[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.s18 # Vedic Index of Names and Subjects v1.c3.s18: D Vedic Index of Names and Subjects v1.c3.s18 - **Language:** English ### D ### [v1.c3.s18.1](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.1) Damśa (lit., ‘biter’), ‘gad-fly,’ is mentioned in the Chāndogya Upaniṣad (vi. 9, 3; 10, 2). ### [v1.c3.s18.2](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.2) Damṣṭra, denoting a prominent tooth, ‘tusk,’ or ‘fang’ of an animal, occurs often from the Rigveda onwards.¹ ### [v1.c3.s18.3](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.3) ¹ Rv. ii. 13, 4; x. 87, 3; Av. iv. 36, 2; x. 5, 43; xvi. 7, 3, etc. ### [v1.c3.s18.4](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.4) Dakṣa Kātyāyani Ātreya (‘descendant of Atri’) is mentioned in the Vamśas (lists of teachers) of the Jaiminīya Upaniṣad Brāhmaṇa (iii. 41, 1; iv. 17, 1) as a pupil of Śaṅkha Bābhravya. ### [v1.c3.s18.5](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.5) Dakṣa Jayanta Lauhitya (‘descendant of Lohita’) is mentioned in a Vamśa (list of teachers) of the Jaiminīya Upaniṣad Brāhmaṇa (iii. 42, 1) as a pupil of Kṛṣṇarāta Lauhitya. ### [v1.c3.s18.6](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.6) Dakṣa Pārvati (‘descendant of Parvata’) is mentioned in the Śatapatha Brāhmaṇa¹ as having performed a certain rite which his descendants, the Dākṣāyaṇas, still maintained, thus enjoying royal dignity down to the time of the Brāhmaṇa itself. He appears in the Kauṣītaki Brāhmaṇa² also. ### [v1.c3.s18.7](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.7) ¹ ii. 4, 4, 6. ### [v1.c3.s18.8](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.8) ² iv. 4. Cf. Weber, Indische Studien, i, 223; 4, 358; Eggeling, Sacred Books of the East, 12, 374 et seq.; Lévi, La Doctrine du Sacrifice, 138. ### [v1.c3.s18.9](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.9) Dakṣiṇatas-kaparda is an epithet of the Vasiṣṭhas in the Rigveda (vii. 33, 1) referring to their mode of ‘wearing the hair in a braid on the right side.’ See Kaparda. ### [v1.c3.s18.10](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.10) Dakṣiṇā appears repeatedly in the Rigveda¹ and later² as the designation of the gift presented to priests at the sacrifice, apparently because a cow—a prolific (dakṣiṇā) one—was the usual ‘fee’³ on such an occasion.⁴ The later Dāna-stutis, or ‘Praises of Gifts,’ in the Rigveda immensely exaggerate these donations, and the exaggeration grows in the Brāhmaṇas. It is important to notice that these enumerations of gifts in the main include nothing but articles of personal property, such as kine, horses, buffaloes, or camels (uṣtra), ornaments, and so forth, but not land.⁵ Reference is, however, made in the Śatapatha Brāhmaṇa⁶ to land as a Dakṣiṇā, but with disapproval, probably because the land came to be regarded as inalienable without the consent of the clansmen.⁷ ### [v1.c3.s18.11](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.11) ¹ A whole hymn, Rv. x. 107, is devoted to its praise. Cf. i. 168, 7; vi. 27, 8; viii. 24, 29; 39, 5; x. 62, 1, etc. ### [v1.c3.s18.12](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.12) ² Av. iv. 11, 4; v. 7, 11; xi. 7, 9; 8, 22; xiii. 1, 52; xviii. 4, 8, etc.; Taittirīya Saṃhitā, i. 7, 3, 1; 8, 1, 1; Vājasaneyi Saṃhitā, iv. 19. 23; xix. 30; Taittirīya Brāhmaṇa, i. 7, 3, 3 et seq.; Śatapatha Brāhmaṇa, i. 9, 3, 1 et s.q. The verses (gāthā nārāśaṃsī, either as a single expression or as two separate terms) used to win these Dakṣiṇās were notoriously false. See Kāṭhaka Saṃhitā, xiv. 5; Taittirīya Brāhmaṇa, i. 3, 2, 6. 7; Nirukta, i. 7; xi. 2. ### [v1.c3.s18.13](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.13) ³ The transition of meaning is similar in the use of the English word ‘fee’: ‘cattle,’ ‘money,’ ‘payment for service’ (see Murray's English Dictionary, s.v. ‘fee’). Cf. also Go-dāna, n. 4. ### [v1.c3.s18.14](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.14) ⁴ Cf. the rule that when nothing is specified a cow is the Dakṣiṇā, Kātyāyana Śrauta Sūtra, xv. 2, 13; Lāṭyāyana Śrauta Sūtra, viii. 1, 2. ### [v1.c3.s18.15](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.15) ⁵ So, e.g., Rv. i. 126, 1-4; v. 30, 12-15; viii. 1, 32. 33; 3, 21 et seq.; 4, 19-21; 5, 37-39; 6, 46-48; 55; 56; vii. 18, 21-24, and the full list in Ludwig, Translation of the Rigveda, 3, 273-277. Cf. Weber, Indische Studien, 10, 49 et seq. Clothes (vāsas) and gold are mentioned as a Dakṣiṇā in Av. ix. 5, 14. The four Dakṣiṇās, according to the Śatapatha Brāhmaṇa, iv. 3, 4, 7, are gold, a cow, clothes, and a horse. This is practically exhaustive if the trappings of the horse and ornaments are included. ### [v1.c3.s18.16](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.16) ⁶ xiii. 7, 1, 13, with which compare xiii. 6, 2, 18, where the Brahmin's land is excluded; and see xiii. 7, 1, 15, where the gift of land is disapproved. ### [v1.c3.s18.17](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.17) ⁷ Śatapatha Brāhmaṇa, vii. 1, 1, 4. Cf. above, pp. 100, n. 19, 246; below, pp. 351, 352. Cf. Zimmer, Altindisches Leben, 169-171; Jolly, Recht und Sitte, 104, 105; Weber, Indische Streifen, 1, 96-98; Bloomfield, Religion of the Veda, 69-74; Atharvaveda, 76 et seq., 100, 121. ### [v1.c3.s18.18](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.18) Dakṣiṇā-patha (lit., ‘the road to the south’), ‘the south country,’ is found, as a designation of the Deccan, as early as the Baudhāyana Dharma Sūtra,¹ coupled with Surāṣṭra. A similar expression is dakṣiṇā padā, ‘with southward foot,’ in the Rigveda,² referring to the place where the exile (parā-vṛj) goes on being expelled. This no doubt simply means ‘the south’ beyond the limits of the recognized Āryan world, which even as late as the Kauṣītaki Upaniṣad³ appears as bounded by the Vindhyas on the south. ### [v1.c3.s18.19](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.19) ¹ i. 1, 2, 13. Cf. Oldenberg, Buddha, 394, n., and Baudhāyana Gṛhya Sūtra, v. 13. ### [v1.c3.s18.20](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.20) ² x. 61, 8. ### [v1.c3.s18.21](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.21) ³ ii. 13. Cf. Zimmer, Altindisches Leben, 185; Weber, Indische Studien, I, 408; Rhys Davids, Buddhist India, 30; Keith, Śaṅkhāyana Āraṇyaka, 28, n. 1; Aitareya Āraṇyaka, 200. ### [v1.c3.s18.22](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.22) Dakṣiṇā-praṣṭi denotes ‘the side horse on the right.’ It appears from two passages of the Śatapatha Brāhmaṇa¹ that there were at times four horses yoked to the chariot, the right and the left yoke horse (dakṣiṇā-yugya, savyā-yugya) in the middle, flanked by one on each side, the two latter of course not being fastened to the yoke at all, but presumably by traces alongside of the yoke horses. See Ratha. ### [v1.c3.s18.23](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.23) ¹ v. 1, 4, 9; ix. 4, 2, 11 (this passage appears to speak of three horses only, but cf. v. 4, 3, 17). Cf. also Pañcaviṃśa Brāhmaṇa, xvi. 13, 12. ### [v1.c3.s18.24](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.24) Dakṣiṇāyana. See Sūrya. ### [v1.c3.s18.25](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.25) Dakṣiṇā-yugya, ‘the yoke horse on the right,’ is mentioned in the Śatapatha Brāhmaṇa (v. 1, 4, 6; 4, 3, 8; ix. 4, 2, 11). See Ratha. ### [v1.c3.s18.26](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.26) Daṇḍa, ‘staff.’ (a) This word is often mentioned in the ordinary sense; for example, when used for driving cattle¹ (go-ajanāsaḥ), or as a weapon.² A staff was given to a man on consecration for driving away demons, according to the Śatapatha Brāhmaṇa.³ The staff also played a part in the initiation (upanayana) of a youth on attaining manhood.⁴ In a modified sense the word is used to denote the handle of a ladle or similar implement.⁵ (b) The ‘staff’ as the symbol of temporal power, implying punishment, is applied by the king (\*rāja-preṣito daṇḍaḥ\*).¹ The king, in modern phraseology, was the source of criminal law; and he clearly retained this branch of law in his own hands even in later times.² The punishment of the non-guilty (\*a-daṇḍya\*) is given as one of the characteristics of the non-Brahminical Vrātyas in the Pañcaviṃśa Brāhmaṇa.³ See also Dharma. ### [v1.c3.s18.27](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.27) ¹ Rv. vii. 33, 6. ### [v1.c3.s18.28](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.28) ² Av. v. 5, 4. Cf. Aitareya Brāhmaṇa, ii. 35; Śatapatha Brāhmaṇa, i. 5, 4, 6, etc. ### [v1.c3.s18.29](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.29) ³ iii. 2, 1, 32. ### [v1.c3.s18.30](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.30) ⁴ Āśvalāyana Gṛhya Sūtra, i. 19; 22; Sāṅkhāyana Gṛhya Sūtra, ii. 1. 6. 11, etc. ### [v1.c3.s18.31](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.31) ⁵ Aitareya Brāhmaṇa, vii. 5; Śatapatha Brāhmaṇa, vii. 4, 1, 36. Of a musical instrument, Sāṅkhāyana Āraṇyaka, viii. 9; Śrauta Sūtra, xvii. 3, 1 et seq. ### [v1.c3.s18.32](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.32) ¹ Pāraskara Gṛhya Sūtra, iii. 15. Cf. Śatapatha Brāhmaṇa, v. 4, 4, 7, where the king, being himself ‘exempt from punishment’ (\*a-daṇḍya\*), inflicts judicial punishment (\*daṇḍa-vadha\*). ### [v1.c3.s18.33](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.33) ² Foy, \*Die königliche Gewalt\*, 21 et seq. ### [v1.c3.s18.34](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.34) ³ xvii. 1, 9; Weber, \*Indische Studien\*, i, 33. ### [v1.c3.s18.35](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.35) Daṇḍa Aupara (‘descendant of Upara’) is mentioned in the Taittirīya Saṃhitā (vi. 2, 9, 4) and the Maitrāyaṇī Saṃhitā (iii. 8, 7) as having performed a certain rite. ### [v1.c3.s18.36](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.36) Daṇḍana occurs in the Atharvaveda¹ among other names of ‘reed’ or ‘cane.’ ### [v1.c3.s18.37](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.37) ¹ xii. 2, 54. Cf. Whitney, Translation of the Atharvaveda, 682. ### [v1.c3.s18.38](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.38) Datta Tāpasa was Hotṛ priest at the snake festival described in the Pañcaviṃśa Brāhmaṇa.¹ ### [v1.c3.s18.39](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.39) ¹ xxv. 15, 3. Cf. Weber, \*Indische Studien\*, i, 35. ### [v1.c3.s18.40](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.40) Dadhi, ‘sour milk,’ is repeatedly mentioned in the Rigveda¹ and later.² The Śatapatha Brāhmaṇa³ mentions in order Ghṛta (‘clarified butter’), Dadhi, Mastu, which Eggeling⁴ renders ‘whey,’ and Āmikṣā, ‘curds.’ Dadhi often has the meaning of ‘curds’ also. It was used for mixing with Soma.⁵ ### [v1.c3.s18.41](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.41) ¹ viii. 2, 9; ix. 87, 1, etc. ### [v1.c3.s18.42](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.42) ² Av. iii. 12, 7; iv. 34, 6; Taittirīya Saṃhitā, ii. 5, 3, 4, etc.; Pañcaviṃśa Brāhmaṇa, xviii. 5, 12, etc. ### [v1.c3.s18.43](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.43) ³ i. 8, 1, 7. Cf. Jaiminīya Brāhmaṇa, ii. 348. ### [v1.c3.s18.44](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.44) ⁴ \*Sacred Books of the East\*, 12, 218. ### [v1.c3.s18.45](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.45) ⁵ \*Dadhyāśir\*, ‘mixed with sour milk,’ is an epithet of Soma in Rv. i. 5, 5; 137, 2; v. 51, 7; vii. 32, 4. Cf. Hillebrandt, \*Vedische Mythologie\*, i, 219 et seq. Cf. Zimmer, \*Altindisches Leben\*, 227. ### [v1.c3.s18.46](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.46) Dadhyañc Ātharvaṇa is a purely mythical sage. In the Rigveda¹ he is clearly a divinity of some kind, but in the later Samhitās² and the Brāhmaṇas³ he is metamorphosed into a teacher. In the Pañcaviṃśa Brāhmaṇa⁴ he is by oversight called an Āṅgirasa. ### [v1.c3.s18.47](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.47) ¹ i. 80, 16; 84, 13. 14; 116, 12; 117, 22; 119, 9, etc. See Macdonell, \*Vedic Mythology\*, pp. 141, 142; Hillebrandt, \*Vedische Mythologie\*, i, 176. ### [v1.c3.s18.48](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.48) ² Taittirīya Saṃhitā, v. 1, 4, 4; 6, 6, 3; Kāṭhaka Saṃhitā, xix. 4. ### [v1.c3.s18.49](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.49) ³ Śatapatha Brāhmaṇa, iv. 1, 5, 18; vi. 4, 2, 3; xiv. 1, 18. 20. 25; 4, 13; Bṛhadāraṇyaka Upaniṣad, ii. 5, 22; iv. 5, 28, etc. ### [v1.c3.s18.50](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.50) ⁴ xii. 8, 6. So also Gopatha Brāhmaṇa, i. 5, 21. Cf. Bloomfield, \*Hymns of the Atharvaveda\*, xxxv; \*Atharvaveda\*, 23, 116, 118; St. Petersburg Dictionary, \*s.v.\* ### [v1.c3.s18.51](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.51) Dadhy-āśir. See Dadhi and Soma. ### [v1.c3.s18.52](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.52) Dant, Danta, ‘tooth,’ is frequently mentioned from the Rigveda onwards.¹ Cleansing (\*dhāv\*) the teeth was an ordinary act, especially in preparation for a sacrifice, and accompanied bathing, shaving of the hair and beard (\*keśa-śmaśru\*), and the cutting of the nails.² A hymn of the Atharvaveda³ celebrates the appearance of the first two teeth of a child, though its exact interpretation is doubtful.