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Vedic Index of Names and Subjects v1.c3.s13: Gh

Vedic Index of Names and Subjects v1.c3.s13

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English

Gh

v1.c3.s13.1

Gharma denotes in the Rigveda¹ and later² the pot used for heating milk, especially for the offering to the Aśvins. It hence often³ denotes the hot milk itself, or some other hot drink.

v1.c3.s13.2

¹ iii. 53, 14; v. 30, 15; 43, 7; 76, 1, etc.

v1.c3.s13.3

² Av. vii. 73, 6; Vājasaneyi Saṃhitā, viii. 61; Aitareya Brāhmaṇa, i. 18. 22, etc.

v1.c3.s13.4

³ Rv. i. 119, 2; 180, 4; vii. 70, 2; viii. 9, 4, etc.; Av. iv. 1, 2; Vājasaneyi Saṃhitā, xxxviii. 6, etc. Cf. Nirukta, vi. 32; xi. 42; Zimmer, *Altindisches Leben*, 271; St. Petersburg Dictionary, s.v.

v1.c3.s13.5

Ghāsa means ‘fodder’ in the Atharvaveda¹ and later.² In the Rigveda³ Ghāsi is used of the fodder of the horse victim at the Aśvamedha.

v1.c3.s13.6

¹ Av. iv. 38, 7; viii. 7, 8; xi. 5, 18, etc.

v1.c3.s13.7

² Vājasaneyi Saṃhitā, xi. 75; xxi. 43; Taittirīya Saṃhitā, vi. 5, 9, 3; Taittirīya Brāhmaṇa, i. 6, 3, 10, etc.

v1.c3.s13.8

³ i. 162, 14.

v1.c3.s13.9

Ghr̥ṇivant is the name of some animal in the list of victims at the Aśvamedha, or horse sacrifice, in the Vājasaneyi Saṃhitā.¹ In the parallel passage of the Maitrāyaṇī Saṃhitā² Ghr̥ṇivant is the reading. Elsewhere the word is adjectival.³

v1.c3.s13.10

¹ xxiv. 39.

v1.c3.s13.11

² iii. 14, 20.

v1.c3.s13.12

³ Rv. x. 176, 3. Cf. Zimmer, *Altindisches Leben*, 99.

v1.c3.s13.13

Ghrta, the modern Ghee or ‘clarified butter,’ is repeatedly mentioned in the Rigveda¹ and later² both as in ordinary use and as a customary form of sacrifice. According to a citation in Sāyaṇa’s commentary on the Aitareya Brāhmaṇa,³ the distinction between Ghrta and Sarpis consisted in the latter being butter fully melted, while the former was butter melted and hardened (ghanī-bhūta), but this distinction cannot be pressed. Because the butter was thrown into the fire, Agni is styled ‘butter-faced’ (ghṛta-pratīka),⁴ ‘butter-backed’ (ghṛta-pṛṣṭha),⁵ and ‘propitiated with butter’ (ghṛta-prasatta),⁶ and ‘fond of butter’ (ghṛta-prī⁷). Water was used to purify the butter: the waters were therefore called ‘butter-cleansing’ (ghṛta-pū).⁸ In the Aitareya Brāhmaṇa⁹ it is said that Ājya, Ghrta, Āyuta, and Navanīta pertain to gods, men, Pitṛs, and embryos respectively.

v1.c3.s13.14

¹ i. 134, 6; ii. 10, 4; iv. 10, 6; 58, 5. 7. 9; v. 12, 1, etc.

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² Vājasaneyi Saṃhitā, ii. 22, etc.; Av. iii. 13, 5, etc.; Śatapatha Brāhmaṇa, i. 8, 1, 7 (with Dadhi, Mastu, Amikṣā); ix. 2, 1, 1 (Dadhi, Madhu, Ghrta), etc.

v1.c3.s13.16

³ i. 3 (p. 240, edition Aufrecht).

