[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [Reference works](https://indike.org/pramana/ins.reference) › [Vedic Index of Names and Subjects](https://indike.org/pramana/ins.reference.macdonell-keith-1912) › v1.c3.s16 # Vedic Index of Names and Subjects v1.c3.s16: J Vedic Index of Names and Subjects v1.c3.s16 - **Language:** English ### J ### [v1.c3.s16.1](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.1) Jagat, ‘moving,’ is applied sometimes in the Atharvaveda, and later to the domestic animals in particular, as opposed to wild animals (\*śvapad\*).¹ Occasionally the cow is mentioned separately, when the word \*jagat\* covers the rest of the domestic animals.² ### [v1.c3.s16.2](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.2) ¹ Av. viii. 5, 11, etc. ### [v1.c3.s16.3](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.3) ² Av. i. 31, 4; x. 1, 29; xix. 47, 10; Vājasaneyi Saṃhitā, iii. 59. In the Rv. the sense of animal in general is usually sufficient; but \*cf.\* \*jagatī\* in i. 157, 5; vi. 72, 4. \*Cf.\* Zimmer, \*Altindisches Leben\*, 150, n. ### [v1.c3.s16.4](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.4) Jangida is the name of a healing plant mentioned in the hymns of the Atharvaveda.¹ It was used as an amulet against the diseases, or symptoms of disease, Takman, Balāsa, Āśarīka, Viśarīka, Pṛṣtyāmaya,² fevers and rheumatic pains, Viṣkandha and Saṃskandha,³ Jambha, and so on. But it is also regarded as a specific against all diseases, and as the best of healing powers.⁴ It is said to be produced from the juices (\*rasa\*) of ploughing (\*kṛṣi\*),⁵ but this need only mean that it grew in cultivated land, not that it was itself cultivated. What plant the name designates is quite uncertain, for it disappears in the later literature. Caland⁶ takes it in the Kauśika Sūtra to be the \*Terminalia arjuneya\*. ### [v1.c3.s16.5](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.5) ¹ ii. 4; xix. 34. 35. ### [v1.c3.s16.6](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.6) ² Av. xix. 34, 10. ### [v1.c3.s16.7](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.7) ³ Av. ii. 4, 1; xix. 34, 1. 5. ### [v1.c3.s16.8](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.8) ⁴ Av. xix. 34. 9. 7. ### [v1.c3.s16.9](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.9) ⁵ Av. ii. 4, 5. ### [v1.c3.s16.10](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.10) ⁶ \*Altindisches Zauberritual\*, 15, rendering Kauśika Sūtra, viii. 15. \*Cf.\* Bloomfield, \*Hymns of the Atharvaveda\*, 433; Whitney, \*Translation of the Atharvaveda\*, 42; Weber, \*Indische Studien\*, 13, 141; Grohmann, \*ibid.\*, 9, 417; Zimmer, \*Altindisches Leben\*, 65, 66, 390. ### [v1.c3.s16.11](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.11) Jatū, the ‘bat,’ occurs in the Atharvaveda,¹ and is mentioned as one of the victims at the Aśvamedha, or horse sacrifice, in the Yajurveda.² ### [v1.c3.s16.12](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.12) ¹ ix. 2, 22. ### [v1.c3.s16.13](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.13) ² Maitrāyaṇī Saṃhitā, iii. 14, 6; Vājasaneyi Saṃhitā, xxiv. 25. 26. \*Cf.\* Zimmer, \*Altindisches Leben\*, 86. ### [v1.c3.s16.14](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.14) Jana, besides meaning ‘man’ as an individual, with a tendency to the collective sense, commonly denotes a ‘people’ or ‘tribe’ in the Rigveda and later. Thus, the ‘five tribes’ (Panca Janāḥ or Janāsaḥ) are frequently referred to, and in one hymn of the Rigveda¹ the ‘people of Yadu’ (yādva jana) and the Yadus (yādvāḥ) are synonymous. Again, the king (rājan) is described as ‘protector (gopā) of the people (janasya),’² and there are other references to king and Jana.³ The people of the Bharatas (bhārata jana) is also mentioned;⁴ there is no ground to assume with Hopkins⁵ that Jana in this case means a clan or horde (Grāma), as distinguished from a people. ### [v1.c3.s16.15](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.15) ¹ viii. 6, 46. 48. ### [v1.c3.s16.16](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.16) ² Rv. iii. 43, 5. So Soma is called gopati janasya, ‘protector of the people,’ Rv. ix. 35, 5. ### [v1.c3.s16.17](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.17) ³ Rv. v. 58, 4. ### [v1.c3.s16.18](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.18) ⁴ Rv. iii. 53, 12. See also Bharata. Cf. also x. 174, 5=Av. i. 29, 6. ### [v1.c3.s16.19](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.19) ⁵ Religions of India, 26, 27. It is true that the Bharatas are called a gavyan grāmaḥ, ‘a horde eager for booty,’ in Rv. iii. 33, 11; but Grāma has there merely a general application. See n. 10. ### [v1.c3.s16.20](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.20) It is difficult to say exactly how a people was divided. Zimmer⁶ argues from a passage in the Rigveda⁷ that a people was divided into cantons (Viś), cantons into joint families or clans, or village communities (Grāma, Vṛjana), and these again into single families. He thinks that the four divisions are reflected in the passage in question by Jana, Viś, Janman, and Putrāḥ, or sons, and argues that each village community was originally founded on relationship. But it is very doubtful whether this precise division of the people can be pressed. The division of the Jana into several Viś may be regarded as probable, for it is supported by the evidence of another passage of the Rigveda,⁸ which mentions the Viś as a unit of the fighting men, and thus shows that, as in Homeric times and in ancient Germany, relationship was deemed a good principle of military arrangement. But the subdivision of the Viś into several Grāmas is very doubtful. Zimmer⁹ admits that neither Grāma¹⁰ nor Vṛjana¹¹ has the special sense of a subdivision of the Viś when used for war, for both words only denote generally an armed host. He finds other designations of the village host in Vrā¹² and in Vrāja,¹³ but it is sufficient to say that the former passage is of extremely doubtful import,¹⁴ and that the latter has no reference to war at all. It is therefore impossible to state in what exact relation the Grāma in Vedic times stood to the Viś or to