[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.s21 # Vedic Index of Names and Subjects v1.c3.s21: P Vedic Index of Names and Subjects v1.c3.s21 - **Language:** English ### P ### [v1.c3.s21.1](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.1) Pakti denotes a cooked object, probably a kind of ‘cake,’ in the Saṃhitās.¹ One who cooks food is called Paktr.² ### [v1.c3.s21.2](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.2) ¹ Rv. iv. 24, 5. 7; 25, 6. 7; vi. 29, 4; Vājasaneyi Saṃhitā, xxi. 59, etc. ### [v1.c3.s21.3](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.3) ² Av. x. 9, 7. 11. 25; xi. 1, 17; xii. 3, 17; Satapatha Brāhmaṇa, iii. 3, 4, 17; x. 4, 2, 19. ### [v1.c3.s21.4](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.4) Paktha is the name of a people in the Rigveda,¹ where they appear as one of the tribes that opposed² the Tṛtsu-Bharatas in the Dāśarājña, or ‘battle of the ten kings.’ Zimmer³ compares them with the tribe of Πάκτυες and their country Πακτυική, mentioned as in the north-west of India by Herodotus,⁴ and with the modern Pakhthūn in Eastern Afghanistan, holding that they were a northern tribe; this is probable, since the Bharatas seem to have occupied the Madhyadeśa, or ‘Middle Land.’ In three passages of the Rigveda⁵ a Paktha is referred to as a protégé of the Aśvins. The second connects him with Trasadasyu, whose tribe, the Pūrus, were aided by the Pakthas in their unsuccessful onslaught on Sudās. In the third passage he seems specified as Tūrvāyaṇa, and appears as an opponent of Cyavāna.⁶ Probably, therefore, Paktha in all cases denotes the king of the Paktha people. ### [v1.c3.s21.5](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.5) ¹ vii. 18. 7. ### [v1.c3.s21.6](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.6) ² Roth, Zur Litteratur und Geschichte des Weda, 95, thought that the Pakthas were allies of the Tṛtsu, but this view is certainly incorrect. Cf. Hopkins, Journal of the American Oriental Society, 15, 260. ### [v1.c3.s21.7](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.7) ³ Altindisches Leben, 430, 431. ### [v1.c3.s21.8](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.8) ⁴ vii. 65 (Πάκτυες); iii. 102 and iv. 44 (Πακτυική). ### [v1.c3.s21.9](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.9) ⁵ viii. 22, 10; 49, 10; x. 61, 1. ### [v1.c3.s21.10](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.10) ⁶ Pischel, Vedische Studien, I, 71-77. ### [v1.c3.s21.11](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.11) Pakva, ‘cooked,’ is used substantively as meaning ‘cooked food’¹ or ‘cooked milk.’² The word is also used of ‘baked’ bricks.³ ### [v1.c3.s21.12](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.12) ¹ Rv. vi, 63, 9; Av. vi. 119, 2; xii. 3, 55; Śatapatha Brāhmaṇa, i. 5, 1, 26; ii. 6, 1, 7, etc. ### [v1.c3.s21.13](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.13) ² Rv. i. 62, 9; 180, 3; ii. 40, 2; iii. 30, 14; vi. 44, 24, etc. ### [v1.c3.s21.14](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.14) ³ Śatapatha Brāhmaṇa, vi. 1, 2, 22; vii. 2, 1, 7. ### [v1.c3.s21.15](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.15) Pakṣa is, in the Atharvaveda,¹ applied to some part of a house, either the ‘side posts,’ according to Roth,² Zimmer,³ and Grill,⁴ or ‘sides,’ as understood by Whitney⁵ and Bloomfield.⁶ The description of the roof (Chadis) in the Atharvaveda⁷ as catuṣ-pakṣa, ‘four-sided,’ tells in favour of the second explanation. In the Taittirīya Brāhmaṇa⁸ Pakṣa is used of the sides of a chariot. For Pakṣa as the ‘half’ of a month, see Māsa. ### [v1.c3.s21.16](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.16) ¹ ix. 3, 4. ### [v1.c3.s21.17](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.17) ² St. Petersburg Dictionary, s.v. ### [v1.c3.s21.18](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.18) ³ Altindisches Leben, 153. ### [v1.c3.s21.19](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.19) ⁴ Hundert Lieder², 188. ### [v1.c3.s21.20](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.20) ⁵ Translation of the Atharvaveda, 526. ### [v1.c3.s21.21](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.21) ⁶ Hymns of the Atharvaveda, 597. ### [v1.c3.s21.22](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.22) ⁷ iii. 7, 3. ### [v1.c3.s21.23](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.23) ⁸ i. 5, 12, 5. Cf. Weber, Indische Studien, 17, 210. ### [v1.c3.s21.24](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.24) Pakṣas is found in the Atharvaveda¹ and the Kauṣītaki Brāhmaṇa² meaning the ‘sides’³ of a chariot. In the Kāṭhaka Saṃhitā⁴ and the Taittirīya Brāhmaṇa⁵ it is used of the sides of a hut or chamber (Śālā). In the Vājasaneyi Saṃhitā⁶ it means the ‘wing’ of a door. In the Kauṣītaki Brāhmaṇa⁷ the ‘half’ of an army is so named, and in the Pañcaviṃśa Brāhmaṇa⁸ it means the ‘half’ of a month, or ‘fortnight.’ Cf. Pakṣa. ### [v1.c3.s21.25](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.25) ¹ viii. 8, 22. ### [v1.c3.s21.26](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.26) ² vii. 7. ### [v1.c3.s21.27](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.27) ³ Whitney, Translation of the Atharvaveda, 506; Bloomfield, Hymns of the Atharvaveda, 117. ### [v1.c3.s21.28](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.28) ⁴ xxx. 5. ### [v1.c3.s21.29](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.29) ⁵ i. 2, 3, 1. ### [v1.c3.s21.30](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.30) ⁶ xxix. 5. ### [v1.c3.s21.31](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.31) ⁷ ii. 9. ### [v1.c3.s21.32](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.32) ⁸ xxiii. 6, 6. ### [v1.c3.s21.33](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.33) Pakṣin in the Rigveda¹ and later² denotes a ‘winged’ creature, more particularly a ‘bird.’ ### [v1.c3.s21.34](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.34) ¹ i. 48, 5; 182, 5; x. 127, 5, etc. ### [v1.c3.s21.35](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.35) ² Av. iv. 34, 4; xi. 5, 21; xii. 1, 51; xiii. 2, 33; Kāṭhaka Saṃhitā, xxxiv. 