मृगयु

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

मृगयुः, पुं, (मृगं यातीति । मृग + “मृगय्वादयश्च ।” उणा० १ । ३८ । इति कुः । निपात्यते च ।) ब्रह्मा । शृगालः । व्याधः । इति मेदिनी । ये, १०१ ॥ (यथा, भट्टिकाव्ये । ४ । ४४ । “मृगयुमिव मृगोऽथ दक्षिणेर्म्मा दिशमिव दाहवतीं मरावुदन्यन् ।”)

अमरकोशः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

मृगयु पुं।

मृगवधाजीवः

समानार्थक:व्याध,मृगवधाजीव,मृगयु,लुब्धक

2।10।21।1।3

व्याधो मृगवधाजीवो मृगयुर्लुब्धकोऽपि सः। कौलेयकः सारमेयः कुक्कुरो मृगदंशकः॥

पदार्थ-विभागः : वृत्तिः, द्रव्यम्, पृथ्वी, चलसजीवः, मनुष्यः

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

मृगयु¦ पु॰ मृग--अस्त्यर्थे यु।

१ ब्रह्मणि

२ शृगाले

३ व्याधे चमेदि॰
“मृगयुमिव मृगोऽथ दक्षिणेर्मा” भट्टिः।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

मृगयु¦ m. (-युः)
1. BRAHMA
4.
2. A jackal.
3. A hunter. E. मृग a deer, या to go, कु Una4di aff., form irr; or मृग्-यु |

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

मृगयुः [mṛgayuḥ], [मृग-अस्त्यर्थे युच्]

A hunter, fowler; यथा नयत्यसृक्पातैर्मृगस्य मृगयु पदम् Ms.8.44; हन्ति नोपशयस्थो$पि शयालुर्मृगयुर्मृगान् Śi.2.8.

A jackal.

An epithet of Brahman.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

मृगयु m. a huntsman AV. etc.

मृगयु m. a jackal L.

मृगयु m. N. of ब्रह्माL.

Vedic Index of Names and Subjects

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Mṛgayu, ‘hunter,’ occurs in the later Saṃhitās and the Brāhmaṇas, but not very often. The Vājasaneyi Saṃhitā and the Taittirīya Brāhmaṇa, however, in the list of victims at the Puruṣamedha (‘human sacrifice’) include a number of names which seem to be those of persons who make a livelihood by fishing or by hunting, such as the Mārgāra, ‘hunter,’ the Kaivarta or Kevarta, Pauñjiṣṭha, Daśa, Maināla, ‘fisher man,’ and perhaps the Bainda and the Ānda, who seem to have been some sort of fishermen.

It is not probable that even in the earliest Vedic period hunting formed the main source of livelihood for any of the Vedic tribes: pastoral pursuits and agriculture (Kṛṣi) were, no doubt, the mainstay of their existence. But it would be unreasonable to suppose that not much hunting was done, both for recreation and for purposes of food, as well as for protection of flocks from wild beasts. The Rigveda is naturally our chief source of information in regard to hunting. The arrow was sometimes employed, but, as is usual with primitive man, the normal instruments of capture were nets and pitfalls. Birds were regularly caught in nets (Pāśa, Nidhā, Jāla), The bird-catcher being called nidhā-pati, ‘master of snares.’ The net was fastened on pegs (as is done with modern nets for catching birds). Another name of net is apparently Mukṣījā.

Pits were used for catching antelopes (Ṛśya), and so were called ṛśya-da, ‘antelope-catching.’ Elephants were captured as in Greek times, perhaps through the instrumentality of tame females (see Mṛga Hastin). Apparently the boar was captured in the chase, dogs being used, but the passage from which this view is deduced is of uncertain mythological content. There is also an obscure reference to the capture of the buffalo (Gaura), but it is not clear whether the reference is to shooting with an arrow or capturing by means of ropes, perhaps a lasso, or a net. The lion was captured in pitfalls, or was surrounded by the hunters and slain; one very obscure passage refers to the lion being caught by ambuscade, which perhaps merely alludes to the use of the hidden pit.

The modes of catching fish are little known, for the only evidence available are the explanations of the various names mentioned in the Yajurveda. Sāyaṇa says that Dhaivara is one who takes fish by netting a tank on either side; Dāśa and Śauṣkala do so by means of a fish-hook (baḍiśa); Bainda, Kaivarta, and Maināla by means of a net (jāla); Mārgāra catches fish in the water with his hands; Ānda by putting in pegs at a ford (apparently by building a sort of dam); Parṇaka by putting a poisoned leaf on the water. But none of these explanations can claim much authority.