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Vedic Index of Names and Subjects v1.c3.s17: Jh

Vedic Index of Names and Subjects v1.c3.s17

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English

Jh

v1.c3.s17.1

Jhaṣa is mentioned in the story of Manu told in the Śatapatha Brāhmaṇa,¹ where it means a ‘great fish’ (mahā-matsya) according to the commentator. Eggeling² suggests that a horned fish is meant, because in the Taittirīya Saṃhitā³ the Iḍā, or personified libation, is represented as a cow, and this may have brought in the idea of a horned fish in the later form of an old legend. But *cf.* Jaṣa.

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¹ i. 8, 1, 4.

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² Sacred Books of the East, 12, 217, n. 3; 26, xxxi.

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³ i. 7, 1; ii. 6, 7.

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T.

v1.c3.s17.6

Takavāna appears to be a patronymic from Taku,¹ and to be the name of a seer in the Rigveda,² presumably a descendant of Taku Kakṣīvant, for his name occurs in a group of hymns composed by the Kākṣīvatas.³

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¹ Cf. Bhṛgavāṇa, from Bhṛgu; Roth, St. Petersburg Dictionary, s.v. Taku, as an adjective (?), occurs in Rigveda, ix. 97, 52.

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² i. 120, 6.

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³ Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 42, 221. Cf. Pischel, Vedische Studien, 2, 92; Ludwig, Über Methode bei Interpretation des Rgveda, 47.

v1.c3.s17.10

Takman is a disease repeatedly mentioned in the Atharvaveda, but later not known under this name. It is the subject of five hymns¹ of the Atharvaveda, and is often mentioned elsewhere.² Weber³ first identified it with ‘fever,’ and Grohmann⁴ showed that all the symptoms pointed to that ailment.⁵ Reference is made to the alternate hot and shivering fits of the patient,⁶ to the yellow colour of the jaundice which accompanies the fever,⁷ and to its peculiar periodicity. The words used to describe its varieties are anye-dyuḥ,⁸ ubhaya-dyuḥ,⁹ tṛtīyaka,¹⁰ vi-tṛtīya,¹¹ and sadam-di,¹² the exact sense of most of which terms is somewhat uncertain. It is agreed¹³ that the first epithet designates the fever known as quotidianus, which recurs each day at the same hour, though the word is curious (lit.

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¹ i. 25; v. 22; vi. 20; vii. 116; xix. 39 (cf. v. 4).

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² Av. iv. 9, 8; v. 4. i. 9; 30, 16; ix. 8, 6; xi. 2, 22. 26, etc.

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³ Indische Studien, 4, 119; Roth, Zur Litteratur und Geschichte des Weda, 39, had, from the use of Kuṣṭha as a remedy, regarded it as denoting ‘leprosy,’ and was followed by Pictet, Kuhn’s Zeitschrift, 5. 337. Muir, Sanskrit Texts, 4, 280, thought ‘consumption’ was meant.

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⁴ Indische Studien, 9, 381 et seq.

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⁵ See also Bloomfield, Hymns of the Atharvaveda, 451 et seq.; Zimmer, Altindisches Leben, 379-385, and compare the jvara (a non-Vedic word) of the classical medicine, Wise, Hindu System of Medicine, 219 et seq.; Jolly, Medicin, 70-72. Dārila and Keśava, the commentators on the Kauśika Sūtra, everywhere equate takman and jvara.

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⁶ Av. i. 25, 2-4; v. 22, 2. 7. 10; vi. 20, 3; vii. 116, 1.

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⁷ Av. i. 25, 2; v. 22, 2; vi. 20, 3.

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⁸ Av. i. 25, 4; vii. 116, 2.

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⁹ Ibid.

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¹⁰ Av. i. 25, 4; v. 22, 13; xix. 39, 10.

v1.c3.s17.21

¹¹ Av. v. 22, 13.

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¹² Av. v. 22, 13; xix. 39, 10.

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¹³ Grohmann, op. cit., 387; Zimmer, op. cit., 382; Bloomfield, op. cit., 274.

