[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.s2 # Vedic Index of Names and Subjects v1.c3.s2: I Vedic Index of Names and Subjects v1.c3.s2 - **Language:** English ### I ### [v1.c3.s2.1](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.1) Ikṣu, the generic name for the sugar-cane, is first found in the Atharvaveda¹ and the later Saṃhitās.² Whether it grew wild, or was cultivated, does not appear from the references. ### [v1.c3.s2.2](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.2) ¹ i. 34, 5. ### [v1.c3.s2.3](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.3) ² Maitrāyaṇī Saṃhitā, iii. 7, 9; iv. 2, 9 (ikṣu-kāṇḍa). In Vājasaneyi Saṃhitā, xxv. 1; Taittirīya Saṃhitā, vii. 3, 16, 1; Kāṭhaka Aśvamedha, iii. 8, ‘eyelash’ is meant. Cf. Zimmer, Altindisches Leben, 72; Roth, St. Petersburg Dictionary, s.v. ### [v1.c3.s2.4](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.4) Ikṣvāku.—In the Rigveda this name occurs but once,¹ and in a doubtful context. It is clear, however, that it denotes a prince; later interpretations make Asamāti, whose name is read into the hymn, an Ikṣvāku prince.² In the Atharvaveda³ also the name is found in only one passage, where it is uncertain whether a descendant of Ikṣvāku, or Ikṣvāku himself, is referred to; in either case he seems to be regarded as an ancient hero. In the Pañcaviṃśa Brāhmaṇa⁴ mention is made of Tryaruṇa Traidhātva Aikṣvāka, who is identical with the Tryaruṇa Traivṛṣṇa of the Bṛhaddevatā,⁵ and with Tryaruṇa Trasadasyu in the Rigveda.⁶ The connection of Trasadasyu with the Ikṣvākus is confirmed by the fact that Purukutsa was an Aikṣvāka, according to the Śatapatha Brāhmaṇa.⁷ Thus the Ikṣvāku line was originally a line of princes of the Pūrus. Zimmer⁸ places them on the upper Indus, but they may well have been somewhat further east.⁹ Later Ikṣvāku is connected with Ayodhyā. ### [v1.c3.s2.5](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.5) ¹ x. 60, 4. ### [v1.c3.s2.6](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.6) ² Cf. Jaiminīya Brāhmaṇa, iii. 167; Sātyāyanaka in Max Müller, Rigveda, 4, c-cvii, 167; Journal of the American Oriental Society, 18, 42; Bṛhaddevatā, vii. 85 et seq., with Macdonell's notes. ### [v1.c3.s2.7](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.7) ³ xiv. 39, 9. Cf. Bloomfield, Hymns of the Atharvaveda, 680; Whitney, Translation of the Atharvaveda, 961. ### [v1.c3.s2.8](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.8) ⁴ xiii. 3, 12. ### [v1.c3.s2.9](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.9) ⁵ v. 14 et seq. ### [v1.c3.s2.10](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.10) ⁶ v. 27, 3. Cf. Sieg, Die Sagenstoffe des Rgveda, 68-75; Macdonell, Bṛhaddevatā, 2, 170; Oldenberg, Vedic Hymns, 366 et seq.; Ludwig, Translation of the Rigveda, 3, 133, 138; 4, 324. ### [v1.c3.s2.11](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.11) ⁷ xiii. 5, 4. 5. ### [v1.c3.s2.12](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.12) ⁸ Altindisches Leben, 104, 130. ### [v1.c3.s2.13](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.13) ⁹ Cf. Pischel, Vedische Studien, 2, 218; Geldner, ibid., 3, 152. ### [v1.c3.s2.14](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.14) 1. Iṭa.—This word occurs twice in the Atharvaveda. In the first passage¹ it seems to denote a bulrush of the sort that dies in a year; in the second² it refers to the reed work of the house. ### [v1.c3.s2.15](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.15) ¹ vi. 14, 3. Cf. iv. 19, 1; Bloomfield, Hymns of the Atharvaveda, 464. ### [v1.c3.s2.16](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.16) ² ix. 3, 18. Cf. Pischel, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 35, 718. ### [v1.c3.s2.17](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.17) 2. Iṭa appears as a Ṛṣi and a protégé of Indra in one hymn of the Rigveda.