Vedic Index of Names and Subjects v2.c4: Front matter
Vedic Index of Names and Subjects v2.c4
- Language
- English
Contents
- v2.c4.s1 Ph — 23 parts
- v2.c4.s2 B — 492 parts
- v2.c4.s3 Bh — 320 parts
- v2.c4.s4 M — 1,152 parts
- v2.c4.s5 R — 425 parts
- v2.c4.s6 L — 83 parts
- v2.c4.s7 V — 1,478 parts
- v2.c4.s8 Ś — 993 parts
- v2.c4.s9 S — 1,319 parts
- v2.c4.s10 H — 216 parts
Front matter
v2.c4.1
WORKS BY THE SAME AUTHORS
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I. BY PROF. MACDONELL.
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KÂTYÂYANA'S SARVÂNUKRAMANÎ OF THE RIGVEDA. With Extracts from Shadgurusishya's Commentary. (Anecdota Oxoniensia: Aryan Series.) Small 4to., pp. xxiv+224. Clarendon Press, Oxford. 1886.
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A SANSKRIT-ENGLISH DICTIONARY: being a Practical Handbook, with Transliteration, Accentuation, and Etymological Analysis throughout. 4to., pp. xii+384. Longmans, Green & Co., London. 1892.
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VEDIC MYTHOLOGY. Royal 8vo., pp. 189. Karl J. Trübner, Strassburg. 1897.
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A HISTORY OF SANSKRIT LITERATURE. Large crown 8vo., pp. viii+472. Heinemann, London. 1900.
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THE BRHAD-DEVATĀ. A Summary of the Deities and Myths of the Rigveda. Critically edited in the original Sanskrit and Translated into English. 2 vols., royal 8vo., pp. xxxvi+198; xvi+334. Harvard University. 1904.
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VEDIC GRAMMAR. Royal 8vo., pp. 456. Karl J. Trübner, Strassburg. 1910.
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A SANSKRIT GRAMMAR FOR BEGINNERS. Second Edition, Revised and Enlarged. Crown 8vo., pp. xvi+264. Longmans, Green & Co., London. 1911.
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II. BY DR. KEITH.
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CATALOGUE OF SANSKRIT AND PRĀKRIT MANUSCRIPTS IN THE INDIAN INSTITUTE LIBRARY. Clarendon Press, Oxford. 1903.
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CATALOGUE OF SANSKRIT MANUSCRIPTS IN THE BODLEIAN LIBRARY. Vol. II. (begun by Prof. Winternitz). Clarendon Press, Oxford. 1905.
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CATALOGUE OF SANSKRIT MANUSCRIPTS IN THE BODLEIAN LIBRARY. Appendix to Vol. I. (Th. Aufrecht's Catalogue). Clarendon Press, Oxford. 1909.
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CATALOGUE OF PRĀKRIT MANUSCRIPTS IN THE BODLEIAN LIBRARY. Clarendon Press Oxford. 1911.
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ŚĀNKHĀYANA ĀRANYAKA, with an Appendix on the Mahāvrata. Royal Asiatic Society (Oriental Translation Fund, Vol. XVIII.). London. 1908.
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AITAREYA ĀRANYAKA. Edited with Introduction, Translation, Notes, Indexes, and Appendix containing the portion hitherto unpublished of the Śānkhāyana Āranyaka. Clarendon Press. 1909.
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INDIAN TEXTS SERIES
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VEDIC INDEX
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OF NAMES AND SUBJECTS
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BY ARTHUR ANTHONY MACDONELL, M.A., Ph.D. BODEN PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF OXFORD; FELLOW OF BALLIOL COLLEGE; FELLOW OF THE BRITISH ACADEMY
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AND
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ARTHUR BERRIEDALE KEITH, M.A., D.C.L. FORMERLY SCHOLAR OF BALLIOL COLLEGE AND BODEN SANSKRIT SCHOLAR; SOMETIME ACTING DEPUTY PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF OXFORD
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VOL. II
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LONDON JOHN MURRAY, ALBEMARLE STREET, W. PUBLISHED FOR THE GOVERNMENT OF INDIA
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Puruṣa, or Pūruṣa, is the generic term for ‘man’ in the Rigveda¹ and later.² Man is composed of five parts according to the Atharvaveda,³ or of six according to the Aitareya Brāhmaṇa,⁴ or of sixteen,⁵ or of twenty,⁶ or of twenty-one,⁷ or of twenty-four,⁸ or of twenty-five,⁹ all more or less fanciful enumerations. Man is the first of animals,¹⁰ but also essentially an animal (see Paśu). The height of a man is given in the Kātyāyana Śrauta Sūtra¹¹ as four Aratnis (‘cubits’), each of two Padas (‘feet’), each of twelve Aṅgulis (‘finger’s breadths’); and the term Puruṣa itself is found earlier¹² as a measure of length.
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¹ vii. 104, 15; x. 97, 4. 5. 8; 165, 3.
