Vedic Index of Names and Subjects v1.c3.s4: U

Vedic Index of Names and Subjects v1.c3.s4

Language: English

U

Ukṣanyāyana is mentioned in a Dānastuti (‘Praise of Gifts’) in the Rigveda¹ along with Harayāṇa and Suṣāman. Ludwig² thinks that all three are identical. Roth³ finds a reference to Ukṣan himself in the verb *ukṣanyati*⁴ and in the adjective *ukṣanyu*.⁵

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¹ viii. 25, 22.

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² Translation of the Rigveda, 3, 162, 276.

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³ St. Petersburg Dictionary, *s.v.*

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⁴ Rv. viii. 26, 9.

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⁵ Rv. viii. 23, 16.

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Ukṣṇo-randhra Kāvya is mentioned as a seer in the Pañcavimśa Brāhmaṇa (xiii. 9, 19).¹

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¹ *Cf.* Max Müller, *Sacred Books of the East*, 32, 397.

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Ukhā is the regular word for a ‘cooking pot,’ usually mentioned in connexion with sacrifice, from the Rigveda¹ onwards. It was made of clay (*mṛn-mayī*).² See also Sthālī.

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¹ i. 162, 13. 15; iii. 53, 22; Av. xii. 3, 23; Taittirīya Saṃhitā, v. 1, 6, 3, etc.

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² Vājasaneyi Saṃhitā, xi. 59; Taittirīya Saṃhitā, iv. 1, 5, 4. *Cf.* Zimmer, *Altindisches Leben*, 253, 271.

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Ugra in one passage of the Bṛhadāraṇyaka Upaniṣad¹ seems to have a technical force, denoting ‘man in authority,’ or according to Max Müller’s rendering, ‘policeman.’ Roth² compares a passage in the Rigveda,³ where, however, the word has simply the general sense of ‘mighty man.’ Böhtlingk,⁴ in his rendering of the Upaniṣad, treats the word as merely adjectival.

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¹ iv. 3, 37. 38.

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² St. Petersburg Dictionary, *s.v.*

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³ vii. 38, 6.

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⁴ P. 66 (with *pratyenasah*).

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Ugra-deva is mentioned with Turvaśa and Yadu in the Rigveda¹ apparently as a powerful protector. The name occurs also in the Pañcavimśa Brāhmaṇa² and the Taittirīya Āraṇyaka,³ where he is styled Rājani and called a leper (*kilāsa*).

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¹ i. 36, 18 (Ugradeva).

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² xiv. 3, 17; xxiii. 16, 11.

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³ v. 4, 12. *Cf.* Ludwig, Translation of the Rigveda, 3, 147; Roth, St. Petersburg Dictionary, *s.v.*, who suggests that in the Rv. passage the word should be taken adjectively.

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Ugra-sena is mentioned in the Śatapatha Brāhmaṇa (xiii. 5, 4, 3), and in a Gāthā there cited as being, with Bhīmasena and Śrutasena, a Pārikṣitīya and a brother of Janamejaya. The brothers were cleansed by the horse sacrifice from sin.

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Uccaiḥ-śravas Kaupayeya appears in the Jaiminīya Upaniṣad Brāhmaṇa (iii. 29, 1-3) as a king of the Kurus and as maternal uncle of Keśin. His connexion with the Kurus is borne out by the fact that Upamaśravas was son of Kuru-śravaṇa, the names being strikingly similar.

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Uc-chīrṣaka.—This word, occurring in the description of the couch (paryaṅka) in the Kauṣītaki Upaniṣad¹ (i. 5), apparently denotes a cushion for the head. See also Āsandī.

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¹ Cf. Weber, *Indische Studien*, I, 403; Zimmer, *Altindisches Leben*, 155.

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Uttara Kuru.—The Uttara Kurus, who play a mythical part in the Epic and later literature, are still a historical people in the Aitareya Brāhmaṇa,¹ where they are located beyond the Himālaya (pareṇa Himavantam). In another passage,² however, the country of the Uttara Kurus is stated by Vāsiṣṭha Sātyahavya to be a land of the gods (deva-kṣetra), but Jānamtapi Atyarāti was anxious to conquer it, so that it is still not wholly mythical. It is reasonable to accept Zimmer's view that the northern Kurus were settled in Kaśmīr, especially as Kurukṣetra is the region where tribes advancing from Kaśmīr might naturally be found. Cf. Udīcyas.

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¹ viii. 14.

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² viii. 23. Cf. Weber, *Indische Studien*, I, 165; Zimmer, *Altindisches Leben*, 101, 102; Hopkins, *Journal of the American Oriental Society*, 13, 75, n.

