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].
NUMBER:2
WORD:ashes
Vedic Sanskrit:ˈaːs-a- {ā́sa-}1
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 bhas-man- {bhasman-} [BR 1868: 228-229].
NUMBER:3
WORD:bark
Vedic Sanskrit:
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].
NUMBER:4
WORD:belly
Vedic Sanskrit:udˈar-a- {udára-}1
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].
NUMBER:5
WORD:big
Vedic Sanskrit:maɦ-ˈant- {mahánt-}1
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-} < {*bʰr̥ʰ-ánt-} [EWAia II: 337].
NUMBER:6
WORD:bird
Vedic Sanskrit:pakʂ-ˈin- {pakṣín-}1
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.
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].
NUMBER:7
WORD:bite
Vedic Sanskrit:dãʆ- {daṃś-}1
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].
NUMBER:8
WORD:black
Vedic Sanskrit:kr̩ʂ-ɳˈa- {kr̥ṣṇá-}1
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].
NUMBER:9
WORD:blood
Vedic Sanskrit:ˈas-r̩-ǯ- {ásr̥j-}1
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?"
Connected with Hittite {ešḫar}, Toch B {yasar}, Greek {ἔar} etc. [EWAia I: 149].
NUMBER:10
WORD:bone
Vedic Sanskrit:ˈastʰ-i- {ásthi-}1
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].
NUMBER:11
WORD:breast
Vedic Sanskrit:ˈur-as- {úras-}1
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].
NUMBER:12
WORD:burn tr.
Vedic Sanskrit:daɦ- {dah-}1
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 {*dʰegu̯h-} 'to burn'; related to Tocharian AB {tsäk-} 'to burn up, to consume by fire etc.', Lithuanian {degù} 'I burn' etc. [EWAia I: 712-713].
NUMBER:13
WORD:claw(nail)
Vedic Sanskrit:nakʰ-ˈa- {nakhá-}1
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].
NUMBER:14
WORD:cloud
Vedic Sanskrit:nˈabʰ-as- {nábhas-}1
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".
Originates from PIE {*nébh-es-} 'cloud / sky'; compare Hittite {nēpiš-} 'sky, heaven', Greek {νέφος} 'cloud' etc. [EWAia II: 13].
NUMBER:15
WORD:cold
Vedic Sanskrit:ʆiː-tˈa- {śītá-}1
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].
NUMBER:16
WORD:come
Vedic Sanskrit:gam- {gam-}1
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 (sajs), 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 {*gu̯em-} 'to come / to go'; compare Greek {βαίνω} 'I go', Gothic {qiman} 'to come' etc. [EWAia I: 465-466].
NUMBER:17
WORD:die
Vedic Sanskrit:mar- {mar-}1
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].
NUMBER:18
WORD:dog
Vedic Sanskrit:ʆwan- {śván-}1
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].
NUMBER:19
WORD:drink
Vedic Sanskrit:paː- {pā-}1
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".
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].
NUMBER:20
WORD:dry
Vedic Sanskrit:ʆˈuʂ-ka- {śúṣka-}1
BR-7 1875: 272-273; Grassmann 1873: 1408. Only one context is attested in the Atharvaveda, revealing some textological problems: AV XIX, 49, 10 "may he go away in a dry place". In addition, there is a highly dubious word ʆuʂ-ˈa- {śuṣá-} (only one form gen. sg. ʆuʂ-ˈa-sya {śuṣásya}): AV V, 1, 4 "the poet of the dry". Also worth mentioning is the compound ʆˈuʂ-k-aːs-ya- {śúṣkāsya-} 'dry-mouthed' (AV III, 25, 4; AV VI, 139, 2; AV VI, 139, 4).
However, there are clear Rigvedic examples: RV IV, 4, 4 "a dry thicket"; RV IV, 33, 7 "plants arose upon the dry land"; RV VI, 18, 10 "dry wood" etc.
This word is a derivative of the verbal root ʆoːʂ- {śoṣ-} 'to dry', derived from PIE {*sau̯s-} with dissimilation; compare Greek {αὖος} / {αὗος} 'dry', OCS {suchъ} 'dry' [EWAia II: 648-649].
NUMBER:21
WORD:ear
Vedic Sanskrit:kˈarɳ-a- {kárṇa-}1
BR-2 1858: 121-122; Grassmann 1873: 315. Unquestionably the main designation for 'ear' in the Atharvaveda and the Rigveda.
Distinct from ʆrˈoː-tra- {śrotra-} [BR-7 1875: 397; Grassmann 1873: 1432], a more rare synonym, derived from the verb ʆraw- {śrav-} 'to hear' [EWAia II: 666].
Related to Young Avestan {karǝna-} 'ear (of Daevic creatures)'; cognates outside of Indo-Iranian are not clear [EWAia I: 314-315].
NUMBER:22
WORD:earth
Vedic Sanskrit:bʰˈuː-mi- {bhū́mi-}1
BR-5 1868: 348-349; Grassmann 1873: 951. Also bʰˈuː-miː- {bhū́mī-}. Polysemy: 'earth / soil / land'. Often personified and deified. Examples: AV III, 17, 5 "successfully let the good plowshares thrust apart the earth", AV V, 11, 6 "let the barbarians creep (sr̥p) downward to the earth".
Distinct from kʂam- {kṣám-} 'ground / earth' [BR-2 1858: 532-533; Grassmann 1873: 363; MW 1899: 326], pr̩tʰi-w-ˈiː- {pr̥thivī́-} 'earth as the broad one, orbis terrarum' (very often personified and deified) [BR-4 1865: 860-861; Grassmann 1873: 855-857; MW 1899: 646] and kʂˈeː-tra- {kṣétra-} 'land / landed property / field' [BR-2 1858: 571-572; Grassmann 1873: 370].
It seems that this word is derived from bʰaw- {bhav-} 'to become / to happen / to be etc.'; related to Old Avestan {būmī-} 'earth' [EWAia II: 268].
NUMBER:23
WORD:eat
Vedic Sanskrit:ad- {ad-}1
BR-1 1855: 120-121; Grassmann 1873: 33; RIVELEX 1: 116-117. An aniṭ-root. Present (II) 3 sg. ˈatː-i {átti}, 3 pl. ad-ˈanti {adánti} [Whitney 1885: 3]. Examples: AV V, 18, 7 "I am eating what is sweet"; AV VIII, 6, 23 "They who eat raw meat, and who the flesh of men"; RV II, 35, 7 "he eats food of good essence"; RV X, 28, 11 "the very same ones eat the released oxen". The authors of RIVELEX following the trraditional view assert that it is a suppletive verb: according to them, the verb gʰas- {ghas-} 'to consume' forms its aorist and the verb aːw-aya- {āvaya-} forms its imperfect [RIVELEX 1: 117]. However, forms of these verbs are rare in the Atharvaveda and occur mostly in passages that are parallel with Rigvedic; because of this, it is preferable not to include them in the list as independent stems.
Distinct from kʰaːd- {khād-} 'to devour, to gorge' [BR-2 1858: 611-612; Grassmann 1873: 373], gʰas- {ghas-} 'to consume' [BR-2 1858: 884-885; Grassmann 1873: 422] and from bʰas- {bhas-} 'to chew / smash to pieces' [BR-5 1868: 227; Grassmann 1873: 930].
In addition, the verb ad- {ad-} has a very close synonym aʆ- {aś-} 'to eat, to consume' [BR-1 1855: 508-510; Grassmann 1873: 136-137]. It is impossible to distinguish properly between ad- {ad-} and aʆ- {aś-}.
Continues PIE {*h1ed-} 'to eat'; compare Hittite {ed-} / {ad-}, Greek {ἔδμεναι}, Latin {edere} 'to eat' etc. [EWAia I: 61-62].
NUMBER:23
WORD:eat
Vedic Sanskrit:aʆ- {aś-}2
BR-1 1855: 508-510; Grassmann 1873: 136-137; RIVELEX 1: 598-600. A seṭ-root. Present (IX) 3 sg. aʆ-nˈaː-ti {aśnā́ti}, 3 pl. aʆ-n-ˈanti {aśnánti}. It is possible that this word had an initial meaning 'to meal / to consume' [Grassmann 1873: 136], but it is regularly used in neutral contexts in the meaning 'to eat'. Examples: AV VII, 101, 1 "what food I eat in dream, [and that] is not found in the morning"; AV VIII, 2, 19 "what thou eatest (aś), what thou drinkest, of grain, milk of the plowing what should be eaten (ad-yˈa-m {ādyám}), what should not be eaten all food I make for thee poisonless".
This word has no reliable etymology [EWAia I: 136].
It is probable that this word continues PIIr {*ānd(r)a-} and represents the cognate of Proto-Slavic {jędro} 'kernel, core' [EWAia I: 162].
NUMBER:25
WORD:eye
Vedic Sanskrit:akʂ- {akṣ-}1
BR-1 1855: 19-20; Grassmann 1873: 6. This word has two stems, ˈakʂ-i- {ákṣi-} and akʂ-ɳ- {akṣṇ-}; compare nom. sg. ˈakʂ-i {ákṣi}, nom.-acc.-voc. du. ˈakʂ-i-ɳiː {ákṣinī}, gen.-loc. du. akʂ-ɳ-ˈoːs {akṣṇós} etc. Not surprisingly, the forms of the dual number prevail in texts. In addition, there is a stem akʂ- {akṣ-}, attested in the compound an=ˈakʂ- {anákṣ-} 'without eyes, blind' (nom. sg. an=ˈak {anák}), found only once in RV II, 15, 7 [BR-1 1855: 166; Grassmann 1873: 50]).
Distinct from čˈa=kʂ-us- {cákṣus-} 'seeing / splendent / eye of the Sun and Agni etc.' [BR-2 1858: 919-920; Grassmann 1873: 432].
Continues PIE {*h3eku̯-s-}; related to Young Avestan du. {aši} '(two) eyes'; OCS {oko}, Latin {oc-ul-us} 'eye' etc. [EWAia I: 42-43].
NUMBER:26
WORD:fat n.
Vedic Sanskrit:pˈiː-was- {pī́vas-}1
BR-4 1865: 749; Grassmann 1873: 820-821. Polysemy: 'fat / suet'. Examples: AV I, 11, 4 " Not as it were stuck (ā́hata) in the flesh, not in the fat, not as it were in the marrows, let the spotted slimy (?) afterbirth come down, for the dog to eat; let the afterbirth descend".
Distinct from gʰr̩-tˈa- {ghr̥tá-} 'ghee, i.e. clarified butter or butter which has been boiled gently and allowed to cool' [BR-2 1858: 891-892; Grassmann 1873: 423-424; MW 1899: 378]. In addition, distinct from a close synonym mˈeːd-as- {médas-} 'fat (mainly of melted butter used in libations)' [BR-5 1868: 898; Grassmann 1873: 1062]. The fact that mˈeːd-as- {médas-} is not the basic designation for the notion 'fat' can be proven by the following considerations: in contexts where these two words occur one next to the other, the word pˈiː-was- {pī́vas-} precedes the word mˈeːd-as- {médas-}; moreover, the latter is used in restricted contexts.
Derived from pˈiː-wan- {pī́van-} 'fat (adj.)' which exactly matches Greek {πῑ́-ων}, f. {πῑ́-ειρα} 'fat (adj.)' [EWAia II: 139].
NUMBER:27
WORD:feather
Vedic Sanskrit:par-ɳˈa- {parṇá-}1
BR-4 1865: 571-572; Grassmann 1873: 790. Polysemy: 'feather / wing / leaf / feather part of arrow'. Examples: AV V, 25, 1 "let the virile organ, seed-placer of the embryo, set (ā-dhā) [it] like the feather on the shaft"; RV I, 182, 7 "the feathers of a wild bird in flight"; RV I, 183, 1 "you fly with the tripartite (chariot) like a bird with its feathers".
Distinct from pakʂ-ˈa- {pakṣá-} 'wing / shoulder, side (of man)' [BR-4 1865: 344-346; Grassmann 1873: 757] and from pˈat-a-tra- {pátatra-} 'wing (as an instrument of flying)' [BR-4 1865: 407-408; Grassmann 1873: 764].
Words meaning 'down' are not attested.
