22d.
indraṃ sāmrājyāyābhiṣiñcāmi # MS.1.11.4: 165.8; 3.4.3: 47.10. P: indraṃ sāmrājyāya Mś.6.2.5.31 (ūha of bṛhaspatiṃ sāmrājyāya in devasya tvā ... hastābhyāṃ sarasvatyā vācā yantur yantreṇa ...). Cf. indrasya tvā sām-, and indrasya bṛhaspates.
indra jaitrā śravasyā ca yantave # RV.8.15.3c; AVś.20.61.6c; 62.10c.
indra yac citraṃ śravasyā anu dyūn # RV.2.13.13c; 14.12c.
indrasya bāhur asi dakṣiṇo viśvasyāriṣṭyai (KS. dakṣiṇo yajamānasya paridhiḥ) # VS.2.3; KS.1.11; śB.1.3.4.3.
indrāgacha hariva āgacha (JB. also indrāgacha haribhyām āyāhi) medhātither meṣa vṛṣaṇaśvasya mene gaurāvaskandinn ahalyāyai jāra kauśika brāhmaṇa gautama bruvāṇa (JB. also kauśika brāhmaṇa kauśika bruvāṇa) # JB.2.79--80; śB.3.3.4.18; TA.1.12.3; Lś.1.3.1. P: indrāgacha ṣB.1.1.10,11 (followed by the rest, 1.1.12--23). Designated as subrahmaṇyā AB.6.3.1; KB.27.6; śB.4.6.9.25; TB.3.8.1.2; 12.9.6; Aś.8.13.28; 12.4.19; Vait.15.4; 34.4; Apś.20.1.7; 21.12.10; 22.6.6; MDh.9.12.6; see also the formulas beginning subrahmaṇya upa. Cf. agna āgacha.
indro neṣad ati duritāni viśvā # TS.5.7.2.3d; SMB.2.1.9d; PG.3.1.2d. See under ati viśvasya duritasya.
indro mahnā mahato arṇavasya # RV.10.67.12a; 111.4a; AVś.20.91.12a.
indro viśvaṃ virājati # ā.5.3.1.2. Cf. indro viśvasya rājati.
indro viśvasya karmaṇaḥ # RV.1.11.4c; SV.1.359c; 2.600c; JB.3.238c.
indro viśvasya gopatiḥ # Aś.8.2.21; 12.20. Designated as ekapadāḥ (sc. ṛcaḥ) AB.6.24.6.
indro viśvasya cetati # Aś.8.2.21.
indro viśvasya damitā vibhīṣaṇaḥ # RV.5.34.6c.
indro viśvasya duritasya pāram # RV.10.161.3d; AVś.20.96.8d; KS.13.15d; Mś.1.6.4.21d. See under ati viśvasya etc.
indro viśvasya bhūpatiḥ # Aś.8.2.21.
indro viśvasya rājati # SV.1.456; VS.36.8a; Aś.8.2.21; Svidh.2.6.7. Cf. indro viśvaṃ.
indhānā agneḥ sakhyuḥ śivasya # RV.10.3.4b.
imāḥ sarvasya bheṣajīḥ # AB.8.7.2b.
iyam evāsya digamahanyanyāḥ # AVP.3.37.2d.
īḍate tvām avasyavaḥ # RV.1.14.5a.
īśaḥ sarvasya jagataḥ # TA.10.38.1c; BDh.2.7.12.11c; MahānU.16.3c.
īśānasya devasya patnīṃ tarpayāmi # BDh.2.5.9.6.
īśānasya devasya patnyai svāhā # HG.2.8.7; ApMB.2.18.24 (ApG.7.20.4).
īśānasya devasya sutaṃ tarpayāmi # BDh.2.5.9.6.
īśe yo viśvasya devavīteḥ # RV.10.6.3a.
īśe viśvasya ceṣṭataḥ # AVś.11.4.23b. Cf. īśe sarvasya.
īśe sarvasya ceṣṭataḥ # AVś.11.4.24b. Cf. īśe viśvasya.
ugraṃ phenam ivāsyam # SMB.2.6.18d.
ugrasya devasya patnīṃ tarpayāmi # BDh.2.5.9.6.
ugrasya devasya patnyai svāhā # HG.2.8.7; ApMB.2.18.27 (ApG.7.20.4).
ugrasya devasya sutaṃ tarpayāmi # BDh.2.5.9.6.
uc chocasva kṛṇuhi vasyaso naḥ # RV.4.2.20c.
uta tye mā mārutāśvasya śoṇāḥ # RV.5.33.9a.
uta pūrvasya nighnataḥ # AVś.10.1.27c.
uta svasyā arātyā arir hi ṣaḥ # RV.9.79.3a.
utādityā divyā pārthivasya # RV.5.69.4b.
uteśiṣe prasavasya tvam eka it # RV.5.81.5a.
uttarāparasyāṃ etc. # see uttarapūrvasyāṃ etc.
ud u brahmāṇy airata śravasyā # RV.7.23.1a; AVś.20.12.1a; SV.1.330a; AB.6.18.3; 20.7; KB.29.6; GB.2.4.2; 6.1,2; ā.5.2.2.3; Vait.22.13. Ps: ud u brahmāṇi Aś.7.4.9; śś.7.23.8; 12.4.3; 18.19.9. Designated as ud-u-brahmīya (sc. sūkta) śś.18.19.10; 20.6.
un neṣyati kṣatriyo vasya ichan # AVś.7.103.1b.
upa kaṇvasya suṣṭutim # RV.8.34.1b; SV.1.348b; 2.1157b.
upa vatsaṃ sṛjata vāśyate gauḥ # AVP.5.31.1c; Kauś.62.21c.
uror ā no varivasyā punānaḥ # RV.9.96.3d.
uror ṛṣvasya bṛhataḥ # RV.1.25.9b.
ūrjā yā te praṇadhvasya # AVP.6.15.7a.
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 tvā devahaviḥ pāśena pratimuñcāmi (KS. pratimuñcāmy amuṣmai juṣṭam; TS.Apś. pāśenārabhe) # VS.6.8; TS.1.3.8.1; MS.1.2.15: 24.11; KS.3.5; 26.8; śB.3.7.4.1; Apś.7.13.8. Ps: ṛtasya tvā devahaviḥ pāśena Mś.1.8.3.5; ṛtasya tvā Kś.6.3.27. See devasya tvā savituḥ ... hastābhyām ṛtasya.
eka id rājā jagato babhūva # RV.10.121.3b; VS.23.3b; 25.11b; TS.4.1.8.4b; 7.5.16.1b; KSA.5.13b. See eko rājā, and patir viśvasya jagato.
ekaṃ ca yo viṃśatiṃ ca śravasyā # RV.7.18.11a.
ekas tvaṣṭur aśvasyā viśastā # RV.1.162.19a; VS.25.42a; TS.4.6.9.3a; KSA.6.5a; Mś.9.2.4.20a.
eko viśvasya bhuvanasya rājā # RV.3.46.2c; 6.36.4d. Cf. under asya etc.
etāni vāṃ śravasyā sudānū # RV.1.117.10a.
enā viśvasya bhuvanasya gopāḥ # AVś.9.9.22c. See ino viśvasya.
evā nṛbhir indraḥ suśravasyā # RV.1.178.4a.
evet kāṇvasya bodhatam # RV.8.9.3c,9d; 10.2b; AVś.20.139.3c; 140.4d.
eṣa bhūtasya madhye # TA.10.1.14a. See eṣa sarvasya.
eṣa sarvasya bhūtasya # MahānU.5.9a. See eṣa bhūtasya.
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.
oṣadhayaḥ sumanaso bhūtvāsyāṃ vīryaṃ samādhatta # GG.2.6.8.
kanikranti vṛṣṇo aśvasya retaḥ # SV.2.1194d.
kaliṃ yābhir vittajāniṃ duvasyathaḥ # RV.1.112.15b.
kārotarāc chaphād aśvasya vṛṣṇaḥ # RV.1.116.7c.
kutsasyāyor atithigvasya vīrān # RV.2.14.7c.
kuvid devasya sahasā cakānaḥ # RV.5.3.10c.
kuvin no vasyasas karat # RV.8.91.4b; AVP.4.26.3b.
kuśikāso avasyavaḥ # RV.3.42.9c; AVś.20.24.9c.
kṛdhi vṛṣann indra vasyaso naḥ # RV.2.17.8d.
keśenaikasya devasya # AVP.5.38.8c.
krimer viśvasya tarhaṇī # AVś.2.31.1b; AVP.2.15.1b.
kṣapa usrā varivasyantu devāḥ (AVP. śubhrāḥ) # RV.6.52.15d; AVP.6.3.5d; KS.13.15d.