the family (Kula or Gotra). The confusion is increased by the vagueness of the sense of both Grāma and Viś. If the latter be regarded as a local division, then no doubt the Grāma must have been a part of a district; but if a Viś was a unit of relationship, then a Grāma may have contained families of different Viśes, or may have sometimes coincided with a Viś, or have contained only a part of a Viś. But in any case the original state of affairs must have been greatly modified by the rise of the system of caste, and the substitution of a hierarchical for a political point of view. The elements of the people were represented by the family—either as an individual family inhabiting one home (Kula), and consisting often, no doubt, of a joint family of brothers, or as a patriarchal family of sons who still lived with their father—and by the clan, the later Gotra, which included all those who claimed a common ancestor. The Gotra may be regarded as roughly corresponding to the Latin gens and the Greek γένος, and possibly the Viś may be the equivalent of the curia and φρήτρη, and the Jana of the tribus and φῦλον or φύλη.¹⁵ These three divisions may also be seen in the Viś, Zantu, and Daqyu of the Iranian world, where the use of Viś suggests that in the Indian Viś a relationship based on blood rather than locality is meant—and perhaps even in the vicus, pagus, and civitas of the old German polity described in the Germania¹⁶ of Tacitus. The family in some form appears as the third element of the Jana in a passage of the Rigveda,¹⁷ where the house (gṛha) is contrasted with the Jana and the Viś. Possibly, too, another passage¹⁸ contrasts the adhwara, or family sacrifice, with that of the Jana or Viś, rather than, as Zimmer¹⁹ thinks, the village with the two larger units. But it is significant of the particularism of the Vedic Indians that while the king maintained a fire which might be regarded as the sacred fire of the tribe, there is no sure trace²⁰ of any intermediate cult between that of the king and that of the individual householder. The real elements in the state are the Gotra and the Jana, just as ultimately the gens and tribus, the γένος and φῦλον, are alone important. It may that Viś sometimes represents in the older texts what later was known as the Gotra. See Viś. ### [v1.c3.s16.21](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.21) ⁶ Altindisches Leben, 159, 160. ### [v1.c3.s16.22](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.22) ⁷ ii. 26, 3. ### [v1.c3.s16.23](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.23) ⁸ x. 84, 4. Viśaḥ may have the same sense in several other passages—iv. 24, 4; v. 61, 1; vi. 26, 1; vii. 79, 2; viii. 12, 29—but it need not necessarily bear this sense. But in x. 91, 2, there is a clear contrast between Viś and Jana. ### [v1.c3.s16.24](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.24) ⁹ Op. cit., 161. He also relies on Rv. v. 53, 11, where the Maruts are divided into śardha, vrāta, and gaṇa; but these words are vague. ### [v1.c3.s16.25](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.25) ¹⁰ Rv. iii. 33. 11. See n. 5. ### [v1.c3.s16.26](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.26) ¹¹ Rv. vii. 32, 27; x. 42, 10. ### [v1.c3.s16.27](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.27) ¹² Rv. i. 126, 5 (viśyā iva vrāḥ). ### [v1.c3.s16.28](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.28) ¹³ Rv. x. 179, 2 = Av. vii. 72, 2. ### [v1.c3.s16.29](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.29) ¹⁴ Cf. Pischel, Vedische Studien, 2, 121, 319. ### [v1.c3.s16.30](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.30) ¹⁵ Cf. Iliad, 2, 362. ### [v1.c3.s16.31](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.31) ¹⁶ Chap. vii. Zimmer gives other equations, for which cf. Schrader, Prehistoric Antiquities, 393 et seq. The exact parallelism cannot in any case be pressed. ### [v1.c3.s16.32](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.32) ¹⁷ x. 91, 2, where janam janam and viśam viśam occur, and where a contrast must be meant. ### [v1.c3.s16.33](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.33) ¹⁸ Rv. vii. 82, 1. ### [v1.c3.s16.34](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.34) ¹⁹ Altindisches Leben, 435. ### [v1.c3.s16.35](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.35) ²⁰ Hillebrandt, Vedische Mythologie, 2, 126. Cf. Macdonell, Sanskrit Literature, 158; von Schroeder, Indiens Literatur und Cultur, 32, 33; Jolly, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 50, 512 et seq. ### [v1.c3.s16.36](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.36) This appears clearly when the constitution of society in the Brāhmaṇa period is considered. The tribe or people still exists, and is presupposed, but the division into Viś disappears. The real division is now the separate castes (Varṇa), but the numerous sections into which each of them is divided appear to be based in part on the ancient Gotra. ### [v1.c3.s16.37](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.37) 2. Jana Śārkarākṣya (‘descendant of Śarkarākṣa’) is mentioned as a teacher in the Śatapatha Brāhmaṇa (x. 6, 1, 1 et seq.) and the Chāndogya Upaniṣad (v. 11, 1; 15, 1). He was a contemporary of Aśvapati Kaikeya, and of Aruṇa Aupaveśi and his son Uddālaka Āruṇi. ### [v1.c3.s16.38](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.38) Janaka, king of Videha, plays a considerable part in the Śatapatha Brāhmaṇa¹ and the Bṛhadāraṇyaka Upaniṣad,² as well as in the Jaiminīya Brāhmaṇa³ and the Kauṣītaki Upaniṣad.⁴ He was a contemporary of Yājñavalkya Vājasaneya,⁵ of Śvetaketu Āruṇeya, and of other sages.⁶ He had become famous for his generosity and his interest in the discussion of the nature of Brahman, as ultimate basis of reality, in the life-time of Ajātaśatru of Kāśi.