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Uttara Madra is the name of a tribe mentioned with the Uttara Kurus in the Aitareya Brāhmaṇa¹ as living beyond the Himālaya. Zimmer² points out that in the Vamśa Brāhmaṇa³ Kāmboja Aupamanyava is a pupil of Madragāra, and thence infers that Kambojas and Madras were not far distant in space. This conclusion is perfectly reasonable in view of the probable position of the Kāmbojas.⁴

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¹ viii. 14.

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² *Altindisches Leben*, 102.

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³ *Indische Studien*, 4, 371.

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⁴ See map in Pargiter, *Journal of the Royal Asiatic Society*, 1908, p. 332. Cf. Weber, *Indische Studien*, I, 165.

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Ut-tāna Āṅgirasa is mentioned in the Taittirīya Brāhmaṇa¹ as a quasi-mythical person who received all good things, and yet was not harmed, as he was really a form of the earth, according to Sāyaṇa’s² explanation. His name occurs also in the Kāṭhaka Saṃhitā,³ the Pañcaviṃśa Brāhmaṇa,⁴ and the Taittirīya Āraṇyaka.⁵

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¹ ii. 3, 2, 5. Cf. ii. 5, 3.

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² On Taittirīya Brāhmaṇa, ii. 3, 2, 5.

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³ ix. 9.

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⁴ i. 8, 11.

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⁵ iii. 10, 2. 3.

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Udag-ayana. See Sūrya.

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Ud-aṅka Śaulbāyana.—His views on Brahman, which he identified with the vital airs (*prāṇa*), are mentioned in the Bṛhadāraṇyaka Upaniṣad (iv. 1, 3). He would thus have been a contemporary of Janaka of Videha. He is also mentioned in the Taittirīya Saṃhitā (vii. 5, 4, 2) as holding that the Daśarātra ceremony was the prosperity or best part of the Sattra (‘sacrificial session’).

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Ud-añcana.—This word, occurring only metaphorically in the Rigveda,¹ means a ‘pail’ or ‘bucket’ in the Brāhmaṇas.²

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¹ v. 44, 13 (dhiyām udañcanaḥ, ‘a very well of prayers’).

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² Aitareya Brāhmaṇa, vii. 32; Śatapatha Brāhmaṇa, iv. 3, 5, 21.

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Udamaya Ātreya is mentioned in the Aitareya Brāhmaṇa (viii. 22) as Purohita, or domestic priest, of Aṅga Vairocaṇa.

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Udara Śāṇḍilya is mentioned as a teacher in the Chāndogya Upaniṣad,¹ and as a pupil of Atidhanvan Śaunaka in the Vaṃśa Brāhmaṇa.²

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¹ i. 9, 3.

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² *Indische Studien*, 4, 384.

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Udala, a Vaiśvāmitra, is mentioned in the Pañcaviṃśa Brāhmaṇa (xiv. 11, 33) as the seer of a Sāman.

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Ud-āja is the word used in the Maitrāyaṇī Saṃhitā¹ to denote the share of the booty of war taken by the king after a victory (saṃgrāmam jitvā). This interpretation, which is that of Delbrück,² is clearly correct, as against the older version, ‘march out,’ given by von Schroeder³ and accepted by Böhtlingk.⁴ The Udāja thus corresponds precisely with the Homeric γέρας. This sense also suits Nirāja, the variant of both the Kāṭhaka⁵ and the Kapiṣṭhala⁶ Saṃhitās.

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¹ i. 10, 16; iv. 3, 1.

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² Festgruss an Böhtlingk, 25.

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³ Maitrāyaṇī Saṃhitā, 1, xv.

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⁴ Dictionary, s.v.

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⁵ xxviii. 3.

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⁶ xliv. 3.

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Udāna is usually the fifth of the vital breaths (Prāṇa) when five are enumerated.¹ Sometimes² it appears as the second, coming after Prāṇa, and followed by Vyāna or Samāna. Again,³ it is found simply opposed to Prāṇa, or it simply follows Prāṇa and Apāna.⁴ In the Śatapatha Brāhmaṇa⁵ it is treated as the breath that consumes food, a notion traceable in the later Upaniṣads,⁶ while it is also regarded as the wind that rises up by the throat,⁷ and leads the spirit forth at death.⁸

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¹ E.g., Maitrāyaṇī Saṃhitā, iii. 12, 9; Kāṭhaka Saṃhitā, v. 4; 10; Śatapatha Brāhmaṇa, ix. 2, 2, 5; xi. 8, 3, 6 (in the order Prāṇa, Vyāna, Apāna, Udāna, Samāna); Bṛhadāraṇyaka Upaniṣad, i. 5, 3; iii. 4, 1 (Samāna is omitted); iii. 9, 26; Chāndogya Upaniṣad, iii. 13, 5; v. 23, 1. 2; Aitareya Āraṇyaka, ii. 3, 3, etc.