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‘on the other—i.e., next, day’). The *ubhaya-dyuḥ* (‘on both days’) variety appears to mean a disease recurring for two successive days, the third being free; this corresponds to the *rhythmus quartanus complicatus*.¹⁴ But Sāyaṇa considers that it means a fever recurring on the third day, the ‘tertian.’ The *tṛtīyaka*, however, must be the ‘tertian’ fever,¹⁵ though Zimmer¹⁶ suggests that it may mean a fever which is fatal at the third paroxysm. Grohmann¹⁷ regards the *vi-tṛtīyaka* as equivalent to the *tertiana duplicata*, a common form in southern countries, in which the fever occurs daily, but with a correspondence in point of time or severity of attack on alternate days. Bloomfield¹⁸ suggests that it is identical with the *ubhaya-dyuḥ* variety. The *sadam-di*¹⁹ type appears to be the kind later known as *saṃtata-jvara* (‘continuous fever’), in which there are attacks of several days’ duration, with an interval followed by a fresh period of attack. Fever occurred at different seasons, in the autumn (*śarada*), in the hot weather (*grīṣma*), in the rains (*vārṣika*),²⁰ but was especially prevalent in the first, as is indicated by the epithet *viśva-śarada*, ‘occurring every autumn.’²¹

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¹⁴ Grohmann, 388; Zimmer, 382; Bloomfield, 274. It may conceivably be the form styled Cāturthaka Viparyaya (Wise, *op. cit.*, 232), in which the paroxysm occurs every fourth day, and lasts for two days.

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¹⁵ Sāyaṇa on Av. i. 25, 4; Bloomfield, 451. It is the *jvara tṛtīyaka* of Suśruta (2, 404, 7).

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¹⁶ *Op. cit.*, 383, quoting Hügel, Kashmir, 1, 133.

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¹⁷ *Op. cit.*, 388.

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¹⁸ *Op. cit.*, 451.

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¹⁹ Of doubtful derivation: either ‘always cutting’ (*cf.* Sāyaṇa on Av. xix. 39, 10), or ‘always fastening upon’ (Roth, St. Petersburg Dictionary, *s.v.*), or ‘belonging to every day’ = *sadam-dina* (Zimmer, 383, n.; Bloomfield, 452).

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²⁰ Av. v. 22, 13.

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²¹ Av. ix. 8, 6; xix. 34, 10.

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The disease is said to arise when Agni enters the waters.²² From this Weber²³ deduced that it was considered to be the result of a chill supervening on heat, or the influence of heat on marshy land. Grohmann²⁴ preferred to see in this connexion of the origin of the disease with Agni’s entering the waters²⁵ an allusion to the fact that fever arises in the rainy season, the time when Agni, as lightning, descends to earth with the rain. Zimmer,²⁶ who accepts this view, further refers to the prevalence of fever in the Terai, and interprets *vanya*, an epithet of fever found in the Atharvaveda,²⁷ as meaning ‘sprung from the forest,’ pointing out that fever is mentioned as prevalent among the Mūjavants and Mahāvṛṣas, two mountain tribes of the western Himālaya.²⁸ There is no trace of fever having been observed to be caused by the bite of the *anopheles* mosquito, which breeds in stagnant water : this theory has without reason been held to be known to classical Indian medicine.²⁹

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²² Av. I. 25, 1.

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²³ *Indische Studien*, 4, 119.

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²⁴ *Ibid.*, 9, 493.

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²⁵ Macdonell, *Vedic Mythology*, p. 92.

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²⁶ *Op. cit.*, 384.

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²⁷ Av. vi. 20, 4.

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²⁸ Av. v. 22, 5.

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²⁹ Jolly, *Journal of the Royal Asiatic Society*, 1906, 222.

v1.c3.s17.42

Among the symptoms of Takman, or among complications accompanying it, are mentioned ‘itch’ (Pāman), ‘headache’ (śīrṣa-śoka),³⁰ ‘cough’ (Kāsikā), and ‘consumption,’ or perhaps some form of itch (Balāsa).

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³⁰ Av. xix. 39, 10. For the present position of the disease in India, *cf.* the Report of the Simla Conference of 1909.

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It is perhaps significant that the Takman does not appear until the Atharvaveda. It is quite possible that the Vedic Āryans, when first settled in India, did not know the disease, which would take some generations to become endemic and recognized as dangerous. What remedies they used against it is quite uncertain, for the Atharvaveda mentions only spells and the Kuṣṭha, which can hardly have been an effective remedy, though still used in later times. Fever must, even in the Atharvan period, have claimed many victims, or it would not be mentioned so prominently.

v1.c3.s17.45

Takvan,¹ Takvarī,² seem in the Rigveda to denote a ‘swift-flying bird.’ Sāyaṇa³ explains Takvan as a swift steed.

v1.c3.s17.46

¹ Rv. i. 66, 2. *Cf.* i. 134, 5, and Tsārin.

v1.c3.s17.47

² *Ibid.*, i. 151, 5; x. 91, 2. But in both places the word may be adjectival.

v1.c3.s17.48

³ On Rv. i. 66, 2.