Related to Hittite {par-tā-u̯ar} 'wing', OCS {pero} 'feather' etc. [EWAia II: 97].
NUMBER:28
WORD:fire
Vedic Sanskrit:agn-ˈi- {agní-}1
BR-1 1855: 28-29; Grassmann 1873: 8-9. This word is the only candidate for the main designation of 'fire' in the Rigveda and Atharvaveda. It is also the name of Agni, one of the main Vedic deities. Some examples of non-figurative use: AV II, 25, 4 "do thou, O divine spotted-leaf, go burning after them like fire"; AV III, 8, 3 "may this fire shine for very long, kindled by [my] fellows who gainsay not".
Originates from PIE {*n̥gni-}; compare Latin {ignis} and Lithuanian {ugnìs} 'fire' [EWAia I: 44-45].
NUMBER:29
WORD:fish
Vedic Sanskrit:mˈatsy-a- {mátsya-}1
BR-5 1868: 459-460; Grassmann 1873: 976. Occurs once in The Atharvaveda: AV XI, 2, 25 "The dolphins (śiṅśumā́ra), boas (ajagará), purīkáyas, jashás, fishes, rajasás, at which thou hurlest". However, there are two clear contexts in the Rigveda: RV VII, 18, 6 "also the Matsyas ['fish'], whetted down (in their quest) for wealth, like fish in water"; RV X, 68, 8 "he caught sight of the honey enclosed by the stone, like a fish living in shallow water".
Continues IIr {*matsi̯a-} 'fish' [EWAia II: 297-298]. Further etymology is not exactly known; some researchers compare this word with Proto-Germanic {*mati-} 'food'; M. Mayrhofer considers this comparison dubious [EWAia II: 298].
NUMBER:30
WORD:fly v.
Vedic Sanskrit:pat- {pat-}1
BR-4 1865: 393-406; Grassmann 1873: 761-764. A seṭ-root. Polysemy: 'fly / hurry / fall'. Present (I) 3 sg. pˈat-a-ti {pátati}, 3 pl. pˈat-a-nti {pátanti}, aorist 3 sg. ˈa=pa=pt-a-t {ápaptat}, perfect 3 sg. pa=pˈaːt-a {papā́ta}, past passive participle (verbal adjective) pati-tˈa- {patitá-}. An example: AV I, 11, 6 "as the wind, as the mind, as fly the birds, so do thou, O ten months' [child], fly along with the afterbirth".
Continues PIE {*pet-} (evidence for a seṭ-root is not convincing); compare Greek {πέτομαι} 'Ι fly', Old Welsh {hed-ant} 'they fly' etc. [EWAia II: 71-72; LIV2 2001: 479].
NUMBER:31
WORD:foot
Vedic Sanskrit:pad- {pád-}1
BR-4 1865: 444-445; Grassmann 1873: 770. Polysemy: 'foot / bird's foot'. This word has its strong stem in nom. sg. paːd {pā́d}, acc. sg. pˈaːd-am {pā́dam}, nom.-acc.-voc. du. pˈad-aːw {pā́dau} and nom. pl. pˈaːd-as {pā́d-as}; the weak stem pad- {pad-} occurs in other forms, with stress on endings; compare gen.-abl. sg. pad-ˈas {padás} and instr. pl. pad-bʰˈis {padbhís}.
Distinct from čar-ˈi-tr-a {carítra-} 'foot / leg (as an instrument for going)' [BR-2 1858: 970; Grassmann 1873: 441], ǯˈaŋgʰ-aː- {jáṅghā-} 'upper part of a leg' [BR-3 1861: 9; Grassmann 1873: 464].
Continues PIE {*pōd-s} / {*ped-} 'foot'; there are cognates almost in all other Indo-European languages; compare Greek {πούς}, Doric {πός}, gen. sg. {ποδ-ός}; Latin {pēs}, gen. sg. {ped-is} 'foot' [EWAia IΙ: 77-78].
NUMBER:32
WORD:full
Vedic Sanskrit:puːr-ɳˈa- {pūrṇá-}1
BR-4 1865: 837; Grassmann 1873: 844. An example: AV II, 36, 5 "ascend thou the boat of Bhaga, full, unfailing".
Derived from par- {par-} 'to fill'. Related to such words as Latin {plē-n-us} and Gothic {full-s} 'full', which continue PIE {*pl̥h1-nó} 'full', a verbal adjective derived from {*pelh1-} / {pleh1-} 'to fill' [EWAia II: 156-157].
BR-6 1871: 844-847; Grassmann 1873: 1234-1236. Nom. sg. f. wˈas-w-iː {vásvī}. Used with a wide range of objects.
Distinct from the adverb su- {sú-} 'well' [BR-7 1875: 1025; Grassmann 1873: 1526].
This word is a cognate of Old and Young Avestan {vohu-} / f. {vaŋhuui-} 'good', Greek gen. pl. {ἐάων} 'goods' etc. [EWAia II: 533-534].
NUMBER:35
WORD:green
Vedic Sanskrit:ɦˈar-i-ta- {hárita-}1
BR-7 1875: 1549-1550; Grassmann 1873: 1650. This word designates the colour of frogs in RV VII, 103; other contexts do not clearly contradict the meaning 'green'. Like many other Vedic colour designations, this word seems to have denoted several hues of green and yellow.
Related to Vedic ɦˈar-i- {hári-}, a cognate of Young Avestan {zairi} 'yellow', Greek {χλωρός} 'greenish-yellow, pale green', OHG {gelo} 'yellow' etc. [EWAia II: 805-806].
NUMBER:36
WORD:hair
Vedic Sanskrit:kˈeːʆ-a- {kéśa-}-1
BR-2 1858: 431; Grassmann 1873: 352. This word occurs more than 10 times in the Atharvaveda [Whitney 1881: 89-90]. Cf. some examples with non-figurative meaning: AV I, 18, 3 "whatever in thy self, in thy body, is frightful, or what in hair or in mien – all that do we smite away with [our] words"; AV VI, 136, 1 "thou art born divine on the divine one, [namely] the earth, O herb; thee here, O down-stretcher, we dig in order to fix the hair"; AV VI, 136, 3 "what hair of thine falls down, and what one is hewn off with its root, upon it I now pour with the all-healing plant". In the Rigveda this stem is attested only as a member of compounds; compare ɦˈar-i=keːʆ-a- {hárikeśa-} 'having golden hair' [BR-7 1875: 1547; Grassmann 1873: 1649].
Distinct from rˈoː-man- {róman-} 'body hair (of men and animals)' [BR-6 1871: 447; Grassmann 1873: 1186].
This word does not have a clear etymology. It can be related to Avestan {gaēsu-} 'curly-headed'; in that case the correspondence {k-} ~ {g-} demands an explanation [EWAia I: 401]. We follow [Lubotsky 2001: 302, 311] and treat this word as a loan from an unknown source.
NUMBER:37
WORD:hand
Vedic Sanskrit:ɦˈas-ta- {hásta-}1
BR-7 1875: 1578-1579; Grassmann 1873: 1657-1658. An example: AV IV, 14, 2 "stride ye with the fire to the firmament (náka), bearing in your hands vessel-[fires] (úkhya)".
Distinct from baːɦ-ˈu- {bāhú-} 'arm / fore body of several animals' [BR-5 1868: 79-80; Grassmann 1873: 906] and arat-nˈi- {aratní-} 'bend of elbow / cubit, ell' [BR-1 1855: 407; Grassmann 1873: 102-103].
Originates from PIE {*ǵʰes-to-} 'hand'; related to Avestan {zasta-}, Greek {χείρ} < {*ǵʰes-r} 'hand' etc. [EWAia II: 812].
NUMBER:38
WORD:head
Vedic Sanskrit:ʆˈir-as- {śíras-}1
BR-7 1875: 191-192; Grassmann 1873: 1395. Can refer to 'head' of men (and anthropomorphic creatures), gods and animals. The oblique stem ʆiːr-ʂ-ɳ- {śīrṣṇ-} ~ ʆiːr-ʂ-ˈan- {śīrṣán-}.Paradigm: nom.-acc. sg. ʆˈir-as {śíras}, gen. sg. ʆiːr-ʂ-ɳ-ˈas {śīrṣṇás}, instr. sg. ʆiːr-ʂ-ɳ-ˈaː {śīrṣṇā́}, loc. sg. ʆiːr-ʂ-ˈan {śīrṣán}and ʆiːr-ʂ-ˈaɳ-i {śīrṣáṇi}, acc. pl. ʆiːr-ʂ-ˈaːɳ-i {śīrṣā́ṇi} etc. Examples: AV I, 14, 3 "she shall sit long with the Fathers, until the covering in of her head"; IV, 14, 15 "in the eastern quarter set thou the head of the goat"; IX, 8, 21 "from thy head the disease have I made disappear". This word is frequently used in contexts dealing with cutting or smashing somebody's head, especially of animals and evil creatures; in addition, it often designates heads of different ritual subjects and objects (in the metaphorical sense). Such a fact could point to some stylistic peculiarities of the word under consideration, but it is probably due to the spread of these contexts in Vedic texts.
Distinct from the close synonym muːrdʰ-ˈan- {mūrdhán-} [BR-5 1868: 856-858; Grassmann 1873: 1053; MW 1899: 826]. This word has broad polysemy: 'head / forehead / skull / top, summit / chief (applied to persons)'. Examples: AV III, 6, 6 "the head of my foe do thou split apart and overcome"; AV IX, 10, 6 "the cow lowed toward the winking calf; she uttered king at [its] head, in order to lowing"; AV X, 2, 26 "atharvan, having sewed together his head, and also (yát) his heart". It is worth mentioning that it occurs rarely in the Atharvaveda; moreover, it is possible to interpret it as specifically 'skull' or 'forehead' in many contexts with meaning 'head'; compare AV III, 6, 6 "the skull of my foe do thou split apart and overcome". It is more common in the Rigveda, but often means 'chief (applied to persons)', compare RV VIII, 67, 13 "they (Ādityas) who, as heads of the settled peoples, untrickable, self-glorious, without deceit", or 'top, summit', compare RV X, 151, 1 "we at the head of good fortune make known our trust with speech".
The word ʆˈir-as- {śíras-} / ʆiːr-ʂ-ɳ- {śīrṣṇ-} continues the PIE noun {*ḱŕ̥h2-os} / gen. sg. {*ḱr̥h2-s-n-os} 'head'; compare Greek {κάρᾱ}, gen. sg. {κρᾱ́ατος} 'head', Latin {cerebrum} 'brain' etc. [EWAia II: 638-639].
BR-7 1875: 1642-1643; Grassmann 1873: 1678-1679; BR-7 1875: 1641-1642; Grassmann 1873: 1678. Some contexts with ɦˈr̩d-aya- {hŕ̥daya-}: AV II, 33, 3 "forth from thy heart, lung (klomán)… spleen, liver, we eject for thee yákṣma"; AV V, 29, 4 "pierce into his heart"; RV I, 122, 9 "he himself installs a wasting disease in his own heart"; RV VI, 53, 5 "bore around the hearts of the niggards with an awl, you poet"; RV X, 87, 4 "pierce the sorcerers in the heart". Some contexts with hˈr̩d- {hŕ̥d-}: AV III, 2, 5 "consume [them] in their hearts with pangs"; AV V, 20, 3 "pierce thou with pain the heart of our adversaries".
The word ɦˈr̩d-aya- {hŕ̥daya-} usually means 'anatomical heart' both in the Rigveda and Atharvaveda, but there are some instances of figurative use of this suffixed form, for example, RV X, 34, 9 "heavenly coals scattered down in the gaming hollow, though they are cold they burn up the heart". The root noun ɦr̩d- {hŕ̥d-} (and nom.-acc. sg. n. ɦˈaːrd-i- {hā́rdi-} with an additional meaning 'interior of the body' [BR-7 1875: 1602]) often means 'heart in figurative sense, heart as container of inner thoughts and emotions', especially in the Rigveda, where it has the meaning 'heart (anatomical)' mostly in some restricted contexts (connected to the soma-ritual) [BR-7 1875: 1641-1642; Grassmann 1873: 1678]. However, it is clear that ɦr̩d- {hŕ̥d-} sometimes has the meaning 'anatomical heart' in the Atharvaveda and in some compounds, like ɦr̩d=roːg-ˈa- {hr̥drogá-} "heart disease" (RV I, 50, 11) [Grassmann 1873: 1679].
