Pramāṇa · Search · About · API

Vedic Index of Names and Subjects v1.c3.s12: Kh

Vedic Index of Names and Subjects v1.c3.s12

Language
English

Kh

v1.c3.s12.1

Kha denotes in the Rigveda¹ and later² the hole in the nave of the wheel in which the axle is inserted. There was a difference, it seems, in the size of the hole in the wheel of a cart (Anas) and of a chariot (Ratha).³ See also 1. Yuga.

v1.c3.s12.2

¹ Rv. viii. 77, 3; 91, 7; x. 156, 3, where only the Kha is referred to. Cf. the adjective su-kha, ‘having a good axle-hole,’ ‘running easily’; later, ‘agreeable.’

v1.c3.s12.3

² Bṛhadāraṇyaka Upaniṣad, v. 12, 1 (Mādhyamdina; v. 10, 1 Kāṇva).

v1.c3.s12.4

³ Jaiminīya Upaniṣad Brāhmaṇa, 1, 3, 6; Geldner, Vedische Studien, 2, 333. Cf. Zimmer, Altindisches Leben, 247.

v1.c3.s12.5

Khaṅga. See Khaḍga.

v1.c3.s12.6

Khaḍga is the reading in the Maitrāyaṇī Saṃhitā¹ of the name of an animal which, in the text of the Vājasaneyi Saṃhitā,² variously appears as Khaṅga and Khaḍga. The rhinoceros seems clearly to be meant.³ In the Śāṅkhāyana Śrauta Sūtra⁴ a rhinoceros hide is mentioned as the covering of a chariot.

v1.c3.s12.7

¹ iii. 14, 21.

v1.c3.s12.8

² xxiv. 40.

v1.c3.s12.9

³ Zimmer, Altindisches Leben, 86.

v1.c3.s12.10

⁴ xiv. 33, 26 (khaḍga-kavaca aśvaratha).

v1.c3.s12.11

Khaṇḍika Audbhāri (‘descendant of Udbhāra’) is mentioned in the Śatapatha Brāhmaṇa¹ as a teacher of Keśin, and in the Maitrāyaṇī Saṃhitā² as having been defeated by Keśin as a sacrificer. A Khāṇḍika appears in the Baudhāyana Śrauta Sūtra³ as an enemy of Keśin.

v1.c3.s12.12

¹ xi. 8, 4, 1.

v1.c3.s12.13

² i. 4, 12, where Saṇḍika is the reading of the MSS.

v1.c3.s12.14

³ Caland, Über das rituelle Sūtra des Baudhāyana, 20.

v1.c3.s12.15

Khadira is mentioned frequently from the Rigveda¹ onwards² as a tree with hard wood³—the Acacia catechu. The Aśvattha is referred to as engrafting itself upon it in the Atharvaveda,⁴ and from it the climbing plant Arundhatī is said to have sprung.⁵ The sruva or sacrificial ladle is spoken of as having been made from it,⁶ no doubt because of its hardness. It is in the same passage also said to have sprung from the sap (rasa) of the Gāyatrī. There is no clear reference to Catėchu having been prepared from its core,⁷ as it was later. The core (sāra) was used for making amulets.⁸

v1.c3.s12.16

¹ iii. 53, 19.

v1.c3.s12.17

² Av. iii. 6, 1; v. 5, 5; viii. 8, 3; x. 6, 6; Maitrāyaṇī Saṃhitā, iii. 9, 3, etc. So khādira, ‘made of Khadira-wood,’ Taittirīya Saṃhitā, iii. 5, 7, 1; Aitareya Brāhmaṇa, ii. 1; Śatapatha Brāhmaṇa, i. 3, 3, 20; iii. 6, 2, 12, etc.

v1.c3.s12.18

³ Av. x. 6, 6.

v1.c3.s12.19

⁴ iii. 6, 1. Cf. viii. 8, 3.

v1.c3.s12.20

⁵ Av. v. 5, 5.

v1.c3.s12.21

⁶ Taittirīya Saṃhitā, iii. 5, 7, 1.

v1.c3.s12.22

⁷ It is called bahu-sāra, ‘of great strength,’ in the Śatapatha Brāhmaṇa, xiii. 4, 4, 9.

v1.c3.s12.23

⁸ Śāṅkhāyana Āraṇyaka, xii. 8. Cf. Zimmer, Altindisches Leben, 58, 58.

v1.c3.s12.24

Kha-dyota (‘sky-illuminator’), ‘the firefly,’ is mentioned in the Chāndogya Upaniṣad (vi. 7, 3. 5).