kṣīreṇa snātaḥ kuyavasya yoṣe # RV.1.104.3c.
kṣemeṇa mitro varuṇaṃ duvasyati # RV.7.82.5c.
gandharvas tvā viśvāvasuḥ pari dadhātu viśvasyāriṣṭyai # VS.2.3; śB.1.3.4.2. P: gandharvaḥ Kś.2.8.1. See gandharvo 'si viśvā-.
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).
gāyad gāthaṃ sutasomo duvasyan # RV.1.167.6d.
gor aśvasya pra dātu naḥ # RV.8.52 (Vāl.4).5d.
ghṛtam agner vadhryaśvasya vardhanam # RV.10.69.2a.
cakṣuṣpābhyāṃ tvā kratupābhyām asya yajñasya dhruvasyādhyakṣābhyāṃ gṛhṇāmi # TS.3.2.10.1.
candramā asy āditye śritaḥ, nakṣatrāṇāṃ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartā viśvasya janayitā # TB.3.11.1.12.
jātau viśvasya bhuvanasya gopau # RV.2.40.1c; TS.1.8.22.5c; MS.4.11.2c: 163.15; KS.8.17c.
jāyā tapyate kitavasya hīnā # RV.10.34.10a.
jiṣṇor aśvasya vājinaḥ # RV.4.39.6b; AVś.20.137.3b; SV.1.358b; VS.23.32b; VSK.35.57b; TS.1.5.11.4b; 7.4.19.4b; MS.1.5.1b: 66.6; KS.6.9b; PB.1.6.17b. P: jiṣṇoḥ VHDh.3.214.
juṣethāṃ yajñaṃ bodhataṃ havasya me # RV.2.36.6a; 8.35.4a.
juhūmasi śravasyavaḥ # RV.8.52 (Vāl.4).4d.
takṣā hastena vāsyā # AVś.10.6.3b; Apś.7.9.9b.
tat satyaṃ yat te 'māvāsyāyāṃ ca paurṇamāsyāṃ ca viṣabaliṃ haranti sarva udarasarpiṇaḥ # ApMB.2.17.4 (ApG.7.18.8).
tad antarasya sarvasya # VS.40.5c; īśāU.5c.
tad āsrāvasya bheṣajam # AVś.2.3.3c--5c; AVP.1.8.3c.
tad āhuḥ svasya gopanam # AVś.12.4.10d.
tad u sarvasyāsya bāhyataḥ # VS.40.5d; īśāU.5d.
tad dadhānā avasyavaḥ # RV.8.63.10a.
tad devasya savitur vāryaṃ mahat # RV.4.53.1a; AB.5.2.7; KB.19.9; 21.2,4; 22.2; ā.1.5.3.3; śś.18.22.4. P: tad devasya Aś.7.7.2; śś.10.3.14. Cf. BṛhD.5.7.
tantiṃ tvā sarvasya veda # HG.1.23.1.
tan no viśve varivasyantu devāḥ # RV.1.122.3d,14b; TS.2.1.11.1d; KS.23.11d.
tapo 'si loke śritam, tejasaḥ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartṛ viśvasya janayitṛ # TB.3.11.1.2.
tam id viprā avasyavaḥ # RV.8.13.17a.
tayā kaṇvasyāhaṃ śiraḥ # AVP.4.13.2c. Cf. tayāhaṃ durṇāmnāṃ.
tayāhaṃ durṇāmnāṃ śiraḥ # AVś.2.25.2c. Cf. tayā kaṇvasyāhaṃ.
tasmai tavasyam anu dāyi satrā # RV.2.20.8a.
tasya ta iṣasya tveṣasya nṛmṇasya vratasya dakṣasya bhakṣīya svasya cāraṇasya ca śūdrasya cāryasya ca (Apś. nṛmṇasya yahvasya vratasya svasya vāraṇasya śūdrasya cāryasya ca bhukṣiṣīya) # MS.4.6.6: 88.20; Apś.13.16.8.
tasya devasya kruddhasyaitad āgaḥ # AVś.13.3.1e,2c--4c,5d,6e,7d,8c,9d--12d,13e,14e,15d,16e,17d,18e,19e,20c,21e,22c,23e,24d,25e.
tasya devasya praśiṣā carāmaḥ # AVś.6.133.1c. See yasya devasya praśiṣā.
tasya sarvasyāṃhasaḥ # MS.1.10.2g: 142.3.
tān anv ārohāmi pārameṣṭhyāya māhārājyāyādhipatyāya svāvaśyāyātiṣṭhāyārohāmi # AB.8.12.4. See under tān anv adhi-.
naḥ śaktaṃ pārthivasya # RV.5.68.3a; SV.2.495a,815a; KS.26.11a; JB.2.12; KB.25.15. P: tā naḥ śaktam śś.12.1.3.
tān aham anu rājyāya sāmrājyāya bhaujyāya svārājyāya vairājyāya pārameṣṭhyāya rājyāya māhārājyāyādhipatyāya svāvaśyāyātiṣṭhāyārohāmi # AB.8.6.3. See under tān anv adhi-.
tāṃ tvā viśvasya bhūtasya # HG.1.20.1c; ApMB.1.3.5c. See yāṃ tvā etc.
tābhyāṃ viśvasya rājasi # RV.9.66.2a.
vāṃ viśvasya gopā # RV.8.25.1a. P: tā vāṃ viśvasya śś.11.6.2. Cf. BṛhD.6.65.
tisro jihvasya (var. lect. yahvasya) samidhaḥ parijmanaḥ # MS.1.3.35a: 42.6. P: tisro jihvasya (var. lect. yahvasya) Mś.2.3.2.33. See tisro yahvasya.
tisro yahvasya samidhaḥ parijmanaḥ # RV.3.2.9a; Apś.12.7.10a. P: tisro yahvasya Apś.12.7.13. See tisro jihvasya.
turaṃ devasya bhojanam # Kauś.91.10.
tṛṇeḍhv enān matyaṃ bhavasya # AVś.8.8.11d.
tejo 'si tapasi śritam, samudrasya pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartṛ viśvasya janayitṛ # TB.3.11.1.3.
te devā asapatnam imaṃ suvadhvaṃ mahate kṣatrāya mahate jyaiṣṭhyāya mahate rājyāya mahate jānarājyāya mahate viśvasya bhuvanasyādhipatyāya # KS.15.5. See under prec.
tena viśvasya bhuvanasya rājā # RV.5.85.3c; N.10.4c. Cf. under asya etc.
te hi devasya savituḥ savīmani # RV.10.64.7c.
traiṣṭubhena chandasāhar iṣṭakām upadadhe # Apś.16.11.5. ūha of devasya tvā savituḥ ... hastābhyāṃ gāyatreṇa.
tvaṃ viśvasya jagataḥ # RV.10.102.12a; śś.18.1.2.
tvaṃ viśvasya janitā dhāsy agre # AVP.5.2.7c. See tvaṃ viśveṣāṃ janitā.
tvaṃ viśvasya dhanadā asi śrutaḥ # RV.7.32.17a.
tvaṃ viśvasya bhuvanasya rājasi # RV.9.86.28b.
tvaṃ viśvasya medhira # RV.1.25.20a.
tvaṃ viśvasya surathasya bodhi # RV.3.14.7c.
tvaṃ viśveṣāṃ janitā yathāsaḥ # AVś.4.1.7c. See tvaṃ viśvasya janitā.
tvaca evāsya rudhiram # śB.14.6.9.31a; BṛhU.3.9.31a.
tvaṃ pārthivasya paśupā iva tmanā # RV.1.144.6b.
tvaṣṭur devasya niṣkṛtam # RV.1.20.6b.
daśasyantīr varivasyantu śubhrāḥ # RV.5.42.12d.
dānaṃ devasya pṛcyate # RV.8.51 (Vāl.3).7d; SV.1.300d; VS.3.34d; 8.2c; TS.1.4.22.1c; 5.6.4d; MS.1.3.26d: 39.2; KS.4.10d; 7.2d; śB.2.3.4.38; 4.3.5.10d.
divodāsād atithigvasya rādhaḥ # RV.6.47.22c.
divo vā mahaḥ pārthivasya vā de # RV.5.41.1b; MS.4.14.10b: 231.9.
divyasyeśāthe uta pārthivasya # RV.7.97.10b; AVś.20.17.12b; 87.7b; TB.2.5.6.3b; Apś.22.7.11b.
duro aśvasya dura indra gor asi # RV.1.53.2a; AVś.20.21.2a.
