Pramāṇa · Search · About · API

Vedic Index of Names and Subjects v1.c3.s11: K

Vedic Index of Names and Subjects v1.c3.s11

Language
English

K

v1.c3.s11.1

Kamsa, a word denoting a ‘pot or vessel of metal,’ occurs in the Atharvaveda and elsewhere.¹

v1.c3.s11.2

¹ Av. x. 10, 5; Aitareya Brāhmaṇa, vi. 3, 1, etc.; Nirukta, vii. 23; Śāṅkhā-viii. 10; Bṛhadāraṇyaka Upaniṣad, yana Āraṇyaka, xii. 8.

v1.c3.s11.3

Kakara occurs in the Yajurveda Saṃhitās¹ as the name of a victim at the horse sacrifice (Aśvamedha). It probably denotes some ‘sort of bird,’ as rendered by the commentator Mahīdhara.²

v1.c3.s11.4

¹ Maitrāyaṇī Saṃhitā, iii. 14, 1; Vājasaneyi Saṃhitā, xx. 24.

v1.c3.s11.5

² On Vājasaneyi Saṃhitā, *loc. cit.* Cf. Zimmer, *Altindisches Leben*, 94.

v1.c3.s11.6

Kakuṭha, a word occurring in the Maitrāyaṇī Saṃhitā,¹ presumably denotes some kind of animal. According to Böhtlingk,² it is identical with Kakkaṭa.

v1.c3.s11.7

¹ iii. 14, 13.

v1.c3.s11.8

² Dictionary, *s.v.*

v1.c3.s11.9

Kakuha, a word occurring several times in the Rigveda,¹ is understood by Roth² to designate part of a chariot, perhaps the seat. Ludwig,³ again, regards it in one passage⁴ as the proper name of a Yādava prince who took spoil from Tirindira, the Parśu, but this view is hardly probable.⁵ It is, on the whole, most likely that the word always means ‘chief,’ ‘pre-eminent,’ being applied as an epithet to horses, chariots, princes, etc.⁶ This is the only sense given by Grassmann,⁷ and later adopted by Roth.⁸

v1.c3.s11.10

¹ i. 46, 3; 181 5; 184, 3; ii. 34, 11; iii. 54, 14; v. 73, 7; 75, 4; viii. 6, 48.

v1.c3.s11.11

² St. Petersburg Dictionary, s.v.

v1.c3.s11.12

³ Translation of the Rigveda, 2, 182; 3, 160, 161; 5, 142.

v1.c3.s11.13

⁴ viii. 6, 48.

v1.c3.s11.14

⁵ Weber, Episches im vedischen Ritual, 36, 37.

v1.c3.s11.15

⁶ So certainly in Rv. viii. 45, 14; ix. 67, 8; Taittirīya Saṃhitā, iii. 3, 3, i. 2, and often in the older form kakubha.

v1.c3.s11.16

⁷ In his Lexicon, s.v.

v1.c3.s11.17

⁸ In Böhtlingk's Dictionary, s.v.

v1.c3.s11.18

Kakkaṭa denotes the ‘crab’ in the Yajurveda Saṃhitās,¹ being a Prākritized form of Karkaṭa, which is common in the later literature.² Roth,³ however, takes the word to mean a bird, and compares Kakara. See also Kakuṭha.

v1.c3.s11.19

¹ Taittirīya Saṃhitā, v. 5, 15, 1 (where Weber has kaṭkaṭa); Vājasaneyi Saṃhitā, xxiv. 32.

v1.c3.s11.20

² Zimmer, Altindisches Leben, 95.

v1.c3.s11.21

³ St. Petersburg Dictionary, s.v.

v1.c3.s11.22

Kakṣa is the name of two men mentioned as teachers in a Vamśa (list of teachers) of the Jaiminīya Upaniṣad Brāhmaṇa. One is Kakṣa Vārakya, pupil of Proṣṭhapada Vārakya,¹ and the other Kakṣa Vārāki² or Vārakya,³ pupil of Dakṣa Kātyāyani Ātreya. See also Urukakṣa.

v1.c3.s11.23

¹ iii. 41, 1.

v1.c3.s11.24

² iii. 41, 1.

v1.c3.s11.25

³ iv. 17, 1.

v1.c3.s11.26

Kakṣīvant is the name of a Ṛṣi mentioned frequently in the Rigveda,¹ and occasionally elsewhere.² He appears to have been a descendant of a female slave named Uśij.³ He must have been a Pajra by family, as he bears the epithet Pajriya.⁴ and his descendants are called Pajras.⁵ In a hymn of the Rigveda⁶ he celebrates the prince Svanaya Bhāvya, who dwelt on the Sindhu (Indus), as having bestowed magnificent gifts on him; and the list of Nārāśamsas (‘Praises of Heroes’) in the Śāṅkhāyana Śrauta Sūtra⁷ mentions one by Kakṣīvant Auśija in honour of Svanaya Bhāvayavya. In his old age he obtained as a wife the maiden Vṛcayā.⁸ He appears to have lived to be a hundred,⁹ the typical length of life in the Vedas. He seems always to be thought of as belonging to the past, and in a hymn of the fourth book of the Rigveda¹⁰ he is mentioned with the semi-mythical Kutsa and Kavi Uśanas. Later, also, he is a teacher of bygone days.¹¹

v1.c3.s11.27

¹ i. 18, 1; 51, 13; 112, 11; 116, 7; 117, 6; 126, 3; iv. 26, 1; viii. 9, 10; ix. 74, 8; x. 25, 10; 61, 16.