⁷ It is significant that he maintained a close intercourse with the Brahmins of the Kuru-Pañcālas, such as Yājñavalkya and Śvetaketu; for this indicates that the home of the philosophy of the Upaniṣads was in the Kuru-Pañcāla country rather than in the east. There is a statement in the Śatapatha Brāhmaṇa⁸ that he became a Brahmin (brahmā). This does not, however, signify a change of caste, but merely that in knowledge he became a Brahmin (see Kṣatriya). Janaka is occasionally mentioned in later texts: in the Taittirīya Brāhmaṇa⁹ he has already become quite mythical; in the Śāṅkhāyana Śrauta Sūtra¹⁰ a sapta-rātra or seven nights' rite is ascribed to him. ### [v1.c3.s16.39](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.39) ¹ xi. 3, 1, 2; 4, 3, 20; 6, 2, 1 et seq. ### [v1.c3.s16.40](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.40) ² iii. 1, 1; iv. 1, 1; 2, 1; 4, 7; v. 14, 8. ### [v1.c3.s16.41](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.41) ³ i. 19, 2 (Journal of the American Oriental Society, 23, 329); ii. 76 (ibid., 15, 238). ### [v1.c3.s16.42](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.42) ⁴ iv. 1. ### [v1.c3.s16.43](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.43) ⁵ Satapatha Brāhmaṇa, xi. 3, 1, 2; 4, 3, 20; Bṛhadāraṇyaka Upaniṣad, loc. cit.; Jaiminīya Brāhmaṇa, loc. cit. ### [v1.c3.s16.44](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.44) ⁶ Satapatha Brāhmaṇa, xi. 6, 2, 1 et seq. ### [v1.c3.s16.45](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.45) ⁷ Kauṣītaki Upaniṣad, loc. cit.; Bṛhadāraṇyaka Upaniṣad, ii. 1, 1. ### [v1.c3.s16.46](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.46) ⁸ xi. 6, 2, 10. ### [v1.c3.s16.47](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.47) ⁹ iii. 10, 9, 9. ### [v1.c3.s16.48](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.48) ¹⁰ xvi. 26, 7. ### [v1.c3.s16.49](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.49) It is natural to attempt to date Janaka by his being a contemporary of Ajātaśatru, and by identifying the latter with the Ajātasattu of the Pāli texts¹¹: this would make the end of the sixth century B.C. the approximate date of Janaka.¹² But it is very doubtful whether this identification can be supported: Ajātaśatru was king of Kāśi, whereas Ajātasattu was king of Magadha, and his only connexion with Kāśi was through his marriage with the daughter of Pasenadi of Kosala.¹³ Moreover, the acceptance of this chronology would be difficult to reconcile with the history of the development of thought; for it would make the rise of Buddhism contemporaneous with the Upaniṣads, whereas it is reasonably certain that the older Upaniṣads preceded Buddhism.¹⁴ Nor do the Vedic texts know anything of Bimbisāra or Pasenadi, or any of the other princes famed in Buddhist records. ### [v1.c3.s16.50](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.50) ¹¹ Vincent Smith, Early History of India, 26 et seq. ### [v1.c3.s16.51](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.51) ¹² Hoernle, Osteology, 106. ### [v1.c3.s16.52](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.52) ¹³ Rhys Davids, Buddhist India, 3 et seq. ### [v1.c3.s16.53](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.53) ¹⁴ See e.g., von Schroeder, Indiens Literatur und Cultur, 243; Macdonell, Sanskrit Literature, 224; Deussen, Philosophy of the Upaniṣads, 23 et seq.; Keith, Aitareya Āraṇyaka, 25, 29. ### [v1.c3.s16.54](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.54) The identification¹⁵ of Janaka of Videha and the father of Sītā is less open to objection, but it cannot be proved, and is somewhat doubtful. In the Sūtras Janaka appears as an ancient king who knew of a time when wifely honour was less respected than later.¹⁶ ### [v1.c3.s16.55](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.55) ¹⁵ Cf. Weber, \*Indian Literature\*, 135; Von Schroeder, \*op. cit.\*, 189; Macdonell, \*op. cit.\*, 214. ### [v1.c3.s16.56](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.56) ¹⁶ Jolly, \*Recht und Sitte\*, 48. Cf. Muir, \*Sanskrit Texts\*, 5, 426 et seq.; Max Müller, \*Ancient Sanskrit Literature\*, 421 et seq.; Von Schroeder, \*op. cit.\*, 187-189; Weber, \*Indische Studien\*, 1, 175, 231; Oldenberg, \*Buddha\*, 31, n., who properly emphasizes the difficulty of attaching much importance to the names of the leaders of the thought of the Upaniṣads. ### [v1.c3.s16.57](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.57) Janatā, a word frequently found in the later Saṃhitās¹ and the Brāhmaṇas,² denotes the people as a community (\*cf.\* Sabhā) or as a religious unit. ### [v1.c3.s16.58](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.58) ¹ Taittirīya Saṃhitā, ii. 2, 1, 4; 6, 4; 3, 4, 2; Kāṭhaka Saṃhitā, ix. 17; Av. v. 18, 12, etc. ii. 3, 1, 3; Aitareya Brāhmaṇa, i. 7. 9: iii. 31; v. 9, etc. Cf. Weber, \*Indische Studien\*, 13, 153, n. ### [v1.c3.s16.59](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.59) ² Taittirīya Brāhmaṇa, i. 4, 6, 1; ### [v1.c3.s16.60](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.60) Jana-pada in the Brāhmaṇas denotes both the ‘people,’ as opposed to the king,¹ and the ‘land’ or ‘realm.’² The ‘subjects’ are also denoted by the adjectival \*jānapada\*.³ ### [v1.c3.s16.61](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.61) ¹ Aitareya Brāhmaṇa, viii. 14 (plural); Śatapatha Brāhmaṇa, xiii. 4, 2, 17. ### [v1.c3.s16.62](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.62) ² Taittirīya Brāhmaṇa, ii. 3, 9, 9; Bṛhadāraṇyaka Upaniṣad, ii. 1, 20; Chāndogya Upaniṣad, v. 11, 5; viii. 1, 5. ### [v1.c3.s16.63](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.63) ³ Śatapatha Brāhmaṇa, xiv. 5, 1, 20. ### [v1.c3.s16.64](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.64) 1. Janam-ejaya (‘man-impelling’) is the name of a king, a Pārikṣita,¹ famous towards the end of the Brāhmaṇa period. He is mentioned in the Śatapatha Brāhmaṇa² as owning horses which when wearied were refreshed with sweet drinks, and as a performer of the Aśvamedha, or horse sacrifice.³ His capital, according to a Gāthā quoted in the Śatapatha⁴ and the Aitareya Brāhmaṇas,⁵ was Āsandīvant. His brothers Ugrasena, Bhīmasena, and Śrutasena are mentioned as having by the horse sacrifice purified themselves from sin. The priest who performed the sacrifice for him was Indrota Daivāpi Śaunaka.⁶ On the other hand the Aitareya Brāhmaṇa,⁷ which also mentions his Aśvamedha, names Tura Kāvaṣeya as his priest. It also contains an obscure tale stating that at one sacrifice of his he did not employ the Kaśyapas, but the Bhūtavīras, being, however, induced by the Asitamṛgas to have recourse to the Kaśyapas again.