Sanskrit Dictionary

applied to uṣas-, Night and Morning, Heaven and Earth etc.;with śaryā-,prob."an arrow just shot off";but see yuv/ā-; in fine compositi or 'at the end of a compound' as f.for yuvan-,a youth exempli gratia, 'for example' sa-bāla-vṛddhayuvatiḥ purī-,a town with boys, old and young men,

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yuvati

f. turmeric

yuvatidā

f. bestowing young women

yuvatijana

m. a young woman

Apte Search

11 results


vatiḥ	वतिः (वा-$तिः नित् Uṇ.5.6) The wind. -f. (वन्- अन्त्यलोपः झलादौ विङ्ति P.V1.4.37) Asking, begging.

añjanāvati	अञ्जनावति [अञ्जनं विद्यते अस्याः अधिककृष्णवर्णत्वात्] 1 N. of the female elephant of the north-east quarter. -2 N. of a tree कावाञ्जनवृक्ष.

tāvatika	तावतिक तावत्क a. Bought for so much, worth so much, of so much value.

navatiḥ	नवतिः f. Ninety; नवनवतिशतद्रव्यकोटीश्वरास्ते Mu.3. 27; R.3.69.

navatikā	नवतिका 1 Ninety. -2 A paint-brush (said to contain 9 hairs).

parvatiḥ	पर्वतिः f. (Ved.) A rock, stone.

pārvatikam	पार्वतिकम् A multitude of mountains, a mountainrange.

yāvatitha	यावतिथ a. 1 To whatever place or point. -2 In howmany soever (degree advanced); यो यो यावतिथश्चैषां स स तावद्गुणः स्मृतः Ms.1.2.

yuvatiḥ	युवतिः ती f. [युवन्-ति ङीप् वा] 1 A young woman, any young female (whether of men or animals); सुर- युवतिसंभवं किल मुनेरपत्यम् Ś.2.9; युवतिजनकथामूकभावः परेषाम् Bh.; so इभयुवतिः. -ती 1 The sign virgo of the zodiac. -2 Turmeric (also युवतिः). -Comp. -इष्टा yellow jasmine. -जनः a young woman.

śāśvatika	शाश्वतिक a. (-की f.) Eternal, permanent, perpetual, constant; शाश्वतिको विरोधः 'natural antipathy'; शाश्वतिकं वरोधमपहाय K.

haimavatika	हैमवतिक a. Living in the Himālaya mountain; स हैमवतिकान् जित्वा करं सर्वानदापयत् Mb.3.254.6.

Macdonell Vedic Search

3 results


av	av help, I. P. ávati, i. 85, 7; ii. 12, 14; 35, 15; iv. 50, 9. 11; vii. 49, 1-4; 61, 2; x. 15, 1. 5; quicken, v. 83, 4.

inv	i-nv go, I. P. ínvati [secondary root from i go according to class v.: i-nu]. sam- bring, i. 160, 5.

vā	vā blow, II. P. váti [Av. vaiti, Gk. ἄησι = ἄ-ϝη-σι; cf. Go. waian, German wehen ‘blow’]. prá- blow forth, v. 83, 4.

Macdonell Search

8 results


aṣṭānavati	f. ninety-eight; -pañkâsat, f. fifty-eight.

navati	f. ninety.

yāvatitha	a. whichever in order.

yuvati	a. f. (of yuvan) young; f. young woman, maiden (said of the Dawn, the fingers, and in du. of night and morn ing, heaven and earth: V.); Virgo (sign of the zodiac).

varayuvati	f. beautiful maiden; -yogya, fp. worthy of a boon; fit for a husband, marriageable; -yoshit, f. beautiful woman; -ra, a. granting boons; -ruki, a. fond of boons (Siva); m. N. of a poet, physician, grammarian, and lexicogra pher, sts. identified with Kâtyâyana, and enumerated among the nine gems at the court of Vikramâditya; -varana, n. choice of a boon; choice of a bridegroom; -varna, m. (?) gold; -varnin, a. having a beautiful com plexion: -î, f. fair-faced, beautiful, or excel lent woman; ep. of Durgâ; -vrita, pp. chosen as a boon.

vārayuvati	f. (woman taken in turn), courtezan; -yoshit, -vadhû, -vanitâ, f. id.; -vâla, m. N. of an Agrahâra; -vilâs inî, f. (dallying in turn), courtezan; -½a&ndot; ganâ, f. id.

ṣaṇavati	f. ninety-six; -mâtra, a. containing six morae; -mâsa, m. (?) six months: ab. after six months: -nikaya, a. provisioned for six months, -½abhyantara, n. space of six months; -mâsika, a.given every six months (clothes); occurring twice a year; (shán)-mâsya, a. occurring every six months; n. period of six months; -mukha, a. six mouthed or six-faced; m. ep. of Skanda; N.

surayuvati	f. celestial maiden, Apsaras; -yoshit, f. id.; -râga, m. king of the gods, ep. of Indra: -tâ, f. Indra's rank, -vriksha, m. Indra's (Pârigâta) tree; -loka, m. world of the gods, heaven: -sundarî, f. Apsaras; -vadhû, f. id.; -vara, m. chief of the gods, ep. of Indra: -nagara, n. Indra's city; -varman, m. N. of a king; -vâhinî, f. celestial Ganges; -vesman, n. house of god, temple; -satru, m. foe of the gods, Asura; -sâkhin, m. tree of the gods (=kal pa-vriksha).

Bloomfield Vedic
Concordance

8 results0 results682 results


devī	vātīkṛtasya ca AVP.15.15.8d.

akavārī	cetati vājinīvatī # RV.7.96.3b.

akṣāḥ	phalavatīṃ dyuvam (AVP. divam) # AVś.7.50.9a; AVP.1.49.2a.

akṣitām	upa jīvati # AVś.18.4.32d.

agachataṃ	kṛpamāṇaṃ parāvati # RV.1.119.8a.

agniṃ	hitaprayasaḥ śaśvatīṣv ā # RV.8.60.17c.

agnijyotiṣaṃ	tvā vāyumatīṃ prāṇavatīṃ svargyāṃ svargāyopadadhāmi bhāsvatīm # VSK.3.2.1; Vait.7.9; Kś.4.14.13.

agniṃ	dhīṣu prathamam agnim arvati # RV.8.71.12c.

agnir	jambhais tigitair atti bharvati # RV.1.143.5c.

agnir	dvārā vy ṛṇvati # RV.1.128.6g; TB.2.5.4.4g (text urṇvati; schol. ṛṇvati).

agnir	dhiyā sam ṛṇvati # RV.3.11.2c; VS.22.16c; TS.4.1.11.4c; MS.4.10.1c: 144.1; KS.19.14c.

agne	vīravatīm iṣam # RV.8.43.15c; KS.2.14c.

agra	eti yuvatir ahrayāṇā # RV.7.80.2c.

agre	rathānāṃ bhavati prajānan # RV.7.44.4b.

aṅgaṃ	ca yajñe bhavati # Vait.4.23c.

achinnaṃ	tantuṃ payasā sarasvatī # VS.20.43c; MS.3.11.1c: 140.11; KS.38.6c; TB.2.6.8.4c.

ajātaśatrum	ajarā svarvati # RV.5.34.1a. P: ajātaśatrum śś.9.14.3.

ajaiḥ	svarvatīr apaḥ # RV.8.40.11e. Cf. jeṣat etc., and jeṣaḥ etc.

atimanyate	bhrātṛvyān nainaṃ bhrātṛvyā atimanyante tasmān matto mattam atimanyate 'dhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.10.

ati	hvarāṃsi dhāvati # RV.9.3.2b; SV.2.611b.

atha	devānāṃ vaśanīr bhavāti # AVś.18.2.5d. See athā etc.

atha	martyo 'mṛto bhavati # śB.14.7.2.9c; BṛhU.4.4.9c; KU.6.14c,15c.

athā	gavāṃ gopatir no bhavāti # RV.10.108.3d.

athā	devānāṃ vaśanīr bhavāti # RV.10.16.2d; TA.6.1.4d. See atha etc.

atho	devi sarasvati # AVP.2.63.1b.

atho	payasvatīnām (AVP. -vatāṃ payaḥ) # AVś.3.24.1c; AVP.5.30.1c. See under apāṃ payaso.

aditiṣ	ṭvā (TS.KS. aditis tvā) devī viśvadevyāvatī (MS. -devyavatī) pṛthivyāḥ sadhasthe aṅgirasvat (TS. 'ṅgirasvat) khanatv avaṭa # VS.11.61; TS.4.1.6.1; MS.2.7.6: 81.9; 3.1.8: 9.18; 4.9.1: 121.11; KS.16.6; śB.6.5.4.3. Ps: aditis tvā devī viśvadevyāvatī KS.19.7; aditis tvā devī (Mś. aditiṣ ṭvā devī) Apś.16.5.8; Mś.6.1.2.15; aditiṣ ṭvā (TS. aditis tvā) TS.5.1.7.1; Kś.16.4.9.

ado	giribhyo adhi yat pradhāvasi # TB.2.5.6.4a. Cf. under ado yad avadhāvati, and amuṣmād adhi parvatāt.

ado	yad avadhāvati # AVś.2.3.1a. P: ado yat Kauś.25.6. Cf. ado giribhyo, amī ye ke, and asau yo 'vasarpati.

adya	devi sarasvati # AVś.4.4.6b; AVP.4.5.8b.

adhvaryo	yeṣāṃ vā anādhṛṣṭāṃ (also anādhṛṣyāṃ, anāptāṃ, anāpyāṃ, anilayāṃ, annapatnīṃ, annādīṃ, apabhayāṃ, apūrvāṃ, abhrātṛvyāṃ, vai kalyāṇīṃ, vai bhadrāṃ) prajāpates tanvaṃ vidvān hotā bhavaty anādhṛṣṭo vai sa hotā bhavati (also anādhṛṣyo, anāpto, anāpyo, and further variations) anādhṛṣṭās te yajamānā bhavanti (also anādhṛṣyās, anāptās, anāpyās, and further variations) # śś.10.19.2. Cf. annādā cānnapatnī etc.

anādhṛṣṭāḥ	sīdata sahaujaso (TSṃS.KS. sīdatorjasvatīr) mahi kṣatraṃ (TSṃS.KS. varcaḥ) kṣatriyāya dadhatīḥ (KS. dadatīḥ) # VS.10.4; TS.1.8.12.1; MS.2.6.8: 68.8; 4.4.2: 51.9; KS.15.6; śB.5.3.4.28. P: anādhṛṣṭāḥ sīdata TB.1.7.6.1; Kś.15.4.47; Apś.18.13.21; Mś.9.1.2.37.

anumatiḥ	sarasvatī # AVP.1.50.3a.

anuvidvān	vitāvati # AVś.12.2.38d,52d.

antar	lomavati hrade # AVś.20.133.6b; śś.12.22.1.6b.

antarvatnī	(KSṃś. -vatī) janyaṃ jātavedasam # KS.7.12c; TB.1.2.1.13c; Apś.5.8.6c; Mś.1.5.2.3c.

anyad-anyad	bhavati rūpam asya # Mś.2.5.4.24b. See anyo 'nyo.

anyad	yuṣmākam antaraṃ babhūva (TS. bhavāti) # RV.10.82.7b; VS.17.31b; TS.4.6.2.2b; MS.2.10.3: 135.1; KS.18.1b; N.14.10b.

anyo	'nyo (AVP.Vait. anyo-anyo) bhavati varṇo asya # AVP.2.39.5b; TB.3.7.13.2b; Vait.24.1b. See anyad-anyad bhavati.

aparimitapoṣāyai	tvātisṛjāmi # Kauś.24.20.

apaśyaṃ	yuvatiṃ nīyamānām # AVś.18.3.3a. P: apaśyaṃ yuvatim Kauś.81.20. See apaśyāma yuvatim.

apaśyāma	yuvatim ācarantīm # TA.6.12.1a. See apaśyaṃ yuvatiṃ.

apāṃ	retāṃsi jinvati # RV.8.44.16c; SV.1.27c; 2.882c; VS.3.12c; 13.14c; 15.20c; TS.1.5.5.1c; 4.4.4.1c; MS.1.5.1c: 65.9; 1.5.5: 73.9; KS.6.9c; śB.2.3.4.11c; TB.3.5.7.1c.

apākāc	cid yam avati # RV.8.2.35b.

apātām	aśvinā sarasvatīndraḥ sutrāmā vṛtrahā somān surāmṇaḥ # TB.2.6.15.2.

apād	eti prathamā padvatīnām # RV.1.152.3a; AVś.9.10.23a.

apāṃ	payaso yat payaḥ # AVś.18.3.56c; TS.1.5.10.3c; TB.3.7.4.7c; Mś.1.4.1.5c. See next, and atho payasvatīnām.

api	parṇena jīvati # JB.3.166b.

apur	aśvinā sarasvatīndraḥ sutrāmā surāsomān # VS.21.60.

apo	divyāḥ payasvatīḥ # KS.37.9d.

apnasvatīm	aśvinā vācam asme # RV.1.112.24a; VS.34.29a; śB.14.1.3.33; Apś.15.8.13. P: apnasvatīm Kś.26.4.10; Mś.4.2.35.

abhi	droṇāni dhāvati # RV.9.28.4c; 37.6b; SV.2.633c,647b.

abhi	no vīro arvati (AVP. 'rvatīḥ) kṣameta # RV.2.33.1c; AVP.7.3.10c; TB.2.8.6.9c; AB.3.34.4. Cf. tvaṃ no vīro.

abhi	śūlaṃ nihatasyāvadhāvati # RV.1.162.11b; VS.25.34b; TS.4.6.8.4b; MS.3.16.1b: 182.16; KSA.6.5b.

abhy	anīkaiḥ paśubhir bhavāti # AVP.4.27.5b.

abhraṃ	bhavati yat sameti vyeti ca # AVP.13.7.3d.

amī	ye ke sarasyakā avadhāvati # HG.2.7.2a; ApMB.2.16.7c (ApG.7.18.1). Cf. ado yad avadhāvati, and ado giribhyo.

amī	ye subhage divi # TA.2.6.1a. See udagātāṃ bhagavatī, and amū ye.

amūṃ	chaśvatībhyaḥ samābhyaḥ # AVś.5.8.8d. See śaśvatībhyaḥ.

ayaṃ	sarāṃsi dhāvati # RV.9.54.2b; SV.2.106b.

ayajñiyo	hatavarcā bhavati # AVś.12.2.37a.

ayaṃ	te śaryaṇāvati # RV.8.64.11a.

ayaṃ	no jīvaṃ śarado vyāpet # AVP.1.9.2d. Cf. śataṃ jīvāti.

ayam	u te sarasvati vasiṣṭhaḥ # RV.7.95.6a; MS.4.14.7a: 226.7.

ayāmi	srug ghṛtavatī suvṛktiḥ # RV.6.11.5b; TB.2.4.3.2b.

araṃ	hito bhavati vājināya # RV.10.71.10d; AB.1.13.14.

araṃ	te somas tanve (TB. tanuve) bhavāti # RV.6.41.5b; TB.2.4.3.12b.

aram	asmai bhavati yāmahūtau # RV.10.117.3c.

ariṣṭāsas	ta urvi tamasvati # AVś.19.47.2c; AVP.6.20.2c.

arvāk	stutaṃ yadi vātiṣṭutaṃ yat # Lś.2.1.6b.

ava	syūmeva cinvatī maghonī # RV.3.61.4a.

avāhan	navatīr nava # RV.9.61.1c; SV.1.495c; 2.560c.

avindac	charyaṇāvati # see avindañ.

avindañ	śaryaṇāvati (KS. -dac cha-) # MS.2.13.6c: 154.14; KS.39.12c. See tad vidac charyaṇāvati.

aveyam	aśvaid yuvatiḥ purastāt # RV.1.124.11a.

avyo	(SV.JB.PB. avyaṃ) vāraṃ vi dhāvati # RV.9.28.1c = SV.2.630c; RV.9.106.10b = SV.1.572b; 2.290b = PB.12.11.3b; JB.3.78b. Cf. next two.

avyo	vāraṃ vi pavamāna dhāvati # RV.9.74.9b. Cf. prec. two.

aśmanvatī	rīyate (TA. revatīḥ) saṃ rabhadhvam # RV.10.53.8a; AVś.12.2.26a; VS.35.10a; śB.13.8.4.3a; TA.6.3.2a; AG.1.8.2; 4.6.13. Ps: aśmanvatī rīyate (TA. revatīḥ) TA.6.4.2; 9.2; Kauś.71.24; 86.27; aśmanvatī śś.4.15.5; 16.13.13; Vait.12.11; Kś.21.4.22 (aśmanvatīr iti !); śG.1.15.18. Cf. prec.

aśrīrā	(AVś.ApMB. aślīlā) tanūr bhavati # RV.10.85.30a; AVś.14.1.27a; ApMB.1.17.8a (ApG.3.9.11).

aśvājani	(Mś. aśvājini) vājini vājeṣu vājinīvati # TS.1.7.8.1; Mś.7.1.2.34 (the text has aśvājinīṃ again right after the mantra). P: aśvājani Apś.18.4.16.

aśvāvati	prathamo goṣu gachati # RV.1.83.1a; AVś.20.25.1a. P: aśvāvati Aś.6.4.10.

aśvāvatīṃ	somāvatīm # RV.10.97.7a; AVP.11.6.10a; VS.12.81a; TS.4.2.6.4a; MS.2.7.13a: 93.15; KS.16.13a; TB.2.8.4.8. P: aśvāvatīm MS.4.14.6: 224.4.

aśvāvatī	gomatī sūnṛtāvatī (śG. sīlamāvatī) # AVś.3.12.2b; AVP.3.20.2b; śG.3.3.1b; PG.2.17.9a; 3.4.4a; HG.1.27.3b.

aśvāvatīṃ	pra tara yā suśevā # AVś.18.2.31a. P: aśvāvatīm Kauś.82.10.

aśvinakṛtasya	te sarasvatikṛtasyendreṇa sutrāmṇā kṛtasya, upahūta upahūtasya bhakṣayāmi # VS.20.35.

aśvinā	yajñaṃ savitā sarasvatī # VS.19.80c; MS.3.11.9c: 153.2; KS.38.3c; TB.2.6.4.1c.

aśvinā	sūnṛtāvatī # RV.1.22.3b; VS.7.11b; TS.1.4.6.1b; MS.1.3.8b: 33.2; KS.4.2b; śB.4.1.5.17b; KA.1.198.6b.

aśvineḍā	(VSK. -lā) sarasvatī # VS.21.54b; VSK.23.53b; MS.3.11.5b: 147.11. See sarasvaty aśvinā bhāratīḍā.

aśvinendraṃ	sarasvatīm # VS.21.29b; MS.3.11.2b: 141.2; TB.2.6.11.1b.

aśvinobhā	sarasvatī # VS.20.56b,69b; MS.3.11.3b: 143.11; 3.11.4b: 145.5; KS.38.8b,9b; TB.2.6.12.1b; 13.1b.

aśvinor	bhavati priyaḥ # AVś.9.1.11b.

aśvinau	sarasvatīm indraṃ sutrāmāṇaṃ yaja # śB.5.5.4.25.

aśvibhyāṃ	dugdhaṃ bhiṣajā sarasvatyā (MS. sarasvatī) # VS.19.95c; MS.3.11.9c: 155.4; KS.38.3c; TB.2.6.4.6c.

asann	eva sa bhavati # TA.8.6.1a; TU.2.6.1a.

asaścantī	bhūridhāre payasvatī # RV.6.70.2a; N.5.2.

asau	jīva śaradaḥ śatam # PG.1.18.3. See atho jīva, adhā jīvema, jīvataḥ, jīvāti, jīvāni, jīvāmi, jīvāhi, jīvema, jīveva, and sa jīva śaradaḥ.

asmabhyaṃ	vājinīvati # RV.1.92.13b; 4.55.9c; SV.2.1081b; VS.34.33b; N.12.6b.

asmā	ahne bhavati tat patitvanam # RV.10.40.9d.

asmān	siṣakta revatīḥ # RV.10.19.1b; Mś.9.4.1.22b (corrupt).

asmin	na indra pṛtsutau yaśasvati # RV.10.38.1a. Cf. BṛhD.7.39.

asmin	ma antarikṣe vāyuś ca vṛṣṭiś cādhipatī vāyuś ca vṛṣṭiś ca maitasyai diśaḥ pātāṃ vāyuṃ ca vṛṣṭiṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.6. Cf. ye 'ntarikṣāj juhvati, and vāyur māntari-.

asmin	sunvati yajamāna āśiṣaḥ svāhākṛtāḥ samudreṣṭhā gandharvam ā tiṣṭhatānu # TS.3.5.6.3.

asmai	vo dhātā savitā suvāti # AVś.14.1.33d.

asya	prajāvati gṛhe # RV.8.31.4a.

asyāṃ	ma udīcyāṃ diśi somaś ca rudraś cādhipatī somaś ca rudraś ca maitasyai diśaḥ pātāṃ somaṃ ca rudraṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.4. Cf. ya uttarato juhvati.

asyāṃ	ma ūrdhvāyāṃ diśi bṛhaspatiś cendraś cādhipatī bṛhaspatiś cendraś ca maitasyai diśaḥ pātāṃ bṛhaspatiṃ cendraṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.5. Cf. ya upariṣṭād juhvati.

asyāṃ	me dakṣiṇasyāṃ diśi yamaś ca mṛtyuś cādhipatī yamaś ca mṛtyuś ca maitasyai diśaḥ pātāṃ yamaṃ ca mṛtyuṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.2. Cf. ye dakṣiṇato juhvati.

asyāṃ	me pṛthivyām agniś cānnaṃ cādhipatī agniś cānnaṃ ca maitasyai diśaḥ pātām agniṃ cānnaṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.7. Cf. ye 'dhastāj juhvati.

asyāṃ	me pratīcyāṃ diśi mitraś ca varuṇaś cādhipatī mitraś ca varuṇaś ca maitasyai diśaḥ pātāṃ mitraṃ ca varuṇaṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.3. Cf. ye paścād juhvati.

asyāṃ	me prācyaṃ diśi sūryaś ca candraś cādhipatī sūryaś ca candraś ca maitasyai diśaḥ pātāṃ sūryaṃ ca candraṃ ca sa devatānām ṛchatu yo no 'to 'bhidāsati # śś.6.3.1. Cf. ye purastāj juhvati.

ahaṃ	prajāṃ vīravatīṃ videya # TB.3.7.6.14d; Apś.4.8.5d.

ahnā	rātrī samāvatī # AVś.4.18.1b; AVP.5.24.1b.

ā	kalaśeṣu dhāvati # RV.9.17.4a; 67.14a; Aś.2.12.4; 5.12.15a (bis); śś.7.15.8.

āgnīdhraṃ	yat sarasvatī # VS.19.18b.

ācāryo	garbhī bhavati # śB.11.5.4.12a.

ājuhvānaḥ	sarasvatīm # VS.21.32b; MS.3.11.2b: 141.10; TB.2.6.11.3b. Cf. ājuhvānā sa-.

ājuhvānā	sarasvatī # VS.20.58a; MS.3.11.3a: 143.15; KS.38.8a; TB.2.6.12.2a. Cf. ājuhvānaḥ sa-.

ājye	marutvatīye ca # Vait.19.20c.

ātmānam	aṅgaiḥ samadhāt sarasvatī # VS.19.93b; MS.3.11.9b: 154.13; KS.38.3b; TB.2.6.4.6b.

ā	dadhātu sarasvatī # AVś.19.31.9d; AVP.10.5.9d.

ād	asya vāto anu vāti śociḥ # RV.1.148.4c; 7.3.2c; SV.2.570c; VS.15.62c; TS.4.4.3.3c; MS.2.8.14c: 118.10; KS.17.10c; JB.3.207; śB.8.7.3.12c.

ā	dāśuṣe suvati bhūri vāmam # RV.6.71.4d; AB.5.8.7.

ānumatī	vā bhavati # Kauś.73.12c.

āpo	divyāḥ payasvatīḥ # AVś.4.8.4d,6b; 8.2.14f; AVP.4.2.5d; 4.27.4f. See divyena payasā.

āpo	devīs sarasvatīḥ # ApMB.2.11.18b.