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² Av. iii. 21, 1; v. 21, 4; viii. 2, 25; 7, 2; xii. 3, 51; 4, 25; xiii. 4, 42, etc.; Taittirīya Saṃhitā, ii. 1, 1, 5; 2, 2, 8; v. 2, 5, 1, etc.
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³ xii. 3, 10; Pañcaviṃśa Brāhmaṇa, xiv. 5, 26; Aitareya Brāhmaṇa, ii. 14; vi. 29.
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⁴ ii. 39.
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⁵ Śāṅkhāyana Śrauta Sūtra, xvi. 4, 16.
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⁶ Pañcaviṃśa Brāhmaṇa, xxiii. 14, 5.
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⁷ Taittirīya Saṃhitā, v. 1, 8, 1; Śatapatha Brāhmaṇa, xiii. 5, 1, 6; Aitareya Brāhmaṇa, i. 18; Aitareya Āraṇyaka, i. 2, 4, etc.
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⁸ Śatapatha Brāhmaṇa, vi. 2, 1, 23.
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⁹ Śāṅkhāyana Śrauta Sūtra, xvi. 12, 10; Śāṅkhāyana Āraṇyaka, i. 1; Aitareya Āraṇyaka, i. 2, 4.
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¹⁰ Śatapatha Brāhmaṇa, vi. 2, 1, 18; vii. 5, 2, 17. He is the master of animals, Kāṭhaka Saṃhitā, xx. 10.
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¹¹ xvi. 8, 21. 25.
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¹² Śatapatha Brāhmaṇa, i. 2, 5, 14; xiii. 8, 1, 19; Taittirīya Saṃhitā, v. 2, 5, 1.
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Puruṣa is also applied to denote the length of a man’s life, a ‘generation’;¹³ the ‘pupil’ in the eye;¹⁴ and in grammatical literature the ‘person’ of the verb.¹⁵
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¹³ Taittirīya Saṃhitā, ii. 1, 5, 5; v. 4, 10, 4; Śatapatha Brāhmaṇa, i. 8, 3, 6; dvi-puruṣa (‘two generations’), Aitareya Brāhmaṇa, viii. 7, etc.
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¹⁴ Śatapatha Brāhmaṇa, x. 5, 2, 7. 8; xii. 9, 1, 12; Bṛhadāraṇyaka Upaniṣad, ii. 3, 9.
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¹⁵ Nirukta, vii. 1. 2.
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Puruṣa Mṛga, the ‘man wild beast,’ occurs in the list of victims at the Aśvamedha (‘horse sacrifice’) in the Yajurveda.¹ Zimmer’s² view that the ape is meant seems probable. According to him also, the word Puruṣa alone, in two passages of the Atharvaveda,³ refers to the ape and its cry (māyu); but this sense is not necessary, and it is not adopted by Bloomfield,⁴ though Whitney⁵ does not think the rendering ‘cry of a man’ satisfactory, the term māyu not being properly applicable to the noise made by human beings.
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¹ Taittirīya Saṃhitā, v. 5, 15, 1; Maitrāyaṇī Saṃhitā, iii. 14, 16; Vājasaneyi Saṃhitā, xxiv. 35.
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² Altindisches Leben, 85.
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³ vi. 38, 4; xix. 39, 4.
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⁴ Hymns of the Atharvaveda, 117.
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⁵ Translation of the Atharvaveda, 309.
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Puruṣa Hastin (‘the man with a hand’) is found in the list of victims at the Aśvamedha (‘horse sacrifice’) in the Yajurveda.¹ It must be the ‘ape.’
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¹ Vājasaneyi Saṃhitā, xxiv. 29; Maitrāyaṇī Saṃhitā, iii. 14, 8.
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Puruṣanti is a name that occurs twice in the Rigveda,¹ in the first passage denoting a protégé of the Aśvins, in the second a patron who gave presents to one of the Vedic singers. In both cases the name is joined with that of Dhvasanti or Dhvasra. The presumption from the manner in which these three names are mentioned is that they designate men, but the grammatical form of the words might equally well be feminine. Females must be meant, if the evidence of the Pañcaviṃśa Brāhmaṇa² is to be taken as decisive, for the form of the first of the two names there occurring, Dhvasre Puruṣantī, ‘Dhvasrā and Puruṣanti,’ is exclusively feminine, though here as well as elsewhere Sāyaṇa³ interprets the names as masculines. See also Taranta and Purumīḷha.
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¹ i. 112, 23; ix. 58, 3.
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² xiii. 7, 12. Roth thinks the feminine form Dhvasre here is a corruption, based on the dual form occurring in the Rigveda, Dhvasrayoḥ, which might be feminine as well as masculine.
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³ Also on the Śātyāyanaka, cited on Rv. ix. 58, 3, and on Rv. i. 112, 23. Cf. Weber, Episches im vedischen Ritual, 27, n. 1; Sieg, Die Sagenstoffe des Ṛgveda, 62, 63; Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 42, 232, n. 1.