v1.c3.s11.28

² Av. iv. 29, 5, and passages noted below.

v1.c3.s11.29

³ Rv. i. 18, 1; perhaps also i. 112, 11, but Auśija may there be a separate name (see Auśija). Cf. Pañcaviṃśa Brāhmaṇa, xiv. 11, 16.

v1.c3.s11.30

⁴ Rv. i. 116, 7; 117, 6.

v1.c3.s11.31

⁵ Rv. i. 126, 4.

v1.c3.s11.32

⁶ i. 126.

v1.c3.s11.33

⁷ xvi. 4, 5.

v1.c3.s11.34

⁸ Rv. i. 51, 13.

v1.c3.s11.35

⁹ Rv. ix. 74, 8.

v1.c3.s11.36

¹⁰ iv. 26, 1.

v1.c3.s11.37

¹¹ Av. iv. 29, 5; xviii. 3, 15; Aitareya Brāhmaṇa, i. 21, 6. 7; Jaiminīya Upaniṣad Brāhmaṇa, ii. 6, 11.

v1.c3.s11.38

In Vedic literature he is not connected with Dīrghatamas beyond being once mentioned along with him in a hymn of the Rigveda.¹² But in the Bṛhaddevatā¹³ he appears as a son of Dīrghatamas by a slave woman, Uśij.

v1.c3.s11.39

¹² viii. 9, 10.

v1.c3.s11.40

¹³ iv. 11 et seq.

v1.c3.s11.41

Weber¹⁴ considers that Kakṣīvant was originally a Kṣatriya, not a Brāhmaṇa, quoting in favour of this view the fact that he is mentioned beside kings like Para Āṭnāra, Vitahavya Śrāyasa, and Trasadasyu Paurukutsya.¹⁵ But that these are all kings is an unnecessary assumption: these persons are mentioned in the passages in question undoubtedly only as famous men of old, to whom are ascribed mythical sacrificial performances, and who thus gained numerous sons.

v1.c3.s11.42

¹⁴ Episches im vedischen Ritual, 22-25.

v1.c3.s11.43

¹⁵ Taittirīya Saṃhitā, v. 6, 5, 3; Kāṭhaka Saṃhitā, xxii. 3; Pañcaviṃśa Brāhmaṇa, xxv. 16, 3. Cf. xiv. 11, 16. Cf. Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 42, 221, 236, n. 1; Ludwig, Translation of the Rigveda, 3, 102; Geldner, Rigveda, Kommentar, 23, 24.

v1.c3.s11.44

Kaṅka is the name of a bird, usually taken to mean ‘heron,’¹ but, at any rate in some passages, rather denoting some bird of prey.² It first appears in the Yajurveda Saṃhitās.³

v1.c3.s11.45

¹ Zimmer, Altindisches Leben, 92.

v1.c3.s11.46

² Roth, St. Petersburg Dictionary, s.v. Cf. Śāṅkhāyana Āraṇyaka, xii. 13.

v1.c3.s11.47

³ Taittirīya Saṃhitā, v. 4, 11, 1 (kaṅka-cit, an altar ‘piled in the form of a heron’); Vājasaneyi Saṃhitā, xxiv. 31; Maitrāyaṇī Saṃhitā, iii, 14, 12; Sāmaveda, ii. 9, 3, 6, 1.

v1.c3.s11.48

Kaṅkata is the name of an animal mentioned once in the Rigveda.¹ According to Sāyaṇa it is a destructive beast; perhaps, as Grassmann renders it, a ‘scorpion.’

v1.c3.s11.49

¹ i. 191, 1. Cf. Zimmer, *Altindisches Leben*, 98.

v1.c3.s11.50

Kaṅkatīya is the name of a family said in the Śatapatha Brāhmaṇa¹ to have learned from Śāṇḍilya the piling up of the sacrificial fire (agni-cayana). In the Āpastamba Śrauta Sūtra² a Kaṅkati Brāhmaṇa, no doubt the textbook of the school, is referred to. It may have been identical with the Chāgaleya Brāhmaṇa, cited in the Baudhāyana Śrauta Sūtra.³

v1.c3.s11.51

¹ ix. 4, 4, 17.

v1.c3.s11.52

² xiv. 20, 4.

v1.c3.s11.53

³ xxv. 5. Cf. Caland, *Über das rituelle Sūtra des Baudhāyana*, 40.

v1.c3.s11.54

Kaṅka-parvan (‘heron-jointed’?), a term occurring once in the Atharvaveda,¹ is applied to a snake, meaning perhaps ‘scorpion.’ As the Paippalāda recension has a different reading (aṅga-parvaṇaḥ), the passage may be corrupt.

v1.c3.s11.55

¹ vii. 56, 1. Cf. Zimmer, *Altindisches Leben*, 94; Whitney, *Translation of the Atharvaveda*, 426; Bloomfield, *Hymns of the Atharvaveda*, 553; Böhtlingk, *Dictionary*, s v.

v1.c3.s11.56

¹ Taittirīya Saṃhitā, v. 3, 12, 2. Cf. Śatapatha Brāhmaṇa, xiii. 3, 1, 3.

v1.c3.s11.57

Kaṭa denotes a ‘mat,’ which was ‘made of reeds’ (vaitasa). The maker of mats from reeds (bidala-kārī) is mentioned in the Vājasaneyi Saṃhitā,² and the process of splitting reeds for the purpose is referred to in the Atharvaveda.³

v1.c3.s11.58

² xxx. 8, with Mahīdhara’s Commentary. Bidala-kāra is read in the Taittirīya Brāhmaṇa, iii. 4, 5, 1.

