BR-6 1871: 1223-1224; Grassmann 1873: 1297-1299. Polysemy: 'all (omnis) / all (totus)'; for example, AV III, 31, 5 "all this creation (bhúvana) goes away". Some examples: AV I, 1, 1 "all forms", AV VII, 63, 1 "may he pass us across all difficult things".

   This word is unquestionably the main equivalent for 'all' in the Rigveda and Atharvaveda. It has many frequently used derivatives, for example, wiʆ-wˈa-tas- {viśvátas-} 'from or on all sides / everywhere, all around' [BR-6 1871: 1227; Grassmann 1873: 1300].

   Distinct from sˈar-wa- {sárva-} 'whole / any / every'. An example: AV II, 31, 5 "that whole generation of worms I smite". Grassmann asserts that it occasionally replaces wˈiʆ-wa- {víśva-} in some late hymns of the Rigveda [Grassmann 1873: 1489-1490]. Sometimes translators use 'all' as an equivalent of sˈar-wa- {sárva-}: AV III, 5, 6 "subjects to me do thou, o parṇá, make all people {jána) round about".

   Related to Lituanian {vìsas}, OCS {vьsь} 'all'; continues PIE {*u̯ik̑-u̯o-} 'all' [EWAia II: 562-563].

BR-1 1855: 735. This word is attested only once in Atharvaveda in a figurative context: AV IX, 8, 10 "let wasting malady turn to dust, become the water of disease". It is clear that the meaning is metaphorical, but it is possible to assert that it actually meant 'ashes'. First, etymological connections of this word convincingly point to this meaning: it is derived from the root {*h₂eh₁s-} 'to burn / to dry', similar to such words as OHG {asca} 'ashes'; moreover, in some Dardic and Nuristani languages words with the meaning 'ashes' are derived from this stem [EWAia I: 182-183]. Second, contexts from later periods also prove this meaning.

   It seems that the main Sanskrit word designating 'ashes' is b^has-man- {bhasman-} [BR 1868: 228-229].

Not attested. Sanskrit has the following designation of 'bark': twač- {tvác-}, with polysemy: 'skin / hide / bark' [BR 1861: 463-464]. The Sanskrit words walkˈa- {valká-} and walka-la- {valkala-} mean 'bast / sapwood' [BR 1871: 810].

BR-1 1855: 915; Grassmann 1873: 253; RIVELEX 2: 320. Polysemy: 'belly / womb' (also in figurative sense). Some Atharvavedic contexts: AV IV, 16, 7 "let the villain sit letting his belly fall [apart], like a hoopless vessel, being cut round about"; AV IV, 34, 1 "the bráhman [is] its head, the br̥hát its back, the vāmadevyá the belly of the rice-mess"; IX, 7, 16 "The god-folks his intestines, human beings his entrails, eaters (?atrá) his belly (udára)"; IX, 8, 9 "yellowness from thy limbs, apvā́ from thy belly within, the yákṣma-maker from thy self within we expel etc. etc.". It is worth mentioning that this word is found only in the I, VIII and X books of the Rigveda. These are all contexts with udˈar-a- {udára-} found in Rigveda: RV I, 25, 15 "right here within our bellies"; RV I, 30, 3 "in his belly he acquires an expanse like the sea"; I, 42, 9 "fill the belly!" (towards Pūṣan); RV I, 162, 10 "the contents of his belly that bloats up, the odor of his raw flesh" (about the Horse); RV VIII, 1, 23 "fill your belly, like a lake" (towards Indra); RV VIII, 2, 1 "drink your belly well full" (towards Indra). RV VIII, 78, 7 "full of resolve is the belly of the powerful, (booty-) apportioning" (Indra); RV X, 86, 23 "(good) fortune indeed was there for her whose belly (labor-pain) vexed".