¹ Roth,² however, thinks that the word is really part of a verb (it) meaning ‘to err, wander’ (cp. aṭ), and that the name is a mere misunderstanding. It is already so regarded in the Anukramaṇī, but not apparently in the Bṛhaddevatā.³ ### [v1.c3.s2.18](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.18) ¹ x. 171, 1. ### [v1.c3.s2.19](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.19) ² St. Petersburg Dictionary, s.v. ### [v1.c3.s2.20](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.20) ³ viii. 73. \*Cf.\* Ludwig, Translation of the Rigveda, 3, 133. ### [v1.c3.s2.21](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.21) Iṭant Kāvya is the name of a sage, contemporary with Keśin Dārbhya, in the Kauṣitaki Brāhmaṇa.¹ He is also mentioned as Iḍhant in the Pañcaviṃśa Brāhmaṇa.² ### [v1.c3.s2.22](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.22) ¹ vii. 4. \*Cf.\* Weber, \*Indische Studien\*, 1, 293; 2, 308. ### [v1.c3.s2.23](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.23) ² xiv. 9, 16. ### [v1.c3.s2.24](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.24) Itihāsa, as a kind of literature, is repeatedly mentioned along with Purāṇa in the later texts of the Vedic period. The earliest reference to both occurs in the late fifteenth book of the Atharvaveda.¹ Itihāsa then appears in the Śatapatha Brāhmaṇa,² the Jaiminīya,³ Bṛhadāraṇyaka,⁴ and Chāndogya Upaniṣads.⁵ In the latter it is expressly declared with Purāṇa to make up the fifth Veda, while the Śāṅkhāyana Śrauta Sūtra⁶ makes the Itihāsa a Veda and the Purāṇa a Veda. The Itihāsa-veda and the Purāṇa-veda appear also in the Gopatha Brāhmaṇa,⁷ while the Śatapatha⁸ identifies the Itihāsa as well as the Purāṇa with the Veda. In one passage Anvākhyāna and Itihāsa are distinguished⁹ as different classes of works, but the exact point of distinction is obscure; probably the former was supplementary. The Taittirīya Āraṇyaka¹⁰ mentions Itihāsas and Purāṇas in the plural. ### [v1.c3.s2.25](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.25) ¹ xv. 6, 4 \*et seq.\* ### [v1.c3.s2.26](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.26) ² xiii. 4, 3, 12. 13, and as compounded in xi. 5, 6, 8; 7, 9. ### [v1.c3.s2.27](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.27) ³ i. 53. ### [v1.c3.s2.28](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.28) ⁴ ii. 4, 10; iv. 1, 2; v. 11. ### [v1.c3.s2.29](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.29) ⁵ iii. 4, i. 2; vii. 1, 2. 4; 2, 1; 7, 1. ### [v1.c3.s2.30](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.30) ⁶ xvi. 2, 21. 27. ### [v1.c3.s2.31](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.31) ⁷ i. 10. ### [v1.c3.s2.32](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.32) ⁸ xiii. 4, 3, 12. 13. ### [v1.c3.s2.33](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.33) ⁹ xi. 1, 6, 9. \*Cf.\* p. 24. ### [v1.c3.s2.34](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.34) ¹⁰ ii. 9. ### [v1.c3.s2.35](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.35) There is nothing to show in the older literature what distinction there was, if any, between Itihāsa and Purāṇa; and the late literature,¹¹ which has been elaborately examined by Sieg,¹² yields no consistent result. Geldner¹³ has conjectured that there existed a single work, the Itihāsa-purāṇa, a collection of the old legends of all sorts, heroic, cosmogonic, genealogical; but though a work called Itihāsa, and another called Purāṇa, were probably known to Patañjali,¹⁴ the inaccuracy of Geldner's view is proved by the fact that Yāska shows no sign of having known any such work. To him the Itihāsa may be a part of the Mantra literature itself,¹⁵ Aitihāsikas being merely people who interpret the Rigveda by seeing in it legends where others see myths.