चमू
यन्त्रोपारोपितकोशांशः
सम्पाद्यताम्कल्पद्रुमः
सम्पाद्यताम्
 पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
चमूः, स्त्री, (चमति भक्षयति शत्रून् नाशयतीत्यर्थः । चम + “क्वषिचमितनीति ।” उणां । १ । ८० । इति ऊः ।) सेनामात्रम् । (यथा, गीतायाम् । १ । ३ । “पश्यैतां पाण्डुपुत्त्राणामाचार्य्य ! महंतीं चमूम् ॥”) सेनाविशेषः । तत्र ७२९ हस्तिनः ७२९ रथाः २१८७ अश्वाः ३६४५ पदातयः । समुदायेन ७२९० द्विशतनवत्यधिकसप्तसहस्रम् । इत्यमर- मेदिनीकरौ ॥
अमरकोशः
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
चमू स्त्री।
सेना
समानार्थक:बल,ध्वजिनी,वाहिनी,सेना,पृतना,अनीकिनी,चमू,वरूथिनी,बल,सैन्य,चक्र,अनीक
2।8।78।1।6
ध्वजिनी वाहिनी सेना पृतनानीकिनी चमूः। वरूथिनी बलं सैन्यं चक्रं चानीकमस्त्रियाम्.।
अवयव : हस्तिः,यूथमुख्यहस्तिः,हस्तिवृन्दम्,निर्बलहस्त्यश्वसमूहः,अश्वः,अश्वसमूहः,रथः,रथसमूहः,वाहनम्,हस्तिपकः,सारथिः,रथारूढयोद्धा,अश्वारोहः,योद्धा,सेनारक्षकः,सहस्रभटनेता,सेनानियन्तः,सैन्याधिपतिः,धृतकवचगणः,पदातिसमूहः,आयुधजीविः,धनुर्धरः,बाणधारिः,शक्त्यायुधधारिः,यष्टिहेतिकः,पर्श्वधहेतिकः,खड्गधारिः,प्रासायुधिः,कुन्तायुधिः,फलकधारकः,ध्वजधारिः,सैन्यपृष्टानीकः,चमूजघनः
स्वामी : सैन्याधिपतिः
सम्बन्धि2 : सैन्यवासस्थानम्,सैन्यरक्षणप्रहरिकादिः,सेनायां_समवेतः
वृत्तिवान् : सेनारक्षकः,सैन्याधिपतिः
: हस्त्यश्वरथपादातसेना, पदातिः, पदातिसमूहः, सैन्यव्यूहः, व्यूहपृष्टभागः, सैन्यपृष्टानीकः, पत्तिसेना, सेनामुखनामकसेना, गुल्मसेना, गणसेना, वाहिनीसेना, पृतनासेना, चमूसेना, अनीकिनीसेना, अक्षौहिणीसेना, प्रस्थितसैन्यः, अतिसङ्कुलसैन्याः
पदार्थ-विभागः : समूहः, द्रव्यम्, पृथ्वी, चलसजीवः, मनुष्यः
चमू स्त्री।
चमूसेना
समानार्थक:चमू
2।8।81।1।6
सेनामुखं गुल्मगणौ वाहिनी पृतना चमूः। अनीकिनी दशानीकिन्यक्षौहिण्यथ सम्पदि॥
पदार्थ-विभागः : नाम
वाचस्पत्यम्
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
चमू¦ स्त्री चम--ऊ। सेनामात्रे (गजाः
७२
९ , रथाः
७२
९ अश्वाः
२१
८७ , पदातयः
३६
४५ ), एतत्संख्याभेदान्वितेसैन्यभेदे च अमरः।
“अक्षौहिणीशब्दे
४६ पृ॰ दृश्यम्। [Page2896-a+ 38]
“रक्षाहेतोर्नवशशिभृता वासवीनां चमूनाम्” मेघ॰। आधारे ऊ।
३ चमसे स्त्री
“द्रप्सा मधश्चमूषदः” ऋ॰
१ ।
१४ ।
४ ।
“चमूषदः चमसादिपात्रेषु अवस्थिताः” भा॰।
४ द्यावापृथिव्योः द्वि॰ व॰ निघ॰
शब्दसागरः
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
चमू¦ f. (-मूः)
1. An army.
2. A squadron, a division of an army con- sisting of 129 elephants, as many cars, 2187 horse, and 3685 foot. E. चम् to eat or destroy, (the enemy.) and ऊ Unadi aff.