This word cannot be separated from PIE {*ḱērd-} / {ḱr̥d-} 'heart' (Hittite {ki-ir} / {kar-ta-aš}, Latin {cor} / gen. sg. {cord-is} etc.), despite its initial ɦ- {h-} [EWAia II: 818].
NUMBER:41
WORD:horn
Vedic Sanskrit:ʆˈr̩ŋg-a- {śŕ̥ṅga-}1
BR-7 1875: 287-289; Grassmann 1873: 1412. An example: RV III, 8, 10 "just like the horns of horned beasts they appear – the posts, with their knobs, (standing) on the earth".
M. Mayrhofer thinks that the word ʆˈr̩ŋg-a- {śr̥ṅga-} originates from PIE {*ḱr̥-n-g(u̯)o-} and is derived from an aniṭ-variant of {*ḱŕ̥h2-os} / {*ḱr̥h2-s-n-os} 'head' [EWAia II: 653].
Continues PIE {*eǵhóm}; compare Old Avestan {azǝ̄m}, OCS {azъ} ets. [EWAia I: 155].
NUMBER:42
WORD:I
Vedic Sanskrit:ma- {ma-}2
BR-5 1868: 415; Grassmann 1873: 163-165. The oblique stem.
Originates from PIE {*me-}; compare Greek {με-} 'me' etc. [EWAia II: 284-285].
NUMBER:43
WORD:kill
Vedic Sanskrit:ɦan- {han-}1
BR-7 1875: 1494-1512; Grassmann 1873: 1641-1646. An aniṭ-root. Polysemy 'hit, strike, smite / kill, slain / destroy etc.'. Present (II) ɦˈan-ti {hánti}, 3 pl. gʰn-ˈanti {ghnánti}, imperfect 3 sg. ˈa=ɦan {áhan}, perfect 3 sg. ǯa=gʰˈaːn-a {jaghā́na}, past passive participle (verbal adjective) ɦa-tˈa- {hatá-} [Whitney 1885: 202-203]. This verb is suppletive: the root wadʰ- {vadh-} forms the aorist.
Distinct from maːr-ˈaya-ti {maráyati} 'to cause to death, kill', which is used only three times in the Atharvaveda [Whitney 1881: 229].
Originates from PIE {*gu̯hen-} 'to kill' (present 3 sg. {*gu̯hén-ti}); related to Hittite {ku-en-zi} 'he kills', Greek {θείνω} 'I kill' etc. [EWAia II: 800-801].
BR-3 1861: 84; Grassmann 1873: 483. This word occurs thrice in the Atharvaveda and once in the Rigveda. The weak stem ǯɲ-u- {jñu-} occurs in compounds [EWAia I: 584]. Examples: AV IX, 8, 21 "forth from thy feet, knees, hips … from thy head the disease have I made disappear"; RV X, 15, 6 "having bent your knee".
Continues PIE {*ǵónu-} / {*ǵnu-}; compare Greek {γόνυ}, Latin {genū} etc. [EWAia I: 584-585].
NUMBER:45
WORD:know
Vedic Sanskrit:wid {vid-}1
BR-6 1871: 1041-1047; Grassmann 1873: 1274-1277. A veṭ-root. Polysemy: 'to know / to become acquainted with / to learn / to pay attention etc.' [Grassmann 1873: 1274-1275]. Perfect 3 sg wˈeːd-a {véda}, perfect active participle nom. sg. m. wid-ˈu-s {vidús}, secondary present (II) 3 sg wayt-ti {vetti}, 3 pl. weːd-ˈanti {vedánti}. This word has its initial meaning 'to know' ('wissen') in perfect, which is older historically (compare Greek perfect {οἰ̃δα} 'I know'); other derived meanings occur in secondary present and imperfect [Grassmann 1873: 1274-1275]. Examples: AV V, 11, 10 "I know that which is of us two this same birth"; AV XI, 6, 23 "The immortal remedy, chariot-bought, which Mātalī knows – that Indra made enter into the waters; that remedy, O waters, give ye"; RV III, 39, 1 "Indra – what is born for you, know that."
Distinct from ǯɲaː- {jñā-} 'to know (road, man), have knowledge / to become acquainted with / to recognize etc.' [BR-3 1861: 135-149; Grassmann 1873: 500-502; MW 1899: 425].
The perfect 3 sg. wˈeːd-a {véda} has exact parallels in other Indo-European languages; compare Old Avestan perfect 1-3 sg. {vaēdā}, Greek {οἰ̃δε}, Gothic {wait} 'he knows' etc. Some other formations from the root {*u̯ei̯d-} in PIE and different Indo-European languages mean 'to see' and 'to find' [EWAia II: 579-581].
NUMBER:46
WORD:leaf
Vedic Sanskrit:par-ɳˈa- {parṇá-}1
BR-4 1865: 571-572; Grassmann 1873: 790. Polysemy: 'feather / leaf'. Used in this meaning both in the Rigveda and Atharvaveda. An example: AV VIII, 7, 12 "rich in sweets the leaf, rich in sweets the flower of them (plants)".
There is also one stem with the meaning 'leaf / foliage' used in compounds: compare su=palāʆˈa- {supalāśá-} 'leafy' [BR-7 1875: 1077; Grassmann 1873: 793, 1539], occurring in such contexts as RV X, 135, 1 "the leafy tree where Yama holds symposium with the gods". However, the word par-ɳˈa- {parṇá-} and its derivatives occur more often.
Related to Hittite {par-tā-u̯ar} 'wing', OCS {pero} 'feather' etc. [EWAia II: 97].
NUMBER:47
WORD:lie
Vedic Sanskrit:ʆay- {śay-}1
BR-7 1875: 217-220; Grassmann 1873: 1397-1398. A veṭ-root. Polysemy: 'to lie / to rest'. Present (II) 3 sg. ʆˈay-eː {śáye} / ʆˈeː-teː {śéte} [Whitney 1885: 174]. An example: RV III, 55, 4 "he lies in his resting places [=hearths]".
Originates from PIE {*ḱei̯-} 'to lie'; related to Hittite {ki-it-a} 'he lies', Greek {κει̃-μαι} 'Ι lie' etc. [EWAia II: 613-614].
NUMBER:48
WORD:liver
Vedic Sanskrit:yˈak-r̩-t- {yákr̥t-}1
BR-6 1871: 4; Grassmann 1873: 1069. This word has the nominative case yˈak-r̩-t {yákr̥t-} and the oblique stem yak-n- {yakn-} with the stress on endings; compare gen. sg. yak-n-ˈas {yaknás-} etc. [Whitney 1881: 235]. It occurs thrice in the Atharvaveda and once in the Rigveda.
The word yˈak-r̩-t {yákr̥t-} / yak-n- {yakn-} originates from an old PIE heteroclitic noun {*(H)i̯eku̯-r-} / {*(H)i̯eku̯-n-}; Old Latin {iecur}, gen. sg. {iocineris} is one of cognates [EWAia II: 391].
NUMBER:49
WORD:long
Vedic Sanskrit:diːrgʰ-ˈa- {dīrghá-}1
BR-3 1861: 653-654; Grassmann 1873: 610-611. Polysemy: 'long (spatial) / long (temporal)'. An example: RV V, 45, 9 "let the Sun drive here with his seven horses to the tract of land stretching widely at (the end of) his long course".
Related to Hittite {daluki-}, Old Avestan {darǝga}, Greek {δολιχός} 'long'; Mayrhofer reconstructs its protoform as {*dl̥h1gʰo-} [EWAia I: 728-729].
NUMBER:50
WORD:louse
Vedic Sanskrit:
Not attested. The Old Indian word for 'louse', attested in later texts, is yˈuːk-a- {yū́ka-} ~ yˈuːk-aː- {yū́kā-} [BR-6 1871: 177-178]. Old Indian likʂ-ˈaː- {likṣā́-} means 'nit' [BR-6 1871: 535].
NUMBER:51
WORD:man
Vedic Sanskrit:nar- {nár-}1
BR-4 1865: 54; Grassmann 1873: 748-750. Paradigm: acc. sg. nˈar-am {náram}, gen. sg. nˈar-as {náras}, loc. sg. nˈar-i {nári}, nom. pl. nˈar-as {náras}, acc. pl. nˈr̩ː-n {nr̥̄́n}, gen. pl. nar-ˈaːm {narā́m} / nr̩-n-ˈaːm {nr̥nā́m}, instr. pl. nˈr̩-bʰis {nŕ̥bhis} etc. The absence of nom. sg. from the stem nar- {nár-} poses the question whether it was supplied by pˈumãːs- {púmāṃs-} 'male (of men and animals) / man', wˈr̩ʂ-an- {vr̥ṣan-} 'manly / strong, powerful / man / male / any male animal etc.' or by wiːr-ˈa- {vīra-} 'hero, a brave or eminent man'. Unfortunately, the data are too scarce to make an unambiguous decision. Polysemy: 'man / person (often about people involved in ritual activities) / warrior, hero'. Examples: AV III, 19, 7 "go forth, conquer, O men; formidable be your arms (bāhú)"; AV IV, 31, 1 "let [our] men go forward unto [the foe], having forms of fire"; AV XVIII, 1, 7 "why, O lustful one, wilt thou speak to men with deceit (?vī́ci)".
Distinct from a range of synonyms designating a male human or animal: wˈr̩ʂ-an- {vr̥ṣan-} 'manly / strong, powerful / man / male / any male animal etc.' [BR-6 1871: 1338-1340; Grassmann 1873: 1345-1348; MW 1899: 1012], wiːr-ˈa- {vīra-} 'hero, a brave or eminent man' [BR-6 1871: 1296-1298; Grassmann 1873: 1316-1317; MW 1899: 1005-1006], mˈar-ya- {márya-} / mˈar-iya- {máriya-} 'young man in the prime of life' [BR-4 1868: 589; Grassmann 1873: 1010-1011].
This word is related to Greek {ἀνήρ}, Armenian {ayr} 'man'; Welsh {ner} 'hero' etc. [EWAia II: 144-145].
It is impossible to distinguish properly between nar- {nár-} and pˈumãːs- {púmāṃs-}.
NUMBER:51
WORD:man
Vedic Sanskrit:pˈumãːs- {púmāṃs-}2
BR-4 1865: 774-775; Grassmann 1873: 821. Polysemy 'male (of men and animals) / man'. This word has the nominative pˈumaːn {púmān} from the stem pˈumãːs- {púmāṃs-}) and oblique cases derived from the stem pũs- {púṃs-}; compare gen. sg. pũs-ˈas {puṃsás} [Whithey 1881: 184]. It often occurs in contexts together with its antonym str-ˈiː- {strī́-} 'female (of men and animals) / woman' [BR-7 1875: 1275-1276; Grassmann 1873: 1596]. Examples: AV I, 8, 1 "this oblation shall bring the sorcerers, as a stream does the foam; whoever, woman [or] man, hath done this, here let that person speak out"; AV III, 23, 2 "give birth to a male, a son; after him let a male be born"; AV V, 14, 6 "if woman, or if man, hath made witchcraft in order to evil".
This word was compared to Latin {pūbēs} ~ {pūber-} 'grown-up / adult' if from {*peu̯b-ro-} < {*peu̯m-ro} [EWAia II: 144-145].
NUMBER:52
WORD:many
Vedic Sanskrit:pur-ˈu- {purú-}1
BR-4 1865: 789-790; Grassmann 1873: 827-829. Nom. sg. f. puːr-w-ˈiː- {pūrvī́-}. Polysemy 'many (adj.) / many (adv.) / very (adv.) / often'.
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". This word is not as widespread as pur-ˈu- {purú-}.
Continues PIE {*pl̥h1-ú-}; the word has such cognates as Avestan {pouru-} 'many (adj.) / many (adv.) / abundant / very (adv.)'; Greek {πολύς} 'many (adj.)', {πολύ} 'many (adv.)' [EWAia II: 148-149].