   It is traditionally believed that the word udˈar-a- {udára-} has a close synonym kukʂ-ˈi- {kukṣí-} 'belly, paunch' [BR-2 1858: 306-307; Grassmann 1873: 328]. Some examples from the Atharvaveda are cited below: AV II, 5, 4 "let the pressed [somas] enter thee, O Indra; fill thy (two) paunches"; AV IX, 5, 20 "this [earth] became its breast, the sky its back, the atmosphere its middle, the quarters its (two) sides, the (two) oceans its paunches"; AV X, 9, 17 "what plāśí is thine, what rectum, what (two) paunches, and what thy skin — let them yield etc. etc.". This word is used mostly in dual. There is a context with udˈar-a- {udára-} and kukʂ-ˈi- {kukṣí-} in one line: AV II, 33, 4 "forth from thine entrails, guts, rectum, belly, (two) paunches, plāśí, navel, I eject for thee yákṣma". Unfortunately, it is not clear from the context whether these words actually designate different parts of body or serve as stylistic synonyms in this incantation. However, the first version seems more probable because of the anatomical precision of such Vedic texts. Moreover, the fact that kukʂ-ˈi- {kukṣí-} is mainly used in the dual number (this is why many translators try to find an equivalent like '(two) sides', '(two) flanks' etc.) and stands in the second position in incantation AV II, 33 exactly after udˈar-a- {udára-}, allows concluding that the main word for 'belly' is the latter.

   Moreover, S. Jamison convincingly argues that the initial meaning of kukʂ-ˈi- {kukṣí-} is not 'belly', but 'cheek' [Jamison 1987]. She posits the semantic change '(two) cheeks' > 'buttocks' ~ 'pregnant belly' > 'belly' [Jamison 1987: 80].

   Distinct from ǯaʈʰˈar-a- {jaṭhára-} 'belly / stomach / womb / entrails' [BR-3 1861: 12-13; Grassmann 1873: 464-465]. This word in its first meaning specifically designates Indra’s belly filled with soma in the Rigveda and Atharvaveda. It allows to conclude that this synonym is not stylistically neutral.

   In addition, distinct from wakʂ-ˈaɳ-aː- {vakṣáṇā-}, translated by dictionaries and translators as 'belly, abdomen' [BR-6 1871: 616; Grassmann 1873: 1190]. This word occurs much less frequently than udˈar-a- {udára-}; moreover, its meaning and etymology are not so certain. For example, M. Thomson translates this word as 'fertile place', arguing that such an equivalent more precisely conveys the meaning of this word [Thomson 2004].

   The word udˈar-a- {udára-} cannot be separated from Greek {ὕδερος} 'dropsy', Old Prussian {weders} 'belly / stomach'; it is not clear whether this word is derived from PIE {*ud-er-} 'water' or not [EWAia I: 216].

BR-5 1868: 612-613; Grassmann 1873: 1016-1017. Polysemy: 'big / great / important / noble / abundant'. This adjective has three stem variants maɦ-ˈaːnt- {mahā́nt-} / maɦ-ˈat- {mahát-} / maɦ-at- {mahat-} and the following declension in Vedic: nom. sg. m. maɦ-ˈaːn {mahā́n}, nom. sg. n. maɦ-ˈat {mahát}, acc. sg. m. maɦ-ˈaːnt-am {mahā́ntam}, instr. sg. m. maɦ-at-ˈaː {mahatā́} etc. It is used with a wide range of objects: RV VI, 17, 12 "the great gush of rivers", RV IX, 83, 5 "great heavenly seat" etc. There is also a root noun maɦ- {máh-} and a form of nom.-acc. sg. maɦ-ˈi {mahi} with the same meaning.

   Distinct from br̩h-ˈant- {br̥hánt-} / br̩h-at- {brhat-} 'wide, broad / high, lofty / abundant / big, great' [BR-5 1868: 119-120; Grassmann 1873: 911-913]; compare AV VIII, 5, 19 "Indra-and-Agni's abundant formidable defense", AV II, 4, 1 "great joy", RV IV, 30, 14 "lofty mountain", RV IV, 54, 5 "from the lofty mountains", RV III, 51, 1 "lofty songs".

   Distinct from bʰˈuː-ri- {bhū́ri-} 'many, much / abundant / plentiful' (adjective and adverb) [BR-5 1868: 356; Grassmann 1873: 952-953]; compare AV IV, 30, 2 "many stations", RV I, 124, 12 "much of value", RV IV, 16, 8 "an abundant prize".

   In addition, distinct from stʰuː-rˈa- {sthūrá-} 'strong, mighty / great' [BR-7 1875: 1338-1339; Grassmann 1873: 1605].

   This word is related to Avestan {maz-}, {mazant-} 'big / vast, spacious', Greek {μέγα} 'big', Old Hittite {mek-} 'many' etc. These forms can be traced back to the same protoform {*meǵh₂-} [EWAia II: 337-339]. M. Mayrhofer thinks that the dental suffix of the word maɦ-ˈant {mahánt-} is due to the influence of its (aforementioned) synonym br̩h-ˈant- {br̥hánt-} < {*bʰr̥ʰ-ánt-} [EWAia II: 337].