⁸ He was a Kuru prince; see Parikṣit. The Gopatha Brāhmaṇa⁹ tells an absurd tale about him, evidently as of an ancient hero. ### [v1.c3.s16.65](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.65) ¹ Śatapatha Brāhmaṇa, xiii. 5, 4, 1 et seq.; Aitareya Brāhmaṇa, vii. 34; viii. 11. 21; Śāṅkhāyana Śrauta Sūtra, xvi. 8, 27, etc. ### [v1.c3.s16.66](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.66) ² xi. 5, 5, 13. ### [v1.c3.s16.67](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.67) ³ xiii. 5, 4, 1-3. ### [v1.c3.s16.68](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.68) ⁴ xiii. 5, 4, 2. ### [v1.c3.s16.69](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.69) ⁵ viii. 21. ### [v1.c3.s16.70](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.70) ⁶ Satapatha Brāhmaṇa, xiii. 5, 4, 1; Śāṅkhāyana Śrauta Sūtra, loc. cit. ### [v1.c3.s16.71](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.71) ⁷ viii. 21. Cf. iv. 27; vii. 34. ### [v1.c3.s16.72](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.72) ⁸ vii. 27. Cf. Weber, Indische Studien, i, 204; Muir, Sanskrit Texts, i², 438, n. 229; Eggeling, Sacred Books of the East, 43, 345, n. ### [v1.c3.s16.73](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.73) ⁹ i. 2, 5. Cf. Weber, Indian Literature, 123-125; 134-136; Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 37, 65 et seq.; 42, 239; Pargiter, Journal of the Royal Asiatic Society, 1910, 28 et seq. ### [v1.c3.s16.74](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.74) 2. Janam-ejaya is in the Pañcaviṃśa Brāhmaṇa¹ the name of a priest who officiated at the snake sacrifice. ### [v1.c3.s16.75](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.75) ¹ xxv. 15, 3. Cf. Weber, Indische Studien, i, 35. ### [v1.c3.s16.76](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.76) Jana-śruta (‘famed among men’) Kāṇḍviya is the name of a pupil of Hṛtsvāśaya, mentioned in a Vamśa (list of teachers) in the Jaiminīya Upaniṣad Brāhmaṇa (iii. 40, 2), and of Vārakya, a pupil of Jayanta, referred to in the same Brāhmaṇa (iii. 41, 1; iv. 17, 1). Cf. Jānaśruti. ### [v1.c3.s16.77](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.77) Jani, Janī.—These words appear to denote ‘wife,’ usually applying to her in relation to her husband (Pati). The more general sense of ‘woman’ is doubtful; for when Uṣas is called a fair Janī,¹ ‘wife’ may be meant, and the other passage² cited for this sense by Delbrück,³ which refers to the begetting of children, seems to demand the sense of ‘wives.’ Since the words usually appear in the plural,⁴ it is possible they may refer not to ‘wives’ proper, but to Hetairai. This is, however, rendered unlikely because the Rigveda⁵ uses the phrase \*patyur janitvam\*, denoting ‘wifehood to a husband,’ as well as the expression \*janayo na patnīḥ\*,⁶ ‘like wives (who are) mistresses,’⁷ besides containing passages in which the word has reference to marriage.⁸ The singular occurs in the dialogue of Yama and Yamī.⁹ ### [v1.c3.s16.78](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.78) ¹ Rv. iv. 52, 1. ### [v1.c3.s16.79](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.79) ² v. 61, 3. ### [v1.c3.s16.80](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.80) ³ Die indogermanischen Verwandtschaftsnamen, 413. ### [v1.c3.s16.81](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.81) ⁴ i. 85, 1; iv. 5, 5; 19, 5; vii. 18, 2; 26, 3; ix. 86, 32; Vājasaneyi Saṃhitā, xii. 35; xx. 40. 43, etc. Cf. Rv. x. 43, 1. In x. 110, 5, the phrase is patibhyo na janayaḥ, where both plurals may be generic. ### [v1.c3.s16.82](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.82) ⁵ x. 18, 8. \*Cf. janitvana\* in viii. 2, 42. ### [v1.c3.s16.83](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.83) ⁶ i. 62, 10; 186, 7. ### [v1.c3.s16.84](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.84) ⁷ The distinction of sense was probably this: \*jani\* meant ‘wife,’ as bearing children (from \*jan\*, ‘beget’), while \*patnī\* was ‘wife,’ as being ‘mistress’ of the house (feminine of \*pati\*, ‘lord,’ ‘husband’). ### [v1.c3.s16.85](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.85) ⁸ v. 61, 3. So in x. 40, 10, the word seems certainly to refer to marriage. ### [v1.c3.s16.86](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.86) ⁹ x. 10, 3. ### [v1.c3.s16.87](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.87) Janitṛ¹ and Janitrī² are frequent words, in the Rigveda and later, for ‘father’ and ‘mother’ regarded as the ‘begetter’ and the ‘bearer’ respectively of the child. See Pitṛ, Mātṛ. ### [v1.c3.s16.88](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.88) ¹ Rv. i. 129, 11; 164, 33; iii. 1, 10; 54, 9, etc.; Av. iv. 1, 7; Vājasaneyi Samhitā, xix. 87, etc. ### [v1.c3.s16.89](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.89) ² Rv. iii. 48, 2; 54, 14; Av. vi. 110, 13; ix. 5, 30, etc. ### [v1.c3.s16.90](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.90) Jantu, besides the general sense of ‘man,’ has also in a few passages¹ the more restricted sense of ‘follower’ or ‘subject.’ The ‘followers of Śvaitreya’² may be compared with the ‘subjects (\*viśaḥ\*) of Tṛṇaskanda.’³ ### [v1.c3.s16.91](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.91) ¹ Rv. i. 94, 5; x. 140, 4. ### [v1.c3.s16.92](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.92) ² Rv. v. 19, 3. ### [v1.c3.s16.93](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.93) ³ Rv. i. 172, 3. ### [v1.c3.s16.94](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.94) Janman appears to have the sense of ‘relations’ in two passages of the Rigveda,¹ being used collectively in the second of them. ### [v1.c3.s16.95](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.95) ¹ iii. 15, 2; ii. 26, 3 (where \*janena\*, \*viśā\*, \*janmanā\*, \*putraiḥ\*, is the series). \*Cf. Zimmer, Altindisches Leben\*, 160, and see Jana and Viś. ### [v1.c3.s16.96](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.96) Janya has in the Rigveda (iv. 38, 6) and the Atharvaveda (xi. 8, 1) the special sense of ‘bridesman.’ ### [v1.c3.s16.97](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.97) Jabālā is the name of the mother of an illegitimate son, Satyakāma, in the Chāndogya Upaniṣad (iv. 4, 1. 2. 4). ### [v1.c3.s16.98](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.98) Jabhya, ‘snapper,’ denotes in the Atharvaveda¹ an insect destructive to grain. ### [v1.c3.s16.99](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.99) ¹ vi. 50, 2. Cf. Zimmer, \*Altindisches Leben\*, 237. ### [v1.c3.s16.100](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.100) Jamad-agni is one of the somewhat mythical sages of the Rigveda, where he is frequently mentioned. In some passages¹ his name occurs in such a way as to indicate that he is the author of the hymn; once² he is thus associated with Viśvāmitra. In other passages³ he is merely referred to, and the Jamadagnis are mentioned once.⁴ In the Atharvaveda,⁵ as well as the Yajurveda Saṃhitās⁶ and the Brāhmaṇas,⁷ he is quite a frequent figure. Here he appears as a friend of Viśvāmitra⁸ and a rival of Vasiṣṭha.⁹ He owed his prosperity to his catūrātra, or ‘four-night’ ritual, which with his family were also very successful.¹⁰ In the Atharvaveda¹¹ Jamadagni is connected with Atri and Kaṇva, as well as Asita and Vitahavya. He was Adhvaryu priest at the proposed sacrifice of Śunaḥśepa.¹² ### [v1.c3.s16.101](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.101) ¹ Rv. iii. 62, 18; viii. 101, 8; ix. 62, 24; 65, 25. ### [v1.c3.s16.102](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.102) ² Rv. x. 167, 4. ### [v1.c3.s16.103](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.103) ³ Rv. vii. 96, 3; ix. 97, 51. ### [v1.c3.s16.104](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.104) ⁴ Rv. iii. 53, 15. 16. ### [v1.c3.s16.105](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.105) ⁵ ii. 32, 3 (cf. Taittirīya Āraṇyaka, iv. 36; Mantra Brāhmaṇa, ii. 7, 1); iv. 29, 3; v. 28, 7; vi. 137, 1; xviii. 3, 15. 16. ### [v1.c3.s16.106](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.106) ⁶ Taittirīya Saṃhitā, ii. 2, 12, 4; iii. 1, 7, 3; 3, 5, 2; v. 2, 10, 5; 4, 11, 3; Maitrāyaṇī Saṃhitā, ii. 7, 19; iv. 2, 9; Kāṭhaka Saṃhitā, xvi. 19; xx. 9; Vājasaneyī Saṃhitā, iii. 62; xiii. 56. ### [v1.c3.s16.107](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.107) ⁷ Pañcaviṃśa Brāhmaṇa, ix. 4, 14; xiii. 5, 15; xxi. 10, 5-7; xxii. 7, 2; Aitareya Brāhmaṇa, vii. 16; Śatapatha Brāhmaṇa, xiii. 2, 2, 14; Taittirīya Āraṇyaka, i. 9, 7; Bṛhadāraṇyaka Upaniṣad, ii. 2, 4; Jaiminīya Upaniṣad Brāhmaṇa, iii. 3, 11; iv. 3, 1, etc. ### [v1.c3.s16.108](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.108) ⁸ Taittirīya Saṃhitā, iii. 1, 7, 3; v. 4, 11, 3; Pañcaviṃśa Brāhmaṇa, xiii. 5, 15. ### [v1.c3.s16.109](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.109) ⁹ Taittirīya Saṃhitā, loc. cit. ### [v1.c3.s16.110](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.110) ¹⁰ Pañcaviṃśa Brāhmaṇa, xxi. 10, 5-7. ### [v1.c3.s16.111](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.111) ¹¹ ii. 32, 3; vi. 137, 1. ### [v1.c3.s16.112](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.112) ¹² Aitareya Brāhmaṇa, vii. 16. Cf. Hopkins, \*Transactions of the Connecticut Academy of Arts and Sciences\*, 15, 53, 54; Bloomfield, \*Hymns of the Atharvaveda\*, 319; Weber, \*Indische Studien\*, 10, 95. ### [v1.c3.s16.113](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.113) Jambha occurs twice in the Atharvaveda as the name of a disease or a demon of disease. In one passage¹ it is said to be cured by the Jaṅgiḍa plant; in the other² it is described as saṃhanuḥ, ‘bringing the jaws together.’ Weber³ argued from the Kauśika Sūtra⁴ that it was a child’s ailment, especially ‘teething.’ Bloomfield⁵ considers it to mean ‘convulsions,’ while Caland⁶ thinks it denotes ‘tetanus.’ Whitney⁷ decides for ‘lockjaw’ or ‘convulsions.’ ### [v1.c3.s16.114](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.114) ¹ ii. 4, 2. ### [v1.c3.s16.115](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.115) ² viii. 1, 16. ### [v1.c3.s16.116](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.116) ³ \*Indische Studien\*, 13, 142. ### [v1.c3.s16.117](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.117) ⁴ xxxii. 1. ### [v1.c3.s16.118](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.118) ⁵ \*Hymns of the Atharvaveda\*, 283. ### [v1.c3.s16.119](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.119) ⁶ \*Zeitschrift der Deutschen Morgenländischen Gesellschaft\*, 53, 224; \*Altindisches Zauberritual\*, 103. ### [v1.c3.s16.120](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.120) ⁷ Translation of the Atharvaveda, 42. Cf. Zimmer, \*Altindisches Leben\*, 392. ### [v1.c3.s16.121](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.121) Jambhaka, as the name of a demon, presumably identical with the demon causing Jambha, is mentioned in the Vājasaneyi Saṃhitā¹ and the Śāṅkhāyana Āraṇyaka.² ### [v1.c3.s16.122](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.122) ¹ xxx. 16. ### [v1.c3.s16.123](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.123) ² xii. 25. Cf. Keith, \*Śāṅkhāyana Āraṇyaka\*, 67, n. 7. ### [v1.c3.s16.124](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.124) Jayaka Lauhitya (‘descendant of Lohita’) is mentioned in a Vamśa (list of teachers) of the Jaiminīya Upaniṣad Brāhmaṇa (iii. 42, 1) as a pupil of Yaśasvin Jayanta Lauhitya. ### [v1.c3.s16.125](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.125) Jayanta is the name of several teachers in the Jaiminīya Upaniṣad Brāhmaṇa: ### [v1.c3.s16.126](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.126) (a) Jayanta Pārāśarya (‘descendant of Parāśara’) is mentioned as a pupil of Vipaścit in a Vamśa (list of teachers).¹ ### [v1.c3.s16.127](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.127) (b) Jayanta Vārakya (‘descendant of Varaka’) appears in the same Vamśa¹ as a pupil of Kubera Vārakya. His grandfather is also mentioned there as a pupil of Kamsa Vārakya. ### [v1.c3.s16.128](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.128) ¹ iii. 41, 1. ### [v1.c3.s16.129](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.129) (c) A Jayanta Vārakya, pupil of Suyajña Śāṇḍilya, perhaps identical with the preceding, is found in another Vamśa.