Vedic Index of Names and Subjects v2.c4.s6: L
Vedic Index of Names and Subjects v2.c4.s6
- Language
- English
L
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Lakṣa in the Rigveda¹ denotes the ‘prize’ at dicing.
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¹ ii. 12, 4. Cf. Lüders, Das Würfelspiel im alten Indien, 4, n. 1; Zimmer, Altindisches Leben, 287.
v2.c4.s6.3
Lakṣaṇa¹ or Lakṣman² denotes the ‘mark’ made on cattle by branding to distinguish ownership. According to the Maitrāyaṇī Saṃhitā,³ it was to be made under the Nakṣatra Revatī, clearly because of the property indicated in the name (‘wealthy’) of that Nakṣatra. See Aṣṭakarṇī.
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¹ Gobhila Gṛhya Sūtra, iii. 6, 5. Cf. Śāṅkhāyana Gṛhya Sūtra, iii. 10; Weber, Indische Studien, 5, 35; 13, 466.
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² Av. vi. 141, 2; Maitrāyaṇī Saṃhitā, iv. 2, 9.
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³ Loc. cit.
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Lakṣmaṇya in one verse of the Rigveda¹ seems to be a patronymic of Dhvanya, ‘son of Lakṣmaṇa.’
v2.c4.s6.8
¹ v. 33, 10. Cf. Ludwig, Translation of the Rigveda, 3, 155.
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Lakṣman. See Lakṣaṇa.
v2.c4.s6.10
Laba, ‘quail’ (*Perdix chinensis*) is one of the victims at the Aśvamedha (‘horse sacrifice’) in the Yajurveda.¹
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¹ Maitrāyaṇī Saṃhitā, iii. 14, 5; Vājasaneyi Saṃhitā, xxiv. 24. Cf. Nirukta, vii. 2, where Rv. x. 119 is called the Labasūkta; the Anukramaṇī (Index), too, gives Aindra Laba as the author of that hymn. Cf. Bṛhaddevatā, viii. 40, with Macdonell’s note. Cf. Zimmer, Altindisches Leben, 90.
v2.c4.s6.12
Lambana is the reading in the Kāṇva recension (v. 10, 1) of the Bṛhadāraṇyaka Upaniṣad for Āḍambara, ‘drum,’ in the Mādhyamdina recension (v. 12, 1).
v2.c4.s6.13
Lavaṇa, ‘salt,’ is never mentioned in the Rigveda, only once in the Atharvaveda,¹ and not after that until the latest part of the Brāhmaṇas,² where it is regarded as of extremely high value.³ This silence in the early period is somewhat surprising if the regions then occupied by the Indians were the Panjab and the Indus valley, where salt abounds; it would at first sight seem less curious if the home of the early Vedic Indian is taken to be Kurukṣetra.⁴ It is, however, quite conceivable that a necessary commodity might happen to be passed over without literary mention in a region where it is very common, but to be referred to in a locality where it is not found, and consequently becomes highly prized.
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¹ vii. 76, 1.
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² Chāndogya Upaniṣad, iv. 17, 7 = Jaiminīya Upaniṣad, iii. 17, 3. Cf. also Chāndogya Upaniṣad, vi. 13, 1; Bṛhadāraṇyaka Upaniṣad, ii. 4, 12; Śatapatha Brāhmaṇa, v. 2, 1, 16; and see Strabo, xv. 1, 30.
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³ It seems to be placed above gold in value in Chāndogya Upaniṣad, iv. 17, 7.
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⁴ Cf. Map 19 in the Atlas of the Imperial Gazetteer of India, vol. 26, and see Hopkins, Journal of the American Oriental Society, 19, 21 et seq.; India, Old and New, 30 et seq. Cf. Zimmer, Altindisches Leben, 54, 55; Schrader, Prehistoric Antiquities, 318; Geiger, Ostiranische Kultur, 419; Macdonell, Sanskrit Literature, 150.
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Lavana in the Nirukta (ii. 2) denotes the ‘mowing’ or ‘reaping’ of corn.
v2.c4.s6.19
Lākṣā occurs once in the Atharvaveda¹ as the name of a plant.
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¹ v. 5, 7. Cf. Whitney, Translation of the Atharvaveda, 229; Bloomfield, Hymns of the Atharvaveda, 387, 421.
v2.c4.s6.21
Lāṅgala is the regular word for ‘plough’ in the Rigveda¹ and later.² It is described in a series of passages³ as ‘lance-pointed’ (pavīravat or pavīravam), ‘well-lying’ (suśīmam),⁴ and ‘having a well-smoothed handle’ (see Tsaru). See also Sīra.