NUMBER:53
WORD:meat
Vedic Sanskrit:mãːs-ˈa- {māṃsá-}1
BR-5 1868: 687-688; Grassmann 1873: 1028. Polysemy: 'meat / flesh'. An example: AV VIII {yá āmáṃ mā́msam adanti paúruṣeyaṃ ca yé kravíḥ} "they who eat raw meat, and who the flesh of men".
Originates from PIE {*mēms-} 'meat'; there are such cognates as Armenian {mis} 'meat', Gothic {mimz} 'meat' etc. [EWAia II: 343-344].
NUMBER:54
WORD:moon
Vedic Sanskrit:čand-rˈa{candrá-}1
BR-2 1858: 939-940; Grassmann 1873: 436. Polysemy 'shining / moon'. The main designation of 'moon' in the Atharvaveda. The word čand-rˈa- {candrá-} replaces maːs- {mā́s-} 'moon / month' [BR-5 1868: 758; Grassmann 1873: 1036]. An example: AV III, 31, 6 "Agni puts together the breaths; the moon is put together with breath".
Distinct from maːs- {mā́s-} [BR-5 1868: 758; Grassmann 1873: 1036], which is the main word for 'moon' in the Rigveda. Polysemy: 'moon / month'. maːs- {mā́s-} unquestionably means 'moon' in some Rigvedic passages; compare RV VI, 34, 4 "seeking attachment, the soma has been set firmly in Indra, like the two shining ones, (sun and) moon, in heaven"; RV X, 12, 7 "they (the gods) placed the light in the sun and the nights in the moon"; X, 85, 5 "the moon is the model of the years". In the Atharvaveda maːs- {mā́s-} usually means 'month'; there is one exception, AV XVIII, 1, 35 "they placed light in the sun, rays in the moon". The latter passage has a parallel in the Rigveda [Whitney 1881: 225]. In addition, the meaning 'moon' in the Atharvaveda can be seen, for example, in a dvandva suːr-yaː=maːs-ˈa- {sūryāmāsá-} 'sun and moon' in AV III, 29, 5 "the white-footed sheep, accompanied with five cakes, commensurate with [his] world, the giver lives upon, [as] unexhausted in the sun and moon".
In addition, there is a poetic compound čandr-ˈa=maːs- {candrámās-} meaning 'moon, moon-god' (literally 'shining moon') [BR-2 1858: 943; Grassmann 1873: 436]. It could be an intermediate link between maːs- {mā́s-} and čand-rˈa- {candrá-}.
The word čandr-ˈa- {candrá-} has an older by-form ʆčand-rˈa- {ścandrá-}; these two forms are derived from PIE {*(s)kend-} 'to shine', probably connected with Latin {candēre} 'to shine' < {*(s)kand-} [EWAia I: 528-529].
NUMBER:55
WORD:mountain
Vedic Sanskrit:gir-ˈi- {girí-}1
BR-2 1858: 744-745; Grassmann 1873: 401. Examples: AV V, 4, 1 "thou that wast born on the mountains, strongest of plants, come"; AV V, 4, 2 "on an eagle-bearing (-súvana) mountain, born from the snowy one"; RV IV, 17 "he split the mountain, hurling his mace with his strength, revealing his power, displaying his might".
Distinct from pˈarw-a-ta- {párvata-} 'knotty, rugged (said of mountains) / rock, height / mountain (often personified)' [BR-4 1865: 583-584; Grassmann 1873: 791-792; MW 1899: 609]. This word is unquestionably an adjective in its primary form and use; compare a frequent Vedic expression pˈarw-a-toː gir-ˈih {párvato giríḥ} "ruggy mountain" (AV IV, 6, 8; AV VI, 12, 3; RV I, 37, 7 etc.). According to before mentioned facts, the word pˈarw-a-ta- {párvata-} seems to have some semantic and stylistic connotations in comparison with gir-ˈi- {girí-}. Some examples of its use in the meaning 'mountain': AV II, 3, 1 "what runs down yonder, aiding (?), off the mountain, that do I make for thee a remedy, that thou mayest be a good remedy"; RV II, 11, 7-8 "the land has spread out equally in all directions. Even the mountain, which was about to run, has come to rest. The mountain, never faltering, has been set down".
Related to Young Avestan {gair-i} 'mountain', Albanian {gur} 'stone / rock, cliff', OCS {gor-a} 'mountain' etc. [EWAia I: 487].
NUMBER:56
WORD:mouth
Vedic Sanskrit:aːs- {ās-}1
BR-1 1855: 735, 736, 744; Grassmann 1873: 190, 191. Polysemy: 'mouth / face / jaws'. The root aːs- {ās-} is found in Vedic texts in the variety of stems: there is an old root noun aːs- {ā́s-} used only in the Rigveda in abl. sg. and instr. sg. and more frequent stems aːs-ˈiya- {āsíya-} [BR-1 1855: 744; Grassmann 1873: 191] and aːs-ˈan- {āsán-} / aːs-n- {āsn-} [BR-1 1855: 736; Grassmann 1873: 190]. The first stem occurs mostly in adverbial meanings [Grassmann 1873: 190]. Examples: AV X, 10, 20 "from thy mouth (aːs-n-ˈas {āsnás}) came (bhū) the songs (gā́thā), from thy napebones, O cow, [came] force etc."; AV VII, 58, 8 "thou that strikest (pra-hr̥) with both, with both tail and mouth (aːs-ˈiy-eː-na {āsíyena}) – in thy mouth aːs-ˈiy-eː {āsíye} is no poison"; RV VI, 3, 4 "he will snap with his mouth (aːs-ˈaː {āsā́}) like a horse being bridled".
The words aːs- {ā́s-}, aːs-ˈiya- {āsíya-} and aːs-ˈan- {āsán-} continue an old PIE noun, reconstructed by M. Mayrhofer as {*h1eh3-s-} (traditionally {*ōs-}). There are such cognates as Hittite nom. sg. {a-i-iš}, gen. sg. {iš-ša-a-aš} 'mouth', Latin {ōs}, gen. sg. {ōr-is} 'mouth' etc. [EWAia I: 181-182].
NUMBER:57
WORD:name
Vedic Sanskrit:nˈaːm-an- {nā́man-}1
BR-4 1865: 112-114; Grassmann 1873: 724-725. Polysemy: 'name, appellation / characteristic mark / form / kind, manner' [MW 1899: 536].
Related to Hittite {la-a-ma-an}, Greek {ὄνομα}, Latin {nōmen}, Gothic {namo} 'name' etc. [EWAia II: 35-37].
NUMBER:58
WORD:neck
Vedic Sanskrit:griː-wˈaː- {grīvā́-}1
BR-2 1858: 865; Grassmann 1873: 419.
Related to Young Avestan {grīuuā-} 'neck (of Daevic creatures)', Russian grʸˈiv-a {грива} 'mane', Old Russian {griv-ьn-a} 'necklace' etc. [EWAia I: 509].
There is also a suffixal derivative nˈaw-ya- {návya-} / nˈaw-iya- {náviya-} with the same meaning [BR-4 1865: 76; Grassmann 1873: 716-717].
The forms nˈaw-a- {náva-}, nˈaw-ya- {návya-} / nˈaw-iya- {náviya-} originate from PIE {néu̯-o-} / {néu̯-i̯o-} 'new'; compare Greek {νέος} 'young', Latin {nou-us}, OCS {nov-ъ} 'new' etc. [EWAia II: 25].
NUMBER:60
WORD:night
Vedic Sanskrit:rˈaː-tr-iː- {rā́trī-}1
BR-6 1871: 320; Grassmann 1873: 1160. Unquestionably the main word for 'night' in the Atharvaveda and Rigveda. Examples: AV IV, 18, 1 "The same light with the sun – night possesses the same with the day"; AV VII, 69, 1 "be the days weal for us; [as] weal let the night be applied; weal for us let the dawn shine forth"; RV I, 94, 7 "You see across even the blind darkness of night". Often personified or deified (compare AV XIX, 47; RV X, 127, 8; RV I, 35, 1 etc.).
Distinct from kʂap- {kṣáp-} [BR-2 1858: 530; Grassmann 1873: 362], used only in the Rigveda mostly in adverbial sense (compare RV IX, 99, 2 "and prepared by night, he plunges toward the prizes") and as a part of poetical expressions together with the word uʂ-ˈas- {uṣás-} in the plural number meaning 'dawn' (compare RV VI, 52, 15 "let those gods seek a wide place for us to prosper day and night for our whole lifetime"; RV VII, 15 "shine throughout the nights and dawns!"). Such use of this word shows that it represents an archaism already in the Rigveda (unlike its Avestan cognates {xšap-} / {xšap-an-} / {xšap-ar-} 'night' [Bartholomae 1904: 548-549]).
In addition, distinct from another archaic noun nˈak-ta- {nákta-} 'night' (less frequent stem is nˈak-ti- {nákti-}), which is used adverbially or in order to designate a personified and deified night in poetical expressions (often together with the word uʂ-ˈas- {uṣás-}) [BR-4 1865: 6; Grassmann 1873: 703]. The adverb nˈak-tam {náktam} 'by night', derived from its acc. sg., is used mostly with the counterpart dˈiw-aː {dívā} 'by day'; compare RV I, 24, 10 " Yonder Bears [=stars of Ursa Major], set on high, are visible at night (nˈaktam {náktam}); they have gone somewhere else by day (dˈiwaː {dívā})".
The word rˈaː-tr-iː- {rā́trī-} 'night' does not have a clear etymology; M. Mayrhofer states that it was initially an epithet of more archaic words kʂap- {kṣap-} and nˈak-ta- {nákta-} and can be derived from the verbal root raː- {rā-} 'to be quiet, to rest' [EWAia II: 447; 443-444].
The root nas- {nas-} 'nose' forms several stems in the Rigveda and the Atharvaveda. There is a root noun nas- {nás-} (instr. sg. nas-ˈaː {nasā́}, gen. du. nas-ˈoːs {nasós}) [BR-4 1865: 82; Grassmann 1873: 720], a stem nˈaːs-aː- {nā́sā-}, used in the dual number [BR-4 1865: 126-127; Grassmann 1873: 720, 726], occuring twice in the Rigveda and once in the Atharvaveda, and a suffixed derivative nˈaːs-ik-aː- {nā́sikā-} [BR-4 1865: 128; Grassmann 1873: 726].
Related to Latin {nār-is} 'nostril (sg.) / nose (pl.)', Lithuanian {nós-is}, OCS {nos-ъ} 'nose' etc. [EWAia II: 30-31].
Distinct from the prohibitive negation maː- {mā́-} [BR-5 1868: 679-680; Grassmann 1873: 1026-1028].
Originates from PIE {*ne-} 'not'; compare Latin {ne-sciō} 'I do not know', OCS {ne} 'not' etc.; it is possible that the polysemy 'not / as, as if' is inherited from the protolanguage [EWAia II: 1-2].
NUMBER:63
WORD:one
Vedic Sanskrit:ˈeː-ka- {éka-}1
BR-1 1855: 1069-1071; Grassmann 1873: 295-296. Polysemy: 'one / the only one / alone etc'.
This word continues the PIE protoform {*oi̯-ko-} 'one', which is parallel to protoforms {oi̯-no-} and {oi̯-u̯o-} with the same meaning (compare Gothic {ains} 'one' and Avestan {aēuua-} 'one' respectively) [EWAia I: 262-263].
NUMBER:64
WORD:person
Vedic Sanskrit:ǯˈan-a- {jána-}1
BR-3 1861: 23-24; Grassmann 1873: 472-474; MW 1899: 410. Polysemy: 'person (sg.) / people (pl.) / living being / stock, race'. Examples: AV V, 11, 4 "even that wily man (jána) now is afraid of thee"; AV X, 1, 8 "this person is unknown to thee".
Distinct from mˈaːn-u-ʂa- {mā́nuṣa-} 'human (adj.) / man as opposed to gods' [BR-5 1868: 728-729; Grassmann 1873: 1033-1034] and pˈuru-ʂa- {púruṣa-} ~ pˈuːru-ʂa- {pruṣa-} 'man as opposed to animals / (deified) progenitor of the mankind / spiritˈ [BR-4 1865: 793-796; Grassmann 1873: 833].