8; Aitareya Brāhmaṇa, iv. 23; Bṛhadāraṇyaka Upaniṣad, ii. 5, 18, etc. ### [v1.c3.s21.36](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.36) Paṅkti, originally a ‘set of five,’ denotes as early as the Rigveda¹ a ‘series’ generally. In the Taittirīya Āraṇyaka² the word is used of the series of a man’s ancestors whom he purifies by certain conduct. ### [v1.c3.s21.37](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.37) ¹ x. 117, 8, as taken by the St. Petersburg Dictionary. ### [v1.c3.s21.38](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.38) ² x. 38, 39. ### [v1.c3.s21.39](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.39) Pacata, like Pakti, denotes ‘cooked food’ in the Rigveda¹ and later.² ### [v1.c3.s21.40](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.40) ¹ i. 61, 7; x. 116, 8. ### [v1.c3.s21.41](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.41) ² Vājasaneyi Saṃhitā, xxi. 60; xxiii. 13; Kauṣītaki Brāhmaṇa, viii. 21, etc. ### [v1.c3.s21.42](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.42) Pacana in the Rigveda¹ and the Śatapatha Brāhmaṇa² denotes a ‘vessel for cooking’ food. ### [v1.c3.s21.43](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.43) ¹ i. 162, 6. ### [v1.c3.s21.44](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.44) ² vi. 5, 43, 3. 4; xiv. 1, 2, 21. ### [v1.c3.s21.45](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.45) Pajra is the name of the family from which Kakṣīvant sprang (Pajriya). It is mentioned several times in the Rigveda.¹ According to Pischel,² the epithet \*pṛkṣa-yāma\*³ applied to them means ‘carrying out brilliant sacrificial performances,’ which won for them Śrutaratha’s generosity. In two passages⁴ Roth⁵ sees a Pajra called Sāman. This is uncertain, but in any case a Pajra seems clearly alluded to. Elsewhere⁶ it is very doubtful whether the word is a proper name at all. In the Śātyāyana⁷ the Pajras are declared to be Aṅgirases. ### [v1.c3.s21.46](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.46) ¹ i. 117, 10; 122, 7. 8; 126, 4. 5. ### [v1.c3.s21.47](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.47) ² \*Vedische Studien\*, i, 97, 98. ### [v1.c3.s21.48](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.48) ³ Rv. i. 127, 8, where Roth (St. Petersburg Dictionary, \*s.v.\*) thinks this compound is probably a proper name. ### [v1.c3.s21.49](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.49) ⁴ Rv. viii. 4, 17; 6, 47. ### [v1.c3.s21.50](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.50) ⁵ St. Petersburg Dictionary, \*s.v. pajra\*. ### [v1.c3.s21.51](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.51) ⁶ Rv. i. 190, 5, where the reference is clearly hostile and contemptuous. ### [v1.c3.s21.52](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.52) ⁷ Cited by Sāyaṇa on Rv. i. 51, 4. ### [v1.c3.s21.53](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.53) Pajrā occurs once in the Rigveda,¹ where Ludwig² sees in the word the name of the wife of the sacrificer, Pajra, while Roth³ takes it to be an epithet (‘stout’) of the Soma plant. The sense is thus uncertain. ### [v1.c3.s21.54](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.54) ¹ ix. 82, 14. ### [v1.c3.s21.55](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.55) ² Translation of the Rigveda, 3, 110. ### [v1.c3.s21.56](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.56) ³ St. Petersburg Dictionary, \*s.v. pajra\*. ### [v1.c3.s21.57](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.57) Pajriya ‘descendant of Pajra,’ is the patronymic¹ of Kakṣīvant in the Rigveda.² ### [v1.c3.s21.58](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.58) ¹ \*Cf.\* Tugrya, n. 1. ### [v1.c3.s21.59](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.59) ² i. 116, 7; 117, 6; 120, 5. ### [v1.c3.s21.60](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.60) Pañca-janāḥ, the ‘five peoples,’ are mentioned under various names in Vedic literature.¹ Who are meant by the five is very uncertain. The Aitareya Brāhmaṇa² explains the five to be gods, men, Gandharvas and Apsarases, snakes, and the Fathers. ### [v1.c3.s21.61](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.61) ¹ Aitareya Brāhmaṇa, iii. 31; iv. 27; Taittirīya Saṃhitā, i. 6, 1, 2; Kāṭhaka Saṃhitā, v. 6; xxxii. 6; Bṛhadāraṇyaka Upaniṣad, iv. 2, 9 (\*pañca-janāḥ\* as a compound). See also \*pañca mānuṣāḥ\*, Rv. iii. 37, 9; 59, 8; vi. 14, 4; viii. 32, 22; ix. 65, 23; 92, 3; x. 45, 6; \*kṛṣṭayaḥ\*, ii. 2, 10; iii. 53, 16; iv. 38, 10; x. 60, 4; 119, 6; Av. iii. 24, 3; \*kṣitayaḥ\*, Rv. i. 7, 9; 176, 3; v. 35, 2; vi. 46, 7; vii. 75, 4; 79, 1; \*carṣaṇayaḥ\*, Rv. v. 86, 2; vii. 15, 2; ix. 101, 9. See Ludwig, Translation of the Rigveda, 3, 204. Every book of the Rigveda has a mention of the five peoples: one such in ii. and iv.; two in i., v., vi., vii., viii.; three in iii. and ix.; four in x. ### [v1.c3.s21.62](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.62) ² iii. 31. ### [v1.c3.s21.63](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.63) Aupamanyava³ held that the four castes (Varṇa) and the Niṣādas made up the five, and Sāyaṇa⁴ is of the same opinion. Yāska⁵ thinks that the five are the Gandharvas, fathers, gods, Asuras, and Rakṣases. No one of these explanations can be regarded as probable. Roth⁶ and Geldner⁷ think that all the peoples of the earth are meant: just as there are four quarters (Diś), there are peoples at the four quarters (N. E. S. W.), with the Āryan folk in the middle. Zimmer⁸ opposes this view on the ground that the inclusion of all peoples in one expression is not in harmony with the distinction so often made between Āryan and Dāsa; that neither janaśaḥ, ‘men,’⁹ nor mānuṣāḥ, ‘people,’¹⁰ could be used of non-Āryans; that the Soma is referred to as being among the five tribes;¹¹ that the five tribes are mentioned as on the Sarasvatī,¹² and that Indra is pāñcajanya,¹³ ‘belonging to the five peoples.’ He concludes that Āryans alone are meant, and in particular the five tribes of the Anus, Druhyus, Yadus, Turvaśas, and Pūrus, who are all mentioned together in one or perhaps two hymns of the Rigveda,¹⁴ and four of whom occur in another hymn.