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² Vājasaneyi Saṃhitā, i. 20; vii. 27; Śatapatha Brāhmaṇa, ix. 4, 2, 10, etc. (with Vyāna); Aitareya Brāhmaṇa, i. 7, 2 (with Samāna).

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³ Vājasaneyi Saṃhitā, vi. 20; Śatapatha Brāhmaṇa, iv. 1, 2, 2; ix. 2, 4, 5, etc.

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⁴ Śāṅkhāyana Āraṇyaka, viii. 8; xi. 1.

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⁵ xi. 2, 4, 5.

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⁶ Maitrāyaṇī Upaniṣad, ii. 6.

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⁷ Amṛtabindu Upaniṣad, 34.

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⁸ Praśna Upaniṣad, iii. 7. Cf. Deussen, Philosophy of the Upaniṣads, 280.

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Ud-īcyas.—The Brāhmaṇas of the northern parts are referred to in the Śatapatha Brāhmaṇa¹ as engaging, with Svaidāyana Śaunaka as their spokesman, in a dispute with the Kurupañcāla Brāhmaṇa Uddālaka Āruṇi, and as vanquishing him. Their relation to the Kurupañcālas appears also from the fact that in the same Brāhmaṇa² reference is made to the speech of the north being similar to that of the Kurupañcālas. The speech of the Northerners was also celebrated for purity; hence Brāhmaṇas used to go to the north for purposes of study, according to the Kauṣītaki Brāhmaṇa,³ while in the Buddhist texts the school of Takṣaśilā (in Gandhāra) is famous as a resort of students.⁴ Possibly, too, Sanskrit was specially developed in Kaśmīr, as suggested by Franke.⁵ See also Kuru.

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¹ xi. 4, 1, 1. Cf. Gopatha Brāhmaṇa, i. 3, 6.

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² iii. 2, 3, 15. *Cf.* Weber, *Indische Studien*, i, 191; Lévi, *La Doctrine du Sacrifice*, 35.

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³ vii. 6. *Cf.* Weber, *op. cit.*, i, 153; 2, 309.

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⁴ Rhys Davids, *Buddhist India*, 8, 28, 203.

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⁵ *Cf.* *Pāli und Sanskrit* (1902), 88, 89.

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Udumbara.—This name of the *Ficus glomerata* does not occur in the Rigveda, but is often found from the Atharvaveda¹ onwards. For ritual purposes of all kinds its wood was constantly used. The sacrificial post (*yūpa*)² and the sacrificial ladle³ were made of it, and amulets of Udumbara are mentioned.⁴ Its wood, like that of other kinds of figtree—Aśvattha, Nyagrodha, and Plakṣa—was considered suitable for employment at the sacrifice.⁵ The sweetness of its fruit is referred to in the Aitareya Brāhmaṇa,⁶ where it is put on the same level as Madhu. It is there also spoken of as ripening three times a year.⁷ A forest of Udumbara trees is mentioned in the Pañcaviṃśa Brāhmaṇa.⁸

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¹ xix. 31, 1; Taittirīya Saṃhitā, ii. 1, 1, 6, etc.; Śatapatha Brāhmaṇa, iii. 2, 1, 33; vii. 4, 1, 38, etc.

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² Taittirīya Saṃhitā, ii. 1, 1, 6.

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³ *Ibid.*, v. 4, 7, 3.

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⁴ Atharvaveda, xix. 31, 1.

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⁵ Taittirīya Saṃhitā, iii. 4, 8, 4.

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⁶ vii. 15.

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⁷ v. 24.

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⁸ xvi. 6, 4. *Cf.* Zimmer, *Altindisches Leben*, 59.