v1.c3.s17.49

Takṣaka Vaiśāleya (‘descendant of Viśālā’) is a mythical figure, mentioned as the son of Virāj in the Atharvaveda,¹ and as Brāhmaṇacchamsin priest at the snake sacrifice in the Pañcaviṃśa Brāhmaṇa.² 1. Takṣan, ‘carpenter,’ is mentioned in the Rigveda¹ and often later.² He was employed to do all sorts of work in wood, such as the making of chariots (Ratha) and wagons (Anas). Carved work of a finer type seems also to have fallen to his lot.³ The axe (kuliśa,⁴ paraśu⁵) is mentioned as one of his tools, and perhaps the Bhurij, a word which is, however, uncertain in sense. In one passage of the Rigveda⁶ reference seems to be made to the pains of the carpenter in bending over his work. That the carpenters were a low caste, or formed a separate class of the people, is certainly not true of Vedic times.⁷

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¹ vii. 10, 29.

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² xxv. 15, 3. *Cf.* Weber, *Indische Studien*, i, 35.

v1.c3.s17.52

¹ ix. 112, 1.

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² Av. x. 6, 3; Kāṭhaka Saṃhitā, xii. 10; xviii. 13; Maitrāyaṇī Saṃhitā, ii. 9, 5; Vājasaneyi Saṃhitā, xvi. 27; xxx. 6; Taittirīya Brāhmaṇa, iii. 4, 2, 1; Śatapatha Brāhmaṇa, i. 1, 3, 12; iii. 6, 4, 4, etc.

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³ Rv. x. 86, 5; Av. xix. 49, 8. Cf. Rv. i. 161, 9; iii. 60, 2.

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⁴ Rv. iii. 2, 1.

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⁵ Kāṭhaka Saṃhitā, xii. 10.

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⁶ Rv. i. 105, 18. Cf. Roth, Nirukta, Erläuterungen, 67; Oldenberg, Ṛgveda-Noten, i, 100.

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⁷ Fick, Die sociale Gliederung, 210, n. 1. Cf. Zimmer, Altindisches Leben, 245, 253.

v1.c3.s17.59

2. Takṣan is mentioned in the Śatapatha Brāhmaṇa¹ as a teacher whose view of a certain formula was not accepted by Jīvala Cailaki.

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¹ ii. 3, 1, 31-35. Cf. Lévi, La Doctrine du Sacrifice, 140.

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3. Takṣan. See Bṛbu.

v1.c3.s17.62

Taṇḍula, ‘grain,’ especially ‘rice grain,’ is mentioned very often in the Atharvaveda¹ and later,² but not in the Rigveda. This accords with the fact that rice cultivation seems hardly known in the Rigveda.³ Husked (kaṇa) and unhusked (akaṇa) rice is referred to in the Taittirīya Saṃhitā.⁴

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¹ x. 9, 26; xi. 1, 18; xii. 3, 18. 29. 30.

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² Maitrāyaṇī Saṃhitā, ii. 6, 6; Kāṭhaka Saṃhitā, x. 1, etc.; Aitareya Brāhmaṇa, i. 1; Śatapatha Brāhmaṇa, i. 1, 4, 3; ii. 5, 3, 4; v. 2, 3, 2; vi. 6, 1, 8, etc.; śyāmāka-taṇḍula, ‘millet grain,’ ibid., x. 6, 3, 2; Chāndogya Upaniṣad, iii. 14, 3; apāmārga-taṇḍula, ‘grain of the Achyranthes aspera,’ v. 2, 4, 15, etc.

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³ Zimmer, Altindisches Leben, 239. See Vrīhi.

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⁴ i. 8, 9, 3. See Pischel, Vedische Studien, i, 190.

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Tata, ‘dada,’ is the pet name for ‘father’ in the Rigveda¹ and later.² *Cf.* Tāta and Pitṛ.

v1.c3.s17.68

¹ viii. 91, 6; ix. 112, 3.

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² Av. v. 24, 16; Taittirīya Saṃhitā, iii. 2, 5, 5; Taittirīya Brāhmaṇa, i. 6, 9, 7; in the vocative as a form of address, Av. viii. 77; Aitareya Brāhmaṇa, v. 14; vii. 15; Aitareya Āraṇyaka, i. 3, 3. *Cf.* Delbrück, *Die indogermanischen Verwandtschaftsnamen*, 449.

v1.c3.s17.70

Tatāmaha, ‘grandfather,’ is found in the Atharvaveda.¹

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¹ v. 24, 17; viii. 4, 76. It seems to mean literally ‘great father,’ and to be an analogical formation following pitāmaha; Delbrück, *op. cit.*, 473, 474.

v1.c3.s17.72

Tanaya, n., denotes ‘offspring,’ ‘descendants’ in the Rigveda,¹ where also it is often used adjectivally with Toka.² There seems no ground for the view³ that toka means ‘sons,’ ‘children,’ and tanaya ‘grandchildren.’

