Rigveda Peterson

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Cjjt Jptjrarlment of public $K#trutitoir, Humbug*

HYMNS FROM THE RIGVEDA,


EDITED

WITH SAYANA’S COMMENTARY, NOTES,


AND A TRANSLATION,
BY

PE T E R PETERSON , M .A.,
Late Professor cf Sanskrit, Elphinstone College, Bombay;

R E V IS E D A N D E N L A R G E D

BY

S. R. BHANDARKAR, M.
Professor of Sanskrit, Elphinstone College, Bombay<

Third Edition, 1000 Copies.

Registered fo r Copyright under A ct X X V • o f 1867.

Bombay:
GOVERNMENT CENTRAL BOOK DKP6T.

1905.
[A ll Eigh ts Reserved]
Price, Two Rupees Four Annas.

B O M B A Y S A N S K R IT SE R IE S, NO- X X X V h
BOMBAY:

T^BINHE-D -AT* THE. EDUCATION SOCIETY’S PRESS, BYCULLA.


A CORRECTION,
The note on pp. 148-9 should be read after the introductory
portion (p. 149) of Sayana^ Commentary on iv., 54.
PREFACES.

PREFACE TO THE THIRD EDITION.


B e y o n d a few most necessary corrections, the princi­
pal change made in this edition, is the use o f diacritical
marks (except in the original prefaces). Dr. Peterson
seemed to have unnecessarily had a prejudice against
them. But surely, if such familiar European names as
those o f Max Muller and Biihler are not to go without
them, such names as Sayana and $ayu, and other
ordinary words foreign to Europe stand in need o f them
much more.
The original notes have, however, been supplemented
by a few new ones. These have been drawn from
Pischel and Geldner's Yedische Studien (3 vols.)*, Vedic
Hymns (Parts i. and ii.) in the Sacred Books of the East,
Muir’s Sanskrit Texts (5 vols)., Whitney’s Grammar,
Lanman’ s Noun-inflection in the Veda, and other works.
The new notes have been enclosed in square brackets, as is
sometimes done, under similar circumstances, in the case
o f annotated editions of the English Classics. I have also
followed another practice very frequently observed in
these editions, and added an index o f words and passages
explained, in the notes. This index as well as the index
o f deities and a list o f books in English likely to be
useful to the student, these also being now added for the
first time, will, I hope, be found to render the book
more helpful.
* The first two vols. of this work appeared before the publication
o f the 2nd ecition of this Selection and the third has appeared since.

453473
PREFACES.

The English translation I have not interfered with at


all. It may not in places be as close to the original as
one would wish. But a student who has mastered the
the notes does not stand in need o f such closeness. The
translation is sufficiently well done for its purpose, and
by such a writer o f very good English, as D r. Peter­
son was so well-known to be. I did not, therefore,
like to spoil its effect by any changes o f mine.
The quotations made from Whitney’ s Grammar in the
previous editions o f this selection were from the first
edition. Some of the paras, quoted were, however, in
the second edition o f that book so altered and expanded
as to exceed the legitimate limits o f quotation. In
such cases the first form, which was serviceable enough,
has been retained and the edition specified.
Lastly, I have to thank very much the Rev. Father
A . Hegglin, S.J., Professor o f Sanskrit, St. Xavier’s
College, Bombay, for very kindly looking over my
renderings and abridgments of notes from the German.

S. R. B H A X D A R K A R .
Bombay, 28th January 1905.

PREFACE TO THE FIRST EDITION.


T h e Hymns from the Rigveda in this volume are
those appointed to be read by candidates for the degree
o f B. A. in the University of Bom bay ; and the book
is little more than an attempt to fam ish students
here with the material without which anything like a
full study, or commencement o f study, o f the Rigveda is
PREFACES. Ill

hardly now practicable. I hope it may be accepted as*


a text-book in other Universities, in India or elsewhere,
where Sanskrit is studied. But m y primary object has
been to fulfil a pledge, given I do not like to think how
long ago, when I induced the University of Bombay to
lead the way in making some knowledge at least o f the
Rigveda part o f the ordinary qualification for a degree
in Sanskrit.
Editing the text o f the Hymns is almost, if not
altogether, a matter o f correcting printer's proofs. I
hope this has been done with due care. I have followed
Hillebrandt in printing the hymns in such a way as to
bring their true metrical character before the eye. This
may occasion some difficulty at the end o f a line, in cases
where the original editors o f the collection, if I may so
speak, have written as one syllable what is really two,
o f which one belongs metrically to the one line, and
the other to the next. But both in such cases and
elsewhere the student should be taught, I think, in
reading or learning the hymns by heart, to restore to
the letters y and v their vocalic character.
For the text o f Sayana I have had the use of three
manuscripts, one o f which I have compared throughout
with Max Muller’s text, while the other two have been
constantly consulted. In a text-book o f this kind I
should gladly have contented m yself with reproducing
the text o f the editio princeps. But that was not
always possible. On the other hand, m y manuscripts
are as unsatisfactory as most o f the manuscripts o f
Sayana made yet available appear to me to be. I cannot
iv PREFACES..

set them up against the weight to be assigned to


the text o f Sayana as given by Max Muller from a
collation of the manuscripts at his disposal. In
these circumstances I have followed a middle course.
The text o f Sayana in this book is that o f the editio
princeps, except where I have seen reason to deviate
from that. A ll such cases are, I believe, carefully
noted, and the authorities are cited. But my notes for
the most part pass over in silence cases where m y
manuscripts differ from Max Muller's, but not as seemed
to me, for the better.

The obligations my book is under to Max Miiller,


the St. Petersburg Dictionary, Muir’ s Sanskrit Texts,
Geldner and Kaegi’s Siebenzig Lieder, Grassmann’ s
Dictionary and Translation, Ludwig’s Translation, are,
I hope, apparent everywhere on the surface. I have
given throughout references to Whitney’s Sanskrit
Grammar, a book which must be useful to every student
o f the Rigveda, and which is indispensable to those who
are trying to study it without a teacher. I hope that
my friend, Professor Whitney, will not find fault with
me for thinking that I could not better furnish m y
students with the main facts o f the accent in the Rigveda
than by the extract from his book presented here as ail
Appendix to my Notes.

PETER PETERSON.
23rd August 1888.
PREFACES.

PREFACE TO THE SECOND EDITION.

T h e second edition o f this book is, with a few cor­


rections, merely a re-print o f the first edition, tt ought
?to have been stated in the foregoing preface to the first
•edition that the manuscript which I compared through­
out with Professor Max Muller’ s text was one from
Satara, lent to me by m y friend, Mr. Inamdar. My
other two manuscripts were one from Ulwar, and one
from the Bhao Daji collection in the library o f the
Bombay Branch o f the Royal Asiatic Society. O f these
three manuscripts the last only has been available for
occasional refereace in preparing the second edition o f
m y boob. On the other hand, I have been able to con­
sult a fourth manuscript, from Kohlapore, which was
lent to me by my friend, Mr. Apte. Where it is referred
to in the notes this manuscript is called K.

In the preface to the second edition o f his Rigveda


{V o l. 4, pp. clx x x i— clxx xiv) Muller has made a series o f
animadversions on m y book, which I propose to notice
shortly here. The passages in which, as he has shown,
1 have from want o f sufficient care reproduced from his
book a manifestly false reading may be relegated to a
mote.1 They are o f no critical importance, and I confess

1 I do not possess the third and fourth volumes of the second


•edition of . Max Muller’s Rigveda, and I was not aware of these
animadversions until pp. 1 to 200 of this second edition of my book
had been printed off. Some of the mistakes which Muller notes have
•been corrected. Others, and some new readings I note here.
- . . . At p. 87, 1. f* ( p. 90, 1. 3 ) . . . I would retain
I do not know why Mlxller calls it an impossible form. A t
PREFACES.

that I feel flattered at the way in which m y honoured


antagonist gloats over each o f them. My real contro­
versy with Muller is as to the occasional necessity he
has felt himself under o f deserting all his manuscripts and1
printing in the text of Sayana an invention o f his ow n.
I took the first o f the instances he gave (his first edition,.
6, x x x v ; second edition, 4, cxxxviii) o f a case in which a
change 61o f a bolder character” than usual was “ required!
for a restoration of Sayana’s commentary,” and I
endeavoured to show, in a letter which appeared in
The Academy, June 23, 1888, that the violent altera­
tions made by Muller in the text o f the manuscripts
here were absolutely indefensible. I have not convinced
him ; but, as the only reply he has made to my argu­
ments is that my translation o f is im pos­
sible, I can leave that part o f the controversy with
the remark that, in my opinion, it is both possible
and right.1
p. 94 (98), commentary on verse 7, M. prefers the readings of his
Grantlia MS. 3T?rrifip<Ti' and Both seem to me to be wrongs
[ All the corrections have been made in this third edition. And
further has been substituted for It is the word in
the original, Asv. Sutra, and sq^^qr, not would be the
correct grammatical form from in the sense intended. aHRTFifr
has been substituted for looking to Say.'s explanation on.
iii, 1,2.]
1 “ Professor Peterson considered these conjectural emenda­
tions too bold, and tried to defend the reading of the MSS., un­
successfully, it seems to me. He retains *nT*fr: and ff3fiT®9T:. -H*s
friends, the Editors of the Bombay Edition, however, have adopted
my conjecture to a great extent, unless they actually found the reading
in some of their MSS. They read arr^TRTf:
— Muller, p. cxxxix. “ P /s translation of fr%?l^Tr: is impossible.” —
JVililler p. clxxxiir. “ Here R. [the Bombay Edition] has etc.,.
PREFACES. v ii