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Uddālaka Āruṇi.—Uddālaka, son of Aruṇa, is one of the most prominent teachers of the Vedic period. He was a Brāhmaṇa of the Kurupañcālas, according to the Śatapatha Brāhmaṇa.¹ This statement is confirmed by the fact that he was teacher of Proti Kausurubindi of Kauśāmbī,² and that his son Śvetaketu is found disputing among the Pañcālas.³ He was a pupil of Aruṇa, his father,⁴ as well as of Patañcala Kāpya,⁵ of Madra, while he was the teacher of the famous Yājñavalkya⁶ Vājasaneya and of Kauṣītaki,⁷ although the former is represented elsewhere⁸ as having silenced him. He overcame in argument Prācīnayogya Śauceya,⁹ and apparently also Bhadrasena Ājātaśatru,¹⁰ though the text here seems to read the name as Āraṇi. He was a Gautama,¹¹ and is often alluded to as such. As an authority on questions of ritual and philosophy, he is repeatedly referred to by his patronymic name Āruṇi in the Śatapatha Brāhmaṇa,¹² the Bṛhadāraṇyaka Upaniṣad,¹³ the Chāndogya Upaniṣad,¹⁴ and occasionally in the Aitareya,¹⁵ the Kauṣītaki,¹⁶ and the Ṣaḍviṃśa¹⁷ Brāhmaṇas, as well as the Kauṣītaki Upaniṣad.¹⁸ In the Maitrāyaṇī Saṃhitā he is not mentioned, according to Geldner,¹⁹ but only his father Aruṇa; his name does not occur, according to Weber,²⁰ in the Pañcaviṃśa Brāhmaṇa, but in the Kāṭhaka Saṃhitā²¹ he is, as Āruṇi, known as a contemporary of Divodāsa Bhaimaseni, and in the Jaiminīya Upaniṣad Brāhmaṇa²² he is mentioned as serving Vāsiṣṭha Caikitāneya. In the Taittirīya tradition he seldom appears. There is an allusion in the Taittirīya Saṃhitā²³ to Kusurubinda Auddālaki, and according to the Taittirīya Brāhmaṇa,²⁴ Naciketas was a son of Vājaśravasa Gautama, who is made out to be Uddālaka by Sāyaṇa.²⁵ But the episode of Naciketas, being somewhat unreal, cannot be regarded as of historical value in proving relationship. Aruṇa is known to the Taittirīya Saṃhitā. A real son of Uddālaka was the famous Śvetaketu, who is expressly reported by Āpastamba²⁶ to have been in his time an Avara or later authority, a statement of importance for the date of Āruṇi.

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¹ xi. 4, 1, 2. *Cf.* Gopatha Brāhmaṇa, i. 3, 6.

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² xii. 2, 2, 13.

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³ Bṛhadāraṇyaka Upaniṣad, vi. 1, 1; Chāndogya Upaniṣad, v. 3, 1.

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⁴ Bṛhadāraṇyaka Upaniṣad, vi. 4, 33 (in both recensions).

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⁵ Ibid., iii. 7, 1.

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⁶ Ibid., vi. 3, 15; 4, 33.

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⁷ Śāṅkhāyana Āraṇyaka, xv.

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⁸ Bṛhadāraṇyaka Upaniṣad, iii. 7, 31.

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⁹ Śatapatha Brāhmaṇa, xi. 5, 3, 1 et seq.

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¹⁰ v. 5, 5, 14. Eggeling, Sacred Books of the East, 41, 141, has Āraṇi. There is a chronological difficulty in taking Āruṇi as meant, since Ājātaśatru must presumably have been a descendant of Ājātaśatru, a contemporary of Janaka (see Kauṣītaki Upaniṣad, iv. 1), who again was a patron of Yājñavalkya, a pupil of Āruṇi. But this difficulty is not fatal.

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¹¹ Śatapatha Brāhmaṇa, xi. 5, 3, 2; Kauṣītaki Upaniṣad, i. 1.

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¹² i. 1, 2, 11; ii. 2, 1, 34; iii. 3, 4, 19; iv. 4, 8, 9; xi. 2, 6, 12.

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¹³ iii. 5, 1.

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¹⁴ iii. 11, 4; v. 11, 2; 17, 1; vi. 8, 1.

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¹⁵ viii. 7.

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¹⁶ xxvi. 4.

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¹⁷ i. 6.

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¹⁸ i. 1 et seq.

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¹⁹ Vedische Studien, 3, 146.

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²⁰ Indian Literature, 69. But cf. xxiii. 1, 5.

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²¹ vii. 8. Cf. viii. 6.

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²² i. 42, 1.

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²³ vii. 2, 2, 1 (a late passage).

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²⁴ iii. 11, 8, 1 et seq.

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²⁵ On Taittirīya Brāhmaṇa, *loc. cit.* Cf. Kāṭhaka Upaniṣad, i. 11. Cf. Weber, *Indische Studien*, 1, 170, n.; 2, 201, 202; Oldenberg, *Buddha*, 396, n.; Eggeling, *Sacred Books of the East*, 12, xl., xli.

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²⁶ See Bühler, *Sacred Books of the East*, 2, xxxviii; Keith, *Aitareya Āraṇyaka*, 39.

