[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) › v2.c4.s4 # Vedic Index of Names and Subjects v2.c4.s4: M Vedic Index of Names and Subjects v2.c4.s4 - **Language:** English ### M ### [v2.c4.s4.1](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.1) Makaka, a word occurring once in the Atharvaveda (viii. 6, 12), may be the name of some unknown animal; but it is possibly an adjective having some such sense as ‘bleating.’ ### [v2.c4.s4.2](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.2) Makara is the name of an animal, probably the ‘crocodile,’¹ which is included in the list of victims at the Aśvamedha (‘horse sacrifice’) in the Yajurveda Saṃhitās.² ### [v2.c4.s4.3](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.3) ¹ The Makara, as a Hindu sculptural ornament, originally represented a crocodile. Cf. Cousen’s article in the \*Annual Report of the Archæological Survey of India\* for 1903-4, pp. 227-231 (where the Makara appears as the vehicle of Varuṇa and of Gaṅgā). Cf. also \*op. cit.\*, 1904-5, pp. 80, 83, 84. ### [v2.c4.s4.4](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.4) ² Taittirīya Saṃhitā, v. 5, 13, 1; Maitrāyaṇī Saṃhitā, iii. 14, 16; Vājasaneyi Saṃhitā, xxiv. 35. Cf. Zimmer, \*Altindisches Leben\*, 97. ### [v2.c4.s4.5](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.5) Makṣa, ‘fly,’ is found in the Rigveda¹ and the Atharvaveda,² where its fondness for sweet things is alluded to. Cf. Admasad. ### [v2.c4.s4.6](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.6) ¹ iv. 45, 4; vii. 32, 2. ### [v2.c4.s4.7](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.7) ² ix. 1, 17. Cf. Zimmer, \*Altindisches Leben\*, 97. ### [v2.c4.s4.8](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.8) Makṣā, Makṣikā, denote both ‘fly’¹ and ‘bee’² in the Rigveda and later. ### [v2.c4.s4.9](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.9) ¹ Makṣikā, Rv. i. 162, 9; Av. xi. 1, 2; 9, 10; Bṛhadāraṇyaka Upaniṣad, iii. 3, 2. ### [v2.c4.s4.10](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.10) ² Makṣā, Rv. x. 40, 6; Makṣikā, i 119, 9; Praśna Upaniṣad, ii. 4, where a ‘king bee’ (\*madhukara-rājan\*) is referred to. ### [v2.c4.s4.11](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.11) Makha appears to designate a person in two passages of the Rigveda,¹ but in neither passage does the context explain who he was. Probably a demon of some kind is meant. In the later Saṃhitās² mention is also made of the ‘head of Makha,’ an expression which has become unintelligible to the Brāhmaṇas.³ ### [v2.c4.s4.12](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.12) ¹ ix. 101, 13, where the Bhrgus are mentioned as opposed to Makha (cf. Macdonell, Vedic Mythology, p. 51); x. 171, 2. ### [v2.c4.s4.13](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.13) ² Vājasaneyi Saṃhitā, xi. 57; xxxvii. 7; Taittirīya Saṃhitā, i. 1, 8, 1; iii. 2, 4, 1. ### [v2.c4.s4.14](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.14) ³ Śatapatha Brāhmaṇa, xiv. 1, 2, 17. Cf. St. Petersburg Dictionary, s.v. ### [v2.c4.s4.15](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.15) Magadha is the name of a people who appear throughout Vedic literature as of little repute. Though the name is not actually found in the Rigveda,¹ it occurs in the Atharvaveda,² where fever is wished away to the Gandhāris and Mūjavants, northern peoples, and to the Aṅgas and Magadhas, peoples of the east. Again, in the list of victims at the Puruṣamedha (‘human sacrifice’) in the Yajurveda,³ the Māgadha, or man of Magadha, is included as dedicated to ati-kruṣṭa, ‘loud noise’ (?), while in the Vrātya hymn of the Atharvaveda⁴ the Māgadha is said to be connected with the Vrātya as his Mitra, his Mantra, his laughter, and his thunder in the four quarters. In the Śrauta Sūtras⁵ the equipment characteristic of the Vrātya is said to be given, when the latter is admitted into the Āryan Brahminical community, to a bad Brahmin living in Magadha (brahma-bandhu Māgadha-deśīya), but this point does not occur in the Pañcaviṃśa Brāhmaṇa.⁶ On the other hand, respectable Brahmins sometimes lived there, for the Kauṣītaki Āraṇyaka⁷ mentions Madhyama, Prātībodhī-putra, as Magadha-vāsin, ‘living in Magadha.’ Oldenberg,⁸ however, seems clearly right in regarding this as unusual. ### [v2.c4.s4.16](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.16) ¹ See Kikaṭa. ### [v2.c4.s4.17](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.17) ² v. 22, 14, where the Paippalāda recension has mayebhiḥ, which is a mere blunder, but substitutes the Kāśis for the Aṅgas. ### [v2.c4.s4.18](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.18) ³ Vājasaneyi Saṃhitā, xxx. 5. 22; Taittirīya Brāhmaṇa, iii. 4, 1, 1. ### [v2.c4.s4.19](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.19) ⁴ xv. 2, 1-4. ### [v2.c4.s4.20](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.20) ⁵ Lāṭyāyana Śrauta Sūtra, viii. 6, 28; Kātyāyana Śrauta Sūtra, xxii. 4, 22. Cf. Sāyaṇa on Pañcaviṃśa Brāhmaṇa, xvii. 1, 16. 17. ### [v2.c4.s4.21](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.21) ⁶ xvii. 1, 16. ### [v2.c4.s4.22](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.22) ⁷ vii. 13; this is not mentioned in the earlier Aitareya Āraṇyaka. ### [v2.c4.s4.23](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.23) ⁸ Buddha, 400, n.; Weber, Indian Literature, 112, n. ### [v2.c4.s4.24](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.24) The Magadhas are evidently a people in the Baudhāyana and other Sūtras,⁹ possibly also in the Aitareya Āraṇyaka.¹⁰ It is therefore most improbable that Zimmer¹¹ can be right in thinking that in the Yajurveda³ and the Atharvaveda⁴ the Māgadha is not a man of Magadha, but a member of the mixed caste produced by a Vaiśya marrying a Kṣatriya woman.