The reader is asked to turn to p. 247 ( 275 ) o f this


edition, where it will be found that I have improved,
and, as I believe, strengthened, m y explanation o f what
Muller declares to be “ simply unintelligible. ” I am
•confident that it will b3 generally admitted, perhaps even
by the author himself, that the conjectural“ restoration ”
o f Sayana’ s text will have to be abandoned. I am
tempted to add here that, basides the fact that it is ad­
mittedly “ a very bold conjecture,” there are almost as
many independent reasons against Muller’s reading
srsw w tsTRFcn as there are words in it.
Sayana would never have written for
I am confident that no example o f such a use o f the
word orrw : can be produced. He must have written,
•not tsTHT^n:, but ferrcRlT: #JTr^r:, if he had had the
halting opinion attributed to him. And he certainly
would not have written instead o f the only
correct form q^F^xTT:.

my own very bold conjectural reading, except that it substitutes


-rTr- for f^TRfrfT 3T* How does Professor Peterson, who criticised my
conjectural emendations in the Academy, account for this ? —Miiller,
p. clxxv.
Every controversialist will sympathise with my annoyance at not
•having seen this question at the time it was addressed to roe. There
is no difficulty at all about the answer. The Bombay Editors took
this perversion of the text from Miiller, and the incident is an illus­
tration of how much easier it is to introduce an error into a textus
reGeptus than to get it out again. With reference to the remark I
have italicised in the above, which is one of several of the same kind
made by Miiller, I wish to explain that I had no more to do with the
Bombay Edition than he himself had. One of the editors was a friend
^nd valued colleague. The other was unknown to me. I was never
consulted on the subject of their edition, and the suggestio n (Muller
v ii i PREFACES.

I learned to dislike conjectural emendations from


Jowett, and I remain o f the opinion my honoured Master
imbued me with, that in the vast majority o f cases they
are bound to be wrong. I will give what I take leave to
consider a second typical instance o f this from Muller’s*
text of Sayana. On 2, 12, 4, Sayana is commenting
upon the clause or T§??fta1r His note on the
simile is asg. here
is the reading of the manuscripts. Miiller gave it so in*
his first edition, and I followed him. In the second
edition Miiller a corrects ” to faster. W hy ? Because-
he has not seen that we have not two words here, bu t
one. The word is in the accusative, is an epithet of
and is required to bring out the commentator’s meaning,
‘ Just as the hunter makes a prey o f the deer, whiler
unconscious o f danger, it was browsing,’ &c.x Does the
conjectural emendation here, I ask in all seriousness,,
restore or destroy Sayana’ s text ? And what answer am
I to make when it is pointed out to me, as it is here, that
“ Professor Peterson, according to his system, ought to
have printed <T” ?

p. clxxxi) that I may have had access to the manuscripts they used is*
unfounded. Is it necessary to explain that the reason why I did not
use Max M tiller’ s new edition of Sayana for my book, which appears
to be made matter of complaint against me on the page just cited, is
that my book was published in 1888, and the second volume of
Muller's new edition (the first which appeared) in 1890 ?
[ l But lias no object here and cannot by itself mean browse.
In the Bhau Daji MS. and in Ca of Muller’s the word is r5t^r?r.
Could the correct word have been ? ]
PREFACES. ix

It would, o f course, be easy to make this reply as


long as the attack is. When, for example, in his first
animadversion, Miiller informs me that “ there is no
suffix <r«r, nor is formed by it,” it would be easy to
protest that I have nowhere said that there is a suffix
I have, by mistake, printed °farr ^ instead o f
which is an accident that might happen to
anybody. It is the same with the ° w ° which is the
subject o f the third animadversion. It would not be
difficult to draw up a list o f similar mistakes from
Muller's own pages.

But I feel that I have said enough. M y object


in this defence has been to show that I have reasons,
which Muller has not upset, for my dislike o f the
diplomatic criticism which makes Sayana say what,
it is morally certain, he never did say. And that
object has been, I trust, in some measure attained.

P E T E R PE TE RSO N .

Bombay, 31sf October 1897,


A BRIEF LIST OF BOOKS IN ENGLISH FOR
STUDENTS OF THIS SELECTION.

Arnold, E. V . : The Rigveda (published by David Nutt).


Barth : The Religions of India.
Griffith : The Hymns of the Rigveda.
Hopkins : The Religions of India.
Kaegi: The Rigveda.
Lanman : Noun-inflection in the Veda.
MacDonell : Sanskrit Literature.
--------------- : Yedic Mythology.
Monier-Williams: Sanskrit-English Dictionary.
Muir : Original Sanskrit Texts, 5 Yols,
Whitney: Sanskrit Grammar.
x iii

INDEX OF DEITIES.

Agni— I. 19 ( and Maruts), 143, V. 26 (and Visvedevah ),


VII. 49 ( and Apah, &c.).
Asvins—VII. 68.
Apah— VII. 49 ( and Varuna, &c.).
Indra— II, 12, IV. 46 (and Vayu), VI. 57 ( and Pilshan ),
VII. 28 (and Varuna), 49 (and Apah, &c.), 83
(and Varuna) X. 119.
U shas- IK. 61, VII. 75.
Ka — X. 121.
Parjanya—V. 83, VII. 102.
Purusha—X. 90.
Pftshan—VI. 53, 54, 55, 56, 57 ( and Indra ).
Maruts— I. 19 ( and A g n i).
Mitra— III. 59.
Yama— X. 14 ( and Varuna).
Varuna— I. 25, VII. 28 ( and Indra ), 49 ( and Apah, &c.),
83 (and Indra), 86, 88, 89, X. 14 ( and Yama).
Vak— X. 125,
Vata— X. 168.
Vayu— IV. 46 ( and Indra).
Vastoshpati—VII. 54.
Visve Devah—V. 26 (and Agni), VII. 49 (and Apah, &c.),
VIII. 30.
Vishnu—I. 154*
Savitri— IV . 54.
Surya— I. 115.
Hiranyagarbha—X. 121.
I.

T E X T
HO l N o. 1 ^

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f r ^ r f e 3?r W rf H ^

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9 ^ r g sir j f i f II <£
i
HYMNS FROM

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N o. 2 $®

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II v

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THE RIG-VEDA. 3

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II

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4 HYMNS FROM

I m

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RO l No. 3 qo

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HYMNS FROM

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THE R IG -V E D A . 7

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8 HYMNS FROM

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THE RIG-VEDA. 9

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H Y M N S FROM

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THE BIG-VEDA. 11

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HYMNS FEOM

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3 N o. 7
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rf^ra N q rf^ f|f% II %

?r*r r ^ f ^ ^ r r f r -

^rfa II '<

?rFTff|Tro5^r^cr

r|fr^r srfa I
% 3fprr 3T?4ff'sam
II <<

frnrrr

??w N r?r I

f* N fr
tffaT p .if; 3TT^f^: || %
THE R1G-VEDA.

