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Vedic Index of Names and Subjects v1.c3.s1: Ā

Vedic Index of Names and Subjects v1.c3.s1

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English

Ā

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Ākuli.—This mythical priest plays, together with Kirāta, a part in the later tale of Asamāti and the Gaupāyanas.

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Āktākṣya is mentioned as a teacher who had peculiar views on the fire ritual (*agni-citi*), which are rejected in the Śatapatha Brāhmaṇa.¹

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¹ vi. 1, 2, 24. *Cf.* Lévi, *La Doctrine du Sacrifice*, 140.

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Ā-kramaṇa.—In the Jaiminīya Upaniṣad Brāhmaṇa¹ (i. 3) this word is used with the specific sense of ‘steps to climb trees.’

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Ākhu.—The exact sense of this word is uncertain. Zimmer¹ renders it ‘mole,’ while Roth² prefers ‘mouse’ or ‘rat.’ It is frequently mentioned in the later Saṃhitās,³ and is known to the Rigveda,⁴ where, however, the word is regarded by Pischel⁵ as having acquired the secondary sense of ‘thief.’ This is denied by Hillebrandt.⁶

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¹ *Altindisches Leben*, 84, 85, followed by Bloomfield, *Hymns of the Atharvaveda*, 142.

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² St. Petersburg Dictionary, s.v., followed by Whitney, Translation of the Atharvaveda, 317, 318.

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³ Taittirīya Saṃhitā, v. 5, 14, 1; Maitrāyaṇī Saṃhitā, iii. 14, 7; Vājasaneyi Saṃhitā, iii. 57; xxiv. 26; 28; Av. vi. 50, 1.

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⁴ ix. 67, 30.

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⁵ *Vedische Studien*, 2, 246; *Zeitschrift der Deutschen Morgenländischen Gesellschaft*, 48, 701.

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⁶ *Zeitschrift*, 48, 418; *Vedainterpretation*, 7.

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Ā-khyāna.—In the Aitareya Brāhmaṇa¹ we hear of the Śunaḥśepa Ākhyāna, ‘the story of Śunaḥśepa,’ which is told by the Hotṛ priest at the Rājasūya (‘royal inauguration’). The series of stories² used at the Aśvamedha (‘horse sacrifice’) during the year while the sacrificial horse is allowed to wander at its will is called the ‘cyclic’ (*pari-plavam*). The Aitareya Brāhmaṇa³ mentions also Ākhyāna-vids (‘men versed in tales’), who tell the Sauparṇa legend, elsewhere⁴ known as a Vyākhyāna. Yāska, in the Nirukta,⁵ frequently uses the term, sometimes in a pregnant sense as denoting the doctrine of the Aitihāsikas or traditional interpreters of the Rigveda.⁶

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¹ vii. 18, 10. *Cf.* Śāṅkhāyana Śrauta Sūtra, xv. 27.

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² Śatapatha Brāhmaṇa, xiii. 4, 3, 2.

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³ iii. 25, 1.

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⁴ Śatapatha Brāhmaṇa, iii. 6, 2, 7.

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⁵ v. 21; vii. 7.

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⁶ xi. 19; 25. *Cf.* Sieg, *Die Sagenstoffe des Rgveda*, 16 et seq.

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Ā-khyāyikā.—This word occurs apparently but once in the Vedic literature, in the late Taittirīya Āraṇyaka,¹ where its significance is doubtful.

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¹ i. 6, 3. *Cf.* Sieg, *Die Sagenstoffe des Rgveda*, 20, n. 1.

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Āgastya appears as a teacher in the Aitareya (iii. 1, 1) and Śāṅkhāyana (vii. 2) Āraṇyakas.

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Āgni-veśi Śatri.—A prince of this name appears to be referred to in a Dānastuti (‘Praise of Gifts’) in the Rigveda.¹

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¹ v. 34, 9. Cf. Ludwig, Translation of the Rigveda, 3, 155.

v1.c3.s1.24

Āgni-veśya.—Several teachers of this name are mentioned in the Vamśas or Genealogies of the Bṛhadāraṇyaka Upaniṣad. In the Mādhyandina recension¹ Āgniveśya is a pupil of Saitava. In the Kāṇva recension he is a pupil of Śāṇḍilya and Ānabhimlāta in one Vamśa,² and of Gārgya in the second Vamśa.³

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¹ ii. 5, 21; iv. 5, 27.