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¹ i. 96, 4; 183, 3; 184, 5; ii. 23, 19; vii. 1, 21, etc.; *tokam ca tanayam ca*, i. 92, 13; ix. 74, 5. *Cf.* vi. 25, 4; 31, 1; 66, 8; and i. 31, 12, as explained by Pischel, *Vedische Studien*, 3, 193.

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² Rv. i. 64, 14; 114, 6; 147, 1; 189, 2; ii. 30, 5, etc.; Aitareya Brāhmaṇa, ii. 7.

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³ Nirukta, x. 7; xii. 6. *Cf.* St. Petersburg Dictionary, *s.v.* Tan, tana, and tanas, have the same sense as Tanaya. See Rv. vi. 46, 12; 49, 13; vii. 104, 10; viii. 68, 12, etc. (*tan*); viii. 25, 2 (*tana*); v. 70, 4 (*tanas*).

v1.c3.s17.76

Tanti occurs in one passage of the Rigveda,¹ where Roth² renders the plural of the word by ‘files’ of calves. But it seems rather to have the sense which it has in the later literature, of ‘cords,’ here used to fasten the calves.

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¹ vi. 24, 4.

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² St. Petersburg Dictionary, *s.v.*

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Tantu appears properly to mean ‘thread,’ and in particular the ‘warp’ of a piece of weaving, as opposed to Otu, the ‘woof.’ Both senses are found in the Atharvaveda.¹ In the Śatapatha Brāhmaṇa² the ‘warp’ is called *anuchāda*, the ‘woof’ *paryāsa*, the *tantavaḥ* being the ‘threads.’ In the Taittirīya Saṃhitā,³ on the other hand, the ‘warp’ is prācīna-tāna, the ‘woof’ otu. The threads or cords of the throne (Paryaṅka) are referred to in the Kauṣītaki Upaniṣad.⁴

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¹ xiv. 2, 51 (opposed to *otu*); xv. 3, 6 (the *prāñcaḥ* and *tiryañcaḥ* threads or cords of the throne of the Vrātya [Āsandī]).

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² iii. 1, 2, 18; Eggeling, *Sacred Books of the East*, 26, 8, 9.

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³ vi. 1, 1, 4.

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⁴ i. 5; Keith, Śāṅkhāyana Āraṇyaka, 20, n. 2.

v1.c3.s17.84

In the Rigveda the word is used only metaphorically, and this is its most frequent use even in the Brāhmaṇas.⁵ See also Vāṇa.

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⁵ St. Petersburg Dictionary, s.v. It is applied to the filaments of plants in Rv. x. 134, 5; to the spider's web in Bṛhadāraṇyaka Upaniṣad, ii. 1, 23.

v1.c3.s17.86

Tantra means, like Tantu, the ‘warp’ of a piece of weaving, or more generally the ‘web’ itself. It is found in the Rigveda¹ and later.²

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¹ x. 71, 9.

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² Av. x. 7, 42; Taittirīya Brāhmaṇa, ii. 5, 5, 3; Pañcaviṃśa Brāhmaṇa, x. 5; Śatapatha Brāhmaṇa, xiv. 2, 2, 22. Cf. Zimmer, Altindisches Leben, 254.

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Tapas, Tapasya. See Māsa.

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Tapo-nitya (‘constant in penance’) Pauru-śiṣṭi (‘descendant of Puruśiṣṭa’) is the name of a teacher in the Taittirīya Upaniṣad (i. 9, 1) who believed in the value of penance (tapas).

v1.c3.s17.91

Tayādara is the name of an animal only mentioned in the adjectival form tāyādara along with Parasvant, ‘wild ass’ (?) in the Atharvaveda.¹

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¹ vi. 72, 2. Cf. Whitney, Translation of the Atharvaveda, 335.

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Tarakṣu, the ‘hyæna,’ is mentioned in the list of victims at the Aśvamedha, or horse sacrifice, in the Yajurveda.¹

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¹ Taittirīya Saṃhitā, v. 5, 19, 1, where Sāyaṇa explains the animal to be ‘a kind of tiger with an ass's appearance’ (vyāghra-viśeṣo gardabhā-kāraḥ); Maitrāyaṇī Saṃhitā, iii. 14, 21; Vājasaneyi Saṃhitā, xxiv. 40. Cf. Zimmer, Altindisches Leben, 81.

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Taranta appears, along with Purumīḍha, as a patron of Śyāvāśva in the Rigveda.¹ In the Pañcaviṃśa Brāhmaṇa² and other Brāhmaṇas³ he, together with Purumīḍha, is described as receiving gifts from Dhvasra⁴ and Puruṣanti; but since the receipt of gifts was forbidden to Kṣatriyas, they for the nonce became Ṛṣis, and composed a passage in honour of the donors.⁴ He, like Purumīḍha, was a Vaidadaśvi, or son of Vidadaśva.⁵

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¹ v. 61, 10.