duro yavasya vasuna inas patiḥ # RV.1.53.2b; AVś.20.21.2b.
devasya te savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ hastaṃ gṛhṇāmy (VārG. adds aham) asau # SMB.1.6.18; GG.2.10.26; VārG.5.19; 14.13. P: devasya te KhG.2.4.13. See devasya tvā etc.
devasya tvā savituḥ prasava upa naye 'sau # ApMB.2.3.24 (ApG.4.10.12). See devasya tvā savituḥ prasave ... hastābhyām upa, and cf. ārṣeyaṃ tvā.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ rakṣaso vadhaṃ juhomi # TS.1.8.7.2. P: devasya tvā prasave TB.1.7.1.9. Fragmentary: devasya tvā ... rakṣaso vadhaṃ juhomi Apś.18.9.17.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ saṃvapāmi # VS.1.21; TB.3.2.8.1; śB.1.2.2.1. P: devasya tvā Kś.2.5.10. See saṃ vapāmi, devasya vaḥ etc., and cf. devasya tvā ... hastābhyām agnaye juṣṭaṃ saṃvapāmi.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ sarasvatyā vācā yantur yantreṇa bṛhaspatiṃ sāmrājyāyābhiṣiñcāmi # MS.1.11.4: 165.7; 3.4.3: 47.8. P: devasya tvā savituḥ prasave Mś.6.2.5.30. Fragment: bṛhaspatiṃ sāmrājyāya, with ūhas indraṃ sāmrājyāya and agniṃ sāmrājyāya (q.v.) Mś.6.2.5.31. See next, and devasya tvā ... hastābhyāṃ sarasvatyai vāco yantur yantreṇā-.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ sarasvatyai vāco yantur yantriye (VSK. vāco yan turye turyaṃ) dadhāmi # VS.9.30; VSK.10.5.8; śB.5.2.2.13. P: devasya tvā Kś.14.5.24.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ sarasvatyai vāco yantur yantreṇāgneḥ (TS. yantreṇāgnes tvā) sāmrājyenābhiṣiñcāmi # VS.18.37; TS.1.7.10.3; śB.9.3.4.17. Fragmentary: devasya tvā savituḥ prasave (Apś. devasya tvā) ... agnes tvā sāmrājyenābhiṣiñcāmi TS.5.6.3.2; TB.1.3.8.2,3; Apś.17.19.8. P: devasya tvā Kś.18.5.9. See under devasya tvā ... hastābhyāṃ sarasvatyā vācā yantur yantreṇa.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ hastaṃ gṛhṇāmy asau # AG.1.20.4; MG.1.10.15; 22.5. See devasya te.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ gāyatreṇa chandasā dade 'ṅgirasvat # TS.4.1.1.3. P: devasya tvā savituḥ prasave TS.5.1.1.4. See devasya tvā ... hastābhyām ā dade.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ prokṣāmi # JG.1.1. Cf. devasya tvā ... hastābhyām agnaye juṣṭaṃ prokṣāmi.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām agnaye juṣṭaṃ saṃvapāmi # KS.1.8 (cf. 31.7); Apś.1.24.1. Cf. devasya tvā ... hastābhyāṃ saṃvapāmi.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām agnaye juṣṭaṃ gṛhṇāmi # VS.1.10; śB.1.1.2.17. P: devasya tvā Kś.2.3.20.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām agnaye juṣṭaṃ nir vapāmi # TS.1.1.4.2; KS.1.4 (cf. 31.3); TB.3.2.4.5; Kauś.2.1. Fragmentary: devasya tvā ... agnaye juṣṭaṃ nirvapāmi Apś.1.17.12. Cf. agnīṣomābhyāṃ (juṣṭaṃ nirvapāmi).
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām agnaye juṣṭam adhivapāmi # Apś.1.21.5. Cf. devasya tvā ... hastābhyām adhi vapāmi.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām agnaye vo juṣṭān (Apś. juṣṭaṃ) nirvapāmi (KS. agnaye juṣṭaṃ prokṣāmi) # MS.1.1.5: 3.3; 4.1.5: 6.18; KS.1.5 (cf. 31.4); Apś.1.19.1. See devasya vaḥ etc., and cf. devasya tvā ... hastābhyāṃ prokṣāmi.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām agnīṣomābhyāṃ juṣṭaṃ ni yunajmi (VSK. yunagmi; VS.1.10, juṣṭaṃ gṛhṇāmi) # VS.6.9; 10.1; VSK.6.2.3; śB.3.7.4.3. P: devasya tvā Kś.6.3.28.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām agnes tejasā sūryasya varcasendrasyendriyeṇābhi ṣiñcāmi # AB.8.7.5,7,9. P: devasya tvā AB.8.13.2; 18.1.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām adhi vapāmi # TS.1.1.6.1; TB.3.2.6.3. Cf. devasya tvā ... hastābhyām agnaye juṣṭam adhivapāmi.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām ā dade # VS.1.24; 5.22,26; 6.1,30; 11.9; 22.1; 37.1; 38.1; VSK.2.3.4,5; TS.1.3.1.1; 7.1.11.1; MS.1.1.9: 5.11; 1.2.10: 19.14; 1.2.15: 24.10; 1.3.3: 30.12; 2.7.1: 74.12; 3.11.8: 151.6; 4.1.2: 2.12; 4.1.4: 6.6; 4.1.10: 12.13; 4.9.1: 120.5; 4.9.7: 127.4; KS.1.2,9; 2.9,11,12; 3.3,5,10; 16.1; 27.1; KSA.1.2; śB.1.2.4.4; 3.5.4.4; 6.1.4; 7.1.1; 9.4.3; 6.3.1.38; 14.1.2.7; TB.3.2.9.1; TA.4.2.1; 8.1; 5.7.1; Kauś.137.18. The same formula without ā dade (understood): TS.2.6.4.1; 6.2.10.1; 4.4.1; MS.3.8.8: 105.17; 4.5.4: 68.8; TB.3.2.2.1; 8.3.2; TA.5.2.5. Ps: devasya tvā savituḥ prasave KS.25.9,10; 26.5,8; 31.1,8; Apś.1.3.2; 19.3; 2.1.1; 6.7.1; 7.4.2; 11.3; 10.23.2; 11.11.2; 12.9.2; 11.7; 15.1.3; 16.1.7; 20.3.3; Mś.1.1.1.23,34; 1.2.4.6; 1.8.2.1; 1.8.3.4; 2.2.3.1; 2.3.3.1; 5.2.11.24; 6.1.1.8,23; devasya tvā Lś.2.7.13; Kś.2.6.13; 6.2.8; 9.4.5; 16.2.8; 20.1.27; 26.1.3; 5.1; Apś.1.20.4 (comm.); Mś.4.1.8; HG.1.27.1; BDh.4.5.12; ParDh.11.33; BṛhPDh.7.28. See ā dade devasya tvā ... hastābhyāṃ gāyatreṇa and devasya vas savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām ādadhe, and cf. devebhyas tvā savituḥ.