² ### [v1.c3.s16.130](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.130) ² iv. 17, 1. ### [v1.c3.s16.131](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.131) (d) Jayanta is a name of Yaśasvin Lauhitya.³ ### [v1.c3.s16.132](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.132) ³ iii. 42, 1. Not only is the formation of the name a late one (\*cf.\* Whitney, \*Sanskrit Grammar\*, 1209d, and Macdonell, \*Vedic Grammar\*, 191a), but the Upaniṣad in which it occurs is also a late one. ### [v1.c3.s16.133](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.133) See also Dakṣa Jayanta Lauhitya. ### [v1.c3.s16.134](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.134) Jarā-bodha, a word occurring only once in the Rigveda,¹ is of doubtful meaning. It is held by Ludwig² to be the name of a seer. Roth³ regards it as a mere adjective meaning ‘attending to the invocation,’ which is perhaps the most probable interpretation. Oldenburg,⁴ however, thinks that the word is a proper name, the literal sense being ‘alert in old age.’ ### [v1.c3.s16.135](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.135) ¹ i. 27, 10. ### [v1.c3.s16.136](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.136) ² Translation of the Rigveda, 3, 103. ### [v1.c3.s16.137](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.137) ³ St. Petersburg Dictionary, s.v. Cf. Nirukta, x. 8. ### [v1.c3.s16.138](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.138) ⁴ Rgveda-Noten, i, 23. He compares the ṛṣi bodha-pratibodhau of Av. v. 30, 10. ### [v1.c3.s16.139](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.139) Jarāyu is found once in the Atharvaveda¹ in the sense of a ‘serpent’s skin.’ Usually² it denotes the outer covering (chorion) of the embryo, as opposed to the ulva, the inner covering (amnion). ### [v1.c3.s16.140](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.140) ¹ i. 27, 1. ### [v1.c3.s16.141](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.141) ² Rv. v. 78, 8; Av. i. 11, 4; vi. 49, 1; ix. 4, 4; Taittirīya Saṃhitā, vi. 5, 6, 3; Vājasaneyi Saṃhitā, x. 8; xix. 76; Aitareya Brāhmaṇa, i. 3; Śatapatha Brāhmaṇa, iii. 2, 1, 11, etc; Chāndogya Upaniṣad, iii. 19, 2, etc. ### [v1.c3.s16.142](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.142) Living things are occasionally classified according to their mode of origin. In the Chāndogya Upaniṣad³ they are divided into (a) āṇḍa-ja, ‘egg-born’; (b) jīva-ja, ‘born alive,’ or born from the womb; (c) udbhij-ja, ‘propagated by sprouts.’ In the Aitareya Āraṇyaka⁴ the division is fourfold: (a) āṇḍa-ja; (b) jāru-ja, that is, jarāyu-ja (found in the Atharvaveda,⁵ and needlessly read here by Böhtlingk⁶); (c) udbhij-ja; and (d) sveda-ja, ‘sweat-born,’ explained as ‘insects.’ ### [v1.c3.s16.143](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.143) ³ vi. 3, 1. ### [v1.c3.s16.144](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.144) ⁴ ii. 6. ### [v1.c3.s16.145](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.145) ⁵ i. 12, 1. ### [v1.c3.s16.146](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.146) ⁶ See jāru in Jaiminīya Brāhmaṇa, ii. 430, 6. Cf. Deussen, Philosophy of the Upanishads, 196, 292; Keith, Aitareya Āraṇyaka, 235. ### [v1.c3.s16.147](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.147) 1. Jaritṛ is the regular term in the Rigveda,¹ and occasionally later,² for a singer of hymns of praise or worshipper. ### [v1.c3.s16.148](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.148) ¹ i. 2, 2; 165, 14; ii. 33, 11; iii. 60, 7, etc. ### [v1.c3.s16.149](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.149) ² Av. v. 11, 8; xx. 135, 1, etc. ### [v1.c3.s16.150](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.150) 2. Jaritṛ.—According to Sieg,¹ mention is made in one hymn of the Rigveda² of Jaritṛ, one of the Śārṅgas. That hymn he seeks to bring into connexion with the epic³ tradition of the Ṛṣi Mandapāla, who wedded Jaritā, a female Śārṅga bird—apparently a hen sparrow (caṭakā)—and had four sons. These being abandoned by him and exposed to the danger of being consumed by a forest fire, prayed to Agni with the hymn Rigveda x. 142. This interpretation is very doubtful, though Sāyaṇa⁴ appears to have adopted it. ### [v1.c3.s16.151](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.151) ¹ Die Sagenstoffe des Rgveda, 44 et seq. ### [v1.c3.s16.152](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.152) ² x. 142. ### [v1.c3.s16.153](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.153) ³ Mahābhārata, i. 222, 1 et seq. ### [v1.c3.s16.154](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.154) ⁴ On Rv. x. 142, 7. 8. ### [v1.c3.s16.155](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.155) Jarūtha, mentioned in three passages of the Rigveda,¹ appears to denote a demon defeated by Agni.² Ludwig, however, followed by Griffith,³ sees in him a foe slain in a battle in which Vasiṣṭha, the traditional author of the seventh Maṇḍala of the Rigveda, was Purohita, or domestic priest. ### [v1.c3.s16.156](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.156) ¹ vii. 1, 7; 9, 6; x. 80, 3. ### [v1.c3.s16.157](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.157) ² Roth, St. Petersburg Dictionary, s.v.; Nirukta, vi. 17. ### [v1.c3.s16.158](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.158) ³ Hymns of the Rigveda, 2, 11, n. ### [v1.c3.s16.159](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.159) Jartila, ‘wild sesamum,’ is mentioned in the Taittirīya Saṃhitā (v. 4, 3, 2) as an unsuitable sacrificial offering. In the Śatapatha Brāhmaṇa (ix. 1, 1, 3) sesamum seeds are regarded as combining the qualities of cultivation (viz., edibility) with those of wild growth (because they are produced on unploughed land). ### [v1.c3.s16.160](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.160) Jarvara was Gṛhapati or ‘householder’ at the snake festival described in the Pañcaviṃśa Brāhmaṇa.