¹² But the theory of mixed castes, in any case open to some doubt, cannot be accepted when used to explain such obviously tribal names as Māgadha. The fact that the Māgadha is often in later times a minstrel is easily accounted for by the assumption that the country was the home of minstrelsy, and that wandering bards from Magadha were apt to visit the more western lands. This class the later texts recognize as a caste, inventing an origin by intermarriage of the old-established castes. ### [v2.c4.s4.25](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.25) ⁹ Baudhāyana Dharma Sūtra, i. 2, 13; Baudhāyana Śrauta Sūtra, xx. 13; Āpastamba Śrauta Sūtra, xxii. 6, 18; Hiraṇyakeśi Śrauta Sūtra, xvii. 6. See Caland, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 56, 553. Vājasaneyi Saṃhitā, offers this as one version. ### [v2.c4.s4.26](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.26) ¹⁰ ii. 1, 1. See Keith, Aitareya Āraṇyaka, 200; Śāṅkhāyana Āraṇyaka, 46, n. 4. ### [v2.c4.s4.27](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.27) ¹¹ Altindisches Leben, 35. Cf. St. Petersburg Dictionary, s.v., 2c. ### [v2.c4.s4.28](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.28) ¹² Manu, x. 11; Gautama Dharma Sūtra, iv. 17. So Sāyaṇa, on the Taittiriya Brāhmaṇa, loc. cit., explains Māgadha, and Mahidhara, on the ### [v2.c4.s4.29](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.29) The dislike of the Magadhas, which may be Rigvedic, since the Kīkaṭas were perhaps the prototype of the Magadhas, was in all probability due, as Oldenberg¹³ thinks, to the fact that the Magadhas were not really Brahminized. This is entirely in accord with the evidence of the Śatapatha Brāhmaṇa¹⁴ that neither Kosala nor Videha were fully Brahminized at an early date, much less Magadha. Weber¹⁵ suggests two other grounds that may have influenced the position—the persistence of aboriginal blood and the growth of Buddhism. The latter consideration is hardly applicable to the Yajurveda or the Atharvaveda; but the imperfect Brahminization of the land, if substituted for it in accordance with Oldenberg’s suggestion, would have some force. The former motive, despite Oldenberg’s doubt, seems fully justified. Pargiter¹⁶ has gone so far as to suggest that in Magadha the Āryans met and mingled with a body of invaders from the east by sea. Though there is no evidence for this view in the Vedic texts, it is reasonable to suppose that the farther east the Āryans penetrated, the less did they impress themselves upon the aborigines. Modern ethnology confirms this \*a priori\* supposition in so far as it shows Āryan types growing less and less marked as the eastern part of India is reached, although such evidence is not decisive in view of the great intermixture of peoples in India. ### [v2.c4.s4.30](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.30) ¹³ Buddha, 400, n. ### [v2.c4.s4.31](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.31) ¹⁴ i. 4, 1, 10 et seq.; Weber, Indische Studien, i, 170 et seq.; Oldenberg, op. cit., 398. Kosala here appears as more Brahminical than Videha; it is interesting to note that, while Vaideha, like Māgadha, is used in the later theory as a name of a mixed caste, Kausalya is not so degraded (Oldenberg, 399, n.). ### [v2.c4.s4.32](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.32) ¹⁵ See Indische Studien, i, 52, 53; 185; 10, 99; Indian Literature, 79, n. 1; iii, 112. ### [v2.c4.s4.33](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.33) ¹⁶ \*Journal of the Royal Asiatic Society\*, 1908, pp. 851-853. \*Cf.\* Rhys Davids, \*Buddhist India\*, 6, 24, 260, 267. ### [v2.c4.s4.34](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.34) Magundī is the name of some pest occurring in a verse of an Atharvaveda hymn¹ employed to exorcise evil influences. By that verse the ‘daughters of the Magundī’ are to be expelled from the cowstall, the wagon, and the house. It is uncertain whether an animal, insect, or demoness is meant.² ### [v2.c4.s4.35](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.35) ¹ ii. 14, 2. ### [v2.c4.s4.36](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.36) ² \*Cf.\* Whitney, \*Translation of the Atharvaveda\*, 58. ### [v2.c4.s4.37](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.37) Magha in the Rigveda¹ denotes ‘bounty,’ and Maghavan² is the regular Vedic name for the ‘generous giver’ of bounties to priests. It is doubtful whether the Maghavans were more than this, or had any special rank as a class in Vedic society. See Sabhā. ### [v2.c4.s4.38](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.38) ¹ i. 11, 3; 104, 5; iii. 13, 3; 19, 1; iv. 17, 8; v. 30, 12; 32, 12, etc.; Nirukta, v. 16. Very rarely later, \*e.g.\*, Vājasaneyi Saṃhitā, xx. 67. ### [v2.c4.s4.39](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.39) ² Rv. i. 31, 12; ii. 6, 4; 27, 17; v. 39, 4; 42, 8; vi. 27, 8, etc. So Magha-tti, ‘giving of gifts,’ Rv. iv. 37, 8; v. 79, 5; viii. 24, 10, etc.; Magha-deya, ‘giving of gifts,’ vii. 67, 9; x. 156, 2; Maghavat-tva, ‘liberality,’ vi. 27, 3. The word Maghavan is the epithet \*par excellence\* of Indra in the Rv. (iii. 30, 3; iv. 16, 1; 31, 7; 42, 5, etc.), and survives in post-Vedic literature as a name of Indra; otherwise, even in the later Saṃhitās, it is very rare, occurring practically as a divine epithet only (of Indra, Taittirīya Saṃhitā, iv. 4, 8, 1; Bṛhadāraṇyaka Upaniṣad, i. 3, 13; Kauṣītaki Upaniṣad, ii. 11). ### [v2.c4.s4.40](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.40) Maghā. See Nakṣatra and Aghā. ### [v2.c4.s4.41](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.41) Mangala is the name of a teacher in the Baudhāyana Śrauta Sūtra (xxvi. 2). ### [v2.c4.s4.42](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.42) Maṅgīra is found in an obscure verse in the Vaitāna¹ and other² Sūtras with reference to cows. It is quite uncertain whether a river or a man³ is meant. The Gaṅgā (Ganges) and the Yamunā (Jumna) are mentioned in the same verse. The correct form of the word is doubtful.⁴ ### [v2.c4.s4.43](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.43) ¹ xxxiv. 9. ### [v2.c4.s4.44](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.44) ² Mānava Śrauta Sūtra, vii. 2, 7; Mandīrasya, Kātyāyana Śrauta Sūtra, xiii. 3, 21; Maṅkirasya, Āpastamba Śrauta Sūtra, xxi. 20, 3. ### [v2.c4.s4.45](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.45) ³ So apparently Garbe, Translation of the Vaitāna Sūtra, 97; Caland, Das Vaitānasūtra, 102; Böhtlingk, Dictionary, s.v. ### [v2.c4.s4.46](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.46) ⁴ See the variants in n. 2. ### [v2.c4.s4.47](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.47) Maṅjiṣṭhā, ‘madder,’ is mentioned in the Aitareya (iii. 2, 4) and Śāṅkhāyana (viii. 7) Āraṇyakas. ### [v2.c4.s4.48](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.48) Maṭacī occurs in a passage of the Chāndogya Upaniṣad,¹ where reference is made to the Kurus being overwhelmed by Maṭacīs.