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Uddālakāyana is mentioned as a pupil of Jābālāyana in the second Vamśa (list of teachers) contained in the Kāṇva recension of the Bṛhadāraṇyaka Upaniṣad (iv. 6, 2).

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Udra is the name of an animal occurring only in the list of sacrificial victims at the Aśvamedha given in the Saṃhitās of the Yajurveda.¹ According to Mahīdhara² it was a crab; but as the commentary on the Taittirīya Saṃhitā³ calls it a water-cat, there can be no doubt that it was an otter.

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¹ Taittirīya Saṃhitā, v. 5, 20, 1; Maitrāyaṇī Saṃhitā, iii. 14, 18; Vājasaneyī Saṃhitā, xxiv. 37. Cf. Zimmer, *Altindisches Leben*, 95, 96; Schrader, *Prehistoric Antiquities*, 247. Udrin occurs in the Baudhāyana Śrauta Sūtra, ii. 5.

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² On Vājasaneyī Saṃhitā, *loc. cit.*

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³ *Loc. cit.*

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Uddhi¹ denotes some part of a chariot, probably the seat,² but, according to Roth,³ the frame resting on the axle.

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¹ Av. viii. 8, 22; Śatapatha Brāhmaṇa, xii. 2, 2, 2; Aitareya Āraṇyaka, ii. 3, 8. Atharvaveda, 506; Eggeling, *Sacred Books of the East*, 44, 149.

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² So Whitney’s Translation of the

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³ St. Petersburg Dictionary, *s.v.*

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Upa-ketu is the name of a man mentioned in the Kāṭhaka Saṃhitā (xiii. 1).

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Upa-kosala Kāmalāyana is mentioned as a teacher and a pupil of Satyakāma Jābāla in the Chāndogya Upaniṣad (iv. 10, 1; 14, 1).

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Upa-kvasa is the name in the Atharvaveda (vi. 50, 2) of a noxious insect injurious to seed. Sāyaṇa, however, reads the word as a plural adjective (*a-pakvasaḥ* = *a-dagdhāḥ*), but the Paippalāda recension supports the form *upakvasaḥ*.

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Cf. Zimmer, *Altindisches Leben*, 237; 486; Whitney's Translation of the Atharvaveda, 318. Bloomfield, *Hymns of the Atharvaveda*,

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Upa-gu Sauśravasa is mentioned in the Pañcaviṃśa Brāhmaṇa (xiv. 6, 8) as Purohita of Kutsa Aurava, by whom he was murdered because of his paying homage to Indra.

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Cf. Hillebrandt, *Vedische Mythologie*, 3, 268; Hopkins, *Transactions of the Connecticut Academy of Arts and Sciences*, 15, 57.

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Upa-cit occurs in the Vājasaneyi Saṃhitā¹ as the name of a disease, which Roth² renders as ‘swelling,’ and which Bloomfield³ identifies with Apacit.

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¹ xii. 97.

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² St. Petersburg Dictionary, *s.v.*

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³ *Proceedings of the American Oriental Society*, October, 1887, xviii.

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Upa-jihvikā, Upa-jikā, Upa-dīkā are all forms of one word denoting a species of ant.¹ To these ants is attributed in the Atharvaveda² the power of penetrating to water which possesses curative properties. They were accordingly used in all sorts of spells against poisoning. The belief in their healing qualities was no doubt due to the well-known properties of the earth of ant-heaps which contains their water.

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¹ *Upajihvikā* is the form in Rv. viii. 102, 21; *upajikā* in Av. ii. 3, 4; vi. 100, 2; but *upacīkā* in both passages in the Paippalāda recension; *upadīkā* in the Taittirīya Brāhmaṇa, i. 1, 3, 4; Taittirīya Āraṇyaka, v. 1, 4; 10, 9; Śatapatha Brāhmaṇa, xiv. 1, 1, 8.

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² vi. 100, 2. Cf. Bloomfield, *American Journal of Philology*, 7, 482 *et seq.*; *Hymns of the Atharvaveda*, 511; Whitney's Translation of the Atharvaveda, 41, 354; Bergaigne and Henry, *Manuel Védique*, 153.

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Upa-dhāna denotes the ‘cushion’ of a seat (*Āsandī*) in the Atharvaveda (xiv. 2, 65). It corresponds to the Upabarhaṇa of other texts.

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Upa-dhi occurs once each in the Rigveda¹ and the Atharvaveda,² in conjunction with Pradhi, denoting part of the wheel of a chariot. It is impossible to decide exactly what part is meant. Roth,³ Zimmer⁴ and Bloomfield,⁵ agree in thinking that the word denotes the spokes collectively. Whitney,⁶ considering this improbable, prefers to see in it the designation of a solid wheel, Pradhi being presumably the rim and Upadhi the rest. Other possibilities⁷ are that the Upadhi is a rim beneath the felly, or the felly itself as compared with the tire (ordinarily Pavi).