HO ‘*'.0

?t 55T 5 r f fq 3t$r-

3JRT*|W- |

aftr stamper

f ^ r r m 1fa 's % II ^

^f»frf ^ r ^ l T |

5THf?rH% W R s^r-

3T ?: fTRTf^ ^ftn t I

^ r r f a ^rffTT frcwr-
fr ^ n q k ^ n T II \

%\ ^ ^\| _ I |
? ^ ^pf!Tr?rr: |

u r ft f ^rrar ^ * r r -
^ r N p r 3T3[rf^: II

^f|rw s ^ r T ^ ^ r I

* p f r%*TTO s?jf
^rr sr^: Tr^r u '*A
44 HYMNS FBOM

w sw reft-

¥ ? ? r ? ^ : I

w fttft qt?r*T:

? ^ r ^ r s t st r r II v>.

ir^w f 5[m -

WtfV- ^ r 3T3TRFT I

K w rW w rW

jn'Hrengrsrprr II 'K\

^r«rr
rN *vT *v I__T .

srrem rw m ^ T rr I

?5^r W ? ^ : vr\r-
w % ^ rf 11 x v

^•.IfF?'n=PTRvT5'-

r% ; m *r*r-i: p m I

rp^rr^
'T>rff II XV

^ r fc r s F r r ^ r -

F r r i? ^ p r it« titp 3 T W ^ I

?r * rrrf*TR-: i w r t

m <$ w r^ m | ^ r- II * A
.t® q®

jqro ?0 No. 31.

f t ? ar ffcT ? rT'Tf jrrJT^r !


fr% ^r???TrcrFrR r II

* ^rrerr f f t r ^ s^rrr forr I


fr f^ m ^ r r r i^ r n V li ^

<#Nrr prr?pr: 1
fr fa % * r ^ F ifa f? T II \

^<t rrr ?M R «T fr ^rar r f^ *t |

jrRtgT?^rrqjrin^r II v

<n£ cth^t 7 $ k rf*r p T ?f?r^ I


frr^ r^ F rfa frr II ^

f f | - rr ; 7*=f | T ^ : |
|^% ?^r'TiFrf?r II ^

gf^r W frctfr p* *nr jjf?r I

-*m- ^r >fr?HrW 'rpj^ff ?fr*r

II ^
46 HYMNS *'KOM

I rx
f ? f t at

f fw ftrn^rrq’rRf^r II VK

am rfaT n’?T»T^^P T^^5frnr?r: |

II V I

i jf r ^ ? r t f r % T ^ -^ r f ^ n r r ^ p I
frf^ fn ^ T n rrR f?T II \ i

No. 32. *fo

rf?°W T: =ET»Tf^!TF^r
H rT ^ 3TTrri TRR^T I
% ?PT#f ^ r f ^ r
__ 5^ 1 __ i || «v
f R ’^rr r "vtjt II ^

?r arr^Tr =ap*rr (%**


JTFFT tfTT? f? r : |
wr ?rzt r^m:
'twri ? r w r% w ll v,

^•- srr^ffr f%r%?#r jtt| -


*tr§; fsr^ T 3rxr% f hw I
THE UIG-VKDA. 47

He f?o ^

^ t * r ^ rr*T § fa « r r II \

«r^ m r fr rf^ r r

?M r f* n r r ? f r ? t I

^ ^ rrr: ^Tf
___ ^ 1 ^\ __ I __ ______ I
^ ^s>__ *, |v
?^r fiw nre*r 11 *

% # r§ * r ^r | « f r

ZR ^ F f 'T srpfT: I

% ^FcTrr% T ^ tr f?*TR :

? K # r ?^ rr?T § i w II c*,

4 3TW^r rRcTW^
s i A ^ N r r j t ^ ^ t t^ ftr I

w fa g j 3 -f^ r n w rr?
| ctrt fr % G r r ^ II ^

5 m r f.> ^ i^
c -
r f r f t ^ F— T F —
^-

s ir # w r r ^ ^ r fn fjir ^ I

I^ T ^ f ^ F R ’^ r r ^ g R - .

5 R -# r f r w f s f a * r II ^

s ? f% i? r T r R i f ^ r r j T & r ^ s r -

P 5 ^w k r
48 HYMNS FROM

jje ^0 ^ 0

% I * n-^ srr^rt-

^ ft^ t |g-pqf f f w f^ w li 6

*rr ft#f33rf5?rr q -:

qr 3 j it# ststft I
f |’c f r ^ ^ [

p r o fr ^ r r II <<

fg^rf ^TRm% <rf| ?rr #w?r i


??t?riw r# ^ * T ^ r # f 3T?3

!R t qrT% T#3TriT || \ o

n« N o. 33. ?p

W T ffT % ?% ?T I

3?f- fr * -

^ffFr^Tjfr ^rfJTfMfHr II X

t m r r r f^ # f ^ r -
^ ffc T >f*TW |

s t f 7 W ? ?t%W ff^ r fa r

gUT5? ? ' «T3hRT*r II *<


THE BIG-VEDA. 49

JT© ^o;go

Tr^r f ir ^ n - ^ jrrr

s m r 5% ? rrc r^ I
rrr *rr V ir
Hfjrp-Tprf || ^

*rar # #r ffr ^ r r^
«rt qr f 3 j% ^ rF rq ; I
«TT ?T 7 7 f^HTFrT
wRr ^ t «ri%5f ?r ^rr% || v

ffr #3T 0-
•1 v » s fx) |*\ r\ i
rrr^qTH’*. I
^r»T% r j r f ^ f-% %
cf a$n®f rf^ iY ^ ||

*?£ p r o v4fTT rR rn t
srprt% ^ R f f= ? ? r s I
3RPT fJT# frofr-
^ r N r^ r II ^

# r j r r f a ^ m j-
^5? I
?rfr f% jr r | H fn rrf r%-
w far% <T ^'prrrfrr II vs
50 HYMNS FROM TIIE RIG-VEDA.

jjo t® *|©
s r ff jt ^rf-

w b r rR r W I

Tfr fl^rr ^ rr jf a -

5%cTRrfr H f^rr # II <

no \o No. 34. q?

^stWr *?*rs(w r fi^rt I


fr °^ -
'IR SP^TT II \
w 3T^r srrrter fem

?w * t f r q- jfrrr: I

crrf^t w t * f^r-

j^ r ^ t Tr^rr II ^

3Fcri?% ?prfwrfpifrr%

^r r w ^rgjTf :I
awr w r sp-m ^r ^ r n r r

m ^ arr sr*j?r II ^
^prrr |=rRf >pR ^ *i*r
W p f ^fTR 5^ f 5?: I
%<?r f ^ r 5T p r
?r& wrrrr^r ?nrrr ™ II v
II.
n s r o T iE S -
No. 1.
M andala L SOk ta 19,
Sa y a n a :
?r?Hl ffrfta ^jfr* \^ r ^ s ^ O 1 iw ^Tgnrofr
^™?mrF<TmfiT I^r€Kt#r 1avr ^ i?$-
^Ri%: ^ncrfr TOir *ri% T O w tffe arm ^prrefir
( As'valayana Srauta Sutra ii, 13, 1 and 2 ) | ?rrHrfr
\\
N ote :
The hym n is the second in the fifth auuvaka o f the first mandala.
(F o r the tw o-fold division o f the R igveda, see W eber’ s H istory o f Indian
Literature, p. 3 1 .) The rishi and metre o f the hym n are “ the same
as before,’ ' that is, th e same as those of hym ns N os. 18 to 18 of this
mandala. T h e rishi is M edhatithi Kanva : and the metre is Gayatri.
There remains the question as to the god or gods in whose honour the
hymn is sung. A s to that Sayana quotes the Anukram anika o f K a ty a -
yana, where the rishi, metre and g od of every hym n of the R igveda
are given in order, the hymns being cited, as here, b y their first words.
Sayana's last general note on the hym n has reference fco the ritual.
This R ik, with one other ( p r 3 # ^f^fPT: Rigveda, v., 60, 1), is
used at the K ariri sacrifice, a prayer for rain.
[T h e hym n is translated with notes in “ V ed ic H ym n s,” Part l>
(Sacred Books o f the E a st).]
Verse 1-
P adapath a:

jtffr * f ^ r I^ ftw .
srr ?rrf II X
S ayana :
11 aiit % ar?r: ^rr^:
n'lw: <nmtvr
^ i »rsr% h? srniif smT^gr1
sqr^rrar i « m% €r>rTHra sr§5% *nw wre =
( Nirukta x, 36) I | p rcra W ^ T t T: I ssj | npjnfFTPr
(Panini vii, 2, 102) | I^ I | € H 5 T H ^ fr??irflrrr 3j°r
(U nadisutra i, 3) I 9TfT S'TOT^n’ f f ^ : I f^T*rr?r*J?rTl: |nR'H Tra I
«rnr>fpn^T«Tr ifir (Unadisflti-a ii, 9) i srfa
Rt'irrl^T: II
54 NOTES. No. I.