āpo	revatīḥ kṣayathā hi vasvaḥ # RV.10.30.12a; Aś.4.13.7; 7.11.7a; PG.3.5.3a. P: āpo revatīḥ KS.12.15; AB.2.16.1; KB.11.4; śś.6.3.11; 9.20.7.

āpo	revatīḥ śṛṇutā havaṃ me # RV.10.30.8d.

ā	pyāyadhvam aghniyā devabhāgam ūrjasvatīḥ payasvatīḥ prajāvatīr anamīvā ayakṣmāḥ # TS.1.1.1.1; TB.3.2.1.4 (in fragments). See under prec.

ā	pyāyadhvam aghnyā indrāya bhāgaṃ (KS. aghnyā devabhāgaṃ) prajāvatīr anamīvā ayakṣmāḥ # VS.1.1; KS.1.1; 30.10; śB.1.7.1.6,7. See under prec. but one.

ā	pyāyasva sam etu te # RV.1.91.16a; 9.31.4a; VS.12.112a; TS.3.2.5.3a; 4.2.7.4a; MS.2.7.14a: 96.6; KS.16.14a; AB.1.17.1; 7.33.7; PB.1.5.8a; śB.7.3.1.46; Aś.1.10.5; 4.5.3; 5.6.27; 12.15; śś.7.5.17; 15.4; Apś.12.25.24; 14.28.1; 16.20.12; 19.11.9; Kauś.68.10a; KBU.2.8. Ps: āpyāyasva sam etu JG.2.9; ā pyāyasva TS.2.3.14.3; 5.12.1; 3.1.11.1; MS.4.13.10: 213.2; KS.35.13; GB.2.3.6; TB.3.5.12.1; 7.13.4; TA.6.6.2; śś.1.15.4; Vait.19.19; Lś.2.5.9; Kś.9.12.5; 17.3.16; Apś.13.20.8; Mś.2.4.1.46; 6.1.6.11; Kauś.68.9; HG.1.16.1; BDh.4.5.12; GDh.27.5; ParDh.11.32; VHDh.8.29; BṛhPDh.7.28; 9.305. Designated as āpīnavatī (sc. ṛk) AB.1.17.4; as āpyānavatī (sc. ṛk) śB.7.3.1.45; 2.1.

ā	prāgād bhadrā yuvatiḥ # ArS.3.7a.

ā	me dhanaṃ sarasvatī # AVś.19.31.10a; AVP.10.5.10a.

āyatīnāṃ	prathamā śaśvatīnām # RV.1.113.8b.

āyuṣmān	bhavati yo bibharti # AVś.19.26.2d; AVP.1.82.2d.

āyoṣ	ṭvā sadane sādayāmy avataś chāyāyāṃ samudrasya hṛdaye (VS.śB. hṛdaye raśmīvatīṃ bhāsvatīm) # VS.15.63; PB.6.4.3; JB.1.70 (bis, once in fragments); śB.8.7.3.13. Ps: āyoṣ ṭvā Kś.17.12.26; āyoḥ Lś.1.7.4. See prec., and āyos tvā.

ā	revatī cāśvayujau bhagaṃ me # AVś.19.7.5c; Nakṣ.10.5c.

ā	revatī rodasī citram asthāt # RV.3.61.6b.

ārjīke	pastyāvati # RV.8.7.29b.

ālāktā	yā ruruśīrṣṇī # RV.6.75.15a. See alavatī.

ā	vāṃ rathaṃ yuvatis tiṣṭhad atra # RV.1.118.5a.

āvivāsantī	yuvatir manīṣā # RV.5.47.1c.

āsthāpayanta	yuvatiṃ yuvānaḥ # RV.1.167.6a.

āhaṃ	sarasvatīvatoḥ # RV.8.38.10a; AB.6.7.10; 23.3; GB.2.5.13.

iḍāvatī	dhenumatī hi bhūtam # KS.2.10a. See irāvatī etc.

iḍā	sarasvatī bhāratī # VS.27.19b; TS.4.1.8.2b; MS.4.13.8b: 210.10; KS.18.17b; 19.13b; TB.3.6.13.1b. See next but one.

iḍā	sarasvatī bhāratī mahīḥ (TB. mahī) # VS.28.8c; TB.2.6.7.4c.

iḍā	sarasvatī mahī # RV.1.13.9a; 142.9c; 5.5.8a; AVś.5.27.9b; AVP.9.1.8b; MS.2.12.6b: 150.14. See prec. but one.

iḍe	rante 'dite sarasvati priye preyasi mahi viśruti # TS.7.1.6.8. P: iḍe rante Apś.22.16.7. See next two.

iḍe	rante (Mś. rante juṣṭe) sarasvati mahi viśrute # PB.20.15.15; Mś.9.4.1.28. See prec. and next.

idaṃ	te havyaṃ ghṛtavat sarasvati # AVś.7.68.2a; MS.4.12.6a: 198.10; TB.2.5.4.6a; Kauś.81.39. P: idaṃ te havyam MS.4.14.3: 219.10.

idam	ahaṃ tāvatithena vajreṇa (sc. avabādhe) # Kś.3.1.9.

idam-idam	evāsya rūpaṃ bhavati # AVś.9.5.24a.

indraṃ	vananvatī matiḥ # RV.8.6.34c.

indravatīm	upacitim ihā vaha # AVP.1.53.1b. See indrāvatīm apacitīm.

indrāgnī	navatiṃ puraḥ # RV.3.12.6a; SV.2.926a,1054a; TS.1.1.14.1a; MS.4.10.5a: 155.9; 4.11.1: 159.1; KS.4.15a. P: indrāgnī navatim Mś.5.1.4.10; 5.1.5.10.

indrāgnyor	bhavati priyaḥ # AVś.9.1.12b.

indrāya	kṛṇvatī bhāgam # AB.5.27.4c; 7.3.2c; JB.1.58c; TB.1.4.3.1c,2c; śB.12.4.1.9c; Aś.3.11.2c; śś.3.20.2c; Kś.25.1.14c; Apś.9.5.2c; Mś.3.2.1c.

indrāyenduṃ	sarasvatī # VS.20.57a; MS.3.11.3a: 143.13; TB.2.6.12.1a.

indrāvatīm	apacitīm ihāvaha # TS.5.7.4.3b. See indravatīm upacitim.

indriyāvī	priya indrasya bhavati ya evaṃ veda # AVP.9.21.11.

indro	yo dasyūṃr adharāṃ avātirat # RV.1.101.5c.

imaṃ	me gaṅge yamune sarasvati # RV.10.75.5a; TA.10.1.13a; MahānU.5.4a; N.9.26a. P: imaṃ me gaṅge Vāsū.2; VHDh.8.12. Cf. BṛhD.2.137 (B).

imā	gāvo vijāvatīḥ prajāvatīḥ # AVP.5.15.4a.

imā	brahma sarasvati # RV.2.41.18a.

ime	svargasya ūrjasvatī payasvatī # JB.2.259.

iyaṃ	sītā phalavatī # AVP.8.18.5a.

iyaṃ	ta ṛtviyāvatī # RV.8.12.10a.

iyaṃ	dhīr ṛtviyāvatī # RV.8.80.7c.

iyam	indraṃ johuvatī manīṣā # RV.7.24.2d.

irāvatī	dhenumatī hi bhūtam # RV.7.99.3a; VS.5.16a; TS.1.2.13.2a; MS.1.2.9a: 18.19; śB.3.5.3.14a; TA.1.8.2a; Aś.3.8.1. Ps: irāvatī dhenumatī Apś.11.7.1; Mś.2.2.2.18; irāvatī Kś.8.3.35; ParDh.11.35. See iḍāvatī etc.

ile	rante mahi viśruti śukre candre havye kāmye 'dite sarasvati # JB.2.251. See under iḍe rante havye.

iṣirā	yoṣā yuvatir damūnāḥ # AVś.19.49.1a; AVP.14.8.1a.

iṣe	tvā sumaṅgali prajāvati susīme # Kauś.76.23. See under iṣa ekapadī.

iṣṭaṃ	pūrtaṃ śaśvatīnāṃ samānām # TB.2.5.5.2c.

iha	dhriyadhvaṃ śaraṇaṃ sarasvatīḥ # AVP.2.40.3d.

īyuṣīṇām	upamā śaśvatīnām # RV.1.113.15c; 124.2c.

ugro	balavān (text valavān) bhavati mārutaṃ śardha ity enam āhur adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.8.

uccā	vy akhyad yuvatiḥ punarbhūḥ # RV.1.123.2c.

uta	nagnā bobhuvatī (AVP. bobhavatī) # AVś.5.7.8a; AVP.7.9.5a.

uta	me 'rapad yuvatir mamanduṣī # RV.5.61.9a.

uta	syā naḥ sarasvatī # RV.6.61.7a. P: uta syā naḥ sarasvatī ghorā śś.10.3.5; 6.7.

uta	syā naḥ sarasvatī juṣāṇā # RV.7.95.4a; MS.4.14.7a: 225.15; AB.5.18.8; KB.25.2; 26.11; Aś.3.7.6; 8.10.1; śś.10.10.4; 17.8.10.

uta	svasārā yuvatī bhavantī # RV.3.54.7c.

utendra	śaryaṇāvati # RV.8.6.39b.

utem	agniḥ sarasvatī junanti # RV.7.40.3c.

utaiṣa	yakṣmaṃ bhavati # AVP.11.10.5a.

uto	marutvatīr viśo abhi prayaḥ # RV.8.13.28c.

uttiṣṭhaṃs	tretā bhavati # AB.7.15.4c. See utthitas.

utthitas	tretā bhavati # śś.15.19c. See uttiṣṭhaṃs.

ut	pātaya śimidāvati # AVP.6.23.10a.

ud	agātāṃ bhagavatī # AVś.2.8.1a; 6.121.3a; AVP.1.99.2a; 3.2.4a. P: ud agātām Kauś.26.41. See amū ye, and amī ye subhage.

udanyā	ivāti gāhemahi dviṣaḥ # SMB.1.2.5d.

udanvatī	dyaur avamā # AVś.18.2.48a. P: udanvatī Kauś.80.35.

ud	īrṣvātaḥ pativatī (ApMB. -vati) hy eṣā # RV.10.85.21a; ApMB.1.10.2a (ApG.3.8.10). P: ud īrṣvātaḥ pativatī śś.16.13.13; śG.1.19.1. Cf. next.

ud	ehi vājinīvati # AVP.8.12.7c; 8.18.4a.

undatīs	suphenā jyotiṣmatīs tamasvatīḥ # KS.11.9b. See jyotiṣmatīs, and śundho.

upaprayanto	adhvaram # RV.1.74.1a; SV.2.729a; VS.3.11a; TS.1.5.5.1a; 7.1; MS.1.5.1a: 65.6; 1.5.5: 72.4; 1.5.6: 74.3; KS.6.9a; 7.4; AB.4.29.4; KB.11.4; 22.1; śB.2.3.4.10; śś.2.11.2; 6.4.1; 10.2.2; 14.51.12; Apś.6.16.4; Mś.1.6.2.4. P: upaprayantaḥ Aś.4.13.7; 7.10.3; Kś.4.12.3. Cf. BṛhD.3.120. Designated as upavatī (sc. ṛk) śB.2.3.4.9,16.

upa	mām uccā yuvatir babhūyāḥ (VārG. -yāt) # RV.10.183.2c; ApMB.1.11.2c; MG.1.14.16c; VārG.16.1c.

upa	māsva bṛhatī revatīr iṣaḥ # RV.9.72.9c.

upa	yam eti yuvatiḥ sudakṣam # RV.7.1.6a; TS.4.3.13.6a.

upastutyā	cikituṣā sarasvatī # RV.6.61.13d.

upasthāśā	mitravatīdam ojaḥ # KS.22.14b. See prec.

upo	ruruce yuvatir na yoṣā # RV.7.77.1a. P: upo ruruce śś.6.5.6.

ubhe	sahasvatī bhūtvā (RV. bhūtvī) # RV.10.145.5c; AVś.3.18.5c; ApMB.1.15.5c.

urudhārā	payasvatī # VS.8.42b; TS.7.1.6.6b; JB.2.251d; śB.4.5.8.9; Mś.9.4.1.27b.

uṣā	uvāsa manave svarvatī # RV.10.11.3b; AVś.18.1.20b.

ūrjam	asmā ūrjasvatī dhattam # AVś.2.29.5a; AVP.1.13.2a.

ūrjasvatīḥ	payasvatīḥ # TS.1.1.1.1; MS.2.8.14c: 118.18; 3.3.4: 36.6; TB.3.2.1.5. See ūrjasvatīḥ svadhā-.

ūrjasvatī	ghṛtavatī payasvatī # AVś.3.12.2c; AVP.3.20.2c. See under ūrjasvatī payasā.

ūrjasvatī	ca payasvatī ca # MS.4.13.9: 212.3; TB.3.5.10.2; śB.1.9.1.7; śś.8.19.1. See ūrjasvatī payasvatī.

ūrjasvatī	ca me payasvatī caidhi # TB.3.7.6.6; Apś.4.6.2.

ūrjasvatī	cāsi payasvatī ca # VS.1.27; śB.1.2.5.11. P: ūrjasvatī Kś.2.6.31.

ūrjasvatī	payasā pinvamānā # VS.12.70c; TS.4.2.5.6c; śB.7.2.2.10; TA.10.42.1c; HG.1.8.4c; 27.3c; MahānU.16.7. See ūrjasvatī ghṛtavatī, ūrjasvatīr ghṛtavatīḥ, and ūrjo bhāgaṃ madhumat.

ūrjasvatī	payasvatī # AVś.9.3.16a; Aś.1.9.1; śś.1.14.5; VārG.1.7. See ūrjasvatī ca pa-.

ūrjasvatīr	ghṛtavatīḥ payasvatīḥ # AVP.8.18.3c. See under ūrjasvatī payasā.

ūrjasvatīḥ	svadhāvinīḥ (KS. svadhāyinīḥ) # TS.4.4.11.4c; KS.17.10. See ūrjasvatīḥ payasvatīḥ.

ūrjasvī	tejasvī bhavati pra sāhasrān paśūn āpnoty adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.5.

ūrje	tvā (sc. sumaṅgali prajāvati susīme) # Kauś.76.24. See ūrje dvipadī, and dve ūrje.

ūrjo	bhāgaṃ madhumat pinvamānā (Apś.KS.40.5b, sūnṛtāvat) # MS.2.7.12c: 92.8; KS.16.12c; 40.5b; Apś.16.34.4b. See under ūrjasvatī payasā, and cf. ūrjāvad agne.

ūrṇamradā	yuvatir (AVś. -mradāḥ pṛthivī) dakṣiṇāvate (TA. dakṣiṇāvatī) # RV.10.18.10c; AVś.18.3.49c; TA.6.7.1c.

ūrṇāvatī	yuvatiḥ sīlamāvatī # RV.10.75.8c.

ūrdhvo	bhavati sotave # RV.1.28.1b.

ṛtaṃ	satyaṃ vijigyānaṃ vivācanam anto vāco vibhuḥ sarvasmād uttaraṃ jyotir ūdhar aprativādaḥ pūrvaṃ sarvaṃ vāk parāg arvāk sapru salilaṃ dhenu pinvati # ā.5.3.2.1.

ṛtūṃs	tanvate (KS. -vatīḥ) kavayaḥ prajānatīḥ # TS.4.3.11.3c; MS.2.3.10c: 161.9; KS.39.10c; PG.3.3.5c.

ṛtena	tvaṃ sarasvati # MS.4.14.17b: 244.8; TB.3.7.12.2b; TA.2.3.1b.

ṛdhyāsmedaṃ	sarasvati # AVś.6.94.3d.

ṛbhūṇāṃ	bhavati priyaḥ # AVś.9.1.13b.

ṛṣayaḥ	sapta juhvati # AVP.4.11.7d.

ekatriṃśad	aśvavatīḥ # AVP.15.18.10a.

ekarṣir	iva tapaty ekarṣir iva dīdāyaikarṣir ivānnādo bhavati ya evaṃ veda # AVP.9.21.1.

ekācetat	sarasvatī nadīnām # RV.7.95.2a; MS.4.14.7a: 226.2; Aś.3.7.6. Cf. BṛhD.2.137.

etad	bhavadbhyo bhavatībhyo 'stu cākṣayam # ViDh.74.8.

etāny	agne navatiṃ sahasrā # RV.10.98.11a.

etāny	agne navatir nava tve # RV.10.98.10a.

emā	agman revatīr jīvadhanyāḥ # RV.10.30.14a; AB.2.20.26; KB.12.2; Aś.5.1.19.

eṣa	divaṃ vi dhāvati # RV.9.3.7a; SV.2.612a.

eṣā	vyenī bhavati dvibarhāḥ # RV.5.80.4a.

aitu	rājā varuṇo revatībhiḥ # Kś.25.5.28a; AG.2.9.5a. See praitu.

ainaṃ	catvāri vāmāni gachanti niṣkaḥ kaṃso 'śvataro hasty adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.13.

aiṣu	cetad vṛṣaṇvatī # RV.8.68.18a.

oktā	devī sarasvatī # AVP.7.2.1b. See otā etc.

ojasvinīḥ	(Mś. -vinī) stha # MS.2.6.7: 68.2; KS.15.6; Mś.9.1.2.36. See ojasvatī stha.

ojasvī	vīryāvān indriyāvī bhavati pra rājasabhāyāṃ madhuparkam āpnoty adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.7.

otā	devī sarasvatī # AVś.5.23.1b; 6.94.3b. See oktā etc.

oṣadhīṃ	vīryāvatīm # AVP.15.15.7b.

kanye	putravatī bhava # MG.1.10.17c.

karīṣiṇīṃ	phalavatīm # AVś.19.31.3a; AVP.10.5.3a.

karmakṛtaḥ	sukṛto vīryāvatīḥ # TB.3.1.2.4b.

kalaśāṃ	abhi dhāvati # RV.9.60.3b.

kaliḥ	śayāno bhavati (śś. śayānaḥ puruṣaḥ) # AB.7.15.4a; śś.15.19a.

kalpante	asmā iḍa iḍāṃ priyo bhavati ya evaṃ veda # AVP.9.21.10.

kalpante	asmā ṛtavo na ṛtuṣv āvṛścata ṛtūnāṃ priyo bhavati ya evaṃ veda # AVP.9.21.6.

kalpante	asmai diśo diśāṃ priyo bhavati ya evaṃ veda # AVP.9.21.4.

kalpante	asmai māsā māsāṃ priyo bhavati ya evaṃ veda # AVP.9.21.9.

kalpante	asmai viśve devāḥ priyo viśveṣāṃ devānāṃ bhavati ya evaṃ veda # AVP.9.21.12.

kalyāṇībhir	yuvatibhir na maryaḥ # RV.10.30.5b.

kavaṣyo	na vyacasvatīḥ # VS.20.60a; 21.34b; MS.3.11.2b: 141.15; 3.11.3a: 144.1; KS.38.8a; TB.2.6.11.4b; 12.3a.

kāryaṃ	kṛtvā pra dhāvati # AVś.20.136.14d.

kiṃ	bhrātāsad yad anāthaṃ bhavāti # RV.10.10.11a; AVś.18.1.12a.

kiyāty	ā yat samayā bhavāti # RV.1.113.10a.

kīlālodhnī	payasvatī # AVś.12.1.59b.

kumāraṃ	mātā yuvatiḥ samubdham # RV.5.2.1a; JB.3.96a.

kulāyinī	ghṛtavatī puraṃdhiḥ # VS.14.2a; MS.2.8.1a: 106.9; KS.17.1a; śB.8.2.1.5,15. See next.

kṛtabrahmā	samaryo bhavāti # RV.7.70.6b.

kṛtyaiṣā	padvatī bhūtvā (RV. bhūtvī) # RV.10.85.29c; AVś.14.1.25c; ApMB.1.17.7c.

kṛdhi	prajāvatīr iṣaḥ # RV.9.23.3c.

kevalāgho	(TB., both text and comm., kevalādyo) bhavati kevalādī # RV.10.117.6d; TB.2.8.8.3d; N.7.3.

kratve	dakṣāya suprajāvatīm iṣam # RV.1.111.2b.

kva	prepsantī yuvatī virūpe # AVś.10.7.6a.

kṣatraṃ	brahma jinvati brāhmaṇasya # MS.2.7.7c: 84.9; 3.1.9c: 13.4.

kṣudrān	paśūn rakṣatu revatī naḥ # TB.3.1.2.10a.

kṣemeṇa	dhenāṃ maghavā yad invati # RV.1.55.4d.

gaṇatvāyai	tvātisṛjāmi # Kauś.24.20.

gambhīre	cid bhavati gādham asmai # RV.6.24.8d.

garbhaṃ	dhehi sarasvati # RV.10.184.2b; AVś.5.25.3b; AVP.12.3.4b; SMB.1.4.7b; ApMB.1.12.2b; HG.1.25.1b; MG.2.18.2b; JG.1.22b. See prec., and cf. jāyāṃ devī, and putraṃ devī.

gavyayī	tvag bhavati nirṇig avyayī # RV.9.70.7d.

gāyatreṇa	tvā chandasodūhāmy auṣṇihena tvānuṣṭubhena tvā vārhatena tvā pāṅktena tvā traiṣṭubhena tvā jāgatena tvā vairājena tvā dvaipadena tvātichandasā tvā # ā.5.1.4.3.

gāvo	ma uta payasvatīḥ # AVP.2.76.3d.

giro	vā yābhir nṛvatīr uruṣyāḥ # RV.7.3.8b.

gṛdhraḥ	suparṇaḥ kuṇapaṃ ni ṣevati (TA. ṣevase) # MS.4.9.19c: 136.1; TA.4.29.1c.

gṛhe	yām asya juhvati # JB.1.20d (bis); śB.11.3.1.7d,8d.

gnās	tvā devīr viśvadevyāvatīḥ (MS. -devyavatīḥ) pṛthivyāḥ sadhasthe aṅgirasvat pacantūkhe (TS. aṅgirasvac chrapayantūkhe; MS. aṅgirasvañ śrapayantūkhe) # VS.11.61; TS.4.1.6.2; MS.2.7.6: 81.12; 3.1.8: 10.6; KS.16.6; śB.6.5.4.7. P: gnās tvā TS.5.1.7.2; KS.19.7.

ghṛtavatī	bhuvanānām abhiśriyā # RV.6.70.1a; SV.1.378a; VS.34.45a; MS.4.11.1a: 162.12; KS.13.15a; KB.21.3; 22.5; ṣB.5.1; AdB.1; Aś.7.7.7; 9.5.5. Ps: ghṛtavatī bhuvanānām śś.10.4.14; 14.3.12; Mś.5.1.5.68; ghṛtavatī KS.20.15; ṣB.5.5; AdB.5; Svidh.1.7.11; 8.1.

ghṛtavatīm	adhvaryo (Aś. -yoḥ) srucam āsyasva # TS.2.5.9.6; śB.1.5.2.1; TB.3.5.4.1; Aś.1.4.11; śś.1.6.16. P: ghṛtavatīm Kś.3.2.16.

ghorā	yad arya samṛtir bhavāti # RV.4.16.17c.

caturbhiḥ	sākaṃ navatiṃ ca nāmabhiḥ # RV.1.155.6a.

caturvīraṃ	parvatīyaṃ yad āñjanam # AVś.19.45.3c; AVP.15.4.3c.

catuḥśikhaṇḍā	yuvatiḥ supeśāḥ (KS. supatnī) # KS.31.14a; TB.1.2.1.27a; 3.7.6.4a,5a; 7.14a; Apś.4.5.1a; 6.2a; 11.5.3a. See catuṣkapardā.

catuḥśikhaṇḍe	yuvatī kanīne # Apś.7.5.1a.

catuṣkapardā	yuvatiḥ supeśāḥ # RV.10.114.3a. See catuḥśikhaṇḍā.

candrāṇi	devaḥ savitā suvāti # RV.5.42.3d.

citrā	rodhasvatīr anu # RV.1.38.11b.

codayitrī	maghonaḥ sūnṛtāvatī # RV.7.81.6c.

chandaḥpakṣe	etc. # see chandasvatī etc.

jaghāna	navatīr nava # RV.1.84.13c; AVś.20.41.1c; SV.1.179c; 2.263c; MS.2.13.6c: 154.10; KS.39.12c; JB.3.65c; TB.1.5.8.1c.