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² ii. 6, 2.

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³ iv. 6, 2.

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Ā-ghāṭi is a musical instrument, the ‘cymbal,’ used to accompany dancing. It is known to the Rigveda¹ and Atharvaveda.²

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¹ x. 146, 2.

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² iv. 37, 4 (āghāṭa). Cf. Zimmer, Altindisches Leben, 289.

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Āngirasa is a title denoting a claim to be of the family of Āngiras, borne by many sages and teachers, like Kṛṣṇa, Ājīgarti, Cyavana, Ayāsya, Saṃvarta, Sudhanvan, etc.

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Āja-keśin is the name of a family in which, according to the Jaiminīya Upaniṣad Brāhmaṇa (i. 9, 3), Baka used violence against Indra.

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Ājani.—This word is used to denote a ‘goad’ in the Atharvaveda (iii. 25, 5).

v1.c3.s1.34

Ājāta-śatrava. See Bhadrasena.

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Āji is constantly used in the Rigveda¹ and the later literature to express the sense of ‘a race,’ and only seldom denotes ‘a battle.’ Horse-racing was one of the favourite amusements of the Vedic Indian,² the other being dicing.

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¹ v. 37, 7; vi. 24, 6, etc.

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² Zimmer, Altindisches Leben, 291; Geldner, Vedische Studien, 1, 120; 2, 1 et seq.

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(Akṣa). The racecourse, called Kāṣṭhā³ or Āji⁴ itself, appears from the Atharvaveda⁵ to have been a quasi-circular one to a mark (kārṣman⁶) and back again. In the Rigveda the course is described as broad (urvī), and the distance as measured out (apāvṛtā aratnayaḥ).⁷ Prizes (dhana) were offered (dhā),⁸ and eagerly competed for. Other words for victory and the prize are kāra⁹ and bhara;¹⁰ and to ‘run a race’ is described by the expressions ājim aj, i, dhāv, sṛ.¹¹ The person who instituted a race is referred to as āji-sṛt,¹² and Indra is called āji-kṛt¹³ (‘race-maker’), and āji-pati¹⁴ (‘lord of the race’).

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³ Rv. viii. 80, 8; Av. ii. 14, 6.

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⁴ Rv. iv. 24, 8; Av. xiii. 2, 4.

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⁵ ii. 14, 6; xiii. 2 4.

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⁶ Rv. ix. 36, 1; 74, 8.

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⁷ The sense is doubtful in Rv. viii. 80, 8. Zimmer suggests that it may mean ‘the course is straight,’ without twistings, for which idea cf. Geldner, Vedische Studien, 2, 160, quoting the comparison of the courser’s race with a bowstring (Rv. iii. 53, 24). It is also rendered ‘the barriers are removed.’

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⁸ Rv. i. 81, 3; 116, 15; vi. 45, 1 et seq.; viii. 80, 8; ix. 53, 2; 109, 10. According to Geldner, Vedische Studien, i, 120, n. 2, dhana is from dhan, ‘start.’ Cf. Pischel, ibid., 171. Cf. dhanasā, Rv. i. 112, 7. 10; ii. 10, 6; viii. 3, 15, etc.

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⁹ Rv. v. 29, 8; ix. 14, 1.

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¹⁰ Rv. v. 29, 8; ix. 16, 5, etc.

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¹¹ Aitareya Brāhmaṇa, ii. 25; iv. 27; Śatapatha Brāhmaṇa, ii. 4, 3, 4; v. 1, 1, 3; 4, 1; vi. 1, 2, 12; vii. 1, 2, 1, etc.

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¹² Śatapatha Brāhmaṇa, v. 1, 5, 10. 28; xi. 1, 2, 13.

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¹³ Rv. viii. 53, 6.

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¹⁴ Ibid., 14.