² Śaṅkara interprets the word by ‘thunderbolts’ (aśanayaḥ), while Ānandatīrtha in his commentary gives, as an alternative rendering, pāṣāṇa-vṛṣṭayaḥ—i.e., ‘hailstones,’ which may be the sense. The Śabdakalpadruma,³ agreeing with Ānandatīrtha,⁴ says that Maṭacī means ‘a kind of small red bird’ (rakta-varṇa-kṣudra-pakṣi-viśeṣa, reading -pakṣi-), and Jacob⁵ suggests that the ‘locust’ is meant. ### [v2.c4.s4.49](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.49) ¹ i. 10, 1. ### [v2.c4.s4.50](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.50) ² Maṭacī-hata. ### [v2.c4.s4.51](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.51) ³ St. Petersburg Dictionary, s.v. ### [v2.c4.s4.52](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.52) ⁴ On Brahmasūtra, iii. 4, 28. ### [v2.c4.s4.53](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.53) ⁵ Journal of the Royal Asiatic Society, 1911, p. 510. ### [v2.c4.s4.54](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.54) Maṇi is the name in the Rigveda¹ and later² of a ‘jewel’ used as an amulet against all kinds of evil. That either ‘pearl’³ or ‘diamond’⁴ is denoted is not clear.⁵ It is evident that the Maṇi could be strung on a thread (sūtra), which is referred to in the Pañcaviṃśa Brāhmaṇa⁶ and elsewhere;⁷ the Maṇi was certainly also worn round the neck, for in the Rigveda⁸ occurs the epithet maṇi-grīva, ‘having a jewel on the neck.’ An amulet of Bilva is celebrated in the Śāṅkhāyana Āraṇyaka,⁹ and many varieties of amulet are there enumerated.¹⁰ The ‘jeweller’ (maṇi-kāra) is mentioned in the list of victims at the Puruṣamedha (‘human sacrifice’) in the Yajurveda.¹¹ ### [v2.c4.s4.55](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.55) ¹ i. 33, 8. ### [v2.c4.s4.56](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.56) ² Av. i. 29, 1; ii. 4, 1. 2; viii. 5, 1 et seq.; x. 6, 24; xii. 1, 44; Taittirīya Saṃhitā, vii. 3, 4, 1; Kāṭhaka Saṃhitā, xxxv. 15; Aitareya Brāhmaṇa, iv. 6; Nirukta, vii. 23, where Durga, in his commentary, takes Maṇi as āditya-maṇi, or ‘sun-stone,’ while the St. Petersburg Dictionary, s.v., suggests that a crystal used as a burning glass may be meant. ### [v2.c4.s4.57](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.57) ³ St. Petersburg Dictionary, s.v. ### [v2.c4.s4.58](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.58) ⁴ Cf. Zimmer, Altindisches Leben, 53. ### [v2.c4.s4.59](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.59) ⁵ The expression hiraṇya maṇi in Rv. i. 33, 8, might possibly mean ‘gold as an ornament,’ but ‘gold (and) jewels’ is more probable. Cf. Av. xii. 1, 44, where maṇim hiraṇyam must mean ‘a jewel (and) gold.’ ### [v2.c4.s4.60](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.60) ⁶ xx. 16, 6. ### [v2.c4.s4.61](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.61) ⁷ Jaiminīya Upaniṣad Brāhmaṇa, i. 18, 8. Cf. iii. 4, 13; Jaiminīya Brāhmaṇa, ii. 248; Śatapatha Brāhmaṇa, xii. 3, 4, 2. ### [v2.c4.s4.62](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.62) ⁸ i. 122, 14. ### [v2.c4.s4.63](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.63) ⁹ xii. 18 et seq. ### [v2.c4.s4.64](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.64) ¹⁰ xii. 8. ### [v2.c4.s4.65](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.65) ¹¹ Vājasaneyi Saṃhitā, xxx. 7; Taittirīya Brāhmaṇa, iii. 4, 3, 1. Cf. Schrader, Prehistoric Antiquities, 337; Zimmer, op. cit., 253; Weber, Omina und Portenta, 317, 374; Indische Studien, 2, 2, n. 4; 5, 386; 18, 37; Proceedings of the Berlin Academy, 1891, 796. Weber is inclined to detect a Babylonian origin of Maṇi (cf. Manā), but the evidence is not convincing. ### [v2.c4.s4.66](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.66) Maṇika in the late Adbhuta Brāhmaṇa¹ and the Sūtras² denotes a large ‘water bottle.’ ### [v2.c4.s4.67](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.67) ¹ Weber, Omina und Portenta, 316. ### [v2.c4.s4.68](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.68) ² Āśvalāyana Gṛhya Sūtra, ii. 9, 3; iv. 6, 4; Gobhila Gṛhya Sūtra, i. 1, 26; iii. 9, 6. 7, etc.; Śāṅkhāyana Gṛhya Sūtra, ii. 14. ### [v2.c4.s4.69](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.69) Maṇḍa, n., is found in the compound nau-maṇḍa (du.), denoting the two ‘rudders’ of a ship in the Śatapatha Brāhmaṇa.¹ ### [v2.c4.s4.70](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.70) ¹ ii. 3, 3, 15. Cf. Eggeling, Sacred Books of the East, 12, 345, n. 3, who, following the commentary, accepts ‘sides’ as the meaning; Caland, Über das rituelle Sūtra des Baudhāyana, 60. ### [v2.c4.s4.71](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.71) Maṇḍūka is the name of ‘frog’ in the Rigveda¹ and later,² the feminine Maṇḍūkī also occurring.³ The famous frog hymn of the Rigveda⁴ compares with Brahmins the frogs croaking as they awake to activity at the beginning of the rains. It has been explained by Max Müller⁵ as a satire on the Brahmins. Geldner,⁶ agreeing with this view, thinks that it is directed by its Vasiṣṭha composer against rival Brahmins, probably the Viśvāmitras.⁷ The view, however, which interprets the hymn as a rain charm⁸ seems on the whole more likely. The frog, from its connexion with water, was considered to have cooling properties. Thus after the burning of the dead body the frog is invited to come to the spot where the cremation has taken place in order to cool it down.⁹ Similarly the frog is invoked in the Atharvaveda against the fire of fever.¹⁰ ### [v2.c4.s4.72](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.72) ¹ vii. 103, 1; x. 166, 5. ### [v2.c4.s4.73](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.73) ² Av. vii. 112, 2; Taittirīya Saṃhitā, v. 4, 4. 