N otes :

1. srfrT. A preposition governing •3 T ^ . Sayana’s construction


is, at the least, harsh and unnecessary. The ifftffa aud the 3T^T o f
the verse are one and the same thing. Yaska, w hom Sayana quotes,
construes as we do.
2. fir. See W h itn ey ’ s Sanskrit G ram m ar, para. 4 9 9 a.
3. iftcftopT. M ax M uller translates, ‘ for a draught of m ilk,’ with
the follow in g note t—
“ 3TrfN' is explained by Y aska and Sayana as drinking o f Soma.
I have kept to the literal signification of the word, a draught o f
m ilk. In the last verse of our hymn the libation offered to A g n i and
the M aruts is said to consist of Soma, but Som a was com m only m ixed
with m ilk. The other meaning assigned to protection , would
g ive the sense: ‘ Thou art called for the sake o f p r o te c tio n / But
has clearly the sense o f drinking in flfJTqfa, R v . i, 51, 7 ; and may
therefore be taken in the same sense in Jrrqfcr.” Y ed ic H ym ns,
Part i, p. 54. *
U jjvaladatta, in his commentary on the Unadisutra, which is quoted
by Sayana for the accent o f the word, explains aTprto by fipj. M ax
M u lle r ’s reference is to Both, who (e d itio n o f JNirukta, Illustrations, p.
14 4, and article in the St. Petersburg D iction ary) distinguishes between
two words one meaning protection, and the other, draught of
milk. For the first word B oth quotes Rv. v., 65, 6; qr m ^
x , 35, 14 ; x, 77, 7, & c. Here he translates (D iction ary) ‘ draught
o f m ilk / and compares fiFT'TN’-
4. s?. Treated as a separate word in the Pada text. In the B igveda
the prefix need not stand immediately before the verb, as in later
Sanskrit. I t may be separated from the verb by another wTord or words.
See W h itn ey ’s Sanskrit Grammar, para. 1081 and following paras.
5. The verb is, as a rule, not accented unless it stands at the
beginning either o f a verse-division (pada) or of a grammatical clause.
See W h itn ey, para. 592 and following paras. ( T h e svarita accent on
the first syllable of in the Samhita text is not an accent proper
of th e word, but a mere reflex o f the udatta accent on the preceding
syllable in the sentence. Compare the word as it stands in the Pada
text, where the preceding syllable is not allowed to affect it.)
6. T he old and original m eaning o f the third case, w hich
must have become obscure already in Y a s k a ’s tune, as he thinks it
I. 19. NOTES. 55

necessary to add the preposition flf. N otice the w ay in which this


word is written in the Pada text. The com ponent parts of com pound
words, &c., are, in reciting that text, separated by a pause o f the length
o f a short vowel. The pause is graphically represented by the sign
com m only called the avagraha. Com pare M ax M uller’s remarks in
Y e d ic H ym ns, P art i., preface p. lviii.
7* The vocative is not accented unless it stands at the be­
ginning either o f a sentence or of a pada. W hitney, para. P»14.
[ 8. T h e root is *tjt shortened into *T.]

Vers© 2.
P a DApXt IIA :

3TT T[pf 11 ^
Sayana :

? stfr 5P3 sjtfWrejs'SEpr <rfr q-fl 3?frtr h


i fr?rr frjrarsj ?r '<m?r i % ^ ^ 51%-
srtSfr % ^ ?r Tfr^sr 1 jf-
1 1 l It- i T^r^^ar^^r^fpjTrr: 1
T ?: I I I rfcT |
I ?fi<j I tT3j: Wjj: (Unadisutra, i. 78) I q-TJPTf-
^ T tT^5 I I *rcft I ?5ta-: I 5Tfw JftTf W3i I
sr^^rgTrjjq-: i rr^Trr^^w^rf^rra^^rwr
ss^*r t f^rr?r: u
N otes?

1. ?Tfqfr. The metre show s that we must read a word of three


syllables, m ar-ti-o. Com pare the Latin m or-tu-us.
2. Tffr. W hitney, para. 400.
3. 3T<|. This word is the Greek kratos, and, like that, means
strength, as well of the body as of the mind [see Sayana on
fpfrrf:, N o. 2, v. 12], or o f both, the two n ot being distinguished*
The English w ord strong is used in the same way. K ratu
never has in the Rigveda the sense o f sacrifice, which was after­
wards attributed to it. H ence for example, a com m on epithet
o f Indra, both in the Itigveda and the later literature, meant
originally ‘ H e whose strength is as the strength of a hundred.’
[ F or the original m g. of sfrjj there is the fine defn. in the. Sat. Br.,
56 notes; No. I.

4 ,1 , 4, 1: JET H *T '^TfT: (Q eldner,


V edische Studien, i, 2 6 7 )].
4. qT{. A preposition governing pRtj. The pronoun q^i has the
accent on the first syllable. Sayana’s series o f errors here springs
out o f the wrong meaning he attaches to sffiT. T ak in g that as sacrifice,
he next has to supply so im portant a word to its con text as
must be, or, in other words, to ask us to believe that ^ can stand for
which is im possible. This, moreover, leaves q o without an
accusative, a difficulty which is only g ot over by confounding qx*., the
preposition, with q r:, the pronoun. [See Say., on qfr f^T qT q^TT,
N o. 33, v. 8 .]
Verse 3.
P adapatha :

% jjfs Tsfcn r| | : '• I TO csflfr


^ 3?r *rff II \
S ayana :

% sr'jt % fr^rfr >r?r rsr^fr r^ :


I i ptm em W rfiw r: i ^rtnprr % »re?r
! | W : ^jtrRRT: I S T f?: jfrSTftrTT' I *T%?fr>Tsmftr<IPl I
h«jt % fe R R r a t i sfrnrarr g*r ir? sfrf^r
ffir I ^rr^^Rf'T msn’m'rraRw i 'mr yq^ti *«i?arr?
fsrcr fi% i tsnsrsfr i r*iT
OT TEJtcT ^5T FThRT 3^rT ffir
(N irukta, iv, 19) I tsr^r: I r K flc < !| | | |
I fa ir 553T %RT (Pan. iii, i, 83) I IT ^ T O C I
^rrapn7; i I ft?r: ivnrtet 13Trl*r%tg<K i
t^STSf: VTOnRP I NrW=<fhr^: I3Tf?: I ^Tftf^TjTrt
T3=5^f^I?3r?rTl^3 1 ffTJ T r ? Hwragfewafitw-
i *r fr| T rrn F ff?> ra m ?# ^ ^ ^ ^ ^nr^r ?r% n
N otes :

1. ^Tfr rpSTHT (%5- ‘ They who know of the great sky, they who live
in the great sky.* W ith regard to the w ord J^S[: it is clear that Sayana
here, as elsewhere, selects out o f the variety o f meanings presented by
Yiiska, the one which seems to him to suit the context best. His pre­
sent explanation is unsatisfactory, if for no other reason, on account o f
the necessity of supplying some such w ord as . The meaning
preferred is that which Sayana has already him self appropriately
selected in his commentary for *3f: occurring in the same context.
L 1.9. NOTES. 57

R igveda i, 6 , 1 0 fHT ^ fttT 3f I ^ nnN I


Sayana's note there is : f ^ srfcf FffrT qWrPHffarfc ^ri^F^T I
^ w im r ^ P fT rrjEzrW i f?p fafr ^r
*r?r jtcct: ^ fs r ^ tr q -^ r c M i ^ f ^ d P c ^ r m r i
m: *
“ The sky or welkin (rajas) is the p roper abode o f the M aruts,
and * they who know o f ? means simply * they who dw ell * in the great
sky. The Vedic poets distinguish com m only between the three worlds,
the earth, prithivr, f., or parthiva, n-.; the sky, rajas; and the heaven,
dyu.” From M ax M u ller's note on the passage, V edic H ym ns, Part
r.y p. 55.

2* ifrpfl’** The oMer form of- the termination. [W hitney, para. 329
a .] Both form s are freely used together. Compare in the next verse
OTf: and 3T*fpJ£r*r:. “ The appellation f%^r.^TT:, all gods together, or,
m ore properly, host-gods, is often applied to the M a ru ts; cf. i, 23, 8«;
10 . Benfey conn ects this Kne with the preceding verse, considering
it seems, inappropriate as an epithet o f the Maruts.**— M ax
M uller. B enfey's translation is in his Journal ‘ Orient und Occident,*
Band I, p. 27. H e supplies from the previous verse ‘ are n ot above
thy m i g h t / But the construction here m ust be the same as in the
verses o f a similar kind which follow.

4. argiT:. ‘ Beneficent, k in d ly : who d o us no harm.* O r, perhaps,


the same as the next verse, ‘ hurt o f n o n e /

Verse 4.
P adapatha :

% T<m : ^rsfcrrl
3TTT 3TT Trf? II v
S a y a NA :

% HSW SSTRffrST: 3TS& 3 lf-


s^§-' i i ^frssrr ism i sfhwr sn^r^-
er«r: 1srewJrPr
3tt<fr wr siir sfit i tn%*N*r ^ ft <prmPcr i
srmsrrc^r^ir I *t i r
8
58 NOTES. No. r.

*r?m^ i w r <j*rofff ^rerTjwje'rept I w


^ T ^ ff ^ t T ^ I ^ fr f ^ ^ R f jT R f% « T v T R ^ : I 3 ? R jf: I
i ^ ^ r r ^ r nrqrrrr: ( Pau. vi, i,;3 6 ) \ i ^ frran T rer m f r r i
w w vzw 1 i Mt^r^rr i srsit^ ^wrqrv^^r t
R^wrsprrfr ii
N otes :

1. ‘ Sing their s o n g / The construction is that of the


cognate accnsative. Both w ords are of quite com m on occurrence in
the Ri^Teda in the meaning here assigned to them. Com pare fo r
exam ple, *7Rp<T ?3r ^refW l^ *rifJT f^ «r: R v. i, 10, 1. T h e song of
the Maruts is the whistling o f the storm . M a x M uller has the fo llo w ­
ing note ■

“ Sayana explains arlsa by water. Hence W ilson : 4 W h o are fierce


and send dow n r«in.’ B u t arka has only received this meaning ot’
water in the artificial system o f interpretation first started by. the
authors of the Brahmanas, who had lost all knowledge o f the natural
sense o f the ancient hymns. The passages in which atka is explained
as w ater in the Brahmanas are quoted by Sayana, .but they require
no refutation. O n the singing of the Maruts, see note to i, 38, 154.
. • . . The perfect in the Veda, like the perfect in H om er, has fre­
quently to be rendered in English by the present.’ * [F o r the use .o f
the Perf. in the V eda see W hitney, para. 8 2 3 .]