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The swift steeds (vājin, atya) used for the races were often washed and adorned.¹⁵ According to Pischel¹⁶ the name of one swift mare is preserved—viz., Viśpalā,¹⁷ whose broken leg was replaced by the Aśvins in a race; but the interpretation is very doubtful. Geldner¹⁸ has also found a comic picture of a horse-chariot race in the Mudgala hymn in the Rigveda, but Bloomfield¹⁹ has shown that that interpretation is unsound. Pischel²⁰ also seeks to show that races were run in honour of gods, but the evidence for the theory is inadequate.²¹

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¹⁵ Rv. ii. 34, 3; ix. 109, 10; x. 68, 11.

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¹⁶ Vedische Studien, i, 171-173. Cf. Sieg, Die Sagenstoffe des Rgveda, 127 et seq.

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¹⁷ Rv. i. 116, 15. Pischel finds here a race in honour of Vivasvant, but his equation of Khela and Vivasvant is denied even by Sieg, who accepts his theory of Viśpalā.

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¹⁸ Vedische Studien, 2, 1 et seq.

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¹⁹ Zeitschrift der Deutschen Morgenländischen Gesellschaft, 48, 541 et seq. Von Schroeder, Mysterium und Mimus im Rigveda, 346 et seq., follows Geldner. Cf. Winternitz, Vienna Oriental Journal, 23, 137.

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²⁰ Vedische Studien, i, 172.

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²¹ Sieg, op. cit., 128.

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A formal race, however, is a feature of the ritual of the Rājasūya or royal consecration.²²

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²² Taittirīya Saṃhitā, i. 8, 15; Taittirīya Brāhmaṇa, i. 7, 9; Kāṭhaka Saṃhitā, xv. 8; Vājasaneyi Saṃhitā, x. 19 et seq.; Satapatha Brāhmaṇa, v. 4, 2; 3. Cf. Oldenberg, Rgveda-Noten, i, 43.

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Ājīgarti.—See Śunaḥśepa, who bears this patronymic in the Aitareya Brāhmaṇa.¹ He is called an Āṅgirasa in the Kāṭhaka Saṃhitā.²

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¹ vii. 17. Cf. Śāṅkhāyana Srauta Sūtra, xvi. 11, 2.

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² xix. 11.

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Ājya. See Ghṛta.

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Āñjana.—A salve frequently referred to in the Atharvaveda,¹ which came from Mount Trikakubh² in the Himālaya, and was used to anoint the eyes.³ The region of the Yamunā⁴ is also given as a possible place of origin, and the ointment is declared as potent to remove jaundice, Yakṣma, Jāyānya, and other diseases.⁵ A female ointment-maker is mentioned in the list of victims of the Puruṣamedha (‘human sacrifice’).⁶

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¹ iv. 9; vi. 102, 3; ix. 6, 11; xix. 44.

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² Av. iv. 9, 9. 10; xix. 44, 6.

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³ Cf. Av. iv. 9, 1 (akṣyam); Aitareya Brāhmaṇa, i. 3. Hence the legend in the Taittirīya Saṃhitā, vi. 1, 1, 5; cf. i. 2, 1, 2; Maitrāyaṇī Saṃhitā, iii. 6, 3; Śatapatha Brāhmaṇa, iii. 1, 3, 15; Vājasaneyi Saṃhitā, iv. 3.

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⁴ Av. iv. 9, 10.

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⁵ Av. xix. 44, 1 et seq.

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⁶ Vājasaneyi Saṃhitā, xxx. 14 (añjanī-kārī); Taittirīya Brāhmaṇa, iii. 4, 10, 1. Cf. Zimmer, Altindisches Leben, 5, 69; Bloomfield, Hymns of the Atharvaveda 381 et seq.; American Journal of Philology, 17, 405, 406; Whitney, Translation of the Atharvaveda, 159.

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Āṭikī is the name of the wife of Uṣasti in the Chāndogya Upaniṣad (i. 10, 1).

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Āṭnāra.—Patronymic of Para.