¹⁶ The fact, however, that the use of the compound form is rare, and that Yāska regularly has Itihāsa,¹⁷ not Itihāsa-purāṇa, is against the theory of there ever having been one work. ### [v1.c3.s2.36](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.36) ¹¹ See Sāyaṇa's Introduction to the Rigveda, p. 12 (ed. Max Müller), and his commentary on Śatapatha Brāhmaṇa, xi. 5, 6, 8; Śaṃkara on Bṛhadāraṇyaka Upaniṣad, ii. 4, 10. ### [v1.c3.s2.37](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.37) ¹² \*Die Sagenstoffe des Rgveda\*, 31 \*et seq.\* ### [v1.c3.s2.38](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.38) ¹³ \*Vedische Studien\*, 1, 290. \*Cf.\* Sieg, \*op. cit.\*, 33. ### [v1.c3.s2.39](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.39) ¹⁴ Vārttika on Pāṇini, iv. 2, 60, and Mahābhāṣya (ed. Kielhorn), 2, 284. ### [v1.c3.s2.40](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.40) ¹⁵ Nirukta, iv. 6. ### [v1.c3.s2.41](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.41) ¹⁶ Ibid., ii. 16; xii. 1. ### [v1.c3.s2.42](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.42) ¹⁷ Ibid., ii. 10; 24; iv. 6; x. 26; xii. 10. ### [v1.c3.s2.43](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.43) The relation of Itihāsa to Ākhyāna is also uncertain. Sieg¹⁸ considers that the words Itihāsa and Purāṇa referred to the great body of mythology, legendary history, and cosmogonic legend available to the Vedic poets, and roughly classed as a fifth Veda, though not definitely and finally fixed. Thus, Anvākhyānas, Anuvyākhyānas, and Vyākhyānas could arise, and separate Ākhyānas could still exist outside the cycle, while an Ākhyāna could also be a part of the Itihāsa-purāṇa. He also suggests that the word Ākhyāna has special reference to the form of the narrative. Oldenberg,¹⁹ following Windisch,²⁰ and followed by Geldner,²¹ Sieg, and others, has found in the Ākhyāna form a mixture of prose and verse, alternating as the narrative was concerned with the mere accessory parts of the tale, or with the chief points, at which the poetic form was naturally produced to correspond with the stress of the emotion. This theory has been severely criticized by Hertel²² and von Schroeder.²³ These scholars, in accordance with older suggestions of Max Müller²⁴ and Lévi,²⁵ see in the so-called Ākhyāna hymns of the Rigveda, in which Oldenberg finds actual specimens of the supposed literary genus, though the prose has been lost, actual remains of ritual dramas. Elsewhere²⁶ it has been suggested that the hymns in question are merely literary dialogues. ### [v1.c3.s2.44](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.44) ¹⁸ Op. cit., 31 et seq. ### [v1.c3.s2.45](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.45) ¹⁹ Zeitschrift der Deutschen Morgenländischen Gesellschaft, 37, 54 et seq.; 39, 52 et seq. Cf. Göttingische Gelehrte Anzeigen, 1908, 67 et seq. ### [v1.c3.s2.46](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.46) ²⁰ Verhandlungen der dreiunddreissigsten Versammlung deutscher Philologen und Schulmänner in Gera (1879), 15 et seq. ### [v1.c3.s2.47](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.47) ²¹ Vedische Studien, 1, 284; 2, 1 et