Vedic Index of Names and Subjects v2.c5: Addenda and Corrigenda
Vedic Index of Names and Subjects v2.c5
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Addenda and Corrigenda
v2.c5.1
Aṅguli, ‘finger-breadth,’ is mentioned as the ‘lowest measure’ in the Śatapatha Brāhmaṇa.¹
v2.c5.2
¹ x. 2, 1, 2. See Fleet, *Journal of the Royal Asiatic Society*, 1912, 231.
v2.c5.3
Anas.—In the Sūtras¹ mention is made of a part of the cart called Gadhā, which in Garbe’s² opinion means ‘roof.’
v2.c5.4
¹ Baudhāyana Śrauta Sūtra, xiii. 38; Āpastamba Śrauta Sūtra, xix. 26, 4. *Cf.* tri-gadha, *ibid.*, xix. 26, 2.
v2.c5.5
² Edition of Āpastamba, 3, 356.
v2.c5.6
Araṇī is the designation, in the Ṛigveda¹ and later,² of the two pieces of wood used in producing the sacrificial fire by friction. The upper (*uttarā*) and the lower (*adharā*) are distinguished.³ The upper, in the form of a drill, is made of the hard wood of the Aśvattha,⁴ the lower, in the form of a slab, of the soft wood of the Śamī.⁵ The drill is twirled forcibly (*sahasā*)⁶ backwards and forwards with the arms (*bāhu-bhyām*)⁷ by means of cords (*raśanābhiḥ*).⁸ The action doubtless resembled that by which butter is separated from milk in India at the present day, the same verb (*math*, ‘twirl,’ ‘churn’)⁹ being used for both processes. This method of producing the sacrificial fire still survives in India. Specimens of the modern apparatus may be seen in the Indian Institute and in the Pitt-Rivers Museum at Oxford.
v2.c5.7
¹ i. 127, 4; 129, 5; iii. 29, 2; v. 9, 3; vii. 1, 1; iv. 6, 8; xii. 4, 3, 3.
v2.c5.8
² Av. x. 8, 20; Śatapatha Brāhmaṇa, iii. 1, 1, 11; iv. 6, 8, 3; xii. 4, 3, 3; 10; Kaṭha Upaniṣad, iv. 7; Śvetāśvatara Upaniṣad, i. 14. 15; Āśvalāyana Gṛhya Sūtra, iv. 6.
v2.c5.9
³ Śatapatha Brāhmaṇa, iii. 4, 1, 22; xi. 5, 1, 15; Kātyāyana Śrauta Sūtra, v. 1, 30, etc.
v2.c5.10
⁴ Av. vi. 11, 1; Śatapatha Brāhmaṇa, xi. 5, 1, 13; Kātyāyana Śrauta Sūtra, iv. 7, 22.
v2.c5.11
⁵ Av. vi. 11, 1; 30, 2. 3; Taittirīya Brāhmaṇa, i. 3, 11 *et seq.*
v2.c5.12
⁶ Rv. vi. 48, 5.
v2.c5.13
⁷ Aitareya Brāhmaṇa, iii. 4, 7. *Cf.* Rv. x. 7, 5.
v2.c5.14
⁸ *Cf.* Rv. x. 4, 6. See Macdonell, *Vedic Mythology*, p. 91.
v2.c5.15
⁹ Fire: Rv. vi. 15, 17; 48, 5, etc. Butter: *dugdham mathitam ājyam bhavati*, Taittirīya Saṃhitā, ii. 2, 10, 2; Śatapatha Brāhmaṇa, v. 3, 2, 6; Kātyāyana Śrauta Sūtra, v. 8, 18.
v2.c5.16
Aratni, ‘cubit.’ According to the Śulvasūtra of Baudhāyana,¹ this measure is equal to 24 Aṅgulas or ‘finger-breadths.’ The Śatapatha Brāhmaṇa² also mentions 24 Aṅgulis or ‘finger-breadths’ as a measure, but without reference to the Aratni.³
v2.c5.17
¹ Fleet, *Journal of the Royal Asiatic Society*, 1912, 231, n. 2.
v2.c5.18
² x. 2, 1, 3.
v2.c5.19
³ Cf. Eggeling, *Sacred Books of the East*, 43, 300, n. 3.
v2.c5.20
Arka (*Calotropis gigantea*) is often referred to in the Śatapatha Brāhmaṇa (ix. 1, 1, 4. 9; its leaf: *arka-parṇa*, 42; *arka-palāśa*, i. 2, 3, 12. 13).