v1.c3.s12.25

Khanitra, a ‘shovel’ or ‘spade’ for digging, is mentioned in the Rigveda¹ and later.²

v1.c3.s12.26

¹ i. 179, 6 (possibly metaphorical: see Oldenberg, Rgveda-Noten, 1, 172; the passage is obscure).

v1.c3.s12.27

² Lāṭyāyana Śrauta Sūtra, viii. 2, 4, etc.

v1.c3.s12.28

Khanitrima, ‘produced by digging,’ as an epithet of āpaḥ, ‘waters,’ clearly refers to artificial water channels used for irrigation, as practised in the times of the Rigveda¹ and the Atharvaveda.²

v1.c3.s12.29

¹ vii. 49, 2.

v1.c3.s12.30

² i. 6, 4; xix. 2, 2. Cf. Zimmer, Altindisches Leben, 236; Muir, Sanskrit Texts, 5, 466.

v1.c3.s12.31

Khara, ‘ass,’ is mentioned in the Aitareya Āraṇyaka,¹ where a team of asses is alluded to. Probably the passages in the Śatapatha Brāhmaṇa,² where the word is used to denote an earth mound on which the sacrificial vessels were placed, presuppose the sense of ‘ass,’ the mound being shaped in this form.³

v1.c3.s12.32

¹ iii. 2, 4.

v1.c3.s12.33

² v. 1, 2, 15; xiv. 1, 2, 17; 2, 2, 30.

v1.c3.s12.34

³ Cf. St. Petersburg Dictionary, s.v.

v1.c3.s12.35

Khargalā is an ‘owl’ or other nocturnal bird mentioned in one passage of the Rigveda.¹

v1.c3.s12.36

¹ vii. 104, 17. Cf. Kauśika Sūtra, 107; Zimmer, *Altindisches Leben*, 93.

v1.c3.s12.37

Kharjūra is the name of a tree (*Phœnix silvestris*) which is mentioned in the Yajurveda.¹

v1.c3.s12.38

¹ Taittirīya Saṃhitā, ii. 4, 9, 2; Kāṭhaka Saṃhitā, xi. 10; xxxvi. 7. Cf. Zimmer, *Altindisches Leben*, 63.

v1.c3.s12.39

Khala, the ‘threshing-floor,’ is mentioned in the Rigveda¹ and the Atharvaveda.² See Kṛṣi.

v1.c3.s12.40

¹ x. 48, 7; Nirukta, iii. 10.

v1.c3.s12.41

² xi. 3, 9; *khala-ja*, ‘produced on a threshing-floor,’ viii. 6, 15; *khalya*, ‘being on a threshing-floor,’ Maitrāyaṇī Saṃhitā, ii. 9, 6. Cf. Zimmer, *Altindisches Leben*, 238.

v1.c3.s12.42

Khala-kula is a word occurring in the Bṛhadāraṇyaka Upaniṣad,¹ where Sāyaṇa glosses it by Kulattha, a kind of pulse (*Dolichos uniflorus*).

v1.c3.s12.43

¹ vi. 3, 22 (Mādhyamdina = vi. 3, 13 Kāṇva). Cf. Weber, *Indische Studien*, i, 355.

v1.c3.s12.44

Khalva is some sort of grain or leguminous plant, perhaps, as Weber¹ thinks, the *Phaselus radiatus*. It is mentioned with other grains of all sorts in the Vājasaneyi Saṃhitā,² and as being crushed with the Dṛṣad in the Atharvaveda.³ It occurs also in the Bṛhadāraṇyaka Upaniṣad,⁴ where Śaṅkara glosses it with *niṣpāva*.

v1.c3.s12.45

¹ *Indische Studien*, i, 355.

v1.c3.s12.46

² xviii. 12, where Mahīdhara glosses it by *caṇaka*, ‘chick-pea.’

v1.c3.s12.47

³ ii. 31, 1; v. 23, 8.

v1.c3.s12.48

⁴ vi. 3, 22 (Mādhyamdina = vi. 3, 13 Kāṇva). Cf. Zimmer, *Altindisches Leben*, 241.

v1.c3.s12.49

Khāṇḍava is mentioned in the Taittirīya Āraṇyaka¹ as one of the boundaries of Kurukṣetra. There seems no reason to doubt its identity with the famous Khāṇḍava forest of the Mahābhārata. The name occurs also in the Pañcaviṃśa Brāhmaṇa² and the Śāṭyāyanaka.³

v1.c3.s12.50

¹ v. 1, 1.

v1.c3.s12.51

² xxv. 3, 6.

v1.c3.s12.52

³ Max Müller, *Ṛgveda*,² iv, ci.