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² xiii. 7, 12.

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³ Jaiminīya Brāhmaṇa, iii. 139; Śātyāyanaka apud Sāyaṇa on Rv. ix. 58, 3 = Sāmaveda, ii. 410.

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⁴ Rv. ix. 58, 3.

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⁵ Cf. Rv. v. 61, 10; notes 2 and 3. This is merely a misunderstanding of the Rv. Cf. Oertel, Journal of the American Oriental Society, 18, 39; Sieg, Die Sagenstoffe des Ṛgveda, 50 et seq.; 62, 63; Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 42, 232, n. 1; Ṛgveda-Noten, i, 353, 354, where he points out that the Brāhmaṇa tradition, and that of the Bṛhaddevatā (v. 50-81, with Macdonell's notes), are not to be accepted as real explanations of the Rigveda.

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Taru, the usual term for ‘tree’ in classical Sanskrit, never occurs in Vedic literature, except perhaps in one passage of the Rigveda,¹ where Sāyaṇa finds it, and where it can be so translated. But the form (tarubhiḥ) is probably to be interpreted otherwise.²

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¹ v. 44, 5.

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² Roth, St. Petersberg Dictionary, s.v., cites tarobhiḥ in Rv. ii. 39, 3, as a parallel, and so Oldenberg, Ṛgveda-Noten, i, 341.

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Tarukṣa is the name of a man in the Rigveda¹ who is mentioned along with Balbūtha, the Dāsa, in a Dāna-stuti, or ‘Praise of Gifts.’

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¹ viii. 46, 32. Cf. Weber, Indische Studien, i, 391; Zimmer, Altindisches Leben, 117.

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Tarku, ‘spindle,’ is known only in Vedic literature from the mention of it in Yāska’s Nirukta (ii. 1) as an example of the transposition of letters, the word being derived, according to him, from the root kart, ‘to spin.’

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Tarda, ‘borer,’ occurs in a hymn of the Atharvaveda¹ enumerating insects that injure grain. Whitney² suggests that a kind of mouse or rat may be meant. Roth³ thought a bird was denoted.

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¹ vi. 50, 1. 2.

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² Translation of the Atharvaveda, 318.

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³ St. Petersburg Dictionary, s.v. Cf. Bloomfield, Hymns of the Atharvaveda, 485.

v1.c3.s17.111

Tardman in the Atharvaveda¹ applies to the hole in the yoke (Yuga). In the Śatapatha Brāhmaṇa² it designates a hole in a skin.

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¹ xiv. 1, 40.

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² iii. 2, 1, 2; Eggeling, Sacred Books of the East, 26, 26, n. 1.

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Tarya is, according to Sāyaṇa, the name of a man in one passage of the Rigveda.¹ But the verse is hopelessly obscure.²

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¹ v, 44, 12. Cf. Ludwig, Translation of the Rigveda, 3, 158, 159.

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² Oldenberg, Rgveda-Noten, 1, 342.

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Talāśa is the name of a tree in the Atharvaveda.¹ Whitney² suggests that it may be the same as tālīśa (Flacourtia cataphracta).

v1.c3.s17.118

¹ vi. 15, 3.

v1.c3.s17.119

² Translation of the Atharvaveda, 291. Cf. Zimmer, Altindisches Leben, 62.

v1.c3.s17.120

Talpa is the regular term for ‘bed’ or ‘couch’ from the Rigveda and the Atharvaveda¹ onwards.² One made of Udumbara wood is mentioned in the Taittirīya Brāhmaṇa.³ The violation of the bed of a Guru, or teacher, is already mentioned in the Chāndogya Upaniṣad,⁴ while the adjective talpya, ‘born in the nuptial couch,’ denotes ‘legitimate’ in the Śatapatha Brāhmaṇa.⁵

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¹ Rv. vii. 55, 8; Av. v. 17, 12; xiv. 2, 31. 41.

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² Taittirīya Saṃhitā, vi. 2, 6, 4; Taittirīya Brāhmaṇa, ii. 2, 5, 3; Pañcavimśa Brāhmaṇa, xxiii. 4, 2; xxv. 1, 10.

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³ i. 2, 6, 5.

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⁴ v. 10, 9.

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⁵ xiii. 1, 6, 2. Cf. Zimmer, Altindisches Leben, 154.

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Talava in the list of victims at the Puruṣamedha, or human sacrifice, in the Yajurveda,¹ denotes a ‘musician’ of some kind.