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Ādambara was a kind of ‘drum.’ A ‘drummer’ (ādambarāghāta) is mentioned in the list of victims at the Puruṣa-medha (‘human sacrifice’) in the Vājasaneyi Saṃhitā.¹

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¹ xxx. 19. Cf. Satapatha Brāhmaṇa, xiv. 4, 8, 1.

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Āṇi.—This word, which is found in the Rigveda,¹ but rarely later,² appears to be best taken with Roth³ and Zimmer⁴ as denoting the part of the axle of the chariot which is inserted into the nave of the wheel. Sāyaṇa renders it as lynch-pin, and this sense is accepted by Leumann,⁵ being apparently also found in the Nirukta.⁶ In one place in the Rigveda⁷ the word appears by synecdoche to denote the whole chariot, but the passage is, according to Geldner,⁸ completely obscure.

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¹ i. 35, 6; v. 43, 8.

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² In a Mantra in the Aitareya Āraṇyaka, ii. 7. See Keith's edition, pp. 266, 267, and Vāṇī.

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³ St. Petersburg Dictionary, s.v.

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⁴ Altindisches Leben, 247.

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⁵ Etymologisches Wörterbuch, 30.

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⁶ vi. 32.

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⁷ i. 63, 8. Cf. Pischel, Vedische Studien, i, 96.

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⁸ Geldner, ibid., i, 141, n. 3.

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Aṇḍika (‘bearing eggs’) is a term found in the Atharvaveda¹ denoting an edible plant, apparently with fruit or leaves of egg shape (aṇḍa), akin to the lotus.

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¹ iv. 34, 5; v. 17, 16. In the first passage the Paippalāda version has pauṇḍarīka in its place; Whitney, Translation of the Atharvaveda, 207. Cf. Zimmer, Altindisches Leben, 70; Weber, Indische Studien, 18, 138.

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Ātā.—The framework of the door of a house appears to be denoted by the plural of this word in the Rigveda¹ (though in all passages there it is used only by synecdoche of the doors of the sky), and in the Vājasaneyi Saṃhitā.² Zimmer³ compares the Latin antae, to which the word etymologically corresponds.⁴

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¹ i. 56, 5; 113, 14; iii. 43, 6; ix. 5, 5 (ātāḥ).

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² xxix. 5 (ātāḥ). Cf. ātābhiḥ in Durga on Nirukta, iv. 18.

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³ Altindisches Leben, 154.

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⁴ Brugmann, Grundriss, i, 209; 2, 214.

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Āti, an aquatic bird. The Apsarases in the legend of Purūravas and Urvaśī appear to him like Ātis, probably swans.¹ The birds appear also in the list of animals in the Aśvamedha (‘horse sacrifice’),² where Mahīdhara³ renders them as the later Ādi (*Turdus ginginianus*), and Sāyaṇa⁴ quotes a view, according to which the Āti was the Cāṣa, or blue jay (*Coracias indica*).

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¹ Rv. x. 95, 9. Cf. Satapatha Brāhmaṇa, xi. 5, 1, 4.

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² Taittirīya Saṃhitā, v. 5, 13, 1; Maitrāyaṇī Saṃhitā, iii. 14, 18; Vājasaneyi Saṃhitā, xxiv. 34.

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³ On Vājasaneyi Saṃhitā, loc. cit.

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⁴ On Taittirīya Saṃhitā, *loc. cit.* Cf. Zimmer, *Altindisches Leben*, 89.

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Ātithi-gva.—Patronymic of Indrota.

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Ātreya is the patronymic of a pupil of Māṇṭi in the Bṛhadāraṇyaka Upaniṣad.¹ An Ātreya appears as a Purohita of Aṅga in the Aitareya Brāhmaṇa.² An Ātreya was regularly the priest in certain rites,³ and an Ātreyī occurs in an obscure passage in the Śatapatha Brāhmaṇa.⁴

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¹ ii. 6, 3; iv. 6, 3 (in both versions). ² viii. 22. ³ *Ibid.*, vii. 7; Satapatha Brāhmaṇa, iv. 3, 4, 21; Kātyāyana Srauta Sūtra, x. 2, 21 (*sadasaḥ purastāt*). ⁴ i. 4, 5, 13. Cf. Roth, St. Petersburg Dictionary, *s.v.*

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Ātreyī-putra is mentioned as a pupil of Gautamīputra in a Vamśa, or Genealogy, in the Bṛhadāraṇyaka Upaniṣad (vi. 5, 2, in both versions).