v1.c3.s12.53

Khādi occurs frequently in the Rigveda denoting either anklets¹ or armlets,² or sometimes rings on the hands.³ Max Müller⁴ considers that the word means quoits, the later Cakra.⁵ The rings were sometimes of gold.⁶

v1.c3.s12.54

¹ v. 54, 11, and perhaps 53, 4.

v1.c3.s12.55

² This is what Khādis on the shoulders must mean, i. 166, 9; vii. 56, 13.

v1.c3.s12.56

³ i. 168, 3; khādi-hasta, ‘with rings on the hands,’ 5, 58, 2. So Roth takes Khādin in vi. 16, 40; St. Petersburg Dictionary, s.v. Khādin occurs also in ii. 34, 2; x. 38, 1.

v1.c3.s12.57

⁴ Sacred Books of the East, 32, 120, 230.

v1.c3.s12.58

⁵ Cf. vṛṣa-khādi, Rv. i. 64, 10.

v1.c3.s12.59

⁶ Hiraṇya-khādi, Śāṅkhāyana Śrauta Sūtra, iii. 5, 12; viii. 23, 6. Cf. Zimmer, Altindisches Leben, 262; Muir, Sanskrit Texts, 5, 149.

v1.c3.s12.60

Khārī designates a measure of Soma in one passage of the Rigveda.¹

v1.c3.s12.61

¹ iv. 32, 17. Cf. Zimmer, Altindisches Leben, 280.

v1.c3.s12.62

Khārgali, ‘descendant of Khargalā or Khṛgala,’ is the metronymic or patronymic of Luśākapi.¹

v1.c3.s12.63

¹ Kāṭhaka Saṃhitā, xxx. 2; Pañcaviṃśa Brāhmaṇa, xvii. 4, 3.

v1.c3.s12.64

1. Khila,¹ Khilya² appear to have the same meaning. According to Roth,³ these terms denote the waste land lying between cultivated fields; but he admits that this sense does not suit the passage of the Rigveda⁴ in which it is said that the god places the worshipper on an unbroken Khilya (abhinne khilye), and he accordingly conjectures the reading akhilya-bhinne, ‘land unbroken by barren strips.’ Pischel⁵ thinks that the meaning intended is broad lands, which were used for the pasturing of the cattle of the community, and were not broken up by cultivated fields. Oldenberg,⁶ however, points out that the sense is rather the land which lay between cultivated fields, but which need not be deemed to have been unfertile, as Roth thought. This agrees with the fact that in Vedic times separate fields were already known: see Kṣetra.

v1.c3.s12.65

¹ Av. vii. 115, 4; Śatapatha Brāhmaṇa, viii. 3, 4, 1.

v1.c3.s12.66

² Rv. vi. 28, 2; x. 142, 3.

v1.c3.s12.67

³ St. Petersburg Dictionary, s.v. So Whitney on Av., loc. cit.

v1.c3.s12.68

⁴ vi. 28, 2.

v1.c3.s12.69

⁵ Vedische Studien, 2, 205.

v1.c3.s12.70

⁶ Ṛgveda-Noten, i, 385, 386. Cf. Zimmer, Altindisches Leben, 236; Ludwig, Translation of the Rigveda, 3, 499; Keith, Journal of the Royal Asiatic Society, 1910, 228.

v1.c3.s12.71

2. Khila as a designation of certain hymns appended to the received text of the Rigveda occurs only in the Sūtra period.¹ The term is a metaphorical application of the preceding word, ‘a space not filled up,’ ‘a supplement.’

v1.c3.s12.72

¹ See Scheftelowitz, Die Apokryphen des Rgveda, 16 et seq.

v1.c3.s12.73

Khṛgala, or, as the Paippalāda recension of the Atharvaveda¹ has it, Khugila, is an obscure expression found in two passages only—once in the Rigveda,² and once in the Atharvaveda.¹ In the former the meaning ‘crutch’ seems required; in the latter Sāyaṇa glosses it by ‘armour’ (tanu-trāṇa), but the sense is quite uncertain.

v1.c3.s12.74

¹ iii. 9, 3.

v1.c3.s12.75

² ii. 39, 4. Cf. Bloomfield, Hymns of the Atharvaveda, 340; Whitney, Translation of the Atharvaveda, 98.

v1.c3.s12.76

Khela occurs in one passage of the Rigveda,¹ where Pischel² considers that a god, Vivasvant, is meant, and that races were run in his honour, explaining thus the phrase ājā khelasya, as ‘in the race of Khela.’ Roth³ thinks that a man is meant, and Sieg,⁴ following Sāyaṇa, sees in him a king whose Purohita was Agastya. See also Amśu.

v1.c3.s12.77

¹ i. 116, 15.