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¹ iv. 57, 4.
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² Av. ii. 8, 4 ; Taittirīya Saṃhitā, vi. 6, 7, 4; Nirukta, vi. 26, etc.; lāṅgaleṣā, Āpastamba Śrauta Sūtra, xxii. 4, 7.
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³ Av. iii. 17, 3 = Taittirīya Saṃhitā, iv. 2, 5, 6 = Kāṭhaka Saṃhitā, xvi. 11 = Maitrāyaṇī Saṃhitā, ii. 7, 12 = Vājasaneyi Saṃhitā, xii. 71 = Vāsiṣṭha Dharma Sūtra, ii. 34. 35.
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⁴ The texts have suśevam; Roth conjectures suśīmam. See Whitney, Translation of the Atharvaveda, 116. Cf. Zimmer, Altindisches Leben, 236.
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Lāṅgalāyana, ‘descendant of Lāṅgala,’ is the patronymic of Brahman Maudgalya (‘descendant of Mudgala’) in the Aitareya Brāhmaṇa (v. 3, 8).
v2.c4.s6.27
Lāja, masc. plur., in the later Saṃhitās¹ and the Brāhmaṇas² denotes ‘fried or parched grain.’
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¹ Maitrāyaṇī Saṃhitā, iii. 11, 2, etc.; Vājasaneyi Saṃhitā, xix. 13. 81; xxi. 42, etc.
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² Śatapatha Brāhmaṇa, xii. 8, 2, 7. 10; 9, 1, 2; xiii. 2, 1, 5; Taittirīya Brāhmaṇa, ii. 6, 4. Cf. Zimmer, Altindisches Leben, 269.
v2.c4.s6.30
Lāji in the Vājasaneyi Saṃhitā (xxiii. 8) and the Taittirīya Brāhmaṇa (iii. 9, 4, 8) is a word of uncertain meaning: according to Sāyaṇa, it is a vocative of Lājin, ‘having parched grain’; according to Mahīdhara, it denotes a ‘quantity of parched grain.’
v2.c4.s6.31
Lātavya, ‘descendant of Latu,’ is the patronymic of Kuśāmba Svāyava in the Pañcaviṃśa Brāhmaṇa.¹
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¹ viii. 6, 8. Cf. Ṣaḍviṃśa Brāhmaṇa, iv. 7; Gopatha Brāhmaṇa, i. 1, 25 (a Gotra is there mentioned).
v2.c4.s6.33
Lāmakāyana, ‘descendant of Lamaka,’ is often mentioned as an authority in the Lāṭyāyana Śrauta Sūtra,¹ the Nidāna Sūtra,² and the Drāhyāyaṇa Śrauta Sūtra;³ also with the name Saṃvargajit in the Vamśa Brāhmaṇa.⁴
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¹ iv. 9, 22; vi. 9, 18, etc.; Weber, *Indische Studien*, i, 49.
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² iii. 12. 13; vii. 4, 8, etc.; Weber, op. cit., i, 45.
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³ Weber, op. cit., 4, 384.
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⁴ *Indische Studien*, 4, 373.
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Lāhyāyana, ‘descendant of Lahya,’ is the patronymic of Bhujyu in the Bṛhadāraṇyaka Upaniṣad (iv. 5, 1. 2).
v2.c4.s6.39
Libujā in the Rigveda¹ and later² denotes a creeping plant that climbs trees.
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¹ x. 10, 13.
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² vi. 8, 1; Pañcaviṃśa Brāhmaṇa, xii. 13, 11; Nirukta, vi. 28; xi. 34. Cf. Zimmer, *Altindisches Leben*, 70.
v2.c4.s6.42
Luśa is represented in a series of passages in the Brāhmaṇas¹ as a rival of Kutsa for the favour of Indra. To Luśa Dhānāka the authorship of certain hymns² is ascribed by the Anukramaṇī (Index) of the Rigveda.
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¹ Pañcaviṃśa Brāhmaṇa, ix. 2, 22; Jaiminīya Brāhmaṇa, i. 128; Śātyāyana in Oertel, *Journal of the American Oriental Society*, 18, 31 et seq.
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² x. 35. 36. Cf. Bṛhaddevatā, ii. 129; iii. 55, with Macdonell’s notes. Cf. Hillebrandt, *Vedische Mythologie*, 3, 291, n. 3; Lévi, *La Doctrine du Sacrifice*, 37, 38.
v2.c4.s6.45
Luśākapi Khārgali (‘descendant of Khṛgala’) is mentioned in the Pañcaviṃśa Brāhmaṇa¹ as having cursed Kuṣītaka and the Kauṣītakins. He was a contemporary of Keśin Dālbhya according to the Kāṭhaka Saṃhitā.²
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¹ xvii. 4, 3. Cf. Weber, *Indische Studien*, 10, 145, n. 3.