BR-4 1865: 349; Grassmann 1873: 757. Polysemy: 'winged / bird'. This word is still used as an epithet in the Rigveda; however, in Atharvaveda it is already the main equivalent for 'bird'.

   Distinct from Rigvedic wi- {ví-} / weː- {vé-}, way- {váy-} 'bird' [BR-6 1871: 978; Grassmann 1873: 1265-1266]. This word occurs several times in the Atharvaveda, compare AV VI, 2, 3 "unto whom enter the drops of soma-plant (ándhas) as birds a tree". However, only this passage with the word wi- {ví-} does not have parallels in the Rigveda [Whitney 1881: 268], which means that it represents an archaism in this text. This word has some metaphorical meanings in the Rigveda. For example, it can designate arrows or Marut's steeds (RV I, 104, 1) [Grassmann 1873: 1265]. The word under consideration has the following declension in the Rigveda and Atharvaveda: nom. sg. wi-s {vís} and weː-s {vés}, acc. sg. wi-m {vím}, gen. abl. sg weː-s {vés}; nom. and acc. pl. wˈay-as {váyas}, instr. pl. wˈi-bʰis {víbhis}, dat. abl. pl. wˈi-bʰyas {víbhyas} etc.

   Distinct from pata-tr-ˈin- {patatrín-} 'winged' [BR-4 1865: 408; Grassmann 1873: 764].

   The word pakʂ-ˈin- {pakṣín-} is a derivative of pakʂ-ˈa- {pakṣá-} 'wing / shoulder, side (of man)' [BR-4 1865: 344-346; Grassmann 1873: 757], which has no reliable etymology outside of the Indo-Iranian language group [EWAia II: 62].

BR-3 1861: 475-476; Grassmann 1873: 569. An aniṭ-root. The finite forms of present, aorist and perfect are not well attested in Vedic texts. Past passive participle (verbal adjective) daʂ-tˈa- {daṣṭá-}, perfect active-P participle da=daʆ-wã-s- {dadaśvaṃs-} [Whitney 1885: 69]. An example from the Atharvaveda: AV V, 14, 10 "like a constrictor trampled on, bite". There are also three Rigvedic contexts: RV I, 189, 5 "do not hand us over to the toothed one who bites"; RV IV, 38, 6 "having bitten the grit"; RV X, 95, 9 "like horses playful and constantly nipping". One more context RV VI, 31, 3 is ambiguous: Jamison and Brereton understand the form dˈaʆa {dáśa} as 'ten' [Jamison-Brereton 2014: 815], while other researchers treat it as a form of dãʆ- {daṃś-} 'to bite'.

   Distinct from rad- {rad-} 'to scratch / to gnaw' [BR-6 1871: 262; Grassmann 1873: 1142]. It is possible that this word can sometimes mean 'bite' in the figurative sense. For example, Whitney / Lanman and Elizarenkova use an equivalent 'to bite' and 'кусать / укусить' for this word in AV XI, 9; compare AV XI, 9, 14 "the man is slain, bitten, o Arbudi, of thee".

   This word is related to Greek {δάκνω} 'to bite', NHG {Zange} 'tongs' etc. and continues PIE {*denḱ-} 'to bite' [EWAia I: 688; LIV² 2001: 117-118].

BR-2 1858: 412-414; Grassmann 1873: 349. Used with a wide range of objects.

   Distinct from ˈa=si-ta- {ásita-} / ˈa=si-kn-iː- {ásiknī-} 'dark / black / darkness etc.' [BR-1 1855: 551-552; Grassmann 1873: 154; RIVELEX 1: 669-670] and from ʆyaː-wˈa- {śyāvá-} 'dark-brown' [BR-7 1875: 329; Grassmann 1873: 1416].

   This word is related to Old Prussian {kirsnan} and OCS {črьnъ} 'black'; so, it continues PIE {*ḱr̥s-nó-} [EWAia I: 397-398].