¹⁵ But he admits that the expression might easily be used more generally later. Hopkins¹⁶ has combated Zimmer’s view, but his own opinion rests mainly on his theory that there was no people named Turvaśa, but only a king of the Yadus called Turvaśa, and that theory is not very probable. ### [v1.c3.s21.64](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.64) ³ In Yāska, Nirukta, iii. 8. ### [v1.c3.s21.65](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.65) ⁴ On Rv. i. 7, 9, etc. ### [v1.c3.s21.66](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.66) ⁵ Nirukta, loc. cit. ### [v1.c3.s21.67](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.67) ⁶ St, Petersburg Dictionary, s.v. kṛṣṭi; Nirukta, Erläuterungen, 28. For his view, Av. iii. 24, 3, can be cited: pañca pradiśo mānavīḥ pañca kṛṣṭayaḥ, ‘the five directions, the five races of men.’ ### [v1.c3.s21.68](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.68) ⁷ Siebenzig Lieder, 18. See, however, Ṛgveda, Glossar, 103, where he recognizes the use of the phrase to denote five tribes, as well as all mankind. ### [v1.c3.s21.69](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.69) ⁸ Altindisches Leben, 119-123. His view is accepted by Macdonell, Sanskrit Literature, 153; Muir, Sanskrit Texts, i², 179, is doubtful. ### [v1.c3.s21.70](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.70) ⁹ Cf. its use in Rv. ii. 12, sa janāsa Indraḥ, where the address must be to Āryan men. ### [v1.c3.s21.71](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.71) ¹⁰ Cf. Rv. viii. 9, 2, and i. 52, 9, with viii. 70, 11; x. 28, 8. ### [v1.c3.s21.72](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.72) ¹¹ Rv. ix. 65, 23. ### [v1.c3.s21.73](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.73) ¹² Rv. vi. 61, 12 (pañca jātā). Cf. x. 53, 4. ### [v1.c3.s21.74](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.74) ¹³ v. 32, 11. Agni is ‘of the five tribes,’ Rv. ix. 66, 20. Atri also is so described, Rv. i. 117, 3. ### [v1.c3.s21.75](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.75) ¹⁴ Rv. i. 108, 8. In vii. 18, cited by Zimmer, 122, the five tribes do not occur eo nomine, for Yakṣu replaces Yadu. But it is probable that Yadu is meant by Yakṣu. ### [v1.c3.s21.76](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.76) ¹⁵ Rv. viii. 10, 5. ### [v1.c3.s21.77](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.77) ¹⁶ Journal of the American Oriental Society, 15, 260. ### [v1.c3.s21.78](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.78) In the Śatapatha Brāhmaṇa¹⁷ and the Aitareya Brāhmaṇa¹⁸ the five peoples are opposed to the Bharatas, and in the former work¹⁹ seven peoples are alluded to. ### [v1.c3.s21.79](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.79) ¹⁷ xiii. 5, 4, 14. ### [v1.c3.s21.80](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.80) ¹⁸ viii. 23. ### [v1.c3.s21.81](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.81) ¹⁹ It is a conjecture of Weber's, \*Indische Studien\*, I, 202, that the five peoples are identical with the Pañcālas, and the seven mentioned in Śatapatha Brāhmaṇa, xiii. 5, 4, 23, with the Kuru-Pañcālas. ### [v1.c3.s21.82](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.82) Pañca-daśī, ‘the fifteenth day of the month,’ is already mentioned in the Taittirīya Brāhmaṇa (i. 5, 10, 5). ### [v1.c3.s21.83](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.83) Pañca-nada, ‘having five streams,’ is not found until the epic period as the name of the Panjāb, which has no designation in the earlier literature. The importance of the Panjāb as the home¹ of the Rigveda has been greatly diminished by recent research, Hopkins,² Pischel,³ and Geldner⁴ having on different grounds shown reason for believing that the Rigveda, at least in great part, was composed farther east, in the Madhyadeśa, which admittedly was the home of the later Vedic culture. Hillebrandt⁵ considers that the Rigveda belongs in part to the Panjāb, or rather to Arachosia, and in part to the Middle Country. See also Kuru, Tṛtsu. ### [v1.c3.s21.84](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.84) ¹ See, e.g., Zimmer, \*Altindisches Leben\*, 32 et seq. ### [v1.c3.s21.85](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.85) ² \*Journal of the American Oriental Society\*, 19, 19-28. Cf. Macdonell, \*Sanskrit Literature\*, 145, 441. ### [v1.c3.s21.86](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.86) ³ \*Vedische Studien\*, 2, 218. ### [v1.c3.s21.87](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.87) ⁴ Ibid., 3, 152. ### [v1.c3.s21.88](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.88) ⁵ \*Vedische Mythologie\*, 1, 98 et seq. But see Divodāsa. Cf. also Weber, \*Indische Studien\*, 1, 189. ### [v1.c3.s21.89](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.89) Pañcaviṃśa Brāhmaṇa. See Tāṇḍya. ### [v1.c3.s21.90](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.90) Pañcāla is the later name¹ of the people called Krivi in the Rigveda. The Pañcālas are rarely referred to except in connexion with the Kurus, and the kings of the Kuru-Pañcālas are mentioned in the Aitareya Brāhmaṇa.² In the Kāṭhaka Saṃhitā³ the Pañcālas appear as the people of Keśin Dālbhya. ### [v1.c3.s21.91](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.91) ¹ Śatapatha Brāhmaṇa, xiii. 5, 4, 7. ### [v1.c3.s21.92](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.92) ² viii. 14. ### [v1.c3.s21.93](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.93) ³ xxx. 2 (\*Indische Studien\*, 3, 471). ### [v1.c3.s21.94](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.94) In the Upaniṣads and later⁴ the Brahmins of the Pañcālas figure as taking part in philosophical and philological discussions. The Saṃhitopaniṣad Brāhmaṇa⁵ makes mention of the Prācya-Pañcālas. ### [v1.c3.s21.95](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.95) ⁴ Bṛhadāraṇyaka Upaniṣad, vi. 1, 1 (Mādhyamdina = vi. 2, 1 Kāṇva); Chāndogya Upaniṣad, v. 3, 1; Ṛgveda Prātiśākhya, ii. 12, 44; Nidāna Sūtra, i. 6; Śāṅkhāyana Śrauta Sūtra, xii. 13, 6, etc. ### [v1.c3.s21.96](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.96) ⁵ 2. \*Cf.\* Indische Studien, 4, 375, n.; 8, 92, n. 1. ### [v1.c3.s21.97](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.97) The Pañcālas, no doubt, included other tribes besides the Krivis. The name seems to refer to five tribes, and it has been suggested⁶ that the Pañcālas represent the five tribes of the Rigveda, but the suggestion is not very probable. There is no trace in Vedic literature of the Epic division of the Pañcālas into northern (\*uttara\*) and southern (\*dakṣiṇa\*). The Śatapatha Brāhmaṇa⁷ mentions their town Paricakrā; other towns to which allusion seems to be made are Kāmpila and Kauśāmbi.