devasya tvā savituḥ (KS. devasya savituḥ) prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām indrasyaujasā rakṣohāsi svāhā # MS.2.6.3: 65.2; KS.15.2. P: devasya tvā savituḥ prasave Mś.9.1.1.23.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām upa nayāmy asau (HG. naye 'sau) # śG.2.2.12; HG.1.5.8. See under devasya tvā savituḥ prasava upa.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām upāṃśor vīryeṇa juhomi # VS.9.38; śB.5.2.4.17. P: devasya tvā Kś.15.2.6.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ pṛthivyāḥ sadhasthe (VS.KS.śB. sadhasthād) agniṃ (TS. 'gniṃ) purīṣyam aṅgirasvat khanāmi # VS.11.28; TS.4.1.3.1; MS.2.7.2: 76.12; KS.16.3; śB.6.4.1.1. Ps: devasya tvā savituḥ prasave TS.5.1.4.1; Apś.16.3.2; devasya tvā Kś.16.2.22.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ prati gṛhṇāmi # VS.2.11; VSK.2.3.4; TS.2.6.8.6; MS.1.9.4: 133.13; KS.9.9 (sexies); KB.6.14; PB.1.8.1; JB.1.73; śB.1.7.4.13; TA.3.10.1; Aś.1.13.1; śś.4.7.5 (cf. 4.21.7); Apś.14.11.2; AG.1.24.15. P: devasya tvā Lś.4.11.11; Kś.2.2.18; Kauś.91.3; PG.1.3.17; HG.1.11.7; JG.1.19. Cf. devasya tvā ... hastābhyāṃ prasūtaḥ praśiṣā pratigṛhṇāmi.
devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ prasūtaḥ praśiṣā pratigṛhṇāmi # GB.2.1.2; Vait.3.9. Cf. devasya tvā ... hastābhyāṃ prati gṛhṇāmi.
devasya vayaṃ savituḥ prasave satyasavanasya bṛhaspater vājino vājajito vājaṃ jeṣma # MS.1.11.1: 162.5; 1.11.7: 168.15; KS.13.14; Mś.7.1.2.31. P: devasya vayaṃ savituḥ prasave satyasavanasya KS.14.7. See devasyāhaṃ etc.
devasya vayaṃ savituḥ save satya# see devasyāhaṃ savituḥ etc.
devasya vaḥ savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyāṃ saṃ vapāmi # MS.1.1.9: 4.16; 4.1.9: 10.16. P: devasya vaḥ savituḥ prasave Mś.1.2.1.31; 1.2.3.10. See devasya tvā etc.
devasya vaḥ savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām ... agnaye vo juṣṭān nirvapāmi # MS.1.1.5: 3.3; 4.1.5: 6.18. See under devasya tvā etc.
devasya vas savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām ādadhe # KA.1.2. P: devasya vas savituḥ prasave KA.2.2. See under devasya tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām ā dade.
devasya savituḥ prasave 'śvinor etc. # see devasya tvā savituḥ etc.
devasya savituḥ prasave satyasavaso (KS. -savasya) varṣiṣṭhaṃ nākaṃ ruheyam # MS.1.11.1: 162.5; 1.11.7: 168.11; KS.13.14; Mś.7.1.2.26. P: devasya savituḥ prasave satyasavasya KS.14.7. See under next but three.
devasya savituḥ savaṃ (read save) svargaṃ lokaṃ varṣiṣṭhaṃ nākaṃ roheyam # GB.2.5.8. See prec. but three, next but two, and several items under devasyāhaṃ.
devasyāhaṃ savituḥ prasave bṛhaspatinā vājajitā varṣiṣṭhaṃ nākaṃ ruheyam # TS.1.7.8.1; TB.1.3.6.1; Apś.18.4.12. See under devasya savituḥ savaṃ svargaṃ.
devasyāhaṃ (VSK. devasya vayaṃ) savituḥ save satyaprasavaso (VSK. satyasavaso) bṛhaspater uttamaṃ nākam aruham (VSK. aruhāmendrasyottamaṃ nākam aruhāma) # VS.9.10; VSK.10.3.1; śB.5.1.5.4.
devasyāhaṃ (VSK. devasya vayaṃ) savituḥ save satyaprasavaso (VSK. satyasavaso) bṛhaspater vājajito vājaṃ jeṣam (VSK. jeṣma) # VS.9.13; VSK.10.3.5; śB.5.1.5.15. P: devasyāham Kś.14.3.18. See devasya vayaṃ etc.
devasyāhaṃ savituḥ save satyasavasa indrasyottamaṃ nākaṃ ruheyam # VS.9.10; śB.5.1.5.3. P: devasyāham Kś.14.3.12; 4.8.
devasyāhaṃ (VSK. devasya vayaṃ) savituḥ save satyasavaso bṛhaspater uttamaṃ nākaṃ ruheyam (VSK. ruhemendrasyottamaṃ nākaṃ ruhema) # VS.9.10; VSK.10.3.1; śB.5.1.5.2.
devā devasya mahimānam ojasā (TSṃS.KS. arcataḥ) # RV.5.81.3b; VS.11.6b; KS.15.11b; TS.4.1.1.2b; MS.2.7.1b: 74.4; śB.6.3.1.18.
devānāṃ tvā patnīr vṛṣṇo aśvasya niṣpadā dhūpayantu # KA.1.24; 2.24. Cf. vṛṣṇas tvāśvasya.
devā viśvasya bhuvanasya gopāḥ # RV.2.27.4b; TS.2.1.11.4b; MS.4.12.1b: 177.9; KS.11.12b.
devāḥ sarvasya vidvāṃsaḥ # AVP.2.2.5c.
devī devasya rodasī janitrī # RV.7.97.8a.
devebhyas tvā savituḥ prasave 'śvinor bāhubhyāṃ pūṣṇo hastābhyām ādade # śB.14.2.1.6. Cf. devasya tvā etc.
devo devasya matsaro madāya # RV.9.97.11d; SV.2.370d.
devo devasya vajrivaḥ # RV.10.22.4b.
devo devasyaujasā # RV.8.92.6b.
dyukṣā rāya ṛjrāśvasya # RV.1.100.16b.
dyaur asi vāyau śritādityasya pratiṣṭhā tvayīdam antar viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtaṃ viśvasya bhartrī viśvasya janayitrī # TB.3.11.1.10.
dvitānamad bhiyasā svasya manyoḥ # RV.6.17.9b.
dhane hite taruṣanta śravasyavaḥ # RV.1.132.5b.
dharmo viśvasya jagataḥ pratiṣṭhā # TA.10.63.1a; MahānU.22.1a.
dhātur devasya satyena # AVś.2.36.2c; AVP.2.21.3c.
dhiyā dhenā avasyavaḥ # RV.7.94.4c; SV.2.150c.
dhībhir viprā avasyavaḥ # RV.9.17.7b; 63.20b.
dhībhiḥ sātāni kāṇvasya vājinaḥ # RV.8.4.20a.
dhruvakṣemā anavasyanto artham # RV.4.13.3b.
dhruvā ca pṛthivī ca devasya savitur marutāṃ varuṇasya # TS.4.4.11.2; KS.22.5.
nakṣatrāṇi stha candramasi śritāni, saṃvatsarasya pratiṣṭhā, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartṝṇi viśvasya janayitṝṇi # TB.3.11.1.13.
nanamo vadhar adevasya pīyoḥ # RV.1.174.8d; 2.19.7d.
nabhojuvo yan niravasya rādhaḥ # RV.1.122.11c.
nabhyaṃ tvā sarvasya veda # HG.1.23.1.
na maghavan maghavattvasya vidma # RV.6.27.3b.
namaḥ śyāvāsyāyānnāśane yat ta āviddhaṃ tat te niṣkṛntāmi # PG.1.3.18.
namo gandharvasya namase # AVś.14.2.35a.