O ^ : W 7 f: vii, 35, 9. (Sayana). ?p%\?r ..


v, 30, 6. qft r? i
(S a y.). Say. sim ilarly on v , 31, 5 ?TC f^iTTR. Sa­
yana 3 p * k 73R R i : \]

1 Ulwar° MSS. omit


a . . . passages like i, 19, 4; 52, 15, show that the conception of
the Maruts as singers was most familiar to the Vedic Kishis (i, 64, 10,
Kuhn, Zeitschrift, vol. i, p. 521, note); and arka is the very uame applied to
their songs (i, 19, 4). In the Edda, too, ‘ storm and thunder are represented
as a lay, as the wondrous music of the wild hunt. The dwarfs and Elbs
sing the so-called Alb-leich which carries off every thing, trees and mountains.’ '
See Justi in Orient und Occident, vol. ii, p. 62. .. . There is no doubt, therefore,
that arkin here means musician, and that the arka of the Maruts is the
music of the winds.
j. m NOTES. 59

Verse 5*
P a d a p A' t h a i-

; : .. % *fMT: I H^crsfvh

Si;YANA : .

3 5ra?^3°rr^?rr?lfef|rft?aF^t:
^ x>a * i ^rar
>d ?fo>T»ir*rr: uStrrfcn
3W T W : I ^tWT-fmr: I f^THHT: f|ft5TT5jr I m-
W »T»T?m 7RrTB Ig«r> I w rfw -
^r^'r^rr ^d°rrf|^r i i i <trt srqt «nmr. i srs-
s t # sfTf5rfrm?^fq51 g^nmr: I srssftsf
^ 5 1 s?psr?TTr g j ^ ^ N i s r 5 ^ >r?i% I
fWNr f?^ffrr fr?rr *TR?-?m?r Rsrr^ i ft^ -
?r^*r |^■|rT»;q-fTfr^f^,3r 0 T* HtT^TH II

N o t e s:

!• ‘ H aving a noble dom inion, m ighty rulers.* D om inion


is the ordinary meaning o f $pj in the R ig v ed a ; and it is in that sense
th at the word and its derivatives are applied in the later language
to the order o f K shatriyas. [See Say. on ^|%T?T, ^ o . 2, v. 5
g.nd fTcjpr:, N o. 7, v. 4 .] The accent o f *T2E^IT*r: calls for remark*
The word is a bahuvrihi com pou nd, and the general rule fo r such
com pou nds is that they take the accent proper o f their first com ­
ponent. So for example sfjXW f: in this verse. There are, however,
m any exceptions to this ru le; and bahuvrihi com ponents with g and
<T: generally take the accent o f their last com ponent. This is the
case in our w ord, §pr taking the udatta on the last syllable. In the
case o f a good many com pounds with and g :. where the accent is
not, as it is here, already on the last syllable o f the final mem ber, it is
in the com pound shifted to the last syllable. Thus for example
(3 T 1 # ) has the accent on the second syllable, but ^ ^ f t i v , 54, 4 has
it on the last. See W hitney, para. 1304 c and d.

2. S&yana’s explanation is one, and the most likely one,


of several etym ologies of the word suggested by Yaska, whose note
shows that so far back as his tim e, the origin and meaning o f the
word were unknow n. I translate R oth’ s article on the word in the St*
60 NOTES. No. 1.

Petersburg Dictionary, “ f^rr^r* An adjective of unknown meaning.


I t is n ot treated as a com pound word in the Pada text. The
com m entators explain it by tearing in pieces the destroyer,
or, according to another reading, (from to b ite ). In
Nirukta vi, 14, the word is divided into + ( from srs ) ,
+ ■***> f t ^ 5 + aTf[ and so forth. Com pare Sayana on the passages, and
M ahidhara on VS. iii, 44. A n epithet especially o f the M aruts and
other gods, Rv. i, 26, 4; 39, 4; 64, 5; 77, 4; 186, 8; v, 60, 7 , 61,
1 6 ; 64, 1 ; 66, 2 ; 67, 2 ; 71, 1 ; vii, 59, 9 ; 66, 7 ; viii, 8, 1 7 ; 27, 4
and 10 ; 30, 2 ; 72, 5 ; x, 77, 3 ;
IT W W 5 ; (*if*T:) fTJT^i^r 3 T ^ r ix , 69, 10. V S . iii, 44; xxxiii,
7 2 .”
[fr?T i9 always used to mean pluck off, tear into small bits, som e­
thing like what cattle do with their grass fodder. in the
present passage seems to be contrasted with as with
3JVTT:. So ft^TT^T: must mean those who eat only sm all bits, the offer­
ings being small in comparison w ith what the sacrificcr asks for of
the gods in return. It is possible that this sense m ust have been
early forgotten.— Ludwig in Ueber die neuesten Arbeiten auf dem
G eb ieted er R igveda-forschu n g,” p. 7 .].

Verse 6 .
P A DA PATH A :

% ftfsr’^rrcr: srrcfr |

3?sr 3?r n r f n ^
S ayana :

% H^fr sprr%
'fltamHT wra* i i srr^r i ^
rT^fl'TvrriTrT *S5T?ff fT^T I*T3T?RTHR) ?% «T3?rT-
wst: i H^Prr ^sr ( Pa?; vi, s, 73) ff% whft ^ ;rar*T'Tntnirfr-
=rr ( PS?, vi, 3,75 ) i 5 w i jT O f -
( pan. vi, 2, 2, ) I SPTfRrRT^t f^fT
^ c ^ tiR r tr e f fiht i 3tRrts? i 3<ra*T!Tra^ra?r mnm i
I frifr 5J3^T%rIV ( Pan. iii, 2,149) If%PTf^f-rr-
^ '• 7 ? i W*r i 1 Isrrwmrgrrr^-
i smreir i ^ra 5qtsr*r i ^^rrrr^msm^ i smw: i srfs-
I5TT W'ft ^ 5 1 3tJrr«ft*Tf'
5T FPWT: II
I . 19. NOTES. 61

N ote :

‘ ^ ie s^ininS arc^ o f heaven.’ The sky (ffrer)


is conceived o f as a ‘ firm am ent,’ a solid vault on which ( d|fo w i h the
loc.) the M aruts seat themselves. Sayana’ s attem pt to make JffSR
mean the sun here hardly deserves notice. H e may have been led to
it by the fact that the phrase tN=T occurs elsewhere, Rv. iii, 2 2 ,
3. A m ore com m on collocation is ft* :, as, lor exam ple, in Rv. i,
105, 5, apft w fhTC- ft^:, where Sayana’s note is £
F^r. % M vjt w ^ r c r i twin* fttr
9??%’ I :I
M ax M uller has the follow in g note :—
“ Naka must be translated by firmament, as there is no other word
in English besides heaven, and this is wanted to render dyu. L ike
the Jewish firmament, the Indian naka, too, is adorned with sla r3 ; cf.
i, 68, 5, fqrqftr D y u> heaven, is supposed to be above
the rajas, sky or welkin. K uh n ’s Zeitschrift, vol. xii, p. 28.

Sayana: ‘ In the radiant heaven above the sun.5 See note 1 to i,


6 ,9 , p .* 4 9 * ”

Verse 7.
P a DA PAT h a :

% ffSTFrr 'T^frrr^ f| ? : OTT?* I

SRT 3TT J if f II VS
Sayana :

^ T ^ rrr^ m frs ^ n ^ T 'sm w ffa t i w r 3T°fa<! *rg i fir e


^ r; i i ir fc r t-
i t f ^ n r r i 3 ^ 3 T 3 i?3 r?r= fn % if?a w : i ^girr% I
str^fr 'rrarf^Tff 3>r i i ^
wrrr?^*r i <rw i <T#en!t t '5 l
i sfWrftsRhFC.1 1 s r ? « r a m : II
N otes :

1 * frrr.i A preposition governing t?g^. S o also in the next verse.