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Puru-hanman is the name of a Ṛṣi in a hymn of the Rigveda,¹ an Āṅgirasa, according to the Rigvedic Anukramaṇī (Index), but according to the Pañcaviṃśa Brāhmaṇa² a Vaikhānasa.
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¹ viii. 70, 2.
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² xiv. 9, 29. Cf. Ludwig, Translation of the Rigveda, 3, 107.
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Purū-ravas is the name of a hero in a hymn of the Rigveda¹ containing a curious dialogue between him and a nymph, Urvaśī, an Apsaras. He is also mentioned in the Śatapatha Brāhmaṇa,² where several verses of the Rigvedic dialogue find a setting in a continuous story. In the later literature he is recognized as a king.³ His name is perhaps intended in one other passage of the Rigveda.⁴ It is impossible to say whether he is a mythical figure pure and simple, or really an ancient king. His epithet, Aila,⁵ ‘descendant of Iḍā’ (a sacrificial goddess), is certainly in favour of the former alternative.
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¹ x. 95.
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² xi. 5, 1, 1. Cf. iii. 4, 1, 22; Kāṭhaka Saṃhitā, viii. 10; Nirukta, x. 46.
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³ See Geldner, Vedische Studien, i, 283 et seq.
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⁴ i. 31, 4.
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⁵ Śatapatha Brāhmaṇa, xi. 5, 1, 1. Cf. Weber, Indische Studien, i, 196; Max Müller, Chips, 4², 109 et seq.; Kuhn, Die Herabkunft des Feuers, 85 et seq.; Roth, Nirukta, Erläuterungen, 153; Macdonell, Vedic Mythology, 124, 135; Oldenberg, Sacred Books of the East, 46, 28, 323.
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Purūru is the name of a poet, an Ātreya, in the Rigveda,¹ according to Ludwig.² But the only form of the word found, purūruṇā, seems merely an adverb meaning ‘far and wide.’
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¹ v. 70, 1.
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² Translation of the Rigveda, 3, 126. Cf. Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 42, 215, n. 1; Ṛgveda-Noten, 1, 360.
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Purū-vasu (‘abounding in wealth’) is the name of a poet, an Ātreya, according to Ludwig,¹ in one passage of the Rigveda.² But this is very doubtful.
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¹ Translation of the Rigveda, 3, 126.
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² v. 36, 3. Cf. Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 42, 215, n. 1; Ṛgveda-Noten, 1, 333.
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Puro-ḍāś is the name of the sacrificial cake in the Rigveda¹ and later.²
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¹ iii. 28, 2; 41, 3; 52, 2; iv. 24, 5; vi. 23, 7; viii. 31, 2, etc. 2, 8; vii. 1, 9, 1; Vājasaneyi Saṃhitā, xix. 85; xxviii. 23, etc.
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² Av. ix. 6, 12; x. 9, 25; xii. 4, 35; xviii. 4, 2; Taittirīya Saṃhitā, ii. 3, Cf. Zimmer, Altindisches Leben, 270.
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Puro-dhā denotes the office of Purohita, ‘domestic priest.’ Its mention as early as the Atharvaveda,¹ and often later,² shows that the post was a fully recognized and usual one.
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¹ v. 24, 1. 12; 9, 27; xv. 4, 7; Aitareya Brāhmaṇa, vii. 31; viii. 24. 27; Śatapatha Brāhmaṇa, iv. 1, 4, 5.
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² Taittirīya Saṃhitā, ii. 1, 2, 9; vii. 4, 1, 1; Taittirīya Brāhmaṇa, ii. 7, 1, 2; Pañcaviṃśa Brāhmaṇa, xiii. 3,
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Puro-’nuvākyā (‘introductory verse to be recited’) is the technical term for the address to a god inviting him to partake of the offering; it was followed by the Yājyā, which accompanied the actual oblation.¹ Such addresses are not unknown, but are rare, according to Oldenberg,² in the Rigveda; subsequently they are regular, the word itself occurring in the later Saṃhitās³ and the Brāhmaṇas.⁴
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¹ Oldenberg, Religion des Veda, 387, 388.
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² Zeitschrift der Deutschen Morgenländischen Gesellschaft, 42, 243 et seq., against Bergaigne, Recherches sur l'histoire de la liturgie védique, 13 et seq.
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³ Taittirīya Saṃhitā, i. 6, 10, 4; ii. 2, 9, 2; Vājasaneyi Saṃhitā, xx. 12, etc.
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⁴ Aitareya Brāhmaṇa, i. 4, 17; ii. 13, 26; Taittirīya Brāhmaṇa, i. 3, 1, 3; Śatapatha Brāhmaṇa, ii. 5, 2, 21, etc.
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Puro-ruc is the technical description of certain Nivid verses which were recited at the morning libation in the Ājya and Praūga ceremonies before the hymn (sūkta) of the litany or its parts. It occurs in the later Saṃhitās and the Brāhmaṇas.¹
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¹ Taittirīya Saṃhitā, vi. 5, 10, 13; vii. 2, 7, 4; Aitareya Brāhmaṇa, ii. 39; iii. 9; iv. 5; Kauṣitaki Brāhmaṇa, xiv. 1. 4. 5; Śatapatha Brāhmaṇa, iv. 1, 3, 15; 2, 1, 8; v. 4, 4, 20, etc. Cf. Hillebrandt, Rituallitteratur, 102.