namo bhavasya hetyai # VS.16.18; TS.4.5.2.1; MS.2.9.3: 122.13; KS.17.12.
namobhir devam asuraṃ duvasya # RV.5.42.11d.
na saindhavasya puṣpasya # AVP.7.12.4a.
nābhiṃ tvā sarvasya veda # HG.1.23.1.
nāhaṃ vindāmi kitavasya bhogam # RV.10.34.3d.
nāhaṃ devasya martyaś ciketa # RV.10.79.4c.
ni karma manyuṃ durevasya śardhataḥ # RV.2.23.12d; KS.4.16d.
ni māyino dānavasya māyāḥ # RV.2.11.10c.
niṣattam asya carato dhruvasya # RV.1.146.1c.
te pūrvasyāvaso adhītau # RV.2.4.8a.
patiṃ viśvasyātmeśvaram # TA.10.11.1a; MahānU.11.3a.
patir viśvasya jagataḥ paraspāḥ # MS.4.14.1c: 215.14; TB.2.8.1.3c.
patir viśvasya jagato babhūva # AVP.4.1.3b; MS.2.13.23b: 168.7; 3.12.17b: 165.5; KS.4.16b; 40.1b. See under eka id.
patir viśvasya bhuvanasya gopāḥ # AVP.1.107.2d. Cf. asya viśvasya, and ino viśvasya etc.
patir viśvasya bhuvanasya rājasi # RV.9.86.5d; SV.2.238d; JB.3.58.
patir viśvasya bhūmanaḥ # RV.9.101.7c; SV.1.546c; 2.168c; KS.9.19c; JB.3.31c. Cf. patye etc.
patye viśvasya bhūmanaḥ # VS.17.78a; śB.9.2.3.42. Cf. patir etc.
padaṃ devasya namasā vyantaḥ (TB. viy-) # RV.6.1.4a; MS.4.13.6a: 206.11; KS.18.20a; TB.3.6.10.2a; N.4.19.
padaṃ devasya mīḍhuṣaḥ # RV.8.102.15a; SV.2.922a.
paniṣṭhaṃ jātaṃ tavasaṃ duvasyan # RV.3.1.13d.
pary enaṃ svāś ca viśyāś cāvaśyanty adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.11.
pavamānam avasyavaḥ # RV.9.13.2a; SV.2.538a.
paśupater devasya patnīṃ tarpayāmi # BDh.2.5.9.6. Cf. next.
paśupater devasya patnyai svāhā # HG.2.8.7; ApMB.2.18.25 (ApG.7.20.4). Cf. prec.
paśupater devasya sutaṃ tarpayāmi # BDh.2.5.9.6.
pārthivasya rase devāḥ # AVś.2.29.1a. P: pārthivasya Kauś.27.9; 54.18.
pāhi viśvasyā arāteḥ # RV.8.71.1b; SV.1.6b.
pituḥ svasya tyajasā nibādhitam # RV.1.119.8b.
puṃso bhavati vasyasī # RV.5.61.6b.
puchaṃ vātasya devasya # AVś.9.4.13c.
putraḥ kaṇvasya vām iha (RV.8.8.8c, ṛṣiḥ) # RV.8.8.4c,8c.
purā devasya dharmaṇā sahobhiḥ # AVś.7.25.2c.
purūtamaṃ puruhūta śravasyan # VSK.2.5.8b; Kś.4.2.43b.
pūrdhi yavasya kāśinā # RV.8.78.10d.
pṛchāmi tvā bhuvanasya nābhim # AVP.13.7.10c; TS.7.4.18.2b; KSA.4.7b; TB.3.9.5.5. See pṛchāmi yatra, and pṛchāmi viśvasya.
pṛchāmi (Lś. -mas) tvā vṛṣṇo aśvasya retaḥ # RV.1.164.34c; VS.23.61c; TS.7.4.18.2c; KSA.4.7c; TB.3.9.5.5; Lś.9.10.13c. See pṛchāmi vṛṣṇo.
pṛchāmi viśvasya bhuvanasya nābhim # AVś.9.10.13c. See under pṛchāmi tvā bhu-.
pṛchāmi vṛṣṇo aśvasya retaḥ # AVś.9.10.13b. See pṛchāmi tvā vṛṣṇo.
pṛṇantaṃ ca papuriṃ ca śravasyavaḥ # RV.1.125.4c; TS.1.8.22.4c; MS.4.11.2c: 165.6; KS.11.12c.
pṛthivy asy apsu śritā, agneḥ pratiṣṭhā, tvayīdam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartrī viśvasya janayitrī # TB.3.11.1.6.
pauro aśvasya purukṛd gavām asi # RV.8.61.6a; AVś.20.118.2a; SV.2.930a; JB.3.217a.
paurṇamāsy aṣṭakāmāvāsyā annādā sthānnadughaḥ, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartryo viśvasya janayitryaḥ # TB.3.11.1.19.
pra cakṣaya kṛṇuhi vasyaso naḥ # RV.8.48.6b.
prajāṃ viśvasya bṛsayasya māyinaḥ # RV.6.61.3b.
prajāpataye 'śvasya tūparasya gomṛgasya vapānāṃ medasām anubrūhi (and preṣya) # Apś.20.19.3. P: prajāpataye Mś.9.2.4.23,24.
prajāpataye 'śvasya tūparasya gomṛgasyāsthi loma ca tiryag asaṃbhindantaḥ sūkaraviśasaṃ viśasata # Apś.20.19.9.
prajāpate abhi no neṣa vasyaḥ # AVP.3.27.3a. Cf. sarasvaty abhi.
prajāyai tvasyai yad aśikṣa indra # RV.10.54.1d.
pratyak sevasva (AVP. sevasya) bheṣajam # AVś.5.30.5c; AVP.9.13.5c.
pratyardhiṃ devasya-devasya mahnā # RV.10.1.5c; TB.2.4.3.6c.
pra nu vocaṃ vādhryaśvasya nāma # RV.10.69.5d.
pra pinvata vṛṣṇo aśvasya dhārāḥ # RV.5.83.6b; TS.3.1.11.7b; KS.11.13b.
pra pyāyatāṃ vṛṣṇo aśvasya retaḥ # AVś.4.15.11c; AVP.5.7.10c.
pra yakṣanta śravasyavaḥ # RV.1.132.5c.
praśastaye pavīravasya mahnā # RV.1.174.4b.
prātaḥ prātaḥsavasya (Apśṃś. -sāvasya) śukravato (Apśṃś. śukravato manthivato) madhuścuta indrāya somān prasthitān preṣya # śB.4.2.1.23; Kś.9.10.14; Apś.12.23.4; Mś.2.4.1.21.
priyaṃ sarvasya paśyataḥ # AVś.19.62.1c; AVP.2.32.5c.
priyā devasya savituḥ syāma # RV.2.38.10d; MS.4.14.6d: 224.3; TB.2.8.6.3d.
bandhurā kābavasya ca # AVś.3.9.4d; AVP.3.7.5d.
babhror aśvasya vāreṇa # AVP.1.94.1c.
bibharti bhartā viśvasya # AVś.11.7.15c.
brahma rathasya devasya # AVP.8.9.7c.
bhadram iha śravasyate # RV.8.62.4d.
bhadrā agner vadhryaśvasya saṃdṛśaḥ # RV.10.69.1a. Cf. BṛhD.7.107.
bhargo devasya kavayaḥ kim āhuḥ # GB.1.1.32b.
bhargo devasya kavayo 'nnam āhuḥ # GB.1.1.32b.
bhargo devasya dhīmahi # RV.3.62.10b; SV.2.812b; VS.3.35b; 22.9b; 30.2b; 36.3b; TS.1.5.6.4b; 4.1.11.1b; MS.4.10.3b: 149.14; GB.1.1.35; DB.3.25b; śB.2.3.4.39b; 14.9.3.12; TA.1.11.2b; 10.27.1b; Tā.10.35b; BṛhU.6.3.12; MahānU.15.2b; MU.6.7b; JUB.4.28.2; śś.2.10.2; Kauś.91.7; SMB.1.6.29b; HG.1.6.11; BDh.2.10.17.14b.
bhavasya devasya patnīṃ tarpayāmi # BDh.2.5.9.6. Cf. next.
bhavasya devasya patnyai svāhā # ApMB.2.18.22 (ApG.7.20.4); HG.2.8.7. Cf. prec.
bhavasya devasya sutaṃ tarpayāmi # BDh.2.5.9.6.
bhīmasya devasya patnīṃ tarpayāmi # BDh.2.5.9.6. Cf. next.