seq. ### [v1.c3.s2.48](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.48) ²² Vienna Oriental Journal, 18, 59 et seq.; 23, 273 et seq. Cf. Winternitz, ibid., 23, 102 et seq. ### [v1.c3.s2.49](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.49) ²³ Mysterium und Mimus im Rigveda, 3 et seq. ### [v1.c3.s2.50](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.50) ²⁴ Sacred Books of the East, 32, 183. ### [v1.c3.s2.51](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.51) ²⁵ Le Théâtre indien, 303, 307. ### [v1.c3.s2.52](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.52) ²⁶ Keith, Journal of the Royal Asiatic Society, 1909, 200 \*et seq.\* ### [v1.c3.s2.53](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.53) Id-, Idā-, Idu- Vatsara. See Saṃvatsara. ### [v1.c3.s2.54](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.54) Indra-gopa (‘protected by Indra’), masc., is a designation of the cochineal insect in the Bṛhadāraṇyaka Upaniṣad (ii. 3, 6). ### [v1.c3.s2.55](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.55) Indra-dyumna Bhāllaveya Vaiyāghra-padya is mentioned as a teacher who with others was unable to agree as to the nature of Agni Vaiśvānara, and who was instructed by Aśvapati Kaikeya.¹ As Bhāllaveya he is cited several times in the Śatapatha Brāhmaṇa² on ritual points. ### [v1.c3.s2.56](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.56) ¹ Satapatha Brāhmaṇa, x. 6, 1, 1 \*et seq.\*; Chāndogya Upaniṣad, v. 11, 1 \*et seq.\* ### [v1.c3.s2.57](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.57) ² i. 6, 1, 19; xiii. 5, 3, 4. \*Cf.\* ii. 1, 4, 6. ### [v1.c3.s2.58](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.58) Indra-bhū Kāśyapa is mentioned as a pupil of Mitrabhū Kāśyapa in the Vamśa Brāhmaṇa.¹ ### [v1.c3.s2.59](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.59) ¹ \*Indische Studien\*, 4, 374. ### [v1.c3.s2.60](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.60) 1. Indrota is twice mentioned in the Rigveda¹ in a Dānastuti (‘Praise of Liberality’) as a giver of gifts. In the second passage he has the epithet Ātithigva, which shows conclusively that he was a son of Atithigva, as Ludwig² holds, and not of Ṛkṣa, as Roth³ states. ### [v1.c3.s2.61](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.61) ¹ viii. 68, 10 \*et seq.\* ### [v1.c3.s2.62](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.62) ² Translation of the Rigveda, 3, 163. ### [v1.c3.s2.63](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.63) ³ St. Petersburg Dictionary, \*s.v.\* ### [v1.c3.s2.64](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.64) 2. Indrota Daivāpa Śaunaka is mentioned in the Śatapatha Brāhmaṇa¹ as the priest who officiated at the horse sacrifice of Janamejaya, although this honour is attributed in the Aitareya Brāhmaṇa² to Tura Kāvaṣeya. He also appears in the Jaiminīya Upaniṣad Brāhmaṇa³ as a pupil of Śruta, and is mentioned in the Vamśa Brāhmaṇa.⁴ He cannot be connected in any way with Devāpi, who occurs in the Rigveda.⁵ ### [v1.c3.s2.65](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.65) ¹ xiii. 5, 3, 4, 1; Śāṅkhāyana Srauta Sūtra, xvi. 7, 7; 8, 27. ### [v1.c3.s2.66](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.66) ² viii. 21. ### [v1.c3.s2.67](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.67) ³ iii. 40, 1. ### [v1.c3.s2.68](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.68) ⁴ \*Indische Studien\*, 4, 384, 385. ### [v1.c3.s2.69](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.69) ⁵ x. 98. Cf. Oldenberg, \*Zeitschrift der Deutschen Morgenländischen Gesellschaft\*, 42, 240. ### [v1.c3.s2.70](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.70) 1. Ibha is a word of somewhat doubtful sense and interpretation. It is found only in the Saṃhitās,¹ and especially in the Rigveda.