¹ ### [v1.c3.s16.161](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.161) ¹ xxv. 15, 3. Cf. Weber, Indische Studien, i, 35. ### [v1.c3.s16.162](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.162) Jala Jātūkarṇya (‘descendant of Jātūkarṇa’), is mentioned in the Śāṅkhāyana Śrauta Sūtra (xvi. 29, 6) as having obtained the position of Purohita, or domestic priest, of the three peoples or kings of Kāśi, Videha, and Kosala. ### [v1.c3.s16.163](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.163) Jalāṣa-bheṣaja, ‘whose remedy is Jalāṣa,’ is an epithet of Rudra in the Rigveda¹ and the Atharvaveda.² The word Jālāṣa occurs in a hymn of the Atharvaveda,³ where it denotes a remedy, perhaps, for a tumour or boil.⁴ The commentator on this passage and the Kauśika Sūtra⁵ regard Jālāṣa as meaning ‘urine,’ which seems a probable interpretation.⁶ But Geldner⁷ thinks that rain-water, conceived as urine, is meant; and the Naighaṇṭuka⁸ identifies jalāṣa and udaka ‘water.’ ### [v1.c3.s16.164](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.164) ¹ i. 43, 4; viii. 29, 5. ### [v1.c3.s16.165](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.165) ² ii. 27, 6. It also occurs in the Nīlarudra Upaniṣad (a very late work), 3, and jalāṣa as an adjective is found in Rv. ii. 33, 7; viii. 33, 6. ### [v1.c3.s16.166](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.166) ³ vi. 57. ### [v1.c3.s16.167](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.167) ⁴ Bloomfield, \*American Journal of Philology\*, 11, 321 et seq.; \*Hymns of the Atharvaveda\*, 489. ### [v1.c3.s16.168](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.168) ⁵ xxxi. 11. ### [v1.c3.s16.169](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.169) ⁶ Bloomfield, \*American Journal of Philology\*, 12, 425 et seq. ### [v1.c3.s16.170](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.170) ⁷ \*Vedische Studien\*, 3, 139, n. 2. ### [v1.c3.s16.171](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.171) ⁸ i. 12. Cf. Whitney, Translation of the Atharvaveda, 323, 324; Macdonell, \*Vedic Mythology\*, pp. 76, 77; Hopkins, \*Proceedings of the American Oriental Society\*, 1894, cl. ### [v1.c3.s16.172](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.172) Jaṣa is the name of some aquatic animal or fish in the Atharvaveda¹ and the Taittirīya Saṃhitā.² The commentary on the latter text explains it by makara, probably meaning ‘dolphin.’ The word also occurs in the Gopatha Brāhmaṇa.³ Cf. Jhaṣa. ### [v1.c3.s16.173](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.173) ¹ xi. 2, 25. There are various readings: jhaṣa, jakha, jagha. ### [v1.c3.s16.174](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.174) ² v. 5, 13, 1. ### [v1.c3.s16.175](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.175) ³ ii. 2, 5. Cf. Zimmer, \*Altindisches Leben\*, 96; Whitney, Translation of the Atharvaveda, 624. ### [v1.c3.s16.176](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.176) Jahakā, the ‘polecat,’ is mentioned as a victim at the Aśvamedha, or horse sacrifice, in the Yajurveda.¹ Sāyaṇa² thinks it means a jackal living in holes (vila-vāsī kroṣṭā). ### [v1.c3.s16.177](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.177) ¹ Taittirīya Saṃhitā, v. 5, 18, 1; Maitrāyaṇī Saṃhitā, iii. 14, 17; Vājasaneyi Saṃhitā, xxiv. 36. Cf. Zimmer, \*Altindisches Leben\*, 86. ### [v1.c3.s16.178](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.178) ² On Taittirīya Saṃhitā, \*loc. cit.\* ### [v1.c3.s16.179](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.179) Jahnu occurs only in the plural in the legend of Śunaḥśepa, who is said to have obtained, as Devarāta, both the lordship of the Jahnus and the divine lore of the Gāthins.¹ A Jāhnava, or descendant of Jahnu, was, according to the Pañcaviṃśa Brāhmaṇa,² Viśvāmitra, who is said, by means of a certain catu-rātra or ‘four-night’ ritual, to have secured the kingdom for the Jahnus in their conflict with the Vṛcīvants. He is here described as a king. Again, in the Aitareya Brāhmaṇa,³ Viśvāmitra is addressed as a rāja-putra, ‘prince,’ and Bharata-ṛṣabha, ‘bull of the Bharatas.’ It is therefore clear that the Brāhmaṇas, though not the Saṃhitās, saw in him at once a priest and a prince by origin, though there is no trace whatever of their seeing in him a prince who won Brahmanhood as in the version of the later texts.⁴ ### [v1.c3.s16.180](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.180) ¹ Aitareya Brāhmaṇa, vii. 18 (\*Jahnūnāṃ cādhipatye daive vede ca Gāthinām\*); Āśvalāyana Śrauta Sūtra, xii. 14; Śāṅkhāyana Śrauta Sūtra, xv. 27 (p. 195, l. 21, ed. Hillebrandt, where the reading is different and the sense altered: \*Jahnūnāṃ cādhitasthire daive vede ca Gāthinah\*. The two ca’s cannot be justified, and the text must be incorrect). ### [v1.c3.s16.181](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.181) ² xxi. 12. Cf. Hopkins, Transactions of the Connecticut Academy of Arts and Sciences, 15, 54, who correctly explains the passage which Sāyaṇa misunderstands. ### [v1.c3.s16.182](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.182) ³ vii. 17, 6. 7. ### [v1.c3.s16.183](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.183) ⁴ Muir, Sanskrit Texts, 1,² 337 et seq. ### [v1.c3.s16.184](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.184) A Jahnāvī is mentioned twice in the Rigveda,⁵ being either the wife of Jahnu, or, as Sāyaṇa thinks, the race of Jahnu. The family must clearly once have been a great one, later merged in the Bharatas. ### [v1.c3.s16.185](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.185) ⁵ i. 116, 19; iii. 58, 6. Cf. Ludwig, Translation of the Rigveda, 3, 153. ### [v1.c3.s16.186](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.186) Jāta Śākāyanya (‘descendant of Śāka’) is mentioned as a ritual authority and contemporary of Śaṅkha in the Kāṭhaka Saṃhitā (xxii. 7). ### [v1.c3.s16.187](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.187) Jāta-rūpa, ‘possessing native beauty,’ is the name of ‘gold’ in the later Brāhmaṇas¹ and the Sūtras.