v1.c3.s12.78

² Vedische Studien, I, 171-173.

v1.c3.s12.79

³ St. Petersburg Dictionary, s.v.

v1.c3.s12.80

⁴ Die Sagenstoffe des Rgveda, 127, 128. Cf. Ludwig, Translation of the Rigveda, 4, 28.

v1.c3.s12.81

² vi. 45, 31.

v1.c3.s12.82

Gṛ.

v1.c3.s12.83

Gaṅgā, the modern Ganges, is mentioned directly in the Rigveda only once, in the Nadī-stuti or ‘Praise of Rivers.’¹ But it is also referred to in the derivative form gāṅgyaḥ as an epithet of Urukakṣa.³ The name of this river does not occur in the other Saṃhitās, but appears in the Śatapatha Brāhmaṇa,⁴ where victories of Bharata Dauḥṣanti on both Gaṅgā and Yamunā are referred to, and in the Taittirīya Āraṇyaka⁵ especial honour is assigned to those who dwell between the Gaṅgā and the Yamunā, this being, no doubt, the region in which that text originated. The identification of the Gaṅgā with the Apayā⁶ made by Ludwig⁷ must be rejected: see Apayā.

v1.c3.s12.84

¹ x. 75, 5.

v1.c3.s12.85

³ The reference to the Gaṅgā remains, even if with Oldenberg (Rgveda-Noten, I, 396) we assume that a thicket i meant, and not a proper name (cf. Wackernagel, Altindische Grammatik, 2, 288). See also Weber, Proceedings of the Berlin Academy, 1898, 563, n. 1.

v1.c3.s12.86

⁴ xiii. 5, 4, 11. The victory on the Gaṅgā represents the farthest extent of Bharata or Kuru rule. *Cf.* Aitareya Brāhmaṇa, viii. 23, and a verse in the Vaitāna Sūtra, xxxiv. 9, where the Sarasvatī is also referred to.

v1.c3.s12.87

⁵ ii. 20.

v1.c3.s12.88

⁶ Rv. iii. 23, 4.

v1.c3.s12.89

⁷ Translation of the Rigveda, 3, 200. *Cf.* Zimmer, *Altindisches Leben*, 4, 5.

v1.c3.s12.90

Gaja, the common name of the elephant in Epic¹ and later Sanskrit, is only found in the late Adbhuta Brāhmaṇa.² See Hastin.

v1.c3.s12.91

¹ Hopkins, *Journal of the American Oriental Society*, 13, 265, 269.

v1.c3.s12.92

² *Indische Studien*, 1, 39.

v1.c3.s12.93

Gaṇaka, ‘an astrologer,’ occurs in the list of victims at the Puruṣamedha, or human sacrifice, in the Yajurveda.¹ See also Nakṣatradarśa.

v1.c3.s12.94

¹ Vājasaneyi Saṃhitā, xxx. 20; Taittirīya Brāhmaṇa, iii. 4, 15, 1. *Cf.* Weber, *Indische Streifen*, 1, 78.

v1.c3.s12.95

Gandharvāyaṇa Bāleya (‘descendant of Bali’) Āgniveśya is mentioned as a Pañcāla in the Baudhāyana Śrauta Sūtra (xx. 25).

v1.c3.s12.96

Gandhāra is a later form of the name of the people called Gandhāri in the Rigveda and Atharvaveda. In the Chāndogya Upaniṣad¹ the Gandhāras are referred to as being distant from the writer. See also Gāndhāra.

v1.c3.s12.97

¹ vi. 14, 1. 2. See Oldenberg, *Buddha*, 399, n.; Weber, *Indische Studien*, 1, 219, n. On the other hand, Max Müller, *Sacred Books of the East*, 15, 106, thought the passage meant that the Gandhāras were near the writer.

v1.c3.s12.98

Gandhārī is the name of a people in the north-west of India. In the Rigveda¹ the good wool of the sheep of the Gandhāris is referred to. The Gandhāris are also mentioned with the Mūjavants, Aṅgas, and Magadhas in the Atharvaveda.² Gandhāris³ or Gāndhāris⁴ are also spoken of in the Śrauta Sūtras.⁵ Zimmer⁶ considers that they were settled in Vedic times on the south bank of the Kubhā up to its mouth in the Indus, and for some distance down the east side of the Indus itself. They later formed a portion of the Persian empire, and detachments of Gandarians accompanied Xerxes in his expedition against Greece.⁷

v1.c3.s12.99

¹ i. 126, 7.

v1.c3.s12.100

² v. 22, 14. The latter two tribes are apparently the Eastern limit of the poet's knowledge, the two former the Northern.