v2.c5.21
Ādhāna denotes ‘bridle,’ and especially the ‘bit’ of the bridle in the Yajurveda Saṃhitās.¹
v2.c5.22
¹ Taittirīya Saṃhitā, vi. 5, 9. 2. 3; Kāṭhaka Saṃhitā, xxviii. 9; Maitrāyaṇī Saṃhitā, iv. 7, 4; Taittirīya Brāhmaṇa, i. 6, 3, 10.
v2.c5.23
Itihāsa.—The question of the nature of the Vedic Itihāsa has been further considered by Keith, *Journal of the Royal Asiatic Society*, 1911, 979-995; 1912, 429-438; and by Oldenberg, *Nachrichten der königlichen Gesellschaft der Wissenschaften zu Göttingen*, 1911, 441-468.
v2.c5.24
Aikṣvāka. For ‘Vārṣṇi’ read ‘Vārṣṇa.’
v2.c5.25
Kakṣa, i, 131, should be 2. Kamsa, coming before Kakara, i, 130, and after Kamsa, ‘pot or vessel of metal,’ which should be 1. Kamsa.
v2.c5.26
Kamboja.—For these Iranian connexions, see Kuhn, *Avesta, Pehlvi and Ancient Persian Studies in Honour of the late Shams-ul-ulema Dastur Peshotanji Behramji Sanjana* (Strassburg und Leipzig, 1904), 213 et seq.; Grierson, *Journal of the Royal* Asiatic Society, 1911, 801, 802; 1912, 255; G. K. Nariman, *ibid*, 255-257; Muir, *Sanskrit Texts*, 2², 355, 356.
v2.c5.27
Kāṇḍa-viṣa, I, 148, should be Kāṇḍa-viṣa.
v2.c5.28
Kāṇvī-putra, I, 147, should come after Kāṇvāyana.
v2.c5.29
Kumāra-hārita, I, 172, should come after Kubhra, I, 162.
v2.c5.30
Kumala barhis, I, 172, should be Kulmala-barhis.
v2.c5.31
Kuṣumbhaka, according to Egerton (*Journal of the American Oriental Society*, 31, 134), denotes ‘poison-bag’ in both passages of the Rigveda.
v2.c5.32
Kṛṣṇala, line 1 and note 4, read ‘seed’ for ‘berry.’
v2.c5.33
Kraivya.—For ‘on the Parivakrā’ read ‘at Parivakrā.’
v2.c5.34
Krośa.—In note 1, for ‘about two miles’ read ‘1⅛ miles.’ See Fleet, *Journal of the Royal Asiatic Society*, 1912, 237.
v2.c5.35
Grāma.—The phrase Grāmin, ‘possessing a village,’ occurs often in the Taittirīya Saṃhitā (ii. 1, 3, 2; 6, 7; 2, 8, 1; 11, 1; 3, 3, 5; 9, 2), usually in connexion with various rites for acquiring a village. Since in these cases repeated mention is made of obtaining pre-eminence over Sajātas and Samānas, ‘equals,’ it is probable that allowance must also be made for the control over his fellow-villagers which an ambitious man could obtain (e.g., by loans), and which might end by giving him the position of a great landlord, even without the intervention of the king.
v2.c5.36
Caṇḍātaka in the Śatapatha Brāhmaṇa (v. 2, 1, 8) and the Kātyāyana Śrauta Sūtra (xiv. 5, 3) denotes an undergarment worn by women.
v2.c5.37
Camū.—Oldenberg¹ considers that even in the dual the word denotes two vessels into which the Soma, often mixed with water in the Kośa and purified with the sieve, was poured, and that, in the plural, reference is made to these and other vessels into which the Soma was put at the various stages of the process. Kalaśa similarly denoted either one (sing.) or several (plur.) of the vessels, the dual not being used, since the dual of Camū was reserved for the two vessels par excellence. In the later ritual the Camūs are replaced by the Droṇa-Kalaśa and the Pūtabhṛt, which was, however, assimilated in form and material (being made of clay, not of wood) to the Ādhāvanīya, the later name of the Kośa. The main difficulty of this theory is that it is hard to explain why Kalaśa never occurs in the dual. Geldner² falls back on the older view that in Camū (dual) the two boards of the Soma press are meant.
v2.c5.38
¹ *Zeitschrift der Deutschen Morgenländischen Gesellschaft*, 62, 459-470.