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Puro-vāta, the ‘east wind,’ is mentioned in the later Saṃhitās and the Brāhmaṇas.¹ Geldner² thinks it merely means the wind preceding the rains.
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¹ Taittirīya Saṃhitā, i. 6, 11, 3; ii. 4, 7, 1; iv. 3, 3, 1; 4, 6, 1; Maitrāyaṇī Saṃhitā, iii. 1, 5; Śatapatha Brāhmaṇa, i. 5, 2, 18; Chāndogya Upaniṣad, ii. 3, 1, etc.
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² Vedische Studien, 3, 120, n. 2.
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Puro-hita (‘placed in front,’ ‘appointed’) is the name of a priest in the Rigveda¹ and later.² The office of Purohita is called Purohiti³ and Purodhā. It is clear that the primary function of the Purohita was that of ‘domestic priest’ of a king, or perhaps a great noble; his quite exceptional position is shown by the fact that only one Purohita seems ever to be mentioned in Vedic literature.⁴ Examples of Purohitas in the Rigveda are Viśvāmitra⁵ or Vasiṣṭha⁶ in the service of the Bharata king, Sudās, of the Tṛtsu family; the Purohita of Kuruśravaṇa;⁷ and Devāpi, the Purohita of Śantanu.⁸ The Purohita was in all religious matters the *alter ego* of the king. In the ritual⁹ it is laid down that a king must have a Purohita, else the gods will not accept his offerings. He ensures the king’s safety and victory in battle by his prayers;¹⁰ he procures the fall of rain for the crops;¹¹ he is the flaming fire that guards the kingdom.¹² Divodāsa in trouble is rescued by Bharadvāja;¹³ and King Tryaruṇa Traidhātva Aikṣvāka reproaches his Purohita, Vṛṣa Jāna, when his car runs over a Brahmin boy and kills him.¹⁴ The close relation of king and Purohita is illustrated by the case of Kutsa Aurava, who slew his Purohita, Upagu Sauśravasa, for disloyalty in serving Indra, to whom Kutsa was hostile.¹⁵ Other disputes between kings and priests who officiated for them are those of Janamejaya and the Kaśyapas, and of Viśvantara and the Śyāparṇas;¹⁶ and between Asamāti and the Gaupāyanas.¹⁷ In some cases one Purohita served more than one king; for example, Devabhāga Śrautarṣa was the Purohita of the Kurus and the Sṛñjayas at the same time,¹⁸ and Jala Jātūkarṇya was the Purohita of the kings of Kāśi, Videha, and Kosala.¹⁹
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¹ i. 1, 1; 44, 10. 12; ii. 24, 9; iii. 2, 8; 3, 2; v. 11, 2; vi. 70, 4, etc.
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² Av. viii. 5, 5; Vājasaneyi Saṃhitā, ix. 23; xi. 81; xxxi. 20; Aitareya Brāhmaṇa, viii. 24, etc.; Nirukta, ii. 12; vii. 15.
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³ Rv. vii. 60, 12; 83, 4.
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⁴ Geldner, Vedische Studien, 2, 144, thinks that several Purohitas were possible, quoting Sāyaṇa, on Rv. x. 57, 1, who gives the tale of the Gaupāyanas and King Asamāti from the Śātyāyana-naka, and comparing the case of Vasiṣṭha and Viśvāmitra as Purohitas, probably contemporaneously, of Sudās. But that the two were contemporaneous is most unlikely, especially if we adopt the very probable view of Hopkins (Journal of the American Oriental Society, 15, 260 et seq.) that Viśvāmitra was with the ten kings (Rv. vii. 18) when they unsuccessfully attacked Sudās. The other narrative has, as Oldenberg, Religion des Veda, 375, n. 3, observes, a markedly fictitious character; while every other passage that mentions a Purohita speaks of him in the singular, and as there was only one Brahman priest at the sacrifice, so the Purohita acted as Brahman.
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⁵ iii. 33. 53. Cf. vii. 18.
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⁶ Rv. vii. 18. 83.
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⁷ Rv. x. 33. See Geldner, Vedische Studien, 2, 150, 184.
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⁸ Rv. x. 98.
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⁹ Aitareya Brāhmaṇa, viii. 24.
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¹⁰ See Av. iii. 19; Rv. vii. 18, 13, from which Geldner, op. cit., 2, 135, n. 3, concludes that the priest prayed in the Sabhā, ‘house of assembly,’ while the king fought on the field of battle. See Āśvalāyana Gṛhya Sūtra, iii. 12. 19. 20. Cf. Pūru, n. 2.
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¹¹ Rv. x. 98.
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¹² Aitareya Brāhmaṇa, viii. 24. 25.
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¹³ Pañcaviṃśa Brāhmaṇa, xv. 3, 7.