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Ātharvaṇa, a patronymic formed from the name of the mythic Atharvan, is found normally in the plural neuter as a designation of the hymns of the Atharvans. This use appears in the late nineteenth book of the Atharvaveda,¹ and in the Pañcaviṃśa Brāhmaṇa.² In the singular the expression Ātharvaṇa (Veda), though not occurring till the Chāndogya Upaniṣad,³ is earlier than the term ‘Atharvaveda,’ which is first found in the Sūtras.⁴ In the Nidāna Sūtra⁵ Ātharvaṇikas, or ‘followers of the Atharvaveda,’ appear.

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¹ xix. 23, 1. ² xii. 9, 10. ³ vii. 1, 2. 4; 2, 1; 7, 1. ⁴ Śāṅkhāyana Śrauta Sūtra, xvi. 2, 10, etc. ⁵ ii.

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Specific but mainly mythical Ātharvaṇas are Kabandha, Bṛhaddiva, Bhiṣaj, Dadhyañc, and Vicārin.

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¹² Cf. Bloomfield, *Hymns of the Atharvaveda*, xxv.; *Atharvaveda*, 8 *et seq.*

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Ā-darśa, ‘mirror,’ is a term found only in the Upaniṣads¹ and Āraṇyakas.²

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¹ Bṛhadāraṇyaka Upaniṣad, ii. 1, 9; iii. 9, 15; Chāndogya Upaniṣad, viii. 7, 4; Kauṣītaki Upaniṣad, iv. 2; ii.

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² Aitareya Āraṇyaka, iii. 2, 4; Sāṅkhāyana Āraṇyaka, viii. 7.

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Ādāra was a kind of plant which was prescribed as a substitute for Soma.¹ It is identified in the Śatapatha Brāhmaṇa² with Pūtīka.

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¹ Śatapatha Brāhmaṇa, iv. 5, 10, 4.

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² xiv. 1, 2, 12. Cf. Kāṭhaka Saṃhitā, xxiv. 3; Kātyāyana Śrauta Sūtra, xxv. 12, 19. Cf. Zimmer, Altindisches Leben, 276.

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Ānanda-ja Cāndhanāyana is mentioned as a pupil of Śāmba in the Vamśa Brāhmaṇa.¹

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¹ Indische Studien, 4, 372.

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Ānabhi-mlāta is mentioned in a Vamśa, or Genealogy, in the Bṛhadāraṇyaka Upaniṣad¹ as a pupil of Ānabhimlāta.

v1.c3.s1.114

¹ ii. 6, 2 (not in the Mādhyandina version).

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Ānava. See Anu.

v1.c3.s1.116

Ānūka.—Geldner¹ thinks that in its solitary occurrence in the Rigveda² this word means an ornament. Roth³ takes it adverbially, and so do Ludwig and Oldenberg.

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¹ Vedische Studien, 3, 94.

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² v. 33, 9.

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³ St. Petersburg Dictionary, s.v.

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Āpayā is the name of a river mentioned once only in the Rigveda,¹ when it occurs between the Dṛṣadvatī and the Sarasvatī. Ludwig² was inclined to identify it with the Āpagā as a name for the Ganges, but Zimmer³ correctly places it near the Sarasvatī, either as the small tributary which flows past Thānesar or the modern Indramatī farther west, while Pischel⁴ assigns it to Kurukṣetra, of which the Āpayā is mentioned as a famous river in the Mahābhārata.⁵

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¹ iii. 23, 4.

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² Translation of the Rigveda, 3, 200. But cf. ibid., 4, 304.

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³ Altindisches Leben, 18.

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⁴ Vedische Studien, 2, 218.

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⁵ Mahābhārata, iii. 83, 68.

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Ābayu is apparently the name of a plant in the Atharvaveda;¹ the mustard plant² may have been meant, but the sense is quite uncertain.³

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¹ vi. 16, 1.