v1.c3.s11.59

³ vi. 138, 5. Cf. Zimmer, *Altindisches Leben*, 255.

v1.c3.s11.60

Kaṇṭakī-kārī, ‘worker in thorns,’ is one of the victims at the human sacrifice (Puruṣamedha) in the Vājasaneyi Saṃhitā.¹ No doubt the thorns were cut up and used to plait mats (Kaṭa) or to stuff cushions.

v1.c3.s11.61

¹ xxx. 8. The Taittirīya Brāhmaṇa, iii.4, 5, 1, has kaṇṭaka-kāra. Cf. Zimmer, *Altindisches Leben*, 255.

v1.c3.s11.62

Kaṇva is the name of an ancient Ṛṣi repeatedly referred to in the Rigveda and later.¹ His sons and descendants,² the Kaṇvas, are also often mentioned, especially in the eighth book of the Rigveda, the authorship of that book, as well as of part of the first, being attributed to this family. A descendant of Kaṇva is also denoted by the name in the singular, either alone³ or accompanied by a patronymic, as Kaṇva Nārṣada⁴ and Kaṇva Śrāyasa,⁵ besides in the plural the Kaṇvas Sauśravasas.⁶ The Kaṇva family appears to have been connected with the Atri family,⁷ but not to have been of great importance.⁸ In one passage of the Atharvaveda⁹ they seem to be definitely regarded with hostility.

v1.c3.s11.63

¹ Rv. i. 36, 8. 10. 11. 17. 19; 39, 7. 9; 47, 5; 112, 5; 117, 18; 118, 7; 139, 9; v. 41, 4; viii. 5, 23. 25; 7, 18; 8, 20; 49, 10; 50, 10; x. 71, 11; 115, 5; 150, 5; Av. iv. 37, 1; vii. 15, 1; xviii. 3, 15; Vājasaneyi Saṃhitā, xvii. 74; Pañcaviṃśa Brāhmaṇa, viii. 2, 2; ix. 2, 6; Kauṣītaki Brāhmaṇa, xxviii. 8. Kaṇva-vat occurs in Rv. viii. 6, 11; 52, 8; Av. ii. 32, 3; Kaṇva-mant in Rv. viii. 2, 22.

v1.c3.s11.64

² As Kaṇvāḥ (in the plural), Rv. i. 14, 2. 5; 37, 1. 14; 44, 8; 46, 9; 47, 2. 4-10; 49, 4; viii. 2, 16; 3, 16; 4, 2. 3; 5, 4; 6, 3. 18. 21. 31. 34. 47; 7, 32; 8, 3; 9, 14; 32, 1; 33, 3; 34, 4; as Kaṇvasya sūnavaḥ, Rv. i. 45, 5; as putrāḥ, viii. 8, 4. 8; as Kāṇvāyanaḥ, viii. 55, 4. Kaṇva is found in viii. 1, 8; 2, 40; 4, 20; 7, 19; 9, 3. 9; 10, 2.

v1.c3.s11.65

³ E.g., Rv. i. 48, 4; viii. 34, 1, and probably elsewhere.

v1.c3.s11.66

⁴ Rv. i. 117, 8; Av. iv. 19, 2; Ludwig, Translation of the Rigveda, 3, 150.

v1.c3.s11.67

⁵ Taittirīya Saṃhitā, v. 4, 7, 5; Kāṭhaka Saṃhitā, xxi. 8; Maitrāyaṇī Saṃhitā, iii. 3, 9.

v1.c3.s11.68

⁶ Kāṭhaka Saṃhitā, xiii. 12. There is also Vatsa Kāṇva in Śāṅkhāyana Śrauta Sūtra, xvi. 11, 20.

v1.c3.s11.69

⁷ Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 42, 214.

v1.c3.s11.70

⁸ Hillebrandt, Vedische Mythologie, 3, 285. Cf. i, 207, 438.

v1.c3.s11.71

⁹ Av. ii. 25. Cf. Vārttika on Pāṇini, iii. 1, 14; Bergaigne, Religion Védique, 2, 465; Hillebrandt, op. cit., i, 207; Oldenberg, Ṛgveda-Noten, i, 110. Cf. Oldenberg, op. cit., 216 et seq.; Ludwig, op. cit., 3, 105.

v1.c3.s11.72

Kathā.—The later use of this word¹ in the sense of a ‘philosophical discussion’ appears in the Chāndogya Upaniṣad.²

v1.c3.s11.73

¹ Colebrooke, Miscellaneous Essays, i, 293.

v1.c3.s11.74

² i. 8, 1: hantodgīthe kathāṃ vadāma, ‘let us begin a discussion regarding the Udgītha.’

v1.c3.s11.75

Kadrū, a word occurring only once in the Rigveda,¹ is interpreted by Ludwig² as the name of a priest, but it more probably means a Soma vessel.³

v1.c3.s11.76

¹ viii. 45, 26.

v1.c3.s11.77

² Translation of the Rigveda, 3, 162.

v1.c3.s11.78

³ St. Petersburg Dictionary, s.v.

v1.c3.s11.79

Kanaknaka, a word occurring once in the Atharvaveda,¹ either denotes a poison or is an adjective qualifying kāṇḍa-viṣa, a species of poison.