⁴ In the Aitareya Brāhmaṇa⁵ there is a reference to a child’s first teeth falling out. The word seems in the Rigveda⁶ once to denote an elephant’s tusk. Whether dentistry was practised is doubtful. The occurrence in the Aitareya Āraṇyaka⁷ of Hiraṇya-dant, ‘gold-toothed,’ as the name of a man, is perhaps significant, especially as it is certain that the stopping of teeth with gold was known at Rome as early as the legislation of the Twelve Tables.⁸ ### [v1.c3.s18.53](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.53) ¹ Rv. vii. 55, 2; x. 68, 6; Av. v. 23, 3; 29, 4; vi. 56, 3, etc. The more usual form is Danta, Rv. iv. 6, 8; vi. 75, 11; Av. iv. 3, 6, etc. ### [v1.c3.s18.54](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.54) ² Maitrāyaṇī Saṃhitā, iii. 6, 2 (not exactly paralleled in Taittirīya Saṃhitā, vi. 1, 1, 2 \*et seq.\*). ### [v1.c3.s18.55](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.55) ³ vi. 140. ### [v1.c3.s18.56](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.56) ⁴ Zimmer, \*Altindisches Leben\*, 321; Weber, \*Indische Studien\*, 5, 224; Grill, \*Hundert Lieder\*,² 176; Bloomfield, \*Hymns of the Atharvaveda\*, 540, 541; \*Atharvaveda\*, 71; Whitney, \*Translation of the Atharvaveda\*, 386. ### [v1.c3.s18.57](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.57) ⁵ vii. 14; Śāṅkhāyana Srauta Sūtra, xv. 18. ### [v1.c3.s18.58](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.58) ⁶ iv. 6, 8; Pischel, \*Vedische Studien\*, i, 99; Oldenberg, \*Sacred Books of the East\*, 46, 341, 342. ### [v1.c3.s18.59](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.59) ⁷ ii. 1, 5. ### [v1.c3.s18.60](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.60) ⁸ Keith, \*Aitareya Āraṇyaka\*, 206. See Wordsworth, \*Fragments and Specimens of Early Latin\*, 537. ### [v1.c3.s18.61](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.61) Dabhīti appears several times in the Rigveda as a hero or sage. Indra overcomes on his behalf Cumuri and Dhuni;¹ he pressed Soma for Indra,² who rewarded him.³ For him 30,000 Dāsas were sent to sleep,⁴ and for him the Dasyus were bound without cords.⁵ Dabhīti also appears, with Turvīti, as a protégé of the Aśvins.⁶ There seems no reason to deny that he was a real person.⁷ ### [v1.c3.s18.62](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.62) ¹ x. 113, 9; ii. 15, 9; vii. 19, 4. ### [v1.c3.s18.63](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.63) ² vi. 20, 13. ### [v1.c3.s18.64](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.64) ³ vi. 26, 6. ### [v1.c3.s18.65](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.65) ⁴ iv. 30, 21. ### [v1.c3.s18.66](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.66) ⁵ ii. 13, 9. ### [v1.c3.s18.67](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.67) ⁶ i. 112, 23. ### [v1.c3.s18.68](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.68) ⁷ Oldenberg, \*Religion des Veda\*, 155, 157, 158. Cf. Macdonell, \*Vedic Mythology\*, p. 162. ### [v1.c3.s18.69](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.69) Dama, ‘house,’ is a word that occurs several times in the Rigveda.¹ It denotes, according to Roth,² the place in which a man wields uncontrolled power (from the root \*dam\*, ‘control’). ### [v1.c3.s18.70](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.70) ¹ i. 1, 8; 61, 9; 75. 5; 143, 4; ii. 1, 2, etc.; Vājasaneyi Saṃhitā, viii. 24. ### [v1.c3.s18.71](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.71) ² St. Petersburg Dictionary, \*s.v.\* But this seems very doubtful in view of the apparent connexion of δόμος and δέμω, ‘build,’ in Greek. ### [v1.c3.s18.72](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.72) Dam-pati denotes ‘the master of the house’¹ in the Rigveda,² but is more often used in the dual to designate ‘the master and the mistress,’³ an expression that may legitimately be deemed to show the high status of women at the time of the Rigveda. See Strī. ### [v1.c3.s18.73](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.73) ¹ For the form, \*cf.\* Macdonell, \*Vedic Grammar\*, p. 37, n. 9. Pischel, \*Vedische Studien\*, 2, 307 \*et seq.\*, argues in favour of the spelling \*dampati\* (adopted by Geldner in his \*Rgveda, Glossar\*). \*Cf.\* \*patir dan\*, Rv. i. 149, 2; Oldenberg, \*Sacred Books of the East\*, 46, 176, 177. ### [v1.c3.s18.74](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.74) ² i. 127, 8; ii. 39, 2; v. 22, 4; viii. 69, 16; 84, 7. ### [v1.c3.s18.75](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.75) ³ Rv. v. 3, 2; viii. 31, 5; x. 10, 5; 68, 2; 85, 32; 95, 12, etc.; Av. vi. 123, 3; xii. 3, 14; xiv. 2, 9, etc. \*Cf.\* Delbrück, \*Die indogermanischen Verwandtschaftsnamen\*, 418, 420. ### [v1.c3.s18.76](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.76) Darbha is the name of a grass in the Rigveda¹ and later.² In the Atharvaveda it is used for the calming of anger (\*manyu-śamana\*),³ and as an amulet for protection against the scattering of one’s hair or the striking of one’s breast.⁴ It is also said to be ‘rich in roots’ (\*bhūri-mūla\*),⁵ to possess a thousand leaves (\*sahasra-parṇa\*) and a hundred stalks (\*śata-kāṇḍa\*).⁶ ### [v1.c3.s18.77](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.77) ¹ i. 191, 3 (with Śara and Kuśara, varieties of grass). ### [v1.c3.s18.78](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.78) ² Av. vi. 43, 2; viii. 7, 20; x. 4, 13; xi. 6, 15; xix. 28, 1, etc.; Taittirīya Saṃhitā, i. 5, 1, 4, etc. ### [v1.c3.s18.79](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.79) ³ Av. vi. 43. ### [v1.c3.s18.80](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.80) ⁴ xix. 32, 2. \*Cf.\* xix. 30. ### [v1.c3.s18.81](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.81) ⁵ Av. vi. 43, 2. ### [v1.c3.s18.82](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.82) ⁶ Av. xix. 32, 1. ### [v1.c3.s18.83](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.83) Darvi, or Darvī, properly denotes a ‘ladle,’ in which sense it is found in the Rigveda¹ and later.² But the word also means a serpent’s ‘hood’ in the Atharvaveda,³ though Zimmer regards it as the name of a serpent. ### [v1.c3.s18.84](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.84) ¹ v. 6, 9; x. 105, 10. ### [v1.c3.s18.85](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.85) ² Av. iii. 10, 7; iv. 14, 7; ix. 6, 17, etc. ### [v1.c3.s18.86](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.86) ³ x. 1, 13. See Whitney, Translation of the Atharvaveda, 577; Bloomfield, Hymns of the Atharvaveda, 153. ### [v1.c3.s18.87](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.87) ⁴ Altindisches Leben, 95, where he takes Karikrata also as the name of a snake. ### [v1.c3.s18.88](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.88) Darvidā, the ‘woodpecker,’ is mentioned as a victim at the Aśvamedha, or horse sacrifice, in the Yajurveda.