BR-1 1855: 559; Grassmann 1873: 157, 153; RIVELEX 1: 679. Relatively numerous examples from the Atharvaveda unquestionably have the meaning 'blood'. An example: IV, 12, 4 "let thy blood, bone grow". The oblique stem as-n- {asn-} is attested in the Atharvaveda: AV V, 5, 8; AV V, 5, 9, namely gen. sg. as-n-ˈas {asnás} and instr. sg. as-n-ˈaː {asnā́}. The only Rigvedic context RV I, 164, 4 is figurative: "Where is the blood of earth, the life, the spirit?"

   Distinct from kraw-ˈis- {kravís-} '(raw) flesh' [BR-2 1858: 495; Grassmann 1873: 359] and lˈoːɦ-ita- {lóhita-} 'red / blood' [BR-6 1871: 452-454; Grassmann 1873: 1186].

   Connected with Hittite {ešḫar}, Toch B {yasar}, Greek {ἔar} etc. [EWAia I: 149].

BR-1 1855: 562-563; Grassmann 1873: 158-159. This word has three different stems in its paradigm: ˈastʰ-i- {ásthi-} / astʰ-n- {asthn-} / astʰ-ˈa- {asthá-}. The accent is mobile. The following forms are attested in the Atharvaveda: nom.-acc. sg. ˈastʰ-i {ásthi}, gen. sg. astʰ-n-ˈas {asthnás}, acc. pl. ˈastʰ-iːni {ásthīni}, dat. abl. pl. astʰ-ˈi-bʰyas {asthíbhyas} [Whitney 1881: 44]. Examples: AV II, 33, 6 "from thy bones, marrows … I eject for thee the yákṣma "; AV IV, 10, 7 "the gods' bone became pearl"; AV IV, 12, 1 "grower art thou, grower; grower of severed bone". Attested only once in RV I, 84, 13 in the instrumental plural form astʰˈa-bʰis {asthábhis}. In addition, there are derivatives astʰ-an-wˈant- {asthanvánt-} 'having bones, bony' and an=astʰ-ˈan- {anasthán-} 'boneless' in RV I, 164, 4.

   The word originates from the old PIE noun reconstructed by M. Mayrhofer as {*h₂ost-h₂/ -n-}; compare Hittite {haštai} 'bone, bones', Greek {ὀστέον} 'bone', Latin {os}, gen. sg. {oss-is} 'bone, bones' [EWAia I: 150-151].

BR-1 1855: 998; Grassmann 1873: 261; RIVELEX 2: 377. Polysemy: 'chest / breast (men’s and women’s)'. This word serves as the main word for 'chest / breast' in the Atharvaveda; it occurs 9 times in this text. Examples: AV X, 2, 4 "how many gods [and] which were they, who gathered (ci) the breast, the neck-bones of man?"; AV X, 3, 11 "this varaṇá on my breast, king, divine forest-tree let it drive (bādh) away my foes"; AV XII, 5, 48 "the long-haired women, beating on the breast with the hand". In the Rigveda, on the contrary, there are only two occurrences, both of them in later maṇḍalas (RV I, 158, 5; RV X, 155, 4). The main word for 'chest / breast' in the Rigveda is wˈakʂ-as- {vákṣas}.

   Dictinct from wˈakʂ-as- {vákṣas} 'chest / breast (men's and women's)' [BR-6 1871: 616; Grassmann 1873: 1190]. This word is used 9 times in the Rigveda, but occurs in the Atharvaveda only as a member of two compounds, ruk-mˈa=vakʂ-as- {rukmávakṣas-} 'golden-breasted, having gold ornaments on the breast (said of the Maruts)' and ɦˈir-aɳ-ya=vakʂ-as {híraṇyavakṣas} 'golden-breasted' [Whitney 1881: 255; MW 1899: 882, 1300]. Examples from the Rigveda: RV I, 64, 4 "on their breasts they (Maruts) arrange brilliants for beauty"; RV I, 92, 4 "she uncovers her breast like a ruddy (cow) her udder".

   The word wˈakʂ-as- {vákṣas} has no clear etymology; Mayrhofer thinks that any comparison of this word with Ossetic {wæxsk} / {usqæ} 'shoulder' or with Old Indian wakʂ-ˈaɳ-aː- {vakṣáṇā-} 'belly, abdomen' is not convincing; he does not exclude a possibility of derivation from wakʂ- {vakṣ-} 'to grow' < IIr {*(H)u̯akš-} [EWAia II: 487-488].

   The noun ˈur-as- {úras-} is a derivative of ur-ˈu- {urú-} 'wide' [EWAia I: 226].