janayas	tvāchinnapatrā devīr viśvadevyāvatīḥ (MS. -devyavatīḥ) pṛthivyāḥ sadhasthe aṅgirasvat pacantūkhe # VS.11.61; MS.2.7.6: 81.14; 3.1.8: 10.10; KS.16.6; śB.6.5.4.8. P: janayas tvāchinnapatrāḥ KS.19.7. See varūtrayo janayas.

janayituḥ	putro bhavati sāṃparāye # ApDh.2.6.13.6c.

jarāmṛtyur	bhavati yo bibharti # RVKh.10.128.6d; AVś.19.26.1d; AVP.1.82.1d.

jāyāṃ	devī sarasvatī # AVP.2.9.5b. Cf. under garbhaṃ dhehi sarasvati.

jigṛtam	asme revatīḥ puraṃdhīḥ # RV.1.158.2c.

jihvā	jyā bhavati kulmalaṃ vāk # AVś.5.18.8a; AVP.9.18.3a.

jihvā	pavitram aśvināsan (TB. aśvinā saṃ) sarasvatī # VS.19.88b; MS.3.11.9b: 154.2; KS.38.3b; TB.2.6.4.4b.

jihve	varcasvatī bhava # AVP.4.22.5c.

jīmūtasyeva	bhavati pratīkam # RV.6.75.1a; AVP.15.10.1a; VS.29.38a; TS.4.6.6.1a; MS.3.16.3a: 185.10; KSA.6.1a; TB.3.9.4.3; AG.3.12.3. P: jīmūtasyeva Apś.20.16.4; Mś.9.2.3.19 (text, erroneously, jīmu-); VHDh.6.31. Designated as jīmūta-sūkta Rvidh.2.24.3. Cf. BṛhD.5.128.

jīvalā	vīryāvatī # AVP.15.16.3b.

jīvasūr	devakāmā (HG. vīrasūḥ) syonā # ApMB.1.1.4c; HG.1.20.2c; JG.1.21c. See prajāvatī vīra-, and vīrasūr.

jīvātu	śaradaḥ etc. # see jīvāti śaradaḥ.

juṣasva	vājinīvati # RV.2.41.18b.

jeṣat	svarvatīr apaḥ # RV.8.40.10e. Cf. jeṣaḥ etc., and ajaiḥ etc.

jeṣaḥ	svarvatīr apaḥ # RV.1.10.8c. Cf. jeṣat etc., and ajaiḥ etc.

jyog	jīvati sarvam āyur eti na purā jarasaḥ pramīyate ya evaṃ veda # AVP.9.21.2,7.

jyotir	viśvasmai bhuvanāya kṛṇvatī (RV.4.14.2b, kṛṇvan) # RV.1.92.4c; 4.14.2b.

jyote	'dite sarasvati mahi viśruti # VS.8.43b; śB.4.5.8.10b.

taṃ	śaśvatīṣu mātṛṣu # RV.4.7.6a.

taṃ	hed agnir vidhāvati # MS.4.11.6c: 176.5. See taṃ ghed.

taṃ	ghed agnir vṛdhāvati # RV.8.75.14c; TS.2.6.11.3c. See taṃ hed.

taj	jāyā jāyā bhavati # AB.7.13.10a; śś.15.17a.

tato	me pathye revati # AVP.1.43.4c.

tathā	devī sarasvatī # AVP.11.14.4e.

tadāśā	upadhāvati # JB.3.166d.

tad	it somo 'vati hanty āsat # RV.7.104.12d; AVś.8.4.12d.

tad	vidac charyaṇāvati # RV.1.84.14c; AVś.20.41.2c (vulgate, erroneously, yad vidac); SV.2.264c; JB.3.64c; TB.1.5.8.1c. See avindañ śarya-.

tad	viśvam upa jīvati # RV.1.164.42d; TB.2.4.6.12d; TA.10.11.1d; MahānU.11.2d; N.11.41d.

tad	vai rāṣṭram ā sravati # AVś.5.19.8a; AVP.9.19.4a.

tanūpāc	(Poona ed. text and comm. tanūnapāc) ca sarasvatī # TB.2.6.18.1b. See tanūpāś ca.

tanūpāś	ca sarasvatī # VS.21.13b; KS.38.10b. See tanūpāc ca.

tantuṃ	tataṃ peśasā saṃvayantī # VS.20.41c. See peśasvatī.

tantram	eke yuvatī virūpe # AVś.10.7.42a.

taṃ	tvā marutvatī pari # RV.7.31.8a.

tan	naḥ prajāṃ vīravatīṃ sanotu # TB.3.1.1.10c.

tan	no bhagavatī pracodayāt # MahānU.3.13c.

tam	id gachanti juhvas tam arvatīḥ # RV.1.145.3a.

tam	ūhathur naubhir ātmanvatībhiḥ # RV.1.116.3c; TA.1.10.2c.

tam	evaṃ vidvān amṛta iha bhavati # TA.3.12.7c; 13.1c. See tam eva viditvā-, and cf. tam eva vidvān.

tam	eva viditvāti mṛtyum eti # VS.31.18c; śvetU.3.8c; 6.15c. See under tam evaṃ vi-.

tarat	sa mandī dhāvati # RV.9.58.1a,1c,2c,3c,4c; SV.1.500a,500c; 2.407a,407c,408c,409c,410c; JB.2.272; JG.1.13; N.13.6a,6c; BṛhPDh.2.137. Designations of the hymn and its stanzas: tarat-samandī GDh.24.2; Svidh.2.1.7; tarat-sa-mandīya BDh.2.3.5.8; 4.2.5; ViDh.56.6; MDh.11.254; Rvidh.3.2.2; 3.4; tarat-sa-mandyaḥ GDh.20.12; BDh.4.2.4; tarat-samāḥ VāDh.28.11; BDh.4.3.8; LAtDh.3.11; VAtDh.3.11; BṛhPDh.5.250.

tarantaṃ	yahvatīr apaḥ # RV.1.105.11d.

talīdyam	avatiṣṭhati # AVś.7.76.3b.

tava	lakṣmīḥ payasvatī # AVP.10.2.1d.

tasmai	te dyāvāpṛthivī revatībhiḥ # AVś.13.1.5c. See asmabhyaṃ dyāvā-.

tasmai	sarasvatī duhe # RV.9.67.32c; SV.2.649c; TB.1.4.8.4c.

tā	asmabhyam ayakṣmā anamīvā anāgasaḥ # VS.4.12c; śB.3.2.2.19c. See prec., and irāvatīr anamīvā.

tā	te dātrāṇi taviṣā sarasvati # RV.6.61.1d; MS.4.14.7d: 226.5; KS.4.16d.

tā	naḥ payasvatīḥ śivāḥ # AVś.8.7.17c.

tān	aśvinā sarasvatī (MS. sarasvatīndraḥ) # VS.21.42i; MS.3.11.4i: 145.17; TB.2.6.11.10i.

tā	naḥ santu payasvatīḥ # Apś.7.17.1c; AG.2.10.6c; śG.3.9.3c.

tā	no vājavatīr iṣaḥ # RV.6.60.12a; SV.2.501a.

tāṃ	tvāhārṣaṃ sahasvatīm # AVP.4.13.1d. Cf. tām abhakṣi.

tām	abhakṣi sahasvatīm # AVś.2.25.1d. Cf. tāṃ tvāhārṣaṃ.

tāṃ	mā baṭ (read ma avāṭ ?) sarasvatī # AVP.8.12.11d.

tāsāṃ	śvanvatīnām # AVP.7.13.1c--14c. Cf. śataṃ śvan-, and śataṃ ca śvan-.

tās	tvā vadhu prajāvatīm # AVś.14.2.7c. See te tvā vadhu.

tiro	dhanvātirocate # RV.10.187.2b; AVś.6.34.3b; N.5.5.

tilamiśrāḥ	svadhāvatīḥ # AVś.18.3.69b; 4.26b,43b.

tilvilāstām	irāvatīm (śG. tilvilā sthājirāvatī; MG. tilvalā sthirāvatī; ApMB. tilvilā syād irāvatī) # AG.2.8.16b; śG.3.3.1b; MG.2.11.12b; ApMB.2.15.3b.

tisra	iḍā sarasvatī # VS.21.19a; KS.38.10a; TB.2.6.18.3a. See tisro devīr iḍā.

tisras	tredhā sarasvatī # VS.20.63a; MS.3.11.3a: 144.7; KS.38.8a; TB.2.6.12.4a.

tisraḥ	sarasvatīr aduḥ # AVś.6.100.1c.

tisro	divaḥ pṛthivīs tisra invati # RV.4.53.5c.

tubhyaṃ	juhvati juhvataḥ # AVś.17.1.18d.

tubhyam	uṣāsaḥ śucayaḥ parāvati # RV.1.134.4a.

tṛtīye	santu rajasi prajāvatīḥ # RV.9.74.6b.

te	tvā vadhu prajāvatīm # ApMB.1.7.9c. See tās tvā vadhu.

tena	te 'ti cṛtāmasi # AVP.2.59.11d. See tena tvāti etc.

tena	tvāti cṛtāmasi # AVś.5.28.12d. See tena te 'ti etc.

tena	me vājinīvati # TB.2.5.8.6c; Apś.4.14.4c; Mś.1.4.3.10c; JG.1.4c.

tenābhi	yāhi bhañjaty anasvatīva # AVś.10.1.15c.

te	no rudraḥ sarasvatī sajoṣāḥ # RV.6.50.12a.

trāyamāṇāṃ	sahamānāṃ sahasvatīm # AVś.8.2.6c.

trāyamāṇā	sahamānā sahasvatī # AVP.8.2.11c.

trir	vājavatīr iṣo aśvinā yuvam # RV.1.34.3c.

trī	ca śatā navatiś copa ṣaṭ ca # JB.2.72b.

tvaṃ	vṛtrahā vasupate sarasvatī # RV.2.1.11d.

tvaṃ	śuṣṇam avātiraḥ # RV.1.11.7b.

tvaṃ	śuṣṇasyāvatiro vadhatraiḥ # RV.8.96.17c; AVś.20.137.11c.

tvaṃ	hi śaśvatīnām # RV.8.95.3c; 98.6a; AVś.20.64.3a; SV.2.599a; JB.3.233a.

tvaṃ	devi sarasvati # RV.6.61.6a.

tvaṃ	no vīro arvati kṣamethāḥ # AB.3.34.4. ūha of abhi no vīro etc.

tvaṃ	puro navatiṃ dambhayo nava # RV.1.54.6d.

tvayā	juṣṭa ṛṣir bhavati devī (read devi) # TA.10.39.1a; MahānU.16.4a.

tvayā	vayaṃ pravataḥ śaśvatīr apaḥ # RV.7.32.27c; AVś.20.79.2c; SV.2.807c; JB.2.391c; PB.4.7.6.

tvaṣṭā	rūpāṇi dadhatī (śB.Kś. dadatī) sarasvatī # śB.11.4.3.7a; TB.2.5.3.3a; Aś.2.11.4a; śś.3.7.4a; Kś.5.12.21a.

tvaṣṭā	savitā suyamā sarasvatī # RV.9.81.4d.

tvaṣṭed	enaṃ sauśravasāya jinvati # RV.1.162.3d; VS.25.26d; TS.4.6.8.1d; MS.3.16.1d: 182.1; KSA.6.4d.

tve	viśvā sarasvati # RV.2.41.17a.

tveṣaṃ	cakṣur dadhire codayanvati (RV. -mati) # RV.5.8.6d; TB.1.2.1.12d; Apś.5.6.3d.

tveṣas	te dhūma ṛṇvati (AVś. ūrṇotu) # RV.6.2.6a; AVś.18.4.59a; SV.1.83a; Lś.4.10.3; 8.8.36; Kś.22.6.16; Mś.1.5.3.4; --8.19.21; JG.2.4. P: tveṣas te Vait.6.11.

tveṣā	vipākā marutaḥ pipiṣvatī # RV.1.168.7b.

dāyo	bhavati dharmataḥ # N.3.4b.

divodāsāya	navatiṃ ca nava # RV.2.19.6c.

divyena	payasā saha # AVP.4.2.7b; 8.10.10b; TB.2.7.15.4b. See āpo divyāḥ payasvatīḥ.

dīdyāno	bhavati druhaṃtaraḥ # RV.1.127.3b; SV.2.1165b.

dudvā	ca dudvatī ca sthaḥ # AVP.1.86.5a.

durvartuḥ	smā bhavati bhīma ṛñjan # RV.4.38.8d.

duhe	kāmān sarasvatī # VS.20.60d; KS.38.8d; TB.2.6.11.4e. See duhe dhenuḥ.

duhe	dhenuḥ sarasvatī # VS.20.55c,65d; 21.34e; MS.3.11.2e: 142.1; 3.11.3c: 143.10; 3.11.3d: 144.12; KS.38.8c; TB.2.6.12.1c,4d. See duhe kāmān.

dūre	cit san taḍid ivāti rocase # RV.1.94.7b; AVP.13.5.7b; N.3.11. Lopez' edition reads saṃ, with two mss., instead of san.

devajūte	sahasvati # RV.10.145.2b; AVś.3.18.2b. See under sahamāne sa-.

devaṃ	barhiḥ sarasvatī # VS.21.48a; MS.3.11.5a: 147.1; TB.2.6.14.1a. P: devaṃ barhiḥ Kś.19.7.9.

devānāṃ	tvā patnīr devīr viśvadevyavatīḥ pṛthivyāḥ sadhasthe aṅgirasvad dadhatu mahāvīrān # MS.4.9.1: 121.12.

devānāṃ	tvā patnīr devīr viśvadevyāvatīḥ (MS. -devya-) pṛthivyāḥ sadhasthe aṅgirasvad (TS. 'ṅg-) dadhatūkhe # VS.11.61; TS.4.1.6.1,2; MS.2.7.6: 81.10; 3.1.8: 10.1; KS.16.6; śB.6.5.4.4. Ps: devānāṃ tvā patnīḥ TS.5.1.7.1; KS.19.7; Apś.16.5.8; Mś.6.1.2.16; devānāṃ tvā Kś.16.4.11.

devāvyaṃ	manuṣe pinvati tvacam # RV.9.74.5b.

devi	goptri sarasvati # śG.2.13.5b.

devitame	sarasvati # RV.2.41.16b.

devī	joṣṭrī aśvinā # TB.2.6.14.2a. See devī joṣṭrī sarasvatī.

devī	joṣṭrī sarasvatī # VS.21.51a; MS.3.11.5a: 147.5. See devī joṣṭrī aśvinā.

dehi	bhikṣāṃ bhavati # Kauś.57.18; JG.1.12.

daivīṃ	vācam udyāsaṃ (śivām ajasrāṃ juṣṭāṃ devebhyas svadhāvatīṃ pitṛbhyaś śuśrūṣeṇyāṃ manuṣyebhyaḥ) # KA.1.208E; 3.208E. See under next.

daivī	medhā manuṣyajā (TA. var. lect. sarasvatī) # TA.10.41.1c; HG.1.8.4c; JG.1.12c; MahānU.16.6. See next.

dyāvāpṛthivī	payasā payasvatī (MSṭB. payobhiḥ) # AVś.6.62.1c; AVP.10.9.5c; MS.3.11.10c: 156.8; TB.1.4.8.3c.

dyaur	naḥ pitā pitryāc (TA. pitṛyāc) chaṃ bhavāti (TA. bhavāsi) # AVś.6.120.2c; TA.2.6.2c.

drapsaḥ	purāṃ bhettā śaśvatīnām # SV.1.275c. See drapso bhettā.

drapso	bhettā purāṃ śaśvatīnām # RV.8.17.14c. See drapsaḥ purāṃ.

draviṇodā	vīravatīm iṣaṃ naḥ # RV.1.96.8c.

draṣṭāro	navatir nava # AVś.19.47.3b; AVP.6.20.3b. See yuktāso.

dve	niyute navatiś cāti ṣaṭ ca # GB.1.5.23d. See niyute dve.

dhanor	adhi pravata ā sa ṛṇvati # RV.1.144.5c.

dhārā	sutasya dhāvati # RV.9.100.4b.

dhāvantam	anu dhāvati # AVś.20.136.11b; śś.12.24.2.4b.

dhiyā	rathaṃ na kuliśaḥ sam ṛṇvati # RV.3.2.1d; KB.19.9.

dhiṣaṇāsi	parvatī (MS.KSṃś. pārvatī) # VS.1.19; MS.1.1.7 (bis): 4.3,4; KS.1.6; 31.5; śB.1.2.1.15; Mś.1.2.2.26 (bis). P: dhiṣaṇāsi Kś.2.5.3. See next.

dhiṣaṇās	tvā devīr viśvadevyāvatīḥ (MSṃś. dhiṣaṇā tvā devī viśvadevyavatī) pṛthivyāḥ sadhasthe aṅgirasvad (TS. 'ṅgi-) abhīndhatām (MS.2.7.6, abhīnddhām; MS.3.1.8, abhīndhātām) ukhe # VS.11.61; TS.4.1.6.2; MS.2.7.6: 81.11; 3.1.8: 10.4; KS.16.6; śB.6.5.4.5. Ps: dhiṣaṇās tvā devīḥ Apś.16.5.9; dhiṣaṇā tvā devī Mś.6.1.2.17; dhiṣaṇās tvā TS.5.1.7.2; KS.19.7; Kś.16.4.12.

dhūrva	taṃ yo 'smān dhūrvati # VS.1.8; TS.1.1.4.1; śB.1.1.2.10; TB.3.2.4.4. See dhvara.

dhenuḥ	sarasvatī bhiṣak # VS.21.33d; MS.3.11.2d: 141.14; TB.2.6.11.4d.

dhyāyed	yaś ca sarasvatīm # RVKh.9.67.17b.

dhrūkṣṇāṃ	pāpīṃ śimidvatīm # AVP.8.16.5b.

dhvasrā	apinvad yuvatīr ṛtajñāḥ # RV.4.19.7b.

na	tat prātaḥ kṣudho 'vati (HG. prātar avati kṣudhaḥ) # Apś.10.13.11b; HG.1.17.4b. See na prātar.

nadaṃ	yoyuvatīnām # RV.8.69.2b; SV.2.862b; ā.1.3.5.3; 5.1.6.5.

nadīr	imā udanvatīḥ # HG.2.12.10a.

na	niṣat kiṃcanāvati # śś.15.19d.

na	bhūmiṃ vāto ati (AVP. 'ti) vāti # AVś.4.5.2a; AVP.4.6.2a.

namas	te 'stu bhagavati vidma tvā sā naś śivaidhi # JB.2.45.

na	mā brūyā vīryavatī tathā syām # N.2.4d. See na māṃ brūyā.

na	māṃ brūyā vīryavatī tathā syām # ViDh.29.9d; VāDh.2.8d. See na mā brūyā.

namucer	dhiyā sarasvatī # VS.20.67b; MS.3.11.4b: 145.1; KS.38.9b; TB.2.6.13.1b.

namyā	yad indra sakhyā parāvati # RV.1.53.7c; AVś.20.21.7c.

nayāmy	arvatīr iva # AVś.10.4.21c.

narāśaṃso	bhavati yad vijāyate # RV.3.29.11b.

narmāya	bhadravatīm # TB.3.4.1.15.

nava	cakhvāṃsaṃ navatiṃ ca bāhūn # RV.2.14.4b.

nava	ca me navatiś ca me (AVP. omits me) # AVś.5.15.9a; AVP.8.5.9a.

nava	ca yan navatiṃ ca sravantīḥ # RV.1.32.14c; AVP.12.13.4c.

nava	ca yā navatiḥ (AVś. navatiś ca) # AVś.6.25.3a; AVP.8.16.1a.

nava	puro navatiṃ ca śnathiṣṭam # RV.7.99.5b; TS.3.2.11.3b; MS.4.12.5b: 192.4.

navabhir	vājair navatī ca vājinam # RV.10.39.10b.

nava	yat puro navatiṃ ca sadyaḥ # RV.7.19.5b; AVś.20.37.5b. Cf. next but one.

nava	yad asya navatiṃ ca bhogān # RV.5.29.6a.

nava	yo navatiṃ puraḥ # RV.8.93.2a; AVś.20.7.2a; SV.2.801a. Cf. prec. but one.

nava	vrādhato navatiṃ ca vakṣayam # RV.10.49.8d.

nava	sākaṃ navatīḥ śambarasya # RV.4.26.3b.

navānāṃ	navatīnām # RV.1.191.13a; AVP.3.9.7a; 4.17.7a; 4.19.8a.

navo-navo	bhavati (AVś.JUB. bhavasi) jāyamānaḥ # RV.10.85.19a; AVś.7.81.2a; 14.1.24a; TS.2.3.5.3; 4.14.1a; MS.4.12.2a: 181.5; KS.10.12a; TB.3.1.3.1; Aś.9.8.3; HG.1.16.1; BDh.3.8.10; JUB.3.27.11 (Vedic allusion which continues in quasi metrical style); N.11.6a. Ps: navo-navo bhavati VHDh.5.487; navo-navaḥ śś.14.32.4; GDh.27.5. Cf. BDh.3.8.14.

naśyantv	ataś cinvatīḥ # AVP.1.29.2d.

na	smā varante yuvatiṃ na śaryām # RV.10.178.3d; AB.4.20.31d; N.10.29d.

na	svadhitir vananvati # RV.8.102.19b.

nānnadīṃ	vartakāvatīm # AVP.12.2.3b.

nānya	indrāt karaṇaṃ bhūya invati # RV.8.15.11c.

nābhir	yuvā bhavati rocanasya # RV.10.46.3d.

nityāritrāṃ	padvatīṃ rāsy agne # RV.1.140.12b.

niriṇāno	vi dhāvati # RV.9.14.4a.

ni	svaṣṭrān yuvati hanti vṛtram # RV.10.42.5d; AVś.20.89.5d.

nīlalohitaṃ	bhavati # RV.10.85.28a; AVś.14.1.26a. P: nīlalohitam śG.1.12.8. See nīlalohite bha-.

naitad	bhūyo bhavati no kanīyaḥ # TB.2.8.8.2d.

nyag	vāto 'va vāti (AVś.AVP. vāto vāti) # RV.10.60.11a; AVś.6.91.2a; AVP.1.111.1a.

pakṣī	ha bhūtvāti divaḥ (AVP. bhūtvāpi divaṃ) sam eti # AVś.4.34.4d; AVP.6.22.5b.

pañca	nadyaḥ sarasvatīm # VS.34.11a.

patiṃ	tad ṛtviyāvatī # AVP.2.70.2c.

patiḥ	sindhūnām asi revatīnām # RV.10.180.1d; TS.3.4.11.4d; MS.4.12.3d: 184.16; KS.38.7d; TB.2.6.9.1d; 3.5.7.4d.

pathā	me pathye revati # AVP.2.9.4c.

pathyā	revatīr bahudhā virūpāḥ # AVś.3.4.7a; AVP.3.1.7a. P: pathyā revatīḥ Vait.13.2.

payasendraṃ	sarasvatī # TB.2.6.14.3b.

payasvatīr	(KS. payasvatīr āpa) oṣadhayaḥ # RV.10.17.14a; AVś.3.24.1a; 18.3.56a; AVP.5.30.1a; TS.1.5.10.2a; KS.35.4a; TB.3.7.4.7a; Mś.1.4.1.5a; Apś.4.2.3,9; 9.17.1. P: payasvatīḥ Kauś.21.1; 82.9. Cf. BṛhD.7.10.

payo	asmai (AVP. payo 'smai) payasvatī dhattam # AVś.2.29.5b; AVP.1.13.2b.

paramasyāṃ	parāvati # AVP.1.94.3a; 12.2.6b; śś.8.16.1.

parameṣṭhī	tvā sādayatu divas (MS.KS. divaḥ) pṛṣṭhe jyotiṣmatīm (KS. adds vyacasvatīṃ prathasvatīṃ bhāsvatīṃ raśmivatīm) # VS.15.58; MS.2.7.16: 99.12; KS.40.5; śB.8.7.1.21. P: parameṣṭhī tvā Kś.17.12.24. See next.

parameṣṭhī	tvā sādayatu divas (TSṃS. divaḥ) pṛṣṭhe vyacasvatīṃ prathasvatīm (TS. adds vibhūmatīṃ prabhūmatīṃ paribhūmatīm; MS. adds bhāsvatīṃ raśmīvatīm) # VS.15.64; TS.4.4.3.3; MS.2.8.14: 118.4; śB.8.7.3.14,18. Ps: parameṣṭhī tvā sādayatu divaḥ pṛṣṭhe Apś.17.3.8; parameṣṭhī tvā sādayatu Mś.6.2.2.8; 6.2.3.13. See prec.