Derived from the seṭ-verb {jan-} 'to generate, to beget etc.' < PIE {*ǵenh1-} 'to beget etc.'; compare Greek {γόνος} 'offspring, child / race, stock / begetting' [EWAia I: 566-567].
NUMBER:65
WORD:rain
Vedic Sanskrit:warʂ-ˈa- {varṣá-}1
BR-6 1871: 799-800; Grassmann 1873: 1225. The main word with the meaning 'rain' in the Atharvaveda. An example: AV IV, 15, 6 " by thee poured out, let abundant rain come". Occurs only twice in the Rigveda: RV V, 58, 7; RV V, 83, 10.
In addition, there is an etymologically related word wr̩ʂ-tˈi- {vr̥ṣṭí-} [BR-6 1871: 1346; Grassmann 1873: 1351-1352], which is more frequent in the Rigveda. Examples: RV I, 38, 8 "their rain has been sent gushing"; RV II, 6, 5 "do you (give) us rain from heaven"; RV II, 27, 15 "both (heaven and earth) jointly make heaven’s rain swell for him".
The words warʂ-ˈa- {varʂá-} and wr̩ʂ-tˈi- {vr̥ṣṭí-} are derived from the root warʂ- {varṣ-} 'to rain' continuing PIE {*Hu̯ers-} 'to rain / dew / mist'; compare Hittite {u̯arša-} 'fog, mist', Greek {ἐέρση} 'dew' etc. [EWAia II: 522-523].
NUMBER:66
WORD:red
Vedic Sanskrit:rˈoːɦ-i-ta- {róhita-}1
BR-6 1871: 452-454; Grassmann 1873: 1186. Polysemy: 'red / blood (figurative) / a name of deity'. Phonetic variation rˈoːɦ-i-ta- {róhita-} ~ lˈoːɦ-i-ta- {lóhita-}. The second meaning is attested thrice in incantations. Examples: AV V, 23, 4 "of like form two, of various form two, black two, red two; both the brown and the brown-eared, the vulture and the cuckoo (kóka) they are slain"; AV XI, 3, 7 {śyāmám áyo 'sya māṃsā́ni lóhitam asya lóhitam} "dark metal its flesh, red its blood". In addition, this word is a name of deified Sun in AV XIII, 1-3.
The phonetic variant rˈoːɦ-i-ta- {róhita-} is the only attested form in the Rigveda; it also occurs in the Atharvaveda, mostly as a name of the deity Rohita.
Distinct from aru-ʂˈa- {aruṣá-} ' red, reddish (the colour of Agni and his horses, of cows, of the team of Uṣas, the Aśvins' [BR-1 1855: 417-418; Grassmann 1873: 108; MW 1899: 88], aru-ɳˈa- {aruṇá-} 'reddish-brown, reddish, golden' [BR-1 1855: 415-416; Grassmann 1873: 107; MW 1899: 88]
Continues PIE {*reudʰ-} / {*rudʰ-} 'red / to be red'; related to Greek {ἐρυθρός} 'red', Latin {ruber} 'red' etc. [EWAia II: 471].
NUMBER:67
WORD:road
Vedic Sanskrit:patʰ- {path-}1
BR-4 1865: 421; Grassmann 1873: 767-768. Polysemy: 'road / path / way, track'. The root patʰ- {path-} forms the following stems: pˈantʰ-aː- {pánthā-} / patʰ-ˈi- {pathí-} / patʰ- {path-}. Paradigm: nom. sg. pˈantʰ-aː-s {pánthās}, acc. sg. pˈantʰ-aː-m {pánthām}, instr. sg. patʰ-ˈaː {pathā}, abl.-gen. sg. patʰ-ˈas {pathás}, loc. sg. patʰ-ˈi {pathí}; pl. nom. pˈantʰ-aː-s {pánthās}, acc. pl. patʰ-ˈas {pathás}, gen. pl. patʰ-ˈaːm {pathā́m} / patʰ-iː-n-ˈaːm {pathīnā́m}, instr.-dat. pl. patʰ-ˈi-bʰis {pathíbhis}, loc. patʰ-ˈi-ʂu {pathíṣu}. This word is often used in figurative contexts. Examples: AV IX, 5, 19 "at the meeting of the ways"; AV IV, 3, 5 "let him go by the falling-off (apadhvaṃsá-) of roads"; RV I, 139, 4: "(you two) going as if on a path". Translators choose different equivalents for this word; for example, Jamison and Brereton always translate patʰ- {path-} as 'path', Whitney and Elizarenkova – depending on the context.
Distinct from ˈadʰ-wan- {ádhvan-} 'way, track' [BR-1 1855: 162; Grassmann 1873: 48], wˈart-man- {vártman-} 'rut, track of a wheel' [BR-6 1871: 781-782; Grassmann 1873: 1223], wart-an-ˈi- {vartaní-} 'roll, rolling / rut, track of a wheel' [BR-6 1871: Grassmann 1873: 1223] and kˈaːʂʈʰaː- {kā́ṣṭhā-} 'track, race course / course of clouds' [BR-2 1858: 276-277; Grassmann 1873: 325].
Related to Greek {πάτος} 'path, way'; Latin {pons} 'bridge'; Old Prussian {pint-is}, OCS {pǫt-ь} 'path, way' etc. [EWAia II: 81-83].
NUMBER:68
WORD:root
Vedic Sanskrit:mˈuːl-a- {mla-}1
BR-5 1868: 859-861; Grassmann 1873: 1054. An example: AV VI, 14, 2 "I cut its bond like the root of a gourd". The phonetic variant mˈuːr-a- {mū́ra-} occurs once in AV I, 28, 3.
The word mˈuːl-a- {mla-} has no etymology [EWAia II: 369].
NUMBER:69
WORD:round
Vedic Sanskrit:
Not attested. There are some late adjectives with the meaning 'round (adj.)', for example, wr̩t-tˈa- {vr̥ttá-} [BR-6 1871: 1314-1316], wart-ula- {vartula-} [BR-6 1871: 780-781] (both are derived from the verb wart- {vart-} 'to turn (round) / to roll'), mˈaɳɖ-ala- {máṇḍala-} [BR-5 1868: 448-451] etc.
NUMBER:70
WORD:sand
Vedic Sanskrit:sˈik-a-taː- {síkatā-}-1
BR-7 1875: 978. Polysemy: 'gravel / sand'. This word is attested 4 times in the Atharvaveda. It occurs in plural: nom. pl. sˈik-a-taː-s {síkatās-}, loc. pl. sˈik-a-taː-su {síkatā-su}. An example: AV VII, 109, 2 "do thou, O Agni, carry ghee for the Apsarases, dust (pãːsˈuːn {pāṃsū́n}) for the dice, gravel (sˈikataːs {síkatās}) and waters".
Related to Old Persian {θikā} 'gravel', Pashto {šǝga} ~ {sǝga}, Iron Ossetic šǝǯǝt {сыджыт} 'earth' etc.; there are no cognates outside of the Indo-Iranian group. The variation of the first consonant can point to a borrowing from an unknown source [EWAia II: 728]. See also [Lubotsky 2001: 302, 312].
However, it is impossible to distinguish properly between sˈik-a-taː- {síkatā-} and pãːs-ˈu- {pāṃsú-}; it is probable that one word means 'coarse sand' and the other 'fine sand', respectively.
Related to such Iranian words as Young Avestan {pąsnu-} 'dust', Digor Ossetic funuk {фунук} 'ashes' and (probably) to OCS {pěsъ-kъ} 'sand' [EWAia II: 114-115].
NUMBER:71
WORD:say
Vedic Sanskrit:braw- {brav-}1
BR-5 1868: 156-160; Grassmann 1873: 918-919. A seṭ-root. Present (II) 3 sg. brˈawiː-ti {bráviti}, 3 pl. bruw-ˈanti {bruvánti}, imperfect 3 sg. ˈa=brawiː-t {ábravīt} etc.[Whitney 1885: 107]. This word usually designates a single speech act.
It is reasonable to treat this verb as suppletive, because the root braw- {brav-} does not form neither aorist nor perfect in the Rigveda and Atharvaveda. Aorist forms with the meaning 'to say' are derived from the root wač- {vac-}, perfect forms – from the defective stem aːɦ- {āh-}.
Distinct from the root wad- {vad-} ' to speak / to say / to tell / to praise etc.' [BR-6 1871: 649-657; Grassmann 1873: 1199-1201] occurs mostly in its first or third meaning and sometimes designates solemn speech (praising).
The Vedic root braw- {brav-} originates from PIE {*mleu̯H-} 'to say / to speak'; it is related to Young Avestan {mraoiti} 'he says', Old Russian {mlъviti} 'to speak' etc. [EWAia II: 235-236].
NUMBER:71
WORD:say
Vedic Sanskrit:wač- {vac-}2
BR-6 1871: 619-626; Grassmann 1873: 1191-1194. Aorist 3 sg. a=voːč-a-t {avocat}. Polysemy 'to speak / to say / to utter / to announce, declare / to proclaim etc.'. Often has stylistic connotations (especially in other tenses). For example, its present (III) 3 sg. wˈi=wak-ti {vívakti} usually means 'to announce'.
NUMBER:72
WORD:see
Vedic Sanskrit:paʆ- {paś-} ~ spaʆ- {spaś-}1
BR-4 1865: 600-606; Grassmann 1873: 1606-1608. An aniṭ-root. Polysemy: 'to see / to look at / to perceive, notice'. Present (IV) 3 sg. pˈaʆ-ya-ti {páśyati} [Whitney 1885: 95]. An example: AV III, 13, 6 "then indeed I see, or also hear; unto me comes the noise, to me the voice of them".
This verb is suppletive. Its perfect and aorist are derived from the root darʆ- {darś-}.
Originates from PIE {*speḱ-} 'to look at, to observe / to spy'; compare Young Avestan {spasiieiti} 'spies', {spas-} 'observer'; Greek {σκέπτομαι} 'I look about carefully, spy / consider', Latin {speciō} 'I observe / take into consideration' etc. [EWAia II: 107-108].
NUMBER:72
WORD:see
Vedic Sanskrit:darʆ- {darś-}2
BR-3 1861: 530-538; Grassmann 1873: 626-628. An aniṭ-root. Polysemy: 'to see / to look at / consider / to be seen, to be visible, appear (med.-pass.)'. Perfect 3 sg. da=dˈarʆ-a {dadárśa}, perfect med.-pass. 3 sg. da=dr̩ʆ-ˈeː {dadr̥śé}, aorist med.-pass. 3 pl. a=dr̩k-ʂ-a-ta {adr̥kṣata}, past passive participle (verbal adjective) dr̩ʂ-ʈˈa- {dr̥ṣṭá-} [Whitney 1885: 78]. An example: AV IX, 9, 4 "who saw it first in process of birth…?"
Originates from PIE {derḱ-} ' to look at, to glance'; compare Young Avestan {dādarǝsa} 'I have seen', Greek {δέ=δορκ-α} 'I have looked at', Old Irish {derc} 'eye' etc. [EWAia I: 704-706].
NUMBER:73
WORD:seed
Vedic Sanskrit:bˈiːǯ-a- {bī́ja-}1
BR-5 1868: 93-94; Grassmann 1873: 907. Polysemy: 'seed / semen'. Examples: AV X, 6, 33 "as seed in a cultivated field (urvára) grows up in what is dragged with the plow-share, so in me let progeny, cattle, food upon food, grow up"; RV V, 53, 13 "along which (course) you convey the imperishable granular seed to offspring and descendants"; RV X, 85, 37 "Pūṣan, rouse her, most kindly disposed –(she) in whom humans scatter their seed".
Distinct from rˈeː-ta-s- {rétas-} meaning 'semen, seminal fluid etc.' [BR-6 1871: 432-433; Grassmann 1873: 1181] and sas-yˈa- {sasyá-} 'corn, grain' (AV VII, 11, 1; AV VIII, 10, 24) [BR-7 1875: 851].
Related to Buddhic Sogdian {byz’k} 'seed', Parachi biːz {biz} 'corn, grain'; there are no parallels outside the Indo-Iranian group [EWAia II: 227].