² ### [v1.c3.s16.188](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.188) ¹ Aitareya Brāhmaṇa, viii. 13 (jāta-rūpa - maya, ‘composed of gold’); Bṛhadāraṇyaka Upaniṣad, vi. 4, 25; Naighaṇṭuka, i. 2. Lāṭyāyana Śrauta Sūtra, i. 6, 24. Cf. viii. 1, 3; Kauśika Sūtra, x. 16; xiii. 3, etc.; Śāṅkhāyana Śrauta Sūtra, iii. 19, 9. ### [v1.c3.s16.189](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.189) ² Rajata-jātarūpe, ‘silver and gold,’ ### [v1.c3.s16.190](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.190) Jāti, which in the Pāli¹ texts is the word denoting ‘caste,’ does not occur at all in the early Vedic literature; when it is found, as in the Kātyāyana Śrauta Sūtra,² it has only the sense of ‘family’ (for which cf. Kula, Gotra, and Viś). For the influence of the family system on the growth of caste, see Varna. To assume that it was the basis of caste, as does Senart,³ is difficult in face of the late appearance of words for family and of stress on family.⁴ ### [v1.c3.s16.191](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.191) ¹ Fick, Die sociale Gliederung, 22, n. 4. ### [v1.c3.s16.192](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.192) ² xv. 4, 14. So jātīya, xx. 2, 11, etc. ### [v1.c3.s16.193](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.193) ³ \*Les Castes dans l'Inde\* (1896). ### [v1.c3.s16.194](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.194) ⁴ Fick, \*op. cit.\*, 3; Oldenberg, \*Zeit- schrift der Deutschen Morgenländischen Gesellschaft\*, 51, 267 et seq. ### [v1.c3.s16.195](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.195) Jātū-karṇya, ‘descendant of Jātūkarṇa,’ is the patronymic of several persons. ### [v1.c3.s16.196](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.196) (a) A pupil of Āsurāyaṇa and Yāska bears this name in a Vamśa (list of teachers) of the Bṛhadāraṇyaka Upaniṣad in the Kāṇva recension.¹ In the Mādhyamdina² he is a pupil of Bhāradvāja. ### [v1.c3.s16.197](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.197) ¹ ii. 6, 3; iv. 6, 3. ### [v1.c3.s16.198](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.198) ² ii. 5, 21; iv. 5, 27. ### [v1.c3.s16.199](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.199) (b) A Kātyāyanī-putra, ‘son of Kātyāyanī,’ bears this name in the Śāṅkhāyana Āraṇyaka.³ ### [v1.c3.s16.200](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16.200) ³ viii. 10. _First 200 of 381 passages. [Read on](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16)_ ## Linked texts (40) - [Ṛgvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.rg.1.157.5) — Sanskrit - [Atharvavedasaṃhitā](https://indike.org/pramana/in.veda.samhita.atharva.8.5.11) — Atharvan & Aṅgiras, Sanskrit - [Śatapathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satapatha.10.6.1.1) — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit - [Aitareyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.aitreya.1.7) — Mahidāsa Aitareya, Sanskrit - [Bṛhadāraṇyakopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.brhadaranyaka.3.1.1) — Sanskrit - [Taittirīyasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*taittiriya.2.2.1.4) — Sanskrit - [Jaiminīyopaniṣadbrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.jaiminiya_upanisad.3.40.2) — Sanskrit - [Vājasaneyisaṃhitā](https://indike.org/pramana/in.veda.samhita.suklayajur*vajasaneyi.3.59) — Sanskrit - [Taittirīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.taittiriya.3.10.9.9) — Sanskrit - [Chāndogyopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.chandogya.5.11.1) — Sanskrit - [Maitrāyaṇīsaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*maitrayani.3.14.6) — Sanskrit - [Śāṅkhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.sankhayana.16.26.7) — Śāṅkhāyana, Sanskrit - [Kāṭhakasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*kathaka.9.17) — Sanskrit - [Kātyāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.katyayana.15.4.14) — Kātyāyana (Vājasaneyi sūtrakāra), Sanskrit - [Nirukta](https://indike.org/pramana/in.vedanga.nirukta.yaska.10.8) — Yāska, Sanskrit - [Kauṣītakibrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki.26.5) — Kauṣītaki, Sanskrit - [Aṣṭādhyāyī](https://indike.org/pramana/in.vedanga.vyakarana.astadhyayi.4.2.80) — Pāṇini, Sanskrit - [Lāṭyāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.latyayana.1.6.24) — Lāṭyāyana, Sanskrit - [Śāṅkhāyanāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.kausitaki.8.10) — Sanskrit - [Aitareyāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.aitareya.2.6) — Sanskrit - [Gopathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.gopatha.1.2.5) — Sanskrit - [Jaiminīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.jaiminiya.1.19) — Sanskrit - [Mānava Dharmaśāstra](https://indike.org/pramana/in.niti.dharma.manu.8.57) — Manu & Bhṛgu, Sanskrit - [Śāṅkhāyanagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.sankhayana.4.10) — Śāṅkhāyana, Sanskrit - [Bṛhaddevatā](https://indike.org/pramana/in.vedanga.misc.anukramani.brhaddevata.5.14) — Śaunaka, Sanskrit - [Kauṣītakibrāhmaṇopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.kausitaki.4.1) — Sanskrit - [Kauśikasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.kausika.13.3) — Kauśika, Sanskrit - [Mantrabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.mantra.2.7.1) — Sanskrit - [Taittirīyāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.taittiriya.4.36) — Sanskrit - [Mahābhārata](https://indike.org/pramana/in.lit.mahabharata.vyasa.1.222.1) — Vyāsa, Sanskrit - [Āśvalāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.asvalayana) — Āśvalāyana, Sanskrit - [Āśvalāyanagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.asvalayana) — Āśvalāyana, Sanskrit - [Pañcaviṃśabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.pancavimsa) — Sanskrit - [Nīlarudropaniṣad](https://indike.org/pramana/in.veda.upanisad.noncanon.nilarudra) — Sanskrit - [Brāhmaṇa](https://indike.org/pramana/in.veda.brahmana) — Sanskrit - [Sāmavedasaṃhitā](https://indike.org/pramana/in.veda.samhita.sama) — Sanskrit - [Saṃhitā](https://indike.org/pramana/in.med.samhita) - [Śāṭyāyanabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satyayana) — Sanskrit - [Nighaṇṭu](https://indike.org/pramana/in.vedanga.nirukta.nighantu.1.2) — Yāska, Sanskrit - [Sāmavidhānabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.samavidhana) — Sanskrit --- Source: [https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s16) · Pramāṇa