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¹⁴ Ibid., xiii. 3, 12. See Sieg, Die Sagenstoffe des Rgveda, 64 et seq.
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¹⁵ Ibid., xiv. 6, 8.
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¹⁶ Aitareya Brāhmaṇa, vii. 27. 35.
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¹⁷ See Śātyāyanaka, cited by Sāyaṇa, on Rv. x. 57. 1; and cf. Jaiminīya Brāhmaṇa, iii. 167 (Journal of the American Oriental Society, 18, 41).
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¹⁸ Śatapatha Brāhmaṇa, ii. 4, 4, 5. According to Sāyaṇa, it was Rāhūgaṇa Gotama who was Purohita; but this is hardly more than a mere blunder. See Geldner, Vedische Studien, 3, 152; Weber, Indische Studien, 2, 9, n.
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¹⁹ Śāṅkhāyana Śrauta Sūtra, xvi. 29, 5.
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There is no certain proof that the office of Purohita was hereditary in a family, though it probably was so.²⁰ At any rate, it seems clear from the relations of the Purohita with King Kuruśravaṇa, and with his son Upamaśravas,²¹ that a king would keep on the Purohita of his father.
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²⁰ See Oldenberg, Religion des Veda, 375, who compares the permanent character of the relation of the king and the Purohita with that of husband and wife, as shown in the ritual laid down in the Aitareya Brāhmaṇa, viii. 27.
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²¹ See Rv. x. 33, and n. 7.
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Zimmer²² thinks that the king might act as his own Purohita, as shown by the case of King Viśvantara, who sacrificed without the help of the Śyāparṇas,²³ and that a Purohita need not be a priest, as shown by the case of Devāpi and Śantanu.²⁴ But neither opinion seems to be justified. It is not said that Viśvantara sacrificed without priests, while Devāpi is not regarded as a king until the Nirukta,²⁵ and there is no reason to suppose that Yāska’s view expressed in that work is correct.
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²² Altindisches Leben, 195, 196.
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²³ Aitareya Brāhmaṇa, vii. 27; Muir, Sanskrit Texts, 5, 436-440.
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²⁴ Rv. x. 98.
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²⁵ ii. 10.
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According to Geldner,²⁶ the Purohita from the beginning acted as the Brahman priest in the sacrificial ritual, being there the general superintendent of the sacrifice. In favour of this view, he cites the fact that Vasiṣṭha is mentioned both as Purohita²⁷ and as Brahman:²⁸ at the sacrifice of Śunaḥśepa he served as Brahman,²⁹ but he was the Purohita of Sudās;³⁰ Bṛhaspati is called the Purohita³¹ and the Brahman³² of the gods; and the Vasiṣṭhas who are Purohitas are also the Brahmans at the sacrifice.³³ It is thus clear that the Brahman was often the Purohita; and it was natural that this should be the case when once the Brahman’s place became, as it did in the later ritual, the most important position at the sacrifice.³⁴ But the Brahman can hardly be said to have held this place in the earlier ritual; Oldenberg³⁵ seems to be right in holding that the Purohita was originally the Hotṛ priest, the singer *par excellence*, when he took any part at all in the ritual of the great sacrifices with the Ṛtvijs. So Devāpi seems clearly to have been a Hotṛ;³⁶ Agni is at once Purohita³⁷ and Hotṛ;³⁸ and the ‘two divine Hotṛs’ referred to in the Āprī litanies are also called the ‘two Purohitas.’³⁹ Later, no doubt, when the priestly activity ceased to centre in the song, the Purohita, with his skill in magic, became the Brahman, who also required magic to undo the errors of the sacrifice.⁴⁰
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²⁶ *Op. cit.*, 2, 144; 3, 155. *Cf.* Pischel, *Göttingische Gelehrte Anzeigen*, 1894, 420; Hillebrandt, *Rituallitteratur*, 13. Rv. i. 94, 6, does not prove that the Purohita was a Ṛtvij; it merely shows that he could be one when he wished.
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²⁷ Rv. x. 150, 5.
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²⁸ Rv. vii. 33, 11. But this need mean no more than Brahman.
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²⁹ Aitareya Brāhmaṇa, vii. 16, 1; Śāṅkhāyana Śrauta Sūtra, xv. 21, 4.
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³⁰ Śāṅkhāyana Śrauta Sūtra, xvi. 11 14.
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³¹ Rv. ii. 24, 9; Aitareya Brāhmaṇa, iii. 17, 2; Taittiriya Brāhmaṇa, ii. 7, 1, 2; Śatapatha Brāhmaṇa, v. 3, 1, 2; Śāṅkhāyana Śrauta Sūtra, xiv. 23, 1.
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³² Rv. x. 141, 3; Kauṣītaki Brāhmaṇa, vi. 13; Śatapatha Brāhmaṇa, i. 7, 4, 21; Śāṅkhāyana Śrauta Sūtra, iv. 6, 9.