v1.c3.s12.101

³ Hiraṇyakeśī Śrauta Sūtra, xvii. 6; Āpastamba Śrauta Sūtra, xxii. 6, 18.

v1.c3.s12.102

⁴ Baudhāyana Śrauta Sūtra, xxi. 13.

v1.c3.s12.103

⁵ See Caland, *Zeitschrift der Deutschen Morgenländischen Gesellschaft*, 56, 553.

v1.c3.s12.104

⁶ *Altindisches Leben*, 30, 31.

v1.c3.s12.105

⁷ Keith, *Aitareya Āraṇyaka*, 23. Cf. Ludwig, Translation of the Rigveda, 3, 206.

v1.c3.s12.106

Gabhasti denotes, according to Roth,¹ the pole of a chariot in the epithet syūma-gabhasti, ‘having reins as a pole,’ used of the car of the gods in the Rigveda,² and independently in the plural in the Taittirīya Brāhmaṇa.³ The meaning is, however, doubtful.⁴ Roth⁵ himself suggests that syūma-gabhasti may refer to a sort of double reins.

v1.c3.s12.107

¹ St. Petersburg Dictionary, *s.v.*

v1.c3.s12.108

² i. 122, 5; vii. 71, 3.

v1.c3.s12.109

³ ii. 7, 13, 4.

v1.c3.s12.110

⁴ See Oldenberg, *Ṛgveda-Noten*, i, 55.

v1.c3.s12.111

⁵ *Op. cit.*, *s.v.*

v1.c3.s12.112

1. Gaya, ‘house,’ is a common word in the Rigveda,¹ and sometimes occurs later.² As its sense includes the inmates as well as their belongings, it is equivalent to ‘household.’

v1.c3.s12.113

¹ i. 74, 2; v. 10, 3; 44, 7; vi. 2, 8, etc.

v1.c3.s12.114

² Av. vi. 3, 3; 84, 1; Vājasaneyi Saṃhitā, xxvii. 3.

v1.c3.s12.115

2. Gaya Plāta (‘son of Plati’) is referred to in the Rigveda,¹ two hymns of which he clearly claims to have composed, and which are attributed to him in the Sarvānukramaṇī and the Aitareya Brāhmaṇa.² In the Atharvaveda³ he appears with Asita and Kaśyapa as a half-mythical magician.⁴

v1.c3.s12.116

¹ x. 63, 17; 64, 17 (as son of Plati).

v1.c3.s12.117

² v. 2.

v1.c3.s12.118

³ i. 14, 4. Cf. also the Khila after Rv. v. 51, 15; *Indische Studien*, 3, 214.

v1.c3.s12.119

⁴ Bloomfield, *American Journal of Philology*, 17, 403. Cf. Ludwig, Translation of the Rigveda, 3, 133; Weber, *Indische Studien*, 3, 460.

v1.c3.s12.120

1. Gara, ‘poison,’ is referred to in the Atharvaveda¹ in the compound *gara-gīrṇa*, ‘poisoned.’ In the Śatapatha Brāhmaṇa² it means simply a ‘fluid.’

v1.c3.s12.121

¹ v. 18, 13. Cf. *gara* alone, Pañcaviṃśa Brāhmaṇa, xix. 4, 2 (see *Indische Studien*, i, 33); Taittirīya Āraṇyaka, i. 9, 10; *gara-gir*, ‘poisoned,’ Pañcaviṃśa Brāhmaṇa, xvii. 1, 9; xix. 4, 2. 10.

v1.c3.s12.122

² xi. 5, 8, 6.

v1.c3.s12.123

2. Gara is mentioned in the Pañcaviṃśa Brāhmaṇa¹ as the author of a Sāman or Chant, and as a friend of Indra.

v1.c3.s12.124

¹ ix. 2, 16. Cf. Hopkins, *Transactions of the Connecticut Academy of Arts and Sciences*, 15, 52.

v1.c3.s12.125

Garga is the name of a sage who is not mentioned in any of the Saṃhitās,¹ but his descendants, the Gargāḥ Prāvareyāḥ, are referred to in the Kāṭhaka Saṃhitā.² Garga himself does not occur till the Sūtra period.³

v1.c3.s12.126

¹ The authorship of Rv. vi. 47 is attributed to Garga Bhāradvāja in the Anukramaṇī.

v1.c3.s12.127

² xiii. 12. Cf. Weber, *Indische Studien*, 3, 374

v1.c3.s12.128

³ Garga-trirātra, Garga-tryaha, a three-night or three-day feast of Garga. See Āśvalāyana Śrauta Sūtra, x. 2; Śāṅkhāyana Śrauta Sūtra, xvi. 22, 2; Kātyāyana Śrauta Sūtra, xxiii. 2, 8.