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¹ Vājasaneyi Saṃhitā, xxx. 20; Taittirīya Brāhmaṇa, iii. 4, 15, 1. Cf. Weber, *Indische Streifen*, i, 83, n. 15.

v1.c3.s17.128

Taṣṭṛ is found in the Rigveda¹ in the sense of ‘carpenter,’ like Takṣan, which is from the same root takṣ, ‘to fashion.’

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¹ i. 61, 4; 105, 18; 130, 4; iii. 38, 1; vii. 32, 20; x. 93, 12; 119, 5. Cf. Nirukta, v. 21.

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Tasara denotes the weaver’s ‘shuttle’ in the Rigveda¹ and the Yajurveda Saṃhitās.²

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¹ x. 130, 2.

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² Vājasaneyi Saṃhitā, xix. 83; Maitrāyaṇī Saṃhitā, iii. 11, 9; Kāṭhaka Saṃhitā, xxxviii. 3; Taittirīya Brāhmaṇa, ii. 6, 4, 2. Cf. Zimmer, *Altindisches Leben*, 254.

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Taskara occurs in the Rigveda¹ and frequently later,² denoting ‘thief’ or ‘robber.’ It appears to be practically synonymous with Stena, in connexion with which it is often mentioned.³ The Stena and the Taskara are contrasted in the Vājasaneyi Saṃhitā⁴ with the Malimlu, who is a burglar or house-breaker, while they are highwaymen, or, as the Rigveda⁵ puts it, ‘men who haunt the woods and risk their lives’ (*tanū-tyajā vanar-gū*). In another passage of the Rigveda,⁶ however, the dog is told to bark at the Taskara or the Stena, which clearly points to an attempt at house-breaking. The thief goes about at night,⁷ and knows the pâths⁸ on which he attacks his victim. In one passage of the Rigveda⁹ the use of cords is mentioned, but whether to bind the thieves when captured, or to bind the victim, is not clear.¹⁰ The Atharvaveda¹¹ refers to the Stena and the Taskara as cattle and horse thieves.¹²

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¹ i. 191, 5; vi. 27, 3; vii. 55, 3; viii. 29, 6.

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² Av. iv. 3, 2; xix. 47, 7; 50, 5; Vājasaneyi Saṃhitā, xi. 77.78; xii. 62; xvi. 21, etc; Nirukta, iii. 14.

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³ Rv. vii. 55, 3; Av. xix. 47, 7; 50, 5; Vājasaneyi Saṃhitā, xi. 79; xvi. 21, etc.

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⁴ xi. 79 (the Malimlu is janeṣu, ‘among men’; the others vane, ‘in the forest’). Cf. for the Malimlu, Taittirīya Saṃhitā, vi. 3, 2, 6; Atharvaveda, xix. 49, 10.

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⁵ x. 4, 6.

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⁶ vii. 55, 3.

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⁷ Rv. i. 191, 5.

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⁸ Rv. viii. 29, 6.

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⁹ x. 4, 6.

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¹⁰ Zimmer, *Altindisches Leben*, 178, n.

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¹¹ xix. 50, 5. *Cf.* Rv. x. 97, 10 (*stena*).

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¹² Whitney, *Translation of the Atharvaveda*, 984.

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Tāyu was another name for thief, perhaps of a less distinguished and more domestic character than the highwayman, for though he is referred to as a cattle-thief,¹³ he is also alluded to as a stealer of clothes (*vastra-mathi*)¹⁴ and as a debtor.¹⁵ In one passage the Tāyus are said to disappear at the coming of dawn (which is elsewhere called *yāvayad-dveṣas*, ‘driving away hostile beings,’ and *ṛta-pā*, ‘guardian of order’), like the stars of heaven (*nakṣatra*).¹⁶

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¹³ Rv. i. 65, 1; vii. 86, 5.

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¹⁴ Rv. iv. 38, 5.

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¹⁵ Rv. vi. 12, 5. No doubt this theft is the result of despair at being in debt, which might lead to loss of liberty (*Ṛṇa*).

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¹⁶ Rv. i. 50, 2. *Cf.* Macdonell, *Vedic Mythology*, p. 47.

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In the Śatarudriya litany of the Vājasaneyi Saṃhitā¹⁷ Rudra is called lord of assailers (*ā-vyādhin*), thieves (*stena*), robbers (*taskara*), pickpockets (*stāyu*), stealers (*muṣṇant*), and cutters (*vi-kṛnta*); and designations of sharpers (*gṛtsa*) and bands (*gaṇa, vrāta*), apparently of robbers, are mentioned.¹⁸ It is therefore not surprising that the Rigveda¹⁹ should contain many prayers for safety at home or on the way, or that the Atharvaveda should devote several hymns to night²⁰ chiefly for protection against the evil doings of thieves and robbers.