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¹ ii. 39, 4.

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² vi. 70, 3.

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³ St. Petersburg Dictionary, s.v.

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⁴ Altindisches Leben, 248 (ignoring the Atharvaveda passage).

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⁵ Hymns of the Atharvaveda, 493.

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⁶ Translation of the Atharvaveda, 334.

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⁷ Bloomfield, loc. cit.

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Upa-niṣad in the Brāhmaṇas¹ normally denotes the ‘secret sense’ of some word or text, sometimes the ‘secret rule’ of the mendicant. But in the Bṛhadāraṇyaka Upaniṣad² it is already used in the plural as the designation of a class of writings, no doubt actually existing and similar to the Upaniṣads in the nature of their subject-matter and its treatment. Similarly the sections of the Taittirīya Upaniṣad end with the words ity upaniṣad. The Aitareya Āraṇyaka³ commences its third part with the title ‘The Upaniṣad of the Saṃhitā,’ and the title occurs also in the Śāṅkhāyana Āraṇyaka.⁴ The exact primary sense of the expression is doubtful. The natural derivation, adopted by Max Müller⁵ and usual ever since, makes the word mean firstly a session of pupils, hence secret doctrine, and secondly the title of a work on secret doctrine. Oldenberg,⁶ however, traces the use of the word to the earlier sense of ‘worship’ (*cf. upāsana*). Deussen⁷ considers the original sense to have been ‘secret word,’ next ‘secret text,’ and then ‘secret import,’ but this order of meaning is improbable. Hopkins⁸ suggests that Upaniṣad denotes a subsidiary treatise, but this sense does not account naturally for the common use as ‘secret meaning,’ which is far more frequent than any other.

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¹ Śatapatha Brāhmaṇa, x. 3, 5, 12; 4, 5, 1; 5, 1, 1; xii. 2, 2, 23, etc.; Chāndogya Upaniṣad, i. 1, 10; 13, 4; viii. 8, 4. 5; Bṛhadāraṇyaka Upaniṣad, ii. 1, 20; iv. 2, 1; v. 5, 3; Aitareya Āraṇyaka, iii. 1, 6; 2, 5; Kauṣītaki Upaniṣad, ii. 1, etc.

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² ii. 4, 10; iv. 1, 2; 5, 11.

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³ iii. 1, 1.

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⁴ vii. 2. Cf. Taittirīya Upaniṣad, i. 3, 1.

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⁵ Sacred Books of the East, i, xxxiii et seq. Cf. St. Petersburg Dictionary, s.v.; Macdonell, Sanskrit Literature, 204.

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⁶ Zeitschrift der Deutschen Morgenländischen Gesellschaft, 50, 457; 54, 70; Die Literatur des alten Indien, 72.

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⁷ *Philosophy of the Upaniṣads*, 16 *et seq*.

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⁸ *Religions of India*, 218.

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Upa-pati, ‘the gallant,’ is mentioned with the Jāra, ‘lover,’ in the Vājasaneyi Saṃhitā¹ as a victim in the human sacrifice (*puruṣamedha*).

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¹ xxx. 9; Taittirīya Brāhmaṇa, iii. 4, 4, 1.

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Upa-barhaṇa denotes a ‘pillow’ or ‘cushion,’ especially of a seat (*āsandī*), occurring in the Rigveda,¹ the Atharvaveda,² and the Brāhmaṇas.³ The feminine Upabarhaṇī is found in the Rigveda with the same sense, but used metaphorically of the earth.

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¹ x. 85, 7.

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² ix. 5, 28; xii. 2, 19. 20; xv. 3, 7.

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³ Aitareya Brāhmaṇa, viii. 12; Śatapatha Brāhmaṇa, xiii. 4, 10; Kauṣītaki Upaniṣad, i. 5; Taittirīya Brāhmaṇa, i. 6, 10; 6, 8, 9; Kāṭhaka Saṃhitā, xxviii. 4, etc.

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Upa-manthanī is used in the Bṛhadāraṇyaka Upaniṣad¹ to denote ‘churning sticks.’ In the Vājasaneyi Saṃhitā² the ‘churner’ (*upamanthitṛ*) is included in the list of victims at the human sacrifice (*puruṣamedha*), and the verb *upa-manth* is often used of churning or mixing fluids.³

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¹ vi. 3, 13.