v1.c3.s11.80

¹ x. 4, 22. Cf. Bloomfield, *Hymns of the Atharvaveda*, 604; Whitney, 578.

v1.c3.s11.81

Kanā, Kanyā.—Both these words, of which the former is very rare,¹ while the latter is the normal term from the Rigveda² onwards, denote ‘maiden’ or ‘young woman.’ It is doubtful whether Kanīnakā (accented on the final syllable) has this meaning,³ or only denotes the pupil of the eye,⁴ which is the sense of kanīnakā or kaninikā (both accented on the antepenultimate) in the later Saṃhitās and the Brāhmaṇas. See also Strī.

v1.c3.s11.82

¹ Rv. x. 61, 5, etc.

v1.c3.s11.83

² i. 123, 10; 161, 5; iii. 23, 10, etc.; Av. i. 14, 2; xi. 5, 18; xii. 1, 25, etc.

v1.c3.s11.84

³ Roth, St. Petersburg Dictionary, s.v., cites in this sense Rv. iv. 32, 23; x. 40, 9; Nirukta, iv. 15; but neither of the Rv. passages is at all clear.

v1.c3.s11.85

⁴ See Bloomfield, *Hymns of the Atharvaveda*, 401; Keith, *Aitareya Āraṇyaka*, 207. Other rare forms are kanyanā, Rv. viii. 35, 5; kanyalā, Av. v. 5, 3; xiv. 2, 52.

v1.c3.s11.86

Kapaṇā, from its solitary occurrence in the Rigveda,¹ appears to mean a ‘worm’ that destroys the leaves of trees, and is so interpreted in the Nirukta.²

v1.c3.s11.87

¹ v. 54, 6.

v1.c3.s11.88

² vi. 4. Cf. Zimmer, *Altindisches Leben*, 97; Max Müller, *Sacred Books of the East*, 32, 330.

v1.c3.s11.89

Kaparda, ‘braid,’ Kapardin, ‘wearing braids.’ These words refer to the Vedic custom of wearing the hair in braids or plaits. Thus a maiden is said to have her hair in four plaits (catuṣ-kaparda),¹ and the goddess Sinīvālī is described as ‘wearing fair braids’ (su-kaparda).² Men also wore their hair in this style, for both Rudra³ and Pūṣan⁴ are said to have done so, while the Vasiṣṭhas⁵ were distinguished by wearing their hair in a plait on the right (dakṣiṇatas-kaparda). The opposite was to wear one’s hair ‘plain’ (pulasti).⁶ See also Opaśa.

v1.c3.s11.90

¹ Rv. x. 114, 3.

v1.c3.s11.91

² Vājasaneyi Saṃhitā, xi. 56.

v1.c3.s11.92

³ Rv. i. 114, 1. 5; Vājasaneyi Saṃhitā, xvi. 10. 29. 43. 48. 59.

v1.c3.s11.93

⁴ Rv. vi. 55, 2; ix. 67. 11.

v1.c3.s11.94

⁵ Rv. vii. 33, 1. Cf. 83, 8.

v1.c3.s11.95

⁶ Vājasaneyi Saṃhitā, xvi. 43. Cf. Zimmer, *Altindisches Leben*, 264, 265; Muir, *Sanskrit Texts*, v. 462; Max Müller, *Sacred Books of the East*, 32, 424.

v1.c3.s11.96

1. Kapi, ‘monkey,’ occurs only once in the Rigveda¹ with reference to Vṛṣā-kapi, the ‘Man-ape,’ in the dialogue of Indra and Indrāṇī in the presence of Vṛṣākapi. There the ape is termed the ‘tawny’ (*harita*). In the Atharvaveda² the monkey is mentioned several times as hairy, and an enemy of dogs. That the ape was tamed appears from its position in the Vṛṣākapi hymn, and from the mention, in the Taittirīya Saṃhitā,³ of a Mayu as belonging to the forest. See also Mayu, Markaṭa, and Puruṣa Hastin.

v1.c3.s11.97

¹ x. 86, 5. Cf. Oldenberg, *Religion des Veda*, 174; Geldner, *Vedische Studien*, 2, 22 *et seq.*; von Schroeder, *Mysterium und Mimus*, 304 *et seq.*; Schirmeisen, *Die Arischen Göttergestalten*, 218 *et seq.*; Tilak, *Orion*, 170-197.

v1.c3.s11.98

² iii. 9, 4; iv. 32, 11; vi. 49, 1. Cf. also Chāndogya Upaniṣad, i. 6, 7 (*kapy-āsa*, ‘seat of an ape’).

v1.c3.s11.99

³ iv. 2, 10, 1. Cf. Zimmer, *Altindisches Leben*, 85, 86.

v1.c3.s11.100

2. Kapi is, according to the St. Petersburg Dictionary, another name for Luśa Khārgali in the Kāṭhaka Saṃhitā (xxx. 2), but the name appears rather to be Luśākapi.

v1.c3.s11.101

Kapiñjala, the name of the ‘francoline partridge’ or ‘hazel-cock,’ is found in all the Yajurveda Saṃhitās,¹ and occasionally later.²

v1.c3.s11.102

¹ Taittirīya Saṃhitā, ii. 5, 1, 1; v. 5, 16, 1; Maitrāyaṇī Saṃhitā, iii. 14, 1; Kāṭhaka Saṃhitā, xii. 10; Vājasaneyi Saṃhitā, xxiv. 20, 38. v. 5, 4, 4; xiii. 5, 1, 13; Jaiminīya Brāhmaṇa, i. 154, 2 (*Transactions of the Connecticut Academy of Arts and Sciences*, 15, 181).