⁸ Of their kings and chiefs, as distinguished from kings of the Kuru-Pañcālas, we hear of Kraivya, Durmukha, Pravāhaṇa Jaivali, and Śona. ### [v1.c3.s21.98](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.98) ⁶ Weber, \*Indische Studien\*, 1, 202; Geldner, \*Vedische Studien\*, 3, 108, n. 1. \*Cf.\* Weber, \*op. cit.\*, 1, 191 \*et seq.\*; \*Indian Literature\*, 10, 90, 114, 115, 125, 135, 136. ### [v1.c3.s21.99](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.99) ⁷ xiii. 5, 4, 7. ### [v1.c3.s21.100](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.100) ⁸ See Kauśāmbeya. ### [v1.c3.s21.101](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.101) Pañcāla-caṇḍa is the name of a teacher in the Aitareya¹ and the Śāṅkhāyana² Āraṇyakas. ### [v1.c3.s21.102](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.102) ¹ iii. 1, 6. ### [v1.c3.s21.103](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.103) ² vii. 18. \*Cf.\* Weber, \*Indische Studien\*, 1, 391; \*Indian Literature\*, 50, 315, 326. ### [v1.c3.s21.104](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.104) Pañcāvi occurs several times in the Vājasaneyi Saṃhitā¹ in the sense of ‘aged five lamb-periods’ (of six months), that is, ‘thirty months old.’² ### [v1.c3.s21.105](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.105) ¹ xviii. 26; xxi. 14; xxiv. 12; xxviii. 26. ### [v1.c3.s21.106](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.106) ² \*Cf.\* Tryavi. ### [v1.c3.s21.107](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.107) Pañcaudana is an adjective in the Atharvaveda¹ meaning ‘prepared with five rice-messes.’ The cooking of five rice dishes is referred to in the same Saṃhitā.² ### [v1.c3.s21.108](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.108) ¹ iv. 14, 7; ix. 5, 8 \*et seq.\* ### [v1.c3.s21.109](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.109) ² ix. 5, 37. ### [v1.c3.s21.110](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.110) Paṭala as early as the Aitareya Brāhmaṇa¹ denotes ‘section’ of a work, a sense occurring in the Sūtras² and later. ### [v1.c3.s21.111](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.111) ¹ i. 21. 22. ### [v1.c3.s21.112](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.112) ² Śāṅkhāyana Srauta Sūtra, xi. 9, 20; xiii. 21, 2; Āśvalāyana Śrauta Sūtra, iv. 6. 7. ### [v1.c3.s21.113](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.113) Paṭharvan appears to be the name of a man in the Rigveda.¹ According to Ludwig,² however, the word is Paṭharu, and is the name of a fort which was saved by a rain-storm from being set on fire. ### [v1.c3.s21.114](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.114) ¹ i. 112, 17, with Sāyaṇa’s note. ### [v1.c3.s21.115](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.115) ² Translation of the Rigveda, 3, 204. Cf. Griffith, Hymns of the Rigveda, i, 147, 148. ### [v1.c3.s21.116](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.116) Padgṛbhi, ‘seizing by the foot,’¹ is the name in the Rigveda² of either a man³ or a demon. See also Paḍbīśa. ### [v1.c3.s21.117](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.117) ¹ But it may mean ‘seizing with a cord.’ Cf. Macdonell, Vedic Grammar, p. 34 (top); Pischel, Vedische Studien, i, 236. ### [v1.c3.s21.118](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.118) ² x. 49, 5. ### [v1.c3.s21.119](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.119) ³ Ludwig, Translation of the Rigveda, 3, 165. ### [v1.c3.s21.120](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.120) Paḍbīśa, the ‘foot-fetter’ of a horse in five passages, two in the Rigveda,¹ and one each in the Bṛhadāraṇyaka Upaniṣad,² the Chāndogya Upaniṣad,³ and the Śāṅkhāyana Āraṇyaka.⁴ Elsewhere⁵ its uses are metaphorical. According to Roth,⁶ the literal sense is ‘foot-fastening’ (pad being = pad, ‘foot,’ and bīśa, written vīśa in the Vājasaneyi Saṃhitā, being connected with the Latin vincire, ‘bind’). Pischel⁷ objects that the sense of ‘foot-fastening’ involves the absurdity, in the Upaniṣad passages, of a fine horse from the Sindhu (Indus) being spoken of as tearing up the peg to which it is fastened. He suggests instead the meaning of ‘hobble,’ which must be right.⁸ ### [v1.c3.s21.121](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.121) ¹ i. 162, 14. 16 = Taittirīya Saṃhitā, iv. 6, 9, i. 2; Vājasaneyi Saṃhitā, xxv. 38. 39. ### [v1.c3.s21.122](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.122) ² vi. 2, 13 (Mādhyamdina). ### [v1.c3.s21.123](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.123) ³ v. 1, 12. ### [v1.c3.s21.124](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.124) ⁴ ix. 7; Keith, Śāṅkhāyana Āraṇyaka, 57, n. 3. ### [v1.c3.s21.125](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.125) ⁵ Rv. x. 97, 16; Av. viii. 1, 4; xii. 5, 15; xvi. 8, 27; Taittirīya Brāhmaṇa, i. 6, 10, 3; Mantra Brāhmaṇa, i. 3, 10. ### [v1.c3.s21.126](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.126) ⁶ St. Petersburg Dictionary, s.v. ### [v1.c3.s21.127](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.127) ⁷ Vedische Studien, i, 233-236. ### [v1.c3.s21.128](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.128) ⁸ He explains the first part of the word as derived from paś, ‘tie.’ Cf. Macdonell, Vedic Grammar, p. 34 (top). But the form pad may be due to a false analogy, and the sense of ‘foot-fastener’ may express ‘hobble’ quite satisfactorily; it is not confined to a rope tied to a peg in the ground. ### [v1.c3.s21.129](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.129) Paṇa, with Pratipaṇa, is found in a hymn of the Atharvaveda¹ denoting the process of bargaining and selling. The root paṇ, from which the word is derived, is employed in the later Saṃhitās and the Brāhmaṇas,² while Paṇana in the Śatapatha Brāhmaṇa³ denotes ‘trafficking.’ \*Cf.\* Vaṇij. ### [v1.c3.s21.130](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.130) ¹ iii. 15, 4. 6 (in the Paippalāda recension; Whitney, Translation of the Atharvaveda, 112). ### [v1.c3.s21.131](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.131) ² Vājasaneyi Saṃhitā, viii. 55; Śatapatha Brāhmaṇa, iii. 3, 3, 1 \*et seq.\*; Aitareya Brāhmaṇa, i. 27. \*Cf.