¹ Cf. Dārvāghāta. ### [v1.c3.s18.89](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.89) ¹ Taittirīya Saṃhitā, v. 5, 13, 1; Maitrāyaṇī Saṃhitā, iii. 14, 15; Vājasaneyī Saṃhitā, xxiv. 3. Cf. Zimmer, Altindisches Leben, 93. The St. Petersburg Dictionary, s.v., suggests ‘woodpiercer’ (dāru-vidha) as the literal sense. On the etymology, cf. F. W. Thomas's article, ‘The D-Suffix,’ p. 121, in Transactions of the Cambridge Philological Society, 5, part ii. ### [v1.c3.s18.90](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.90) Darśa (‘appearance’) denotes the new moon day,¹ usually in opposition to the day of full moon (pūrṇa-māsa).² Most frequently the word occurs in the compound³ darśa-pūrṇamāsau, ‘new and full moon,’ the days of special ritual importance.⁴ The order of the first two words here is worthy of note, for it distinctly suggests, though it does not conclusively prove, that the month was reckoned from new moon to new moon, not from full moon to full moon. See Māsa. ### [v1.c3.s18.91](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.91) ¹ Av. vii. 81, 3. 4; Taittirīya Brāhmaṇa, i. 2, 1, 14; Śatapatha Brāhmaṇa, xi. 2, 2, 1. ### [v1.c3.s18.92](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.92) ² Taittirīya Saṃhitā, iii. 4, 4, 1, etc. ### [v1.c3.s18.93](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.93) ³ Ibid., i. 6, 7, 1; 9, 3; ii. 5, 6, 1; Taittirīya Brāhmaṇa, ii. 2, 1; Aitareya Brāhmaṇa, i. 1; Śatapatha Brāhmaṇa, i. 3, 5, 11, etc. ### [v1.c3.s18.94](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.94) ⁴ Hillebrandt, Das altindische Neu- und Vollmondsopfer, Jena, 1880; Ritual-litteratur, 111-114; Oldenberg, Religion des Veda, 439. ### [v1.c3.s18.95](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.95) Daśa-gva appears in one hymn of the Rigveda¹ as the name of a person who was assisted by Indra. The other references in that work,² however, clearly show the mythical character of the Daśagvas, and of any individual among them. ### [v1.c3.s18.96](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.96) ¹ viii. 12, 2. ### [v1.c3.s18.97](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.97) ² They are mentioned with the Navagvas in i. 62, 4; iii. 39, 5; iv. 51, 4; v. 29, 12; x. 62, 6, and alone in ii. 34 12. See Macdonell, Vedic Mythology, p. 144 (C). ### [v1.c3.s18.98](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.98) Daśatayī in the Nirukta¹ frequently denotes the text of the Rigveda as divided into ten Maṇḍalas. ### [v1.c3.s18.99](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.99) ¹ vii. 8. 20; xi. 16; xii. 40. ### [v1.c3.s18.100](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.100) Daśa-dyu appears twice in the Rigveda¹ as the name of a hero, but nothing can be made out regarding him or his relation to Vetasu, who is mentioned in one passage along with him. ### [v1.c3.s18.101](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.101) ¹ i. 33, 14; vi. 26, 4. Cf. Oldenberg, \*Zeitschrift der Deutschen Morgenländischen Gesellschaft\*, 55, 328. ### [v1.c3.s18.102](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.102) Daśan, ‘ten,’ forms the basis of the numerical system of the Vedic Indians, as it does of the Āryan people generally. But it is characteristic of India¹ that there should be found at a very early period long series of names for very high numerals, whereas the Āryan knowledge did not go beyond 1,000. In the Vājasaneyi Saṃhitā² the list is 1; 10; 100; 1,000; 10,000 (ayuta); 100,000 (niyuta); 1,000,000 (prayuta); 10,000,000 (arbuda); 100,000,000 (nyarbuda); 1,000,000,000 (samudra); 10,000,000,000 (madhya); 100,000,000,000 (anta); 1,000,000,000,000 (parārdha). In the Kāṭhaka Saṃhitā³ the list is the same, but niyuta and prayuta exchange places, and after nyarbuda a new figure (badva) intervenes, thus increasing samudra to 10,000,000,000, and so on. The Taittirīya Saṃhitā has in two places⁴ exactly the same list as the Vājasaneyi Saṃhitā. The Maitrāyaṇī Saṃhitā⁵ has the list ayuta, prayuta, then ayuta again, arbuda, nyarbuda, samudra, madhya, anta, parārdha. The Pañcaviṃśa Brāhmaṇa⁶ has the Vājasaneyi list up to nyarbuda inclusive, then follow nikharvaka, badva, akṣita, and apparently go= 1,000,000,000,000. The Jaiminīya Upaniṣad Brāhmaṇa⁷ list replaces nikharvaka by nikharva, badva by padma, and ends with akṣitir vyomāntaḥ. The Śāṅkhāyana Śrauta Sūtra⁸ continues the series after nyarbuda with nikharvāda, samudra, salila, antya, ananta (= 10 billions). ### [v1.c3.s18.103](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.103) ¹ Thibaut, \*Astronomie, Astrologie und Mathematik\*, 70. ### [v1.c3.s18.104](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.104) ² xvii. 2 et seq. Cf. xxii. 34; Śatapatha Brāhmaṇa, ix. 1, 2, 16. ### [v1.c3.s18.105](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.105) ³ xxxix. 6. In xvii. 10 the number badva disappears, and the list corresponds with that of the Vājasaneyi Saṃhitā, except for the fact that niyuta and prayuta change places. ### [v1.c3.s18.106](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.106) ⁴ iv. 4, 11, 4; vii. 2, 20, 1. ### [v1.c3.s18.107](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.107) ⁵ ii. 8, 14. ### [v1.c3.s18.108](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.108) ⁶ xvii. 14, 2. ### [v1.c3.s18.109](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.109) ⁷ i. 10, 28. 29. Cf. Aitareya Āraṇyaka, v. 3, 2; Hopkins, \*Transactions of the Connecticut Academy of Arts and Sciences\*, 15, 30, n. 2; Keith, \*Aitareya Āraṇyaka\*, 293, 294. ### [v1.c3.s18.110](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.110) ⁸ xv. 11, 7. ### [v1.c3.s18.111](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.111) But beyond ayuta⁹ none of these numbers has any vitality. Badva, indeed, occurs in the Aitareya Brāhmaṇa,¹⁰ but it cannot there have any precise numerical sense;¹¹ and later on the names of these high numerals are very much confused. ### [v1.c3.s18.112](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.112) ⁹ Cf. Rv. iii. 6, 15; viii. 1, 5; 2, 41; 21, 18; 34, 15; 46, 22; Av. viii. 2, 21; 8, 7; x. 8, 24; Pañcaviṃśa Brāhmaṇa, xix. 13, 6; xxi. 18, 3, etc. Zimmer, Altindisches Leben, 348, considers that it has not any definite sense in the Rigveda; this cannot be either proved or disproved. The Rv. has the phrase śatā sahasrāṇi several times (iv. 32, 18; viii. 32, 18, etc.) = 100,000; and ayuta may easily have been already specialized, though it may also have retained a vague sense. ### [v1.c3.s18.113](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.113) ¹⁰ vii. 21. 