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¹⁷ xvi. 20. 21. *Cf.* Taittirīya Saṃhitā, iv. 5, 4, 1; Kāṭhaka Saṃhitā, xvii. 13; Maitrāyaṇī Saṃhitā, ii. 9, 4.

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¹⁸ xvi. 25.

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¹⁹ i. 129, 9; ii. 23, 16; vi. 24, 10; 41, 5; 51, 15; x. 63, 16.

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²⁰ Av. xix. 47-50.

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Pischel²¹ suggests that in one passage of the Rigveda²² Vasiṣṭha is represented as a burglar, but he admits that, since Vasiṣṭha was attacking the house of his father Varuṇa, he was only seeking to obtain what he may have regarded as his own. But the interpretation of the hymn is not certain.²³

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²¹ *Vedische Studien*, 2, 55, 56. Contrast 1, 106.

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²² Rv. vii. 55.

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²³ *Cf.* Aufrecht, *Indische Studien*, 4, 337 *et seq.*; Lanman, *Sanskrit Reader*, 370; Zimmer, *Altindisches Leben*, 308; Bṛhaddevatā, vii. 11 *et seq.*, with Macdonell’s notes.

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Sāyaṇa’s explanation of one passage of the Rigveda,²⁴ as referring to professional cattle-trackers, like the Khojis of the Panjab, seems quite probable.²⁵

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²⁴ vi. 54, 1.

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²⁵ Zimmer, *op. cit.*, 182, 183, citing Elliot, *Memoirs*, I, 276; Jolly, *Recht und Sitte*, 123.

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The punishment of thieves appears primarily to have been left to the action of the robbed. The practice of binding them in stocks²⁶ seems clearly referred to. But later, at any rate—and in all probability earlier also, as in other countries—a more severe penalty could be exacted, and death inflicted by the king.²⁷ There is no hint in Vedic literature of the mode of conviction; a fire ordeal is not known to the Atharvaveda,²⁸ and the ordeal known to the Chāndogya Upaniṣad²⁹ is not said to be used in the case of theft. No doubt the stolen property was recovered by the person robbed if he could obtain it. Nothing is known as to what happened if the property had passed from the actual thief into the possession of another person.

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²⁶ Cf. Rv. i. 24, 13. 15; vii. 86, 5; Av. vi. 63, 3=84, 4; 115, 2. 3; 121; xix. 47, 9; 50, 1, all of which passages are cited by Zimmer, 181, 182, to prove this practice. But it must be noted that Rv. vii. 86, 5, alone is not at all conclusive evidence, though Av. xix. 47, 9; 50, 1 (*drupade āhan*), probably mean the same thing. Whitney, Translation of the Atharvaveda, 976, 983, renders the passages as referring to casting a thief into a snare, and Pischel, *Vedische Studien*, I, 106, makes Rv. vii. 86, 5, refer to the cattle-thief (*paśu-tṛp*) taking away the rope from the calf he means to steal. For Rv. x. 4, 6, see above, n. 10. The German and Slavonic parallels cited by Zimmer, 182, n., support his view. See also for a similar punishment in case of debt, Ṛṇa.

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²⁷ Gautama Dharma Sūtra, xii. 43-45; Āpastamba Dharma Sūtra, i. 9, 25, 4. 5; Jolly, *op. cit.*, 124.

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²⁸ Av. ii. 12 was so interpreted by Schlagintweit, *Die Gottesurtheile der Inder*, 9 *et seq.* (1866); Weber, *Indische Studien*, 13, 164 *et seq.*; Ludwig, Translation of the Rigveda, 3, 445; Zimmer, 183 *et seq.*; but see Bloomfield, *American Journal of Philology*, 11, 330 *et seq.*; *Hymns of the Atharvaveda*, 294-296; Whitney, Translation of the Atharvaveda, 54; Grill, *Hundert Lieder*,² 47, 85; Jolly, *op. cit.*, 146.

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²⁹ vi. 16; Jolly, *loc. cit.*

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Tastuva, or Tasruva, as the Paippalāda recension has it, is the name of a remedy against snake poison, and is mentioned along with Tābuva in the Atharvaveda.¹

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¹ v. 13, 10. 11. Cf. Bloomfield, *Hymns of the Atharvaveda*, 428; Whitney, Translation of the Atharvaveda, 244.

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Tājad-bhaṅga (‘easily broken’) is apparently the name of a tree or plant in the Atharvaveda.¹ The Kauśika Sūtra² treats it as a compound word, and its commentator makes it out to be the castor-oil plant (eraṇḍa). Whitney,³ however, treats the expression as two separate words, and thinks that the passage means ‘may they be broken suddenly (tājat) like hemp (bhaṅga).’

