Aji is constantly used in the Rigveda and the later literature to express the sense of a race,’ and only seldom denotes ‘ a battle.’ Horse-racing was one of the favourite amusements of the Vedic Indian, the other being dicing. (Aksa). The racecourse, called Kāsthā or Áji itself, appears from the Atharvaveda to have been a quasi-circular one to a mark (kārsman ) and back again. In the Rigveda the course is described as broad (urυī), and the distance as measured out (apāvrktā aratnayah). Prizes (dhana) were offered (dhā), and eagerly competed for. Other words for victory and the prize are kāra and bhara; and to ‘run a race ’ is described by the expressions ājim aj, i, dhāv, sr. The person who instituted a race is referred to as āji-srt, • and Indra is called āji-krtls (‘race-maker’), and āji-patiu (‘lord of the race ’). The swift steeds (vājin, atya) used for the races were often washed and adorned. According to Pischel the name of one swift mare is preserved—viz., Viśpalā, whose broken leg was replaced by the Aśvins in a race; but the interpretation is very doubtful. Geldner has also found a comic picture of a horse-chariot race in the Mudgala hymn in the Rigveda, but Bloomfield has shown that that interpretation is un¬sound. Pischel also seeks to show that races were run in honour cf gods, but the evidence for the theory is inadequate. A formal race, however, is a feature of the ritual of the Rājasūya or royal consecration
noun (masculine feminine) a fighting-match (Monier-Williams, Sir M. (1988))
abuse (Monier-Williams, Sir M. (1988))
an instant (Monier-Williams, Sir M. (1988))
combat (Monier-Williams, Sir M. (1988))
place for running (Monier-Williams, Sir M. (1988))
prize-fight (Monier-Williams, Sir M. (1988))
race-course (Monier-Williams, Sir M. (1988))
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