bhīmasya devasya patnyai svāhā # ApMB.2.18.28 (ApG.7.20.4); HG.2.8.7. Cf. prec.
bhīmasya devasya sutaṃ tarpayāmi # BDh.2.5.9.6.
bhuvad devasya cetanam # RV.4.7.2b.
bhuvo 'vitā vāmadevasya dhīnām # RV.4.16.18a.
bhuvo viśvasya gopatiḥ puruṣṭuta # RV.8.62.7c.
bhūr ārabhe śraddhāṃ manasā dīkṣāṃ tapasā viśvasya bhuvanasyādhipatnīm # TB.3.7.7.2; Apś.10.6.5.
bhejānāso bṛhaddivasya rāyaḥ # RV.4.29.5c.
matsi no vasya"iṣṭaye # RV.1.176.1a; śś.11.11.17; 18.18.5.
madhyaṃ tvā sarvasya veda # HG.1.23.1.
madhvā saṃpṛktāḥ kitavasya barhaṇā # RV.10.34.7d.
manaḥ sarvasya paśyataḥ # AVP.1.99.4c.
manāmahe cāru devasya nāma # RV.1.24.1b,2b.
manor viśvasya ghed ime # RV.8.47.4c.
manoś ca mānavasya ca # AVP.1.99.4b.
marmṛjenyaḥ śravasyaḥ sa vājī # RV.2.10.1d.
mahato devasya patnīṃ tarpayāmi # BDh.2.5.9.6. Cf. next.
mahato devasya patnyai svāhā # HG.2.8.7; ApMB.2.18.29 (ApG.7.20.4). Cf. prec.
mahato devasya sutaṃ tarpayāmi # BDh.2.5.9.6.
mahaś cid yasya mīḍhuṣo (VSK. mīlhuṣo) yavyā # RV.1.173.12c; VS.3.46c; VSK.3.5.3c; śB.2.5.2.28c. See mahī cid yasya, mahī devasya mī-, and mahī hy asya.
mahī devasya mīḍhuṣo 'vayāḥ # KS.9.4c. See under mahaś cid yasya.
mahī devasya savituḥ pariṣṭutiḥ # RV.5.81.1d; VS.5.14d; 11.4d; 37.2d; VSK.5.5.1d (with svāhā); TS.1.2.13.1d; 4.1.1.2d; MS.1.2.9d: 18.14; 4.9.1d: 120.4; KS.2.10d; 15.11d; śB.3.5.3.12; 6.3.1.16; 14.1.2.8d; TA.4.2.1d; KA.1.1d; śvetU.2.4d.
mahīṃ devasya nakir ā dadharṣa # RV.5.85.6b.
mahī pravṛd dharyaśvasya yajñaiḥ # RV.3.31.3d.
maho devasya dhūrteḥ # RV.1.128.7g.
maho devasya pūrvyasya dhāma (AVP. -sya mahi) # AVś.4.1.6b; AVP.5.2.5b.
māsāḥ sthartuṣu śritāḥ, ardhamāsānāṃ pratiṣṭhāḥ, yuṣmāsv idam antaḥ, viśvaṃ yakṣaṃ viśvaṃ bhūtaṃ viśvaṃ subhūtam, viśvasya bhartāro viśvasya janayitāraḥ # TB.3.11.1.16.
mitrāvaruṇau tvottarataḥ (KS. tvā) paridhattām (TS.KS. add dhruveṇa dharmaṇā; VS.śB. add dhruveṇa dharmaṇā viśvasyāriṣṭyai) # VS.2.3; TS.1.1.11.2; MS.1.1.12: 7.12; KS.1.11; śB.1.3.4.4; TB.3.3.6.9. P: mitrāvaruṇau tvā Mś.1.2.6.8.
minantā dasyor aśivasya māyāḥ # RV.1.117.3c.
munir devasya-devasya # RV.10.136.4c; AVP.5.38.4c.
muner devasya mūlena # AVś.7.74.1c.
mumukṣvo manave mānavasyate # RV.1.140.4a.
mūrdhā viśvasya bhuvanasya rājā # AVP.1.74.2c. Cf. under asya etc.
mūrdhno devasya bṛhataḥ # AVś.19.6.16a; AVP.9.5.14a.
mūrdhno viśvasya vāghataḥ # RV.6.16.13c; SV.1.9c; VS.11.32c; 15.22c; TS.3.5.11.3c; 4.1.3.2c; 4.4.1c; MS.2.7.3c: 77.5; KS.16.3c; śB.6.4.2.2; Vait.5.14c.
methīṃ tvā sarvasya veda # HG.1.23.1.
menābhavo vṛṣaṇaśvasya sukrato # RV.1.51.13c.
menām aśvasya pari mātaraṃ goḥ # RV.1.121.2d.
yaḥ pārthivasya kṣamyasya rājā # RV.2.14.11b.
yac cāham eno vidvāṃś cakāra yac cāvidvāṃs tasya sarvasyainaso 'vayajanam (śś. sarvasyāvayajanam) asi # VS.8.13; 8.9.1. See next.
yathā no vasyasas (TS. vasyasaḥ; Lś. vasīyasas) karat # VS.3.58c; TS.1.8.6.2d; MS.1.10.4c: 144.7; KS.9.7c; śB.2.6.2.11c; Lś.5.3.5d.
yad aśvasya kraviṣo makṣikāśa # RV.1.162.9a; VS.25.32a; TS.4.6.8.3a; MS.3.16.1a: 182.14; KSA.6.4a.
yadī devasya śravasā sado viduḥ # RV.9.70.2d; SV.2.774d.
yad dadāti tad evāsya # JB.1.234b.
yad devasya śavasā prāriṇāḥ # RV.2.22.4d. See yo devasya etc.
yad devasya savituḥ pavitram # AVP.9.24.3a. See yad vai devasya etc.
yad brāhmaṇānāṃ brahmaṇi vrataṃ yad agnes sendrasya saprajāpatikasya sadevasya sadevarājasya samanuṣyasya samanuṣyarājasya sapitṛkasya sapitṛrājasya sagandharvāpsaraskasya yan ma ātmana ātmani vrataṃ tenāhaṃ sarvavrato bhūyāsam # ApMB.2.5.10 (ApG.4.11.18). See yad agneḥ sendrasya.
yad vai devasya savituḥ pavitram # TA.6.3.2a; 4.2; 9.2. See yad devasya etc.
yamaṃ rājānaṃ haviṣā duvasya (TA. duvasyata; AVś. saparyata) # RV.10.14.1d; AVś.18.1.49d; 3.13d; MS.4.14.16d: 243.7; TA.6.1.1d; N.10.20d.
yamaṃ devasya vājinaḥ # RV.3.27.3b; MS.4.11.2b: 163.4; KS.40.14b; TB.2.4.2.5b.
yamasya dūtaḥ prahita eṣa eti (TA. prahito bhavasya cobhayoḥ) # MS.4.9.19d: 136.2; TA.4.29.1d.
yavyāvatyāṃ puruhūta śravasyā # RV.6.27.6b.
yaśā viśvasya bhūtasya # AVś.6.39.3c; 58.3c.
yasya te prathamavāsyaṃ harāmaḥ # ApMB.2.6.15a (ApG.4.11.26); HG.1.7.17a. See yasya te vāsaḥ, and yasya devāsaḥ.
yasya te vāsaḥ prathamavāsyaṃ harāmaḥ # AVś.2.13.5a. P: yasya te vāsaḥ Kauś.54.9. See under yasya te pra-.
yasya devasya praśiṣā carāmi # AVP.5.33.1c. See tasya devasya praśiṣā.
yasya devasya sumatau # AVP.1.103.3a.
yasya devāsaḥ prathamavāsyaṃ harāmi # AVP.15.6.9a. See under yasya te prathamavāsyaṃ.
yāḥ prācīḥ saṃbhavanty āpa uttarataś ca yā adbhir viśvasya bhuvanasya dhartrībhir antar anyaṃ pitur dadhe svadhā namaḥ # HG.2.10.7.
yāṃ tvā viśvasya bhūtasya (MG. adds bhavyasya) # PG.1.7.2c; MG.1.10.15c; VārG.14.13c. See tāṃ tvā etc.
yābhiḥ kaṇvasya sūnavaḥ # RV.1.45.5c.
yābhiḥ kṛśānum asane duvasyathaḥ # RV.1.112.21a. P: yābhiḥ kṛśānum Mś.4.2.34.
yāvad aśvasya vājinaḥ # AVś.6.72.3c.
viśvasya śucikṛto ayātoḥ # AVP.6.3.12c.
yās te rudra pūrvasyāṃ diśi senās tābhya enat # AG.4.8.22. See prec.
yuvaṃ dhiyaṃ dadathur vasya"iṣṭaye # RV.8.86.2b.
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"vasya" has 3 results.
     