Apte
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
चमूः [camūḥ], f. [चम्-ऊ Uṇ.1.81]
An army (in general); पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् Bg.1.3; वासवीनां चमूनाम् Me.43; गजवती जवतीव्रहया चमूः R.9.1.
A division of an army consisting of 729 elephants, as many cars, 2187 horse, and 3645 foot.
Ved. A dish or vessel.
A grave. -Comp. -चरः a soldier, warrior. -नाथः, -पः, -पतिः the leader of an army, a general, commander; R.13.74. -हरः an epithet of Śiva.
Monier-Williams
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
चमू f. (Ved. loc. मूRV. six times ; once म्वि, x , 91 , 15 ; nom. du. म्वा, iii , 55 , 20 ; gen. loc. म्वोस्; nom. pl. म्वस्, viii , 2 , 8 ; loc. pl. मूषु)a vessel or part (two or more in number) of the reservoir into which the सोमis poured RV.
चमू f. du. म्वौ" the two great receptacles of all living beings " , heaven and earth Naigh. iii , 30 (See. RV. iii , 55 , 20 )
चमू f. sg. a coffin (?) S3Br. xiii , 8 , 2 , 1 S3a1n3khS3r. xiv , 22 , 19
चमू f. an army or division of an army (129 elephants , as many cars , 2187 horse , and 3645 foot MBh. i , 292 ) MBh. R. Megh. BhP.
Purana Encyclopedia
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
CAMŪ : A division of an army. (See Aksauhiṇī)
_______________________________
*5th word in right half of page 168 (+offset) in original book.
Vedic Index of Names and Subjects
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
Camū is a term of somewhat doubtful sense occurring repeatedly in the Rigveda, and connected with the preparation of Soma. Zimmer[१] considers that in the dual it denotes the two boards between which, in his opinion, the Soma was crushed (cf. Adhiṣavaṇa). Roth,[२] however, appears to be right in taking the normal sense to designate a vessel into which the Soma was poured from the press, and Hillebrandt[३] shows clearly that when it occurs in the plural[४] it always has this sense, corresponding to the Graha-pātras of the later ritual, and that sometimes it is so used in the singular[५] or dual[६] also. In some cases,[७] however, he recognizes its use as denoting the mortar in which the Soma was pressed: he may be right here, as this mode of preparation was probably Indo-Iranian.[८]
In a derivative sense Camū appears in the Śatapatha Brāhmaṇa[९] to denote a trough, either of solid stone or consisting of bricks, used by the Eastern people to protect the body of the dead from contact with the earth, like modern stone-lined graves or vaults.
Camū denotes the vessel used for the offering to the god,[१०] Kalaśa and Camasa those used for the priests to drink from. Sometimes[११] the Camū denotes the mortar and pestle. Perhaps the vessel was so called because of its mortar-like shape.
The skin on which the shoots were placed was called Tvac,[१२] or twice go (‘cow-hide’).[१३] Kośa,[१४] Sadhastha,[१५] Dru,[१६] Vana,[१७] Droṇa,[१८] are all terms used for Soma vessels, while Sruva[१९] denotes the ‘ladle.’