v1.c3.s12.129

Gargara, apparently the designation of a musical instrument, is mentioned once in the Rigveda.¹

v1.c3.s12.130

¹ viii. 69, 9. Cf. Hillebrandt, *Vedische Mythologie*, i, 144, n. 1; Zimmer, *Altindisches Leben*, 289.

v1.c3.s12.131

Garta in the Rigveda¹ primarily denotes the seat of the chariot on which the archer sat. It seems to have been of considerable size, being described as bṛhant,² ‘large.’ The word then comes to denote the chariot³ itself, either really or metaphorically.⁴

v1.c3.s12.132

¹ vi. 20, 9. Zimmer, *Altindisches Leben*, 246, 247. Zimmer wrongly takes this passage to refer to standing in the car. See Hopkins, *Journal of the American Oriental Society*, 13, 238, 239; Geldner, *Vedische Studien*, 3, 48, and cf. *garta-sad*, ‘sitting on the car seat,’ in Rv. ii. 33, 11.

v1.c3.s12.133

² v. 62, 8; 68, 5.

v1.c3.s12.134

³ So probably in v. 62, 5; gartā-ruḥ, ‘mounting the chariot,’ in Rv. i. 124, 7; Nirukta, iii. 5, may refer merely to mounting the seat. The passage is obscure; see Geldner, Rigveda, Kommentar, 22.

v1.c3.s12.135

⁴ vii. 64, 4 (of the hymn).

v1.c3.s12.136

Gardabha, ‘the ass,’ is mentioned in the Rigveda¹ as inferior to the horse. In the Taittirīya Saṃhitā he again appears as inferior to the horse,² but at the same time as the best bearer of burdens (bhāra-bhāritama) among animals.³ The same authority styles the ass dvi-retas, ‘having double seed,’⁴ in allusion to his breeding with the mare as well as the she-ass. The smallness of the young of the ass, and his capacity for eating, are both referred to.⁵ The disagreeable cry of the animal is mentioned in the Atharvaveda,⁶ and in allusion to this the term ‘ass’ is applied opprobriously to a singer in the Rigveda.⁷ A hundred asses are spoken of as a gift to a singer in a Vālakhilya hymn.⁸ The mule (aśvatara) is the offspring of an ass and a mare, the latter, like the ass, being called dvi-retas,⁹ ‘receiving double seed,’ for similar reasons. The male ass is often also termed Rāsabha. The female ass, Gardabhī, is mentioned in the Atharvaveda¹⁰ and the Bṛhadāraṇyaka Upaniṣad.¹¹

v1.c3.s12.137

¹ iii. 53, 23. A car drawn by asses is referred to in the Aitareya Brāhmaṇa, iv. 9; see also Khara.

v1.c3.s12.138

² v. 1, 2, i. 2.

v1.c3.s12.139

³ v. 1, 5, 5.

v1.c3.s12.140

⁴ v. 1, 5, 5; vii. 1, 1, 2; Jaiminīya Brāhmaṇa, i. 57, 4 (Oertel, Transactions of the Connecticut Academy of Arts and Sciences, 15, 177-180): of the Rāsabha, Śatapatha Brāhmaṇa, vi. 3, 1, 23.

v1.c3.s12.141

⁵ Taittirīya Saṃhitā, v. 1, 5, 5.

v1.c3.s12.142

⁶ viii. 6, 10.

v1.c3.s12.143

⁷ i. 29, 5.

v1.c3.s12.144

⁸ viii. 56, 3.

v1.c3.s12.145

⁹ Taittirīya Saṃhitā, vii. 1, 1, 2. 3; Pañcaviṃśa Brāhmaṇa, vi. 1, 6; Jaiminīya Brāhmaṇa, i. 57, 4.

v1.c3.s12.146

¹⁰ x. 1, 4.

v1.c3.s12.147

¹¹ i. 4, 8. For other references to the ass as Gardabha, see Av. v. 31, 3; Aitareya Brāhmaṇa, iii. 34; Śatapatha Brāhmaṇa, iv. 5, 1, 9; xii. 7, 1, 5. Cf. Zimmer, Altindisches Leben, 232, 233.

v1.c3.s12.148

Gardabhī-mukha is mentioned as a teacher in the Vamśa Brāhmaṇa.¹

v1.c3.s12.149

¹ Indische Studien, 4, 384.

v1.c3.s12.150

Gardabhī-vipīta, or Gardabhī-vibhīta, is the name of a teacher who was a Bhāradvāja and a contemporary of Janaka, mentioned in the Bṛhadāraṇyaka Upaniṣad.