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² xxx. 12; Taittirīya Brāhmaṇa, iii. 4, 8, 1.

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³ Taittirīya Brāhmaṇa, i. 6, 8, 4. 5; Śatapatha Brāhmaṇa, ii. 6, 1, 6; Chāndogya Upaniṣad, v. 2, 4.

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Upa-manyu is, according to Ludwig,¹ the name of a person in the Rigveda,² but is more probably explained by Roth³ as a mere epithet.

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¹ *Translation of the Rigveda*, 3, 113.

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² i. 102. 9.

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³ *St. Petersburg Dictionary*, *s.v.*

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Upama-śravas is mentioned in a hymn of the Rigveda¹ as a son of Kuruśravaṇa, and grandson of Medhātithi. The exact force of the reference to him is, however, uncertain. According to the Bṛhaddevatā,² followed by Ludwig,³ and by Lanman,⁴ the poet in the hymn consoles Upamaśravas for the death of his grandfather, Medhātithi. Geldner,⁵ on the other hand, thinks that the poet, who was Kavaṣa Ailūṣa, was ill-treated by his patron's son, Upamaśravas, and cast into a ditch or well, where he uttered his complaint and appeal for mercy. But of this there is no adequate evidence, and the tradition of the Bṛhaddevatā seems sound.

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¹ x. 33, 6. 7.

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² vii. 35. 36, with Macdonell's notes.

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³ Translation of the Rigveda, 3, 165.

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⁴ Sanskrit Reader, 386, 389.

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⁵ Vedische Studien, 2, 150, n.

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Upa-mit occurs twice in the Rigveda,¹ and once in the Atharvaveda,² as the designation of some part of a house. The passages in the Rigveda leave little doubt that the word means an upright pillar. As it is, in the Atharvaveda, coupled with Parimit and Pratimit, the conclusion is natural that the latter word denotes the beams supporting the Upamit, presumably by leaning against it at an angle, while Parimit denotes the beams connecting the Upamits horizontally. These interpretations, however, can only be conjectural. See also Gṛha.

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¹ i. 59, 1; iv. 5, 1.

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² ix. 3, 1. Cf. Zimmer, Altindisches Leben, 153; Bloomfield, Hymns of the Atharvaveda, 596; Whitney, Translation of the Atharvaveda, 525.

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Upara, which, according to Pischel,¹ means ‘stone’ in general, is the technical name of the stone on which the Soma plant was laid in order to be pounded for the extraction of the juice by other stones (adri, grāvan). The word is rare, occurring only thrice in the Rigveda,² and once in the Atharvaveda.³

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¹ Vedische Studien, 1, 109. This is the sense of the form upala (Vājasaneyi Saṃhitā, xxv. 8, etc.). Cf. Hillebrandt, Vedische Mythologie, 1, 154; Whitney, Translation of the Atharvaveda, 317; Von Schroeder, Mysterium und Mimus, 414.

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² i. 79, 3; x. 94, 5; 175, 3.

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³ vi. 49, 3.

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Upala-prakṣiṇī occurs once in the Rigveda,¹ where it designates the occupation of a woman, as opposed to that of her son, who is a poet (kāru), and to that of his father, who is a physician (bhiṣaj). Yāska² renders the word by ‘maker of groats’ (saktu-kārikā), and Roth,³ Grassmann,⁴ Zimmer,⁵ as well as others, connect it with the operation of grinding corn. Pischel,⁶ however, who points out that corn was not ground between two stones, but beaten on a stone with a pestle (dṛṣad), considers that Upala-prakṣiṇī denotes a woman that assisted at the crushing of Soma (cf. Upara). Von Schroeder,⁷ who more correctly points out that there is no objection to regarding upala as the mortar in which the corn was placed and then beaten with the pestle, renders the word literally as ‘one who fills the (lower) stone (with corn).’

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¹ ix. 112, 3.

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² Nirukta, vi. 5.

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³ St. Petersburg Dictionary, s.v.

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⁴ Ibid., s.v., ‘fitting the upper (to the lower) millstone.’

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⁵ Altindisches Leben, 269. Cf. Hillebrandt, Vedachrestomathie, s.v., who, taking prc in the sense of ‘fill,’ explains the compound as ‘filling the upper millstone,’ an interpretation which as it stands is unintelligible.

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⁶ Vedische Studien, I, 308-310.

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⁷ Mysterium und Mimus, 412 et seq. Von Schroeder does not accept the view that the mother of the singer is alluded to; but it seems impossible to draw any other conclusion from the language of the passage, and his own explanation of the word as referring to a corn-mother is very improbable; cf. Keith, Journal of the Royal Asiatic Society, 1909, 204.