Apparently the plant was sometimes steeped in water to increase its yield of juice.[२०]
It is not possible to describe exactly the details of the process of pressing the Soma as practised in the Rigveda. It was certainly purified by being pressed through a sieve[२१] (Pavitra). The Soma was then used unmixed (śukra,[२२] śuci)[२३] for Indra and Vāyu, but the Kaṇvas seem to have dropped this usage.[२४] The juice is described as brown (babhru),[२५] tawny (hari),[२६] or ruddy (aruṇa),[२७] and as having a fragrant smell,[२८] at least as a rule.[२९]
Soma was mixed with milk (Gavāśir),[३०] curd or sour milk (Dadhyāśir),[३१] or grain (Yavāśir).[३२] The admixtures are alluded to with various figurative expressions, as Atka, ‘armour’;[३३] Vastra[३४] or Vāsas,[३५] ‘garment’; Abhiśrī,[३६] ‘admixture’; rūpa,[३७] ‘beauty’; śrī,[३८] ‘splendour’; rasa,[३९] ‘flavour’; prayas,[४०] ‘dainty’; and perhaps nabhas,[४१] ‘fragrance.’ The adjective tīvra[४२] denotes the ‘pungent’ flavour of Soma when so mixed. The Soma shoots, after the juice has been pressed out, are denoted by ṛjīṣa, ‘residue.’[४३]
It seems probable that in some cases honey was mixed with Soma: perhaps the kośa madhu-ścut, ‘the pail distilling sweetness,’ was used for the mixing.[४४] It seems doubtful if Surā was ever so mixed.[४५]
There were three pressings a day of Soma, as opposed to the two of the Avesta.[४६] The evening pressing was specially connected with the Ṛbhus, the midday with Indra, the morning with Agni, but the ritual shows that many other gods also had their share.[४७] The drinker of Soma and the nondrinker are sharply discriminated in the texts.[४८] Localities where Soma was consumed were Ārjīka, Pastyāvant, Śaryaṇāvant, Suṣomā, the territory of the Pañcajanāḥ or ‘five peoples,’ and so on.[४९] The effects of Soma in exhilarating and exciting the drinkers are often alluded to.[५०]
It is difficult to decide if Soma was ever a popular, as opposed to a hieratic drink. The evidence for its actual popularity is very slight,[५१] and not decisive.
Camū.--Oldenberg[५२] 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. Geldner[५३] falls back on the older view that in Camū (dual) the two boards of the Soma press are meant.
Vedic Rituals Hindi
सम्पाद्यताम्|
पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्। |
चमू स्त्री.
सोम-पात्र, ऋ.वे. 8.45.26 (आमुष्या सोममपिबश्चमू सुतं ज्येष्ठं तद्दधिषे सहः॥)
- ↑ Altindisches Leben, 277, 278.
- ↑ St. Petersburg Dictionary, s.v. Cf. Grassmann, Rigveda, 1, 15.
- ↑ Vedische Mythologie, 1, 164-175.
- ↑ Rv. iii. 48, 5;
viii. 2, 8;
82, 7. 8;
ix. 20, 6;
62, 16;
63, 2;
92, 2;
93, 3;
97, 21. 37. 46;
99, 6. 8. - ↑ Rv. ix. 107, 18;
x. 91, 15. - ↑ Rv. ix. 69, 5;
71, 1;
72, 5;
86, 47;
96, 20. 21;
97 2. 48;
103, 4;
107, 10;
108. 10. - ↑ Singular: Rv. v. 51, 4;
viii. 4, 4;
76, 10;
ix. 46, 3;
x. 24, 1. Dual: i. 28, 9;
iv. 18, 3;
vi. 57, 2;
ix. 36, 1. - ↑ Hillebrandt, op. cit., 1, 158-164.
- ↑ xiii. 8, 2, 1;
Eggeling, Sacred Books of the East, 44, 430, n. 1. In Śāṅkhāyana Śrauta Sūtra, xiv. 22, 19, the sense is doubtful.