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² Bloomfield, *Hymns of the Atharvaveda*, 465, following the indication of the use of the hymn in the Kauśika Sūtra.

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³ Whitney, Translation of the Atharvaveda, 292; Zimmer, *Altindisches Leben*, 72.

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Ābhi-pratāriṇa.—Patronymic of Vṛddhadyumna.

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Ā bhūti Tvāṣṭra is mentioned in two Vamśas, or Genealogies, of the Bṛhadāraṇyaka Upaniṣad¹ as a pupil of Viśvarūpa Tvāṣṭra, both teachers being no doubt equally mythical.

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¹ ii. 6, 3; iv. 6, 3 (in both recensions).

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Āmalaka (neuter), a common word later, is found in the Chāndogya Upaniṣad (vii. 3, 1), denoting the Myrobalan fruit. *Cf.* Amalā.

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Āmikṣā designates a mess of clotted curds. It is not known to the Rigveda, but occurs in all the later Saṃhitās,¹ Brāhmaṇas,² etc., and is associated with the Vaiśya in the Taittirīya Āraṇyaka.³

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¹ Av. x. 9, 13; Taittirīya Saṃhitā, ii. 5, 5, 4; iii. 9, 2; vi. 2, 5, 3; Maitrāyaṇī Saṃhitā, ii. 1, 9; Vājasaneyī Saṃhitā, xix. 21 ; 23, etc.

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² Satapatha Brāhmaṇa, i. 8, 1, 7. 9; iii. 3, 3, 2, etc.; Taittirīya Āraṇyaka, ii. 8, 8; Jaiminīya Brāhmaṇa, ii. 438 (*Journal of the American Oriental Society*, 19, 99, 101); Chāndogya Upaniṣad, viii. 8, 5, etc.

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³ *Loc. cit.* *Cf.* Mānava Srauta Sūtra, ii. 2, 40.

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Āmba denotes in the Taittirīya¹ and Kāṭhaka² Saṃhitās a grain, called Nāmba in the Śatapatha Brāhmaṇa.³

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¹ i. 8, 10, 1.

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² xv. 5.

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³ v. 3, 3, 8.

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Āmbaṣṭhya is mentioned in the Aitareya Brāhmaṇa (viii. 21) as a king, whose priest for the Rājasūya, or royal inauguration, was Nārada. Presumably the name is local, meaning ‘King of the Ambaṣṭhas,’ as interpreted in the St. Petersburg Dictionary. Later the term Ambaṣṭha denotes ‘a man of mingled Brāhmaṇa and Vaiśya parentage by father and mother’ respectively.

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Ā-yatana.—The general sense of ‘abode’ or ‘home’ appears to be limited in one passage of the Chāndogya Upaniṣad (vii. 24, 2) to the sense of ‘holy place,’ ‘sanctuary,’ which is found in the epic.

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Āyavasa is mentioned apparently as a king in a corrupt and unintelligible verse of the Rigveda.¹

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¹ i. 122, 15. *Cf.* Ludwig, Translation of the Rigveda, 3, 206; Roth, St. Petersburg Dictionary, *s.v.*

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Āyu appears in the Rigveda¹ with Kutsa and Atithigva as having been defeated, with Indra’s aid, by Tūrvayāṇa, who is believed by Pischel² to have been King of the Pakthas. Possibly he is elsewhere³ referred to as victorious, by Indra’s aid, over Veśa. Elsewhere he is quite mythical.⁴

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¹ i. 53, 10; ii. 14, 7; vi. 18, 3; viii. 53, 2; Bergaigne, *Religion Védique*, i, 60.

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² *Vedische Studien*, i, 71-75.

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³ Rv. x. 49, 5; but the word is possibly not a proper name.

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⁴ *Cf.* Macdonell, *Vedic Mythology*, 100, 135, 140.

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Āyuta. See Ghṛta.