* In the note referred to a number of passages are brought together to show


that the two words belong together, and that they signify the
light of heaven, or the bright place of heaven.
l. v.l. °£r
62 NOTES. No. l ;

2. It must be an open question what the poefc means by the m oun­


tains which are tossed by the iVIaruts across the surging sea. L ook in g
to the con text I think that he has in view the influence of the storm -
g od s on the waters when they stretch across the sea ( verse 8 ), and that
by mountains here he means waves mountem high. Com pare ib
in ii, 16, 3, where Sayana’ s gloss, is to be rejected. ?r
FT fp s t f ?T ***- “ T h y chariot, Indra, is not over­
stepped by earth and heaven; nor by the mountains of the sea.” ( B u t
comparc M ax M uller, V ed ic Hymns, Part i., p. 6 2 .) The difficulty, it
sh ou ld be noted, is, as frequently the case, n ot as to the meaning o f
the w ord used, but as to the poet’s m etaphor. M ax M uller, w ho, with
Say ana, assigns the meaning clouds to here, has the follow ing
note :—

“ T h at crlrf (m ountain) is used in the sense o f cloud, w ith ou t any


further explanation, is clear from many passages:

i, 57, G, fTfapsc crtct w g t i

* T h ou , Indra, hast cut this great broad clou d to pieces with thy
ligh tn in g.’ . . .

W e actually find two similes m ixed up together, such as v. 32, 2,


3 ^ : qrtrT^* the udder o f the cloud. A ll vve can do is to translate
parvata by mountain, but always to remember that mountain means
cloud. In the Edda, too, the rocks said to have been fashioned out
o f Y m ir’ s bones, are supposed to be intended for clouds. .In old N orse
klakkr means both cloud and rock; nay, the English word cloud
itself has been identified w ith the A n glo-S a xon clud, rock. See Justi,
Orient und O ccident, vol. ii, p. 6 2 ,”

T h ere is nothing distinctive about the passage of clouds across the


sea, as contrasted with their passage across the dry land. I t must
be noted, however, that R oth takes here and in some oth er pas­
sages to refer not to the sea, but to the ‘ ‘ waters that are above
the sky.’ ,f Com pare M ax M uller, Y ed ic H ym ns, Part i, pp, 5 7 -6 1 .

■j- Tin passages oited are i, 19, 7; i, 1-59, 4; v, 55, 5j v, 73, 8; vi, 58, 3; viii,
10, 1, viii, 54, 2; viii, 86, 5; x, 114,4, .. ‘
I': 1C' n o t e s ;' 63

Verse 8.
P A DA PAT HA :

3?r ^ F rf I W ^ sfifc
sir J fft II <
SAy a S a :

^ >IFtr tf»»IPT: *T? STTfl^fr 3Trsj=n% I 3T15>tttl»tfa 5TT:|


s ir w ?rgj n r ^ fr % i i ?p^ ti
rig I H ft ?fr?rf: 1 r R r ft F 33^ 3 :( •»■ ] »71»)[ ^TITT Rtg^CSTPfr-
3<=c^<p^ fe*?fr* ?f?r fire i ngjrwj s Mt jg$*r i wrra-
5T^?f«t i wnr% sijw tfsnfrfilw m . II

Verse 9.
P A DA PAT H A :

3Tfir rfT ^ f r 'f T ^ ^ i f r r #F*T*T *rg I


9 % 3rr n f f || ^

Sayana:

1 3 T ft ’£ h r?r% <££rrr?f s n ^ r m iR - r a ^ r 3 t * 3 M g ^fprasrr^FT


H«rw*r srPfqsrrfH ^ frr- # T ( ^ r m i 3 * ? ^ «j*rer: ^ n r ® S ’ t h P t i

t w h i w ?wrs#>?rtraN';l fttfrarar ?i% *?rtsr: i


fjH fa ij i ^ t f r m v ( P a n . vi , 3 , 4 2 ) t
*rSTfa i ^ sr fftq-: i f7 ^ T f3 ^ m »i t i i ?tr»t-
* r 1 g n r a R q ^ n s r fffir f: i »ig i i^rrrr^iT»ftnn%5Tr a 1? ? * * : i f t -
f t ^ iw r ^ r a ^ ’i i h « i * * p 3 ; i s r r t ^ f : t v P r ^ s t r m . ?*rr £ t < f n T $
gjr<TRra ( N irukta x, 3 7 ) .

N ote :

#|-jcqiqr. The m etre shows that we mu&t pronounce so -m i-a m .


C om pare note I on verse 2.
64 NOTES. No. 2.

No. 2.
M andala I , SO kta 25.
S 3YANA:

fir?fW i atrr *rraclr%f?r i ^i%-


v p ^ H ril^ r 'T ft> T m r ^ r :% 4 'jr ’ ^tt% i Mr?r *Tr?rsrf*ii%
TTrffnr^r s ’? ? ; t * r e °r fN fir g ^ m ^ r g u r m i t > T T s y r f-ja r i fir-
mafrrr grrff: i fW rfrM rn ts i «nf»«HS*g ?f p?»>
?r=r?r*r^ *?rfaf«tf^»iprrroKi sTPmsOTrepTrfir nf^fr^i
ffir 3 r s ° i % w < ? v r n P w t s t t w t CAs m l. vii, 5,9 & i o ) f i t n
[ N ote :

Translated in M ax M u ller’s ‘ ‘ Ancient Sanskrit Literature,*’pp. 5 3 5 -7 .]

Verse 1.
PADAPATHA:

^ f a ? rlf ? ^ I T ? 3 ?pt |fasfrrrf^r


|| \
S ayana:

I *tot <?f% fr?r snn; <nir?jmfqr s a ?


% f%^57T uffifiFr irf^^Rr% !r>rm
i jpt sr<?Tf<rr<?r*!or H. spt: i w i fF r^ »irg -
5fTrT^ HT& 'TT?r'ff fl% W g W ’T W ? ( Phits. iv, 17 ) I P r N > % I
»ftar fftr r o r s i f ^ r i wr i ( Pan. vii, 3 ,
81 ) sfir 11 1 *rrar R tF C T C irs?h R m ^ n r m r -
f(rf Tsprrfsrr <r* 1^^HntftrereTwnr: II
N otes :

1. Construe this verse with the one following. Say ana’ s construc­
tion is w rong.
2. *T. For the position o f this word see note 4 on N o . 1, verse 1.

[3 . 5r?TTgr (from f°frfrr)- ( 1 ) O riginally what is enclosed, protected,


set apart; (2) what is fenced o ff or forbidden, what is determined,
what is settled, and hence, like law , ordinance; (3 ) sacrifice, being
supposed to be enjoined by the gods; (4 ) sway, pow er, or work (as in
v, 83, 5; vi, 54, 9 ) .-M a x M uller’s N ote abridged ( Vedic H ym ns,
P art i., pp. 2 3 6 -2 4 0 .)]

4, f^r=fr»rr^r- A n older form o f the termination o f the first person


plural. Both form s are used freely together in the R igveda, bu t
1 .2 5 . NOTES. 65,

*n% occurs five times as often as m. See W hitney, para. 548.


T h e termination masi, recovered in the R igveda, throws a flood o f
ligh t on the real character of the inflections in the In d o- Germanic
languages. Term inations like mas and the L atin mus wear little trace
o f their original signification. But masi is obviously the pronoun of
the first person jplus the pronoun o f the third person, I ( or rather
me, an old nominative) + he = w e.

5. T h e w ord is repeated, and form s a com pound of which


the prior member has its own independent account, and the other is
w ithout accent. W hitney, para. 1260.

Verse 2.

P adapatha :

J T f ?T: r lr f f c f R * ? ? f ( T *:• I H T

!l ^

S aYANA :

m \tspt i.^rer
m 'rr^rr^r^r^: i i
fT fP f^ r TfcT ( IJ a . iii, 3 0 ) \

l f^rr f I I ^

I *r i fc r r ^ i g°r?^ i

N otes : ■

1. Sayana takes prfrcST^^ with ( “ destructive o f the scoffer ’ *)


a n d refers to Varuna himself. B oth constructions are harsh,
if indeed the second be not impossible. The two words refer to the
enemies, human and superhuman, against w hom the favour of Varuna
w ill continue to protect the righteous or the penitent man.

