fp. about which much can be said; -vakaná, n. plural; case and personal terminations of the plural; -vat, a. in the plural; -varna, a. many-coloured; -valkala, m.=Priyâla tree (Buchanania latifolia); -vâdín, a. talking much, loquacious; -vâra: -ka, m. a. small tree (Cordia Myxa): -phala, n. its fruit (=Selu); -vâram, ad. frequently, often; -vârshika, a. (î) many years old; lasting many years; -vâla, a. hairy, shaggy (tail); -vighna, a. attended with many difficulties; -víd, a. knowing much; -vidya, a. having much knowledge, learned; -vidha, a. of many sorts, manifold, various: -m, ad. variously, repeatedly; -vistara, m. great extension; a. wide-spread; manifold, various; very detailed; -vistâra, a. of wide extent; -vistîrna, pp. wide-spread; -vîrya, a. of great strength, very efficacious; -velam, ad. ofttimes, frequently; -vyâla nishevita, pp. infested by many beasts of prey; -vrîhi, m. (having much rice), possessive adjective compound: the last member is a substantive, the whole compound becoming an adjective qualifying another substantive and agreeing with it in gender; these possessives often become substantives to designate a species (a generic term being under stood) or an individual as a proper name (a specific term being understood): e.g. bahu vrîhih (sc. samâsah), m. a &open;much-rice&close; com pound; Brihadasvah, m. Many-horse (sc. man: cp. Gr. Philippos, horse-loving, and Engl. Great-head). The term bahuvrîhi being an instance is used to designate the whole class.
Appears, along with Purumīdha, as a patron of Syāvāśva in the Rigveda. In the Pañcavimśa Brāhmana and other Brāhmanas he, together with Purumīdha, is described as receiving gifts from Dhvasra and Purusanti; but since the receipt of gifts was forbidden to Ksatriyas, they for the nonce became Rsis, and composed a passage in honour of the donors. He, like Purumīdha, was a Vaidadaśvi, or son of Vidadaśva.
Is mentioned twice in the Rigveda as an ancient sage, in which capacity he appears in the Atharvaveda also. Perhaps the same Purumīlha is intended in an obscure hymn in the Rigveda, where, according to the legends reported in the Brhaddevatā and by Sadguruśisya in his commentary on the Sarvānukramanī, and by Sāyana in his commentary on the Rigveda, he as well as Taranta was a son of Vidadaśva, and a patron of the singer Syāvāśva. The correctness of the legend has been shown to be most improbable by Oldenberg, who points out that the legend misinterprets the Rigveda by making Purumīlha a Vaidadaśvi, for he is there only compared in generosity to one. In another legend found in the Pañcavimśa Brāhmana, and based on a hymn of the Rigveda, Purumīlha and Taranta appear as persons who received gifts from Dhvasra and Puru- isanti, and as sons of Vidadaśva. The legend, which also occurs in the śātyāyanaka, is apparently best explained by Sieg, who says that as the two were kings they could not under the rules of caste accept gifts, unless for the nonce they became singers. The legend has no claim at all, as Oldenberg shows, to validity.
‘Descendant of Vidadaśva,’ is the patronymic of Taranta in the Rigveda. In the Pañcavimśa Brāhmaṇa and the Jaiminlya Brāhmaṇa the Vaidadaśvis are Taranta and Purumflha. The latter is not a Vaidadaśvi in the Rigveda, a clear sign of the worthlessness of the legends relative to these two men in the Brāhmanas.
Is the name of a man mentioned several times in the Rigveda. The Anukramanī (Index) assigns to him a series of hymns in the fifth, eight, and ninth books. In one of the hymns śyāvāśva mentions, apparently as his patrons, Taranta (a son of Vidadaśva) and Purumīlha, as well as Rathavīti. On this hymn is based a legend found in the Bṛhaddevatā, that he was the son of Arcanānas, who was sacrificing for Rathavīti Dālbhya. The father was anxious to obtain the king’s daughter for his son in marriage; but though the father was willing, his wife insisted on her son-in-law being a Rṣi. The father and son, repulsed, were returning home, when they met on the way Taranta and Purumīdha, former patrons of the father. These showed him respect, while Taranta’s wife, śaśīyasī, presented śyāvāśva with much wealth. The son was then fortunate enough to meet the Maruts in the forest, and praised them, thus becoming a seer. As a result the king himself ultimately offered his daughter to śyāvāśva. Sieg seeks to show that this legend is presupposed in the Rigveda; but it is difficult to accept this view, since the references in the Rigveda are very obscure, and śaśīyasī is probably no more than an epithet. That there is some Itihāsa at the back of the hymn is clear: what it is can hardly now be determined. śyāvāśva's obtaining gifts from Vaidadaśvi is referred to also in the śāñkhāyana śrauta Sūtra. His name occurs in the Atharvaveda in two lists of persons, of which the former includes Purumīdha, the latter also Arcanānas and Atri. A Sāman is ascribed to him in the Pañcavimśa Brāhmaṇa, and he is perhaps referred to in the Taittirīya Araṇyaka. In the śānkhāyana śrauta Sūtra and the Pañcaviφśa Brāhmana he is styled Arcanānasa, ‘ son of Arcanānas,’ and later he is called Atreya, ‘descendant of Atri.’
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