² According to Roth³ and Ludwig⁴ the sense is ‘retainer,’ and Zimmer⁵ thinks that it includes not only dependants and servants, but also the royal family and the youthful cadets of the chief families. In the opinion of Pischel and Geldner⁶ it denotes ‘elephant.’ This view is supported by the authority of the commentators Sāyaṇa⁷ and Mahīdhara,⁸ the Nirukta,⁹ too, gives ‘elephant’ as one of the senses of the word. Megasthenes¹⁰ and Nearchos¹¹ tell us that elephants were a royal prerogative, and the derivative word Ibhya may thus be naturally explained as denoting merely ‘rich’ (lit., ‘possessor of elephants’).¹² ### [v1.c3.s2.71](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.71) ¹ Taittirīya Saṃhitā, i. 2, 14, 1; Vājasaneyi Saṃhitā, xiii. 9. ### [v1.c3.s2.72](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.72) ² i. 84, 17; iv. 4, 1; ix. 57, 3, and perhaps vi. 20, 8. ### [v1.c3.s2.73](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.73) ³ St. Petersburg Dictionary, \*s.v.\* ### [v1.c3.s2.74](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.74) ⁴ Translation of the Rigveda, 3, 246, 247. ### [v1.c3.s2.75](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.75) ⁵ \*Altindisches Leben\*, 167. ### [v1.c3.s2.76](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.76) ⁶ \*Vedische Studien\*, 1, xv, xvi. ### [v1.c3.s2.77](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.77) ⁷ On Taittirīya Saṃhitā, \*loc. cit.\* ### [v1.c3.s2.78](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.78) ⁸ On Vājasaneyi Saṃhitā, \*loc. cit.\* ### [v1.c3.s2.79](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.79) ⁹ vi. 12. It gives also the sense ‘retainer,’ and in Aśoka’s Edicts, No. 5, Bühler, \*Zeitschrift der Deutschen Morgenländischen Gesellschaft\*, 37, 279, finds a Vaiśya denoted by its Pāli form. ### [v1.c3.s2.80](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.80) ¹⁰ \*Apud\* Strabo, 704. ### [v1.c3.s2.81](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.81) ¹¹ \*Ibid.\*, 705. ### [v1.c3.s2.82](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.82) ¹² But it may equally well be explained as ‘rich’ from the other sense of the primary word: ‘possessor of (many) retainers.’ ### [v1.c3.s2.83](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.83) 2. Ibha in one passage of the Rigveda¹ appears certainly to be intended as an abbreviation of the proper name Smadibha. ### [v1.c3.s2.84](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.84) ¹ vi. 20, 8. Cf. Pischel and Geldner, \*Vedische Studien\*, 1, xvi; Roth, St. Petersburg Dictionary, \*s.v.\*; Oldenberg, \*Rgveda-Noten\*, 1, 380. Zimmer, \*Altindisches Leben\*, 167, treats it as ‘retinue,’ as does Ludwig, Translation of the Rigveda, 3, 246, 247. ### [v1.c3.s2.85](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.85) Ibhya occurs once in the Rigveda¹ in the plural, when a king is said to devour his Ibhyas as the fire the forest; and twice in the Chāndogya Upaniṣad,² in one passage as the first member of a compound, and in the other as either a proper name or an adjective. Roth,³ Ludwig,⁴ and Zimmer⁵ interpret the word as ‘retainers’ in the Rigveda, but in the Chāndogya Upaniṣad Roth thinks it means ‘rich.’ Pischel and Geldner⁶ accept the sense in all passages. Böhtlingk in his translation of the Chāndogya treats the word as simply a proper name, ‘Ibhya’s village’ (\*ibhya-grāma\*) and ‘Ibhya.’ ### [v1.c3.s2.86](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.86) ¹ i. 65, 4. ### [v1.c3.s2.87](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.87) ² i. 10, i. 2. ### [v1.c3.s2.88](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.88) ³ St. Petersburg Dictionary, s.v. ### [v1.c3.s2.89](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.89) ⁴ Translation of the Rigveda, 3, 247. ### [v1.c3.s2.90](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.90) ⁵ Altindisches Leben, 168. ### [v1.c3.s2.91](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.91) ⁶ Vedische Studien, 1, xvi. Cf. Sāyaṇa on Rigveda, loc. cit., dhaninaḥ, and Śaṃkara on Chāndogya Upaniṣad, loc. cit., īśvaro hastyāroho vā; Weber, Indische Studien, 1, 476. Cf. also Little, Grammatical Index, 35. ### [v1.c3.s2.92](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.92) Iriṇa (neut.) occurs not rarely in the later Saṃhitās¹ and Brāhmaṇas² in the sense of ‘a cleft in the ground,’ usually natural (\*sva-kṛta\*). The same meaning is also, as Pischel³ shows, to be ascribed to it in three passages of the Rigveda,⁴ in one⁵ of which the hole is referred to as ‘made by water’ (\*apā kṛtam\*). In another passage of the Rigveda⁶ the word refers to the place on which the dice are thrown. Hence Pischel⁷ concludes that the dicing-board must have been so called because it contained holes into which the dice had to be thrown if possible. Lüders⁸ however, points out that this assumption is not necessary; the dice (Akṣa) were merely thrown on a space dug out, which could be called Iriṇa, as being a hole in the ground, though not a natural one. This view is supported by the commentary of Sāyaṇa,⁹ as well as by Durga in his note on the Nirukta.¹⁰ ### [v1.c3.s2.93](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.93) ¹ Av. iv. 15, 12; Taittirīya Saṃhitā, ii. 5, 1, 3; iii. 4, 8, 5; v. 2, 4, 3; Kāṭhaka Saṃhitā, ix. 16. ### [v1.c3.s2.94](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.94) ² Śatapatha Brāhmaṇa, v. 2, 3, 2; vii. 2, 1, 8. ### [v1.c3.s2.95](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.95) ³ Vedische Studien, 2, 222-225. ### [v1.c3.s2.96](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.96) ⁴ i. 186, 9; viii. 4, 3; 87, 1. 4. ### [v1.c3.s2.97](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.97) ⁵ viii. 4, 3. ### [v1.c3.s2.98](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.98) ⁶ x. 34, 1. 9. ### [v1.c3.s2.99](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.99) ⁷ Op. cit., 2, 225. ### [v1.c3.s2.100](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.100) ⁸ Das Würfelspiel im alten Indien, 14. ### [v1.c3.s2.101](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.101) ⁹ On Rv., loc. cit. (ā-sphāra). ### [v1.c3.s2.102](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.102) ¹⁰ ix. 8 (asphuraka-sthāna). ### [v1.c3.s2.103](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.103) Iṣa Śyāvāśvi is mentioned in a Vamśa (‘list of teachers’) of the Jaiminīya Upaniṣad Brāhmaṇa (iv. 16, 1) as a pupil of Agastya. ### [v1.c3.s2.104](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.104) Iṣīkā, ‘a stalk of reed grass,’ occurs frequently from the Atharvaveda¹ onwards, often as an emblem of fragility. In the Śāṅkhāyana Āraṇyaka² it seems to denote the pin fixed in the bar of a pen to keep cattle in (argaleṣīke, ‘bolt and pin’). A basket (śūrpa) of Iṣīkā is referred to in the Śatapatha Brāhmaṇa.