NUMBER:74
WORD:sit
Vedic Sanskrit:aːs- {ās-}1
BR-1 1855: 729-735; Grassmann 1873: 188-190. A veṭ-root. Present (II) ˈaːs-teː {ā́ste}, present medio-passive participle ˈaːs-iːna- {ā́sīna-} and aːs-aːnˈa- {āsāná-} [Whitney 1885: 6-7]; perfect and aorist forms are attested neither in the Rigveda nor in the Atharvaveda. The absence of such forms is semantically motivated: aorist and perfect of the root sad- {sad-} naturally mean 'to sit down', see below.
Distinct from sad- {sad-} with the main meaning 'to sit down', frequently connected to cult and offerings; this root forms aorist 3 sg. ˈa=sad-a-t {ásadat} and perfect 3 sg. sa=sˈaːd-a {sasā́da} [BR-7 1875: 591-603; Grassmann 1873: 1455-1460].
Related to Hittite {e-eš-zi} 'he sits' and Greek {ἡ̃μαι} 'I sit; I am situated'; Mayrhofer reconstructs the PIE root {h1eh1s-} 'to sit' [EWAia I: 181].
NUMBER:75
WORD:skin
Vedic Sanskrit:twač- {tvác-}1
BR-3 1861: 463-464; Grassmann 1873: 564. Examples: AV I, 23, 4 "of the bone-born leprous spot, and of the body-born that is in the skin"; AV I, 24, 2 "it has made the leprous spot disappear, has made the skin uniform"; AV I, 33, 4 "with propitious body touch my skin" etc.
Distinct from čˈar-man- {cárman-} 'removed skin, fell' (often of a cow) [BR-2 1858: 974-975; Grassmann 1873: 442], frequently used in mythological and ritual contexts: compare AV X, 9, 2 "be thy (cow) skin the sacrificial hearth".
The Vedic word twač- {tvác-} can be compared to Hittite {tuekka-} 'body (sg.) / limbs (pl.)' [EWAia I: 684].
NUMBER:76
WORD:sleep
Vedic Sanskrit:swap- {svap-}1
BR-7 1875: 1428-1430; Grassmann 1873: 1625-1626. A veṭ-root. Polysemy: 'to sleep / to fall asleep / to die (figurative meaning)'. Unquestionably the main verb 'to sleep' in the Atharvaveda. Present (II) 3 sg. imp. swˈap-tu, perfect su=ʂup-us {suṣupus} etc. [Whitney 1885: 201].
Continues PIE {*su̯ep-} / {*sup-} 'to sleep'; compare Hittite {supp-} 'to sleep', Latin {sōp-īre} 'to fall asleep', Old English {swef-an} 'to sleep' etc. [EWAia II: 791].
There is another archaic verb with the same meaning: sas- {sas-} [BR-7 1875: 850; Grassmann 1873: 1494]. It occurs only once in the Atharvaveda (nom. sg. m. of present active participle sas-ˈan {sasán}) and several times in the Rigveda. An example: AV IV, 1, 6 "he was born together with many thus, sleeping now in the loosened (vi-si) eastern half". It is a cognate of Hittite {šeš-zi} 'he sleeps / rests / lies down' [EWAia II: 716-717].
BR-1 1855: 447; Grassmann 1873: 115. Polysemy: 'small / weak / young' [Grassmann 1873: 115]. Examples: AV VII, 56, 6 "petty thing"; AV XI, 2, 29 "not our great one, and not our small, not our carrying one, and not those that will carry, not our father and mother do thou harm".
The stem without the suffix -ka-, ˈarbʰ-a- {árbha-} [BR-1 1855: 447; Grassmann 1873: 115], is attested several times in the Rigveda and once in the Atharvaveda.
Cannot be separated from Greek {ὀρφανός}, Latin {orbus}, Armenian {orb} 'orphan'; Gothic {arbi} 'inheritance, legacy' etc. [EWAia I: 119-120].
NUMBER:78
WORD:smoke
Vedic Sanskrit:dʰuː-mˈa- {dhūmá-}1
BR-3 1861: 980; Grassmann 1873: 689. Examples: AV VI, 76, 2 "the soothsayer (addʰātí) sees the smoke arising"; AV VIII, 8, 2 "seeing afar smoke, fire, let our enemies set fear in their hearts".
Continues the PIE noun {*dʰuh2-mó}, resulting in such words of other Indo-European languages as Latin {fūmus}, OCS {dymъ} 'smoke' etc. [EWAia I: 795].
NUMBER:79
WORD:stand
Vedic Sanskrit:stʰaː- {sthā-}1
BR-7 1875: 1285-1318; Grassmann 1873: 1596-1603. A seṭ-root. Polysemy: 'to stand / to stand firmly / to stop, to cease / to remain etc.' [Grassmann 1873: 1596-1597; MW 1899: 1262]. Present (III) 3 sg. tˈi=ʂʈʰa-ti {tíṣṭhati}, aorist 3 sg. ˈa=stʰˈaː-t {ásthāt}, perfect 3 sg. ta=ʂʈʰˈaː-w {taṣṭāú}, past passive participle (verbal adjective) stʰi-tˈa- {sthitá-} [Whitney 1885: 194-195]. An example: AV I, 2, 4 {yátʰā dyā́ṃ ca pr̥tʰivī́ṃ cāntás tíṣṭʰati téjanam / evā́ rógaṃ cāsrāváṃ cāntás tiṣṭʰatu múñja ít} "as between both heaven and earth stands the bamboo (?téjana), so let the reed-stalk (múñja) stand between both the disease and the flux (āsrāvá)."
Originates from PIE {steh2-} 'to stand'; compare Latin {stāre} 'to stand', OCS {stati} 'to stand up' etc. [EWAia II: 764-766].
BR-3 1861: 306-307. The stem tˈaːr-a-k-aː- {tā́rakā-} Occurs 5 times in the Atharvaveda [Whitney 1881: 128].
In addition, there is an archaic root noun str̩- {stŕ̥-} 'star' in the Rigveda (nom. pl. f.) [BR-7 1875: 264, 1260; Grassmann 1873: 547, 1589], etymologically related to tˈaːr-a-k-aː- {tā́rakā-}.
Both str̩- {str̥-} and tˈaːr-a-k-aː- {tā́rakā-} 'star' are related to Hittite {ḫa-aš-te-er-za}, Greek {ἀστήρ}, Gothic {stair-no} 'star' etc. [EWAia II: 755-756].
NUMBER:81
WORD:stone
Vedic Sanskrit:ˈaʆ-man- {áśman-}1
BR-1 1855: 516; Grassmann 1873: 139. Polysemy: 'stone / rock / thunderbolt / sky (figurative)'. This word has the oblique stem ˈaʆ-na- {áśna-}, cf. gen. sg. ˈaʆ-na-s {áśnas} and instr. sg. ˈaʆ-naː {áśnā}. Examples: AV I, 2, 2 "O bow-string, bend about us ; make thyself a stone"; AV II, 13, 4 "come, stand on the stone; let thy body become a stone"; AV V, 23, 13 "both of all worms and of all she-worms I split the head with a stone".
From PIE {*h2eḱ-mon} / {*h2eḱ-mn̥} / *{h2eḱ-mn-} 'stone'; compare Greek {ἄκμων} 'meteoric stone, thunderbolt / anvil', Lithuanian {akmuõ} 'stone' etc. [EWAia I: 137-138].
BR-7 1875: 1172-1173; Grassmann 1873: 1567-1569. Polysemy: 'sun / the Sun (personified, as a deity)'. An example: AV I, 29, 5 "up hath gone yon sun, up this spell (vácas) of mine".
Distinct from related sˈuwar- {súvar-} ~ sur- {sur-} 'light, shining / sunlight / sun etc.' [BR-7 1875: 1441-1443; Grassmann 1873: 1630].
Both sˈuwar- {súvar-} ~ sur- {sur-} and sˈuːr-ya- {srya-} ~ sˈuːr-iya- {sriya-} are related to Old Avestan nom.-acc. sg. n. {huuarǝ̄}, Greek dial. {ἀέλιος} < {*hαέλιος}, Gothic {sauil} and {sunno} 'sun' etc.; Mayrhofer reconstructs the protoform {*suh2el-} for the former word [EWAia II: 793-794] and the protoform {suh2l-ii̯o-} for the latter [EWAia II: 742].
NUMBER:83
WORD:swim
Vedic Sanskrit:plaw- {plav-}1
BR-4 1865: 1187-1193; Grassmann 1873: 892-893. This word is scarcely attested in the Rigveda and the Atharvaveda; present (I) mediopassive 3 sg. plˈaw-a-te, imperative 2 sg. plaw-aswa {plavasva}, past passive participle plu-tˈa- {plutá-} (aorist and perfect stems are found in later Vedic texts) [Whitney 1885: 103-104]. The phonetic variant praw- {prav-} is typical for the Rigveda, Brahmanas etc. An example: AV IV, 15, 14 "O she-frog… swim in the midst of the pool, spreading thy four feet".
BR-4 1865: 752. This word does not occur in the Rigveda, but unquestionably designates 'tail' (of snake and of cow) in the Atharvaveda.
Distinct from words ʆˈeːp-a- {śépa-} 'tail / penis' [BR-7 1875: 294; Grassmann 1873: 1412] and ʆiʆ-nˈa- {śiśná-} 'tail / penis' [BR-7 1875: 211-212; Grassmann 1873: 1396], which are used in the Atharvaveda in the second meaning.
In addition, distinct from wˈaːr-a- {vā́ra-} ˈthe hair of any animal's tail (esp. of a horse's tail / horse tailˈ [BR-6 1871: 935; Grassmann 1873: 1260-1261; MW 1899: 943].
The word pˈučʰ-a- {púcha-} has no clear etymology; Mayrhofer thinks that comparison with OHG {fuhs} etc. (compare Torwali {pūš} < {*pucchin} 'having a tail') is the best solution [EWAia II: 140]. We follow [Lubotsky 2001: 312] and treat pˈučʰ-a- {púcha-} as a loan from an unknown source.
NUMBER:85
WORD:that
Vedic Sanskrit:a- {a-}1
BR-1 1855: 123-125; Grassmann 1873: 35. The main pronoun of distal deixis with polysemy 'that / there / then'. This pronoun has three stems with different suffixes: a-s- {as-}, a-d- {ad-} and a-m- {am-}. The latter is used in oblique cases. Paradigm: nom. sg. m.-f. a-s-ˈaːw {asáu}, nom. sg. n. a-d-ˈas {adás}, acc. sg. m. a-m-ˈu-m {amúm}, instr. sg. m. a-m-ˈu-ɳ-aː {amúnā}, loc. sg. m. a-m-ˈu-ʂm-in {amúṣmin} nom. pl. m. a-m-ˈiː {amī́}, gen. pl. m. a-m-ˈiː-ʂ-aːm {amī́ṣām} etc.
Distinct from another Vedic pronoun with the meaning 'that', sa- {sa-} / ta- {ta} [BR-7 1875: 451-453; Grassmann 1873: 1437] with the following declension: nom. sg. m. s-a-s {sás}, nom. sg. f. s-aː {sā́}, nom.-acc. sg. n. t-a-d {tád}, acc. sg. m. t-a-m {tám}, acc. sg. f. t-aː-m {tā́m}, gen. sg. m. t-ˈa-sya {tásya}, loc. sg. m. t-ˈa-sm-in {tásmin} / s-ˈa-sm-in {sásmin}, nom. pl. m. t-eː {té}, gen. pl. m. t-ˈeː-ʂ-aːm {téṣām} etc. This pronoun "refers to something already known either as just mentioned or as generally familiar" [Macdonell 1916: 293].
In addition, distinct from tyˈa- {tyá-} 'that (well known)' [BR-3 1861: 407-408; Grassmann 1873: 552-553; Macdonell 1916: 197].
NUMBER:86
WORD:this
Vedic Sanskrit:i- {i-} ~ eː- {e-}1
BR-1 1855: 794-796; Grassmann 1873: 207-210. The main pronoun of proximal deixis. Polysemy: 'this / here / now'. Suppletive paradigm: nom. sg. m. a-y-ˈam {ayám}, nom.-acc. sg. n. i-d-ˈam {idám}, nom. sg. f. i-y-ˈam {iyám}, acc. sg. m. i-m-ˈam {imám}, gen. sg. m. a-syˈa {asyá}, loc. sg. m. a-sm-ˈin {asmín}, instr. sg. f. a-y-ˈaː {ayā́} nom. pl. m. i-m-ˈeː {imé}, acc. pl. m. i-m-ˈaːn {imā́n}, instr. pl. m. eː-bhˈis {ebhís}, gen. pl. m. eː-ʂ-ˈaːm {eṣā́m} etc.