23. ### [v1.c3.s18.114](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.114) ¹¹ Weber, Indische Streifen, i, 96. ### [v1.c3.s18.115](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.115) An arithmetical progression of some interest is found in the Pañcaviṃśa Brāhmaṇa,¹² where occurs a list of sacrificial gifts in which each successive figure doubles the amount of the preceding one. It begins with dvādaśa-mānam hiraṇyam, ‘gold to the value of 12’ (the unit being uncertain, but probably the Kṛṣṇala¹³), followed by ‘to the value of 24, 48, 96, 192, 384, 768, 1,536, 3,072,’ then dve aṣṭāviṃśati-śata-māne, which must mean 2 × 128 × 24 (the last unit being not a single māna, but a number of 24 mānas) = 6,144, then 12,288, 24,576, 49,152, 98,304, 196,608, 393,216. With these large numbers may be compared the minute theoretical subdivision of time found in the Śatapatha Brāhmaṇa,¹⁴ where a day is divided into 15 muhūrtas—1 muhūrta = 15 kṣipras, 1 kṣipra = 15 etarhis, 1 etarhi = 15 idānīs, 1 idāni = 15 prāṇas. The Śāṅkhāyana Śrauta Sūtra¹⁵ has a decimal division of the day into 15 muhūrtas—1 muhūrta = 10 nimeṣas, 1 nimeṣa = 10 dhvaṃsis. ### [v1.c3.s18.116](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.116) ¹² xviii. 3. Cf. Lāṭyāyana Śrauta Sūtra, viii. 10, 1 et seq.; Kātyāyana Śrauta Sūtra, xxii. 9, 1-6. ### [v1.c3.s18.117](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.117) ¹³ Cf. Kātyāyana Śrauta Sūtra, xxii. 9, 1; Weber, op. cit., 102, 103. ### [v1.c3.s18.118](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.118) ¹⁴ xii. 3, 2, 1 et seq. Cf. also Taittirīya Brāhmaṇa, iii. 10, 1, 1, where a series of names of the divisions of the muhūrta is given, apparently as alternatives, not as successive stages (idānīm, tadānīm, etarhi, kṣipram, ajiram, āśuḥ (? āśu), nimeṣaḥ, phaṇaḥ, dravan, atidravan, tvaran, tvaramāṇaḥ, āśuḥ, āśīyan, javaḥ). See Weber, op. cit., 92-94. ### [v1.c3.s18.119](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.119) ¹⁵ xiv. 75 et seq. Cf. Śāṅkhāyana Āraṇyaka, vii. 20. ### [v1.c3.s18.120](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.120) Few fractions are mentioned in Vedic literature. Ardha, pāda, śapha, and kalā denote ½, ¼, ⅛, ¹/₁₆ respectively, but only the first two are common. \*Tṛtīya\* denotes the third part.¹⁶ In the Rigveda¹⁷ Indra and Viṣṇu are said to have divided 1,000 by 3, though how they did so is uncertain. \*Tri-pād\* denotes ‘three-fourths.’¹⁸ ### [v1.c3.s18.121](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.121) ¹⁶ Taittirīya Saṃhitā, ii. 5, 1, 4; v. 2, 6, 2; Taittirīya Brāhmaṇa, i. 1, 6, 1; 7, 1, 2; Śatapatha Brāhmaṇa, iii. 8, 4, 4, etc. ### [v1.c3.s18.122](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.122) ¹⁷ vi. 69, 8 = Av. vii. 44, 1 = Taittirīya Saṃhitā, iii. 2, 11, 2; Aitareya Brāhmaṇa, vi. 15; Śatapatha Brāhmaṇa, iii. 3, 1, 13. ### [v1.c3.s18.123](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.123) ¹⁸ Rv. x. 90, 4. ### [v1.c3.s18.124](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.124) There is no clear evidence that the Indians of the Vedic period had any knowledge of numerical figures, though it is perfectly possible.¹⁹ ### [v1.c3.s18.125](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.125) ¹⁹ If \*aṣṭa-karṇī\* means in Rv. x. 62, 7, ‘having the figure 8 marked on the ears’ of cattle, then the mention of numerical signs would be certain. Cf. Zimmer, \*Altindisches Leben\*, 234, 235, 348. But this is doubtful. See Macdonell, \*Vedic Grammar\*, p. 309, n. 10. Cf. Macdonell, \*Vedic Grammar\*, p. 308; Weber, \*Indische Streifen\*, i, 90-103; Schrader, \*Prehistoric Antiquities\*, 349; Kaegi, \*Rigveda\*, n. 65; Hopkins, \*Journal of the American Oriental Society\*, 16, 275 \*et seq.\* ### [v1.c3.s18.126](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.126) Daśa-puruṣam-rājya, occurring in the Śatapatha Brāhmaṇa,¹ doubtless² means ‘sovereignty inherited through ten ancestors,’ a striking case of hereditary rule. Weber³ once rendered the word as the ‘kingdom⁴ of Daśapuru,’ comparing the Daśapura of Kālidāsa’s Meghadūta⁵ and the Daśārṇa of the ‘middle country.’ ### [v1.c3.s18.127](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.127) ¹ xii. 9, 3, 1. 3. ### [v1.c3.s18.128](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.128) ² Cf. Āśvalāyana Śrauta Sūtra, ix. 3; Śāṅkhāyana Śrauta Sūtra, xv. 14, 18. So \*tri-puruṣa\*, ‘three generations,’ Aitareya Brāhmaṇa, viii. 7. The St. Petersburg Dictionary, \*s.v.\*, and Eggeling, \*Sacred Books of the East\*, 44, 269, have the correct rendering. ### [v1.c3.s18.129](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.129) ³ \*Indische Studien\*, i, 209. But see 10, 75, n. 1. ### [v1.c3.s18.130](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.130) ⁴ This would be \*sāmrājya\*, which is always spelt with \*m\*, not \*ṃ\*; cf. Macdonell, \*Vedic Grammar\*, 75, 3. ### [v1.c3.s18.131](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.131) ⁵ i. 48. ### [v1.c3.s18.132](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.132) Daśa-māsya, ‘ten months old,’ describes in the Rigveda¹ and later² the embryo immediately before birth. See Māsa. ### [v1.c3.s18.133](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.133) ¹ v. 78, 7. 8. ### [v1.c3.s18.134](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.134) ² Av. i. 11, 6; iii. 23, 2. There are several references in Vedic literature to birth in the tenth month, as Rv. x. 184, 3, etc. Cf. Zimmer, \*Altindisches Leben\*, 366; Weber, \*Naxatra\*, 2, 313, n. 1. ### [v1.c3.s18.135](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.135) Daśamī denotes in the Atharvaveda¹ and the Pañcaviṃśa Brāhmaṇa² the period of life between 90 and 100 years. ### [v1.c3.s18.136](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.136) ¹ iii. 4, 7. ### [v1.c3.s18.137](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.137) ² xxii. 14. ### [v1.c3.s18.138](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.138) which the Rigveda³ calls the daśama yuga, ‘the tenth stage of life.’ Longevity seems not to have been rare among the Vedic Indians, for the desire to live a ‘hundred autumns’ (śaradaḥ śatam) is constantly expressed.⁴ Dīrghatamas is said to have lived 100 years,⁵ and Mahidāsa Aitareya is credited with 116.