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³³ Taittiriya Saṃhitā, iii. 5, 2, 1. This point is not in the parallel versions, Kāṭhaka Saṃhitā, xxxvii. 17 (*but cf.* xxvii. 4: *brahma-purohitaṃ kṣatram*, unless this means ‘the Kṣatra is inferior to the Brahma’); Pañcaviṃśa Brāhmaṇa, xv. 5, 24, and *cf.* Gopatha Brāhmaṇa, ii. 2, 13. The Atharvan literature (Bloomfield, *Hymns of the Atharvaveda*, lx, lxi) requires a follower of that Veda to act as Brahman, and the spells of the Atharvan are, in fact, closely allied to the spells of the Purohita as represented in the Aitareya Brāhmaṇa, viii. 24-28. *Cf.* Macdonell, *Sanskrit Literature*, 193, 195.
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³⁴ See Bloomfield, *op. cit.*, lviii, lxii, lxv, lxviii *et seq.*
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³⁵ *Religion des Veda*, 380, 381.
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³⁶ Rv. x. 98; and cf. Pañcaviṃśa Brāhmaṇa, xiv. 6, 8; Āśvalāyana Gṛhya Sūtra, i. 12, 7.
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³⁷ Rv. i. 1, 1; iii. 3, 2; ii, 1; v. 11, 2. In viii. 27, 1; x. 1, 6, he is called Purohita, and credited with the characteristic activities of the Hotṛ priest.
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³⁸ Rv. i. 1, 1; iii. 3, 2; ii, 1; v. 11, 2. etc.
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³⁹ Rv. x. 66, 13; 70, 7.
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⁴⁰ Cf. Aitareya Brāhmaṇa, vii. 26.
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There is little doubt that in the original growth of the priesthood the Purohita played a considerable part. In historical times he represented the real power of the kingship, and may safely be deemed to have exercised great influence in all public affairs, such as the administration of justice and the king’s conduct of business. But it is not at all probable that the Purohita represents, as Roth⁴¹ and Zimmer⁴² thought, the source which gave rise to caste. The priestly class is already in existence in the Rigveda (see Varṇa).
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⁴¹ *Zur Litteratur und Geschichte des Weda*, 117 *et seq.*
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⁴² *Altindisches Leben*, 195. Cf. Zimmer, *Altindisches Leben*, 168, 169; 195 *et seq.*; Max Müller, *Ancient Sanskrit Literature*, 485; Weber, *Indische Studien*, 10, 31-35; 138; Haug, *Brahma und die Brahmanen*, 9 *et seq.*; Geldner, *Vedische Studien*, 2, 144; Oldenberg, *Religion des Veda*, 374-383; Bloomfield, *Hymns of the Atharvaveda*, lxx *et seq.*
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Pulasti¹ or Pulastin² in the Yajurveda Saṃhitās denotes ‘wearing the hair plain,’ as opposed to kapardin, ‘wearing the hair in braids.’
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¹ Taittirīya Saṃhitā, iv. 5, 9, 1; Vājasaneyi Saṃhitā, xvi. 43.
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² Kāṭhaka Saṃhitā, xvii. 15. Cf. Zimmer, *Altindisches Leben*, 265.
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Pulinda is the name of an outcast tribe mentioned with the Andhras in the Aitareya Brāhmaṇa,¹ but not in the Śāṅkhāyana Śrauta Sūtra,² in connexion with the story of Śunaḥśepa. The Pulindas again appear associated with the Andhras in the time of Aśoka.³
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¹ vii. 18.
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² xv. 26.
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³ Vincent Smith, *Zeitschrift der Deutschen Morgenländischen Gesellschaft*, 56, 652.
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Pulikaya. See Purīkaya.
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Pulikā seems to designate some kind of bird in the Maitrāyaṇī Saṃhitā (iii. 14, 5). The name appears in the form of Kulīkā in the Vājasaneyi Saṃhitā (xxiv. 24).
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Puluṣa Prācīna-yogya (‘descendant of Prācīnayoga’) is the name of a teacher, a pupil of Dṛti Aindroti Śaunaka, in a Vamśa (list of teachers) of the Jaiminīya Upaniṣad Brāhmaṇa (iii. 40, 2). He taught Pauluṣi Satyayajña.
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Puṣkara is the name in the Rigveda¹ and later² of the blue lotus flower. The Atharvaveda³ mentions its sweet perfume. The lotus grew in lakes, which were thence called puṣkariṇī, ‘lotus-bearing.’⁴ That the flower was early used for personal adornment is shown by an epithet of the Aśvins, ‘lotus-crowned’ (*puṣkara-sraj*).⁵
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¹ vi. 16, 13; vii. 33, 11, may be so taken, though Roth, St. Petersburg Dictionary, s.v. 3, and Geldner, Rigveda, Glossar, 112, prefer to see in these passages a reference to the bowl of the sacrificial ladle.
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² Av. xi. 3, 8; xii. I, 24; Taittirīya Saṃhitā, v. I, 4, 1; 2, 6, 5; 6, 4, 2; Vājasaneyi Saṃhitā, xi. 29; Taittirīya Brāhmaṇa, i. 2, 1, 4; Śatapatha Brāhmaṇa, iv. 5, 1, 16; Maitrāyaṇī Saṃhitā, iii. 1, 5.