v2.c5.39
² Ṛgveda, Glossar, 60.
v2.c5.40
Cāṇḍāla, I, 258, should come after Cākṣuṣa.
v2.c5.41
Jābāla.—For ‘descendant of Jabāla’ read ‘descendant of Jabālā.’
v2.c5.42
Talava, I, 302, should come after Tarya, I, 301.
v2.c5.43
Dṛṣadvatī.—The identification of this river with the Ghaggar (Macdonell, History of Sanskrit Literature, 142) seems to be wrong. It is almost certainly the modern Chitang (which is the correct spelling according to Raverty, Journal of the Asiatic Society of Bengal, 61, 422), or Chitrung (Oldham, Journal of the Royal Asiatic Society, 25, 58; cf. the sketch map opposite p. 49). See Sarasvatī, 2, 435, note ⁴.
v2.c5.44
Devabhāga, is also mentioned in the Taittirīya Saṃhitā (vi. 6, 2, 2) as having ruined the Sṛñjayas by an error in the sacrifice, and as a contemporary of Vāsiṣṭha Sātahavya.
v2.c5.45
Nakṣatra.—In note ¹³⁷, I, 424, supply ‘of’ before ‘the criticisms made,’ and in the following lines read ‘Journal’ and ‘466.’
v2.c5.46
Niṣāda.—The Niṣādas, according to the Mahābhārata (iii. 10, 538), are situated beyond Vinaśana, the ‘place of disappearance’ of the Sarasvatī.
v2.c5.47
Nṛmedha.—For Sumedhas read Sumedha.
v2.c5.48
Pati, I, 489, note 145, line 7, after ‘ritual’ delete ‘of.’
v2.c5.49
Parāvṛj, I, 493, headline, for ‘49,’ read ‘493.’
v2.c5.50
Paṣṭhavāh in the later literature appears sometimes as Praṣṭhavāh: if Bloomfield’s view¹ that Praṣṭi is from *pra* and *as*, ‘be,’ is correct, this may be the older form. Against this, however, is to be set the constant earlier tradition.² Macdonell³ connects the word with *pṛṣṭhavāh*, ‘carrying on the back.’
v2.c5.51
¹ *Journal of the American Oriental Society*, 29, 78 et seq.
v2.c5.52
² Wackernagel, *Altindische Grammatik*, I, 235.
v2.c5.53
³ *Vedic Grammar*, p. 48.
v2.c5.54
Pratiṣṭhā.—For the succour of a fugitive offender may be compared the phrase in the Taittirīya Saṃhitā (vi. 5, 6, 3; 8, 4. 5), ‘men do not deliver up even one deserving death (*vadhya*) who has come to them for protection (*prapanna*).’ *Cf.* Paridā.
v2.c5.55
Pravarta.—The sense of ‘ear-ornament’ is justified by Āpastamba Śrauta Sūtra, xix. 23, 11; 24, 10. *Cf.* Baudhāyana Śrauta Sūtra, xiii. 31.
v2.c5.56
Praṣṭi is considered by Bloomfield¹ to refer to a horse yoked in front to guide the team, a sense clearly occurring in some places, and to be derived from *pra* and *as*, ‘be,’ as in Upasti. The word is usually² considered to be connected with *parśu*, ‘rib.’
v2.c5.57
¹ *Journal of the American Oriental Society*, 29, 78 et seq.
v2.c5.58
² Wackernagel, *Altindische Grammatik*, I, 230, 235; Macdonell, *Vedic Grammar*, p. 43.
v2.c5.59
Balbūtha, 2, 64, should come after Balbaja, 2, 63.
v2.c5.60
Bāhika.—For the later traditions, see Muir, *Sanskrit Texts*, 2², 482 *et seq.*; Grierson, *Zeitschrift der Deutschen Morgenländischen Gesellschaft*, 66, 68, 73.
v2.c5.61
Brahmacarya.—The later rules are exhaustively given by Glaser, *Zeitschrift der Deutschen Morgenländischen Gesellschaft*, 66, 1 *et seq.*
v2.c5.62
Bhaṅga-śravas is the form of a man’s name found in the Kāṭhaka Saṃhitā (xxxviii. 12) in the parallel to the passage of the Taittirīya Āraṇyaka (vi. 5, 2), which has Bhaṅgyaśravas.
v2.c5.63
Bhiṣaj, 2, 104, should be 1. Bhiṣaj.