\* Taittirīya Saṃhitā, vi. 1, 10, 1. ### [v1.c3.s21.132](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.132) ³ iii. 3, 2, 19. The root does not occur in the Rigveda, but its etymology is vouched for by the Greek πέρνημι. \*Cf.\* Hillebrandt, \*Vedische Mythologie\*, i, 84, n. 3. ### [v1.c3.s21.133](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.133) Paṇi in the Rigveda appears to denote a person who is rich, but who does not give offerings to the gods, or bestow Dakṣiṇās on the priests, and who is therefore an object of intense dislike to the composers of the Saṃhitā.¹ Hence the gods are asked to attack the Paṇis, who are also referred to as being defeated with slaughter.² The Paṇi is opposed to the pious sacrificer as a niggard,³ and is spoken of as a wolf,⁴ the symbol of enmity. In some passages⁵ the Paṇis definitely appear as mythological figures, demons who withhold the cows or waters of heaven, and to whom Saramā goes on a mission from Indra.⁶ Among the Paṇis Bṛbu was apparently important. In one passage of the Rigveda⁷ they are described as Beka-nāṭas, or ‘usurers’ (?). In another⁸ they are called Dasyus, and styled mṛdhra-vāc, probably ‘of hostile speech,’ and grathin, a word of uncertain meaning. Hillebrandt⁹ thinks that the latter epithet refers to the continuous flow of a speech which is not understood, and that mṛdhra-vāc means ‘speaking an enemy’s speech,’ though not necessarily with reference to non-Āryans.¹⁰ In two passages¹¹ the Paṇis appear as Dāsas, and in one¹² a Paṇi is mentioned in connexion with wergeld (Vaira), being apparently regarded as equal to a man merely in the price put on his life, but in other respects as inferior. ### [v1.c3.s21.134](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.134) ¹ Rv. i. 33, 3; 83, 2; 151, 9; 180, 7; iv. 28, 7; v. 34, 5-7; 61, 8; vi. 13, 3; 53, 3; viii. 64, 2; 97, 2; x. 60, 6; Av. v. 11, 7; xx. 128, 4; Vājasaneyi Saṃhitā, xxxv. 1. ### [v1.c3.s21.135](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.135) ² Rv. i. 83, 4; 184, 2; iii. 58, 2; v. 34, 7; 61, 8; vi. 13, 3; 20, 4; 33, 2; viii. 64, 11. ### [v1.c3.s21.136](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.136) ³ Rv. i. 124, 10; iv. 51, 3; viii. 45, 14 (where the sense is doubtful). \*Cf.\* i. 93, 4; v. 61, 1. ### [v1.c3.s21.137](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.137) ⁴ Rv. vi. 51, 14. ### [v1.c3.s21.138](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.138) ⁵ Rv. i. 32, 11; ii. 24, 6; iv. 58, 4; vi. 44, 22; vii. 9, 2; x. 67, 6; 92, 3; Av. iv. 23, 5; xix. 46, 2; Śatapatha Brāhmaṇa, xiii. 8, 2, 3. It is impossible definitely to decide in which passages the mythical sense is meant. \*Cf.\* Macdonell, \*Vedic Mythology\*, p. 157. ### [v1.c3.s21.139](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.139) ⁶ Rv. x. 108. ### [v1.c3.s21.140](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.140) ⁷ Rv. viii. 66, 10. ### [v1.c3.s21.141](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.141) ⁸ Rv. vii. 6, 3. ### [v1.c3.s21.142](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.142) ⁹ \*Vedische Mythologie\*, i, 89. ### [v1.c3.s21.143](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.143) ¹⁰ See Satapatha Brāhmaṇa, iii. 2, 1, 23; Muir, Sanskrit Texts, 2², 114; Davidson, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 37, 23; Eggeling, Sacred Books of the East, 26, 31, n. 3. ### [v1.c3.s21.144](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.144) ¹¹ Rv. v. 34, 5-7; Av. v. 11, 6. ### [v1.c3.s21.145](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.145) ¹² Rv. v. 61, 8. Cf. Roth, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 41, 673; Max Müller, Sacred Books of the East, 32, 361, who thinks that the Paṇi is compared unfavourably with a generous woman, but this is unlikely; Hillebrandt, i, 92, n. 3; Sieg, Die Sagenstoffe des Ṛgveda, 58, 59 Oldenberg, Ṛgveda-Noten, i, 364. ### [v1.c3.s21.146](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.146) It is difficult to be certain exactly who a Paṇi was. Roth¹³ thinks that the word is derived from paṇ, ‘barter,’ and that the Paṇi is properly the man who will give nothing without return, hence the niggard, who neither worships the gods nor rewards their priests. This view is accepted by Zimmer¹⁴ and by Ludwig.¹⁵ The latter scholar thinks the apparent references to fights with Paṇis are to be explained by their having been aboriginal traders who went in caravans—as in Arabia and Northern Africa—prepared to fight, if need be, to protect their goods against attacks which the Āryans would naturally deem quite justified. He supports this explanation by the references to the Paṇis as Dasyus and Dāsas. It is, however, hardly necessary to do more than regard the Paṇis generally as non-worshippers of the gods favoured by the singers; the term is wide enough to cover either the aborigines or hostile Āryan tribes, as well as demons. Hillebrandt,¹⁶ however, thinks that a real tribe is meant, the Parnians of Strabo, and that they were associated with the Dahae (Dāsa). Moreover, he finds them associated in one passage¹⁷ with the Pārāvatas, whom he identifies with the Παρουῆται of Ptolemy,¹⁸ and with Bṛṣaya, whom he connects with Βαρσαέντης of Arrian;¹⁹ he also considers that the frequent²⁰ mention of the Paṇis as opponents of Divodāsa shows that the latter was on the Arachosian Haraqaiti (Sarasvatī) fighting against the Parnians and Dahae, as well as other Iranian tribes. But the identification of Paṇi and the Parnians is needless, especially as the root \*paṇ\*, which is found also in the Greek \*πέρνημι\*, shows a satisfactory derivation, while the transfer of Divodāsa to the Haraqaiti is improbable. See also Divodāsa and Bekanāṭa. ### [v1.c3.s21.147](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.147) ¹³ St. Petersburg Dictionary, s.v. Cf. Yāska, Nirukta, ii. 17; vi. 26. ### [v1.c3.s21.148](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.148) ¹⁴ Altindisches Leben, 257. Cf. Macdonell, loc. cit.; Geldner, Ṛgveda, Glossar, 103. ### [v1.c3.s21.149](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.149) ¹⁵ Translation of the Rigveda, 3, 213-215. Cf. Bergaigne, Religion Védique, 2, 319. ### [v1.c3.s21.150](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.150) ¹⁶ Vedische Mythologie, i, 83 et seq.; 3, 268; Göttingische Gelehrte Anzeigen, 1894, 648. ### [v1.c3.s21.151](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.151) ¹⁷ Rv. vi. 61, 1-3. ### [v1.c3.s21.152](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.152) ¹⁸ vi. 20, 3. ### [v1.c3.s21.153](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.153) ¹⁹ iii. 8, 4. ### [v1.c3.s21.154](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.154) ²⁰ The Paṇis occur twelve times in Maṇḍala vi.; once each in ii. and viii.; twice in v. and ix.; thrice in iv. and vii.; six times in viii.; nine times in x.; and four times in x., besides the references in the Saramā hymn, x. 108. ### [v1.c3.s21.155](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.155) Paṇḍita, a ‘learned man,’ is not found until the Upaniṣad period.