3; 7, 11, 1; Kāṭhaka Saṃhitā, xiii. 1; xxi. 7; Maitrāyaṇī Saṃhitā, iii. 14, 2; Vājasaneyi Saṃhitā, xxiv. 36; Pañcaviṃśa Brāhmaṇa, xii. 4, 16; Śatapatha Brāhmaṇa, ix. 1, 2, 20 et seq.; Nirukta, ix. 5. ### [v2.c4.s4.74](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.74) ³ Rv. x. 16, 14; Av. xviii. 3, 60; Vājasaneyi Saṃhitā, xvii. 6; Taittirīya Saṃhitā, iv. 6, 1, 2; Kāṭhaka Saṃhitā, xvii. 17; Maitrāyaṇī Saṃhitā, ii. 10, 1; Taittirīya Āraṇyaka, vi. 4, 1. ### [v2.c4.s4.75](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.75) ⁴ vii. 103. Cf. Av. iv. 15, 12, as explained by Pischel, Vedische Studien, 2, 223, where reference is made to frogs in the clefts of the earth (Irina). ### [v2.c4.s4.76](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.76) ⁵ Ancient Sanskrit Literature, 494, 495. ### [v2.c4.s4.77](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.77) ⁶ Rigveda, Kommentar, 117. ### [v2.c4.s4.78](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.78) ⁷ Geldner, loc. cit., very plausibly points out that the last Pāda of this Vasiṣṭha hymn is borrowed from the most important Viśvāmitra hymn (Rv. iii. 53, 7). ### [v2.c4.s4.79](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.79) ⁸ Yāska, Nirukta, ix. 5; Bloomfield, Journal of the American Oriental Society, 17, 173-179. Cf. Macdonell, Vedic Mythology, p. 151; Sanskrit Literature, 121, 122. ### [v2.c4.s4.80](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.80) ⁹ Rv. x. 16, 14. See Bloomfield, American Journal of Philology, 11, 342-350; Lanman in Whitney's Translation of the Atharvaveda, 850. ### [v2.c4.s4.81](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.81) ¹⁰ Av. vii. 116. See Bloomfield, Hymns of the Atharvaveda, 565. Cf. Zimmer, Altindisches Leben, 95. ### [v2.c4.s4.82](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.82) 1. Matsya, ‘fish,’ is mentioned only once in the Rigveda,¹ but frequently later.² ### [v2.c4.s4.83](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.83) ¹ x. 68, 8. ### [v2.c4.s4.84](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.84) ² Av. xi. 2, 25; Maitrāyaṇī Saṃhitā, iii. 9, 5; 14, 2; Vājasaneyi Saṃhitā, xxiv. 21. 34; Taittirīya Saṃhitā, ii. 6, 6, 1; Satapatha Brāhmaṇa, i. 8, 1, 1 (the famous fish of the deluge legend); Chāndogya Upaniṣad, i. 4, 3; Kauṣītaki Upaniṣad, i. 2; mahā-matsya, ‘great fish,’ Bṛhadāraṇyaka Upaniṣad, iv. 3, 18. In the Śatapatha Brāhmaṇa, xiii. 4, 3, 12 (cf. Āśvalāyana Śrauta Sūtra, x. 7, 8; Śaṅkhāyana Śrauta Sūtra, xvi. 2, 23), a Matsya Sāmmada is personified as the king of the fishes. ### [v2.c4.s4.85](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.85) 2. Matsya appears to be the name of a people in one passage of the Rigveda,¹ where they are ranged with the other enemies of Sudās, although it is possible to see merely the sense of ‘fish’ in that passage. In the list of Aśvamedhins, ‘offerers of the horse sacrifice,’ in the Śatapatha Brāhmaṇa,² Dhvasan Dvaitavana is mentioned as a Matsya king (Mātsya). The Matsyas as a people occur also in the Kauṣītaki Upaniṣad³ in connexion with the Vaśas,⁴ and in the Gopatha Brāhmaṇa⁵ in connexion with Śalvas. In Manu⁶ the Kurukṣetra, the Matsyas, the Pañcālas, and the Śūrasenakas comprise the land of the Brahmin Ṛṣis (brahmarṣi-deśa). There is no reason to doubt that the Matsyas occupied much the same territory as in Epic times, say Alwar, Jaipur, Bharatpur.⁷ ### [v2.c4.s4.86](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.86) ¹ vii. 18, 6. ### [v2.c4.s4.87](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.87) ² xiii. 5, 4, 9. ### [v2.c4.s4.88](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.88) ³ iv. 1. ### [v2.c4.s4.89](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.89) ⁴ This is the most probable reading, which results from a comparison with Gopatha Brāhmaṇa, i. 2, 9, where Śalva-Matsyeṣu is followed by savaśa-Uśinareṣu (misprinted śavaśa-). See Keith, Journal of the Royal Asiatic Society, 1908, 367. The older view was Satvan-Matsyeṣu, Max Müller, Sacred Books of the East, i, lxxvii, following Cowell; St. Petersburg Dictionary, s.v. Satvant. ### [v2.c4.s4.90](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.90) ⁵ i. 2, 9. ### [v2.c4.s4.91](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.91) ⁶ ii. 19; vii. 193. ### [v2.c4.s4.92](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.92) ⁷ See Vincent Smith, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 56, 675. Cf. von Schroeder, Indiens Literatur und Cultur, 166; Weber, Indische Studien, i, 211; Zimmer, Altindisches Leben, 127. ### [v2.c4.s4.93](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.93) Madā-vatī, ‘intoxicating,’ is the name of a plant in the Atharvaveda.¹ ### [v2.c4.s4.94](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.94) ¹ vi. 16, 2; cf. iv. 7, 4. Cf. Whitney, Translation of the Atharvaveda, 292; Bloomfield, Hymns of the Atharvaveda, 465; Zimmer, Altindisches Leben, 72. ### [v2.c4.s4.95](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.95) Madugha, ‘honey-plant,’¹ is the name of a sweet herb in the Atharvaveda.² The spelling is somewhat uncertain, since many manuscripts read Madhugha.³ ### [v2.c4.s4.96](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.96) ¹ The literal meaning is probably ‘yielding honey,’ the word being, according to the commentator, derived from madhu-dugha, a word actually occurring in the Rigveda (vi. 70, 1. 5). ### [v2.c4.s4.97](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.97) ² i. 34, 4; vi. 102, 3. Cf. Weber, Indische Studien, 5, 386, n.; 404; Whitney, Translation of the Atharvaveda, 34, 35, 355; Bloomfield, Hymns of the Atharvaveda, 275; Zimmer, Altindisches Leben, 69. ### [v2.c4.s4.98](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.98) ³ These two forms probably stand by haplology for ma\[dhu\]-dugha and madhu-\[du\]gha. Cf. Macdonell, Vedic Grammar, 64, 1a. ### [v2.c4.s4.99](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.99) Madgu, ‘diver’ (from the root majj,¹ ‘dive’), is the name of some aquatic bird which is included in the list of victims at the Aśvamedha (‘horse sacrifice’) in the Yajurveda Saṃhitās,² and is occasionally mentioned elsewhere.