v1.c3.s12.151

¹ iv. 1, 11 (Mādhyamdina=iv. 1, 5 Kāṇva).

v1.c3.s12.152

Garmut is the name of a kind of wild bean mentioned in the Taittirīya Saṃhitā.¹ The Kāṭhaka Saṃhitā² has the form Ganut, which is probably a false reading. The adjective gārmuta, ‘made from the Garmut bean,’ is found in the Maitrāyaṇī Saṃhitā.³

v1.c3.s12.153

¹ ii. 4, 4, 1. 2.

v1.c3.s12.154

² x. 11.

v1.c3.s12.155

³ ii. 2, 4. Cf. St. Petersburg Dictionary, s.v.; Zimmer, Altindisches Leben, 71.

v1.c3.s12.156

Galunta is a word occurring only once in the Atharvaveda,¹ apparently in the sense of ‘swelling,’² but Whitney³ translates it by ‘neck.’

v1.c3.s12.157

¹ vi. 83, 3.

v1.c3.s12.158

² Bloomfield, Proceedings of the American Oriental Society, October, 1887, xvi; Hymns of the Atharvaveda, 505.

v1.c3.s12.159

³ Translation of the Atharvaveda, 343.

v1.c3.s12.160

Galūnasa Ārkṣākāyaṇa (‘descendant of Ṛkṣāka’) is mentioned as a teacher in the Jaiminīya Upaniṣad Brāhmaṇa (i. 38, 4).

v1.c3.s12.161

Gavaya, the name of a species of ox (Bos gavaeus) occurs frequently from the Rigveda¹ onwards.² It is mentioned with Gaura and Mahiṣa in the Vājasaneyi Saṃhitā,³ where also a wild Gavaya is spoken of.⁴

v1.c3.s12.162

¹ iv. 21, 8.

v1.c3.s12.163

² Maitrāyaṇī Saṃhitā, iii. 14, 10; Kāṭhaka Saṃhitā, xvi. 17; Vājasaneyi Saṃhitā, xxiv. 28; Aitareya Brāhmaṇa, ii. 8; iii. 34; Śatapatha Brāhmaṇa, i. 2, 3, 9; Śāṅkhāyana Śrauta Sūtra, xvi. 3, 14, etc.

v1.c3.s12.164

³ xxiv. 28.

v1.c3.s12.165

⁴ xiii. 49; Taittirīya Saṃhitā, iv. 2, 10, 3; Maitrāyaṇī Saṃhitā, ii. 7, 17; Kāṭhaka Saṃhitā, xvi. 17. Cf. Zimmer, Altindisches Leben, 83, 84.

v1.c3.s12.166

Gavāśir, ‘mixed with milk,’ is a frequent epithet of Soma in the Rigveda.¹

v1.c3.s12.167

¹ i. 137, 1; 187, 9; ii. 41, 3; iii. 32, 2; 42, 1. 7; viii. 52, 10; 101, 10. Cf. Zimmer, Altindisches Leben, 279.

v1.c3.s12.168

Gav-iṣṭi (lit. ‘desire of cows’) in several passages of the Rigveda¹ denotes ‘conflict’ or ‘battle,’ evidently with reference to cattle raids. Gavyā² is similarly used.

v1.c3.s12.169

¹ i. 91, 23; iii. 47, 4; v. 63, 5; vi. 31, 3; 47, 20; 59, 7; viii. 24, 2; ix. 76, 2. So Av. iv. 24, 5.

v1.c3.s12.170

² Rv. vii. 18, 7.

v1.c3.s12.171

Gavi-ṣṭhira Ātreya (‘descendant of Atri’) is mentioned as a Ṛṣi, or seer, in the Rigveda¹ and the Atharvaveda.²

v1.c3.s12.172

¹ v. 1, 12; x. 150, 5.

v1.c3.s12.173

² iv. 29, 5. See also Āśvalāyana Śrauta Sūtra, xii. 14, 1. Cf. Ludwig, Translation of the Rigveda, 3, 126.

v1.c3.s12.174

Gavidhukā,¹ Gavedhukā,² is the name of a species of grass (Coix barbata). It is also referred to in the adjectival forms gāvidhuka³ and gāvedhuka.⁴ It was boiled with rice⁵ (gāvidhukā-yavāgū) or barley⁶ (gavedhukā-saktavaḥ) in preparing gruel.

v1.c3.s12.175

¹ Taittirīya Saṃhitā, v. 4, 3, 2.

v1.c3.s12.176

² Śatapatha Brāhmaṇa, v. 2, 4, 13; 3, 1, 10; xiv. 1, 2, 19.