³ ### [v1.c3.s2.105](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.105) ¹ Av. vii. 56, 4; xii. 2, 54; Śatapatha Brāhmaṇa, iv. 3, 4, 16, etc.; Jaiminīya Brāhmaṇa, i. 9; ii. 134; Chāndogya Upaniṣad, v. 24, 3; Kāṭhaka Upaniṣad, ii. 6, 17, etc.; Nirukta, ix. 8. ### [v1.c3.s2.106](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.106) ² ii. 16 (v. l. °ike). ### [v1.c3.s2.107](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.107) ³ i. 1, 4, 19. Cf. Zimmer, Altindisches Leben, 71; Oertel, Journal of the American Oriental Society, 19, 122, n. 3. ### [v1.c3.s2.108](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.108) Iṣu is the usual name for ‘arrow’ from the Rigveda¹ onwards. Other names are Śarya, Śārī, and Bāṇa. In the hymn of the Rigveda,² which gives a catalogue of armour, two kinds of arrows are distinctly referred to: the one is poisoned (ālāktā), and has a head of horn (ruru-śīrṣṇī); the other is copper-, bronze-, or iron-headed (ayo-mukham). Poisoned (digdhā) arrows are also referred to in the Atharvaveda.³ The arrows were feathered.⁴ The parts of an arrow are enumerated in the Atharvaveda⁵ as the shaft (śalya), the feather-socket (parṇa-dhi), the point (śṛṅga), the neck of the point in which the shaft is fixed (kulmala), and the Apaskambha and Apāṣṭha, which are of more doubtful significance. In the Aitareya Brāhmaṇa⁶ the parts of an arrow are given as the point (anīka), the śalya, tejana, and the feathers (parṇāni), where śalya and tejana must apparently mean the upper and lower parts of the shaft, since it is reasonable to suppose that the arrow is described as a whole consecutively. So in the Atharvaveda⁷ the arrow of Kāma is described as having feathers, a shaft (śalya), and a firm fastening (kulmala).⁸ The arrow was shot from the ear, and so is described in the Rigveda⁹ as ‘having the ear for its place of birth.’ ### [v1.c3.s2.109](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.109) ¹ ii. 24, 8; viii. 7, 4, etc.; Av. i. 13, 4, etc.; Vājasaneyi Saṃhitā, xvi. 3, etc.; Nirukta, ix. 18. ### [v1.c3.s2.110](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.110) ² vi. 75, 15. ### [v1.c3.s2.111](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.111) ³ iv. 6, 7; v. 18, 8. 15; 31, 4. ### [v1.c3.s2.112](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.112) ⁴ Rv. x. 18, 14; vi. 75, 11; Av. v. 25, 1. ### [v1.c3.s2.113](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.113) ⁵ iv. 6. ### [v1.c3.s2.114](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.114) ⁶ i. 25. ### [v1.c3.s2.115](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.115) ⁷ Av. iii. 25, 2. ### [v1.c3.s2.116](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.116) ⁸ See also Maitrāyaṇī Saṃhitā, iii. 8, i. 2; Kāṭhaka Saṃhitā, xxv. i. ### [v1.c3.s2.117](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.117) ⁹ Rv. vi. 75, 3; ii. 24, 8 (karṇa-yoni). ### [v1.c3.s2.118](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.118) As a measure of length, the Iṣu was five spans, say three feet.¹⁰ A regular profession of arrow-making existed (iṣu-kṛt,¹¹ iṣu-kāra).¹² ### [v1.c3.s2.119](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.119) ¹⁰ Śatapatha Brāhmaṇa, vi. 5, 2, 10. ### [v1.c3.s2.120](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.120) ¹¹ Vājasaneyi Saṃhitā, xvi. 46. Cf. Rv. i. 184, 3. ### [v1.c3.s2.121](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.121) ¹² Ibid., xxx. 7; Taittirīya Brāhmaṇa, iii. 4, 3, 1. Cf. Zimmer, Altindisches Leben, 300; Weber, Indische Studien, 18, 29, 286; Hopkins, Journal of the American Oriental Society, 13, 275 et seq.; 25, 337. ### [v1.c3.s2.122](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.122) Iṣu Tri-kāṇḍa is the name given in the Aitareya Brāhmaṇa¹ to some constellation, perhaps Orion’s girdle. It is mentioned with Mṛga, Mṛgavyādha, and Rohiṇī. ### [v1.c3.s2.123](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.123) ¹ iii. 33. Cf. Hillebrandt, Vedische Mythologie, 2, 205, n. ### [v1.c3.s2.124](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.124) Iṣu-dhi (‘arrow-holder’) is the name of the quiver which was carried by every bowman. The word is common from the Rigveda¹ onwards. No trace is to be found in Vedic literature of the later practice of carrying two quivers.