parameṣṭhī	bhavati gachati parameṣṭhitām adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.14.

pari	vaḥ sikatāvatī (AVP. sikatāmayam) # AVś.1.17.4a; AVP.1.94.4a.

pareṇa	datvatī rajjuḥ # AVś.4.3.2c; 19.47.8a; AVP.6.20.8c.

pareṇehi	navatiṃ nāvyā ati # AVś.10.1.16c. Cf. navatiṃ nāvyā.

parjanyo	retasāvati # AVś.8.7.21d.

parṇaṃ	na ver anu vāti pragardhinaḥ # RV.4.40.3b; VS.9.15b; TS.1.7.8.3b; MS.1.11.2b: 163.4; KS.13.14b; śB.5.1.5.20b.

pary	enaṃ svāś ca viśyāś cāvaśyanty adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.11.

parṣad	viśvāti duritā gṛṇantam # RV.3.20.4d.

pavamāno	vi dhāvati # RV.9.37.3b; SV.2.644b.

pātu	no devī (text, devo) subhagā sarasvatī # AVś.6.3.2c.

pāthaḥ	sumekaṃ svadhitir vananvati # RV.10.92.15d.

pāvakā	naḥ sarasvatī # RV.1.3.10a; SV.1.189a; VS.20.84a; MS.4.10.1a: 142.7; 4.10.3: 150.1; 4.11.2: 166.2; KS.4.16a; TB.2.4.3.1a; ā.1.1.4.16a; Aś.2.8.3; śś.2.4.4; 7.10.15; Mś.5.1.6.26; 7.2.6.7; N.11.26a. P: pāvakā naḥ KS.11.13; 20.15; Kś.9.8.17.

pāhi	naktaṃ sarasvati # VS.20.62b; MS.3.11.3b: 144.5; KS.38.8b; TB.2.6.12.3b.

piśaṅgarūpo	bhavati # AVP.9.3.6a.

puṃsi	vai reto bhavati (śG. vai puruṣe retaḥ) # AVś.6.11.2a; śG.1.19.8a.

puṃso	bhavati vasyasī # RV.5.61.6b.

puṇyaṃ	ślokaṃ yajamānāya kṛṇvatī # TB.3.1.2.6d.

putraṃ	devī sarasvatī # AVP.5.11.6b. Cf. under garbhaṃ dhehi sarasvati.

putro	bhavati dādhṛṣiḥ # AVś.20.128.3b; śś.12.20.2.2b.

punar	jyotir yuvatiḥ pūrvathākaḥ # RV.5.80.6d.

punarbhuvā	yuvatī svebhir evaiḥ # RV.1.62.8b.

purāṇī	devi yuvatiḥ puraṃdhiḥ # RV.3.61.1c.

purodayāj	juhvati ye 'gnihotram # AB.5.30.6d; 31.6b.

puro	yad indra śāradīr avātiraḥ # RV.1.131.4b; AVś.20.75.2b.

puṣṭimatī	paśumatī prajāvatī gṛhamedhinī bhūyāsam # Apś.3.10.9.

puṣṭiś	cātisarasvatī # MG.2.13.6b.

puṣpavatīḥ	(TS.ViDh. puṣpā-) prasūvarīḥ (AVś.AVP.KS. -sūmatīḥ; TS. -sūvatīḥ) # RV.10.97.3b; AVś.8.7.27a; AVP.11.6.3a; VS.12.77b; TS.4.2.6.1a; MS.2.7.13a: 93.5; KS.16.13a. P: puṣpāvatīḥ ViDh.65.9.

puṣyāt	kṣeme abhi yoge bhavāti # RV.5.37.5a.

pūrṇām	anupadasvatīm (SMB. aparipādinīm) # AVś.2.36.5b; AVP.2.21.5b; SMB.2.5.14b.

pūrvāgāt	padvatībhyaḥ # RV.6.59.6b; SV.1.281b; VS.33.93b.

pūṣā	no gobhir avasā sarasvatī # śB.11.4.3.6c; TB.2.5.3.3c; Aś.2.11.3c; śś.3.7.4c; Kś.5.12.20c.

pūṣā	bhagaḥ sarasvatī juṣanta # RV.5.46.2d; VS.33.48d.

pūṣā	viṣṇur havanaṃ me sarasvatī # RV.8.54 (Vāl.6).4a.

pūṣā	sarasvatī mahī # Kauś.45.16b.

pṛthivyās	tvā mūrdhann ā jigharmi devayajana iḍāyāḥ (MS. jigharmi yajñiyā iḍāyās) pade ghṛtavati svāhā # TS.1.2.5.1; 6.1.8.2; MS.1.2.4: 13.9; 3.7.6: 83.8; KS.2.5; 24.4. P: pṛthivyās tvā mūrdhann ā jigharmi Apś.10.23.2; Mś.2.1.3.40. See adityās tvā etc.

pṛthvī	(Varadaū. pṛthivī) suvarcā yuvatiḥ sajoṣāḥ # TB.3.1.1.12a; Varadaū.3.

pṛśniparṇi	sahasvati # AVP.4.13.4d,6d. Cf. prec.

potā	viśvaṃ tad invati # RV.2.5.2d.

pra	ca suvāti savitā # RV.5.82.9c; MS.4.12.6c: 198.2; KS.10.12c.

prajananaṃ	vai pratiṣṭhā loke sādhuprajāyās (MahānU. sādhuprajāvāṃs) tantuṃ tanvānaḥ pitṝṇām anṛṇo bhavati tad eva tasyānṛṇam # TA.10.63.1; MahānU.22.1.

prajāṃ	videya vājavatīṃ suvīrām # KS.31.14d.

prajāpatineṣitām	ṛtviyāvatīm # AVP.6.10.4a.

prajāpatiṣ	ṭvā sādayatv apāṃ pṛṣṭhe samudrasyeman vyacasvatīṃ prathasvatīm # VS.13.17; śB.7.4.2.6.

prajāpatis	tvā (MSṃś. -patiṣ ṭvā) sādayatu pṛthivyāḥ pṛṣṭhe (KS. pṛṣṭhe jyotiṣmatīṃ vyacasvatīṃ prathasvatīm; TS. pṛṣṭhe vyacasvatīṃ prathasvatīm) # TS.4.2.9.1; KS.39.3; MS.2.8.14: 117.15; 4.9.16: 135.3; Apś.16.23.1; Mś.6.1.5.34. P: prajāpatiṣ ṭvā sādayatu Mś.6.1.7.9. See prajāpatiṣ ṭvā sādayatu pṛṣṭhe.

prajāvatīḥ	sūyavasaṃ (AVś. sūyavase) ruśantīḥ (RV. riśantīḥ) # RV.6.28.7a; AVś.4.21.7a; 7.75.1a; TB.2.8.8.12a. P: prajāvatīḥ Kauś.19.14; 21.10.

prajāvarīr	yaśase viśvarūpāḥ # Mś.1.1.3.7b. See prajāvatīr etc.

pra	ṇo devī sarasvatī # RV.6.61.4a; TS.1.8.22.1a. P: pra ṇo devī TS.2.5.12.1; 3.1.11.2; śś.10.5.5.

prati	tvā parvatī (TSṭB. parvatir; MS.KSṃś. pārvatī) vettu # VS.1.19; TS.1.1.6.1; MS.1.1.7: 4.4; KS.1.6; 31.5; śB.1.2.1.17; TB.3.2.6.3; Mś.1.2.2.26.

prati	stomaṃ sarasvati juṣasva # RV.7.95.5b; MS.4.14.3b: 219.6; KS.4.16b; TB.2.4.6.1b.

pratīcy	etv araṇī datvatī tān # AVś.7.108.1c.

pra	te mahe sarasvati # MS.4.12.6a: 198.8; TB.2.5.4.6a.

pradātopa	jīvati # AVś.3.29.4c,5c.

pra	pātaya śimidāvati # AVP.6.23.10b.

pra	pūṣā pra bṛhaspatiḥ (VSK. sarasvatī) # VS.9.29b; VSK.10.5.6b; KS.14.2b; śB.5.2.2.11b. See pra bhagaḥ.

pra	yā bhūmiṃ (TS.ApMB. bhūmi) pravatvati # RV.5.84.1c; TS.2.2.12.2c; MS.4.12.2c: 181.2; KS.10.12c; ApMB.2.18.9c; N.11.37c.

pravatvatī	dyaur bhavati prayadbhyaḥ # RV.5.54.9b.

prācī	diśāṃ sahayaśā yaśasvatī # AVP.15.1.5a; TS.4.4.12.2a; MS.3.16.4a: 188.6; KS.22.14a; Aś.4.12.2a.

prāṇena	sarasvatī vīryam # VS.20.80b.

prāsya	pāraṃ navatiṃ nāvyānām # RV.1.121.13c.

priyaṃ	paśūnāṃ bhavati # AVś.12.4.40a.

priyaḥ	sūrye priyo agnā bhavāti # RV.5.37.5c; 10.45.10c; VS.12.27c; TS.4.2.2.4c; MS.2.7.9c: 87.4; KS.16.9c; ApMB.2.11.29c.

priyā	deveṣu juhvati # RV.2.41.18d.

praitu	rājā varuṇo revatībhiḥ # MG.2.11.17a. See aitu etc.

phalavatyo	(MS.KSA. -vatīr) na oṣadhayaḥ pacyantām # VS.22.22; MS.3.12.6: 162.10; KSA.5.14; śB.13.1.9.10. See phalinyo.

badhāna	deva savitaḥ paramasyāṃ pṛthivyāṃ (TS. parāvati) śatena pāśaiḥ (MS. savitaḥ śatena pāśaiḥ paramasyāṃ parāvati) # VS.1.25,26 (bis); TS.1.1.9.1,2 (bis); MS.1.1.10 (ter): 5.14; 6.1,4; 4.1.10: 13.2; KS.1.9 (ter); 31.8; śB.1.2.4.16,17,19. Ps: badhāna deva savitaḥ paramasyāṃ parāvati TB.3.2.9.3; badhāna deva savitaḥ Apś.2.1.6; Mś.1.2.4.13; badhāna Kś.2.6.19.

bāṭyāḥ	parvatīyā uta # AVś.19.44.6d. See bāhyāḥ etc.

bāhyāḥ	parvatīyā uta # AVP.1.100.1d; 15.3.6d. See bāṭyāḥ etc.

brahma	sruco ghṛtavatīḥ # AVś.19.42.2a; AVP.8.9.6a; TB.2.4.7.10a.

brahmā	bhavati sārathiḥ # RV.1.158.6d.

brahmā	samid bhavati sāhutir vām # RV.10.52.2d.

brahmāha	kṣatraṃ jinvati kṣatriyasya # MS.2.7.7b: 84.8; 3.1.9b: 13.2.

brāhmaṇavarcasī	bhavati ya evaṃ veda # AVP.9.21.3.

brāhmaṇo	vai brāhmaṇam upadhāvaty upa tvā dhāvāmi (JG. -dhāvati taṃ tvopadhāvāmi) # SMB.2.4.6; JG.1.2.

bhagaṃ	devī sarasvatī # AVP.8.10.11b.

bhagabhaktā	bhagavatī suvīrā # AVP.2.66.2d.

bhagaṃ	bhavati dehi me # YDh.1.290b. See bhagavati.

bhagavati	bhagaṃ me dehi # MG.2.14.30. See bhagaṃ bhavati.

bhago	na vāram ṛṇvati # RV.5.16.2d.

bhadram	id bhadrā kṛṇavat sarasvatī # RV.7.96.3a.

bhadraṃ	bhavāti naḥ puraḥ # RV.2.41.11c; AVś.20.20.6c; 57.9c.

bhadrāṃ	bhagavatīṃ kṛṣṇām # RVKh.10.127.3c.

bhadrā	vadhūr bhavati yat supeśāḥ # RV.10.27.12c.

bhavān	bhikṣāṃ dadātu # AG.1.22.8. Cf. bhavati bhi-.

bhānuneyaṃ	sarasvatī # RVKh.7.34.3b.

bhāmaṃ	sarasvatī bhiṣak # VS.21.39e; MS.3.11.2e: 142.16; TB.2.6.11.8e.

bhāratīḍe	sarasvati # RV.1.188.8a. Cf. sarasvatīḍe.

bhikṣāṃ	bhavatī dadātu (JG. bhavati dehi) # Kauś.57.17; JG.1.12.

bhinat	puro navatim indra pūrave # RV.1.130.7a.

bhiṣajaṃ	na (MS. naḥ) sarasvatīm # VS.21.38d; MS.3.11.2d: 142.12; TB.2.6.11.7b.

bhiṣajendre	(MS. -draṃ) sarasvatī # VS.21.49b; MS.3.11.5b: 147.2; TB.2.6.14.1b,2b.

bhūtir	bhavati karmaṇām # PG.2.17.9b.

bhūmiṃ	saṃtanvatīr ita # AVś.8.7.16c.

bhūmir	iyam ṛtviyavatī # MS.2.7.12c: 92.6.

bheṣajaṃ	naḥ sarasvatī # VS.20.64b; MS.3.11.3b: 144.9; KS.38.8b; TB.2.6.12.4b.

madhye	chandasaḥ pari yanti bhāsvatīḥ # TS.4.3.11.3d; MS.2.13.10d: 161.9; KS.39.10d; PG.3.3.5d.

manāyur	vā bhavati vasta usrāḥ # RV.4.25.2b.

mamac	cana tvā yuvatiḥ parāsa # RV.4.18.8a.

mamedam	iṣṭaṃ na mithurbhavāti # TB.3.7.5.12b; Apś.2.20.6b.

mayā	patyā prajāvatī # RVKh.10.85.6c; AVś.14.1.52c; PG.1.8.19c; ApMB.1.8.9c.

marya	iva yuvatibhiḥ sam arṣati (AVś. iva yoṣāḥ sam arṣase) # RV.9.86.16c; AVś.18.4.60c; SV.1.557c; 2.502c.

mahasvī	mitravāho bhavaty utainena svā nandanty asmākam ayam iti tasmāt sarvo vṛṣṭe mahīyate 'dhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.9.

maho	arṇaḥ sarasvatī # RV.1.3.12a; VS.20.86a; N.11.27a.

mahyaṃ	devī sarasvatī # AVś.6.89.3b; AVP.2.35.5b; 2.90.5b.

māhaṃ	bhavatībhyaś cauṣīḥ # HG.1.18.3.

mitro	agnir bhavati yat samiddhaḥ # RV.3.5.4a.

mihaṃ	na vāto vi ha vāti bhūma # RV.10.31.9b. See mahī no vātā.

mukham	aṅgdhi (JG. aṅdhi) sarasvati (Mś. adds varcasā) # TB.2.5.8.6d; Apś.4.14.4d; Mś.1.4.3.10d; JG.1.4d.

muniṃ	nagnaṃ kṛṇvatīr moghahāsinam # AVP.12.8.5b.

mūrdhā	bhuvo bhavati naktam agniḥ # RV.10.88.6a; N.7.27a.

mūlaṃ	prajāṃ vīravatīṃ videya # TB.3.1.2.2a.

mṛgeṣv	api dhāvati # AVP.1.85.2b.

mṛtyur	dhāvati pañcamaḥ # TA.8.8.1d; TU.2.8.1d; NṛpU.2.4d.

mṛtyor	ātmā vivasvati # śB.10.5.2.4d.

medasvatīṃ	ghṛtavatīṃ svadhāvatīm # HG.2.15.2c.

medhāṃ	devī sarasvatī # RVKh.10.151.2b; TA.10.40.1b; MahānU.16.5b; AG.1.15.2b; PG.2.4.8b; HG.1.6.4b; 8.4b; ApMB.2.12.2b.

medhām	ahaṃ prathamāṃ brahmaṇvatīm # AVś.6.108.2a.

meṣa	iva vai saṃ ca vi corv acyase (KS.Apś. iva yad upa ca vi ca carvati) # AVś.6.49.2a; KS.35.14a; Apś.14.29.3a.

meṣaḥ	sarasvatī bhiṣak # VS.21.31c; MS.3.11.2c: 141.7; TB.2.6.11.2c.

ya	ādityānāṃ bhavati praṇītau # RV.2.27.13d; TS.2.1.11.4d; MS.4.14.14d: 239.6.

ya	invati draviṇāni pracetāḥ # RV.6.5.1c.

ya	uttarato juhvati jātavedaḥ # AVś.4.40.4a. Cf. asyāṃ ma udīcyāṃ.

ya	upariṣṭāj juhvati jātavedaḥ # AVś.4.40.7a. Cf. asyāṃ ma ūrdhvāyāṃ.

yake	sarasvatīm anu # RV.8.21.18b.

yac	chakrāsi parāvati # RV.8.13.15a; 97.4a; SV.1.264a.

yac	chalmalau bhavati yan nadīṣu # RV.7.50.3a.

yajamāne	sunvati dakṣiṇāvati # RV.8.96.2c; AVś.20.55.3c.

yaj	jīvati sa jīvati # RVKh.10.142.9d.

yajñaṃ	dadhe sarasvatī # RV.1.3.11c; VS.20.85c; TS.4.1.11.2c.

yajñasya	peśaḥ sudughe payasvatī # RV.2.3.6d.

yatāyai	yatāyai śāntāyai śāntivāyai bhadrāyai bhadrāvati syonāyai śagmāyai śivāyai # Kauś.39.9.

yat	parjanyaḥ pṛthivīṃ retasāvati # RV.5.83.4d; MS.4.12.5d: 193.2; TA.6.6.2d. See parjanyemāṃ.

yatra	prācī sarasvatī # RVKh.9.113.5b.

yatrāmūr	yahvatīr āpaḥ # RV.9.113.8c.

yathā	jīvāty agado bhavāti # AVP.12.19.2d.

yathāpa	oṣadhīṣu yaśasvatīḥ # AVś.6.58.2b.

yathā	bhargasvatīṃ vācam # AVś.6.69.2c. See yathā varcasvatīṃ.

yathā	manau vivasvati # RV.8.52 (Vāl.4).1a. The stanzas of this hymn are to be compared with those of RV.8.51 (Vāl.3).

yathā	varcasvatīṃ vācam # AVś.9.1.19c. See yathā bhargasvatīṃ.

yathaitam	etā ūrdhvā upatiṣṭhanty evainam ūrdhvā upa tiṣṭhanty adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.1.

yathaitam	etāsāṃ syandamānānāṃ vaśam ādatta evā dviṣatāṃ vaśam ādatte 'dhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.4.

yathaitā	etasminn udyati praskandanty evāsminn āyati praskandanty adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.2.

yathaitā	etasyāṃ praṇutās takantīr yanty evainena dviṣantaḥ praṇutā yanty adhipatir bhavati svānāṃ cānyeṣāṃ ca ya evaṃ veda # AVP.11.16.3.

yad	agna eṣā samitir bhavāti # RV.10.11.8a; AVś.18.1.26a; MS.4.14.15a: 241.10; ā.5.1.1.24. Cf. ā.5.1.1.25, where variants of this stanza are said to occur in another Vedic school (śākhāntare): see atra vibhajātha.

yad	adya devaḥ savitā suvāti # RV.7.40.1c.

yad	adya sthaḥ parāvati # RV.5.73.1a; śś.6.6.4.

yad	apsu te sarasvati # TB.2.5.8.6a; Apś.4.14.4a; Mś.1.4.3.10a; JG.1.4,4a.

yad	arvāvati vṛtrahan # RV.8.13.15b; 97.4b; SV.1.264b.

yad	asya vāto anuvāti śociḥ # RV.4.7.10b. Cf. yadā te vāto.

yadā	te vāto anuvāti śociḥ # RV.10.142.4c. Cf. yad asya vāto.

yadā	yamo bhavati harmye hitaḥ # RV.10.114.10d.

yad	u devī sarasvatī # RVKh.10.128.7b. See yad vā devī.

yad	upāvati ciccikaḥ # RV.10.146.2b; TB.2.5.5.6b.

yad	ūvadhyam udarasyāpavāti # RV.1.162.10a; VS.25.33a; TS.4.6.8.4a; MS.3.16.1a: 182.12; KSA.6.4a.

yad	dha krāṇā vivasvati (SV. -te) # RV.1.139.1d; SV.1.461d.

yad	dha nūnaṃ parāvati # RV.8.50 (Vāl.2).7a.

yad	vā devī sarasvatī # AVś.5.25.6b. See yad u devī.

yad	vā śakra parāvati # RV.8.12.17a; AVś.20.111.2a.

yad	vidac charyaṇāvati # AVś.20.41.2c. Error for tad vidac etc., q.v.

yad	vo revatī revatyaṃ yad vo haviṣyā haviṣyaṃ yad vo jagatīr jagatyaṃ tenāsmai yajñapataya āśāsānā madhunā madhumatīs saṃpṛcyadhvam (Mś. haviṣyaṃ yad va ojo yac ca nṛmṇaṃ taṃ va ūrmiṃ madhumantaṃ devayajyāyai juṣṭaṃ gṛhṇāmi) # KS.1.8; Mś.1.2.1.11. P: yad vo revatī revatyaṃ yad vo haviṣyā haviṣyaṃ yad vo jagatīr jagatyam KS.31.7.

yan	nāsatyā parāvati # RV.1.47.7a; 8.8.14a.

yan	me retaḥ prasicyate (śś. pradhāvati; Vait. prasidhyati) # TA.1.30.1a; Aś.2.16.19a; śś.3.8.27a; Vait.8.16a; Lś.4.12.16a. Designated as retasyā (sc. ṛk) GDh.23.20; BDh.2.1.1.29.

yam	aśvinā sarasvatī # VS.20.68a; MS.3.11.4a: 145.3; KS.38.9a; TB.2.6.13.1a.

yamasya	dūtaś ca vāg vidhāvati # MS.4.9.19b: 136.1. See next.

yam	indraṃ yāvatī # KA.3.172.

yas	tvā devi sarasvati # RV.6.61.5a.

yas	tvā pibati jīvati # AVś.5.5.2a; AVP.6.4.2a.

yasminn	ājā bhavati kiṃ cana priyam # RV.7.83.2b.

yasmai	dattaṃ sa jīvati # Mś.11.1.5b.

yasyām	idaṃ jinvati prāṇad ejat # AVś.12.1.3c.

yaḥ	sunvantam avati yaḥ pacantam # RV.2.12.14a; AVś.20.34.15a; AVP.12.15.5a.

yāḥ	kṛtyāḥ pāśyāvatīḥ # AVP.2.64.4b.

yāḥ	kṛtyā nīlavatīḥ # AVP.2.64.4a.

yā	te agne yogavatī priyā tanūḥ svarśokhārādvākhāta tayeda pātram ārohati tasmai te namaḥ svāhā # Mś.8.23.21 (corrupt: read svarṣukhadvārākhyātā tayedaṃ pātram āroha ?).

yā	devy asīṣṭake prāṇadā vyānadā apānadāś (Apś. prāṇadā apānadā vyānadāś) cakṣurdāḥ (Apś. -dā) śrotradā vāgdā ātmadāḥ pṛthividā antarikṣadā dyaurdāḥ (Apś. -dā) svardāḥ kumārīdāḥ prapharvīdāḥ (Apś. -vidāḥ) prathamaupaśadā yuvatidā upaśīvarī sā mām upaśeṣva jāyeva patim it sadā # KS.39.9; Apś.17.5.16.

yā	devy asīṣṭake yuvatir upaśīvarī sā mopaśeṣva jāyeva sadam it patim # MS.2.13.16: 164.9.

yābhir	idaṃ jīvati viśvam ejat # AVP.14.2.5c.

yābhiḥ	satyaṃ bhavati yad vṛṇīṣe # AVś.9.2.25b.

yābhiḥ	sūryaṃ pariyāthaḥ parāvati # RV.1.112.13a.

yā	rākā yā sarasvatī # RV.2.32.8b.

yā	rudrasyāśvinor yāvatīs tāḥ # AVP.2.36.2b.

yāvatīḥ	kṛtyā upavāsane # AVś.14.2.49a. P: yāvatīḥ kṛtyāḥ Kauś.79.23.

yāvatī	dyāvāpṛthivī mahitvā (AVś.AVP. varimṇā) # AVś.4.6.2a; 9.2.20a; AVP.5.8.1a; 5.27.3a; TS.3.2.6.1a. P: yāvatī dyāvāpṛthivī Apś.13.3.3. See prec.

yāvat	kṛṣṇo 'bhidhāvati # VāDh.1.15c.

yāvad	brahma viṣṭhitaṃ tāvatī vāk # RV.10.114.8d; ā.1.3.8.9.

yā	vahasi puru spārhaṃ vananvati # RV.7.81.3c.

yāvān	agniś ca pṛthivī ca tāvaty asya mātrā tāvatīṃ ta etāṃ mātrāṃ dadāmi (HG. mātrā tāvān asya mahimā) # ApMB.2.19.14; HG.2.13.1.

yāvān	ādityaś ca dyauś ca tāvaty asya mātrā tāvatīṃ ta etāṃ mātrāṃ dadāmi (HG. mātrā tāvān asya mahimā) # ApMB.2.19.16; HG.2.13.1.

yāvān	vāyuś cāntarikṣaṃ ca tāvaty asya mātrā tāvatīṃ ta etāṃ mātrāṃ dadāmi (HG. mātrā tāvān asya mahimā) # ApMB.2.19.15; HG.2.13.1.

yā	vṛtrahā parāvati # RV.8.45.25a.

yā	sarasvatī viśobhagīnā tasyāṃ me rāsva tasyās te bhaktivāno bhūyāsma # Apś.4.13.7. See the two after next.

yā	sarasvatī viśobhagīnā tasyai svāhā # Apś.3.10.2. See next but three.

yā	sarasvatī veśabhaginī tasyā no rāsva tasyās te bhaktivāno bhūyāsma # KS.5.4. See prec. but one, and next.

yā	sarasvatī veśabhagīnā tasyās te bhaktivāno bhūyāsma # MS.1.4.3: 51.8. P: yā sarasvatī veśabhagīnā Mś.1.4.3.3. See prec., and prec. but two.

yā	sarasvatī veśabhagīnā tasyai svāhā # Apś.3.10.2.

yā	sarasvatī veśayamanī tasyai svāhā # MS.1.4.3: 51.7. P: yā sarasvatī veśayamanī MS.1.4.8: 56.14; Mś.1.3.5.12. See prec. but three.

yā	sarasvatī vaiśambhalyā (Apś. -balyā, with variants) tasyāṃ me rāsva tasyās te bhakṣīya tasyās te bhūyiṣṭhabhājo bhūyāsma # TB.2.5.8.6,7; Apś.4.14.4.

yuktāso	navatir nava # RV.4.48.4b; RVKh.10.127.2b; śś.9.28.10b. See draṣṭāro.

yukṣvā	hi vājinīvati # RV.1.92.15a. See yuṅkṣvā etc.

yuṅkṣvā	hi vājinīvati # SV.2.1083a. See yukṣvā etc.

yuvo	rāṣṭraṃ bṛhad invati dyauḥ # RV.7.84.2a.

yūthatvāyai	tvātisṛjāmi # Kauś.24.20.

yūthe	na sāhvāṃ ava vāti vaṃsagaḥ # RV.1.58.5b.

ye	antā yāvatīḥ sicaḥ # AVś.14.2.51a. P: ye antāḥ Kauś.79.26.

ye	arvāvati sunvire # RV.8.93.6b; 9.65.22b; AVś.20.112.3b; SV.2.513b.

ye	arvāvatīndavaḥ # RV.8.53 (Vāl.5).3d.