Cf. Macdonell, Vedic Mythology, pp. 105 et seq. - ↑ Not the pressing boards, which are unknown in the Rigveda. Cf. Rv. ix. 99, 8;
x. 91, 15, etc. - ↑ Rv. i. 28, 9;
iv. 18, 3;
vi. 57, 2, etc.;
Hillebrandt, 1, 170, 173. - ↑ Rv. ix. 65, 25;
66, 29;
70, 7;
79, 4, etc. - ↑ Rv. x. 94, 9;
116, 4. - ↑ Rv. vii. 101, 4;
viii. 20, 8, etc. It denotes the larger vessel from which the Soma is poured into the Kalaśas, or cups. - ↑ Rv. iii. 62, 15;
ix. 1, 2;
17, 8, etc. - ↑ Rv. ix. 1, 2;
65, 6;
98, 2;
in x. 101, 10, dru = mortar. - ↑ Rv. ii. 14, 9;
ix. 66, 9, etc. The word can mean both the vessel into which the Soma was poured after preparation, and the vessel from which it was offered to the gods. - ↑ Rv. ix. 15, 7;
33, 2, etc. The word, having no definite sense, can denote any of the vessels. The camū, on the other hand, was the cup for the gods, the kalaśa that for the priests (later it was also used as = kośa, when camasa had replaced kalaśa as cup for the priests;
Hillebrandt, 1, 187). - ↑ Rv. i. 116, 24. Cf. also Amatra and Khārī.
- ↑ This process is technically called āpyāyana, ‘causing to swell.’ Cf. Rv. ix. 74, 9;
Maitrāyaṇī Saṃhitā, iv. 5, 5. The exact nature and extent of this process is quite uncertain;
Hillebrandt,(** 193-195;
Eggeling, Sacred Books of the East, 26, xxvi. - ↑ Whether the later practice of purification by means of shoots held in the hands was known to the Rigveda is uncertain, since ii. 14, 8;
ix. 71, 3, are quite indecisive. For the various terms used to designate the sieve, see Pavitra. - ↑ Rv. i. 137, 1;
iii. 32, 2;
viii. 2, 10, etc. - ↑ Rv. i. 5, 5;
30, 2;
viii. 2, 9, etc. - ↑ Cf. Rv. viii. 2, 5. 9. 10, 28, etc. The Maitrāyaṇī Saṃhitā, iv. 7, 4, disapproves of the unmixed Soma. Possibly Hillebrandt, 1, 207, 208, may be right in thinking that the Kāṇvas had to lay special stress on the use of the mixtures, because they used a plant which was deficient in the true Soma character.
- ↑ Rv. ix. 33, 2;
63, 4. 6. - ↑ Rv. ix. 3, 9;
7, 6;
65, 8. 12. 25, etc. - ↑ Rv. ix. 40, 2;
45, 3;
aruṣa, ix. 61, 21;
śoṇa, ix. 97, 13. - ↑ ix. 97, 19;
107, 2. - ↑ Śatapatha Brāhmaṇa, iv. 1, 3, 6. This passage has been relied on by Eggeling, op. cit., 26, xxv, as a confirmation of the later description, in a medical work, of the plant as illsmelling. But this plant may have been a different one from that used in Vedic times. The smell may have been due to a substitute being used, or to the genuine plant, brought from a distance, being old and withered.
- ↑ Hillebrandt, 1, 219-222.
- ↑ Ibid., 221.
- ↑ Ibid., 222 et seq.
- ↑ Rv. ix. 69, 4.
- ↑ ix. 8, 6.
- ↑ ix. 69, 5.
- ↑ ix. 79, 5;
86, 27. - ↑ Av. ix. 25, 4.