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⁴ Rv. i. 143, 7; iii. 1, 18; v. 11, 1; x. 21, 7, etc.

v1.c3.s13.18

⁵ Rv. i. 164, 1; v. 4, 3; 37, 1; vii. 2, 4, etc.

v1.c3.s13.19

⁶ Rv. v. 15, 1.

v1.c3.s13.20

⁷ Av. xii. 1, 20; xviii. 4, 41.

v1.c3.s13.21

⁸ i. 3. Cf. Zimmer, Altindisches Leben, 227.

v1.c3.s13.22

Ghrta-kauśika is mentioned in the first two Vamśas (lists of teachers) of the Mādhyamdina recension of the Bṛhadāraṇyaka Upaniṣad¹ as a pupil of Pārāśaryāyaṇa.

v1.c3.s13.23

¹ ii. 5, 21; iv. 5, 27. Cf. Weber, Indische Studien, 4, 384.

v1.c3.s13.24

Ghora Āṅgirasa is the name of a mythical teacher in the Kauṣītaki Brāhmaṇa¹ and the Chāndogya Upaniṣad,² where he is teacher of the strange Kṛṣṇa Devakīputra. That the name is certainly a mere figment is shown by the fact that this ‘dread descendant of the Aṅgirases’ has a counterpart in Bhiṣaj Ātharvaṇa,³ ‘the healing descendant of the Atharvans,’ while in the Rigveda Sūtras⁴ the Atharvāṇo vedaḥ is connected with *bheṣajam* and the *Āṅgiraso vedaḥ* with *ghoram*. He is accordingly a personification of the dark side of the practice of the Atharvaveda.⁵ He is also mentioned in the Aśvamedha section of the Kāṭhaka Saṃhitā.⁶

v1.c3.s13.25

¹ xxx. 6. Cf. Āśvalāyana Śrauta Sūtra, xii. 10.

v1.c3.s13.26

² iii. 17, 6.

v1.c3.s13.27

³ Weber, Indische Studien, 3, 459.

v1.c3.s13.28

⁴ Āśvalāyana Śrauta Sūtra, x. 7; Śāṅkhāyana Śrauta Sūtra, xvi. 2; Journal of the American Oriental Society, 17, 181.

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⁵ Bloomfield, *Hymns of the Atharvaveda*, xx, xxi, xxxviii; *Atharvaveda*, 8, 23; Macdonell, *Sanskrit Literature*, 189, 190; Hillebrandt, *Vedische Mythologie*, 2, 160, n. 4.

v1.c3.s13.30

⁶ i. 1.

v1.c3.s13.31

Ghoṣā. See Ghoṣā.

v1.c3.s13.32

Ghoṣavant. See Svara.

v1.c3.s13.33

Ghoṣā is mentioned as a protégée of the Aśvins in two passages of the Rigveda,¹ probably as the recipient of a husband, who is perhaps referred to in another passage² as Arjuna, though this is not likely. Sāyaṇa finds a reference there to a skin disease, which is considered in the later tradition of the Bṛhaddevatā³ to have been the cause of her remaining unwed, but this view is not tenable. According to Sāyaṇa, her son, Suhastya, is alluded to in an obscure verse of the Rigveda⁴; Oldenberg,⁵ however, here sees a reference to Ghoṣā herself, while Pischel⁶ thinks that the form (*ghoṣe*) is not a noun at all, but verbal.

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¹ i. 117, 7; x. 40, 5. *Cf.* x. 39, 3. 6.

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² i. 122, 5. See Oldenberg, *Ṛgveda-Noten*, 1, 123.

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³ vii. 41-48, with Macdonell's notes.

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⁴ i. 120, 5.

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⁵ *Op. cit.*, 119. Suhastya is apparently invented from x. 41, 3, probably assisted by the fact that Vadhrimatī was given a son, Hiranyahasta, by the Aśvins (Rv. i. 117, 24).

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⁶ *Vedische Studien*, 1, 4; 2, 92. *Cf.* Ludwig, *Translation of the Rigveda*, 3, 143; *Über Methode bei Interpretation des Rigveda*, 43; Muir, *Sanskrit Texts*, 5, 247; Macdonell, *Vedic Mythology*, p. 52.

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