Dictionary of Sanskrit Search

"vati" has 71 results

vati(1)	taddhita affix. affix वत् in the sense of similar activity or thing; e. g. राजवद्वर्तते, मथुरावत् स्त्रुघ्ने प्राकार:; confer, compare तेन तुल्यं क्रिया चेद्वतिः \| तत्र तस्येव P.V.1.115, 116; (2) taddhita affix. affix वत् in the sense of deserving;e.g, राजवत् पालनम् ; confer, compare तदर्हम् P.V.1.117; (3) taddhita affix. affix वत् applied to prefixes in Vedic Literature without any sense of its own ; e.g यदुद्वतो निवतो याति बप्सत् ; confer, compare उपसर्गाच्छन्दसि धात्वर्थे P.V. 1. 118.

dayānandasarasvati	a brilliant Vedic scholar of the nineteenth century belonging to North India who established on a sound footing the study of the Vedas and Vyakarana and encouraged the study of Kasikavrtti. He has written many books on vedic studies.

raivatikādi	a class of words headed by रैवतिक to which the taddhita affix ईय ( छ ) is added in the sense of 'belonging to'; e. g. रैवतिकीय:, औदवाहीयः, बैजवापीय: et cetera, and others confer, compare Kaś. on P. IV. 3.131.

vatinirdeśa	specific statement by putting the word वत् for the sake of extended application ( अतिदेश ) ; exempli gratia, for example ब्राह्मणवदधीते: confer, compare स तर्हि वतिनिदेश: कर्तव्यः । न ह्यन्तरेण वतिमातदेशो गम्यते । M.Bh.on P. I.1.23 Vart. 4.

śāśvatika	eternal or permanent, as contrasted with कार्य id est, that is produced; confer, compareएतस्मिन्वाक्ये इन्दुमैत्रेययो: शाश्वतिको विरोधः Siradeva Pari.36; cf also एके वर्णाञू शाश्वतिकान् न कार्यान् R.Pr.XIII.4.

anudāttet	literally one whose mute significatory letter is uttered with a grave accent: a term applied to a root characterized by an indicatory mute vowel accented grave, the chief feature of such a root being that it takes only the Ātmanepada affixes c. g. आस्ते, वस्ते, et cetera, and others; confer, compare अनुदात्तङित आत्मनेपदम् P. I.3.12; such a root, in forming a derivative word in the sense of habit, takes the affix युच् e. g. वर्त्तनः, वर्धन: et cetera, and others provided the root begins with a consonant; confer, compare अनुदात्तेतश्र हलादेः P. III.2.149.

avayava	member or portion, as opposed to the total or collection (समुदाय) which is called अवयविन्; confer, compare अवयवप्रसिद्धेः समुदायप्रसिद्धिर्बलीयसी Par.Śek. Pari. 98. The conventional sense is more powerful than the derivative sense.

avibhāgapakṣa	a view of grammarians according to which there are words which are looked upon as not susceptible to derivation. The terms अखण्डपक्ष and अव्युत्पन्नपक्ष are also used in the same sense.

avyutpattipakṣa	the view held generally by grammarians that all words are not necessarily susceptible to analysis or derivation, an alternative view opposed to the view of the etymologists or Nairuktas that every word is derivable; confer, compare पाणिनेस्त्वव्युत्पत्तिपक्ष एवेति शब्देन्दुशेखरे निरूपितम् Pari. Śekh. Pari. 22; वाचक उपादान: स्वरूपवानिति अव्युत्पत्तिपक्षे Vyāḍi's Saṁgraha.

āśvalāyanaprātiśākhya	an authoritative Prātiśākhya work attributed to Śaunaka the teacher of Āśvalāyana, belonging prominently to the Sakala and the Bāṣkala Śakhās of the Ṛgveda. it is widely known by the name Ṛk-Prātiśākhya. It is a metrical composition divided into . 18 chapters called Paṭalas, giving special directions for the proper pronunciation, recitation and preservation of the Ṛksaṁhita by laying down general rules on accents and euphonic combinations and mentioning phonetic and metrical peculiarities. It has got a masterly commentary written by Uvvaṭa.

indra	name of a great grammarian who is believed to have written an exhaustive treatise on grammar before Pāṇini; confer, compare the famous verse of Bopadeva at the commencement of his Dhātupāṭha इन्द्रश्चन्द्र: काशकृत्स्नापिशली शाकटायनः । पाणिन्यमरजैनेन्द्रा जयन्त्यष्टादिशाब्दिका: ॥ No work of Indra is available at present. He is nowhere quoted by Pāṇini. Many quotations believed to have been taken from his work are found scattered in grammar works, from which it appears that there was an ancient system prevalent in the eastern part of India at the time of Pāṇini which could be named ऐन्द्रव्याकरणपद्धति, to which Pāṇini possibly refers by the word प्राचाम्. From references,it appears that the grammar was of the type of प्रक्रिया, discussing various topics of grammar such as alphabet, coalescence, declension, context, compounds, derivatives from nouns and roots, conjugation, and changes in the base. The treatment was later on followed by Śākaṭāyana and writers of the Kātantra school.For details see Mahābhāṣya edition by D. E. Society, Poona, Vol. VII pages 124-127.

uṇādi	affixes headed by the affix उण्, which are similar to kṛt affixes of Pāṇini, giving derivation mostly of such words as are not derived by rules of Pāṇini. No particular sense such as agent, object et cetera, and others is mentioned in connection with these affixes, but, as Pāṇini has stated in 'ताभ्यामन्यत्रोणादयः P.III. 4.75, the various Uṇādi affixes are applied to the various roots as prescribed in any Kāraka sense, except the संप्रदान and the अपादान; in other words, any one of the senses, agent, object, instrument and abode, is assigned to the Uṇādi affix as suits the meaning of the word. Although some scholars believe that the Uṇādi affixes are given by a grammarian later than Pāṇini as there are words like ताम्बूल, दीनार and others included in the list of Uṇādi words and that there are many interpolated Sūtras, still the Uṇādi collection must be looked upon as an old one which is definitely mentioned by Pāṇini in two different rules; confer, compare Pāṇini उणादयो बहुलम् P. III.3.1 and ताभ्यामन्यत्रोणादयः III.4.76. Patañjali has given a very interesting discussion about these Uṇādi affixes and stated on the strength of the Vārttika, तत्रोणादिप्रतिषेधः, that these affixes and the words given in the Uṇādi collection should not be considered as genuinely deriveditionThe derivation is not a very systematic and logically correct one and therefore for practical purposes, the words derived by the application of the affixes उण् and others should be looked upon as underived; confer, compare उणादयोSव्युत्पन्नानि प्रातिपदिकानि. Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on. P.I.1.16, III.4.77, IV.1.1, VI.1.62, VII.1.2, VII.2.8 et cetera, and others There is a counterstatement also seen in the Mahābhāṣya उणादयो व्युत्पन्नानि, representing the other view prevailing at the time; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on III.I.133; but not much importance seems to be attached to it. The different systems of grammar have different collections of such words which are also known by the term Uṇādi. Out of the collections belonging to Pāṇini's system, three collections are available at present, the collection into five pādas given in the printed edition of the Siddhānta Kaumudi, the collection into ten Pādas given in the printed edition of the Prakriya-Kaumudi and the collection in the Sarasvatīkaṇthābharaṇa of Bhoja forming Pādas 1, 2 and 3 of the second Adhyāya of the work.

utthāna	elevation of tone.

uddhāta	elevation; named also उच्चीभाव.

upapadasamāsa	the compound of a word, technically termed as उपपद by Pāṇini according to his definition of the word in III.1.92., with another word which is a verbal derivative; confer, compare कुम्भकारः, नगरकारः Here technically the compound of the words कुम्भ, नगर et cetera, and others which are upapadas is formed with कार,before a case-termination is added to the nominal base कार; confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Paribhāṣenduśekhara of Nāgeśa. Pari. 75.

upasarga	preposition, prefix. The word उसपर्ग originally meant only 'a prefixed word': confer, compare सोपसर्गेषु नामसु Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XVI. 38. The word became technically applied by ancient Sanskrit Gratmmarians to the words प्र, परा, अप, सम् et cetera, and others which are always used along with a verb or a verbal derivative or a noun showing a verbal activity; confer, compare उपसर्गाः क्रियायोगे P. I. 4.59. 'These prefixes are necessariiy compounded with the following word unless the latter is a verbal form; confer, compare कुगतिप्रादयः P.II. 2.18. Although they are not compounded with a verbal form, these prepositions are used in juxtaposition with it; sometimes they are found detached from the verbal form even with the intervention of one word or more. The prefixes are instrumental in changing the meaning of the root. Some scholars like Śākaṭāyana hold the view that separated from the roots, prefixes do not express any specific sense as ordinary words express, while scholars like Gārgya hold the view that prefixes do express a sense e. g. प्र means beginning or प्रारम्भ; confer, compare न निर्बद्धा उपसर्गा अर्थान्निराहुरिति शाकटायनः । नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति । उच्चावचाः पदार्था भवन्तीति गार्ग्यः । तद्य एषु पदार्थः प्राहुरिमं तं नामाख्यातयोरर्थविकरणम् Nirukta of Yāska.I. 8. It is doubtful, however, which view Pāṇini himself held. In his Ātmanepada topic, he has mentioned some specific roots as possessing some specific senses when preceded by some specific prefixes (see P. I. 3.20, 24, 25, 40, 4l, 46, 52, 56, et cetera, and others), which implies possibly that roots themselves possess various senses, while prefixes are simply instrumental in indicating or showing them. On the other hand, in the topic of the Karmapravacanīyas,the same words प्र, परा et cetera, and others which, however, are not termed Upasargas for the time being, although they are called Nipātas, are actually assigned some specific senses by Pāṇini. The Vārttikakāra has defined उपसर्ग as क्रियाविशेषक उपसर्गः P. I. 3.I. Vārt 7, leaving it doubtful whether the उपसर्ग or prefix possesses an independent sense which modifies the sense of the root, or without possessing any independent sense, it shows only the modified sense of the root which also is possessed by the root. Bhartṛhari, Kaiyaṭa and their followers including Nāgeśa have emphatically given the view that not only prefixes but Nipātas, which include प्र, परा and others as Upasargas as well as Karmapravacanīyas, do not denote any sense, but they indicate it; they are in fact द्योतक and not वाचक. For details see Nirukta of Yāska.I. 3, Vākyapadīya II. 190, Mahābhāṣya on I. 3.1. Vārttika (on the Sūtra of Pāṇini). 7 and Kaiyaṭa's Mahābhāṣyapradīpa.and Mahābhāṣya-Pradīpoddyota by Nāgeśa.thereon. The Ṛk Prātiśākhya has discussed the question in XII. 6-9 where, as explained by the commentator, it is stated that prefixes express a sense along with roots or nouns to which they are attachedition It is not clear whether they convey the sense by denotation or indication, the words वाचक in stanza 6 and विशेषकृत् in stanza 8 being in favour of the former and the latter views respectively; cf उपसर्गा विंशतिरर्थवाचकाः सहेतराभ्यामितरे निपाताः; क्रियावाचकभाख्यातमुपसर्गो विशेषकृत्, सत्त्वाभिधायकं नाम निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. st. 6 and 8. For the list of upasargas see Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 6, Taittirīya Prātiśākhya.I. 15, Vājasaneyi Prātiśākhya.VI.24, and S. K. on P. I.4.60.

ubhayaprāpti	a case or a matter in which both the alternatives occur, as for instance, the genitive case for the subject and the object of a verbal derivative noun (कृदन्त); confer, compare उभयप्राप्तौ कर्मणि । उभयोः प्राप्तिः यस्मिन् कृति सोयमुभयप्राप्तिः तत्र कर्मण्येव षष्ठी स्यात् न कर्तरि । आश्चर्यो गवां दोहः अगोपालकेन Kāś. on P. II.3.66.

kaṇvādi	a class of words forming a portion of the class of words called गर्गादि, and headed by the word कण्व, to the derivatives of which, formed by the afix यञ् by the rule गर्गादिभ्यो यञ् (P.IV.1.105) the affix अण् is added in the miscellaneous senses; exempli gratia, for example काण्वाः छात्राः; similarly गौकक्षाः, शाकलाः , अगस्तयः, कुण्डिनाः etc: confer, compare P.IV.2.111 and II. 4.70.

kartṛ	agent of an action, subject; name of a kāraka or instrument in general, of an action, which produces the fruit or result of an action without depending on any other instrument; confer, compare स्वतन्त्रः कर्ता P. I.4.54, explained as अगुणीभूतो यः क्रियाप्रसिद्धौ स्वातन्त्र्येण विवक्ष्यते तत्कारकं कर्तृसंज्ञं भवति in the Kāśikā on P.I. 4.54. This agent, or rather, the word standing for the agent, is put in the nominative case in the active voice (confer, compare P.I.4.54), in the instrumental case in the passive voice (cf P. II.3.18), and in the genitive case when it is connected with a noun of action or verbal derivative noun, (confer, compare P.II.3.65).

karman(1)	object of a transitive verb, defined as something which the agent or the doer of an action wants primarily to achieve. The main feature of कर्मन् is that it is put in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म, कर्मणि द्वितीया; P. I.4.49; II.3.2. Pāṇini has made कर्म a technical term and called all such words 'karman' as are connected with a verbal activity and used in the accusative case; confer, compare कर्तुरीप्सिततमं कर्म; तथायुक्तं चानीप्सितम् ; अकथितं च and गतिबुद्धिप्रत्यवसानार्थशब्दकर्माकर्मकाणामणि कर्ता स णौ P.I.4.49-52;cf also यत् क्रियते तत् कर्म Kātantra vyākaraṇa Sūtra.II.4.13, कर्त्राप्यम् Jain I. 2. 120 and कर्तुर्व्याप्यं कर्म Hemacandra's Śabdānuśāsana. II. 2. 3. Sometimes a kāraka, related to the activity ( क्रिया) as saṁpradāna, apādāna or adhikaraṇa is also treated as karma, if it is not meant or desired as apādāna,saṁpradāna et cetera, and others It is termed अकथितकर्म in such cases; confer, compare अपादानादिविशेषकथाभिरविवक्षितमकथितम् Kāś. on I.4.51. See the word अकथित a reference to some preceding word, not necessarily on the same page.. Karman or object is to be achieved by an activity or क्रिया; it is always syntactically connected with a verb or a verbal derivative.When connected with verbs or verbal derivatives indeclinables or words ending with the affixes उक, क्त, क्तवतु, तृन् , etc, it is put in the accusative case. It is put in the genitive case when it is connected with affixes other than those mentioned a reference to some preceding word, not necessarily on the same page.; confer, compare P, II.3.65, 69. When, however, the karman is expressed ( अभिहित ) by a verbal termination ( तिङ् ), or a verbal noun termination (कृत्), or a nounaffix ( तद्धित ), or a compound, it is put in the nominative case. exempli gratia, for example कटः क्रियते, कटः कृतः, शत्यः, प्राप्तोदकः ग्रामः et cetera, and others It is called अभिहित in such cases;confer, compare P.II.3.1.Sec the word अनभिहित a reference to some preceding word, not necessarily on the same page..The object or Karman which is ईप्सिततम is described to be of three kinds with reference to the way in which it is obtained from the activity. It is called विकार्य when a transformation or a change is noticed in the object as a result of the verbal activity, e. g. काष्ठानि भस्मीकरोति, घटं भिनत्ति et cetera, and others It is called प्राप्य when no change is seen to result from the action, the object only coming into contact with the subject, e. g. ग्रामं गच्छति, आदित्यं पश्यति et cetera, and others It is called निर्वर्त्य when the object is brought into being under a specific name; exempli gratia, for example घटं करोति, ओदनं पचति; confer, compare निर्वर्त्ये च विकार्यं च प्राप्यं चेति त्रिधा मतम् । तत्रेप्सिततमम् Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4.49: confer, compare also Vākyapadīya III.7.45 as also Kāśikāvivaraṇapañjikā, a commentary on the Kāśikāvṛtti by Jinendrabuddhi, called Nyāsa. on 1.4.49. The object which is not ईप्सिततम is also subdivided into four kinds e. g. (a) अनीप्सित (ग्रामं गच्छन् ) व्याघ्रं पश्यति, (b) औदासीन्येन प्राप्य or इतरत् or अनुभय exempli gratia, for example (ग्रामं गच्छन्) वृक्षमूलानि उपसर्पति, (c) अनाख्यात or अकथित exempli gratia, for example बलिं in बलिं याचते वसुधाम् (d) अन्यपूर्वक e.g अक्षान् दीव्यति, ग्राममभिनिविशते; confer, compare Padamañjarī, a commentary on the Kāśikāvṛtti by Haradatta. on I.4 49, The commentator Abhayanandin on Jainendra Vyākaraṇa mentions seven kinds प्राप्य, विषयभूत, निर्वर्त्य, विक्रियात्मक, ईप्सित, अनीप्सित and इतरत्, defining कर्म as कर्त्रा क्रियया यद् आप्यं तत् कारकं कर्म; confer, compare कर्त्राप्यम् Jain. Vy. I.2.120 and commentary thereon. जेनेन्द्रमधीते is given therein as an instance of विषयभूत. (2) The word कर्मन् is also used in the sense of क्रिया or verbal activity; confer, compare उदेनूर्ध्वकर्मणि P.I.3.24; आदिकर्मणि क्तः कर्तरि च P.III.4.71, कर्तरि कर्मव्यतिहारे P.I.3.14. (3) It is also used in the sense of activity in general, as for instance,the sense of a word; e. g. नामाख्यातयोस्तु कर्मोपसंयोगद्योतका भवन्ति Nirukta of Yāska.I. 3.4, where Durgācārya's commentary on the Nirukta.explains karman as 'sense' ( अर्थ ).

kātantra	name of an important small treatise on grammar which appears like a systematic abridgment of the Pāṇini's Aṣṭādhyāyī. of Pāṇini. It ignores many unimportant rules of Pāṇini, adjusts many, and altogether omits the Vedic portion and the accent chapter of Pāṇini. It lays down the Sūtras in an order different from that of Pāṇini dividing the work into four adhyāyas dealing with technical terms, saṁdhi rules,declension, syntax compounds noun-affixes ( taddhita affixes ) conjugation, voice and verbal derivatives in an order. The total number of rules is 1412 supplemented by many subordinate rules or Vārttikas. The treatise is believed to have been written by Śarvavarman, called Sarvavarman or Śarva or Sarva, who is said to have lived in the reign of the Sātavāhana kings. The belief that Pāṇini refers to a work of Kalāpin in his rules IV. 3.108 and IV.3.48 and that Patañjali's words कालापम् and माहवार्तिकम् support it, has not much strength. The work was very popular especially among those who wanted to study spoken Sanskrit with ease and attained for several year a very prominent place among text-books on grammar especially in Bihar, Bengal and Gujarat. It has got a large number of glosses and commentary works, many of which are in a manuscript form at present. Its last chapter (Caturtha-Adhyāya) is ascribed to Vararuci. As the arrangement of topics is entirely different from Pāṇini's order, inspite of considerable resemblance of Sūtras and their wording, it is probable that the work was based on Pāṇini but composed on the models of ancient grammarians viz. Indra, Śākaṭāyana and others whose works,although not available now, were available to the author. The grammar Kātantra is also called Kālāpa-vyākaraṇasūtra.. A comparison of the Kātantra Sūtras and the Kālāpa-vyākaraṇasūtra. Sūtras shows that the one is a different version of the other. The Kātantra Grammar is also called Kaumāra as it is said that the original 1nstructions for the grammar were received by the author from Kumāra or Kārttikeya. For details see Vol. VII Patañjala Mahābhāṣya published by the D.E. Society, Poona, page 375.

kātantraprakriyā	a name given to the Kātantra Sūtras which were written in the original form as a Prakriyāgrantha or a work discussing the various topics such as alphabet, euphonic rules, declension, derivatives from nouns, syntax, conjugation derivatives from roots et cetera, and others et cetera, and others

kārakavibhakti	case affix governed by a verb or verbal derivative as contrasted with उपपदविभक्ति a case affix governed by a noun, not possessing any verbal activity. See the word कारक a reference to some preceding word, not necessarily on the same page., See also the word उपपदविभक्ति.