² According to Pischel,³ the curious expression iṣu-kṛt in the Rigveda⁴ means quiver. ### [v1.c3.s2.125](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.125) ¹ i. 33, 3; vi. 75, 5; x. 95, 3; Av. ii. 33, 2; iv. 6, etc.; Nirukta, ix. 13. ### [v1.c3.s2.126](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.126) ² Hopkins, Journal of the American Oriental Society, 13, 274. Each quiver held from ten to twenty arrows. ### [v1.c3.s2.127](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.127) ³ Vedische Studien, i, 17. But see Oldenberg, Ṛgveda-Noten, i, 182. ### [v1.c3.s2.128](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2.128) ⁴ i. 184, 3. Cf. Zimmer, Altindisches Leben, 300. ## Linked texts (24) - [Ṛgvedasaṃhitā](https://indike.org/pramana/in.veda.samhita.rg.10.60.4) — Sanskrit - [Śatapathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.satapatha.13.5.4) — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit - [Nirukta](https://indike.org/pramana/in.vedanga.nirukta.yaska.4.6) — Yāska, Sanskrit - [Atharvavedasaṃhitā](https://indike.org/pramana/in.veda.samhita.atharva.1.34.5) — Atharvan & Aṅgiras, Sanskrit - [Chāndogyopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.chandogya.3.4.1) — Sanskrit - [Vājasaneyisaṃhitā](https://indike.org/pramana/in.veda.samhita.suklayajur*vajasaneyi.25.1) — Sanskrit - [Taittirīyasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*taittiriya.7.3.16.1) — Sanskrit - [Kāṭhakasaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*kathaka.3.8) — Sanskrit - [Aitareyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.aitreya.8.21) — Mahidāsa Aitareya, Sanskrit - [Bṛhadāraṇyakopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.brhadaranyaka.2.4.10) — Sanskrit - [Śāṅkhāyanaśrautasūtra](https://indike.org/pramana/in.vedanga.kalpa.srauta.sankhayana.16.2.21) — Śāṅkhāyana, Sanskrit - [Jaiminīyopaniṣadbrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.jaiminiya_upanisad.3.40.1) — Sanskrit - [Bṛhaddevatā](https://indike.org/pramana/in.vedanga.misc.anukramani.brhaddevata.5.14) — Śaunaka, Sanskrit - [Maitrāyaṇīsaṃhitā](https://indike.org/pramana/in.veda.samhita.krsnayajur*maitrayani.3.7.9) — Sanskrit - [Kauṣītakibrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.kausitaki.7.4) — Kauṣītaki, Sanskrit - [Jaiminīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.jaiminiya.1.53) — Sanskrit - [Aṣṭādhyāyī](https://indike.org/pramana/in.vedanga.vyakarana.astadhyayi.4.2.60) — Pāṇini, Sanskrit - [Taittirīyabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.taittiriya.3.4.3.1) — Sanskrit - [Śāṅkhāyanāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.kausitaki.2.16) — Sanskrit - [Kaṭhopaniṣad](https://indike.org/pramana/in.veda.upanisad.mukhya.katha.2.6) — Sanskrit - [Pañcaviṃśabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.pancavimsa) — Sanskrit - [Taittirīyāraṇyaka](https://indike.org/pramana/in.veda.aranyaka.taittiriya) — Sanskrit - [Vaṃśabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.vamsa) — Sanskrit - [Gopathabrāhmaṇa](https://indike.org/pramana/in.veda.brahmana.gopatha) — Sanskrit --- Source: [https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v1.c3.s2) · Pramāṇa