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² xxx. 2 (*Indische Studien*, 3, 471); Kapiṣṭhala Saṃhitā, xlvi. 5.
v2.c4.s6.48
Loka denotes ‘world’ in the Rigveda¹ and later.² Mention is often made of the three worlds,³ and *ayam lokaḥ*, ‘this world,’⁴ is constantly opposed to *asau lokaḥ*,⁵ ‘yonder world’—*i.e.*, ‘heaven.’ Loka itself sometimes means ‘heaven,’⁶ while in other passages several different sorts of world are mentioned.⁷
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¹ Roth, St. Petersburg Dictionary, *s.v.* 2, quotes no example of this meaning for the Rigveda, where he sees the word used only in the sense of ‘place,’ ‘room,’ ‘free or open space.’ But Rv. x. 14, 9, is a fairly certain example of the wider sense.
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² Av. viii. 9, 1. 15; iv. 38, 5; xi. 5, 7; 8, 10, etc.; in ix. 5, 14, the worlds of heaven (*divya*) and of earth (*pārthiva*) are distinguished; Vājasaneyi Saṃhitā, xxxii. 11 *et seq.*, etc.
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³ Av. x. 6, 31; xii. 3, 20; Aitareya Brāhmaṇa, i. 5, 8; Śatapatha Brāhmaṇa, xiii. 1, 7, 3, etc.
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⁴ Av. v. 30, 17; viii. 8, 8; xii. 5, 38; xix. 54, 5; Vājasaneyi Saṃhitā, xix. 46, etc.
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⁵ Av. xii. 5, 38. 57; Taittirīya Saṃhitā, i. 5, 9, 4; Aitareya Brāhmaṇa, v. 28, 2; viii. 2, 3, etc.
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⁶ Śatapatha Brāhmaṇa, ii. 6, 1, 7; x. 5, 4, 16; xi. 2, 7, 19; and so probably Aitareya Brāhmaṇa, vii. 13, 12.
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⁷ Kāṭhaka Saṃhitā, xxvi. 4; Kauṣītaki Brāhmaṇa, xx. 1; Bṛhadāraṇyaka Upaniṣad, iii. 6, 1; iv. 3, 36 *et seq.*; vi. 1, 18, etc.
v2.c4.s6.56
Lodha occurs in a very obscure verse of the Rigveda,¹ where Roth² conjectures that some sort of ‘red’ animal is meant, and Oldenberg³ shows some reason for thinking that a ‘red goat’ is intended.
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¹ iii. 53, 23.
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² St. Petersburg Dictionary, *s.v.*
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³ *Ṛgveda-Noten*, i, 255. Cf. the obscure *adhī-lodha-karṇa* in the Taittirīya Saṃhitā, v. 6, 16, 1, perhaps meaning ‘having quite red ears.’ Yāska, Nirukta, iv. 12, equates the word with *lubdha*, ‘confused,’ but this does not suit the context. So also Zimmer, *Altindisches Leben*, 84; Geldner, *Vedische Studien*, 2, 160; *Ṛgveda, Glossar*, 151, who sees in the word the designation of a noble steed.
v2.c4.s6.60
Lopā is mentioned in the list of victims at the Aśvamedha (‘horse sacrifice’) in the Taittirīya Saṃhitā,¹ where Sāyaṇa explains it as a kind of bird, perhaps the carrion crow (*śmaśāna-śakuni*).
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¹ v. 5, 18, 1. Cf. Zimmer, *Altindisches Leben*, 93.
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Lopā-mudrā appears in one hymn of the Rigveda,¹ where she is seemingly the wife of Agastya, whose embraces she solicits.²
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¹ i. 179, 4.
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² The story is differently told in the Bṛhaddevatā, ix. 57 et seq., with Macdonell's notes. See also Oldenberg, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 39, 68; Göttingische Gelehrte Anzeigen, 1909, 76 et seq.; Sieg, Die Sagenstoffe des Ṛgveda, 120 et seq.; Winternitz, Vienna Oriental Journal, 20, 2 et seq.; von Schroeder, Mysterium und Mimus, 156 et seq.; Keith, Journal of the Royal Asiatic Society, 1909, 204; 1911, 997, n. 3.
v2.c4.s6.65
Lopāśa is the name of an animal, probably the ‘jackal’ or ‘fox,’ which is mentioned in the Rigveda¹ and is included in the list of victims at the Aśvamedha (‘horse sacrifice’) in the Yajurveda Saṃhitās.²
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¹ x. 28, 4.