v1.c3.s11.103

² Satapatha Brāhmaṇa, i. 6, 3, 3; Cf. Zimmer, *Altindisches Leben*, 91.

v1.c3.s11.104

Kapila appears in the Śvetāśvatara Upaniṣad¹ as a teacher, according to Weber² and Garbe,³ who think that the expression *kapila ṛṣiḥ* there refers to the founder of the Sāṅkhya philosophy. But this is doubtful.⁴

v1.c3.s11.105

¹ v. 2.

v1.c3.s11.106

² *Indische Studien*, 1, 24 *et seq.*; 5, 412; *Indian Literature*, 236.

v1.c3.s11.107

³ *Sāṅkhya Philosophie*, 27 *et seq.*; Translation of the *Sāṅkhyatattvakau-mudī*, 531.

v1.c3.s11.108

⁴ Max Müller, *Sacred Books of the East*, 2, xli, and Deussen, in his translation (*Sechzig Upanishads*, 304), do not take the word as a teacher’s name. The latter renders *kapila ṛṣiḥ*, by ‘the red sage,’ as referring to Hiraṇyagarbha.

v1.c3.s11.109

Kapi-vana Bhauvāyana is mentioned as a teacher in the Yajurveda Saṃhitās¹ and the Pañcaviṃśa Brāhmaṇa.² A rite called Kapivana’s Dvyaha (‘ceremony lasting two days’) is also referred to in the Kātyāyana Śrauta Sūtra.³

v1.c3.s11.110

¹ Maitrāyaṇī Saṃhitā, i. 4, 5; Kāṭhaka Saṃhitā, xxxii. 2. Cf. Weber, *Indische Studien*, i, 24; 3. 473; Hopkins, *Transactions of the Connecticut Academy of Arts and Sciences*, 15, 55, n. 2; Hillebrandt, *Vedische Mythologie*, 2, 157.

v1.c3.s11.111

² xx. 13, 4.

v1.c3.s11.112

³ xxv. 2, 3. Cf. Āśvalāyana Śrauta Sūtra, x. 2.

v1.c3.s11.113

Kapota is the name of a bird, probably the ‘pigeon’ (its sense in the later language), occurring from the Rigveda onwards.¹ It is associated in some passages² with the owl (Ulūka) as a messenger of Nirṛti (‘dissolution,’ ‘misfortune’). This aspect of the pigeon as a bird of evil omen is probably based on an ancient belief which is also found beyond the confines of India.³

v1.c3.s11.114

¹ Rv. i. 30, 4; Av. xx. 135, 12; Maitrāyaṇī Saṃhitā, iii. 14, 4; Vājasaneyi Saṃhitā, xxiv. 23. 38.

v1.c3.s11.115

² Rv. x. 165, 1-5; Av. vi. 29, 2.

v1.c3.s11.116

³ Cf. Schrader, *Prehistoric Antiquities*, 253. Cf. Zimmer, *Altindisches Leben*, 89; St. Petersburg Dictionary, s.v.

v1.c3.s11.117

Kabandha Ātharvaṇa is mentioned in the Bṛhadāraṇyaka Upaniṣad¹ along with Sudhanvan Āṅgirasa, as a teacher, but is semi-mythical. His son was Vicārin Kābandhi.

v1.c3.s11.118

¹ vi. 7, 1. Cf. also Gopatha Brāhmaṇa, i. 2, 9. 18; Hillebrandt, *Vedische Mythologie*, 2, 176, n. 4; Weber, *Indian Literature*, 149.

v1.c3.s11.119

Kama-dyū appears once in the Rigveda¹ as the wife of Vimada. She is probably identical with the ‘maiden’ (yoṣā) of Purumitra, no doubt his daughter. She is elsewhere² referred to in connexion with Vimada, who appears to have taken her for his bride against the will of her father.

v1.c3.s11.120

¹ x. 65, 12.

v1.c3.s11.121

² i. 117, 20; x. 39, 7. Cf. Zimmer, *Altindisches Leben*, 310.

v1.c3.s11.122

Kambala denotes in the Atharvaveda¹ a ‘woollen coverlet’ or ‘blanket.’

v1.c3.s11.123

¹ xiv. 2, 66. 67. Cf. Nirukta, ii. 2.

v1.c3.s11.124

Kamboja.—Yāska, in the Nirukta,¹ refers to the speech of the Kambojas as differing from that of the other Āryas. The Kambojas were later settled to the north-west of the Indus, and are known as Kambujiya in the old Persian inscriptions. A teacher, Kāmboja Aupamanyava, pupil of Madragāra, is mentioned in the Vamśa Brāhmaṇa.² This points to a possible connexion of the Madras, or more probably the Uttara Madras, with the Kambojas, who probably had Iranian as well as Indian affinities.

v1.c3.s11.125

¹ ii. 2.

v1.c3.s11.126

² *Indische Studien*, 4, 372. Cf. Zimmer, *Altindisches Leben*, 102; Weber, *Indische Streifen*, 2, 493; 3, 384; *Indische Studien*, 10, 7; *Episches im vedischen Ritual*, 45; Max Müller, *Zeitschrift der Deutschen Morgenländischen Gesellschaft*, 7, 373. On the relation of Indian and Iranian, see also Jacobi, *Journal of the Royal Asiatic Society*, 1909, 721 *et seq.*; 1910, 457 *et seq.*; Oldenberg, ibid., 1095 *et seq.*; Keith, ibid., 1100 *et seq.*; Kennedy, ibid., 1107 *et seq.*; and see Parśu.