³ ### [v2.c4.s4.100](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.100) ¹ See Macdonell, Vedic Grammar, 38c; Maitrāyaṇī Saṃhitā, iii. 14, 3; Vājasaneyi Saṃhitā, xxiv. 22. 34. ### [v2.c4.s4.101](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.101) ² 44a3a. ### [v2.c4.s4.102](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.102) ³ Taittirīya Saṃhitā, v. 5, 20, 1; Chāndogya Upaniṣad, iv. 8, 1. 2. Cf. Zimmer, Altindisches Leben, 93. ### [v2.c4.s4.103](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.103) Madya, ‘intoxicating liquor,’ is not mentioned until the Chāndogya Upaniṣad,¹ where it occurs in the compound madya-pā, ‘drinking intoxicating liquor.’ ### [v2.c4.s4.104](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.104) ¹ v. 11, 5. The word is found in the Epic and often in the Dharmaśāstras, as well as in medical texts. ### [v2.c4.s4.105](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.105) Madra denotes a people who are mentioned in the Bṛhad-āraṇyaka Upaniṣad;¹ Kāpya Patañcala was then living among them. Their name appears elsewhere in Vedic literature, only in that of a branch, the Uttara Madras, the ‘northern Madras,’ who are referred to in the Aitareya Brāhmaṇa² as living beyond the Himālaya (pareṇa Himavantam) in the neighbourhood of the Uttara Kurus, probably, as Zimmer³ conjectures, in the land of Kaśmīr. The Madras mentioned in the Upaniṣad were, like the Kurus, probably settled somewhere in Kurukṣetra in the Madhyadeśa or ‘Middle Land.’ Cf. Madragāra. ### [v2.c4.s4.106](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.106) ¹ iii. 3, 1; 7, 1. ### [v2.c4.s4.107](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.107) ² viii. 14, 3. ### [v2.c4.s4.108](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.108) ³ Altindisches Leben, 102. ### [v2.c4.s4.109](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.109) Madra-gāra Śauṅgāyani (‘descendant of Śuṅga’) is the name of a teacher, whose pupil was Kāmboja Aupamanyava in the Vamśa Brāhmaṇa.¹ Zimmer² concludes, with probability, that these names point to a connexion of the Kambojas and the Madras. ### [v2.c4.s4.110](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.110) ¹ Indische Studien, 4, 372. ### [v2.c4.s4.111](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.111) ² Altindisches Leben, 102. ### [v2.c4.s4.112](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.112) Madhu denotes anything sweet used as food, and especially drink, ‘mead,’¹ a sense often found in the Rigveda.² More precisely it denotes either ‘Soma’³ or ‘milk,’⁴ or less often ‘honey,’⁵ which, however, is the most definite sense in the later literature. Taboos against the use of honey are recorded.⁶ ### [v2.c4.s4.113](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.113) ¹ The word is etymologically identical with Greek μέθυ, ‘intoxicating drink,’ and Anglo-Saxon medu, ‘mead.’ ### [v2.c4.s4.114](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.114) ² Used as an adjective, ‘sweet,’ in Rv. i. 90, 6. 8; 187, 2; iii. 1, 8; iv. 34, 2; 42, 3; Vājasaneyi Saṃhitā, xxxviii. 10, etc.; as a substantive, Rv. i. 154, 4; ii. 37, 5; iii. 39, 6; iv. 38, 10, etc.; Av. vi. 69, 1; ix. 1, 22; Taittirīya Brāhmaṇa, iii. 1, 2, 4. 13, etc. ### [v2.c4.s4.115](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.115) ³ Rv. i. 19, 9; ii. 19, 2; 34, 5; 36, 4; iii. 43, 3; iv. 18, 13, etc. ### [v2.c4.s4.116](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.116) ⁴ Rv. i. 117, 6; 169, 4; 177, 3; iii. 8, 1; vii. 24, 2; Vājasaneyi Saṃhitā, vi. 2, etc. ### [v2.c4.s4.117](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.117) ⁵ Rv. viii. 4, 8 (where the sense is made certain by the adjective sāragha, ‘derived from the bee’); perhaps also iv. 45, 4; vii. 32, 2; viii. 24, 20, and, according to Hillebrandt, Vedische Mythologie, i, 239 et seq., in many other passages; Av. ix. 1, 17. 19; Taittirīya Saṃhitā, vii. 5, 10, 1; Maitrāyaṇī Saṃhitā, iv. 9, 7; Aitareya Brāhmaṇa, vii. 15; viii. 5. 20; Śatapatha Brāhmaṇa, i. 6, 2, 1. 2; xi. 5, 4, 18; Bṛhadāraṇyaka, ii. 5, 1; Chāndogya Upaniṣad, vi. 9, 1, etc. ### [v2.c4.s4.118](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.118) ⁶ In the case of women, Jaiminīya Upaniṣad Brāhmaṇa, i. 55, 2; of students, Śatapatha Brāhmaṇa, xi. 5, 4, 18. Cf. Schrader, Prehistoric Antiquities, 321; St. Petersburg Dictionary, s.v. ### [v2.c4.s4.119](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.119) Madhuka Paingya (‘descendant of Piṅga’) is the name of a teacher mentioned in the Śatapatha¹ and the Kauṣītaki² Brāhmaṇas. ### [v2.c4.s4.120](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.120) ¹ xi. 7, 2, 8; Bṛhadāraṇyaka Upaniṣad, vi. 3, 17. 18 (Mādhyamdina=vi. 3, 8 Kāṇva). ### [v2.c4.s4.121](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.121) ² xvi. 9. ### [v2.c4.s4.122](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.122) Madhu-kaśā,¹ or Madhoḥ Kaśā,² is the name in the Rigveda of the Aśvins’ ‘honey-whip,’ by which they impart sweetness to the sacrifice. Roth³ ingeniously conjectures that the idea was derived from an instrument provided with thongs for whipping milk, a ‘milk-whip.’ ### [v2.c4.s4.123](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.123) ¹ Rv. i. 22, 3; 157, 4; Av. x. 7, 19; Pañcaviṃśa Brāhmaṇa, xxi. 10, 12. ### [v2.c4.s4.124](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.124) ² Av. ix. 1, 5. ### [v2.c4.s4.125](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.125) ³ St. Petersburg Dictionary, s.v. ### [v2.c4.s4.126](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.126) Madhu-kṛt, ‘honey-maker,’ denotes ‘bee’ in the later Saṃhitās¹ and the Brāhmaṇas.² ### [v2.c4.s4.127](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.127) ¹ Taittirīya Saṃhitā, i, 5, 6, 5; iv. 2, 9, 6, etc. ### [v2.c4.s4.128](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.128) ² Taittirīya Brāhmaṇa, iii. 10, 10, 1; Śatapatha Brāhmaṇa, i. 6, 2, 1. 2; Chāndogya Upaniṣad, iii. 1, 2; vi. 9, 1, etc. ### [v2.c4.s4.129](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.129) Madhu-chandas, the reputed author of the first ten hymns of the first Maṇḍala of the Rigveda, is mentioned as a Ṛṣi in the Kauṣītaki Brāhmaṇa¹ and the Aitareya Āraṇyaka.