kṛt	literally activity; a term used in the grammars of Pāṇini and others for affixes applied to roots to form verbal derivatives; confer, compare कृदतिङ् । धातोः ( ३ ।१।९१ ) इत्यधिकारे तिङ्कवर्जितः प्रत्ययः कृत् स्यात् । Kāś. on III.1.93, The kṛt affixes are given exhaustively by Pāṇini in Sūtras III.1.91 to III.4. I17. कृत् and तद्धित appear to be the ancient Pre-Pāṇinian terms used in the Nirukta and the Prātiśākhya works in the respective senses of root-born and noun-born words ( कृदन्त and तद्धितान्त according to Pāṇini's terminology), and not in the sense of mere affixes; confer, compare सन्त्यल्पप्रयोगाः कृतोप्यैकपदिकाः Nirukta of Yāska.I.14: अथापि भाषिकेभ्यो धातुभ्यो नैगमाः कृतो भाष्यन्ते Nirukta of Yāska.II.2; तिङ्कृत्तद्धितसमासा: शब्दमयम् V.Pr. I.27; also confer, compare V.Pr. VI.4. Patañjali and later grammarians have used the word कृत् in the sense of कृदन्त; confer, compare गतिकारकोपपदानां कृद्भिः सह समासवचनं प्राक् सुबुत्पत्तेः Pari Śek.Pari.75. The kṛt affixes are given by Pāṇini in the senses of the different Kārakas अपादान, संप्रदान, करण, अाधकरण, कर्म and कर्तृ, stating in general terms that if no other sense is assigned to a kṛt affix it should be understood that कर्ता or the agent of the verbal activity is the sense; confer, compare कर्तरि कृत् । येष्वर्थनिर्देशो नास्ति तत्रेदमुपतिष्ठते Kāś. on III.4.67. The activity element possessed by the root lies generally dormant in the verbal derivative nouns; confer, compare कृदभिहितो भावो द्रव्यवद्भवति, क्रियावदपि । M.Bh.on V.4.19 and VI. 2.139

kṛtrima	artificial; technical, as opposed to derivative. In grammar, the term कृत्रिम means 'technical sense', as contrasted with अकृत्रिम 'ordinary sense'; confer, compare कृत्रिमाकृत्रिमयोः कृत्रिमे कार्यसंप्रत्यय: Paribhāṣenduśekhara of Nāgeśa. Pari. 9.

kṛdvṛtti	a short treatise by a grammarian named मोक्षेश्वर who lived in the fifteenth century. The work deals with verbal derivatives.

ktvānta	gerund; a mid-way derivative of a verbal root which does not leave its verbal nature on the one hand although it takes the form of a substantive on the other hand.

tattvabodhinī	name of the well-known commentary on Bhattoji's Siddhnta Kaumudi written by his pupil Jnanendrasarasvati at Benares. Out of the several commentaries on the Siddhantakaumudi, the Tattvabodhini is looked upon as the most authoritative and at the same time very scholarly.

dhātupārāyaṇa	a grammatical treatise dealing with roots written as a supplementary work by Jumaranandin to his grammar work called Rasavati,which itself was a thoroughly revised and enlarged edition of the रसवती a commentary written by Kramadisvara on his own grammar named संक्षिप्तसार.Jumaranandin is believed to have been a Jain writer who lived in the fifteenth century A.D.

nighaṇṭu	a name given to a collection of words which are mainly Vedic. In ancient times such collections were possibly very general and numerous and the works or treatises on derivation such as the Nirukta of Yaska were based upon them; confer, compare निघण्टवः कस्मात् । निगमा इमे भवन्ति । छन्दोभ्यः समाहृत्य समाहृत्य समाम्नातास्ते निगन्तव एव सन्तो निगमनान्निघण्टव उच्यन्ते इत्यौपमन्यवः । अपि वा आहननादेव स्युः \| समाहता भवन्ति । यद्वा समाहृता भवन्ति (Nir.I.1) where the word is derived from गम्,or हन् or हृ. The word निघण्टु is taken as synonymous with निगम by Durgacarya.

nipāta	a particle which possesses no gender and number, and the case termination after which is dropped or elidedition Nipata is given as one of the four categories of words viz नामन्, आख्यात, उपसर्ग and निपात by all the ancient writers of Pratisakhya, Vyakarana and Nirukta works;confer, compare Nirukta of Yāska.I. 4, M.Bh. on I. 1. Ahnika l, Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8 et cetera, and others The word is derived from the root पत् with नि by Yaska who has mentioned three subdivisions of Niptas उपमार्थे, कर्मोपसंग्रहार्थे and पदपूरणे; confer, compare अथ निपाताः । उच्चावचेष्वर्थेषु निपतन्ति । अप्युपमार्थे । अपि कर्मोपसंग्रह्यार्थे । अपि पदपूरणाः । Nirukta of Yāska.I. 4. The Nipatas are looked upon as possessed of no sense; confer, compare निपातः पादपूरणः Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 8, Vājasaneyi Prātiśākhya.VIII. 50, ( commentary by Uvvata ). Panini has not given any definition of the word निपात, but he has enumerated them as forming a class with च at their head in the rule चादयोऽसत्वे where the word असत्वे conveys an impression that they possess no sense, the sense being of two kinds सत्त्व and भाव, and the Nipatas not possesssing any one of the two. The impression is made rather firm by the statement of the Varttikakra'निपातस्यानर्थकस्य प्रातिपदिकत्वम्' P. I. 2. 45 Vart. 12. Thus, the question whether the Nipatas possess any sense by themselves or not, becomes a difficult one to be answeredition Although the Rkpratisakhya in XII.8 lays down that the Nipatas are expletive, still in the next verse it says that some of them do possess sense; confer, compare निपातानामर्थवशान्निपातनादनर्थकानामितरे च सार्थकाः on which Uvvata remarks केचन निपाताः सार्थकाः, केचन निरर्थकाः । The remark of Uvvata appears to be a sound one as based on actual observation, and the conflicting views have to be reconciledition This is done by Bhartrhari who lays down that Nipatas never directly convey the sense but they indicate the sense. Regarding the sense indicated by the Nipatas, it is said that the sense is never Sattva or Dravya or substance as remarked by Panini; it is a certain kind of relation and that too, is not directly expressed by them but it is indicatedition Bhoja in his Srngaraprakasa gives a very comprehensive definition of Nipata as:-जात्यादिप्रवृत्तिनिमित्तानुपग्राहित्वेनासत्त्वभूतार्थाभिधायिनः अलिङ्गसंख्याशक्तय उच्चावचेष्वर्थेषु निपतन्तीत्यव्ययविशेषा एव चादयो निपाताः । He gives six varieties of them, viz. विध्यर्थ, अर्थवादार्थ, अनुवादार्थ, निषेधार्थ, विधिनिषेधार्थ and अविधिनिषेधार्थ, and mentions more than a thousand of them. For details see Bhartrhari's Vakyapadiya II. 189-206.

nipātana	a word given, as it appears, without trying for its derivation,in authoritative works of ancient grammarians especially Panini;confer, compareदाण्डिनायनहास्तिनयनo P. VI.4.174, as also अचतुरविचतुरo V.4.77 et cetera, and others et cetera, and others The phrase निपातनात्सिद्धम् is very frequently used by Patanjali to show that some technical difficulties in the formation of a word are not sometimes to be taken into consideration, the word given by Panini being the correct one; confer, compare M.Bh.on I.1.4, III.1.22 et cetera, and others et cetera, and others; cf also the usual expression बाधकान्येव निपातनानि. The derivation of the word from पत् with नि causal, is suggested in the Rk Pratisakhya where it is stated that Nipatas are laid down or presented as such in manifold senses; cf Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.)XII.9; cf also घातुसाधनकालानां प्राप्त्यर्थं नियमस्य च । अनुबन्घविकाराणां रूढ्यर्थ च निपातनम् M. Bh Pradipa on P. V.1.114: confer, comparealso Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on II.1.27.

nirukta	name of a class of works which were composed to explain the collections of Vedic words by means of proposing derivations of those words from roots as would suit the sense. The Nirukta works are looked upon as supplementary to grammar works and there must have been a good many works of this kind in ancient times as shown by references to the writers of these viz. Upamanyu, Sakatayana,Sakapuni,Sakapurti and others, but, out of them only one work composed by Yaska has survived; the word, hence has been applied by scholars to the Nirukta of Yaska which is believed to have been written in the seventh or the eighth century B. C. i. e. a century or two before Panini. The Nirukta works were looked upon as subsidiary to the study of the Vedas along with works on phonetics ( शिक्षा ), rituals ( कल्प ), grammar (व्याकरण) prosody (छन्दस्) and astronomy(ज्योतिष)and a mention of them is found made in the Chandogyopanisad. As many of the derivations in the Nirukta appear to be forced and fanciful, it is doubtful whether the Nirukta works could be called scientific treatises. The work of Yaska, however, has got its own importance and place among works subsidiary to the Veda, being a very old work of that kind and quoted by later commentators. There were some glosses and commentary works written upon Yaska's Nirukta out of which the one by Durgacarya is a scholarly one.It is doubtful whether Durgacarya is the same as Durgasimha, who wrote a Vrtti or gloss on the Katantra Vyakarana. The word निरुक्त is found in the Pratisakhya works in the sense of 'explained' and not in the sense of derived; confer, compare Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XV 6; V.Pr. IV. 19, 195.

nirvacana	interpretation by means of etymology as found in the Nirukta works; the act of fully uttering the meaning hidden in words that are partially or wholly unintelligible in respect of their derivation, by separating a word into its component letters; confer, compare निष्कृष्य विगृह्य निर्वचनम्, Durgavrtti on Nirukta of Yāska.II. 1.For details see Nirukta II.1.

nairukta(1)	obtained by derivation, etymological; (2) etymologist, writer of a Nirukta work.

patañjali	the reputed author of the Mahābhāșya, known as the Pātañjala Mahābhāșya after him. His date is determined definitely as the second century B.C. on the strength of the internal evidence supplied by the text of the Mahābhāșya itselfeminine. The words Gonardiya and Gonikāputra which are found in the Mahābhāșya are believed to be referring to the author himself and, on their strength he is said to have been the son of Goņikā and a resident of the country called Gonarda in his days. On the strength of the internal evidence supplied by the Mahābhāșya, it can be said that Patañjali received his education at Takșaśila and that he was,just like Pāņini, very familiar with villages and towns in and near Vāhika and Gāndhāra countries. Nothing can definitely be said about his birthplace, and although it might be believed that his native place was Gonarda,its exact situation has not been defined so far. About his parentage too,no definite information is available. Tradition says that he was the foster-son of a childless woman named Gonikā to whom he was handed over by a sage of Gonarda, in whose hands he fell down from the sky in the evening at the time of the offering of water-handfuls to the Sun in the west; confer, compareपतत् + अञ्जलि, the derivation of the word given by the commentators. Apart from anecdotes and legendary information, it can be said with certainty that Patañjali was a thorough scholar of Sanskrit Grammar who had studied the available texts of the Vedic Literature and Grammar and availed himself of information gathered personally by visiting the various schools of Sanskrit Grammar and observing the methods of explanations given by teachers there. His Mahābhāșya supplies an invaluable fund of information on the ways in which the Grammar rules of Pāņini were explained in those days in the various grammar schools. This information is supplied by him in the Vārttikas which he has exhaustively given and explainedition He had a remarkable mastery over Sanskrit Language which was a spoken one at his time and it can be safely said that in respect of style, the Mahābhāșya excels all the other Bhāșyas in the different branches of learning out of which two, those of Śabaraswāmin and Śańkarācārya,are selected for comparison. It is believed by scholars that he was equally conversant with other śāstras, especially Yoga and Vaidyaka, on which he has written learned treatises. He is said to be the author of the Yogasūtras which,hence are called Pātañjala Yogasūtras, and the redactor of the Carakasamhitā. There are scholars who believe that he wrote the Mahābhāșya only, and not the other two. They base their argument mainly on the supposition that it is impossible for a scholar to have an equally unmatching mastery over three different śāstras at a time. The argument has no strength, especially in India where there are many instances of scholars possessing sound scholarship in different branches of learning. Apart from legends and statements of Cakradhara, Nāgesa and others, about his being the author of three works on three different śāstras, there is a direct reference to Patañjali's proficiency in Grammar, Yoga and Medicine in the work of King Bhoja of the eleventh century and an indirect one in the Vākyapadīya of Bhartŗhari of the seventh century A. D. There is a work on the life of Patañjali, written by a scholar of grammar of the South,named Ramabhadra which gives many stories and incidents of his life out of which it is difficult to find out the grains of true incidents from the legendary husk with which they are coveredition For details,see Patañjala Mahābhāșya D.E.Society's edition Vol. VII pages 349 to 374. See also the word महाभाष्य.

paribhāṣāsegraha'	a work containing a collection of independent works on Paribhasas in the several systems of Sanskrit Grammar, compiled by M. M. K. V. Abhyankar. The collectlon consists of the following works (i) परिभाषासूचन containing 93 Paribhasas with a commentary by Vyadi, an ancient grammarian who lived before Patanjali; ( ii ) ब्याडीयपरिभाषापाठ, a bare text of 140 Paribhaasaas belonging to the school of Vyadi (iii) शाकटायनपरिभाषासूत्र a text of 98 Paribhasa aphorisms, attributed to the ancient grammarian Saka-tayana, or belonging to that school; [iv) चान्द्रपरिभाषासूत्र a text of 86 Paribhasa aphorisms given at the end of his grammar work by Candragomin; (v) कातन्त्रपरिभाषासूत्रवृत्ति a gloss on 65 Paribhas aphorisms of the Katantra school by Durgasimha; (vi) कातन्त्रपारभाषासूत्रवृत्ति a short gloss on 62 Paribhasa aphorisms of the Katantra school by Bhavamisra; (vii) कातन्त्रपरिभाषासूत्र a text of 96 Paribhasa rules belonging to the Katantra school without any author's name associated with it; (viii) कालापपरिभाषासूत्र a text of 118 Paribhasa rules belonging to the Kalapa school without any author's name associated with it; (ix) जैनेन्द्रपरिभाषावृत्ति a gloss written by M. M. K. V. Abhyankar ( the compiler of the collection), on 108 Paribhasas or maxims noticeable in the Mahavrtti of Abhayanandin on the Jainendra Vyakarana of Pujyapada Devanandin; (x) भोजदेवकृतपरि-भाषासूत्र a text of 118 Paribhasa rules given by Bhoja in the second pada of the first adhyaaya of his grammar work named Sarasvatikanthabharana; (xi) न्यायसंग्रह a bare text of 140 paribhasas(which are called by the name nyaya) given by Hema-hamsagani in his paribhasa.work named न्यायसंग्रह; (xii) लधुपरिभाषावृत्ति a gloss on 120 Paribhasas of the Panini school written by Puruso-ttamadeva; (xiii) वृहत्परिभाषावृत्ति con-taining 130 Paribhasas with a commentary by Siradeva and a very short,gloss on the commentary by Srimanasarman ( xiv ) परिभाषावृत्ति a short gloss on 140 Paribhasas of the Panini school written by Nilakantha; (xv) परिभाषाभास्कर a collection of 132 Paribhasas with a commentary by Haribhaskara Agnihotri; (xvi) bare text of Paribhasa given and explained by Nagesabhatta in his Paribhasendusekhara. The total number of Paribhasas mentioned and treated in the whole collection exceeds five hundredition

pāṇini	the illustrious ancient grammarian of India who is wellknown by his magnum opus, the Astaka or Astaadhyaayi which has maintained its position as a unique work on Sanskrit grammar unparalleled upto the present day by any other work on grammar, not only of the Sanskrit language, but ofany other language, classical as well as spoken. His mighty intelligence grasped, studied and digested not only the niceties of accentuation and formation of Vedic words, scattered in the vast Vedic Literature of his time, but those of classical words in the classical literature and the spoken Sanskrit language of his time in all its different aspects and shades, noticeable in the various provinces and districts of the vast country. The result of his careful study of the Vedic Literature and close observation ofeminine.the classical Sanskrit, which was a spoken language in his days, was the production of the wonderful and monumental work, the Astaadhyaayi,which gives an authoritative description of the Sanskrit language, to have a complete exposition of which,several life times have to be spent,in spite of several commentaries upon it, written from time to time by several distinguished scholars. The work is a linguist's and not a language teacher's. Some Western scholars have described it as a wonderful specimen of human intelligence,or as a notable manifestation of human intelligence. Very little is known unfortunately about his native place,parentage or personal history. The account given about these in the Kathaasaritsaagara and other books is only legendary and hence, it has very little historical value. The internal evidence, supplied by his work shows that he lived in the sixth or the seventh century B. C., if not earlier, in the north western province of India of those days. Jinendrabuddhi, the author of the Kaasikavivaranapanjikaa or Nyasa, has stated that the word शलातुर् mentioned by him in his sUtra ( IV. 3.94 ) refers to his native place and the word शालातुरीय derived by him from the word शलातुर by that sUtra was, in fact his own name, based upon the name of the town which formed his native placcusative case. Paanini has shown in his work his close knowledge of, and familiarity with, the names of towns, villages, districts, rivers and mountains in and near Vaahika, the north-western Punjab of the present day, and it is very likely that he was educated at the ancient University of Taksasilaa. Apart from the authors of the Pratisaakhya works, which in a way could be styled as grammar works, there were scholars of grammar as such, who preceded him and out of whom he has mentioned ten viz., Apisali, Saakataayana, Gaargya, Saakalya, Kaasyapa, Bharadwaja, Gaalava, Caakravarmana Senaka and Sphotaayana. The grammarian Indra has not been mentioned by Paanini, although tradition says that he was the first grammarian of the Sanskrit language. It is very likely that Paanini had no grammar work of Indra before him, but at the same time it can be said that the works of some grammarians , mentioned by Panini such as Saakaatyana, Apisali, Gaargya and others had been based on the work of Indra. The mention of several ganas as also the exhaustive enumeration of all the two thousand and two hundred roots in the Dhaatupaatha can very well testify to the existence of systematic grammatical works before Paarnini of which he has made a thorough study and a careful use in the composition of his Ganapaatha and Dhaatupatha. His exhaustive grammar of a rich language like Sanskrit has not only remained superb in spite of several other grammars of the language written subsequently, but its careful study is felt as a supreme necessity by scholars of philology and linguistics of the present day for doing any real work in the vast field of linguistic research. For details see pp.151154 Vol. VII of Paatanjala Mahaabhsya, D. E. Society's Edition.

pāṇinisūtra	called also by the name अष्टक or पाणिनीय-अष्टक; name given to the SUtras of Paanini comprising eight adhyaayaas or books. The total number of SUtras as commented upon by the writers of the Kasika and the Siddhaantakaumudi is 3983. As nine sUtras out of these are described as Vaarttikas and two as Ganasutras by Patanjali, it is evident that there were 3972 SUtras in the Astaka of Paanini according to Patanjali. A verse current among Vaiyakarana schools states the number to be 3996; confer, compare त्रीणि सूत्रसहस्राणि तथा नव शतानि च । षण्णवतिश्च सूत्राणां पाणिनिः कृतवान् स्वयम् । The traditional recital by Veda Scholars who look upon the Astadhyayi as a Vedaanga, consists of 3983 Sutras which are accepted and commented upon by all later grammarians and commentators. The SUtras of Paanini, which mainly aim at the correct formation of words, discuss declension, conjugation, euphonic changes, verbal derivatives, noun derivatives and accents. For details see Vol.VII, Vyaakarana Mahaabhaasya, D. E. Society's edition pp. 152-162.

pārṣada parṣadi bhavaṃ pārṣadam	literally the interpretation or theory discussed and settled at the assembly of the learnedition The word is used in the sense of works on Nirukti or derivation of words as also works of the type of the Prātiśākhyās; confer, compare पदप्रकृतीनि सर्वचरणानां पार्षदानि Nirukta of Yāska.I. 17 and the commentary of, दुर्गाचार्यः confer, compare also पार्षदकृतिरेषा तत्रभवतां नैव लोके नान्यस्मिन्वेदे अर्ध एकारः अर्ध ओकारो वास्ति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1. 48: see also pp. 104, 105 Vol. VII Mahābhāsya D. E. Society's edition. See पारिषद.

puruṣakāra	name of a commentary on the Sarasvatikaņthābharaņa of Bhoja by Kŗşņalilāśukamuni.

pratikaṇṭham	vocally, pronouncedly, expressly without any attention to the derivation or the formation of the word; ( 2 ) irregular formation; c.. सर्वशास्त्रार्थं प्रतिकण्ठमुक्तम् where प्रतिकण्ठ is explained as निपातन by Uvvata; confer, compare प्रतिकण्ठं निपातनम् : उत्सर्गविधिभिः साधयितुमशक्या अपि प्रयोगविशेषा निपात्यन्ते शास्त्रसंपूर्तये. Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) I.23.

bahuprakruti(l)	consisting of a large number of verbal parts in derivation; बह्वयः प्रकृतयो यत्र; (2) a compound in which the constituent words are all in the plural number, confer, compare सर्वे द्वन्द्वो विभाषैकवद्भवति । बहुप्रकृतिरिति वक्तव्यम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P.II.4.12 Vart.l ; (3) a compound word ( पद ) made up of many constituent words; confer, compare बहूनि पदानि यत्र तद् बहुप्रकृति पदम् Vaj. Prat. V. 7.

bṛṃhaṇa	keeping: preservation;confer, compare क्रमादतोप्यृग्यजुषां च बृंहणम् \| बृंहणं संधारणम् ;Uvvata on Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XI. 37.

bhaṭṭojī	surnamed Diksita; a stalwart grammarian of the Panini system who flourished in the first half of the seventeenth century and wrote many independent books and commentaries such as the Siddhantakaumudi, the Praudhamanorama, the Vaiyakaranasiddhantakarika, the Sabdakaustubha and others. The most reputed work out of these, however, is the Siddhantakaumudi which is very popular even today and which has almost set aside other works of its kind such as the Prakriyakaumudi and others. Bhattoji was a Telagu Brahmana, as generally believed, and although he belonged to the South, he made Varanasi his home where he prepared a school of learned Grammarians. Although he carried on his work silently in Varanasi, he was envied by the reputed rhetorician of his time Pandita Jagannātha, who criticised his work ( Bhattojis work ) named Manorama very severely. See प्रौढमनोरमा a reference to some preceding word, not necessarily on the same page.. The Siddhāntakaumudi has got many commentaries of which the Tattvabodhini written by Bhattoji's pupil Jnanendrasarasvati is appreciated much by learned grammarians.

bhāva(1)	becoming; existence. The word is used many times in the sense of धात्वर्थthe sense of a root which is 'incomplete activity' or 'process of evolving'; confer, compare तदाख्यातं येन भावं स धातु: Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) XII. 5; confer, compare also षड् भावविकारा भवन्ति Nirukta of Yāska.I. 36; पूर्वापरीभूतं भावमाख्यातेन आचष्टे व्रजतिपचतीत्युपक्रमप्रभृति अपवर्गपर्यन्तम् Nirukta of Yāska.I. 1 ; (2) activity as opposed to instruments ( साधन or कारक ); confer, compare भावगर्हायाम् । धात्वर्थगर्हायाम् Kāśikā of Jayāditya and Vāmana. on P. III. 1.24; confer, compare also भावः क्रिया, Kāśikā of Jayāditya and Vāmana. on यस्य च भावेन भावलक्षणम् P. II. 3.37; (3) completed action which is shown, not by a verb, but by a verbal derivative noun; confer, compare धात्वर्थश्च धातुनैवोच्यते \| यस्तस्य सिद्धता नाम धर्मस्तत्र घञादयः प्रत्यया विधीयन्ते Kāśikā of Jayāditya and Vāmana. on 'भावे' P. III. 3.18; confer, compare also कृदभिहितो भावो द्रव्यवद्भवति Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 2.19, III. 1.67, IV. 1.3, V. 4.19; confer, compare also भावस्त्वेक: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III. 1.67; (4) the radical factor for the use of a word; प्रवृत्तिनिमित्त; confer, compare भवतोत्मादभिधानप्रत्ययौ इति भावः \| शब्दस्य प्रवृत्तिनिमित्तं भावशब्देनोच्यते \| अश्वत्वम् , अश्वता \| Kāś, on P. 5.1.119; (5) thing, object cf सिद्धशब्दः कूटस्थेषु भावेष्वविचालिषु वर्तते Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). I. 1. Āhnika l; (6) transformation, substitution; change into the nature of another; confer, compare तत्र प्रथमास्तृतीयभावम् Ṛgvedaprātiśākhya by Śaunaka ( Sanskrit Sāhityapariṣad Edition, Calcutta.) II. 4. confer, compare also the words मूर्धन्यभाव, अभिनिधानभाव et cetera, and others {7) possession of the qualities, nature; तदर्थस्य भाव: तादर्थ्यम्: Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. II. 3.13; (8) relationship; confer, compare गुणप्रधानभाव, प्रकृतिविकृतिभाव et cetera, and others

bhāvakartṛka	having for its subject a verbal derivative in the sense of the भाव or the root activity. The word भाववचन is explained as भावकर्तृक in the Kāṡikāvŗtti. e. g. the word रोग: in चौरस्य रुजति रोगः Kāṡ. on P. II. 3.54: confer, compare भाववचनानां भावकर्तृकाणां Kāṡ. on P II. 3.54.