v2.c5.64
Matya, ‘harrow’ or ‘roller,’ is found in the Brāhmaṇa portions of the Saṃhitās.¹ Sāyaṇa² takes it as ‘manure.’
v2.c5.65
¹ Taittirīya Saṃhitā, vi. 6, 7, 4; Brāhmaṇa, ii. 9, 2. Cf. sumatitsaru Kāṭhaka Saṃhitā, xxix. 4; Pañcaviṃśa above, i. 334.
v2.c5.66
² On Taittirīya Saṃhitā, loc. cit.
v2.c5.67
Māya, 2, 155, should be Māyā.
v2.c5.68
Māsa, 2, 157, note 10, add: according to Taittirīya Saṃhitā, iii. 5, 1, 3, the new moon begins the month.
v2.c5.69
Yuga.—Tilak¹ has pressed this word into his theory of the reminiscence in the Vedas of an arctic home. He finds in it the sense of ‘month,’ interpreting the legend of Dīrghatamas (= the sun) as an allusion to the arctic summer of ten months, followed by a night of two, traces of which he thinks exist in the notices of the seasons. This theory is, however, most improbable, as is his explanation² of the Aitareya Brāhmaṇa³ reference by the theory that it portrays the various stages of the life of the Āryans.
v2.c5.70
¹ The Arctic Home in the Vedas, 172-187. Cf. Bloomfield, Journal of the American Oriental Society, 30, 60.
v2.c5.71
² Op. cit., 455.
v2.c5.72
³ vii. 15.
v2.c5.73
Yojana.—From the attribution of thirty Yojanas to the dawn in the Rigveda,¹ Tilak² has argued that the dawns of the arctic regions in the interglacial period must be meant. But the reference is apparently to the thirty dawns of the thirty days which constitute the Vedic month. See Māsa.
v2.c5.74
¹ i. 123, 8. Cf. vi. 59, 6, and the thirty dawns of Taittirīya Saṃhitā, iv. 3, 11, 1.
v2.c5.75
² The Arctic Home in the Vedas, 103-107.
v2.c5.76
Rakṣas in the early Vedic literature normally refers to demons, and is only metaphorically¹ applied to human foes. No definite tribe is meant.²
v2.c5.77
¹ Rv. iii. 30, 15-17; vii. 104, 1. 2; Muir, Sanskrit Texts, 2², 389 et seq.
v2.c5.78
² Cf. Grierson, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 66, 68. Similarly Piśācas are not a tribe in Vedic literature, whatever they may be later.
v2.c5.79
Rājasūya.—Read ‘victor’ for ‘victim’ in line 12.
v2.c5.80
Lāhyāyana, 2, 232, should be Lāhyāyani, and the reference, iii. 3, 1, 2.
v2.c5.81
1. Varṣā-hū, ‘frog’ (‘calling in the rains’), is one of the victims at the Aśvamedha (‘horse sacrifice’) in the Vājasaneyi Saṃhitā (xxiv. 38).
v2.c5.82
2. Varṣā-hū (‘produced in the rains’) is the name¹ of a plant (*Boerhavia procumbens*) in the Taittirīya Saṃhitā (iii. 4, 10, 3).
v2.c5.83
¹ The form seems to show *h* for *bh*, as in other cases given by Wackernagel, *Altindische Grammatik*, i, 217b; *varṣā-bhū* actually occurs in the same sense in post-Vedic Sanskrit.
v2.c5.84
Vaśā is frequently qualified by *anūbandhyā*¹ (‘to be bound for slaughtering’); the economy of killing a barren cow probably tended to produce the sense of ‘barren’ in the word.
v2.c5.85
¹ E.g., Taittirīya Saṃhitā, ii. 2, 9, 7; Kāṭhaka Saṃhitā, x. 1.
v2.c5.86
Vāc.—Grierson, in his discussion¹ of the Paiśācī speech, holds that the passage cited as the speech of the Asuras in the Śatapatha Brāhmaṇa, he *’lavo* (= *he ’rayaḥ*),² can be regarded as in Paiśācī just as much as in Māgadhī, since the change of *r* to *l*, and of *y* to *v*, is found in Paiśācī also. Sten Konow,² however, considers that Paiśācī was the speech used in the Vindhya region. It would be unwise, as a matter of fact, to lay stress on the phrase *he ’lavo*, because both the reading and the sense are by no means certain.³ But it should be noted that the easterners and the Asuras are elsewhere in the Śatapatha Brāhmaṇa⁴ connected: this tells against Dr. Grierson’s view.