¹ ### [v1.c3.s21.156](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.156) ¹ Bṛhadāraṇyaka Upaniṣad, iii. 4, 1; vi. 14, 2; Muṇḍaka Upaniṣad, i. 2, 8, vi. 4, 16. 17; Chāndogya Upaniṣad, etc. ### [v1.c3.s21.157](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.157) 1. Pataṅga, ‘flying,’ denotes a ‘winged insect’ in the Atharvaveda¹ and the Upaniṣads.² ### [v1.c3.s21.158](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.158) ¹ vi. 50, 1. ### [v1.c3.s21.159](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.159) ² Bṛhadāraṇyaka Upaniṣad, vi. 1, 19 (Mādhyamdina = vi. 14 Kāṇva); 2, 14 (= i, 14); Chāndogya Upaniṣad, vi. 9, 3; 10, 2; vii. 2, 1; 7, 1; 8, 1; 10, 1; Adbhuta Brāhmaṇa, vi. 5 (\*Indische Studien\*, i, 40). ### [v1.c3.s21.160](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.160) 2. Pataṅga Prājāpatya (‘descendant of Prajāpati’) is credited by the Anukramaṇī (Index) with the authorship of a hymn of the Rigveda¹ in which Pataṅga means the ‘sun-bird.’ He is also mentioned in the Jaiminīya Upaniṣad Brāhmaṇa.² ### [v1.c3.s21.161](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.161) ¹ x. 177, 1. ### [v1.c3.s21.162](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.162) ² iii. 30, 1. Cf. Kauṣītaki Brāhmaṇa, xxv. 8; Śāṅkhāyana Śrauta Sūtra, xi. 14, 28. ### [v1.c3.s21.163](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.163) Patañcala Kāpya is the name of a sage mentioned twice in the Bṛhadāraṇyaka Upaniṣad.¹ According to Weber,² his name is reminiscent of Kapila and Patañjali of the Sāṅkhya-Yoga system, but this suggestion may be regarded as quite improbable.³ ### [v1.c3.s21.164](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.164) ¹ iii. 3, 1; 7, 1. ### [v1.c3.s21.165](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.165) ² \*Indische Studien\*, i, 434, 435; \*Indian Literature\*, 126, 137, 223, 236, 237. ### [v1.c3.s21.166](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.166) ³ Cf. Garbe, Sāṅkhya Philosophie, 25, 26. ### [v1.c3.s21.167](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.167) Patatrin denotes a ‘flying creature’ generally in the Aitareya Upaniṣad,¹ or more particularly a ‘bird’ in the Atharvaveda.² ### [v1.c3.s21.168](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.168) ¹ iii. 3, 3. ### [v1.c3.s21.169](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.169) ² viii. 7, 24; x. 10, 14; xiv. 2, 44. ### [v1.c3.s21.170](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.170) Patākā, ‘banner,’ is not found until the Adbhuta Brāhmaṇa.¹ Its Vedic equivalent is Dhvaja. ### [v1.c3.s21.171](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.171) ¹ Indische Studien, i, 39, 41 (here erroneously mentioned as patākā, masculine). ### [v1.c3.s21.172](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.172) Pati, Patnī.—Under these words denoting primarily, as the evidence collected in the St. Petersburg Dictionary shows, ‘lord’ and ‘lady,’ and so ‘husband’ and ‘wife,’ it is convenient to consider the marital relations of the Vedic community. ### [v1.c3.s21.173](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.173) Child Marriage.—Marriage in the early Vedic texts appears essentially as a union of two persons of full development. This is shown by the numerous references¹ to unmarried girls who grow old in the house of their fathers (amā-jur), and who adorn themselves in desire of marriage, as well as to the paraphernalia of spells and potions used in the Atharvavedic tradition² to compel the love of man or woman respectively, while even the Rigveda³ itself seems to present us with a spell by which a lover seeks to send all the household to sleep when he visits his beloved. Child wives first occur regularly in the Sūtra period, though it is still uncertain to what extent the rule of marriage before puberty there obtained.⁴ The marriage ritual also quite clearly presumes that the marriage is a real and not a nominal one: an essential feature is the taking of the bride to her husband’s home, and the ensuing cohabitation.⁵ ### [v1.c3.s21.174](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.174) ¹ Cf. Rv. i. 117, 7; ii. 17, 7; x. 39, 3; 40, 5. Ghoṣā is the chief example of this condition. The Atharvaveda (i. 14) also refers to such a case (see Bloomfield, Hymns of the Atharvaveda, 253). The ornaments of maidens, especially at seasons of festival, are referred to in Rv. i. 123, 11; vii. 2, 5; Av. ii. 36, 1; xiv. 2, 59 et seq. ### [v1.c3.s21.175](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.175) ² Cf. Av. iii. 18 (= Rv. x. 145); vi. 102; 130; 131; vii. 36; 37; 38. Similarly there are many references to the love of the youth for the maiden, and his seeking her—e.g., Rv. i. 115, 2; Av. ii. 30; iii. 25; vi. 8; 9; 82; to their mutual affection—e.g., Rv. i. 167, 3; ix. 32, 5; 56, 3; x. 34, 5; and to jealousy and love philtres for the purpose of recalling wandering affections—e.g., Av. vi. 18; 42; 43; 94; 139; vii. 45. The gifts of the lover are referred to in Rv. i. 117, 18. Some of these passages may, of course, refer to Hetairai, but not all. ### [v1.c3.s21.176](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.176) ³ vii. 55, 5. 8. Cf. Rv. i. 134, 3; Aufrecht, Indische Studien, 4, 337 et seq. A different view of the passage is taken by Pischel, Vedische Studien, 2, 57 et seq. The Atharvaveda (iv. 5) shows that the view of Aufrecht was that early adopted in India. ### [v1.c3.s21.177](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.177) ⁴ Cf. Jolly, \*Recht und Sitte\*, 59; Hopkins, \*Journal of the American Oriental Society\*, 13, 340 et seq. ; 23, 356; Risley, \*People of India\*, 179 et seq. There is a possible reference to a child-wife in the Chāndogya Upaniṣad, i. 10, 1. For the Sūtra evidence, see Bhandarkar, \*Zeitschrift der Deutschen Morgenländischen Gesellschaft\*, 47, 143-156; Jolly, \*ibid.