bhāvavacana(1)	expressive of भाव or the completed verbal activity; exempli gratia, for example the word भाव itself, as also कृती, राग, and others; (2) having for their subject a verbal derivative in the form of the verbal activity. See भावकर्तृक.

mahābhāṣyapradīpavivaraṇa(1)	original name of the learned commentary on the 'Pradipa' of Kaiyata written by Nagesabhatta, a stalwart and epoch-making grammarian of the 18th century. The commentary is known popularly by the name 'Uddyota' or Pradipoddyota; (2) name of the commentary on Kaiyata's Pradipa by Nityaananda Parvatiya. The commentary is also known by the name दीपप्रभा.

yadṛcchāśabd	literally a chance-word: Samjna-sabda or proper noun which is given accidentally without any found used attention to derivation or authority confer, compare अयं , तर्हि यदृच्छाशब्दोsपरिहार्यः। लृफिङ्: लृफिङ्ङ् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ).on Siva Stra2.

yāska	a reputed ancient Niruktakara or etymologist, of the 6th century B.C. or even a few centuries before that, whose work, the Nirukta, is looked upon as the oldest authoritative treatise regarding derivation of Vedic words. Yaska was preceded by a number of etymologists whom he has mentioned in his work and whose works he has utilisedition Yaska's Nirukta threw into the back-ground the older treatises on etymology, all of which disappeared gradually in the course of time.

yogarūḍha	a word that can be derived, but is always used in a specific sense, the derivative sense which is wider being limited: exempli gratia, for example पङ्कजम्.

yaugika	based on derivation; etymological; one of the kinds of words रूढ, यौगिक, योगरूढ and यौगिकरूढ; confer, compare सैन्धवशब्दो लवणे उभयलिङ्ग:। यौगिकस्याभिधेयवल्लिङ्गम् l Kāśikā of Jayāditya and Vāmana. on P.II.4.31.

rūḍha	conventional; traditional; one of the four senses in which words are usedition The senses are यौगिक (derivative ), रूढ (conventional), योगरूढ and यौगिकरूढ; The term रूढ is also used in the sense of ' a conventional word ' confer, compare प्रथमाशब्दो विभक्तिविशेषे रूढः Kās. on P. VI. 1.102.

rūḍhi	convention; usage; custom. The word रूढि is given along with योग ( derivation ) as the basis of the use of words which are described to be of four kinds; see रूढ a reference to some preceding word, not necessarily on the same page.. confer, compare नैगमरूढिभवं हि सुसाधु P. III 3. 1. Vārttika (on the Sūtra of Pāṇini). 1.

rūpa(1)	word-form which is complete with प्रकृति ( the base ) and प्रत्यय, id est, that is the affix which is attached to it; confer, compare रूपनिर्ग्रहश्च शब्दस्य नान्तरेण लौकिकं प्रयोगम् Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. I. 1.22 Vārttika (on the Sūtra of Pāṇini). 3; confer, compare also the usual expression का रूपसिद्धिः in the Mahābhāșya; confer, compare Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on I. 1.51, 1.2.58 et cetera, and others ; the word is also used in the sense of a word-base ( धातु or प्रातिपदिक ); confer, compare स्वं रूपं शब्दस्याशब्दसंज्ञा P. I. 1.68; (2) the word form as characterized by its derivation and properties confer, compare तस्य रूपान्यत्वे वर्णान्यत्वम् explained as तस्य शब्दस्य अनुप्रदानादिभिः कारणौ रूपभेदे जन्यमाने वर्णभेदः संपद्यते Taittirīya Prātiśākhya.XXII. 2

vibhāṣā	optionally, alternatively; the word is explained by Pāṇini as नवा in the rule न वेति विभाषा (P.I.1.44)in consonance with its derivation from the root भाष् with वि; confer, compare नेति प्रतिषेधे वेति विकल्पस्तयोः प्रतिषेधविकल्पयोर्विभाषेत्ति संज्ञा भवति । विभाषाप्रदेशेषु प्रतिषेधविकल्पावुपतिष्ठते \| तत्र प्रतिषेधेन समीकृते विषये प्रश्चाद्विकल्पः प्रवर्तते. The option (विभाषा) is further divided into three kind प्राप्ते विभाषा, अप्राप्ते विभाषा and उभयत्र विभाषा. For details see Mahābhāṣya on P. I.1.44.

byāḍi	name of an ancient grammarian with a sound scholarship in Vedic phonetics, accentuation,derivation of words and their interpretation. He is believed to have been a relative and contemporary of Panini and to have written a very scholarly vast volume on Sanskrit grammar named Samgraha which is believed to have consisted of a lac of verses; confer, compare* संग्रहो व्याडिकृतो लक्षसंख्ये ग्रन्थ: NageSa's Uddyota; confer, compare also इह पुरा पाणिनीये अस्मिन्व्याकरणे ब्याड्युपरचितं लक्षग्रन्थपरिमाणं निबन्धनमासीत् Vākyapadīya of Bhartṛhari. Tika. The work is not available at present. References to Vyadi or to his work are found in the Pratisakhya works, the Mahabhasya, the Varttikas, the Vakyapadiya and many subsequent treatises. A work on the Vyakarana Paribhasas, believed to have been written by Vyadi, is available by the name परिभाषासूचन which from its style and other peculiarities seems to have been written after the Varttikas, but before the Mahabhasya. Vyadi is well-known to have been the oldest exponent of the doctrine that words denote an individual object and not the genus. For details see pp. 136-8, Vol. 7 Vyakarana Mahabhasya DE. Society's Edition.

vyutpatti	derivation of a word from a root which formed a special feature of the Nairukta school of Vedic scholars in ancient times; the word निर्वचन is used in the same sense: confer, compare सति संभवे व्युत्पत्तिरन्यथा कर्तव्या रूढेरनियमात् Kāśikā of Jayāditya and Vāmana. on P.V. 2.93.

vyutpattivāda(l)	name given to a topic in grammar which deals with the derivation of words as suitable to the sense: (2) name given to treatises discussing the derivation and interpretation of words.

vyutpannatva	derivation, correct understanding of the sense by derivation.

śabdavyutpatti	derivation of a word by tracing it to the root from which it is formedition

śabdavyutpattikaumudī	a small treatise on the derivation of words written by a grammarian named RajaramaSastrin.

ṣaṣṭhī	the sixth case; the genitive case. This case is generally an ordinary case or विभक्ति as contrasted with कारकविभक्ति. A noun in the genitive case shows a relation in general, with another noun connected with it in a sentence. Commentators have mentioned many kinds of relations denoted by the genitive case and the phrase एकशतं षष्ठ्यर्थाः (the genitive case hassenses a hundred and one in all),. is frequently used by grammarians confer, compare षष्ठी शेषे P. II. 3.50; confer, compare also बहवो हि षष्ठ्यर्थाः स्वस्वाम्यनन्तरसमीपसमूहविकारावयवाद्यास्तत्र यावन्त: शब्दे संभवन्ति तेषु सर्वेषु प्राप्तेषु नियमः क्रियते षष्ठी स्थानेयोगा इति । Kāśikā of Jayāditya and Vāmana. on P. I. 1.49. The genitive case is used in the sense of any karaka when that karaka ; is not to be considered as a karaka; confer, compare कारकत्वेन अविवक्षिते शेषे षष्ठी भविष्यति. A noun standing as a subject or object of an activity is put in the genitive case when that activity is expressed by a verbal derivative , and not by a verb itself; confer, compare कर्तृकर्मणोः कृति P. II. 3 .65. For the senses and use of the genitive case, confer, compare P. II. 3.50 to 73.

samāsa	placing together of two or more words so as to express a composite sense ; compound composition confer, compare पृथगर्थानामेकार्थीभावः समासः। Although the word समास in its derivative sense is applicable to any wording which has a composite sense (वृत्ति), still it is by convention applied to the समासवृत्ति only by virtue of the Adhikarasutra प्राक् कडारात् समास: which enumerates in its province the compound words only. The Mahabhasyakara has mentioned only four principal kinds of these compounds and defined them; confer, compare पूर्वपदार्थ प्रधानोव्ययीभावः। उत्तरपदार्थप्रधानस्तत्पुरुषः। अन्यपदार्थप्रधानो बहुव्रीहिः । उभयपदार्थप्रधानो द्वन्द्वः । M.Bh. on P.II.1.6; confer, compare also M.Bh. on P.II.1.20, II.1.49,II.2.6, II.4.26, V.1.9. Later grammarians have given many subdivisions of these compounds as for example द्विगु, कर्मधारय and तत्पुरुष (with द्वितीयातत्पुरुष, तृतीयातत्पुरुष et cetera, and othersas also अवयवतत्पुरुष, उपपदतत्पुरुष and so on) समानाधिकरणबहुव्रीहि, व्यधिकरणबहुव्रीहि, संख्याबहुवीहि, समाहारद्वन्द्व, इतरेतरद्वन्द्व and so on. समासचक्र a short anonymous treatise on compounds which is very popular and useful for beginners. The work is attributed to वररुचि and called also as समासपटल. The work is studied and committed to memory by beginners of Sanskrit ] studies in the PathaSalas of the old type.

sāmānyagrahaṇāvighāta	the preservation of the inclusion of two or more terms by such a wording as is common to those two or more terms; exempli gratia, for example ङी for ङीप् ङीष् and ङीन्; आप् for टाप्, डाप् and चाप्: confer, compare अथवा अवश्यमत्र सामान्यग्रहणाविघातार्थः ककारोनुबन्धः कर्तव्यः । Mahābhāṣya of Patañjali on the Sūtras of Pāṇini (Dr. Kielhorn's edition ). on P. III, 1.83 Vart.. 7. The phrase सामान्यग्रहणाविघातार्थ is very frequently used in the Kasikavrtti.

sārasvata	name of a grammar work which was once very popular on account of its brevity, believed to have been written in the sutra form by an ancient grammarian named Narendra who is said to have composed 700 sutras under the inspiration of Sarasvati.The exposition of these Sutras by a reputed grammarian named Anubhutisvarupacarya who possibly flourished in the thirteenth century A. D., is known by the name सारस्वतप्रक्रिया which has remained as a text book on grammar to the present day in some parts of India. This प्रक्रिया is popularly known as सारस्वतव्याकरण. The technical terms in this grammar are the current popular ones.

siddhāntakaumudīvādārtha	an explanatory work, discussing the difficult sentences and passages of the Siddhantakaumudi, written by a grammarian named Ramakrisna. सिद्धान्तरत्न a gloss on the Sarasvatisutra written by a grammarian natmed Jinacandra. सिद्धान्तरत्नाङ्कुर name of a commentary on the Katantraparisista by Sivaramacakravartin.

subdhātu	a root formed from a noun or a subanta by the addition of any of the following affixesक्यच् ( by P. III. 1.8, 10 and l9), काम्यच् (by P.III.1.9), क्यङ् (by P. III.1.1 1, 12 and 14-18), क्यष् (by P.III.1.13),णिङ् (by P III.1.20), णिच् (by P.III.1.21 and 25) and यक् (by P.III.1.27)and also by क्विप् or zero affix by P. III. b.l l Varttika 3. All these formations ending with the affixes mentioned a reference to some preceding word, not necessarily on the same page. are termed roots by the rule सनाद्यन्ता धातव: (P.III. 1. \| 32) and are regularly conjugated in all the ten tenses and moods with the general conjugational sign शप् added to them in the conjugational tenses, and स्य, तास् and others in the other tenses and moods, and have verbal derivatives also formed by the addition of suitable krt affixes.

hṛdayahāriṇī	name of a commentary written by a grammrian named दण्डनाथ on the Sarasvatikanthabharana of Bhojarja.

hemacandra	a Jain sage and scholar of remarkable erudition in the religious works of the Jainas as also in several Shastras. He was a resident of Dhandhuka in Gujarat, who, like Sankarācārya took संन्यासदीक्षा at a very early age and wrote a very large number of original books and commentaries, the total number of which may well nigh exceed fifty, during his long life of eighty-four years ( 1088 to ll 2 ). He stayed at AnhilavalaPattana in the North Gujarat and was patronised with extreme reverence by King Kumarapala who in fact, became his devoted pupil. Besides the well-known works on the various Shastras like Kavyanusasana, Abhidhanacintamani, Desinamamla, Yogasastra, Dvyasrayakavya, Trisastisalakapurusacarita and others which are well-known, he wrote a big work on grammar called सिद्धहेमचन्द्र by him,but popularly known by the name हेमव्याकरण or हैमशब्दानुशासन The , work consists of eight books or Adhyayas, out of which the eighth book is devoted to prakrit Grammar, and can be styled as a Grammar of all the Prakrit dialects. The Sanskrit Grammar of seven chapters is based practically upon Panini's Astadhyayi, the rules or sutras referring to Vedic words or Vedic affixes or accents being entirely omittedThe wording of the Sutras is much similar to that of Panini; at some places it is even identical. The order of the treatment of the subjects in the सिद्धहैम. शब्दानुशासनमृत्र is not, however, similar to that obtaining in the Astadhyayi of Panini. It is somewhat topicwise as in the Katantra Vyakarana. The first Adhyaya and a quarter of the second are devoted to Samjna, Paribhasa and declension; the second pada of the second Adhyaya is devoted to karaka, while the third pada of it is devoted to cerebralization and the fourth to the Stripratyayas.The first two Padas of the third Adhyaya are devoted to Samasas or compound words, while the last two Padas of the third Adhyaya and the fourth Adhyaya are devoted to conjugation The fifth Adhyaya is devoted to verbal derivatives or krdanta, while the sixth and the seventh Adhyayas are devoted to formations of nouns from nouns, or taddhita words. On this Sabda nusasana, which is just like Panini's Astadhyayi, the eighth adhyaya of Hemacandra being devoted to the grammar of the Arsa language similar to Vedic grammar of Panini, Hemacandra has himself written two glosses which are named लधुवृति and वृहृदवृत्ति and the famous commentary known as the Brhannyasa. Besides these works viz the हैमशब्दानुशासन, the two Vrttis on it and the Brhannyasa, he has given an appendix viz the Lingnusasana. The Grammar of Hemacandra, in short, introduced a new system of grammar different from, yet similar to, that of Panini, which by his followers was made completely similar to the Paniniya system by writing works similar to the Siddhantakaumudi, the Dhatuvrtti, the Manorama and the Paribhasendusekhara. हेमहंसगणि a grammarian belonging to the school of Hemacandra, who lived in the fifteenth century and wrote a work on Paribhasas named न्यायसंग्रह, on which he himself wrote a commentary called न्यायार्थमञ्जूषा and another one called by the name न्यास.

Vedabase Search

325 results


abaddhavati	irregularly composed	SB 1.5.11

abaddhavati	is irregularly composed	SB 12.12.52

abhibhavati	transforms	BG 1.39

abhidhāvati	he runs after	SB 5.13.5

abhidhāvati	runs after	SB 5.14.10

abhidhāvati	runs after them on the full-moon night and the dark-moon day	SB 5.24.2

abhidhāvati	chases	SB 8.9.26

abhidravati	coming towards	SB 1.8.10

ādhāvati	he runs about	SB 11.28.16

vṛkṣe ajīvati	if the tree is not living	SB 8.19.39

antardhāvati	chases	SB 3.32.37

anubhavati	the conditioned soul feels	SB 5.14.17

anvatiṣṭhat	performed	SB 3.20.1

anvatiṣṭhata	stood in one place	SB 8.12.26

avati atti	maintains and annihilates	SB 1.3.36

avati atti	annihilates	SB 1.5.6

avati atti	also maintains and annihilates	SB 1.10.24

avati atti	maintains and annihilates	SB 1.3.36

avati atti	annihilates	SB 1.5.6

avati	maintains	SB 1.8.16

avati atti	also maintains and annihilates	SB 1.10.24

avati	give protection	SB 2.2.5

avati	maintains	SB 3.11.27

avati	maintains	SB 4.11.25

avati	maintains	SB 6.15.6

avati	maintain s	SB 7.3.26-27

avati	maintains	SB 7.8.8

avati	maintains	SB 10.46.40

avati	maintains	SB 10.57.15

avati	protects	SB 10.60.2

avati	maintains	SB 10.74.20-21

avati	maintains	SB 10.84.17

avati	protects	SB 12.11.50

avati	protects	CC Madhya 23.114

avatiṣṭhate	becomes established	BG 2.65

avatiṣṭhate	becomes situated	BG 6.18

avatiṣṭhate	can be fixed	SB 2.2.12

avatiṣṭhate	presently exists	SB 3.22.20

avatiṣṭhate	he remains	SB 3.28.44

avatiṣṭhate	stands	SB 5.24.27

avatiṣṭhate	develops firmly	SB 12.4.34

avatiṣṭhati	remains	BG 14.22-25

avatiṣṭhati	sometimes stands	SB 5.26.14

āvirbhavati	appears	NBS 80

āviṣkurvati	He manifests	CC Adi 17.281

āviṣkurvati	He manifests	CC Madhya 9.150

bhagavati	unto the Personality of Godhead	SB 1.2.7

bhagavati	unto the Personality of Godhead	SB 1.2.18

bhagavati	the Personality of Godhead	SB 1.2.22

bhagavati	unto the Personality of Godhead	SB 1.5.32

bhagavati	unto the Personality of Godhead	SB 1.9.32

bhagavati	unto the Personality of Godhead	SB 1.9.39

bhagavati	unto Him	SB 1.9.43

bhagavati	unto the Supreme Lord, Śrī Kṛṣṇa	SB 1.15.33

bhagavati	the personality of Godhead	SB 1.15.50

bhagavati	unto the Personality of Godhead	SB 1.18.2

bhagavati	the Personality of Godhead	SB 1.18.35

bhagavati	unto Lord Śrī Kṛṣṇa	SB 1.19.16

bhagavati	the Personality of Godhead	SB 2.2.33

bhagavati	unto the Supreme Personality of Godhead	SB 2.3.11

bhagavati	the Personality of Godhead	SB 2.4.3-4

bhagavati	the Personality of Godhead	SB 2.6.31

bhagavati	unto the Lord	SB 2.7.52

bhagavati	of the Personality of Godhead	SB 3.10.1

bhagavati	unto the Supreme Personality of Godhead	SB 3.14.44-45

bhagavati	in the Supreme Personality of Godhead	SB 3.15.33

bhagavati	unto the Lord	SB 3.20.7

bhagavati	the Personality of Godhead	SB 3.24.45

bhagavati	in the Supreme Personality of Godhead	SB 3.24.46

bhagavati	towards the Supreme Personality of Godhead	SB 3.25.19

bhagavati	the Personality of Godhead	SB 3.28.34

bhagavati	the Personality of Godhead	SB 3.32.23

bhagavati	in the Supreme Personality of Godhead	SB 3.33.26

bhagavati	on the Supreme Personality of Godhead	SB 3.33.37

bhagavati	to Śiva	SB 4.2.21

bhagavati	of the Supreme Personality of Godhead	SB 4.11.14

bhagavati	unto the Supreme Personality of Godhead	SB 4.11.30

bhagavati	the Supreme Personality of Godhead	SB 4.12.18

bhagavati	unto the Supreme Personality of Godhead	SB 4.12.46

bhagavati	unto the Supreme Personality of Godhead	SB 4.13.1

bhagavati	unto the Personality of Godhead	SB 4.23.10

bhagavati	unto the Supreme Personality of Godhead	SB 4.23.37

bhagavati	unto the Supreme Personality of Godhead	SB 4.23.39

bhagavati	unto the Supreme Personality of Godhead	SB 4.24.69

bhagavati	the Supreme Personality of Godhead	SB 4.28.39

bhagavati	the Supreme Personality of Godhead	SB 4.29.36-37

bhagavati	in the Supreme Personality of Godhead	SB 4.31.8

bhagavati	in the Supreme Personality of Godhead	SB 5.1.6

bhagavati	the Supreme Personality of Godhead	SB 5.1.27

bhagavati	unto the Supreme Personality of Godhead	SB 5.5.35

bhagavati	the Supreme Personality of Godhead	SB 5.6.16

bhagavati	the Supreme Personality of Godhead	SB 5.7.6

bhagavati	unto the Supreme Personality of Godhead	SB 5.7.7

bhagavati	unto the Supreme Personality of Godhead	SB 5.7.12

bhagavati	unto the Supreme Personality of Godhead	SB 5.8.29

bhagavati	unto the Supreme Personality of Godhead, Viṣṇu	SB 5.15.7

bhagavati	the Supreme Personality of Godhead	SB 5.16.3

bhagavati	the Supreme Personality of Godhead	SB 5.17.3

bhagavati	to the Supreme Personality of Godhead	SB 5.18.12

bhagavati	unto the Supreme Personality of Godhead	SB 5.19.20

bhagavati	in the Supreme Personality of Godhead	SB 5.20.25

bhagavati	unto the Supreme Personality of Godhead	SB 5.24.19

bhagavati	unto the Supreme Personality of Godhead	SB 6.2.24-25

bhagavati	on the Supreme Personality of Godhead	SB 6.2.38

bhagavati	to the Supreme Personality of Godhead (not to the demigods)	SB 6.3.22

bhagavati	unto the Supreme Personality of Godhead	SB 6.3.26

bhagavati	in the Supreme Personality of Godhead	SB 6.9.36

bhagavati	in the Supreme Personality of Godhead	SB 6.9.39

bhagavati	Personality of Godhead	SB 6.10.11

bhagavati	the Supreme Personality of Godhead	SB 6.12.21

bhagavati	to the Supreme Personality of Godhead	SB 6.12.22

bhagavati	the Supreme Personality of Godhead	SB 6.14.1

bhagavati	the Supreme Personality of Godhead	SB 6.17.31

bhagavati	the Personality of Godhead	SB 7.1.14-15

bhagavati	in the Supreme Personality of Godhead	SB 7.1.20

bhagavati	the Personality of Godhead	SB 7.1.28-29

bhagavati	unto Lord Viṣṇu, the Supreme Personality of Godhead	SB 7.4.4

bhagavati	in the Supreme Personality of Godhead	SB 7.4.34

bhagavati	the Supreme Personality of Godhead	SB 7.4.36

bhagavati	unto the Supreme Personality of Godhead	SB 7.5.23-24

bhagavati	the Supreme Personality of Godhead	SB 7.5.41

bhagavati	the Supreme Personality of Godhead	SB 7.7.29

bhagavati	the Supreme Personality of Godhead	SB 7.7.33

bhagavati	the Supreme Personality of Godhead	SB 7.7.53

bhagavati	unto the Supreme Personality of Godhead	SB 7.9.55

bhagavati	the Supreme Personality of Godhead	SB 7.15.26

bhagavati	the Personality of Godhead	SB 8.7.40

bhagavati	unto the Supreme Personality of Godhead	SB 8.17.2-3

bhagavati	unto the Lord	SB 9.2.11-13

bhagavati	unto the Supreme Personality of Godhead	SB 9.4.17

bhagavati	unto the Supreme Personality of Godhead	SB 9.4.21

bhagavati	unto the Supreme Personality of Godhead	SB 9.16.11

bhagavati	the Supreme Lord	SB 9.21.16

bhaktiḥ bhagavati	the cult of bhakti, devotional service unto the Supreme Personality of Godhead	SB 10.8.51

bhagavati	for the Personality of Godhead	SB 10.15.35

bhagavati	the Supreme Personality of Godhead	SB 10.16.20

bhagavati	directed toward the Supreme Personality of Godhead	SB 10.23.20-21

bhagavati	for the Supreme Personality of Godhead	SB 10.23.39

bhagavati	in regard to the Supreme Personality of Godhead	SB 10.29.16

bhagavati	the Supreme Personality of Godhead	SB 10.30.1

bhagavati	unto the Supreme Personality of Godhead	SB 10.33.39

bhagavati	for the Supreme Personality of Godhead	SB 10.38.2

bhagavati	the Supreme Lord	SB 10.39.2

bhagavati	for the Supreme Personality of Godhead	SB 10.46.29

bhagavati	the lord	SB 10.46.47

vāsudeve bhagavati	unto Lord Vāsudeva, Kṛṣṇa, the Supreme Personality of Godhead	SB 10.47.23