v2.c5.87
¹ *Zeitschrift der Deutschen Morgenländischen Gesellschaft*, 66, 66, n. 1.
v2.c5.88
² *Op. cit.*, 64, 104 *et seq.*
v2.c5.89
³ It should be noted that the phrase cannot be genuine Prākrit as it stands, for that would not give us *he ’lavo* *he ’lavaḥ*.
v2.c5.90
⁴ xiii. 8, 1, 5. Probably the view of the earlier part of the Śatapatha Brāhmaṇa (iii. 2, 1, 23) would be the same, since its reputed author, Yājñavalkya, is connected in tradition with the East. Dr. Grierson’s argument would have been stronger had the reference occurred in one of the Śāṇḍilya books.
v2.c5.91
Vātāvata and Vātāvant, 2, 284, should be read for Vātavata and Vātavant.
v2.c5.92
Vāsas.—In the Taittirīya Saṃhitā (ii. 2, 11, 4) *upādhāyya-pūrvaya*, as an epithet of Vāsas, appears to denote ‘fringed’ (*citrānta*) according to Āpastamba Śrauta Sūtra, xix. 20, 2.
v2.c5.93
Viṣāṇakā, 2, 313, headline, for ‘31,’ read ‘313.’
v2.c5.94
Vehat occurs in conjunction with Vaśā in the Kāṭhaka Saṃhitā (xxxviii. 10), the Maitrāyaṇī Saṃhitā (iii. 11, 11), the Vājasaneyī Saṃhitā (xxi. 21), and the Taittirīya Brāhmaṇa (ii. 6, 18, 4).
v2.c5.95
Vairiṇa, 2, 318, should be Viraṇa.
v2.c5.96
Vyat, 1, 523, should be Vyant.
v2.c5.97
Śamyā in the Brāhmaṇas¹ frequently denotes the wooden support on which the lower of the two millstones (Dṛṣad) is placed.
v2.c5.98
¹ Taittirīya Brāhmaṇa, i. 6, 1, 1; Satapatha Brāhmaṇa, i. 1, 1, 22; 2, 1, 16; v. 2, 3, 2; Baudhāyana Śrauta Sūtra, i. 7; Āpastamba Śrauta Sūtra, xviii. 8, 12, etc.
v2.c5.99
Śyāmaiajayanta, 1, 185, should be Śyāmasujayanta.
v2.c5.100
Śruṣṭi (more correctly Śnuṣṭi) Āṅgirasa, 2, 397, should come on p. 403, before Śruṣṭigu; and Sukurīra before Sukeśin, 2, 453.
v2.c5.101
Saṃvatsara.—Tilak¹ argues that the Rigveda² and the Atharvaveda³ contain signs of a dating by season and day, but neither of the passages adduced by him is at all probably so taken.
v2.c5.102
¹ The Arctic Home in the Vedas, 280-288.
v2.c5.103
² ii. 12, 11 (catvāriṃśyāṃ śaradi).
v2.c5.104
³ xii. 3. 34 (ṣaṣṭyāṃ śavatsu; the plural, Tilak thinks, denotes ‘every year’).
v2.c5.105
Sāyakāyana, 1, 155, Sobhari, 1, 261, Saukarāyaṇa, 1, 155, should be read for Sāyakāyana, Sobhari, and Saukarāyaṇa respectively.
v2.c5.106
Several misprints are due to the loss of diacritical marks: thus for Ajya read Ājya, 2, 20; for Arcatka, Ārcatka, 2, 357; for Artava, Ārtava, 1, 63; for Apayā, Āpayā, 1, 218; for Amikṣā, Āmikṣā, 1, 250; for Aśumga, Āśumga, 2, 387; for Asandī, Āsandī, 2, 383; for Dirghatamas, Dīrghatamas, 1, 366; for Satapatha, Śatapatha, 1, 18, 34, 55, 67, 111, 119, 157, 242, 291, 371, 463, 516, 523; 2, 24, 80, 220, 221, 358, 362, 433; for Srauta, Śrauta, 1, 18, 55, 281, 282, 373; 2, 34, 71, 281, 301; for Sāṅkhāyana, Śāṅkhāyana, 1, 257, 281, 400, 469; 2, 34, 87, 281, 383; for Sātyāyanaka, Śātyāyanaka, i. 407; for Sāvasāyana, Śāvasāyana, 2, 376.