Distinct from another Vedic pronoun with the meaning 'this', eː-ʂ-ˈa- {eṣá-} / eː-t-ˈa- {e-tá-} [BR-1: 1855: 1091-1092; Grassmann 1873: 298], which declines like sa- {sa-} / ta- {ta}; it is more emphatic and "refers to something known to the listener as present either to his senses or his thoughts" [Macdonell 1916: 295].
Related to Latin {tū}, Gothic {þu}, OCS {ty} 'you (thou)' etc. [EWAia I: 682-683].
NUMBER:88
WORD:tongue
Vedic Sanskrit:ǯiɦ-w-ˈaː- {jihvā́-}1
BR-3 1861: 107; Grassmann 1873: 490-491. Polysemy: 'tongue / tongue as the organ of speech / speech'. The word is used in a range of figurative expressions ('tongue of Agni' etc.). An example: AV IV, 13, 7 "the tongue [is] forerunner of voice".
Cannot be separated from Old Avestan {hizū-} / {hizuuā-} 'tongue', Old Latin {dingua}, Latin {lingua} 'tongue / tongue as the organ of speech / speech', Old Prussian {insuwis} 'tongue' etc.; details of reconstruction of the first consonant are not clear [EWAia I: 591-593].
NUMBER:89
WORD:tooth
Vedic Sanskrit:dant- {dánt-}1
BR-3 1861: 508; Grassmann 1873: 573. Nom. sg. dan {dán}, instr. sg. dat-ˈaː {datā́}, acc. pl. dat-ˈas {datás}, gen. pl. dat-ˈaːm {datā́m}, abl. pl. dad-bʰyˈas {dadbhyás}.
In addition, there is a thematic stem {dánta-} 'tooth' [BR-3 1861: 508; Grassmann 1873: 575].
Distinct from ǯambʰ-a- {jámbha} 'tooth / tusk / set of teeth, jaws' [BR-3 1861: 41; Grassmann 1873: 478; MW 1899: 412]. Although the latter word is more frequent, it apparently has additional semantic connotations. First, it is used throughout the text of the Rigveda and Atharvaveda mostly for the designation of Agni's teeth (figurative 'fire's teeth, fire's tusk'); second, this word can be derived from the verb ǯambʰ- {jambh-} 'to snap at / to crush, destroy' [BR-3 1861: 37-38; Grassmann 1873: 477; MW 1899: 412].
Related to Greek {ὀδούς}, gen. sg. {ὀδόντ-ος}, Latin {dens}, gen. sg. {dent-is} 'tooth' etc. [EWAia I: 693-694].
NUMBER:90
WORD:tree
Vedic Sanskrit:wr̩kʂ-ˈa- {vr̥kṣá-}1
BR-6 1871: 1309-1310; Grassmann 1873: 1325-1326. Contexts proving the meaning 'tree': AV VI, 2, 2 "unto whom enter the drops of soma-plant (ándhas) as birds a tree"; AV X, 7, 38 "the branches of a tree roundabout the trunk"; RV III, 45, 4 "as a man with a crook shakes a tree for ripe fruit"; RV IV, 20, 5 "a fruited tree"; RV VI, 24, 4 "the branches of a tree".
Distinct from dˈaːr-u- {dā́ru-} 'wooden stick, log, beam / (fire)wood' [BR-3 1861: 595; Grassmann 1873: 595-596] and wˈan-a- {vana-} 'forest / forest tree / wood, timber' [BR-6 1871: 666-667; Grassmann 1873: 1206-1207; MW 1899: 917-918] (the second and third meanings are not as frequent as the first meaning). In addition, there is a derivative wan-ˈin- {vanín-} 'forest tree', literally, 'that is in forest' [BR-6 1871: 676; Grassmann 1873: 1209] and a compound wan-as=pˈat-i- {vanaspáti-} 'forest tree etc.', literally, 'the king of forest' [BR-6 1871: 673-674; Grassmann 1873: 1208-1209].
Mayrhofer believes that wr̩kʂ-ˈa- {vr̥kṣá-} can be a cognate of wˈalʆ-a- {válśa} ' a shoot, branch, twig' and continue PIE {*u̯l̥ḱ-s-ó} [EWAia II: 572].
NUMBER:91
WORD:two
Vedic Sanskrit:dwa- {dvá-} / duwˈa- {duvá-}1
BR-3 1861: 818; Grassmann 1873: 649-650. An example: AV IV, 13, 2 "these two winds blow from the river as far as the distance".
Continues PIE {*du̯o-} / {*duu̯o-} 'two' [EWAia I: 761-763].
NUMBER:92
WORD:walk (go)
Vedic Sanskrit:i- {i-}1
BR-1 1855: 753; Grassmann 1873: 192-201. An aniṭ-root. Present (II) 3 sg. ˈeː-ti {éti}, 3 pl. y-ˈanti (yánti), perfect 3 sg. iy-aːy-a {iyāya}. Suppletive aorist is formed by the root gaː- {gā-}. Unquestionably the main root designating 'to go'. In addition, this word occurs in figurative contexts (for example, with inanimate subjects).
BR-2 1858: 1013; Grassmann 1873: 269. Polysemy: 'warm / hot'. Examples: AV VI, 68, 1 "come, O Vāyu, with hot water"; AV VIII, 9, 17 "six they call the cold, and six the hot months"; RV X, 4, 2 "you, upon whom the peoples converge like cows on a warm pen, o youngest one".
In addition, there are other words meaning 'hot': tˈap-u- {táp-u-} [BR-3 1861: 248; Grassmann 1873: 523], tˈap-u-s- {tápus-} 'burning, hot / heat' [BR-3 1861: 248; Grassman 1873: 524].
The word uʂ-ɳˈa- {uṣṇá-} is derived from the verbal root oːʂ- {oṣ-} 'to singe / to burn' [EWAia I: 281].
NUMBER:94
WORD:water
Vedic Sanskrit:ud-a-kˈa- {udaká-}1
BR-1 1855: 908; Grassmann 1873: 252. This word is unquestionably the main designation of 'water' in the Atharvaveda. Examples: AV I, 15, 4 "what [fountains] of butter (sarpís) flow together, and of milk, and of water, with all those confluences we make riches flow together for me"; AV IX, 5, 5 "with a verse I set the kettle upon the fire; pour thou on the water"; also RV I, 161, 8 " [The R̥bhus to the gods:] You said, ‘Drink this water’".
In the Rigveda we found the suppletive paradigm wˈaːr- {vā́r-} [BR-6 1871: 934-935; Grassmann 1873: 1260] / ud-ˈan- {udán-} water' [BR-1 1855: 911-912; Grassmann 1873: 252]. The first stem has also such meanings as 'stagnant water / moisture'; the second is traditionally translated as 'wave' in some contexts.
It is worth mentioning that there are related stems: ud-rˈa- {udrá-} 'water' [BR-1 1855: 932; Grassmann 1873: 254], ud- {ud-} 'wave / water' [BR-1 1855: 908; Grassmann 1873: 252]. They occur not as frequently as ud-a-kˈa- {udaká-} in the Atharvaveda or wˈaːr- {vā́r-} / ud-ˈan- {udán-} in the Rigveda. In addition, these words are distinct ap- {áp-} / aːp- {ā́p-} 'pl. the Waters considered as divinities' [BR-1 1855: 275; Grassmann 1873: 70-71].
Words, derived from the root ud- {ud-}, including ud-a-kˈa- {udaká-}, continue PIE {*u̯ed-} 'water' [EWAia I: 215-216].
NUMBER:95
WORD:we
Vedic Sanskrit:way-ˈam {vayám}1
BR-6 1871: 691; Grassmann 1873: 164-165. Suppletive paradigm: nom. way-ˈam {vayám}, gen. asm-ˈaː-k-am {asmā́kam}, dat. asm-ˈa-bʰyam {asmábhyam} / asm-ˈeː {asmé}, acc. asm-ˈaːn {asmā́n}, instr. asm-ˈaː-bʰis {asmā́bhis} abl. asm-ˈa-t {asmát}, loc. asmˈ-aː-su {asmā́su} / asm-ˈeː {asmé}. Enclitic form of gen.-dat.-acc. is nas {nas}.
The form of the nominative case way-ˈam {vayám} is related to Avestan {vaēm}, Gothic {weis} 'we' etc. [EWAia II: 508].
NUMBER:95
WORD:we
Vedic Sanskrit:nas- {nas-} ~ as-mˈa- {asmá-}2
BR-4 1865: 82; Grassmann 1873: 164-165 (nas- {nas-}) BR-1 1855: 564; Grassmann 1873: 164-165 (as-mˈa- {asmá-}). The oblique stem. nas- {nas-} is the en
The variant nas- {nas-} originates from PIE {*nos-} 'we'; compare Latin {nōs} 'we', Gothic {uns} 'us' [EWAia II: 30]. as-mˈa- {asmá-} continues related {n̥s-mé-}, compare Greek (Aeol. Hom.) {ἄμμε} 'us' [EWAia I: 151-152].
NUMBER:96
WORD:what
Vedic Sanskrit:ka-d {kád}1
BR-2 1858: 46-47; Grassmann 1873: 311.
Formally, this word represents the neuter gender of ka- {ka-} 'who' and continues PIE {*ku̯o-d}; this situation wholly reflects Latin {qui-s} 'who' / {qui-d} 'what' [EWAia I: 284-285].
NUMBER:97
WORD:white
Vedic Sanskrit:ʆweːt-ˈa- {śvetá-}1
BR-7 1875: 422-423; Grassmann 1873: 1435. Polysemy: 'white / light, bright / shining'. Seems to be the main word with the meaning 'white' in the Rigveda and Atharvaveda.
In addition, in the Atharvaveda there is a derivative from the same root: ʆwit-rˈa- {śvitrá-} 'white / light, bright' [BR-7 1875: 422; Grassmann 1873: 1435]. It occurs three times in AV in contexts similar to each other.
This word continues PIE {ḱu̯ei̯to-} 'light, bright' and is related to Young Avestan {spaēta-} 'white', OCS {světъ} 'light' etc. [EWAia II: 679-680]. The stem ʆwit-rˈa- {śvitrá-} continues {*ḱu̯it-ro-} 'light, bright' respectively.
NUMBER:98
WORD:who
Vedic Sanskrit:ka- {ká-}1
BR-2 1858: 1-6; Grassmann 1873: 307-308. An example: AV VIII, 9, 10 "Who understandeth (pra-vid) the pairness of viráj? who the seasons, who the ordering (kálpa) of her".
This word continues PIE {*ku̯o-} 'who'; compare Gothic {ƕa-s} 'who', Lithuanian {kà-s} 'who' etc. [EWAia I: 284-285].
BR-4 1865: 117; Grassmann 1873: 725. This word seems to designate 'woman' as the agent for certain prototypical activities: bearing children, carrying vessels etc. Examples: AV I, 11, 1 "let the woman, rightly engendered, be relaxed; let her joints go apart in order to birth"; AV III, 12, 8 "bring forward, O woman, this full jar, a stream of ghee combined (sam-bhr̥) with ambrosia (amŕ̥ta); anoint these drinkers (?) with ambrosia"; AV XI, 1, 23 "apply, O woman, the cleansed shoulder-bearer (?); on that set the rice-dish of them of the gods"; AV XII, 2, 31 "let these women, not widows, well-spoused, touch themselves with ointment, with butter; tearless, without disease, with good treasures (-rátna), let the wives ascend first to the place of union (yóni)".