⁶ Onesikritos⁷ reported that they sometimes lived 130 years, a statement with which corresponds the wish expressed in the Jātaka⁸ for a life of 120 years. Probably the number was always rather imaginary than real, but the comparative brevity of modern life in India⁹ may be accounted for by the cumulative effect of fever, which is hardly known to the Rigveda. See Takman. ### [v1.c3.s18.139](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.139) ³ i. 158, 6. ### [v1.c3.s18.140](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.140) ⁴ Rv. i. 89, 9; x. 18, 10, and passim. See Lanman, Sanskrit Reader, 384; Bloomfield, Atharvaveda, 62, 63. ### [v1.c3.s18.141](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.141) ⁵ Śāṅkhāyana Āraṇyaka, ii. 17. ### [v1.c3.s18.142](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.142) ⁶ Chāndogya Upaniṣad, iii. 16, 7; Jaiminīya Upaniṣad Brāhmaṇa, iv. 2, 11; Keith, Aitareya Āraṇyaka, 17. ### [v1.c3.s18.143](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.143) ⁷ In Strabo, p. 701. ### [v1.c3.s18.144](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.144) ⁸ Ed. Fausböll, ii. 16. ### [v1.c3.s18.145](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.145) ⁹ Indian Empire, i, 513 et seq. ### [v1.c3.s18.146](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.146) Daśa-vṛkṣa is the name of a tree, according to Roth,¹ in the Atharvaveda.² But Whitney³ treats the word as a mere adjective meaning ‘of ten trees.’ ### [v1.c3.s18.147](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.147) ¹ St. Petersburg Dictionary, s.v. ### [v1.c3.s18.148](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.148) ² ii. 9, 1. ### [v1.c3.s18.149](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.149) ³ Translation of the Atharvaveda, 50. ### [v1.c3.s18.150](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.150) Daśa-vraja is the name of a protégé of the Aśvins in the Rigveda (viii. 8, 20; 49, 1; 50, 9). ### [v1.c3.s18.151](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.151) Daśa-śipra is the name of a sacrificer mentioned in the Rigveda.¹ ### [v1.c3.s18.152](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.152) ¹ viii. 52, 2. Cf. Ludwig, Translation of the Rigveda, 3, 163. ### [v1.c3.s18.153](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.153) Daśā denotes the ‘fringe’ or ‘border’ of a garment (vāsaḥ) in the Śatapatha Brāhmaṇa.¹ The word also occurs in the compound daśā-pavitra,² which means ‘a filtering cloth with a fringe.’ ### [v1.c3.s18.154](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.154) ¹ iii. 3, 2, 9, and often in the Sūtras. ### [v1.c3.s18.155](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.155) ² Aitareya Brāhmaṇa, vii. 32; Śatapatha Brāhmaṇa, iv. 2, 11. Cf. iv. 1, 28. ### [v1.c3.s18.156](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.156) Daśoni appears in one passage of the Rigveda¹ apparently as a favourite of Indra and as opposed to the Paṇis, who fell in hundreds for his benefit. The view of Ludwig² that he is here the priest of the Paṇis is very improbable. Elsewhere his name is simply mentioned.³ See also Daśonya. ### [v1.c3.s18.157](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.157) ¹ vi. 20, 4. 8. ### [v1.c3.s18.158](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.158) ² Translation of the Rigveda, 3, 156; 5, 107. ### [v1.c3.s18.159](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.159) ³ x. 96, 12, where, however, the word may be merely an epithet of Soma. Cf. Hillebrandt, Vedische Mythologie, I, 92, n. 1; Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 55, 328. ### [v1.c3.s18.160](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.160) Daśonya is the name of a sacrificer mentioned in the Rigveda¹ along with Daśaśipra and others. Whether he is identical with Daśoni cannot be decided. ### [v1.c3.s18.161](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.161) ¹ viii. 52, 2. Cf. Ludwig, Translation of the Rigveda, 3, 163. ### [v1.c3.s18.162](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.162) Daśonasi is the name of a kind of snake in the Atharvaveda.¹ The reading of the Paippalāda recension is Naśonaśī. ### [v1.c3.s18.163](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.163) ¹ x. 4, 17. Cf. Zimmer, Altindisches Leben, 95; Whitney, Translation of the Atharvaveda, 577. ### [v1.c3.s18.164](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.164) Dasyave vṛka, ‘wolf to the Dasyu,’ is the name of a man mentioned four times in the Rigveda.¹ In one hymn² he is called a Ṛṣi, but in two others³ he is clearly a prince victorious over the Dasyus, and a generous patron of the singer. It is hardly necessary to assume different persons,⁴ for the term Ṛṣi is not altogether inconsistent with royalty. He was son of Pūtakratu⁵ and Pūtakratā,⁶ his wife. ### [v1.c3.s18.165](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.165) ¹ viii. 51, 2; 55, 1; 56, 1. 2. ### [v1.c3.s18.166](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.166) ² viii. 51. ### [v1.c3.s18.167](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.167) ³ viii. 55. 56. ### [v1.c3.s18.168](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.168) ⁴ Especially as the name occurs only in the small collection of Kāṇva hymns forming the Vālakhilya group in the eighth Maṇḍala. ### [v1.c3.s18.169](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.169) ⁵ viii. 56, 2, Pautakrata. Cf. viii. 68, 17. ### [v1.c3.s18.170](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.170) ⁶ viii. 56, 4. Cf. Ludwig, Translation of the Rigveda, 3, 139, 164; 5, 552. ### [v1.c3.s18.171](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.171) Dasyave saha is, according to Roth,¹ the name of a man or a clan in the Rigveda.² But he admits that the words may be an epithet of Agni. This is the interpretation given to them by Oldenberg.³ ### [v1.c3.s18.172](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.172) ¹ St. Petersburg Dictionary, s.v. ### [v1.c3.s18.173](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.173) ² i. 36, 18. ### [v1.c3.s18.174](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.174) ³ \*Sacred Books of the East\*, 46, 33. ### [v1.c3.s18.175](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.175) Dasyu, a word of somewhat doubtful origin, is in many passages of the Rigveda¹ clearly applied to superhuman enemies. On the other hand, there are several passages in which human foes, probably the aborigines, are thus designated. This may be regarded as certain in those passages where the Dasyu is opposed to the Āryan, who defeats him with the aid of the gods.² The great difference between the Dasyus and the Āryans was their religion: the former are styled ‘not sacrificing,’ ‘devoid of rites,’ ‘addicted to strange vows,’ ‘god-hating,’ and so forth.