² In the Aitareya Brāhmaṇa³ he counts as the fifty-first son of Viśvāmitra, and his Praüga (hymn at the morning service) is mentioned in the Śatapatha Brāhmaṇa.⁴ ### [v2.c4.s4.130](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.130) ¹ xxviii. 2. ### [v2.c4.s4.131](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.131) ² i. 1, 3. ### [v2.c4.s4.132](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.132) ³ vii. 17, 7; 18, 1; cf. Śāṅkhāyana Śrauta Sūtra, xv. 26, 1 et seq. Cf. Keith, Aitareya Āraṇyaka, 167. ### [v2.c4.s4.133](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.133) ⁴ xiii. 5, 1, 8. ### [v2.c4.s4.134](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.134) Madhu-brāhmaṇa, ‘the Brāhmaṇa of the Honey,’ is the designation of a certain mystical doctrine in the Śatapatha Brāhmaṇa.¹ ### [v2.c4.s4.135](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.135) ¹ iv. 1, 5, 18; xiv. 1, 4, 13; Bṛhadāraṇyaka Upaniṣad, ii. 5, 16. Cf. Weber, Indische Studien, I, 290. ### [v2.c4.s4.136](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.136) Madhya-deśa, the ‘Middle Country,’ is, according to the Mānava Dharma Śāstra,¹ the land between the Himālaya in the north, the Vindhya in the south, Vinaśana in the west, and Prayāga (now Allahabad) in the east—that is, between the place where the Sarasvatī disappears in the desert, and the point of the confluence of the Yamunā (Jumna) and the Gaṅgā (Ganges). The same authority² defines Brahmarṣi-deśa as denoting the land of Kurukṣetra, the Matsyas, Pañcālas, and Śūrasenakas, and Brahmāvarta³ as meaning the particularly holy land between the Sarasvatī and the Dṛṣadvatī. The Baudhāyana Dharma Sūtra⁴ defines Āryāvarta as the land east of Vinaśana; west of the Kālaka-vana, ‘Black Forest,’ or rather Kanakhala, near Hardvār; south of the Himālaya; and north of the Pāriyātra or the Pāripātra Mountains; adding that, in the opinion of others,⁵ it was confined to the country between the Yamunā and the Gaṅgā, while the Bhāllavins⁶ took it as the country between the boundary-river (or perhaps the Sarasvatī)⁷ and the region where the sun rises. The Mānava Dharma Śāstra,⁸ in accord with the Vasiṣṭha Dharma Sūtra,⁹ defines Āryāvarta as the region between the Vindhya and the Himālaya, the two ranges which seem to be the boundaries of the Āryan world in the Kauṣītaki Upaniṣad also.¹⁰ ### [v2.c4.s4.137](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.137) ¹ ii. 21. ### [v2.c4.s4.138](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.138) ² ii. 19. ### [v2.c4.s4.139](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.139) ³ ii. 17. 19. ### [v2.c4.s4.140](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.140) ⁴ i. 2, 9; Vasiṣṭha Dharma Sūtra, i. 8. ### [v2.c4.s4.141](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.141) ⁵ Baudhāyana, i. 2, 10; Vasiṣṭha, i. 12. See on Kanakhala, Hultzsch, Indian Antiquary, 34, 179. ### [v2.c4.s4.142](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.142) ⁶ Baudhāyana, i. 2, 11. 12; Vasiṣṭha, i. 14. 15, quoting in each case a verse of the Nidāna (what work is referred to is not certain; there is similar doubt as to the quotation in the Nidāna of the Bhāllavi Brāhmaṇa, according to the Bṛhaddevatā, v. 23, where see Macdonell’s note, and cf. Bühler, Sacred Books of the East, 14, 3, n.). ### [v2.c4.s4.143](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.143) ⁷ The readings are doubtful, varying between sindhur vidhāraṇī or vidharaṇī and sindhur vicaraṇī or visaraṇī. The latter expression must refer to the Sarasvatī; the former may, but not necessarily. Conceivably the Sindhu (Indus) is meant; for it was a great boundary, with Āryan tribes to the east of it. ### [v2.c4.s4.144](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.144) ⁸ ii. 22. ### [v2.c4.s4.145](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.145) ⁹ i. 9. ### [v2.c4.s4.146](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.146) ¹⁰ ii. 13. Cf. Keith, Śāṅkhāyana Āraṇyaka, 28, n. 1. ### [v2.c4.s4.147](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.147) The term Madhyadeśa is not Vedic, but it is represented in the Aitareya Brāhmaṇa¹¹ by the expression madhyamā pratiṣṭhā diś, ‘the middle fixed region,’ the inhabitants of which are stated to be the Kurus, the Pañcālas, the Vaśas, and the Uśīnaras. The latter two peoples practically disappear later on, the Madhyadeśa being the country of the Kuru-Pañcālas, the land where the Brāhmaṇas and the later Saṃhitās were produced, bounded on the east by the Kosala-Videhas, and on the west by the desert. The western tribes are mentioned with disapproval both in the Śatapatha Brāhmaṇa¹² and the Aitareya Brāhmaṇa,¹³ while the tradition of the Brahminization of the Kosalas and the Videhas from the Kuru-Pañcāla country is preserved in the former Brāhmaṇa.¹⁴ ### [v2.c4.s4.148](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.148) ¹¹ viii. 14, 3. The Uśīnaras may be recognized as in the north, for the Buddhist texts give Usīragiri as the northern boundary of the middle country. See Hultzsch, Indian Antiquary, 34, 179. ### [v2.c4.s4.149](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.149) ¹² ix. 3, 1, 8. ### [v2.c4.s4.150](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.150) ¹³ iii. 44. 3; Ludwig, Translation of the Rigveda, 3, 245. ### [v2.c4.s4.151](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.151) ¹⁴ i. 4, 1. Cf. Bühler, Sacred Books of the East, 14, 2, 3; 146, 147, who points out that the Pāripātra Mountains are a part of the Vindhya range in Mālvā, and who suggests that the western boundary was originally the Ādarśa Mountains; for the reading of the manuscripts, and of the scholiast Kṛṣṇapaṇḍita, in the Vasiṣṭha Dharma Sūtra, i. 8, is prāg ādarśanāt, not adarśanāt (corresponding with the Vinaśana of Baudhāyana Dharma Sūtra, i. 2, 9), and the Mahābhāṣya on Pāṇini, ii. 4, 10, has prāg ādarśat. See also for the Buddhist ‘Middle Country’ an article by Rhys Davids, Journal of the Royal Asiatic Society, 1904, 83 et seq., with Fleet’s corrections, ibid., 1907, 657; and cf. Keith, ibid., 1908, 1143; Max Müller, Sacred Books of the East, 32, 58, 59; Indian Empire, 1, 303, 304, where the extraordinary theory is adopted that the Madhyadeśa was peopled by a new race of immigrant Āryans, who, travelling viā Chitral and Gilgit, and bringing no women with them, married Dravidian women, and produced the so-called Āryo-Dravidians. It is quite impossible to find any support for this theory in ### [v2.c4.s4.152](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.152) Vedic literature. To say, as is there said, that the ‘Vedic hymns contain no reference to the route by which the Āryans entered India or to their earlier settlements on the Indus,’ and that this is explained by the theory of the entry of the Vedic Indians viâ Chitral, is to assert absurdities. The theory is based on the later dialects and their affinities (see Grierson, \*Indian Empire\*, I, 357 \*et seq.