Distinct from a range of synonyms: gn-ˈaː- {gnā́-} 'a divine female, kind of goddess' [BR-2 1858: 830; Grassmann 1873: 415; MW 1899: 370]; ǯˈan-i- {jáni-} 'wife / woman' [BR-3 1861: 29; Grassmann 1873: 475], yˈoː-ʂ-aɳ-aː- {yóṣaṇā-} 'girl' with by-forms yˈoː-ʂ-aː- {yóṣā-} and yoː-ʂ-ˈit- {yoṣít-} [BR-6 1871: 200; Grassmann 1873: 1128], mˈeːn-aː- {ménā} 'woman / female of any animal' [BR-5 1868: 903-904; Grassmann 1873: 1064].
The word nˈaːr-i- {nā́ri-} / nˈaːr-iː- {nā́rī} is the feminine formation from nar- {nar-} 'man' [EWAia II: 19-20].
NUMBER:99
WORD:woman
Vedic Sanskrit:str-iː- {strī́-}2
BR-7 1875: 1275-1276; Grassmann 1873: 1596. Often used in contexts similar to nˈaːr-i- {nā́ri-} ~ nˈaːr-iː- {nā́rī}. Examples: AV I, 8, 1 "whoever, woman [or] man, hath done this, here let that person speak out"; AV X, 4, 8 "in this field [are] two snakes, both a female and a male"; AV VIII, 6, 25 "let them not make the male female"; AV V, 17, 8 "and if [there were] ten former husbands of a woman". This word is an exact antonym of pˈumãːs- {púmāṃs-} ~ pũs- {púṃs-} 'male / man'.
Related to Young Avestan {strī} ' female (of men and animals) / woman'; there are no clear cognates outside the Indo-Iranian group [EWAia II: 763].
NUMBER:100
WORD:yellow
Vedic Sanskrit:ɦˈar-i-ta- {hárita-}1
BR-7 1875: 1549-1550; Grassmann 1873: 1650. This case is dubious. However, the word ɦˈar-i-ta- {hárita-} seems to designate both green and yellow colours in the Atharvaveda and the Rigveda and is the best candidate.
NUMBER:101
WORD:far
Vedic Sanskrit:duːr-ˈeː {dūré}1
BR-3 1861: 717-718; Grassmann 1873: 624-625. Different case forms of the adjective duːr-ˈa- {dūrá-} 'far' have the following meanings: acc. sg. duːr-ˈam {dūrám} 'to the far', abl. sg. duːr-ˈaːt {dūrā́t} 'from the far', duːr-ˈeː {dūré} 'in the far' (locative meaning). Therefore, the form duːr-ˈeː {dūré} is a perfect candidate for designation of an adverbial meaning 'far'. An example: RV V, 7, 4 "again he makes a beacon here, even during the night, for him who is far away".
The adjective duːr-ˈa- {dūrá-} has such cognates as Hittite {tūu̯a-} 'far', Greek {δηρός} 'long, too long', Armenian {erkar} 'long' [EWAia I: 739].
However, it is impossible to distinguish properly between duːr-ˈa- {dūrá-} 'far' and aːr-ˈa- {ārá-} 'far'.
NUMBER:101
WORD:far
Vedic Sanskrit:aːr-ˈeː {āré}2
BR-1 1855: 682, 686, 689; Grassmann 1873: 183. Vedic language knows another adjective, aːr-ˈa- {ārá-} 'far', which has the following forms: aːr-ˈaːt {ārā́t} 'from the far' [BR-1 1855: 686] and aːr-ˈeː {āré} 'far, in the far' (locative meaning) [BR-1 1855: 689]. An example: "far (aːr-ˈeː {āré}) be that from us – may [your] missile (hetí) be, O gods; far the bolt (áçman) which ye hurl".
It is probable that the stem aːr-ˈa- {ārá-} is older, because it occurs in two forms with the meaning 'far' only in RV and AV and seems to be used only occasionally in the Post-Vedic period in derived meanings [BR-1 1855: 686, 689].
The Vedic stem aːr-ˈa- {ārá-} has an ambiguous etymology. It can be related to Old Indian ˈar-a-ɳa- {áraṇa-} 'far / strange, alien' and Latin {alius} 'other' [EWAia I: 173; 107-108] or to Latin {ōl-īm} 'before, once / long ago / one day / sometimes', {ul-tim-us} 'most distant, farthest away etc.' [Dunkel 2014: 593-594].
NUMBER:102
WORD:heavy
Vedic Sanskrit:gur-ˈu- {gurú-}1
BR-2 1858: 767-769; Grassmann 1873: 403. Unquestionably the basic word with the meaning 'heavy' in the Old Indian language. Examples: RV IV, 5, 6 "heavy burden"; RV I, 164, 13 "its axle does not become hot, though its load is heavy"; RV I, 147, 4 "heavy spell" (figurative use) etc.
This word continues PIE {*gu̯r̥h2-ú} 'heavy' and has such cognates as Greek {βαρύς} 'heavy', Latin {grauis} 'heavy' etc. [EWAia I: 490-491].
NUMBER:103
WORD:near
Vedic Sanskrit:ˈan-ti {ánti}1
BR-1 1855: 252; Grassmann 1873: 66. An exact antonym of duːr-ˈeː {dūré} 'in the far'. An example: RV I, 94, 9 "whatever rapacious ones are in the distance or nearby". Polysemy: 'opposite / before one’s eyes / near' [Grassmann 1873: 66; EWAia I: 78].
Related to Hittite nom. sg. {ḫa-an-za} 'front side / face', Greek {ἀντί} 'opposite, over against', Armenian {ǝnt} 'for / instead of', Latin {ante} 'in front of' etc. [EWAia I: 78].
NUMBER:104
WORD:salt
Vedic Sanskrit:law-a-ɳˈa- {lavaṇá-}1
BR-6 1871: 519. This word is attested only once in the Atharvaveda: AV VII, 76, 1 "more dissolving than salt". Not attested in the Rigveda. In addition, it serves as the main designation of 'salt' in later Sanskrit sources.
Probably derived from the root law- {lav-} 'to cut' (so the word could originally mean 'cutting, sharp') [EWAia II: 475-476].
NUMBER:105
WORD:short
Vedic Sanskrit:
Not attested. It seems that the main notion for 'short' in later Sanskrit texts is ɦras-wˈa- {hrasvá-} [BR-7 1875: 1672-1673]. This word is derived from the verb ɦras- {hras-} 'lessen / shorten' and is possibly related to Middle Irish {gerr} 'short' [EWAia II: 823].
NUMBER:106
WORD:snake
Vedic Sanskrit:ˈaɦ-i- {áhi-}1
BR-1 1855: 574; Grassmann 1873: 166. Polysemy: "snake / serpentine, dragon". Examples: AV IV, 3, 4 "the tiger first of [creatures] with teeth do we grind up, upon that also the thief, then the snake, the sorcerer"; AV V, 13, 4 "O snake, do not live; let thy poison go back against thee" etc. It is a very frequent word in both the Rigveda and Atharvaveda (although it can often mean 'snake / dragon' poetically).
Other Vedic synonyms of this word occur rarely. For example, both aː=bʰawg-ˈa- {ābhogá-} 'snake' (literally 'wriggling') [BR-1 1855: 667; Grassmann 1873: 180] and sarp-ˈa- {sarpa-} 'snake' (literally 'creeping') [BR-7 1875: 808; Grassmann 1873: 1489] are each used only once in the Rigveda. In addition, the transparent derivation of such synonyms does not allow treating them as basic designations for 'snake'.
The word ˈaɦ-i- {áhi-} has a reliable etymology. It has such cognates as Avestan {aži}, Greek {ὄφις}, Armenian {iž} 'snake' etc. [EWAia I: 156].
NUMBER:107
WORD:thin
Vedic Sanskrit:tan-ˈu- {tanú-}1
BR-3 1861: 222-224. Nom. sg. f. tan-ˈu- {tanú-} and tan-w-ˈiː- {tanvī́-} [BR-3 1861: 222]. This word does not occur in that neither in the Rigveda nor in the Atharvaveda; the earliest use is attested in Brahmanas [EWAia I: 620]. Grassmann thought that the adjective tan-ˈu- {tanú-} is attested twice in the Rigveda as an epithet of a song [Grassmann 1873: 519]. However, these cases can be treated differently and forms meantioned by Grassmann are more probably from tan-ˈuː- {tanū́-} 'body'. There are no serious alternative candidates for the basic word 'thin'; moreover, this word has solid cognates meaning exactly 'thin' in other IE languages.
Continues PIE {*tn̥H-ú-} 'thin' possibly derived from {*ten-} 'stretch etc.'; the Vedic word has such cognates as Greek {τανύ-}, Latin {tenuis}, OHG {dunni}, OCS {tъnъ-kъ} 'thin' etc. [EWAia I: 620-621].
NUMBER:108
WORD:wind
Vedic Sanskrit:wˈaː-ta- {vā́ta-}1
BR-6 1871: 905-906; Grassmann 1873: 1257. Examples: AV IV, 13, 2 "these two winds blow from the river as far as the distance"; AV VII, 69, 1 "weal for us let the wind blow"; RV II, 14, 3 "to him (bring) this (soma), (rushing swiftly) like the wind within the midspace".
Distinct from related waː-yˈu- {vayú-} '(personified) wind, god of the wind' [BR-6 1871: 931-932].
Continues IIr {*Hu̯aHata-} < PIE {*h2u̯eh1-n̥t-o-} 'wind'; compare such cognates of wˈaː-ta- {vā́ta-} as Hittite {ḫu-u-u̯a-an-t} 'wind' < {*h2uh-ent-}, Latin {uentus} 'wind' etc. [EWAia II: 542].
NUMBER:109
WORD:worm
Vedic Sanskrit:kˈr̩-m-i- {kŕ̥mi-}1
BR-2 1858: 407. Often written as krˈi-m-i- {krími-}. An example: AV II, 31, 1 "the great mill-stone that is Indra's, bruiser (tárhaṇa) of every worm – with that I mash {piṣ) together the worms".
The traditional view is that there are neither words nor compounds with the meaning 'worm' in the Rigveda. However, Jamison and Brereton translate the word krˈi-w-i- {krívi-} [BR-2 1858: 499; Grassmann 1873: 359] as 'worm'; it is obvious that they posit a protoform {*ku̯ŕ̥u̯i-}, which is parallel to {*ku̯ŕ̥mi-} 'worm'; compare Proto-Slavic {*čьrvь} 'worm'. This explanation of krˈi-w-i- {krívi-} goes back to an article of Rönnow published in 1938 [EWAia I: 412]. In addition, it is possible to interpret the enigmatic word kimiːd-ˈin- {kimīdín-} designating some kind of monster [BR-2 1858: 287; Grassmann 1873: 325] as 'worm-eater'; compare the translation of RV VII, 104, 2 and RV X, 88, 24 by Jamison and Brereton and the Mayrhofer’s explanation of this word in [EWAia I: 351].
Continues PIE {*ku̯ŕ̥mi-}; compare Old Irish {cruim}, Lith. {kirmìs} 'worm' [EWAia I: 394-395].
NUMBER:110
WORD:year
Vedic Sanskrit:sã=vat-sa-rˈa- {saṃvatsará-}1
BR-7 1875: 462-463; Grassmann 1873: 1438. Examples: AV I, 35, 4 "with seasons of summers (? sámā-), of months, we [fill] thee, with the milk of the year I fill [thee]"; AV III, 10, 9 "I sacrifice to the seasons, the lords of the seasons, them of the seasons (ārtavá-), and the winters (hāyaná-), to the summers (sámā-), the years, the months".
Distinct from aːr-ta-wˈa- {ārtavá-} 'a section of the year, a combination of several seasons ' [BR-1 1855: 693], sˈam-aː- {sámā-} 'summer / half of a year' [BR-7 1875: 697; Grassmann 1873: 1481] and ʆarˈad- {śarád-} 'autumn' [BR-7 1875: 93; Grassmann 1873: 1382-1383]. The two last words can mean 'year' poetically. In addition, sã=vat-sa-rˈa- {saṃvatsará-} is distinct from closely related pari=vat-sa-rˈa- {parivatsará} 'a full year' [BR-4 1865: 543; Grassmann 1873: 787].
This word continues the PIE stem {*u̯ét-es-} and has such cognates as Old Indian wats-ˈa- {vatsá-} 'a calf, the young of any animal' (originally 'yearling'), Greek {ἔτος} 'year' etc. [EWAia II: 495].