2. f*Tffc3H^T. In the B igveda a lingual 1 ( cfr ) takes the place of ^


when occurring between two^vowels, W h itn ey, para, 54*.
9
66 NOTES. N o ;2 l

Verse 3.
P a DAP a t H A ;

jfr-.sfvr. Hprfir II ^
Sa y a n a :

| 9TFR1WT cTcHT*T*ft 5fr^T: Sgf&ft: f^Tfarl fW -


^ °r srsfrq-: ir a r ^ rr c ? ^ h i ^nr £ 27^ : i **fr ^frlrf ^r^^Rar-
f^rf gC^n^T nT I *T*JT *3Fft ^rPT^[ ^raW^rF?^
5T^r^i% rr^H i ^ ff: i *nsr*ffa f^ n x : i ^ f f l ^ i f r ®nrep*5% i f^ f^ r
I ^ ^ r% J T T F T rR f% r% frr (P a n . vii, 4, 4 0 ) ftffS&rCFcn^P I *TI^-
fRT *1%: STfrfcTE^T^ I I fr% PftT I
*rr*rft i f q f rr-n*RTFr i i s ^ f ir r c r f^ x p iK ^ ^ L \
qfa WiT: (P a n . vi, 1, 6 6 )1 ^ r f ^ i
*STFW: II
N otes :

1. Sayana’ s interpretation o f this verse must be rejected. rttfptft


cannot mean ‘ to bind fast ’ ; and ar^f in such a con n ection , can
mean nothing but * a horse that is bound. 7 But the real m eaning of
the verse is quite uncertain. The context ( compare verses 5 and 18)
seems to favour the view that the w orshipper here expresses the hope
that his songs w ill g o up into V aruna’s presence, so that by their
means he may “ loose the m ind of Varuna to m ercy, *’ as a man,
about to undertake a journey, unties his horse. Then and then only
w ill V aruna com e to have mercy u pon him.
2. ?r. In the R igveda the negative particle ?r has often to be
translated by as, W e have an idiom in the making here. T o say that
A is not B may in certain con n ection s have no other force, than to
suggest that the two are so like each other that it requires to be said
o f them that the one is not the other (com pare the St. Petersburg
D ictionary, sub voce).

Verse 4.
P adapatha:

T?T f f «■ fa s ffc r eft q-^p?r I ^


^ || V
I; 25; NOTES. 8:7

S ay a n a :

t ft*F*pr: *Rhro%?rr ?mr*rer-


to 'Trjfcr t^ s^ : 2n*7?r^f^rr
s r s t^ fr i f^ s fr r ^ T v u r s F N T O R r R ^ r ? i t»tw % ? 2 t ^ : i ^r% =n
’Tf^Ffr ^mr ^ f f i r ^ r a ^ r ' T r ^ T ^ trt^ j j r ^ s f a r ^ f? r i qrtfNr i
wftsrrrWsffirr^: t i ^^s^ri'i^rsfrSnlT ^ r
nr^r'T: 1f aigjff i ^ f f r i ^ g r g ;^ f f a # h r ^ r e r « r « ; © i

N otes:

1. T h e thought is apparently continued, the o f this verso


corresponding to the xffpT: of the last. But itself i9 a diffi­
culty, occurring as it does only here in the R igveda, Roth trans­
lates, ‘ desires, longings.’

2, T his w ord occurs in only two other hym ns, i, 176, 1


and viii, 86, 2 and 3 . O n i, 176, 1 fSayana’ s note is
sflW , O n yiii, 86, 2 he repeats that explanation, but adds, as an
alternative, In all four places the Pada text
'writes not sr^T.
[ compar. of ^ ( cf. 31%* ), better than, richer, luckier;
w. highest good fortune.— Grassmann in D iction a ry.]

Verse 5.
P adapatha:

swsf^nfc?; ^ r r ? f .1
T ^ s ^ jg -fT ||
SAYANa :

^ arra^R? aiRtFSfpfrspra m -
'rr«r i ^Irf^ra; i srFs^f^f *rt w|frr
sm ’sispT i ar^rrrr i r^K r^rf^rr
i *>*1. i ^ttnre^i^T aTrsrer^: i siOTifc
=T7J ^85#5f7 ra w (O n. iv, 232) I K T f^H f-
5*s*rrsjr^rpn^ II
£N otes :

1- ' ‘A d orn ed w ith s tr e n g th /’ M ax M uller “ who is victory


to the w a rriors/’ v
68 tfOTES. No. 2.

2. The usual sense of man, hero will do. The fanciful, etym olo­
gical and unusual senses that Sayana is so fond of giving o f this
word and o f words like ^ ( N o. 1, v. G, &c. ) and need n ot be
accepted.]

Verse 6.
P a d a p At h a :

cfcT f ^ f JTRJT 3 ^ 1 % 5FT t^R T r *T 5T ^ 5 ® ^ I

11 ^
S ayana :

3T5T«r ^ ir p r r a sfttc-

snpfir i 1 f^ fr smnr srr>*TCcr


?Rrcrar& ^u^rr?T 1 ^ wwi ?r i stpctrt i
3 T ^ rd f£f? l BTcT 3TIT (P an . vii, 4, 70) $TOCT«pT l 3TR--
^nT ^r^ffR m ('?«>?. vii>4>72 ) i %^-crr i
sKfPsrarer i gsffiraranr: i sT^srcr: i 3- 3- sm? i *rrerq- \
^ F^rn=Tpn% ^rrrcsrar 1top ^TOir°rf^r^
i ^frr <rercr u
N otes :

1. Construe ^ q- ^^57T: with tJrTsTrTPT SHift ‘ They never fail the


faithful giver’ (M ax M uller). This is the only passage in the R ig-
veda in which the word y ^ r f is applied, not to the god, but to the
worshipper, and the verse has on that ground, as well as on account of
the abrupt introduction in it o f another g od , been regarded with
suspicion as a probable interpolation. T h o word ^rf^?r, how ever,
does not occur in the R igveda so many as twenty times altogether,
and there is therefore nothing to stum ble at, if once and once only it
is used in a particular connection, provided the connection suit the
word. That it does so suit is obvious. It means ‘ upholder o f the
la w / and in that sense can be fitly applied either to the god who
sustains the law, him self also observing it, or to the man who obeys
it. W e may illustrate the double application from i, 3, 7, where we
have sfartr arr n?r s r e i # srapr: § ctjt.

N or does the abrupt introduction o f M itra, him self unnamed,


constitute a difficulty. The butter is poured into the fire, and “ the
.Two” (the great T w in Brethren) rush forward to accept and enjoy
the offering. W h o the Two were every worshipper knew.
I. 25. NOTES, 69

2. In the Pada text 3Tf^TI% is followed by f {% to call attention to


the dual form .

3. EfapcTr. The usual form of the termination in the R igveda. See


Whitney, para. 328.

4. A perfect participle without reduplication. See W hitney ^


para. 790 b.

Verse 7.
P a DA PAT HA :

^r: fFTTTT a fr r ftln r IcfcrpT I


II ^
S aYANA :

'TrrapmiTrsRi’ H *ffar «rfir>rr t# ^ r°fr %


?PTr ^5'?3T^Krr ^ r°tr frrft *r% ^ -smrrrrr i *fr-
I %?f I f r ? Sn^T I M r %frr ( Pan. Hi, 4,
83) firfr °rw i frr^ coT[g-?rTt?^<i. i jpNTfnftrs5 ?Rr ^fitfrrar <Nf: i
#rf ^r<r^^T^rn%r% ^ t r 3<?ra<spT | Trra-w i ^rq-: f ^ n ? * K r t T a n t i
tT T irt-tr rg ^ ^ 'T i stpt: i H r ^ r ^ r yr% ^resTr 1
1 >1^ ? r 2 ? fa r ^ : ( Pap. iv, 4, 1 1 8 ) ?i% s p r e w ||
N otes:

1. *^r- N ote that the Pada text writes ifc, which is the reading
also of the Sam hita text in three out o f the six places in which the
w ord occurs in this and the tw o follow in g verses. In the otheT

three places the Samhita text has the long vowel ; the Pada text
always writiug * 3[. Compare W h itn ey , para. 2 4 8 : “ In the Veda the
final vow el of a word— generally a, much less often i and u— is iu
a large num ber of cases prolonged. Usually the prolongation takes
place where it is favoured by the metre, but sometimes even where the
metre opposes the ch an ge.”

2. cffar* T h e metre shows that we m ust pronounce y {r na-am .

3. ffpTs *F5HPT: • Say ana takes sir*:‘to be a genitive, supplying


and ^ jn cq -: he takes as a nom. sing. masc. agreeing with zf:. It is
clear that ffJTftq-: in this clause corresponds to aT'rTlt^H CTrTrff in the
previous clause; and if we take it as an epithet o f Varuna we m ust
translate (w ith , for example, M ax M iiller, A . S. L ., p. 536). ‘W h o , on
70 - NOTES. No. 2.

the w a te r s/ &c. B u t Roth, followed by Delbriick and Grassmann,


takes q R : to be an accusative plural feminine. For 'tfjjfesr: so
taken, R oth cites also x . 65, 13 (6 8 , 3 in P W B is a misprint): ^TTT:
(nom . p i.). Sayana, SP J^cTfaj' c f ? W I
ffcT. ( Pan. iv, 4, 118 ). [ For flgi'lq': as a gen. form see
W h itn ey, paras. 348, 3; 355 b; and 356 b. ]

Verse 8.
P a d a pa th a :

wren v ? r ^ r f; I n - gressrr-
I! <T
Sayana :