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² Taittirīya Saṃhitā, v. 5, 21, 1; Maitrāyaṇī Saṃhitā, iii. 14, 17; Vājasaneyi Saṃhitā, xxiv. 36. Cf. Zimmer, Altindisches Leben, 84.
v2.c4.s6.68
Loha, primarily an adjective meaning ‘red,’ is used as a neuter substantive to designate a metal, probably ‘copper,’ but possibly ‘bronze.’ It is mentioned in the Vājasaneyi Saṃhitā¹ and the Taittirīya Saṃhitā² as distinguished from Śyāma. It also occurs several times in the Brāhmaṇas.³ See Ayas.
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¹ xviii. 13.
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² iv. 7, 5. 1.
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³ Śatapatha Brāhmaṇa, xiii. 2, 2, 18; Chāndogya Upaniṣad, iv. 17, 7; vi. 1, 5; Jaiminīya Upaniṣad Brāhmaṇa, iv. 1, 4, where Oertel takes ‘copper’ to be meant in contrast with Ayas, which he renders ‘brass.’ The sense of ‘iron’ is nowhere needed. Cf. Vincent Smith, Indian Antiquary, 34, 230; and on the early history of metals; Mosso, Mediterranean Civilization, 57-62.
v2.c4.s6.72
Loha-maṇi in the Chāndogya Upaniṣad (vi. 2, 5) denotes a ‘copper amulet,’ as Böhtlingk¹ renders it, rather than a ‘lump of gold,’ as translated by Max Müller following the scholiast.
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¹ Cf. Little, Grammatical Index, 134.
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Lohāyasa, ‘red metal,’ is mentioned in the Śatapatha Brāhmaṇa,¹ where it is distinguished from Ayas and gold. In the Jaiminīya Upaniṣad Brāhmaṇa² the contrast is with Kārṣṇā- yasa, ‘iron,’ and in the Taittirīya Brāhmaṇa³ with Kṛṣṇayasa, ‘iron.’ ‘Copper’ seems to be meant.
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¹ v. 4, 1, 1. 2.
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² iii. 17, 3.
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³ iii. 62, 6, 5. Cf. Eggeling, Sacred Books of the East, 41, 90, n.; Schrader, Prehistoric Antiquities, 189.
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Lohita, often occurring as an adjective meaning ‘red,’ is used as a neuter substantive in the Atharvaveda (xi. 3, 7) to denote a metal, presumably ‘copper.’ As a proper name it is found in Āpastamba Śrauta Sūtra, xxiv. 9, 7.
v2.c4.s6.79
Lohitāyasa, ‘red metal,’ ‘copper,’ is the variant of Loha in the Maitrāyaṇī (ii. 11, 5; iv. 4, 4) and Kāṭhaka (xviii. 10) Saṃhitās.
v2.c4.s6.80
Lohitāhi, ‘red snake,’ is the name of a variety of serpent mentioned in the list of victims at the Aśvamedha (‘horse sacrifice’) in the Yajurveda Saṃhitās.¹
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¹ Taittirīya Saṃhitā, v. 5, 14, 1; Maitrāyaṇī Saṃhitā, iii. 14, 12; Vājasaneyi Saṃhitā, xxiv. 31. Cf. Zimmer, Altindisches Leben, 95.
v2.c4.s6.82
Lauhitya, ‘descendant of Lohita,’ is the patronymic of a large number of teachers in the Jaiminīya Upaniṣad Brāhmaṇa, which clearly must have been the special object of study of the Lauhitya family. See Kṛṣṇadatta, Kṛṣṇarāta, Jayaka, Triveda Kṛṣṇarāta, Dakṣa Jayanta, Palligupta, Mitrabhūti, Yaśasvin Jayanta, Vipaścit Dṛḍhajayanta, Vaipaścita Dārdhajayanti, Vaipaścita Dārdhajayanti Dṛḍhajayanta, Śyāmajayanta, Śyāmasujayanta, Satyaśravas. A Lauhitya or Lauhikya is also mentioned as a teacher in the Śāṅkhāyana Āraṇyaka.¹ The form of name (Jayanta) affected by the family, and the silence of the older texts, proves that they were modern.
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¹ vii. 22; Keith, Śāṅkhāyana Āraṇyaka, 50, n. 1.