v1.c3.s11.127

Karañja, a word which in the Sūtras and later denotes the tree *Pongamia glabra*, occurs only twice in the Rigveda¹ as the name of a foe of Indra, but whether a demon or a man² is intended remains uncertain.

v1.c3.s11.128

¹ i. 53, 8; x. 48, 8.

v1.c3.s11.129

² Zimmer, *Altindisches Leben*, 63; Ludwig, *Translation of the Rigveda*, 3, 149; Hillebrandt, *Vedische Mythologie*, 3, 292.

v1.c3.s11.130

Karambha is the name, from the Rigveda onwards,¹ of a kind of porridge made of grain (Yava), which was unhusked, parched slightly, and kneaded.² It was the especial sacrificial portion of Pūṣan, no doubt in his capacity of an agricultural deity. Karambha was also made of barley (Upavāka)³ or of sesame (Tirya).⁴

v1.c3.s11.131

¹ Rv. i. 187, 16; iii. 52, 7; vi. 56, 1; 57, 2; viii. 102, 2; Av. iv. 7, 2. 3; vi. 16, 1; Taittirīya Saṃhitā, iii. 1, 10, 2; vi. 5, 11, 4, etc.

v1.c3.s11.132

² Śatapatha Brāhmaṇa, ii. 5, 2, 14; iv. 2, 4, 18. Cf. Schrader, *Prehistoric Antiquities*, 317; Eggeling, *Sacred Books of the East*, 12, 395, n. 1.

v1.c3.s11.133

³ Vājasaneyi Saṃhitā, xix. 22.

v1.c3.s11.134

⁴ Av. iv. 7, 3, but see Bloomfield, *Hymns of the Atharvaveda*, 377; Whitney, *Translation of the Atharvaveda*, 155.

v1.c3.s11.135

Karikrata denotes, according to Zimmer,¹ a snake in the Atharvaveda.²

v1.c3.s11.136

¹ Altindisches Leben, 95

v1.c3.s11.137

² x. 4, 13. The Paippalāda version has Kanikrada.

v1.c3.s11.138

Karīra, the name of a leafless shrub, *Capparis aphylla*, or its fruit, first appears in the Taittirīya Saṃhitā.¹

v1.c3.s11.139

¹ ii. 4, 9, 2; Kāṭhaka Saṃhitā, xi. 11; xxxvi. 7; Śatapatha Brāhmaṇa, ii. 5, 2, 11.

v1.c3.s11.140

Karīṣa denotes ‘dry cow dung’ in the Śatapatha Brāhmaṇa.¹ The Atharvaveda² shows that the value of the natural manure of animals in the fields was appreciated.

v1.c3.s11.141

¹ ii. 1, 1, 7.

v1.c3.s11.142

² Av. iii. 14, 3. 4; xix. 31, 3. Cf. Zimmer, Altindisches Leben, 236.

v1.c3.s11.143

1. Karkandhu is the ordinary word for ‘jujube,’ the tree (*Zizyphus jujuba*) and the fruit, from the Yajurveda Saṃhitās onwards.¹ The berry is red (*rohita*).² Compare Kuvala and Badara, which denote the fruit.

v1.c3.s11.144

¹ Kāṭhaka Saṃhitā, xii. 10; Maitrāyaṇī Saṃhitā, iii. 11, 2; Vājasaneyi Saṃhitā, xix. 91; xxi. 32; xxiv. 2; Śatapatha Brāhmaṇa, v. 5, 4, 10; xii. 7, 2, 9; 9, 1, 5, etc.; Jaiminīya Brāhmaṇa, ii. 156, 5.

v1.c3.s11.145

² Vājasaneyi Saṃhitā, xxiv. 2. Cf. Zimmer, Altindisches Leben, 242.

v1.c3.s11.146

2. Karkandhu is only the name borne by a protégé of the Aśvins in the Rigveda (i. 112, 6). Its identity with the word for jujube indicates that the latter, though not otherwise mentioned there, was known at the time of the Rigveda.

v1.c3.s11.147

Karkari, a musical instrument, probably the ‘lute,’ occurs from the Rigveda onwards.¹ The Maitrāyaṇī Saṃhitā² mentions cattle branded on the ears with a mark resembling a lute (*karkari-karṇyaḥ*).

v1.c3.s11.148

¹ Rv. ii. 43, 3; Av. iv. 37, 4. Cf. xx. 132, 3. 8.

v1.c3.s11.149

² iv. 2, 9. Cf. Delbrück, Gurupūjā-kaumudī, 48, 49. Cf. Zimmer, Altindisches Leben, 289.

v1.c3.s11.150

Karkī may denote in one passage of the Atharvaveda¹ a ‘white cow,’ according to the suggestion of Roth.²

v1.c3.s11.151

¹ iv. 38, 6. 7. Cf. Bloomfield, *Hymns of the Atharvaveda*, 414.

v1.c3.s11.152

² St. Petersburg Dictionary and Böhtlingk’s Dictionary, s.v.

v1.c3.s11.153

Karṇa-śobhana denotes an ‘ornament for the ear’ in the Rigveda,¹ apparently for the use of men. Some deity is called ‘gold-eared’ in another passage of the Rigveda.² Hopkins³ considers the use of ear-rings later than that of necklets and wristlets.