bhagavati	for the Supreme Lord	SB 10.47.25

bhagavati	for the Supreme Lord	SB 10.69.45

bhagavati	the Supreme Personality of Godhead	SB 10.80.5

bhagavati	for the Lord	SB 10.81.41

bhagavati	the Personality of Godhead	SB 10.83.31

bhagavati	on the Supreme Lord	SB 10.85.59

bhagavati	in the Supreme Personality of Godhead	SB 11.2.45

bhagavati	of the Personality of Godhead	SB 11.5.38-40

bhagavati	the Supreme Personality of Godhead	SB 12.2.22

bhagavati	the Personality of Godhead	SB 12.3.48

bhagavati	for the Supreme Lord	SB 12.10.6

bhagavati	for the Supreme Personality of Godhead	SB 12.10.34

bhagavati	unto the Supreme Personality of Godhead	CC Adi 8.58

bhagavati	in the Supreme Personality of Godhead	CC Adi 13.77

bhagavati	in the Supreme Personality of Godhead	CC Madhya 8.275

bhagavati	unto the Supreme Personality of Godhead	CC Madhya 9.259-260

bhagavati	in the Supreme Personality of Godhead	CC Madhya 22.72

bhagavati	unto the Supreme Personality of Godhead	CC Madhya 22.76

bhagavati	the Lord	CC Madhya 24.157

bhagavati	the Supreme Personality of Godhead	CC Madhya 25.76

bhagavati	in the Supreme Personality of Godhead	CC Madhya 25.129

bhagavati	unto the Supreme Personality of Godhead	CC Antya 3.84

bhagavati	unto the Supreme Personality of Godhead	CC Antya 5.48

bhaktiḥ bhagavati	the cult of bhakti, devotional service unto the Supreme Personality of Godhead	SB 10.8.51

bhavati	it so becomes	BG 1.43

bhavati	takes place	BG 2.63

bhavati	becomes possible	BG 3.14

bhavati	become manifested	BG 4.7

bhavati	comes	BG 4.12

bhavati	becomes	BG 6.2

bhavati	becomes	BG 6.17

bhavati	takes birth	BG 6.42

bhavati	becomes	BG 7.23

bhavati	becomes	BG 9.31

bhavati	becomes	BG 14.3

bhavati	becomes prominent	BG 14.10

bhavati	is	BG 14.21

bhavati	becomes	BG 17.2

bhavati	becomes	BG 17.3

bhavati	there is	BG 17.7

bhavati	comes	BG 18.12

bhavati	comes into being	SB 1.2.18

bhavati	is	SB 3.26.7

bhavati	becomes	SB 4.23.34

bhavati	is	SB 5.11.7

bhavati	becomes	SB 5.14.4

bhavati	becomes	SB 5.16.20-21

bhavati	is possible	SB 5.19.19

bhavati	is	SB 5.26.3

bhavati	becomes	SB 5.26.9

bhavati	come into being	SB 6.1.54

bhavati	is	SB 6.9.36

bhavati	can it be	SB 6.16.45

bhavati	becomes	SB 7.13.16-17

sat bhavati	becomes factual and permanent	SB 8.9.29

tat bhavati	becomes beneficial	SB 8.9.29

bhavati	becomes	SB 9.4.12

bhavati	becomes	SB 9.5.16

bhavati	it is	SB 10.11.18

bhavati	becomes	SB 10.12.42

bhavati	is	SB 10.14.57

bhavati	my good lady	SB 10.82.38

bhavati	is	SB 11.2.55

bhavati	one becomes	SB 12.12.60

bhavati	there is	CC Adi 3.22

bhavati	is	CC Adi 3.27

bhavati	becomes	CC Madhya 8.72

bhavati	is	CC Madhya 25.128

bhavati	is	CC Antya 7.15

bhavati	is	CC Antya 8.67-68

bhavati	becomes	NoI 7

bhavati	arises	Bs 5.61

bhavati	is	MM 11

bhavati	there is	MM 51

bhavati	becomes	NBS 4

bhavati	becomes	NBS 4

bhavati	becomes	NBS 4

bhavati	becomes	NBS 5

bhavati	becomes	NBS 6

bhavati	becomes	NBS 6

bhavati	becomes	NBS 6

bhavati	becomes	NBS 46

bhavati	becomes	NBS 47

bhavati	becomes	NBS 48

śreyāya bhavati	is to be considered better	NBS 57

bhavati	becomes	NBS 71

bhavati	becomes	NBS 82

bhavati	becomes	NBS 84

bruvati	speaking	SB 10.22.13

bruvati	having spoken	SB 10.70.32

bruvati	when He had spoken	SB 11.4.9

bruvati	while he was speaking	SB 11.30.44

dhāvati	moves	SB 3.11.15

dhāvati	he also used to walk	SB 4.25.57-61

dhāvati	he runs	SB 5.13.4

dhāvati	runs	SB 6.2.12

dhāvati	he went	SB 9.4.51

dhāvati	speculates	SB 10.1.42

dhāvati	was running	SB 10.34.30

gatavati mayi	when I am gone	SB 4.28.18

gatavati	having gone	SB 10.87.10

guṇa-vati	at the qualified moment	CC Antya 1.184

he jāmbavati	O daughter of Jāmbavān	SB 10.83.6-7

hrasvati	diminishes	SB 12.3.22

hṛtavati	act of diminishing	SB 1.9.35

he jāmbavati	O daughter of Jāmbavān	SB 10.83.6-7

jīvati	lives	BG 3.16

jīvati	still living	SB 1.14.28-29

jīvati	is living	SB 4.5.8

jīvati	is living	SB 6.14.54

jīvati	remains alive	SB 7.2.40

jīvati	lives	SB 7.2.40

jīvati	lives	SB 7.5.37

jīvati	while he is alive	SB 10.38.41

jīvati	He is living	SB 10.55.32

juhvati	offer	BG 4.26

juhvati	they sacrifice	BG 4.26

juhvati	offer	BG 4.27

juhvati	offer	BG 4.29

juhvati	sacrifice	BG 4.29

juhvati	execute sacrifice	SB 7.15.9

juhvati	offers	SB 7.15.52

kapaṭa-yuvati-veṣaḥ	appearing as a false young girl	SB 8.12.47

vibhavati kriyāya	by the verb vibhavati ('flourishes')	CC Adi 16.66

maghavati	in famine and scarcity	SB 1.16.20

gatavati mayi	when I am gone	SB 4.28.18

nabhasvati	air respiration	SB 2.10.20

navati	ninety	SB 5.4.10

ṣaṭ-ṇavatiḥ	ninety-six	SB 5.24.16

navatim	ninety	SB 3.30.24

navatim	ninety	SB 12.1.29-31

paridhāvati	runs around	SB 5.14.8

paridhāvati	sometimes runs here and there	SB 5.26.14

paridhāvati	chasing all around	SB 11.19.26

prabhavati	is manifest	BG 8.19

prabhavati	able to influence	SB 5.24.14

prabhavati	can have its effect	SB 11.2.54

prabhavati	manifests	CC Madhya 8.182

pradhāvati	runs after	SB 4.29.18-20

pradhāvati	runs away	SB 8.2.33

prajā-vati	who begot a son	SB 6.14.38

pratyavatiṣṭhate	it appears	SB 3.27.20

sampradhāvati	perfectly entering	SB 3.7.15

ṣaṭ-ṇavatiḥ	ninety-six	SB 5.24.16

sat bhavati	becomes factual and permanent	SB 8.9.29

sravati	run out	SB 11.16.43

sravati	flows	Bs 5.56

śreyāya bhavati	is to be considered better	NBS 57

sthitavati	while staying there	SB 1.9.35

tat bhavati	becomes beneficial	SB 8.9.29

tāvati	even thus (being defeated)	SB 10.50.41

udanvati	down to the sea	SB 1.8.42

udanvati	in the water of the ocean	SB 7.9.19

udanvati	in the water of devastation	SB 8.24.37

udanvati	into the sea	SB 10.55.3

upadhāvati	worships	SB 5.3.13

upadhāvati	runs after	SB 5.14.6

upadhāvati	approaches for material acquisition	SB 5.14.12

upadhāvati	worships	SB 5.17.16

upadhāvati	worships in devotional service	SB 5.18.29

upadhāvati	worship	SB 5.18.34

upadhāvati	follows	SB 11.3.39

upajīvati	resorts to	SB 10.24.19

upajīvati	utilizing for one's bodily maintenance	SB 11.18.40-41

upajuhvati	offer	BG 4.25

vāsudeve bhagavati	unto Lord Vāsudeva, Kṛṣṇa, the Supreme Personality of Godhead	SB 10.47.23

prajā-vati	who begot a son	SB 6.14.38

guṇa-vati	at the qualified moment	CC Antya 1.184

kapaṭa-yuvati-veṣaḥ	appearing as a false young girl	SB 8.12.47

vibhavati	flourishes	CC Adi 16.41

vibhavati kriyāya	by the verb vibhavati ('flourishes')	CC Adi 16.66

vṛkṣe ajīvati	if the tree is not living	SB 8.19.39

kapaṭa-yuvati-veṣaḥ	appearing as a false young girl	SB 8.12.47

yuvatibhiḥ	their everlastingly youthful wives	SB 5.16.20-21

yuvatibhiḥ	very young	SB 7.12.8

yuvatibhiḥ	in the company of young girls	SB 10.10.4

yuvatibhiḥ	by the girls	SB 10.33.23

yuvatibhiḥ	with young women	SB 10.71.31-32

yuvatibhiḥ	by the young women	SB 10.90.11

DCS with thanks

42 results


vati	noun (neuter) (gramm.) the particle vat Frequency rank 30038/72933

vati	noun (feminine) (prob.) asking (Monier-Williams, Sir M. (1988)) begging (Monier-Williams, Sir M. (1988)) [gramm.] the suffix -vat Frequency rank 64518/72933

anavatiṣṭhamāna	adjective Frequency rank 42770/72933

aṣṭanavati	noun (feminine) aṣṭ Frequency rank 32814/72933

aṣṭanavatitama	adjective Frequency rank 26803/72933

aṣṭānavati	noun (feminine) ninety-eight (Monier-Williams, Sir M. (1988)) Frequency rank 15494/72933

ekanavati	noun (feminine) ninety-one (Monier-Williams, Sir M. (1988)) Frequency rank 47963/72933

ekanavatitama	adjective the 91st Frequency rank 27261/72933

ekonanavati	noun (feminine) 89 Frequency rank 48044/72933

ekonanavatitama	adjective the 89th Frequency rank 33671/72933

kavati	noun (masculine) [gramm.] root ku Frequency rank 48913/72933

caturṇavati	noun (feminine) 94 Frequency rank 51997/72933

caturnavati	noun (feminine) 94 Frequency rank 34864/72933

caturnavatitama	adjective the 94th Frequency rank 27950/72933

cyavati	noun (masculine) [gramm.] root cyu Frequency rank 52481/72933

trinavati	noun (feminine) 93 (Monier-Williams, Sir M. (1988)) Frequency rank 53941/72933

trinavatitama	adjective the 93rd Frequency rank 28264/72933

dravati	noun (masculine) [gramm.] root dru Frequency rank 55100/72933

dvinavati	noun (feminine) 92 (Monier-Williams, Sir M. (1988)) Frequency rank 28508/72933

dvinavatitama	adjective the 92nd Frequency rank 28509/72933

navati	noun (feminine) 90 (Monier-Williams, Sir M. (1988)) Frequency rank 7430/72933

navatitama	adjective the 90th (Monier-Williams, Sir M. (1988)) Frequency rank 28584/72933

navanavatitama	adjective the 99th Frequency rank 36126/72933

pañcanavati	noun (feminine) 95 Frequency rank 36553/72933

pañcanavatitama	adjective the 95th Frequency rank 28819/72933

pārvatikā	noun (feminine) name of a river Frequency rank 57862/72933

pratiyuvati	noun (feminine) a concubine (Monier-Williams, Sir M. (1988)) female rival (Monier-Williams, Sir M. (1988)) Frequency rank 58876/72933

pravati	noun (masculine) [gramm.] root pru Frequency rank 59362/72933

plavati	noun (masculine) [gramm.] root plu Frequency rank 59830/72933

bhavati	noun (masculine) [gramm.] the verb bhū Frequency rank 37782/72933

yavatiktā	noun (feminine) a species of plant (Monier-Williams, Sir M. (1988)) Frequency rank 16034/72933

yāvatitha	adjective in how many soever (degrees advanced) (Monier-Williams, Sir M. (1988)) to whatever place or point (Monier-Williams, Sir M. (1988)) Frequency rank 63031/72933

yuvati	noun (feminine) a girl (Monier-Williams, Sir M. (1988)) any young female animal (Monier-Williams, Sir M. (1988)) turmeric (Monier-Williams, Sir M. (1988)) young woman (Monier-Williams, Sir M. (1988)) Frequency rank 4651/72933

vārayuvati	noun (feminine) Frequency rank 39223/72933

śāśvatika	adjective śāśvaṭa (Monier-Williams, Sir M. (1988)) constant (Monier-Williams, Sir M. (1988)) eternal (Monier-Williams, Sir M. (1988)) permanent (Monier-Williams, Sir M. (1988)) Frequency rank 30504/72933

ṣaṇṇavati	noun (feminine) 96 (Monier-Williams, Sir M. (1988)) Frequency rank 14506/72933

ṣaṇṇavatitama	adjective the 96th Frequency rank 30659/72933

saptanavati	noun (feminine) 97 (Monier-Williams, Sir M. (1988)) Frequency rank 68815/72933

saptanavatitama	adjective the 97th Frequency rank 30703/72933

sarvatiktā	noun (feminine) Solanum Indicum (Monier-Williams, Sir M. (1988)) Frequency rank 40532/72933

suvati	noun (masculine) [gramm.] the verb sū Frequency rank 71199/72933

sravati	noun (feminine) [gramm.] the verbal root sru Frequency rank 41271/72933

Ayurvedic MedicalDictionary Dr. Potturu with thanks

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candrārka	the derivative of sixteen parts of silver and twelve parts of copper melted together.
carmanvati	river Chambal in north India.
kopana	irritating, aggravating factor.
kośāmra	Plant pickling mango, Himalyan mango, fruit of Mangifera sylvatica.
kriyākāla	duration of an action, rise and falls of humors in the body: accumulation (sancaya), aggravation (prakopa), flow (prasara), translocation (sthānasamsraya), manifestation (vyaktībhāva), becoming chronic and incurable (bheda).
lālāpraseka	excess salivation.
navati	ninety
nirukti	syntactical derivation, etymology (one of the vedāngas)
nirvacana	etymological derivation, one of tantrayuktis, etymology, definition.
niṣṭīvana	spitting, salivation.
pārvati	1. mountain stream; 2. rock; 3. kind of pepper.
prakopa	abnormal increase, aggravation, vitiation, excitation.
prāṇāyāma	extenion of breath; suspending the breath; cultivation of breath.
praseka,lālāpraseka	salivation; excessive salivation
revati	1. one of the seizing planets (graha), 2. bloodlessness, vit. B deficiency; 3. star Zeta Piscium.
santoṣa	contentment, cultivation of satisfaction, happyness.
sarasvati	Go to brāhmi
tejovati	Plant stem bark & dried fruit of Zanthoxylum alatum, Z. armatum.
udīcya	1. northern region, country to the north and west of river sarasvati, 2. kind of perfume; 2. uśīra.
upacaya	accumulation, increase, prosperity, elevation, excess.
uttāpana	elevating.
varanāga	the derivative of loha and nīlānjana (galena) blown strongly.
vyutpatti	etymological derivation.

Wordnet Search

"vati" has 42 results.


vati	śaniḥ, śanaiścaraḥ, śauriḥ, sauraḥ, sauriḥ, revatibhavaḥ, chāyāsutaḥ, chāyātanayaḥ, chāyātmajaḥ khagolīyapiṇḍaḥ yaḥ sauramālāyāṃ saptamasthāne asti। śaniḥ pṛthivīgrahād atidūre asti।
vati	kārajaḥ, kārujaḥ, vāsantaḥ, ibhapoṭā, ibhayuvatiḥ dantavihīnaḥ puṃjātīyaḥ gajaśiśuḥ। gajayuthasya ante ekaḥ kārajaḥ mandagatyā gacchati।
vati	dvānavati gaṇanāyāṃ navatyādhikaṃ dvau। adhunā pratiśataṃ dvānavatiḥ aṅkān prāptvāpi apekṣitaḥ viṣayaḥ na prāpyate।
vati	bhakṣ(bhakṣati/te), bhakṣ (bhakṣayati), bhuj, khād, aś, ghas, khad, hu, carba, cham, cam (camati), vī, vevī, cam (camnoti), valbh, jakṣ, caṣ, (vi)cam, carv (carvati), carv (carvayati), kuḍ, am, (sam) añj, car, kūḍ, kruḍ, skhad, snus, (upa)yuj (upayunakti), (upa)yuj (upayuṅkte), bhrakṣ, bhlakṣ, plakṣ annasya gala-bilādhaḥ-saṃyogānukūla-vyāpāraḥ। bho māṇavaka, bhakṣaya etat phalam।
vati	arjunī, arvatī, ijyā, bhojyā, masūrikā, dūtī, māsopavāsinī, ratatālī, vibhāvarī, vṛddhayuvatiḥ, mādhavī, śamphalī, śambalī, śambhalī, saṅghāṭikā, sañcārikā, sanālī, sambhalī, akkā, karālā kalahaṃ kārayitrī। arjunyāḥ vacanāni viśvasya sītā ca gītā ca kalahaṃ kṛtavatyau।
vati	yuvatī, yuvatiḥ, taruṇī, yūnī, talunī, dikkarī, dhanikā, dhanīkā, madhyamā, dṛṣṭarajāḥ, madhyamikā, īśvarī, varyā prāptayauvanā strī। (prāg yauvanā yuvatiḥ iti vātsyāyanaḥ।); yo yaṃ vicintayati yāni sa tanmayatvam। yassmād ataḥ subhagayā iva gatā yuvatyaḥ॥
vati	caturnavati navatiḥ adhikaṃ catur abhidheyā। asmin sammelane caturnavatiḥ vidvāṃsaḥ paryupāsyante।
vati	ṣaṇṇavati navatiḥ adhikaṃ ṣaḍ abhidheyā। asyāṃ kakṣāyāṃ ṣaṇṇavatiḥ chātrāḥ santi।
vati	ṣaṇṇavatiḥ navatyadhikaṃ ṣaḍ abhidheyā। śatāt catvāri nyūnīkṛtya ṣaṇṇavatiḥ prāpyate।
vati	trinavati tryadhikaṃ navatiḥ abhidheyā। asyāṃ naukāyāṃ trinavatiḥ janāḥ santi।
vati	navati daśādhikam aśītiḥ abhidheyā। yāne navatiḥ janāḥ santi।
vati	ekonanavati navādhikaṃ aśītiḥ abhidheyā। mama pitāmahasya āyuḥ ekonanavatiḥ varṣāṇi asti।
vati	navanavatiḥ navādhikaṃ navatiḥ। asya vastunaḥ mūlyaṃ navanavatiḥ rūpyakāṇi asti।
vati	pañcanavati pañcādhikaṃ navatiḥ। tasya mātāmahyāḥ āyuḥ pañcanavatiḥ varṣāṇi asti।
vati	śraddhāvān, śraddhāvatiḥ, śraddhāluḥ yasya manasi śraddhā vartate। mandirasya prāṅgaṇe naike śraddhāvantaḥ santi।
vati	yavatiktā śākaviśeṣaḥ। yavatiktāyāṃ lohasya mātrā adhikā bhavati।
vati	aṣṭanavati aṣṭādhikaṃ navatiḥ abhidheyā। asmin saṃvatsare mandire aṣṭanavatiḥ jyotīṃṣi prājvalan।
vati	aṣṭanavatiḥ navateḥ evam aṣṭānāṃ ca yogena prāptā saṃkhyā। aṣṭanavatiḥ likhitā chātraiḥ।
vati	navatiḥ aśītyā daśa militvā prāptā saṅkhyā। navateḥ pañca ūnayitvā kati avaśiṣṭāḥ।
vati	navatitama gaṇanāyāṃ navatisthāne vartamānaḥ। sañjanāyai navatitamā śāṭikā api na rocate।
vati	ekanavati ekādhikaṃ navatiḥ abhidheyā। asyāḥ culyāyāḥ kṛte ekanavatiḥ iṣṭikāḥ upayuktāḥ।
vati	ekanavatitama gaṇanāyām ekanavateḥ sthāne vartamānaḥ। bhūmipatinā svasya ekanavatitamā bhūmiḥ vikritā।
vati	ekanavatiḥ navateḥ ekasya ca yogena prāptā saṃkhyā। ekanavatau kati aṅkāḥ santi।
vati	dvinavatiḥ navateḥ dvayoḥ ca yogena prāptā saṃkhyā। dvinavateḥ dvayoḥ aṅkayoḥ yogaḥ kiyān bhavati।
vati	dvinavatitama, dvinavata, dvānavata gaṇanāyāṃ dvinavateḥ sthāne vartamānaḥ। draviḍena dvinavatitamā dhāvā nirmitā।
vati	trinavatitama, trinavata gaṇanāyāṃ trinavateḥ sthāne vartamānaḥ। sacinasya trinavatitamaṃ śatakaṃ pūrṇaṃ jātam।
vati	trinavatiḥ navateḥ trayāṇāṃ ca yogena prāptā saṃkhyā। trinavatiḥ ekā viṣamasaṃkhyā asti।
vati	caturṇavatiḥ navateḥ caturṇāṃ ca yogena prāptā saṃkhyā। trinavatau caturṇavatau ca ekasya antaraṃ vartate।
vati	caturṇavatitama, caturṇavata gaṇanāyāṃ caturṇavateḥ sthāne vartamānaḥ। rānātuṅgāḥ caturṇavatitame kanduke ṣaṭkāraṃ tāḍitavān।
vati	pañcanavatiḥ navateḥ pañcānāṃ ca yogena prāptā saṃkhyā। ekonaviṃśateḥ pañcaguṇakaṃ pañcanavatiḥ bhavati।
vati	pañcanavatitama gaṇanāyāṃ pañcanavatisthāne vartamānaḥ। bālakena pañcanavatitamasya upahārasya anāvaraṇaṃ kṛtam।
vati	saptanavati saptādhikaṃ navatiḥ abhidheyā। vidyut vibhāgena saptanavateḥ gṛhāṇāṃ vidyut cheditā।
vati	ṣaṇṇavatitama, ṣaṇṇavata gaṇanāyāṃ ṣaṇṇavateḥ sthāne vartamānaḥ। avasathasya ṣaṇṇavatitamaṃ gṛhaṃ dagdham।
vati	saptanavatiḥ navateḥ saptānāṃ ca yogena prāptā saṃkhyā। saptanavatiḥ pañcanavateḥ dvābhyāmeva adhikā asti।
vati	saptanavatitama, saptanavata gaṇanāyāṃ saptanavateḥ sthāne vartamānaḥ। parāmarśaṃ svīkartum āgataḥ saptanavatitamaḥ bālaḥ luptaḥ।
vati	aṣṭanavatitama, aṣṭhanavata gaṇanāyām aṣṭanavateḥ sthāne vartamānaḥ। asmin saṃvatsare asya eṣaḥ aṣṭanavatitamaḥ upavāsaḥ asti।
vati	navanavatiḥ navateḥ navānāṃ ca yogena prāptā saṃkhyā। śatāt ekena eva nyūnaḥ asti navanavatiḥ।
vati	navanavatitama, navanavata gaṇanāyāṃ navanavateḥ sthāne vartamānaḥ। eṣā mama asya saṃvatsarasya navanavatitamā yātrā asti।
vati	yavatiktā latāviśeṣaḥ। yavatiktā auṣadharūpeṇa prayujyate।
vati	amarāvatimaṇḍalam mahārāṣṭrarājye vartamānam ekaṃ maṇḍalam। amarāvatimaṇḍalasya mukhyālayaḥ amarāvatinagare asti।
vati	bhikṣā, yācñā, yācanā, yācanam, bhikṣaṇam, paropasarpaṇam, prayācanam, vatiḥ dainyatāvaśāt kim api prārthanātmikā kriyā। atra bhikṣā keṣāñcan janānām upajīvikā asti।
vati	sarvatiḥ ekaḥ puruṣaḥ । sarvateḥ ullekhaḥ maitrāyaṇī-saṃhitāyām asti

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