prākṛtasarvasyaa treatise on the grammar of Prakrta Languages attributed to Markandeya
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abhavasya of one who is never bornSB 3.4.16
abhavasya transcendental to material existenceSB 3.28.23
abhavasya of the unbornSB 5.6.15
abhavasya of whom there is no birth, death or maintenance as for an ordinary beingSB 10.2.39
adhruvasya temporarySB 3.30.3
adhyavasyat ascertained itSB 2.2.34
guṇa-aguṇatvasya of being absorbed in material qualities or devoid of material qualitiesSB 5.11.7
anādi-saṃsāra-anubhavasya of the perception of the beginningless process of transmigrationSB 5.14.1
anubhāvasya whose influenceSB 5.1.23
anādi-saṃsāra-anubhavasya of the perception of the beginningless process of transmigrationSB 5.14.1
mahā-anubhāvasya who was an exalted devoteeSB 5.24.26
sakala-loka-anubhāvasya who is auspicious for all planetary systemsSB 5.24.30
avasyandamānā flowingSB 5.17.8
avasyasi exist (as the cause)SB 7.9.30
avasyati one can obtainSB 11.15.4-5
yajña-avayavasya of the Personality of Godhead (of whose body yajña is a part)SB 3.18.20
baladevasya of Lord BaladevaSB 10.68.23
bhārgavasya of Cyavana MuniSB 9.3.6
bhavasya Lord ŚivaSB 2.6.12
bhavasya of Lord ŚivaSB 3.15.42
bhavasya of Bhava (Lord Śiva)SB 4.1.65
bhavasya of the living entitiesSB 4.21.28-29
bhavasya of Lord ŚivaSB 4.30.38
bhavasya of material existenceSB 4.30.38
sva-bhāvasya having a natureSB 6.14.1
bhavasya of Lord ŚivaSB 7.9.26
bhavasya while Lord ŚivaSB 8.12.23
bhavasya of Your appearance, Your birthSB 10.2.39
bhāvasya of one whose disposition or inclinationSB 11.5.42
bhāvasya ecstaticCC Adi 17.281
bhāvasya ecstaticCC Madhya 9.150
bhāvasya of love of GodheadCC Madhya 22.105
bhāvasya of one whose disposition or inclinationCC Madhya 22.144
brāhmaṇa-devasya of Lord Rāmacandra, who loved the brāhmaṇas so muchSB 9.11.5
brahmaṇya-devasya of the worshipable Lord of the brāhmaṇasSB 4.21.49
brahmaṇya-devasya of the Supreme Personality of Godhead, who is worshiped by all brāhmaṇasSB 7.10.42
brahmaṇya-devasya of the Supreme Lord, who especially favors the brāhmaṇasSB 10.81.41
caitanya-devasya of Śrī Caitanya MahāprabhuCC Madhya 19.134
caitanya-devasya of Śrī Caitanya MahāprabhuCC Antya 1.212
deva-devasya of the Supreme Personality of GodheadBG 11.13
deva-devasya of the master of all other lords or demigodsSB 6.16.29
deva-devasya who is worshipable even for the demigodsSB 8.7.45
deva-devasya of the Supreme Personality of Godhead, who is worshiped by the demigodsSB 8.23.30
deva-devasya of the Supreme Lord of all demigodsSB 9.6.14
deva-devasya of the Lord of lordsSB 10.81.39
deva-devasya of the Lord of lordsSB 11.31.27
deva-devasya of the Supreme Personality of GodheadBG 11.13
devasya of the personality of GodheadSB 3.2.10
śruta-devasya the master of the VedasSB 3.25.2
devasya of the LordSB 4.8.54
devasya of the Supreme Personality of GodheadSB 4.12.24
brahmaṇya-devasya of the worshipable Lord of the brāhmaṇasSB 4.21.49
devasya of the LordSB 5.7.14
devasya the demigod in charge of judgmentSB 6.3.2
deva-devasya of the master of all other lords or demigodsSB 6.16.29
devasya the LordSB 6.18.8
brahmaṇya-devasya of the Supreme Personality of Godhead, who is worshiped by all brāhmaṇasSB 7.10.42
devasya the demigodSB 7.10.51
devasya of Lord Mahādeva (Śiva)SB 7.10.52
deva-devasya who is worshipable even for the demigodsSB 8.7.45
devasya the chief demigodSB 8.12.23
deva-devasya of the Supreme Personality of Godhead, who is worshiped by the demigodsSB 8.23.30
deva-devasya of the Supreme Lord of all demigodsSB 9.6.14
brāhmaṇa-devasya of Lord Rāmacandra, who loved the brāhmaṇas so muchSB 9.11.5
devasya of the demigodSB 10.58.20
devasya of the Supreme LordSB 10.81.15
deva-devasya of the Lord of lordsSB 10.81.39
brahmaṇya-devasya of the Supreme Lord, who especially favors the brāhmaṇasSB 10.81.41
deva-devasya of the Lord of lordsSB 11.31.27
caitanya-devasya of Śrī Caitanya MahāprabhuCC Madhya 19.134
caitanya-devasya of Śrī Caitanya MahāprabhuCC Antya 1.212
dhruvasya of Dhruva MahārājaSB 4.12.44
dhruvasya of DhruvaSB 4.12.48
dhruvasya of DhruvaSB 4.12.52
dhruvasya of Mahārāja DhruvaSB 4.13.1
dhruvasya of Dhruva MahārājaSB 4.13.6
dhruvasya of Dhruva MahārājaSB 4.21.28-29
dhruvasya of DhruvaSB 6.6.12
dhruvasya of Dhruva MahārājaSB 12.12.14-15
durdharṣatvasya of the formidablenessSB 8.15.27
garvasya of prideCC Madhya 2.52
garvasya of prideCC Antya 1.148
grīvasya whose neckSB 7.2.7-8
guṇa-aguṇatvasya of being absorbed in material qualities or devoid of material qualitiesSB 5.11.7
haryaśvasya of King IndraSB 8.11.21
hayagrīvasya of HayagrīvaSB 8.24.9
vasya of the living beingSB 1.2.10
vasya of the living beingSB 1.13.47
vasya of the living entitiesSB 3.7.31
vasya of the living entitySB 3.32.38
vasya of the living entitySB 4.29.32
vasya of the living entitySB 5.11.12
vasya for the conditioned living beingSB 10.70.39
vasya of the living entitySB 10.85.10
vasya of the living entitySB 11.11.4
vasya of the living entitySB 11.13.25
vasya pertaining to the spirit soulSB 11.25.12
vasya of the individual living beingSB 12.5.6
keśavasya of KṛṣṇaBG 11.35
sakala-loka-anubhāvasya who is auspicious for all planetary systemsSB 5.24.30
mādhavasya of Mādhava (Kṛṣṇa)SB 1.15.18
mādhavasya of Śrī KṛṣṇaCC Madhya 14.200
mahā-anubhāvasya who was an exalted devoteeSB 5.24.26
mānavasya the son of Svāyambhuva ManuSB 4.31.26
manoḥ svāyambhuvasya of Svāyambhuva ManuSB 11.2.15
niḥsvasya of a poor manSB 6.14.36
paryavasyati ends inCC Antya 1.143
tapaḥ-prabhāvasya by the influence of austeritySB 4.12.41
pūrvasya of the first halfSB 3.11.35
rantidevasya of RantidevaSB 9.21.2
sahadevasya the son of SahadevaSB 9.22.43
sakala-loka-anubhāvasya who is auspicious for all planetary systemsSB 5.24.30
śālvasya of ŚālvaSB 10.76.18-19
śālvasya of ŚālvaSB 10.77.10
śālvasya of ŚālvaSB 10.77.35
śālvasya ŚālvaSB 10.78.1-2
samavasyati can achieveSB 2.7.41
samavasyati reachesCC Madhya 21.13
anādi-saṃsāra-anubhavasya of the perception of the beginningless process of transmigrationSB 5.14.1
sarvasya of everyoneBG 2.30
sarvasya to everyoneBG 7.25
sarvasya of everythingBG 8.9
sarvasya of allBG 10.8
sarvasya of everyoneBG 13.18
sarvasya of all living beingsBG 15.15
sarvasya of everyoneBG 17.3
sarvasya of everyoneBG 17.7
sarvasya of everyoneSB 4.9.4
sarvasya of all of themSB 5.26.2
sarvasya for everyoneSB 8.9.29
sarvasya of all wealth and richesSB 9.19.23
sarvasya of everythingSB 10.3.14
sarvasya everyoneSB 10.66.38
sarvasya of everythingSB 11.28.19
sarvasya of everyoneCC Madhya 24.189
sarvasya of allIso 5
sarvasya of allIso 5
sattvasya of truthSB 2.6.12
viśuddha-sattvasya of Bharata Mahārāja, whose existence was completely purifiedSB 5.7.7
sattvasya in the śuddha-sattva qualitiesSB 5.15.6
sattvasya of the entitySB 5.26.11
sattvasya of goodnessSB 7.1.8
śuddha-sattvasya of one whose existence is purifiedSB 11.15.28
sattvasya of the mode of goodnessSB 11.25.2-5
sattvasya of the heartSB 12.12.55
śivasya of ŚivaSB 4.6.42
śivasya of Lord ŚivaSB 6.17.36
śivasya of Lord ŚivaSB 8.4.17-24
śrāddhadevasya of the name ŚrāddhadevaSB 3.1.22
śruta-devasya the master of the VedasSB 3.25.2
śuddha-sattvasya of one whose existence is purifiedSB 11.15.28
sva-bhāvasya having a natureSB 6.14.1
tyakta-svabhāvasya who has given up His natural position (of being equal to everyone)SB 7.2.7-8
svasya of His ownSB 3.2.12
svasya of his ownSB 3.20.53
svasya of one's self or of the living entitySB 7.7.38
svasya their ownSB 10.68.12
svasya of the selfSB 11.22.46
svasya of myselfSB 12.8.40
svasya of HimselfCC Madhya 10.1
svasya for HimselfCC Madhya 21.100
svasya of His ownMM 17
svāyambhuvasya of SvāyambhuvaSB 3.21.1
svāyambhuvasya of Svāyambhuva ManuSB 3.21.2
svāyambhuvasya of SvāyambhuvaSB 4.8.6
svāyambhuvasya of the great personality Svāyambhuva ManuSB 8.1.1
manoḥ svāyambhuvasya of Svāyambhuva ManuSB 11.2.15
tapaḥ-prabhāvasya by the influence of austeritySB 4.12.41
vidita-tattvasya to one who knows the Absolute TruthSB 3.27.26
tyakta-svabhāvasya who has given up His natural position (of being equal to everyone)SB 7.2.7-8
udavasya after finishingSB 4.7.56
uddhavasya with UddhavaSB 12.12.42-43
vāsudevasya of KṛṣṇaBG 18.74
vasudevasya by VasudevaSB 1.1.12
vāsudevasya of the Personality of Godhead Śrī KṛṣṇaSB 1.5.9
vāsudevasya of Lord Śrī KṛṣṇaSB 1.5.31
vāsudevasya of Vāsudeva, Śrī KṛṣṇaSB 1.7.32
vasudevasya of VasudevaSB 1.8.33
vasudevasya of the wife of VasudevaSB 3.2.25
vāsudevasya of the Supreme Personality of GodheadSB 4.8.7
vāsudevasya Lord VāsudevaSB 5.1.27
vāsudevasya of Lord VāsudevaSB 5.18.1
vāsudevasya Lord Vāsudeva (the son of Vasudeva), KṛṣṇaSB 5.23.4
vasudevasya of Vasudeva, Kṛṣṇa's fatherSB 10.2.7
vasudevasya of VasudevaSB 10.8.14
vāsudevasya of the Supreme Personality of GodheadSB 10.10.20-22
vasudevasya of VasudevaSB 10.26.17
vasudevasya of VasudevaSB 10.43.23
vasudevasya of Vasudeva (with Nārada)SB 12.12.42-43
vāsudevasya of Lord VāsudevaSB 12.12.58
vidita-tattvasya to one who knows the Absolute TruthSB 3.27.26
viniḥśvasya breathing very heavilySB 4.4.3
viśuddha-sattvasya of Bharata Mahārāja, whose existence was completely purifiedSB 5.7.7
viśvasya universeBG 11.18
viśvasya universeBG 11.38
viśvasya the would-be entitiesSB 3.5.28
viśvasya of the cosmic universeSB 3.5.43
viśvasya of the universeSB 3.7.28
viśvasya of the universeSB 3.16.37
viśvasya of the universeSB 3.33.3
viśvasya of the entire material manifestationSB 4.6.42
viśvasya of the entire universeSB 5.18.9
viśvasya of the universeSB 6.19.11
viśvasya of the universeSB 7.8.40
viśvasya of the whole cosmic manifestationSB 8.1.12
viśvasya of the cosmic manifestationSB 8.12.7
viśvasya of the entireSB 10.41.46
viśvasya of the universeSB 10.46.31
viśvasya of the universeSB 10.58.10
viśvasya of this universeSB 12.7.14
viśvasya of the universeCC Madhya 20.262
viśvasya of the worldBs 5.62
vyavasya ascertainingSB 1.9.17
vyavasya decidingSB 10.12.16
vyavasyate continues to actSB 10.3.18
yat vyavasyati why she has taken to this sort of lifeSB 4.26.17
yajña-avayavasya of the Personality of Godhead (of whose body yajña is a part)SB 3.18.20
yat vyavasyati why she has taken to this sort of lifeSB 4.26.17
yauvanāśvasya of the son of YuvanāśvaSB 9.6.37
yuvanāśvasya of King YuvanāśvaSB 9.6.30
     Wordnet Search "vasya" has 31 results.
     