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³ Av. xii. 1, 24.
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⁴ Rv. v. 78, 7; x. 107, 10; Av. iv. 34, 5; v. 16, 17; Bṛhadāraṇyaka Upaniṣad, iv. 3, 11, etc.
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⁵ Rv. x. 184, 2; Av. iii. 22, 4; Śatapatha Brāhmaṇa, iv. 1, 5, 16, etc.
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Presumably because of its likeness in shape to the flower of the lotus, the bowl of the ladle is called Puṣkara, perhaps already in the Rigveda,⁶ and certainly in the Aitareya Brāhmaṇa.⁷ Moreover, according to the Nirukta,⁸ Puṣkara means ‘water,’ a sense actually found in the Śatapatha Brāhmaṇa.⁹
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⁶ Rv. viii 72, 11, where the sense is doubtful, and the bowl of the ladle is not particularly appropriate. See also note 1.
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⁷ vii. 5.
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⁸ v. 14.
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⁹ vi. 4, 2, 2. Cf. Zimmer, Altindisches Leben, 71.
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Puṣkara-sāda, ‘sitting on the lotus,’ is the name of an animal in the list of victims at the Aśvamedha (‘horse sacrifice’)
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in the Yajurveda Saṃhitās.¹ It can hardly be a ‘snake,’² but rather either, as Roth³ thinks, a ‘bird,’ or perhaps, according to the commentator on the Taittirīya Saṃhitā,¹ a ‘bee.’
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¹ Taittirīya Saṃhitā, v. 5, 14, 1; Maitrāyaṇī Saṃhitā, iii. 14, 12; Vājasaneyī Saṃhitā, xxiv. 31.
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² Zimmer, *Altindisches Leben*, 95, so takes it.
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³ St. Petersburg Dictionary, *s.v.*
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Puṣṭi-gu is the name of a Ṛṣi mentioned in a Vālakhilya hymn of the Rigveda.¹
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¹ viii, 51, 1. *Cf.* Ludwig, Translation of the Rigveda, 3, 140, 141.
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Puṣpa in the Atharvaveda¹ and later² denotes a ‘flower’ generally.
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¹ viii. 7, 12. *Cf.* x. 8, 34.
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² Vājasaneyī Saṃhitā, xxii. 28; Pañcaviṃśa Brāhmaṇa, viii. 4, 1; xv. 3, 23; Taittirīya Saṃhitā, v. 4, 4, 2; Chāndogya Upaniṣad, iii. 1, 2; Bṛhadāraṇyaka Upaniṣad, vi. 4, 1, etc.
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Puṣya is the name in the Atharvaveda (xix. 7, 2) for the Nakṣatra called Tiṣya elsewhere.
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*Cf.* Weber, *Naxatra*, 2, 371. On Tiṣya, see also *Journal of the Royal Asiatic Society*, 1911, 514-518; 794-800.
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Pūta-kratā is the name of a woman in a Vālakhilya hymn of the Rigveda,¹ perhaps the wife of Pūtakratu, but this is doubtful, since the more regular form would be Pūtakratāyī,² which Scheftelowitz³ reads in the hymn.
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¹ viii. 64, 4.
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² Pāṇini, iv. 1, 36.
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³ *Die Apokryphen des Ṛgveda*, 41, 42.
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Pūta-kratu (‘of clear insight’) is the name of a patron in the Rigveda,¹ apparently the son of Aśvamedha.
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¹ viii. 68, 17. *Cf.* Ludwig, Translation of the Rigveda, 3, 163. Scheftelowitz, *Die Apokryphen des Ṛgveda*, 41, reads Pūtakratu for Pautakrata in Rv. viii. 56, 2, but this is improbable. See Oldenberg, *Göttingische Gelehrte Anzeigen*, 1907, 237, 238; Weber, *Episches im vedischen Ritual*, 39, n. 4.
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Pūti-rajju is the name of a certain plant of unknown kind in the Atharvaveda¹ according to Roth.² The Kauśika Sūtra³ treats it as a ‘putrid rope,’ but Ludwig⁴ suggests that a snake is meant.
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¹ viii, 8, 2.
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² St. Petersburg Dictionary, s.v.
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³ xvi. 10.
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⁴ Translation of the Rigveda, 3, 527. Cf. Whitney's Translation of the Rigveda, 503; Bloomfield, Hymns of the Atharvaveda, 583.
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Pūtīka is the name of a plant often mentioned¹ as a substitute for the Soma plant. It is also given in the Taittirīya Saṃhitā² as a means of making milk curdle, being an alternative to the bark of the Butea frondosa (parṇa-valka). It is usually identified with the Guilandina Bonduc, but Hillebrandt³ makes it out to be the Basella Cordifolia.