v1.c3.s12.177

³ Taittirīya Saṃhitā, i. 8, 7, 1; 9, 2; Taittirīya Brāhmaṇa, i. 7, 3, 6; Maitrāyaṇī Saṃhitā, ii. 6, 5; iv. 3, 8; Vājasaneyi Saṃhitā, xv. 5.

v1.c3.s12.178

⁴ Śatapatha Brāhmaṇa, v. 2, 4, 11. 13; 3, 1, 10; 3, 7.

v1.c3.s12.179

⁵ Taittirīya Saṃhitā, v. 4, 3, 2.

v1.c3.s12.180

⁶ Śatapatha Brāhmaṇa, ix. 1, 1, 8.

v1.c3.s12.181

⁵ Vedische Studien, 2, 290, 291.

v1.c3.s12.182

Gavya. See Gavyūti.

v1.c3.s12.183

Gavyā. See Gaviṣṭi.

v1.c3.s12.184

Gavyūti in the Rigveda¹ means, according to Roth,² grass land for the pasturing of cattle, in which sense Gavya is also found.³ Thence it derives the sense of a measure of distance found in the Pañcaviṃśa Brāhmaṇa.⁴ Geldner, on the other hand, takes the original meaning to be ‘road,’ real⁶ or metaphorical,⁷ thence a measure of distance,⁸ and finally ‘land.’⁹

v1.c3.s12.185

¹ i. 25, 16; iii. 62, 16; v. 66, 3; vii. 77, 4, etc.

v1.c3.s12.186

² St. Petersburg Dictionary, s.v.

v1.c3.s12.187

³ Aitareya Brāhmaṇa, iv. 28; St. Petersburg Dictionary, s.v. 3b.

v1.c3.s12.188

⁴ Pañcaviṃśa Brāhmaṇa, xvi. 13, 12.

v1.c3.s12.189

⁶ Rv. i. 25, 16.

v1.c3.s12.190

⁷ Rv. vi. 47, 20; x. 14, 2.

v1.c3.s12.191

⁸ Rv. viii. 60, 20, and n. 4.

v1.c3.s12.192

⁹ Rv. iii. 62, 16; vii. 62, 5; 65, 4; viii. 5, 6.

v1.c3.s12.193

Gāṅgya, ‘being on the Ganges,’ is the epithet of Urukakṣa¹ or of a thicket² in the Rigveda.³

v1.c3.s12.194

¹ Roth, St. Petersburg Dictionary, s.v. Cf. Wackernagel, Altindische Grammatik, 2, 288; Weber, Episches im vedischen Ritual, 28.

v1.c3.s12.195

² Oldenberg, Ṛgveda-Noten, I, 398.

v1.c3.s12.196

³ vi. 45, 31. Cf. Weber, Indische Studien, 2, 291, n.

v1.c3.s12.197

Gāṅgyāyani, ‘descendant of Gāṅgya,’ occurs as the patronymic of Citra in the Kauṣītaki Upaniṣad.¹

v1.c3.s12.198

¹ i. 1. There is a v.l. Gārgyāyaṇi. Cf. Weber, Indische Studien, I, 395.

v1.c3.s12.199

Gātu. See Gāthā.

v1.c3.s12.200

Gāthā in the Rigveda¹ usually means only ‘song,’ ‘verse,’ like Gātu.² In one passage,³ however, it already has a more special sense, as it is classed with Nārāśaṃsī and Raibhī, a collocation repeatedly found later.⁴ The commentators identify the three terms with certain verses of the Atharvaveda,⁵ but Oldenberg⁶ has shown that this identification is incorrect for the Rigveda. Gāthās are often mentioned elsewhere,⁷ and are referred to as metrical in the Aitareya Āraṇyaka,⁸ where the Ṛc, Kumbyā, and Gāthā are classed as forms of verse. The Aitareya Brāhmaṇa⁹ distinguishes between Ṛc and Gāthā as divine and human respectively. According to the usage of the Brāhmaṇas and the liturgical literature, as stated by the St. Petersburg Dictionary, the Gāthās are, though religious in content, distinguished from Ṛc, Yajus, and Sāman as non-Vedic--that is, are not Mantras. This view is consistent with the fact that the phrase Yajña-gāthā, meaning a verse summarizing a sacrificial usage, is not rare. The Śatapatha Brāhmaṇa¹⁰ preserves several Gāthās, which generally accord with this description as epitomizing the sacrifices of famous kings, and the Maitrāyaṇī Saṃhitā¹¹ states that a Gāthā is sung at a wedding. Sometimes¹² Gāthā is qualified as Nārāśaṃsī, where it must be a eulogy of a generous donor.

First 200 of 560 passages. Read on

Linked texts (41)