vasya

viśvasanīya, viśvasta, viśrabdha, viśvāsya   

viśvasituṃ yogyaḥ।

śyāmaḥ viśvasanīyaḥ asti।

vasya

atyāvaśyaka, avaśyakartavya, aparihārya   

yad atyantam āvaśyakam asti।

etad kāryam atyāvaśyakam asti।

vasya

amāvasyā, amāvāsyā, darśaḥ, sūryendusaṅgamaḥ   

kṛṣṇapakṣāntatithiḥ, yadā candramāḥ na dṛśyate।

adya amavāsyā asti।

vasya

āvaśyaka, ākāṅkṣita, abhikāṅkṣita, prārthita, apekṣita, apekṣya   

yad āvaśyakam asti।

āvaśyakaṃ kāryaṃ kartuṃ saḥ nagaraṃ gataḥ।

vasya

anāvaśyaka, nirarthaka, vyartha, anupayogin, apārthaka   

yaḥ upayogī nāsti atha vā yasya upayogaḥ nāsti।

etad vastu bhavadarthe anāvaśyakaṃ vartate।

vasya

adhīnatā, adhīnasthatā, adhīnatva, paravaśatā, pāravaśya   

adhīnasya avasthā bhāvo vā।

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

vasya

anāvaśyakatā, anupayogitā, nirarthakatā, vyarthatā, upayogahīnatā   

anāvaśyakasya avasthā bhāvo vā।

kasyāpi vastunaḥ āvaśyakatā anāvaśyakatā vā tasya upayoge āśritā।

vasya

ahaṅkāraḥ, abhimānaḥ, garvaḥ, smayaḥ, avalepaḥ, darpaḥ, avaśyāyaḥ, ṭaṅkaḥ   

manasi prādurbhūtā ahaṃ sarvotkṛṣṭaḥ iti abhimānātmikā antaḥkaraṇavṛttiḥ।

ahaṅkārāt sarvaṃ vinaśyati।

vasya

anāvaśyaka, anapekṣita   

yad āvaśyakaṃ nāsti।

anāvaśyakaṃ kāryaṃ mā kuru।

vasya

avaśya   

yaḥ vaśyaḥ na bhavati।

manaḥ avaśyaṃ nāsti tad dhyānena yogena vā vaśyaṃ kartuṃ śakyate।

vasya

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

svasya sevārthe mūlyaṃ dattvā krītā vyaktiḥ।

purākāle dāsānāṃ krayavikrayasya rītiḥ āsīt।

vasya

druta, ajira, raṃhita, vegavat, vegin, śīghra, śravasya, savega, satvara   

yaḥ vegena calati tathā ca yasya gatiḥ tvarāyuktā asti।

sā drutayā gatyā gantavyaṃ pratigacchati।

vasya

vaśya   

yat niyantrituṃ śakyate।

saḥ puruṣaḥ sukhī yasya manaḥ vaśyam asti।

vasya

tuṣāraḥ, nīhāraḥ, avaśyāyaḥ, avaśyā   

varṣantaḥ laghavaḥ jalabindavaḥ।

tuṣārāḥ varṣanti।

vasya

balam, āyattiḥ, utsāhaḥ, tavasyam   

śarīrasya śaktiḥ।

puṣṭivardhakasya bhojanasya abhāvāt balaṃ mīnāti।

vasya

himam, avaśyāyaḥ, nīhāraḥ, tuṣāraḥ, tuhinam, prāleyam, mahimā, indrāgnidhūmaḥ, khabāṣpaḥ, rajanījalam   

vāyau miśritaḥ dhūlamiśritaḥ dhūmaḥ yaḥ śaityāt śvetavarṇiyakaṇaḥ bhūtvā bhūmyāṃ prasaranti।

atyādhikasya himasya vṛṣṭiḥ abhavat ataḥ ālūnāṃ sasyaṃ naṣṭam।

vasya

āgrahaḥ, haṭhaḥ, nirbandhaḥ, svairitā, durāgrahaḥ, nirbandhaśīlam, dṛḍhatā, avaśyatā, pratiniviṣṭatā, pratīpatā, duravagrahaḥ, pragrahaḥ, durgrahaḥ, āsaktiḥ, anugrahaḥ   

sātatyena kathanaṃ yat yathaiva asti yathaiva bhaviṣyati yathaiva bhavet iti।

tulasī kṛṣṇamūrteḥ purata eva dhanurdhāraṇasya āgraham akarot।

vasya

svairatā, svairitā, durāgrahaḥ, nirbandhaśīm, avaśyatā, pratiniviṣṭatā, pratīpatā, duravagrahaḥ, pragrahaḥ, avineyatā, duṣṭatā, durmadaḥ   

svasya anucitām icchāṃ sādhayituṃ kṛtaḥ āgrahaḥ।

kiśorasya svairatayā sarve api trastāḥ।

vasya

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

ekādhikaṃ catvāri।

pañcādhikaṃ pañca āhatya daśa bhavanti।

vasya

anivāryatā, anivāryatvam, avaśyaṃbhāvitā, ananyagatitvam, ananyagatitā, āvaśyakatvam, āvaśyakatā, niyatatvaṃ, niyatatā, avaśyakartavyatā, kāryavaśaḥ, kartavyatā, kartavyatvam   

kimapi niścitarūpeṇa kartavyatāyāḥ avasthā।

asya kāryasya anivāryatāyāḥ kadācit bhavantaṃ tarkaṃ na vartate।

vasya

īśopaniṣad, īśāvāśya upaniṣad, īśa   

pramukhā upaniṣad।

īśopaniṣad yajurvedasya bhāgaḥ।

vasya

strījita, strīvaśa, strīvaśya   

yaḥ patnyāḥ vacanāni anusṛtya ācarati।

śyāmalī sadaiva tasyāḥ strījitaṃ putram abhiśapati sma।

vasya

vaśyatā, parādhīnatā, pāratantryam   

paratantrasya avasthā bhāvaḥ vā।

sarve tasya vaśyatāyāḥ upahāsaṃ kurvanti sma।

vasya

avasya   

vaidikaḥ ṛṣiviśeṣaḥ।

avasyasya varṇanaṃ ṛgvede asti।

vasya

avaśyam, niyatam, avaśyam eva, avaśyameva, niścitam, suniścitam, addhā, añjasā, itthā, khalu, maṅkṣu   

niścayena bhavitavyam।

adya etad karma avaśyaṃ karaṇīyam।

vasya

galanam, praścotanam, avasyandanam, anusiñcanam   

siñcanasya kriyā।

rasasya galanasya saṃrodhānantaraṃ tālarasena yuktaḥ ghaṭaḥ vṛkṣāt avaruhyate।

vasya

āvaśyaka   

yena vinā kāryasampādanaṃ na śakyam।

paṇḍitena vivāhārtham āvaśyakānāṃ vastūnāṃ saṅgrahaḥ kṛtaḥ।

vasya

maunī-amāvasyā   

māghamāsasya amāvasyā।

maunī-amāvasyāṃ sūryodayāt prāk pūrvasaṅgame snānaṃ śubhaṃ manyate।

vasya

pāṇḍuvarmadevasya ullekhaḥ praśastyām asti   

pāṇḍuvarmadeva ।

pāṇḍuvarmadeva

vasya

tithitattvasya ullekhaḥ koṣe asti   

tithitattva ।

smṛtitattvasya aparaṃ nāma

vasya

tindubilvasya ullekhaḥ gītagovinde asti   

tindubilva ।

ekaṃ sthānam

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