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Ā-yudha, ‘weapon,’ in its widest sense covers the whole of a Kṣatriya’s warlike equipment, which in the Aitareya Brāhmaṇa¹ is summed up as horse-chariot (*aśva-ratha*), bow and arrows (*iṣu-dhanva*), and corselet (*kavaca*). As the bow and arrow (*iṣu, dhanvan*) were essential as the main weapons of the Vedic fighter, they are probably meant when Āyudha is used specifically of weapons, as often from the Rigveda² onwards. The battle hymn in the Rigveda³ confirms this view, as it presents to us the warrior armed with bow and arrow on his chariot, and clad in armour (Varman), with a guard (Hastaghna) on the left arm to avoid the friction of the bow-string. The corselet was not a single solid piece of metal, but consisted of many pieces fitted together (*syūta*);⁴ it may have been made either of metal plates or, as is more likely, of some stiff material plated with metal. In addition the warrior wore a helmet (Śiprā). There is no trace of the use of a shield, nor is there any clear record of the employment of greaves or other guard for the feet.⁵ Skill in the use of weapons is referred to in the Rigveda.⁶

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¹ vii. 19, 2.

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² i. 39, 2; 61, 13; 92, 1; ii. 30, 9, etc.; Av. vi. 133, 2, etc.

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³ vi. 75.

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⁴ Rv. i. 31, 15.

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⁵ Grassmann saw greaves in vaṭūrīṇā padā in Rv. i. 133, 2, but this is most improbable. Av. vi. 83, 3. Cf. Muir, Sanskrit Texts, 5, 87.

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⁶ i. 92, 1. Cf. Geldner, Vedische Studien, 3, 183; Hopkins, Journal of the American Oriental Society, 13, 295.

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It is doubtful whether sling stones (Adri, Aśani) were in ordinary use. The hook (aṅkuśa)⁷ also is merely a divine weapon, and the axe (svadhiti,⁸ vāśī, paraśu) does not occur in mortal combats. For the use of the spear see Ṛṣṭi, Rambhiṇī, Śakti, Śaru; of the sword, Asi, Kṛti. Neither weapon can be considered ordinary in warfare, nor was the club (Vajra) used. For the modes of warfare see Saṃgrāma.

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⁷ Rv. viii. 17, 10; x. 44, 9; 134, 6;

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⁸ Rv. v. 32, 10; ix. 67, 30; x. 43, 9. Cf. Zimmer, Altindisches Leben, 298-301; Muir, Sanskrit Texts, 5, 469-472; Hopkins, Journal of the American Oriental Society, 13, 281 et seq.

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Āyogava.—Marutta Āvi-kṣita, the Āyogava king, is mentioned as a sacrificer in the Śatapatha Brāhmaṇa,¹ where also a Gāthā (‘stanza’) celebrating his sacrifice is cited. Cf. Ayogū.

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¹ xiii. 5, 4, 6. Cf. Śāṅkhāyana Srauta Sūtra, xvi. 9, 14-16.

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Āraṅgara is one of the names of the bee found in the Rigveda.¹ Other names are Sarah and Bhṛṅgā.

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¹ x. 106, 10. Cf. Zimmer, Altindisches Leben, 97.

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Ārā, a word later¹ known as an ‘awl’ or ‘gimlet,’ occurs in the Rigveda² only to designate a weapon of Pūṣan, with whose pastoral character its later use for piercing leather is consistent. Cf. Vāśī.

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¹ Hillebrandt, Vedische Mythologie, 3, 365, n. 1.

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² vi. 53, 8.

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Ārāḍhi.—Patronymic of Saujāta. Cf. Arāḍa.

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Āruṇa Aupa-veśi.—So the manuscripts let us read the former word in the Maitrāyaṇī Saṃhitā, but this is doubtless an error for Aruṇa.

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Āruṇi is the patronymic normally referring to Uddālaka, son of Aruṇa Aupaveśi. Uddālaka is probably also meant by Āruṇi Yaśasvin, who occurs as a teacher of the Subrahmaṇyā (a kind of recitation) in the Jaiminīya Brāhmaṇa.¹ Āruṇis are referred to both in the Jaiminīya Upaniṣad Brāhmaṇa² and in the Kāṭhaka Saṃhitā,³ as well as in the Aitareya Āraṇyaka.⁴

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¹ ii. 80.