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¹ viii. 8, 3 (a battle hymn).

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² xvi 14. Cf. Bloomfield's edition, xliv; Hymns of the Atharvaveda, 583, 584; Caland, Altindisches Zauberritual, 35; Lanman in Whitney, Translation of the Atharvaveda, 502; Zimmer, Altindisches Leben, 72.

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³ Op. cit., 504.

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Tāṇḍa seems to be the name of a sage to whose school belonged the Tāṇḍa Brāhmaṇa mentioned in the Lāṭyāyana Śrauta Sūtra.¹

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¹ vii. 10, 17. Cf. Weber, Indische Studien, I, 49.

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Tāṇḍa-vinda, or Tāṇḍa-vindava, is the name of a teacher mentioned in the Śāṅkhāyana Āraṇyaka.¹

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¹ viii. 10. The manuscripts differ as to the form of the name.

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Tāṇḍi occurs as the name of a pupil of Bādarāyaṇa in the Vamśa (list of teachers) at the end of the Sāmavidhāna Brāhmaṇa.¹

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¹ See Konow's Translation, 80, n. 2.

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Tāṇḍya is the name of a teacher in the Śatapatha Brāhmaṇa,¹ quoted on a point bearing on the Agniciti, or piling of the sacred fire. He is also mentioned in the Vamśa Brāhmaṇa.² The Tāṇḍya Mahābrāhmaṇa or Pañcaviṃśa Brāhmaṇa³ of the Sāmaveda represents the school of the Tāṇḍins.

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¹ vi. 1, 2, 25. Cf. Lévi, La Doctrine du Sacrifice, 140.

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² Weber, Indische Studien, 4, 373, 384.

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³ Edited in the Bibliotheca Indica Series, 1869-74. See Weber, Indian Literature, 66 et seq., 74, 133; Macdonell, Sanskrit Literature, 203, 210; Hopkins, Transactions of the Connecticut Academy of Arts and Sciences, 15, 23 et seq.

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Tāta, apparently ‘dada’s boy,’ an affectionate term of address by a father (cf. Tata) to a son, is found in the Brāhmaṇas,¹ occurring in the vocative only. But in the sense of ‘father,’ through confusion with Tata, it occurs also as early as the Aitareya Āraṇyaka.²

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¹ Aitareya Brāhmaṇa, vii. 14, 4; Bṛhadāraṇyaka Upaniṣad, vi. 1, 6; Chāndogya Upaniṣad, iv. 4, 2. Grammatical Index, 75, takes Tāta to mean ‘father’ primarily, but this seems unlikely.

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² i. 3, 3, where Tata and Tāta are given as variant forms of the address of the child to the father. Little, Cf. Delbrück, Die indogermanischen Verwandtschaftsnamen, 449, 454.

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Tādurī is mentioned in a verse of the Atharvaveda¹ together with the female frog (Maṇḍūkī). Some similar animal must be meant,² but Roth,³ with the commentator Durga on the Nirukta,⁴ regards the word as an adjective describing the frog.

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¹ iv. 15, 14.

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² Whitney, Translation of the Atharvaveda, 175. where he suggests tādurī, from the root taḍ, ‘beat,’ with the sense of ‘splashing.’

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³ St. Petersburg Dictionary, s.v.,

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⁴ ix. 7.

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1. Tānva in an obscure passage of the Rigveda¹ seems to mean a ‘legitimate son,’ who is said not to leave the heritage (riktha) of his father to his sister (jāmi). The exact meaning is probably unascertainable,² but the passage may convey a statement of what was no doubt the fact, that the daughter had no share in the paternal inheritance; her brother had to provide for her during her life if she remained unmarried, but she had no independent portion.³ (See Dāya.)

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¹ iii. 31, 2.

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² Cf. Griffith, Hymns of the Rigveda, 1, 348; Oldenberg, Rgveda-Noten, 1, 240; Geldner, Vedische Studien, 3, 34.

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³ Cf. Jolly, Recht und Sitte, 87, for the modern law of the Panjab.

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2. Tānva appears to be a patronymic, ‘descendant of Tanva,’ in a verse of the Rigveda.¹ Ludwig² thinks that it is the patronymic of Duḥśīma, who is mentioned in the preceding verse, but this is uncertain.

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¹ x. 93, 15.

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² Translation of the Rigveda, 3, 166.

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1. Tāpasa, ‘ascetic,’ is not found in Vedic literature till the Upaniṣads.¹

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¹ Bṛhadāraṇyaka Upaniṣad, iv. 3, 22. Cf. Fick, *Die sociale Gliederung*, 40.

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