v1.c3.s11.154

¹ viii. 78, 3.

v1.c3.s11.155

² i. 122, 14. See also i. 64, 10. Cf. Zimmer, *Altindisches Leben*, 262.

v1.c3.s11.156

³ *Journal of the American Oriental Society*, 17, 35.

v1.c3.s11.157

Karṇa-śravas Āṅgirasa is mentioned in the Pañcaviṃśa Brāhmaṇa (xiii. 11, 14) as a seer of Sāmans or chants, the same tale being told of him as of Dāvasu.

v1.c3.s11.158

Karmāra, the ‘smith,’ is several times mentioned with approval in the Vedic Saṃhitās.¹ In the Atharvaveda² smiths appear with fishermen (*dhīvāṇaḥ*) and chariot-builders (*ratha-kārāḥ*), all being classified as clever workers (*manīṣiṇaḥ*): possibly a quasi-caste of smiths was already developing from the guild organization that probably existed.³

v1.c3.s11.159

¹ Rv. x. 72, 2; Av. iii. 5, 6; Kāṭhaka Saṃhitā, xvii. 13; Maitrāyaṇī Saṃhitā, ii. 9, 5; Vājasaneyi Saṃhitā, xvi. 27; xxx. 7. Cf. *karmāra*, Rv. ix. 112, 2; Taittirīya Brāhmaṇa, iii. 4, 3, 1.

v1.c3.s11.160

² iii. 5, 6. The exact sense of the passage is doubtful. Zimmer, *Altindisches Leben*, 252; Bloomfield, *Hymns of the Atharvaveda*, 144; and Whitney, *Translation of the Atharvaveda*, 92, take the reference to be to ‘skilled chariot-makers’ (*dhīvāno ratha-kārāḥ*) and ‘clever smiths,’ but this is perhaps less likely. The commentator interprets *dhīvāṇaḥ* as ‘fishermen’ (in the later language *dhīvara* means both a ‘clever man’ and a ‘fisherman’).

v1.c3.s11.161

³ Cf. Fick, *Die sociale Gliederung*, 182.

v1.c3.s11.162

Little is known of the smith’s methods of work and of his tools. No doubt he smelted (*dhmā*) the ore in the fire; hence he is called *dhmātṛ*, the ‘smelter.’⁴ Mention is also made of his bellows of birds' feathers.⁵ He made metal vessels (*gharma ayasmaya*)⁶ to be put on the fire: even the Soma cup could occasionally be made of hammered metal (*ayo-hata*).⁷

v1.c3.s11.163

⁴ Rv. v. 9, 5.

v1.c3.s11.164

⁵ Rv. ix. 112, 2.

v1.c3.s11.165

⁶ Rv. v. 30, 15.

v1.c3.s11.166

⁷ Rv. ix. 1, 2. *Cf.* Zimmer, *op. cit.*, 252, 253; Weber, *Indische Studien*, 17, 196 *et seq.*; *Über den Rājasūya*, 19 *et seq.*

v1.c3.s11.167

Karvara, a word found in one passage of the Atharvaveda,¹ seems to mean some kind of fish² caught by a fisherman (*pauñjiṣṭha*).

v1.c3.s11.168

¹ x. 4, 19.

v1.c3.s11.169

² Zimmer, *Altindisches Leben*, 96; Whitney, *Translation of the Atharvaveda*, 578.

v1.c3.s11.170

Karṣū, a rare word found in the Śatapatha Brāhmaṇa,¹ denotes a ‘furrow’ or ‘trench.’

v1.c3.s11.171

¹ i. 8, 1, 3; xiii. 8, 3, 10. *Cf.* Schrader, *Prehistoric Antiquities*, 283.

v1.c3.s11.172

Kalaviṅka, a name of the ‘sparrow’ is found in the Yajurveda Saṃhitās,¹ and occasionally later.²

v1.c3.s11.173

¹ Taittirīya Saṃhitā, ii. 5, 1, 2; Maitrāyaṇī Saṃhitā, iii. 14, 1; Kāṭhaka Saṃhitā, xii. 10; Vājasaneyi Saṃhitā, xxiv. 20. 31.

v1.c3.s11.174

² Śatapatha Brāhmaṇa, i. 6, 3, 4; v. 5, 4, 5; Jaiminīya Brāhmaṇa, ii. 154, 3 (*Transactions of the Connecticut Academy of Arts and Sciences*, 15, 181). *Cf.* Zimmer, *Altindisches Leben*, 91.

v1.c3.s11.175

Kalaśa is, from the Rigveda onwards,¹ a common word for ‘pot’ or ‘jar,’ probably either formed of a gourd or made of clay (unburnt or baked), as we know that both kinds of pot were in use.² The wooden Soma tub (*droṇa-kalaśa*) is frequently referred to in the ritual. See also Kośa.

v1.c3.s11.176

¹ Rv. i. 117, 12; iii. 32, 15; iv. 27, 5; 32, 19, etc.; Av. iii. 12, 7; ix. 1, 6; 4, 15; xviii. 4, 13, etc. In Rv. x. 32, 9, the word, according to the St. Petersburg Dictionary, is used as a proper name, but the passage is very doubtful.