\*); it can probably not be regarded as at all valid for any period—at any rate, it is not cogent for the eighth century, B.C. ### [v2.c4.s4.153](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.153) Madhyam-dina, ‘mid-day,’ is a frequent designation of time in the Rigveda,¹ the later Saṃhitās,² and the Brāhmaṇas.³ Cf. Ahan. ### [v2.c4.s4.154](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.154) ¹ iv. 28, 3; viii. 1, 29; 13, 13; 27, 19; x. 151, 5, etc. ### [v2.c4.s4.155](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.155) ² Av. ix. 6, 46; Taittirīya Saṃhitā, vi. 2, 5, 4, etc. ### [v2.c4.s4.156](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.156) ³ Pañcaviṃśa Brāhmaṇa, xv. 9, 16; Taittirīya Brāhmaṇa, i. 5, 3, 2; Śatapatha Brāhmaṇa, ii. 2, 3, 9; Chāndogya Upaniṣad, ii. 9, 6; 14, 1, etc. The word is sometimes used as an abbreviation for the ‘midday libation’ (like \*mittag\* in German for ‘midday meal’) in Aitareya Brāhmaṇa, iii. 10, 2. 5; Kauṣītaki Brāhmaṇa, xxix. 8. ### [v2.c4.s4.157](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.157) Madhyama-vah occurs in one passage of the Rigveda¹ as an epithet of the chariot. The exact interpretation is doubtful. Roth² assigns to it the expression the sense of ‘driving with a single horse between the shafts.’ According to Sāyaṇa’s explanation, it means ‘driving with middling speed.’ It might mean ‘driving in the middle’—that is, ‘only half-way.’³ ### [v2.c4.s4.158](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.158) ¹ ii. 29, 4. ### [v2.c4.s4.159](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.159) ² St. Petersburg Dictionary, \*s.v.\* Cf. Oldenberg, \*Ṛgveda-Noten\*, i, 210. ### [v2.c4.s4.160](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.160) ³ The context seems to require the sense of ‘keeping away’ from the sacrifice. Cf. Pūrvavah. ### [v2.c4.s4.161](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.161) Madhyama-śī is found in one passage of the Rigveda,¹ where Roth² assigns to the word the meaning of intercessor, which Zimmer³ accepts, in the sense of ‘mediator’ or ‘arbiter,’ as a legal term, but which Roth may, as Lanman⁴ suggests, have intended to express ‘adversary’ or ‘preventer’ of the disease referred to in the hymn. Whitney⁵ thinks that it means ‘midmost man’ or ‘chief’ as the one round whom his followers encamp.⁶ Geldner,⁷ however, thinks that a third king, who is ‘neutral’ between two enemies, is intended. ### [v2.c4.s4.162](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.162) ¹ x. 97, 12 = Av. iv. 9, 4 = Vājasaneyi Saṃhitā, xii. 86. ### [v2.c4.s4.163](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.163) ² St. Petersburg Dictionary, \*s.v.\* ### [v2.c4.s4.164](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.164) ³ Altindisches Leben, 180. Cf. Dharma. ### [v2.c4.s4.165](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.165) ⁴ In Whitney’s Translation of the Atharvaveda, 159. But see Roth, Siebenzig Lieder, 174, which Lanman may have overlooked, since he does not refer to it. ### [v2.c4.s4.166](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.166) ⁵ \*Loc. cit.\* ### [v2.c4.s4.167](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.167) ⁶ Madhyama-śivan, in the Jaiminīya Brāhmaṇa, ii. 408, is obscure. 196 (where he seems to decide in favour of derivation from śī, not śṛ). ### [v2.c4.s4.168](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.168) ⁷ Rigveda, Glossar, 131; Kommentar, ### [v2.c4.s4.169](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.169) Madhyama-stha,¹ Madhyame-ṣṭha,² in the later Saṃhitās denotes the chief in his relation to his followers (sajāta). Cf. Madhyamaśī. ### [v2.c4.s4.170](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.170) ¹ Vājasaneyi Saṃhitā, xxvii. 5. ### [v2.c4.s4.171](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.171) ² Av. iii. 8, 2, and cf. Madhyama-stheya, ‘position of chief,’ Taittirīya Saṃhitā, iv. 4, 5, 1. Cf. Whitney, Translation of the Atharvaveda, 96. ### [v2.c4.s4.172](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.172) Madhyā-varṣa, the ‘middle of the rains,’ is specially mentioned as a time of the year in the Kauṣītaki Brāhmaṇa¹ and in the Sūtras.² ### [v2.c4.s4.173](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.173) ¹ i. 3. ### [v2.c4.s4.174](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.174) ² Śāṅkhāyana Śrauta Sūtra, iii. 5, 7, etc. ### [v2.c4.s4.175](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.175) Manasa, occurring in one passage of the Rigveda,¹ seems clearly to be the name of a Ṛṣi, in accordance with Sāyaṇa’s interpretation. ### [v2.c4.s4.176](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.176) ¹ v. 44, 10. Cf. Ludwig, Translation of the Rigveda, 3, 139. ### [v2.c4.s4.177](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.177) Manā is found in one passage of the Rigveda¹ in an enumeration of gifts, where it is described as ‘golden’ (sacā manā hiraṇyayā). It therefore seems to designate some ornament, or possibly a weight, and has accordingly been compared² with the Greek μνᾶ (Herodotus has μνέα), the Latin mina. All three words have been considered Semitic in origin, as borrowed from the Phoenicians³ in the case of Greece, from Carthage by way of Etruria or Sicily in the case of Rome, and from Babylon in the case of India. The identification as regards Manā is very conjectural, depending merely on the probabilities of Babylonian borrowing⁴ seen—e.g., in the legend of the flood, and in the system of the Nakṣatras. On the other hand, Manā may very well be identical with the word \*manā\* which occurs several times in the Rigveda⁵ in the sense of ‘desire’ (from the root \*man\*, ‘think’), and which may have in this one passage the concrete sense of ‘desirable object.’ It is to be noted that in Böhtlingk’s Dictionary a single word Manā appears, to which the only senses assigned are ‘wish,’ ‘desire,’ ‘jealousy.’ ### [v2.c4.s4.178](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.178) ¹ viii. 78, 2. ### [v2.c4.s4.179](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.179) ² As, e.g., by Zimmer, Altindisches Leben, 50, 51; Weber, Indische Studien, 5, 386; 17, 202, 203; Wackernagel, Altindische Grammatik, 1, xxii; Hopkins, Journal of the American Oriental Society, 16, 278. ### [v2.c4.s4.180](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.180) ³ Or perhaps from Babylon viâ Asia Minor. The part played by the Phoenicians in Greek life is now reduced within narrow limits; in the case of the mina, probably their commercial activities may be considered as likely to have caused the adoption of the term. ### [v2.c4.s4.181](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.181) ⁴ See, \*e.g.\*, for borrowing, Oldenberg, \*Religion des Veda\*, 276; \*Zeitschrift der Deutschen Morgenländischen Gesellschaft\*, 50, 43 \*et seq.\*; Bühler, \*Indian Studies\*, 3, 16 \*et seq.\*; \*Indische Palæographie\*, 17; Vincent Smith, \*Indian Antiquary\*, 34, 230. On the other side, \*cf.\* Max Müller, \*India\*, 133-138; Hopkins, \*Religions of India\*, 160; Macdonell, \*Vedic Mythology\*, p. 139 (as regards the flood legend); Bloomfield, \*Religions of India\*, 133 \*et seq.\* (as regards the Ādityas). ### [v2.c4.s4.182](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.182) ⁵ i. 173, 2; iv. 33, 2; x. 6, 3; Vājasaneyi Saṃhitā, iv. 19; ‘jealousy,’ Rv. ii. 33, 5; Kauśika Sūtra, cvii. 2. There are also the derivatives \*manā-ya\*, ‘think of,’ ‘be zealous’: Rv. i. 133. 4; ii. 26, 2; \*manā-yu\*, ‘desirous’: Rv. i. 92, 9; iv. 24, 7; \*manā-vasu\*, ‘rich in devotion’: Rv. v. 74, 1. ### [v2.c4.s4.183](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.183) Manāvī, ‘wife of Manu,’ is mentioned in the Kāṭhaka Saṃhitā¹ and the Śatapatha Brāhmaṇa.² See Manu. ### [v2.c4.s4.184](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.184) ¹ xxx. 1 (\*Indische Studien\*, 3, 462). ### [v2.c4.s4.185](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.185) ² i. 1, 4, 16. ### [v2.c4.s4.186](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.186) Manu in the Rigveda¹ and later² has no claim to historical reality. He is simply the first man, father of the race, and its guide in all matters, sacrificial and other. Hence the views of the texts on inheritance are foisted on Manu and his youngest son, Nābhānediṣṭha.³ He also plays the part of the hero in the Vedic legend of the flood.⁴ ### [v2.c4.s4.187](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.187) ¹ i. 80, 16; ii. 33, 13; viii. 63, 1; x. 100, 5, etc. See Macdonell, \*Vedic Mythology\*, 50. ### [v2.c4.s4.188](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.188) ² Av. xiv. 2, 41; Taittirīya Saṃhitā, i. 5, 1, 3; vii. 5, 15, 3; ii. 5, 9, 1; 6, 7, 1; iii. 3, 2, 1; v. 4, 10, 5; vi. 6, 6, 1; Kāṭhaka Saṃhitā, viii. 15; Śatapatha Brāhmaṇa, i. 1, 4, 14, etc.; Jaiminīya Upaniṣad Brāhmaṇa, iii. 15, 2, etc. ### [v2.c4.s4.189](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.189) ³ Taittirīya Saṃhitā, iii. 1, 9, 4; Aitareya Brāhmaṇa, v. 14, 1. 2. ### [v2.c4.s4.190](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.190) ⁴ Śatapatha Brāhmaṇa, i. 8, 1, 1 \*et seq.\*; Kāṭhaka Saṃhitā, xi. 2. ### [v2.c4.s4.191](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.191) Manu is called Vivasvan⁵ or Vaivasvata,⁶ ‘son of Vivasvant’ (the god); Sāvarṇi,⁶ ‘descendant of Savarṇā’ (the substitute of Saraṇyū in the legend of her wedding); and Sāmvaraṇi,⁷ ‘descendant of Saṃvaraṇa.’ The first name is, of course, mythical. The other two have been regarded as historical, Sāvarṇi being taken by Ludwig⁸ as a king of the Turvaśas, but this is very doubtful. ### [v2.c4.s4.192](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.192) ⁵ Rv. viii. 52, 1. ### [v2.c4.s4.193](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.193) ⁶ Av. viii. 10, 24; Śatapatha Brāhmaṇa, xiii. 4, 3; Āśvalāyana Śrauta Sūtra, x. 7; Nirukta, xii. 10. ### [v2.c4.s4.194](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.194) ⁷ Rv. viii. 51, 1; Bloomfield, Journal of the American Oriental Society, 15, 180, n., conjectures Sāvarṇi instead. Cf. Scheftelowitz, Die Apokryphen des Ṛgveda, 38. ### [v2.c4.s4.195](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.195) ⁸ Translation of the Rigveda, 3, 166. Cf. Weber, Indische Studien, 1, 195; Hopkins, Journal of the American Oriental Society, 11, 240; Lévi, La Doctrine du Sacrifice, 114 et seq.; St. Petersburg Dictionary, s.v.; Muir, Sanskrit texts, 1², 161 et seq.; Bühler, Sacred Books of the East, 25, lvii et seq.; Lanman, Sanskrit Reader, 340 et seq. ### [v2.c4.s4.196](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.196) Manor Avasarpaṇa is the name, in the Śatapatha Brāhmaṇa,¹ of the mountain on which the vessel of Manu rested. In the Epic the name is Naubandhana, but the view² that it is alluded to as Nāvaprabhraṃśana in the Atharvaveda³ is now abandoned.⁴ ### [v2.c4.s4.197](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.197) ¹ i. 8, 1, 8. ### [v2.c4.s4.198](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.198) ² See Macdonell, Vedic Mythology, p. 139; Whitney, Indische Studien, 1, 162; Zimmer, Altindisches Leben, 30; Bloomfield, Hymns of the Atharvaveda, 676. ### [v2.c4.s4.199](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.199) ³ xix. 39, 8. ### [v2.c4.s4.200](https://indike.org/pramana/ins.reference.macdonell-keith-1912.v2.c4.s4.200) ⁴ Whitney, Translation of the Atharvaveda, 961; Macdonell, Journal of the Royal Asiatic Society, 1907, 1107. _First 200 of 1,153 passages. 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