BR-3 1861: 559-564; Grassmann 1873: 586-587. Present (I) 3 sg. dˈaɦ-a-ti {dáhati}, aorist 3 sg. a=dʰaːk {adhāk}. Perfect 3 sg. da=dˈaːɦ-a {dadā́ha} is attested since Brahmanas [Whitney 1885: 71]. Mostly telic; compare the standard German translation 'verbrennen'. However, there are some contexts which can be understood as atelic. Examples: AV VI, 37, 2 "avoid us, O curse, as a burning fire a pond"; AV XII, 4, 3 "by a crippled one his houses are burned"; AV XII, 5, 62 {vr̥ścá prá vr̥śca sáṃ vr̥śca dáha prá daha sáṃ daha} "сut thou, cut off, cut up; burn thou, burn off, burn up".

   Distinct from oːʂ- {oṣ-} 'to singe / to burn' [BR-1 1855: 1010; Grassmann 1873: 267; RIVELEX 2: 556-558] and tap- {tap-} 'to heat / scorch (often about the sun) / to burn in figurative sense (atelic)' [BR-3 1861: 559-564; Grassmann 1873: 586-587]. An example of tap- {tap-}: RV VII, 34, 19 "they scorch the rival, like the sun the worlds".

   Continues PIE {*dʰeg^u̯h-} 'to burn'; related to Tocharian AB {tsäk-} 'to burn up, to consume by fire etc.', Lithuanian {degù} 'I burn' etc. [EWAia I: 712-713].

BR-4 1865: 10-11; Grassmann 1873: 705. Polysemy: 'nail / claw / talon'. The only example in the Atharvaveda is: AV II, 33 "from thy … (two) hands, fingers, nails, I eject for thee the yákṣma". There are three Rigvedic contexts: RV I, 162, 9 "what is on the hands of the queller-priest and what on his nails"; RV X, 28, 10 "the eagle caught its talon just so, like a lion entrapped into a snare"; RV X, 163, 5 "from your urinator, your love-maker, your hair, your nails".

   This word cannot be separated from Latin {unguis} 'nail', Lith. {nãgas} 'nail' etc., though the Indo-Iranian protoform shows a voiceless {*kʰ} instead of an expected {*gʰ} [EWAia II: 4].

BR-4 1865: 38; Grassmann 1873: 709. Polysemy: 'cloud / sky/ moisture, mist, fog'. Some examples: AV VII, 18, 1 "burst forth, o earth; split this cloud of heaven"; RV II, 4, 6 "smiling like heaven with its clouds". An example for the meaning 'sky': AV V, 18, 5 "both the firmaments (nábhas) hate him as he goes about". An example for the meaning 'moisture, mist, fog': AV IV, 15, 5 "ye make the mist fly up".

   Distinct from miɦ- {míh-} 'rain / fog, mist' [BR-5 1868: 790; Grassmann 1873: 1044].

   Originates from PIE {*néb^h-es-} 'cloud / sky'; compare Hittite {nēpiš-} 'sky, heaven', Greek {νέφος} 'cloud' etc. [EWAia II: 13].

BR-7 1875: 223; Grassmann 1873: 1398. Examples: AV I, 25, 4 "I offer homage to the chilly Fever"; AV V, 22, 10 "since thou now cold, now burning hot"; AV V, 22, 13 "сhase Fever whether cold or hot" etc.

   Only one Rigvedic context is attested: X, 34, 9 "though they are cold they burn up the heart" (heavenly coals).

   This word is the past passive participle (verbal adjective) of the root ʆyaː- {śyā-} 'to freeze / to congeal', which has no parallels outside the Indo-Iranian group [EWAia II: 660-661].

BR-2 1858: 666-685; Grassmann 1873: 378-385; MW 1899: 129, 346-347. An aniṭ-root. Mostly prefixed aː=gam- {āgam-}. Polysemy: 'to come / to make one’s appearance / to arrive at, attain, reach'. Present (I) gˈa-čʰa-ti {gáchati}, aorist 1 sg. ˈa-gam-am {ágamam}, 3 sg. ˈa-ga-n {ágan}, perfect 3 sg. ǯa=gˈaːm-a {jagā́ma}, past passive participle (verbal adjective) ga-tˈa- {gatá-} [Whitney 1885: 34]. Occurs mostly in aorist forms. Examples: AV II, 29, 4 "given by Indra, instructed by Varuna, sent forth by the Maruts, hath the formidable one come to us"; AV III, 5, 4 "the parṇá, Soma's formidable power, hath come, given by Indra"; AV VI, 35, 2 "Vāiśvānara, our ally (sajs), hath come unto this our offering". Sometimes (mostly in the Rigveda) encountered without the adverb aː- {ā-}: RV I, 110, 2 "after your fill of roaming you came to the house of Savitar the pious"; RV X, 39, 7 "you two came to the call of Vadhrimatī".