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² ii. 5, 1. Cf. Keith, Aitareya Āraṇyaka, 204.

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³ xiii. 12.

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⁴ ii. 4. 1.

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Āruṇeya.—An epithet of Śvetaketu, indicating his descent from Uddālaka Āruṇi and Aruṇa Aupaveśi. It is apparently confined to the Śatapatha Brāhmaṇa¹ and Chāndogya Upaniṣad,² in which Śvetaketu plays a great part.

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¹ x. 3, 4, 1; xi. 2, 7, 12; 5, 4, 18; 6, 2, 1; xii. 2, 1, 9; Bṛhadāraṇyaka Upaniṣad, vi. 2, 1.

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² v. 3, 1; vi. 1, 1.

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Ārkṣa.—Patronymic of Śrutarvan and of Āśvamedha.

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Ārjīka¹ and Ārjīkīya² (masc.), Ārjīkīyā³ (fem.).—The two masculine forms probably denote the people or land, while the feminine word designates the river of the land. Hillebrandt⁴ locates the country in or near Kaśmīr, as Arrian⁵ mentions Arsaces, brother of Abhisares, who presumably took his name from his people, and Abhisāra bordered on Kaśmīr. Pischel⁶ accepts Ārjīka as designating a country, which he, however, thinks cannot be identified. But neither Roth⁷ nor Zimmer⁸ recognizes the word as a proper name. On the other hand, all authorities agree in regarding Ārjīkīyā as the name of a river. Roth⁹ does so in one passage¹⁰ only, elsewhere seeing references to Soma vessels; but it seems necessary to treat the word alike in all passages containing it. Zimmer does not locate the river, and Pischel denies the possibility of its identification. Hillebrandt thinks it may have been the Upper Indus, or the Vitastā (the Jhelum), or some other stream. Grassmann follows Yāska¹¹ in identifying it with the Vipāś (Beäs), but this is rendered improbable by the position of the name in the hymn in praise of rivers (nadī-stuti).¹² Brunnhofer¹³ identifies it with the Arghesan, a tributary of the Arghanab.

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¹ Singular: Rv. viii. 7, 29; ix. 113, 2. Plural: ix. 65, 23.

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² Rv. viii. 64, 11.

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³ Rv. x. 75, 5.

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⁴ Vedische Mythologie, 1, 126-137.

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⁵ Anabasis, v. 29, 4.

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⁶ Vedische Studien, 2, 209, 217.

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⁷ St. Petersburg Dictionary.

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⁸ Altindisches Leben, 12-14.

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⁹ *Op. cit.*, s.v. *suṣomā*.

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¹⁰ Rv. x. 75, 5.

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¹¹ Nirukta, ix. 26.

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¹² Rv. x. 75.

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¹³ *Iran und Turan*, 52. Cf. Max Müller, *Sacred Books of the East*, 32, 398; 399.

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Ārjuneya.—In the Rigveda¹ this name occurs as the patronymic of Kautsa.

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¹ i. 112, 23; iv. 26, 1; vii. 19, 2; viii. 1, 11.

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Ārtabhāgī-putra is mentioned as a pupil of Śauṅgī-putra in a Vamśa or Genealogy in the Bṛhadāraṇyaka Upaniṣad.¹ Ārtabhāga is a patronymic of Jaratkārava in the same Upaniṣad.²

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¹ vi. 5, 2 (also in the Mādhyandina version).

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² iii. 2, 1. 13.

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Ārtava.—This expression denotes a portion of the year consisting of more seasons than one. But it does not bear the exact sense of ‘half-year,’ as suggested by Zimmer.¹ This is shown by the fact that it occurs regularly in the plural, not in the dual. In the Atharvaveda it occurs between seasons and years (*hāyana*),² but also in the combinations, ‘seasons, Ārtavas, months, years’;³ ‘half-months, months, Ārtavas, seasons’;⁴ ‘seasons, Ārtavas, months, half-months, days and nights, day’;⁵ and in the Vājasaneyi Saṃhitā ‘months, seasons, Ārtavas, the year,’⁶ or simply with the seasons.⁷

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¹ *Altindisches Leben*, 374.

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