³ As compared with the Dāsa, they are less distinctively a people: no clans (\*viśaḥ\*) of the Dasyus are mentioned, and while Indra’s \*dasyu-hatya\*, ‘slaughter of the Dasyus,’ is often spoken of, there is no corresponding use of \*dāsa-hatya\*. That the Dasyus were real people is, however, shown by the epitdet \*anās\* applied to them in one passage of the Rigveda.⁵ The sense of this word is not absolutely certain: the Pada text and Sāyaṇa both take it to mean ‘without face’ (\*an-ās\*),⁶ but the other rendering, ‘noseless’ (\*a-nās\*), is quite possible,⁷ and would accord well with the flat-nosed aborigines of the Dravidian⁸ type, whose language still persists among the Bràhuis, who are found in the north-west. This interpretation would receive some support from Vṛtra’s being called ‘broken-nosed’ if this were a correct explanation of the obscure word rujānāḥ.⁹ ### [v1.c3.s18.176](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.176) ¹ i. 34, 7; 100, 18; ii. 13, 9, etc. See Macdonell, \*Vedic Mythology\*, pp. 157, 158. ### [v1.c3.s18.177](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.177) ² Rv. i. 51, 8; 103, 3; 117, 21; ii. 11, 18. 19; iii. 34, 9; vi. 18, 3; vii. 5, 6; x. 49, 3. Probably also in v. 70, 3; x. 83, 6, people are meant. ### [v1.c3.s18.178](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.178) ³ The Dasyu is called \*a-karman\*, ‘riteless,’ x. 22, 8; \*a-devayu\*, ‘indifferent to the gods,’ viii. 70, 11; \*a-brahman\*, ‘without devotion,’ iv. 16, 9; \*a-yajvan\*, ‘not sacrificing,’ viii. 70, 11; \*a-yajyu\*, id., vii. 6, 3; \*a-vrata\*, ‘lawless,’ i. 51, 8; 175, 3; vi. 14, 3; ix. 41, 2; \*anya-vrata\*, ‘following strange ordinances,’ viii. 70, 11; \*deva-pīyu\*, ‘reviling the gods,’ Av. xii. 1, 37. It is impossible in all cases to be certain that people are meant. ### [v1.c3.s18.179](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.179) ⁴ Rv. i. 51, 5. 6; 103, 4; x. 95, 7; 99, 7; 105, 11. Cf. \*dasyu-han\*, ‘Dasyu-slaying,’ i. 100, 12; vi. 45, 24; viii. 76, 11; 77, 3; x. 47, 4 (all of Indra); vi. 16, 15; viii. 39, 8 (of Agni), etc. ### [v1.c3.s18.180](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.180) ⁵ Rv. v. 29, 10. ### [v1.c3.s18.181](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.181) ⁶ This sense allows of two interpretations: ‘misfeatured,’ which seems that of Roth, \*St. Petersburg Dictionary\*, s.v., and Grassmann, \*Wörterbuch\*; or ‘speechless’ (that is, unable to speak the language of the Āryans), which is that of Bollensen, \*Zeitschrift der Deutschen Morgenländischen Gesellschaft\*, 41, 496. ### [v1.c3.s18.182](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.182) ⁷ This view is supported by Megasthenes’ report as to natives who were ἄστομοι: see Strabo, p. 711; Pliny, \*Nat. Hist.\*, vii. 2, 18, cited by Zimmer, \*Altindisches Leben\*, 430. See also Ludwig, \*Translation of the Rigveda\*, 2, 109; 5, 95; Hillebrandt, \*Vedische Mythologie\*, 3, 277; Knauer, \*Kuhn’s Zeitschrift\*, 29, 52; Wackernagel, \*Altindische Grammatik\*, 2, 293 (accent). ### [v1.c3.s18.183](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.183) ⁸ The suggestion in the Indian Empire, I, 390, that the modern Brahui type is the true Dravidian, while the modern Dravidian is the result of fusion with Muṇḍa-speaking tribes, would render this theory improbable. But it seems more probable that the Brahuis in speech preserve the tradition of Dravidian settlements in North India. ### [v1.c3.s18.184](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.184) ⁹ See Bloomfield, American Journal of Philology, 17, 415 (who takes rujānāḥ of Rv. i. 32, 8, as = rujāna-nāḥ); Oldenberg, Ṛgveda-Noten, I, 31, 32 (who suggests as possible the analysis of the word as rujā-anāḥ). But cf. Lanman, Sanskrit Reader, 361, who suggests the emendation rujānaḥ as nominative singular of the simple participle ‘broken’; Macdonell, Vedic Grammar, p. 59, n. 1. ### [v1.c3.s18.185](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.185) The other epithet of the Dasyus is mṛdhra-vāc, which occurs with anās,¹⁰ and which has been rendered¹¹ ‘of stammering, or unintelligible speech.’ This version is by no means certain, and since the epithet is elsewhere¹² applied to Āryans, its correct meaning is more probably ‘of hostile speech.’ ### [v1.c3.s18.186](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.186) ¹⁰ Rv. v. 29, 10. ### [v1.c3.s18.187](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.187) ¹¹ Cf. Muir, Sanskrit Texts, 2², 393 et seq. ### [v1.c3.s18.188](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.188) ¹² The expression is used of the Āryan Pūrus in vii. 18, 13; of the Paṇis in vii. 6, 3; and of hostile persons in i. 174, 2; v. 32, 8; x. 23. 5. Roth, Erläuterungen zum Nirukta, 97, thinks the sense is ‘of insulting speech,’ and Zimmer, op. cit., 114, 115, strongly supports this view. But Hillebrandt, op. cit., I, 89, 90, 114, prefers to see it it ‘speaking an enemy’s speech,’ and thinks that the Pūrus were dialectically different from the Bharatas—a view which can be supported from the Śatapatha Brāhmaṇa, iii. 2, 1, 23. 24, where the Asuras say he’lavo (= he’rayo, ‘ho, enemies,’ in Sanskrit). See Muir, op. cit., 2², 114; Davidson, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 37, 23 (the Mahābhāṣya version); Eggeling, Sacred Books of the East, 26, 31, n. 3. The word could thus apply to the Dasyus also, as the strange speech of the enemy could be either Āryan or aboriginal. ### [v1.c3.s18.189](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.189) Dasyu corresponds with the Iranian daṅhu, daqyu, which denotes a ‘province.’ Zimmer¹³ thinks that the original meaning was ‘enemy,’ whence the Iranians developed the sense of ‘hostile country,’ ‘conquered country,’ ‘province,’ while the Indians, retaining the signification of ‘enemy,’ extended it to include demon foes. Roth¹⁴ considers that the meaning of human enemy is a transfer from the strife of gods and demons. Lassen¹⁵ attempted to connect the contrast daqyu : dasyu with that of daeva : deva, and to see in it a result of the religious differences which, according to Haug’s theory, had separated the Iranians and the Indians. The word may have originally meant ‘ravaged land’¹⁶ as a result of invasion; hence ‘enemies’ country,’ then ‘hostile people,’ who as human foes were more usually called by the cognate name of Dāsa. ### [v1.c3.s18.190](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.190) ¹³ Op. cit., 110 et seq. So Macdonell, Vedic Mythology, p. 158. ### [v1.c3.s18.191](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.191) ¹⁴ St. Petersburg Dictionary, s.v. ### [v1.c3.s18.192](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.192) ¹⁵ Indische Alterthumskunde, I², 633 \*et seq.\* This theory is now generally discredited. \*Cf.