   Distinct from two close synonyms, aː=gaː- {āgā-} 'to go to, to come (to)' [BR-2 1858: 722; Grassmann 1873: 391] and aː=i- {ā i-} 'to go to, to come (to)' [BR-1 1855: 763-764; Grassmann 1873: 192-193], which are not as common as aː=gam- {āgam-} / gam- {gam-}. Moreover, verbs gaː- {gā-} and i- {i-} do not occur in the meaning 'to come' without an adverb.

   In addition, distinct from aʆ- {aś-}, present (V) 3 sg. aʆ-nˈoː-ti {aśnóti} 'to reach / to come at / to arrive' [BR-1 1855: 506-508; Grassmann 1873: 133-136].

   Continues PIE {*g^u̯em-} 'to come / to go'; compare Greek {βαίνω} 'I go', Gothic {qiman} 'to come' etc. [EWAia I: 465-466].

BR-5 1868: 564-565; Grassmann 1873: 1054. An aniṭ-root. Present (I) 3 sg. mˈar-a-ti {márati}; aorist 3 sg. a=mr̩-ta {amr̥ta}; perfect ma=mˈaːra {mamā́ra}; past passive participle (verbal adjective) mr̩-tˈa- {mr̥tá-} 'dead'. An example: RV X, 55, 5 "today he died; yesterday he was (still) utterly breathing".

   From PIE {*mer-} 'to disappear / to die' [EWAia II: 318-319; LIV² 2001: 439-440].

BR-7 1875: 410. Grassmann 1873: 1433. This word has the following stems ʆwˈan- {śván-} / ʆwˈaːn- {śvā́n-} / ʆˈun- {śún-} / ʆwˈa- {śvá-} and the following declension in Vedas: nom. sg. ʆwˈaː- {śvā́-}, acc. sg. ʆwˈaːn-am {śvā́nam}, gen. sg. ʆˈun-as {śúnas}, instr. sg. ʆˈun-aː {śúnā}, nom-acc. du. ʆwˈaːn-aː {śvā́nā} / ʆwˈaːn-aːw {śvā́nau}, nom. pl. ʆwˈaːn-as {śvā́nas}, acc. pl. ʆˈun-as {śúnas}, gen. pl. ʆˈun-aːm {śúnām}, dat. pl. ʆwˈa-bʰis {śvábhis} etc. An example: AV VI, 37, 3 "I cast forth for death, as a bone (??) for a dog".

   From PIE {*ḱu̯on-} / {*ḱun-} / {*ḱu̯n̥-}; related to Greek {κύων}, Tocharian AB {ku} 'dog' etc. [EWAia II: 674-675].

BR-4 1868: 615-618; Grassmann 1873: 800-803. A seṭ-root. Polysemy: 'to drink / to water / to pour in'. Present (I) 3 sg. pˈi=b-a-ti {píbati}, present (II) 3 pl. paː-nti {pānti} (RV II, 11, 14), aorist 3 sg. a=paː-t {apāt}, perfect 3 sg. pa=pˈaː-w {papaú}, past passive participle (verbal adjective) piː-tˈa- {pītá-} [Whitney 1885: 95-96]. An example: AV VII, 73, 11 "eat thou grass, O inviolable one, at all times; drink clear water, moving hither".

   Distinct from gar- {gar-} 'to swallow' (present (I) 3 sg. gir-a-ti {girati}) [BR-2 1858: 690-691; Grassmann 1873: 399].

   Originates from PIE {*peh₃-(i̯)-} / {ph₃-} / {pih₃-} 'to swallow / to drink' with present 3 sg. {*pí-ph₃-e-ti}; compare Hittite {pāšš-} 'to swallow'; Greek {πῑГɫ-ω}, Doric Greek {πώ-ν-ω} 'I drink' etc. [EWAia II: 113-114].