\*, 46, 413-426; 47, 610-615. ### [v1.c3.s21.178](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.178) ⁵ Rv. x. 85, especially verse 29 et seq. ### [v1.c3.s21.179](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.179) \*Limitations on Marriage.\*—It is difficult to say with certainty within what limits marriage was allowed. The dialogue of Yama and Yamī in the Rigveda⁶ seems clearly to point to a prohibition of the marriage of brother and sister. It can hardly be said, as Weber⁷ thinks, to point to a practice that was once in use and later became antiquated. In the Gobhila Gṛhya Sūtra⁸ and the Dharma Sūtras⁹ are found prohibitions against marriage in the Gotra (‘family’) or within six degrees on the mother’s or father’s side, but in the Śatapatha Brāhmaṇa¹⁰ marriage is allowed in the third or fourth generation, the former being allowed, according to Harisvamin,¹¹ by the Kāṇvas, and the second by the Saurāṣṭras, while the Dākṣiṇātyas allowed marriage with the daughter of the mother’s brother or the son of the father’s sister, but presumably not with the daughter of the mother’s sister or the son of the father’s brother. The prohibition of marriage within the Gotra cannot then have existed,¹² though naturally marriages outside the Gotra were frequent.¹³ Similarity of caste was also not an essential to marriage, as hypergamy was permitted even by the Dharma Sūtras,¹⁴ so that a Brāhmaṇa could marry wives of any lower caste, a Kṣatriya wives of the two lowest castes as well as of his own caste, a Vaiśya a Śūdrā as well as a Vaiśyā, although the Śūdrā marriages were later disapproved in toto. Instances of such intermarriage are common in the Epic, and are viewed as normal in the Bṛhaddevatā.¹⁵ ### [v1.c3.s21.180](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.180) ⁶ x. 10. ### [v1.c3.s21.181](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.181) ⁷ \*Proceedings of the Berlin Academy\*, 1895, 822. Cf. also \*Indische Studien\*, 5, 427; 10, 76, n.; Pischel, \*Hermes\*, 18, 465-468; Max Müller, \*Science of Language\*, 2, 507; Herodotus, iii. 19. Crawley’s \*Mystic Rose\* gives strong reasons against the early prevalence of such marriages. ### [v1.c3.s21.182](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.182) ⁸ iii. 4, 5. ### [v1.c3.s21.183](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.183) ⁹ Apastamba, Dharma Sūtra, ii. 5, 15, 16, etc. Cf. Mānava Dharma Śāstra, iii. 5; Yājñavalkya Dharma Śāstra, i. 52, 53. ### [v1.c3.s21.184](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.184) ¹⁰ i. 8, 3, 6. ### [v1.c3.s21.185](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.185) ¹¹ On Śatapatha Brāhmaṇa, \*loc. cit.\* ### [v1.c3.s21.186](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.186) ¹² Cf. Weber, \*Indische Studien\*, 10, 75, 76; Max Müller, \*Ancient Sanskrit Literature\*, 387; Schrader, \*Prehistoric Antiquities\*, 392; Geiger, \*Ostiranische Kultur\*, 246; \*Zeitschrift der Deutschen Morgenländischen Gesellschaft\*, 43, 308-312; Jolly, \*Recht und Sitte\*, 62, 63; Hopkins, \*Journal of the American Oriental Society\*, 13, 345 et seq. ### [v1.c3.s21.187](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.187) ¹³ \*Cf.\* Oldenberg, \*Zeitschrift der Deutschen Morgenländischen Gesellschaft\*, 51, 279. ### [v1.c3.s21.188](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.188) ¹⁴ Gautama Dharma Sūtra, iv. 16; Baudhāyana Dharma Sūtra, i. 16, 2-5; Vasiṣṭha Dharma Sūtra, i. 24; 25; Pāraskara Gṛhya Sūtra, i. 4, etc.; Risley, \*People of India\*, 156 et seq. \*Cf.\* Varṇa. ### [v1.c3.s21.189](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.189) ¹⁵ See Hopkins, cited in note 12; Bṛhaddevatā, v. 79; and Varṇa. ### [v1.c3.s21.190](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.190) It was considered proper that the younger brothers and sisters should not anticipate their elders by marrying before them. The later Saṃhitās and Brāhmaṇas¹⁶ present a series of names expressive of such anticipation, censuring as sinful those who bear them. These terms are the \*pari-vividāna\*,¹⁷ or perhaps \*agre-dadhus\*,¹⁸ the man who, though a younger brother, marries before his elder brother, the latter being then called the \*parivitta\*;¹⁹ the \*agre-didhiṣu\*,²⁰ the man who weds a younger daughter while her elder sister is still unmarried; and the \*Didhiṣū-pati\*,²¹ who is the husband of the latter. The passages do not explicitly say that the exact order of birth must always be followed, but the mention of the terms shows that the order was often broken. ### [v1.c3.s21.191](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.191) ¹⁶ See Delbrück, \*Die indogermanischen Verwandtschaftsnamen\*, 578 et seq. ### [v1.c3.s21.192](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.192) ¹⁷ Maitrāyaṇī Saṃhitā, iv. 1, 9, and Kāṭhaka and Kapiṣṭhala Saṃhitās, cited by Delbrück, 579, 580; Vājasaneyi Saṃhitā, xxx. 9. In Āpastamba Dharma Sūtra, ii. 5, 12, 22, the expression is \*paryāhita\*. ### [v1.c3.s21.193](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.193) ¹⁸ Maitrāyaṇī Saṃhitā, iv. 1, 9, according to Delbrück, 581. But, as \*pari-vividāna\* follows, it seems very doubtful; the reading is probably wrong, especially in view of the Kāṭhaka and Kapiṣṭhala parallels, which have \*agre-didhiṣu\* and \*agre-dadhiṣu\*. ### [v1.c3.s21.194](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.194) ¹⁹ See passages cited in note 17; also Av. vi. 112, 3; Taittirīya Brāhmaṇa, iii. 2, 8, 11. Āpastamba Śrauta Sūtra, ix. 12, 11, and Dharma Sūtra, ii. 5, 12, 22, add \*parivinna\* to \*parivitta\*, but probably the two words should be identical in sense. ### [v1.c3.s21.195](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.195) ²⁰ Kāṭhaka Saṃhitā (see note 17) has \*agre-didhiṣu\*; Kapiṣṭhala, \*agre-dadhiṣu\*; Taittirīya Brāhmaṇa, iii. 2, 8, 11, \*agra-didhiṣu\*. The Dharma Sūtras adopt \*agre-didhiṣu\*. ### [v1.c3.s21.196](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.196) ²¹ Kāṭhaka Saṃhitā has \*didhiṣū-pati\*; Kapiṣṭhala, \*dadhiṣū-pati\*; and so the Dharma Sūtras. Vājasaneyi Saṃhitā, xxx. 9, has the corrupt \*edidhiṣuḥ-pati\*. ### [v1.c3.s21.197](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.197) Widow Remarriage. — The remarriage of a widow was apparently permitted. This seems originally to have taken the form of the marriage of the widow to the brother or other nearest kinsman of the dead man in order to produce children. At any rate, the ceremony is apparently alluded to in a funeral hymn of the Rigveda;²² for the alternative explanation, which sees in the verse a reference to the ritual of the Puruṣamedha (‘human sacrifice’), although accepted by Hillebrandt²³ and Delbrück,²⁴ is not at all probable, while the ordinary view is supported by the Sūtra evidence.