\* Justi, \*Göttingische Gelehrte Anzeigen\*, 1866, 1446 et seq.; Geldner, \*Vedische Studien\*, I, 142; Oldenberg, \*Religion des Veda\*, 162 et seq.; Macdonell, \*Vedic Mythology\*, p. 156. ### [v1.c3.s18.193](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.193) ¹⁶ Both this word and Dāsa appear to be derived from the root das, which, according to Whitney, \*Roots\*, means ‘lay waste’; but, according to Roth, ‘suffer want,’ ‘waste away.’ ### [v1.c3.s18.194](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.194) Individual Dasyus are Cumuri, Śambara, Śuṣṇa, etc. ### [v1.c3.s18.195](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.195) In the Aitareya Brāhmaṇa¹⁷ the word has, as later,¹⁸ the sense of uncivilized peoples generally. ### [v1.c3.s18.196](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.196) ¹⁷ vii. 18, where the descendants of Viśvāmitra are called \*dasyūnāṃ bhūyiṣṭhāḥ\*; Śāṅkhāyana Śrauta Sūtra, xv. 26, 7. ### [v1.c3.s18.197](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.197) ¹⁸ Manu, v. 131; x. 32. 45; Zimmer, \*op. cit.\*, 118. \*Cf.\* Hillebrandt, \*op. cit.\*, 3, 276 et seq.; Zimmer, \*op. cit.\*, 103 et seq. ### [v1.c3.s18.198](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.198) Dākṣāyaṇa, ‘descendant of Dakṣa.’ The Dākṣāyaṇas are mentioned in the Atharvaveda and the Yajurveda Saṃhitās¹ as having given gold to Śatānīka. In the Śatapatha Brāhmaṇa² the word is actually used to denote ‘gold.’ The Dākṣāyaṇas appear there³ as a race of princes who, because of performing a certain rite, prospered down to the time of the Brāhmaṇa itself. ### [v1.c3.s18.199](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.199) ¹ Av. i. 35, i. 2; Vājasaneyi Saṃhitā, xxxiv. 51. 52; Katha, cited by von Schroeder, \*Tübinger Katha-Handschriften\*, 36; Khila, iv. 7, 7. 8. ### [v1.c3.s18.200](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18.200) ² vi. 7, 4, 2: \*dākṣāyaṇa-hasta\*, ‘golden-handed.’ Eggeling, \*Sacred Books of the East\*, 41, 283, n. 2, seems unnecessarily doubtful as to this. _First 200 of 785 passages. [Read on](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18)_ ## Linked texts (44) - [Ṛgvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.rg.2.13.4) — Sanskrit - [Atharvavedasaṃhitā](https://indike.org/pramana/in.veda.samhita.atharva.4.36.2) — Atharvan & Aṅgiras, Sanskrit - [Śatapathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satapatha.2.4.4.6) — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit - [Taittirīyasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*taittiriya.1.7.3.1) — Sanskrit - [Aitareyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.aitreya.2.35) — Mahidāsa Aitareya, Sanskrit - [Vājasaneyisaṃhitā](https://indike.org/pramana/in.veda.samhita.suklayajur*vajasaneyi.4.19) — Sanskrit - [Maitrāyaṇīsaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*maitrayani.3.8.7) — Sanskrit - [Śāṅkhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.sankhayana.17.3) — Śāṅkhāyana, Sanskrit - [Taittirīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.taittiriya.1.7.3.3) — Sanskrit - [Kāṭhakasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*kathaka.14.5) — Sanskrit - [Jaiminīyopaniṣadbrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.jaiminiya_upanisad.3.41.1) — Sanskrit - [Chāndogyopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.chandogya.6.9.3) — Sanskrit - [Nirukta](https://indike.org/pramana/in.vedanga.nirukta.yaska.1.7) — Yāska, Sanskrit - [Kauṣītakibrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki.4.4) — Kauṣītaki, Sanskrit - [Śāṅkhāyanāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.kausitaki.8.9) — Sanskrit - [Bṛhadāraṇyakopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.brhadaranyaka.2.5) — Sanskrit - [Aitareyāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.aitareya.2.1.5) — Sanskrit - [Mānava Dharmaśāstra](https://indike.org/pramana/in.niti.dharma.manu.5.131) — Manu & Bhṛgu, Sanskrit - [Vasiṣṭhadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.vasistha.1.18) — Vasiṣṭha, Sanskrit - [Kātyāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.katyayana.15.2.13) — Kātyāyana (Vājasaneyi sūtrakāra), Sanskrit - [Lāṭyāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.latyayana.8.1.2) — Lāṭyāyana, Sanskrit - [Āpastambadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.apastamba.2.5.12.22) — Āpastamba, Sanskrit - [Gautamadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.gautama.15.16) — Gautama (dharmasūtrakāra), Sanskrit - [Jātaka](https://indike.org/pramana/in.bauddha.theravada.sp.khuddaka.jataka.155) — Pāli - [Baudhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.baudhayana.26.13) — Baudhāyana, Sanskrit - [Aṣṭādhyāyī](https://indike.org/pramana/in.vedanga.vyakarana.astadhyayi.7.1) — Pāṇini, Sanskrit - [Vaiṣṇava Dharmaśāstra](https://indike.org/pramana/in.niti.dharma.visnu.24.40) — Viṣṇu, Sanskrit - [Baudhāyanadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.baudhayana.1.1.2.13) — Baudhāyana, Sanskrit - [Nidānasūtra](https://indike.org/pramana/in.vedanga.chanda.nidana.2.11) — Patañjali (grammarian), Sanskrit - [Śāṅkhāyanagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.sankhayana.2.1.6) — Śāṅkhāyana, Sanskrit - [Pāraskaragṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.paraskara.3.15) — Pāraskara, Sanskrit - [Bṛhaddevatā](https://indike.org/pramana/in.vedanga.misc.anukramani.brhaddevata.5.50) — Śaunaka, Sanskrit - [Kauṣītakibrāhmaṇopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.kausitaki.2.13) — Sanskrit - [Gopathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.gopatha.1.5.21) — Sanskrit - [Jaiminīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.jaiminiya) — Sanskrit - [Baudhāyanagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.baudhayana) — Baudhāyana, Sanskrit - [Āśvalāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.asvalayana) — Āśvalāyana, Sanskrit - [Ṛgvedaprātiśākhya](https://indike.org/pramana/in.vedanga.siksa.pratisakhya.rg) — Śaunaka, Sanskrit - [Āśvalāyanagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.asvalayana) — Āśvalāyana, Sanskrit - [Pañcaviṃśabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.pancavimsa) — Sanskrit - [Naturalis historia](https://indike.org/pramana/inf.la.imperial.pliny-elder) — C. Plinius Secundus, Latin - [Taittirīyāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.taittiriya) — Sanskrit - [Vaṃśabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.vamsa) — Sanskrit - [Meghadūta](https://indike.org/pramana/in.lit.kavya.duta.meghaduta) — Kālidāsa, Sanskrit --- Source: [https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s18) · Pramāṇa