v1.c3.s11.177

² Av. iv. 17, 4; Taittirīya Saṃhitā, i. 1, 8, 1; iv. 1, 5, 4; v. 1, 7, 2; Vājasaneyi Saṃhitā, i. 22; xi. 59. *Cf.* Zimmer, *Altindisches Leben*, 253; Eggeling, *Sacred Books of the East*, 26, 257; Oertel, *Transactions of the Connecticut Academy of Arts and Sciences*, 15, 185, n. 3; Hillebrandt, *Vedische Mythologie*, i, 183 *et seq.*

v1.c3.s11.178

Kalā denotes a fractional part, normally ‘one-sixteenth,’ in the Rigveda¹ and later.² It is often mentioned in connexion with Śapha, ‘one-eighth.’

v1.c3.s11.179

¹ viii. 47, 17.

v1.c3.s11.180

² Av. vi. 96, 3; xix. 57, 1; Taittirīya Saṃhitā, vi. 1, 10, 1; Maitrāyaṇī Saṃhitā, iii. 7, 7; Śatapatha Brāhmaṇa, iii. 3, 3, 1; xii. 8, 3, 13, etc.; Nirukta, xi. 12. Cf. Hopkins, *Journal of the American Oriental Society*, 16, 278; Zimmer, *Altindisches Leben*, 259.

v1.c3.s11.181

1. Kali. See Akṣa.

v1.c3.s11.182

2. Kali occurs in the Rigveda, twice in the singular¹ as the name of a protégé of the Aśvins, and once in the plural.² The persons meant in the latter passage seem to be different from the former one. The Kalis are once mentioned in the Atharvaveda³ beside the Gandharvas.⁴

v1.c3.s11.183

¹ i. 112, 15; x. 39, 8.

v1.c3.s11.184

² viii. 66, 15.

v1.c3.s11.185

³ x. 10, 13.

v1.c3.s11.186

⁴ These Kalis may be connected with dicing, as in the Atharvaveda the Apsarases, the wives of the Gandharvas, are fond of dice, and bestow luck at play. See Macdonell, *Vedic Mythology*, p. 135. Cf. Hopkins, *Journal of the American Oriental Society*, 17, 89; Ludwig, *Translation of the Rigveda*, 3, 163.

v1.c3.s11.187

Kalpa in the Taittirīya Āraṇyaka (ii. 10) seems to denote Kalpa Sūtra.

v1.c3.s11.188

Kalmāṣa-grīva (‘speckled-neck’) is the name of a snake in the Atharvaveda.¹

v1.c3.s11.189

¹ iii. 27, 5 (where the Paippalāda recension has *kulmāṣa*-); xii. 3, 59. Cf. Taittirīya Saṃhitā, v. 5, 10, 2. Cf. Zimmer, *Altindisches Leben*, 94, 95.

v1.c3.s11.190

Kalyāṇa is the name, in the Pañcaviṃśa Brāhmaṇa,¹ of an Āṅgirasa who saw the Aurṇāyava Sāman.

v1.c3.s11.191

¹ xii. 11, 10. Cf. Hopkins, *Transactions of the Connecticut Academy of Arts and Sciences*, 15, 68, n. 2.

v1.c3.s11.192

Kavaca denotes a ‘corselet’ or ‘breastplate’ in the Atharvaveda¹ and later.² There is nothing to show whether it was made of metal, but that it was so is quite possible (see Varman). The Atharvaveda³ refers to a ‘corselet-strap’ (kavaca-pāśa), which may point to a linen corselet such as those known to Herodotus.⁴

v1.c3.s11.193

¹ Av. xi. 10, 22 (kavacin).

v1.c3.s11.194

² Śatapatha Brāhmaṇa, xiii. 2, 2, 7; Aitareya Brāhmaṇa, vii. 19, 2; Nirukta, v. 25 (kavaca); Śatapatha Brāhmaṇa, xiii. 1, 6, 3; 4, 1, 5; Aitareya Brāhmaṇa, iii. 48; Vājasaneyi Saṃhitā, xvi. 45 (kavacin).

v1.c3.s11.195

³ xi. 10, 22.

v1.c3.s11.196

⁴ Bloomfield, Hymns of the Atharvaveda, 129, and Whitney, Translation of the Atharvaveda, 659, seem to recognize coats of mail only.

v1.c3.s11.197

Kavaṣa is mentioned in a hymn of the Rigveda¹ as one of those whom, together with the Druhyu king, Indra overthrew for the Tṛtsus. The Anukramaṇī (Index) also attributes to him the authorship of several hymns of the Rigveda, including two (x. 32. 33) that deal with a prince Kuruśravaṇa and his descendant Upamaśravas. There seems no reason to doubt this attribution, which is accepted by both Zimmer² and Geldner.³ The former holds that Kavaṣa was the Purohita of the joint tribes named Vaikarṇa, in whom he sees the Kuru-Krivi (Pañcāla) peoples, and that Kavaṣa in that capacity is mentioned in the Rigveda as representative of those peoples. He also suggests that the language of Rigveda x. 33, 4 is best explained by the reduced position in which the Kuru-Krivis found themselves on their defeat by the Tṛtsus. Ludwig,⁴ on the other hand, thinks that Kavaṣa was the priest of the five peoples. Geldner⁵ holds that Kavaṣa was the Purohita of Kuruśravaṇa, by whose son, Upamaśravas, he was ill-treated, and that he composed Rigveda x. 33 to deprecate the anger of his royal master. Hopkins⁶ thinks that he was a king.

v1.c3.s11.198

¹ vii. 18, 12.

v1.c3.s11.199

² Altindisches Leben, 127.

v1.c3.s11.200

³ Vedische Studien, 2, 150.

First 200 of 1,198 passages. Read on

Linked texts (37)