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Upalā in the Brāhmaṇas¹ may denote the upper and smaller ‘stone,’ which was used as a pestle with the Dṛṣad as the mortar, whereas Upara in the Saṃhitās denotes rather the mortar, and Dṛṣad the pestle. But see Dṛṣad.

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¹ Śatapatha Brāhmaṇa, i. 1, 1, 22; ii. 1, 14, 17; ii. 2, 1, etc. Cf. Von Schroeder, Mysterium und Mimus, 413, n. 3.

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Upa-vāka occurs in the Vājasaneyi Saṃhitā¹ and the Brāhmaṇas² as a description of a species of grain, the Wrightia antidysenterica, known later as Indra-yava. The commentator Mahīdhara³ simply glosses it with the more general term Yava.

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¹ xix. 22; 90; xxi. 30 (as ‘healing’).

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² Śatapatha Brāhmaṇa, xii. 7, 1, 3; 2, 9, etc.

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According to the Vājasaneyi Saṃhitā, it formed the essential element of gruel (karambha), and Upavāka groats (saktavaḥ) are mentioned in the Śatapatha Brāhmaṇa.⁴

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³ On Vājasaneyi Saṃhitā, xix. 22.

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⁴ xii. 9, I, 5. Cf. Zimmer, *Altindisches Leben*, 240, 270.

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Upa-veśi is mentioned as a pupil of Kuśri in a Vamśa (list of teachers) in the Bṛhadāraṇyaka Upaniṣad (vi. 5, 3, in both recensions). See also Aupaveśi.

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Upa-śrī, Upa-śraya, are two readings of the same term. The former is found in one recension of the Kauṣītaki Upaniṣad,¹ while the latter is probably the reading of the other recension of the Upaniṣad,² and certainly the reading in one passage of the Atharvaveda,³ though the text has apaśrayaḥ, which is accepted as possible by Roth.⁴ In both cases the term clearly means something connected with a couch (Āsandī in the Atharvaveda, Paryaṅka in the Kauṣītaki Upaniṣad). Aufrecht,⁵ Roth,⁶ and Max Müller⁷ render it as ‘coverlet’ or ‘cushion,’ but Whitney⁸ seems evidently right in holding that it must mean a ‘support’ or something similar.

Linked texts (35)

Ṛgvedasaṃhitā — Sanskrit
Atharvavedasaṃhitā — Atharvan & Aṅgiras, Sanskrit
Śatapathabrāhmaṇa — Yājñavalkya & Śāṇḍilya (Vedic teacher), Sanskrit
Taittirīyasaṃhitā — Sanskrit
Vājasaneyisaṃhitā — Sanskrit
Bṛhadāraṇyakopaniṣad — Sanskrit
Aitareyabrāhmaṇa — Mahidāsa Aitareya, Sanskrit
Maitrāyaṇīsaṃhitā — Sanskrit
Kāṭhakasaṃhitā — Sanskrit
Chāndogyopaniṣad — Sanskrit
Taittirīyabrāhmaṇa — Sanskrit
Kauṣītakibrāhmaṇopaniṣad — Sanskrit
Kauṣītakibrāhmaṇa — Kauṣītaki, Sanskrit
Aitareyāraṇyaka — Sanskrit
Jaiminīyopaniṣadbrāhmaṇa — Sanskrit
Nirukta — Yāska, Sanskrit
Baudhāyanaśrautasūtra — Baudhāyana, Sanskrit
Taittirīyāraṇyaka — Sanskrit
Śāṅkhāyanāraṇyaka — Sanskrit
Gopathabrāhmaṇa — Sanskrit
Jaiminīyabrāhmaṇa — Sanskrit
Śāṅkhāyanaśrautasūtra — Śāṅkhāyana, Sanskrit
Baudhāyanadharmasūtra — Baudhāyana, Sanskrit
Āpastambadharmasūtra — Āpastamba, Sanskrit
Gautamadharmasūtra — Gautama (dharmasūtrakāra), Sanskrit
Bṛhaddevatā — Śaunaka, Sanskrit
Kaṭhopaniṣad — Sanskrit
Maitrāyaṇīyopaniṣad — Sanskrit
Praśnopaniṣad — Pippalāda, Sanskrit
Taittirīyopaniṣad — Sanskrit
Ἰνδική — Λούκιος Φλάουιος Ἀρριανός, Ancient Greek
Pañcaviṃśabrāhmaṇa — Sanskrit
Vaṃśabrāhmaṇa — Sanskrit
Amṛtabindūpaniṣad — Sanskrit
Ṣaḍviṃśabrāhmaṇa — Sanskrit