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¹ Kāṭhaka Saṃhitā, xxxiv. 3 (pūtīka, as quoted in the St. Petersburg Dictionary, s.v.); Śatapatha Brāhmaṇa, xiv. 1, 2, 12. Cf. iv. 5, 10, 4; Pañcaviṃśa Brāhmaṇa, viii, 4, 1; ix. 5, 3, etc.
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² ii. 5, 3, 5.
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³ Vedische Mythologie, I, 24, n. 3. Cf. Roth, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 35, 689; Zimmer, Altindisches Leben, 63, 276.
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Pūtu-dru is another name for the Deodar (deva-dāru) in the Atharvaveda¹ and the Yajurveda Saṃhitās.² The longer form, Pūtu-dāru, is found in the Kauśika Sūtra.³
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¹ viii. 2, 28.
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² Taittirīya Saṃhitā, vi. 2, 8, 4 (in 6 the fruit is meant); Maitrāyaṇī Saṃhitā, iii. 8, 5.
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³ viii. 15; lviii. 15. Cf. Zimmer, Altindisches Leben, 59.
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Pūru is the name of a people and their king in the Rigveda. They are mentioned with the Anus, Druhyus, Turvaśas, and Yadus in one passage.¹ They also occur as enemies of the Tṛtsus in the hymn of Sudās’ victory.² In another hymn³ Agni of the Bharatas is celebrated as victorious over the Pūrus, probably a reference to the same decisive overthrow. On the other hand, victories of the Pūrus over the aborigines seem to be referred to in several passages.⁴
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¹ i. 108, 8.
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² vii. 18, 13. Cf. Turvaśa. Apparently, as Hopkins, Journal of the American Oriental Society, 15, 263, n., and Geldner, Vedische Studien, 2, 135, think, in this verse the words jeṣma Pūrum vidathe mṛdhravācam refer to the Pūru king and to the priest Viśvāmitra, who prayed for the defeat of Sudās, though in vain. Hopkins seems to take the words vidathe mṛdhravācam generally as ‘the false speaker in the assembly’; but, according to Geldner, the meaning intended is that, while the king fought, the Purohita prayed in the Sabhā, or meeting-house of the people.
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³ Rv. vii. 8, 4.
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⁴ i. 59, 6; 131, 4; 174, 2; iv. 21, 10; 38, 1; vi. 20, 10; vii. 5, 3; 19, 3. Cf. note 13.
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The great kings of the Pūrus were Purukutsa and his son Trasadasyu, whose name bears testimony to his prowess against aboriginal foes, while a later prince was Tṛkṣi Trāsadasyava.
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In the Rigveda the Pūrus are expressly⁵ mentioned as on the Sarasvatī. Zimmer⁶ thinks that the Sindhu (Indus) is meant in this passage. But Ludwig⁷ and Hillebrandt⁸ with much greater probability think that the eastern Sarasvatī in Kurukṣetra is meant. This view accords well with the sudden disappearance of the name of the Pūrus from Vedic tradition, a disappearance accounted for by Oldenberg’s⁹ conjecture that the Pūrus became part of the great Kuru people, just as Turvaśa and Krivi disappear from the tradition on their being merged in the Pañcāla nation. Trāsadasyava, the patronymic of Kuruśravaṇa in the Rigveda,¹⁰ shows that the royal families of the Kurus and the Pūrus were allied by intermarriage.
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⁵ vii. 96, 2. Perhaps they are also meant as living on the Śaryaṇāvant in Rv. viii. 64, 10. 11.
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⁶ Altindisches Leben, 124.
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⁷ Translation of the Rigveda, 3, 175.
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⁸ Vedische Mythologie, I, 50, 115; 3, 374.
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⁹ Buddha, 404. Cf. Ludwig, 3, 205.
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¹⁰ x. 33, 4.
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Hillebrandt,¹¹ admitting that the Pūrus in later times lived in the eastern country round the Sarasvatī, thinks that in earlier days they were to be found to the west of the Indus with Divodāsa. This theory must fall with the theory that Divodāsa was in the far west. It might, however, be held to be supported by the fact that Alexander found a Πῶρος—that is, a Paurava prince on the Hydaspes,¹² a sort of half-way locality between the Sarasvatī and the West. But it is quite simple to suppose either that the Hydaspes was the earlier home of the Pūrus, where some remained after the others had wandered east, or that the later Paurava represents a successful onslaught upon the west from the east.
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¹¹ Op. cit., I, 114 et seq.
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¹² Arrian, Indica, viii. 4; ix. 1; xix. 3, etc. See Hillebrandt, Vedische Mythologie, I, 132, 133.
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In several other passages of the Rigveda¹³ the Pūrus as a people seem to be meant. The Nirukta¹⁴ recognizes the general sense of ‘man,’ but in no passage is this really necessary or even probable. So utterly, however, is the tradition lost that the Śatapatha Brāhmaṇa¹⁵ explains Pūru in the Rigveda¹⁶ as an Asura Rakṣas; it is only in the Epic that Pūru revives as the name of a son of Yayāti and Śarmiṣṭhā.¹⁷
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