- ↑ Rv. iv. 41, 8;
ix. 16, 6. - ↑ Rv. iii. 48, 1;
vi. 47, 1;
ix. 97, 14. See also Sūda. - ↑ Rv. iii. 30, 1;
ix. 46, 3;
66, 23. - ↑ Rv. ix. 83, 5;
97, 21, etc. - ↑ Rv. i. 23, 1;
ii. 41, 14;
v. 37, 4;
vi. 47, 1, etc. - ↑ Maitrāyaṇī Saṃhitā, iv. 8, 5;
Av. ix. 6, 16, etc.;
Vājasaneyi Saṃhitā, xix. 72;
citation in Nirukta, v. 12, etc. Ṛjīṣa as an adjective occurs in Rv. i. 32, 6, and ṛjīṣin in the Rigveda means, according to Hillebrandt, 1, 236, 237, generally ‘one to whom the Soma shoots belong.’ Soma tiroahnya is ‘Soma pressed the day before yesterday.’ - ↑ Rv. ix. 103, 3. Cf. ix. 17, 8;
ix. 86, 48;
97, 11;
109, 20. - ↑ See Surāma. Cf. Maitrāyaṇī Saṃhitā, iv. 12, 5;
Vājasaneyi Saṃhitā, xxi. 42, and surā-somā, ibid., xxi. 60. - ↑ Yasna, x. 2.
- ↑ Hillebrandt, 1, 257 et seq.
- ↑ Rv. i. 110, 7;
ii. 30, 7;
v. 34, 3. 5;
iv. 17, 17;
25, 6. 7;
v. 37, 3;
vi. 41, 4;
vii. 26, 1, etc. There were also rivalries with other Soma sacrifices, Rv. ii. 18, 3;
viii. 33, 14;
66, 12, and especially vii. 33, 2, where the Vasiṣṛhas take away Indra from Pāśadyumna Vāyata's Soma sacrifice to Sudās'. Many famous Soma offerers are mentioned: Atri, v. 51, 8;
72, 1;
viii. 42, 5;
Śāryāta, i. 51, 12;
iii. 51, 7;
Vājasaneyi Saṃhitā, vii. 35;
Śīṣṭas, viii. 53, 4, etc.;
Turvaśa Yadu, viii. 45, 27;
Saṃvarta Kṛśa, viii. 54, 2;
Nīpātithi, Medhyātithi, Puṣṭigu, Śruṣṭigu, viii. 51, 1, etc. The ritual lays stress on the need of continuity in Soma-drinking in a family: Taittirīya Saṃhitā, ii. 1, 5, 5 et seq.;
Maitrāvaṇī Saṃhitā, ii. 5, 5, etc. - ↑ See s.v.;
Hillebrandt, 1, 125-143. It is possible that Soma may have grown on the mountains to the north of Madhyadeśa, whatever may have been its original home, on which cf. Roth, Zeitschrift der Deutschen Morgenländischen Gesellschaft, 38, 134 et seq. - ↑ See Rv. viii. 48. It was equally prized in Avestic times. It is, however, seldom spoken of as giving the priests pleasure: Rv. i. 91, 13;
viii. 2, 12;
x. 167, 3. There are many references to sickness caused by it (Maitrāyaṇī Saṃhitā, ii. 2, 13 etc.). The Sautrāmaṇī was a rite designed to expiate the ill caused by vomiting Soma as Indra had done: Taittirīya Saṃhitā, ii. 3, 2, 5, 6;
Śatapatha Brāhmaṇa, v. 5, 4, 9;
xii. 7, 1, 11. The name of the rite is already found in Av. vii. 3, 2, and the rite itself is no doubt older (see also Viṣūcikā). This fact tells in favour of the traditional identification of the plant, for the medical passage quoted by Max Müller refers to its producing vomiting. See also Zimmer, Altindisches Leben, 275;
Rv. i. 91, 13;
118, 3;
viii. 2, 12;
17, 6;
48, 12. Perhaps Vamra in i. 112, 15, got his name thence. - ↑ Rv. viii. 69, 8-10. Cf. viii. 31, 5;
i. 28, 5;
Hillebrandt, 1, 143-147. The evidence is not decisive;
the ordinary Soma sacrifice was clearly a sacrifice of rich patrons.
Cf. Zimmer, Altindisches Leben, 272280;
Hillebrandt, Vedische Mythologie, 1, 1-266;
2, 209 et seq.;
Macdonell, Vedic Mythology, p. 104 et seq. - ↑ Zeitschrift der Deutschen Morgenländischen Gesellschaft, 62, 459-470.
- ↑ Ṛgveda, Glossar, 60.