²⁵ Moreover, another passage of the Rigveda²⁶ clearly refers to the marriage of the widow and the husband's brother (devṛ), which constitutes what the Indians later knew as Niyoga.²⁷ This custom was probably not followed except in cases where no son was already born. This custom was hardly remarriage in the strict sense, since the brother might—so far as appears—be already married himself. In the Atharvaveda,²⁸ a verse refers to a charm which would secure the reunion, in the next world, of a wife and her second husband. Though, as Delbrück²⁹ thinks, this very possibly refers to a case in which the first husband was still alive,³⁰ but was impotent or had lost caste (patita),³¹ still it is certain that the later Dharma Sūtras³² began to recognize ordinary remarriage in case of the death of the first husband. ### [v1.c3.s21.198](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.198) ²² x. 18, 8. ### [v1.c3.s21.199](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.199) ²³ Zeitschrift der Deutschen Morgenländischen Gesellschaft, 40, 708. ### [v1.c3.s21.200](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21.200) ²⁴ Die indogermanischen Verwandtschaftsnamen, 553. Cf. also Lanman, Sanskrit Reader, 385; for the other view, see Whitney, Translation of the Atharvaveda, 848; Roth, Siebenzig Lieder, 151, n.; Zimmer, Altindisches Leben, 329. _First 200 of 1,170 passages. [Read on](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21)_ ## Linked texts (45) - [Ṛgvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.rg.4.24.5) — Sanskrit - [Atharvavedasaṃhitā](https://indike.org/pramana/in.veda.samhita.atharva.10.9.7) — Atharvan & Aṅgiras, Sanskrit - [Śatapathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satapatha.3.3.4.17) — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit - [Aitareyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.aitreya.4.23) — Mahidāsa Aitareya, Sanskrit - [Vājasaneyisaṃhitā](https://indike.org/pramana/in.veda.samhita.suklayajur*vajasaneyi.21.59) — Sanskrit - [Taittirīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.taittiriya.1.5.12.5) — Sanskrit - [Taittirīyasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*taittiriya.1.6.1.2) — Sanskrit - [Bṛhadāraṇyakopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.brhadaranyaka.2.5.18) — Sanskrit - [Maitrāyaṇīsaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*maitrayani.4.1.9) — Sanskrit - [Kāṭhakasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*kathaka.30.5) — Sanskrit - [Kauṣītakibrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki.7.7) — Kauṣītaki, Sanskrit - [Nirukta](https://indike.org/pramana/in.vedanga.nirukta.yaska.3.8) — Yāska, Sanskrit - [Śāṅkhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.sankhayana.12.13.6) — Śāṅkhāyana, Sanskrit - [Chāndogyopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.chandogya.5.3.1) — Sanskrit - [Aṣṭādhyāyī](https://indike.org/pramana/in.vedanga.vyakarana.astadhyayi.4.1.116) — Pāṇini, Sanskrit - [Mānava Dharmaśāstra](https://indike.org/pramana/in.niti.dharma.manu.3.5) — Manu & Bhṛgu, Sanskrit - [Baudhāyanadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.baudhayana.2.2.3.27) — Baudhāyana, Sanskrit - [Āpastambadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.apastamba.2.5) — Āpastamba, Sanskrit - [Vasiṣṭhadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.vasistha.1.24) — Vasiṣṭha, Sanskrit - [Bṛhaddevatā](https://indike.org/pramana/in.vedanga.misc.anukramani.brhaddevata.5.79) — Śaunaka, Sanskrit - [Kauṣītakibrāhmaṇopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.kausitaki.4.15) — Sanskrit - [Aitareyāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.aitareya.3.1.6) — Sanskrit - [Jaiminīyopaniṣadbrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.jaiminiya_upanisad.3.30.1) — Sanskrit - [Śāṅkhāyanagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.sankhayana.1.13.4) — Śāṅkhāyana, Sanskrit - [Pāraskaragṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.paraskara.1.4) — Pāraskara, Sanskrit - [Śāṅkhāyanāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.kausitaki.7.18) — Sanskrit - [Āpastambaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.apastamba.9.12.11) — Āpastamba, Sanskrit - [Nidānasūtra](https://indike.org/pramana/in.vedanga.chanda.nidana.1.6) — Patañjali (grammarian), Sanskrit - [Gobhilagṛhyasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.gobhila.3.4.5) — Gobhila, Sanskrit - [Yājñavalkyasmṛti](https://indike.org/pramana/in.niti.dharma.yajnavalkya.1.52) — Yājñavalkya, Sanskrit - [Gautamadharmasūtra](https://indike.org/pramana/in.vedanga.kalpa.dharma.gautama.4.16) — Gautama (dharmasūtrakāra), Sanskrit - [Mantrabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.mantra.1.3.10) — Sanskrit - [Muṇḍakopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.mundaka.1.2.8) — Sanskrit - [Mahābhārata](https://indike.org/pramana/in.lit.mahabharata.vyasa.3.70.26) — Vyāsa, Sanskrit - [Gopathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.gopatha.2.3.22) — Sanskrit - [Jaiminīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.jaiminiya) — 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 - [Kauśikasūtra](https://indike.org/pramana/in.vedanga.kalpa.grhya.kausika) — Kauśika, Sanskrit - [Pañcaviṃśabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.pancavimsa) — Sanskrit - [Taittirīyāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.taittiriya) — Sanskrit - [Aitareyopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.aitreya) — Mahidāsa Aitareya, Sanskrit - [Sāmavedasaṃhitā](https://indike.org/pramana/in.veda.samhita.sama) — Sanskrit - [Adbhutabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.adbhuta) — Sanskrit --- Source: [https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s21) · Pramāṇa