^rTpTtr: s f l ’apT^PTfirfWt 3TC°T: ^3TRtT*<iSr rfHT^T^T-


*PTTOT3FffRerTO striki I
fiRrersr ST^rrarar ^rfq- i ^ ? ti
t o p 1 qrff|^nf|?rr ( Pan. vi, 3 , 6 3 ) tort^ si *JTf^<nNp i
f^ n ^ r ^ a^r^r^pr i sfto i $r ^ to s?g: I sjett: CTs^rarft-
rZTTc^«;(Pan. vi, 3, 47)1 ^ s 3N%(Pan. vi, 2, 35)%%or I
v w q-qrr *Frfrfa r r ^ r r ^ r ^ r % r % ^ (P a n . v, 2, 94) i w gpzm
fT^fr I I 5R : SfifofTO ^ I ( Pan.
iii, l , 87) i * 5 r i ^ r s f a r g 'r t s r ^^r^rpr^r* ^ t ^ r -
(P an. vi, 1, 195) l % ? F 'P r fN g 'T C P fc* f^TRP (Pan.
viii, l , 71) i ^ ^ f ^ f c r ^ sf*r f^r^rm: ^ r fr fr flr ^ R R r stt^ th n

N otes :

1- ?T?3T» T h e metre shows that we must pronounce du-a-da-sa


(L a tin du-o-de-cim ).
2. sFsrnrrf:. ‘ W ith their offspring.* But w hat offspring is
meant ? Sayana says, all that is born therein. D elbriick takes the
w ord to refer to all the months that are to follow the current m onth.
Grassmann finds the explanation of sfsrrqrf: in the words that follow ,
*T ^TWrW- T h e child o f the twelve m onths is the thirteenth
m onth that from time to time is born to them. . M ay the children o f
the m onths not be the days ?

3. shn- *r 3rq’3TR%. ‘ And knows the month that is born to them, born
alongside of th em .’ This is the intercalary m onth added from time
to time to bring the lunar year into accordance with the solar year.
I. ‘25. NOTES. 71

Verse 9-
P A D A PAT HA :

w r ite r p < r s 1 % ^ ^ rfa -

S 3 ir ^ % \\ *<
Sayana :

s j r s ^ f srsNfarer frrrfr
*TT»f i ^ ° r r wrrtrf^ i % ^ r a r ^ m m ftprrc' t f sTr^PT i
^nr^T i *aTRr?tfhsrri^rr r r f ^ J i r ^ ^ r ? r s f f 1 i
t w ff’T ff it ^■R 5T5?f?Trf% 7rTT^ftT^iI-
'?r?r:? r w frs.-?nrrTr^ s r r a ^ f a r r T ^ (Pan. vi,
1, 1 6 0 )1 «'^T: l f^TfS#^T¥rH ?tRf% [% 1 9*VStraft I
^ T ^ r r g s K ^ ^ ?rfff s t r ^ r 11
[N ote :

F rom ^ as 3^4 from |tf. ^rsr is der. from ^r and signifies


to move quickly, to rise ( Gr. ). 3T form s adj. and nouns signifying the
agent. ( L in dn er’s Altindische N om in albildu n g ). = lo fty . ]

Verse 10
P a DA PAT H A :

Rr w \
II \ 9
S atan a :

i j f f t t ^ ■ 'f : T f?*trg t* ft s sra rg srn n sr i


i srstnrr ^rar5^i% ^«js|w i ?ra>§: j j p r ^ ’Tf i f=r<r?rnr i s f t w r i f i f t
i i ¥T5rr5fr *rr«r ? tr a r 5 ir i i u ,in n s m r s i0n f t >-^ f i t ^ai
f ^ r ? 3 ? r i t M '? ^ ^ r r ^ r f f w g i ^ 3:1 11
N otes ;

1. TOR- The *T is changed into sr after fa, although Rr and


are treated as two distinct words. See W h itn e y , paras. 185a and 1086.

2. T ^TTg. * r ^ f is given in the Naighanfcuka as one o f the twenty-


two synonyms of and that is obviously the meaning of the
feminine plural here. In 8, 39, 8 Agni is called fir'T^rsr, w hich Sayana
explains by P ronou n ce past-i-a-su-a and sam-raj-i-a-ya.
72 2T0TJSS. No. 2.

[ Fischcl, however, takes 'Tfcqrrg here, in the sense of ‘ "the w aters/’


the waters being o f course those in the sky ( Vedische Studien, ii. pp.
211-222), citing iv, 1, 11, ( WW* W f & ^ ^*)
and V a j. Sam. X . 7. (q^qT*T ^ f ^ ^ r R r W c T : ) - The
in the former is A gn i, and that A g n i was born in the waters is a
V ed ic idea know n to every one. ^TTgr^T^T is, he adds, an epithet that in
the .R. V. is applied only to the waters. T h e only other senses he
assigns to the fem . q^?«rr are “ flood ” and “ river. ” Say. on iv, I, 11
and ix, 65, 23: q^f?rr = ^ v ]

Verse 11-
P a da path a :

3T?n r^^TR- 3T|rrr f 5 f | r ^ r ^ ^rrn i f q f § |^ ift

II XX
Sayana :

i <rf ^ q r ftr rr ^ i = ^ r -
* r ^ r f? r 53 : q t ^ ^ r p r 1 trrfa
: l ST^rfT I S ^ fa r% I
(Pan. viiT 1 ,7 2 ) %fi* spr I I f^ f^ T R L I sTf^ t f§ET: *Ff-
i ^ ^ ^ ^ r?^ p T T R - i 1s ^ r j-
sTrf^^r^xyfr ^r'trTTSFS i i < r^ r t* n » I
(Pan. iii, 4, 14) fRT 3Tfr?fcc^[ I
c<pt 1 t- II

N otes:

1. 3T<T:. ‘ From thence, ’ referring to c n ^ r g in the previous verse.

2. 3T^rTr. An ordinary form o f the termination in the Rigveda.


See W h itn ey, para. 329c.

3. R r ^ ^ c r r (pronounce vis’vani adbhuta). ‘ A ll wondrous things,


all his wondrous w orks.’ D elbriick would read and make the
so -
word au epithet of Yaruna, as it is of Soma in ix, 20, 5. Failing that,
D elbriiek suggests * secret, concealed from others ’ as the meaning o f
here. Grassmann, ‘ invisible ' either as opposed to iv, 2,
12, or as still lying concealed in the w om b o f the future (our passage
and i, 170, 1). M ax M uller, ‘ all w oudrous th in g s’ as above. T here
I. 25. NOTES. 73

does not seem to be any real difficulty, much less any ground either
for altering 3T£<TT, or for attaching to the word a peculiar meaning.
Varuna sits down on his heavenly throne. W on d rou s is the sight
spread out before him, including as it does all the past and all the
future (frlT R m ^ ^ * r).
4. The Samhita text show s a peculiar V ed ic samdhi.
The student knows that final 3jffT before any vowel or sonant con ­
sonant loses its the hiatus w ith a follow ing vowel being allowed to
remain. In the Rigveda final 3TPI before a follow ing vowel is written
In the great num ber o f such cases 3JT?r stands for an original
arpw- The nasalized vowel -j-tf is treated before a follow in g vowel
as the simple vowel + *T always is. T h e correctness o f this explana- •
tion is vouched for by the accusative where the e , of w hich
this peculiar V edic samdhi is the sole survival in the nominative case,
has com e dow n to the classical language.
5- 3FT^r (pronounce kar-tu-a). For the termination see note above
on is the accusative plural neuter o f the verbal [adjective
in having the sense o f the potential passive participle].

Verse 12.
P adapatha:

r t^ rfW 3Trf!?3T: | if-sp

II ^ II
S aya na :

1 s m r# ?r ( Pan. v, 4 ,6 9 )
I 3 T 5 ^ 5 I^ tT ^ g fr f^ C Slit
\ STT^r^r: ( Pan. vii, 1, 39 ) |
m w ct i i i
^ fm lr i s r r s jfr ^ * h ?jrt ( Pan. vi, 2,
1 1 9) i 1 ^ iw ^ r%

vq: Pan. iii, 1, 59) l ff% I sjtf^ffriF ^ T : ( Pan. vii, 4, 10 ) ^r%


^r°r: i : I v °n i ( Pan.
viii, 4, 28) TOT ° r ^ | rtlTw* I I *£?* f?T^!
II
10
74 NOTES. No. 2.

N otes :

[ 1. Say. on vi, 64, 1 explains as an adj. meaning


tpTRTfa].
2. of. The nasal in ^ : is changed to after y although the two
are distinct words. See W hitney, para. 194.

3. rnfc^nr [a n d ^ jx q r ]. Y edic Subjunctives [W h itn e y , paras.


906 b and 836 b. ].

[ On the use and formation o f the Subj. see W h itn ey, paras. 575,
533 a, 557-9, 560 a and e, 562-3, 587 and also 614, & c.f 808, &c.,
835, & c.]

Verse 13.
P a d m *a t h a :

? lP r r r g -^ o r : ^ fa : 1 7 $

II
S ayana:

§r[fr $& s r c n f t t o t
i *i^fr f^ w tffc rr *$.*%-. qftPrWf* R ^ ^ r-i
f t * * l f^T?f: STrTit iTTHTOfpBBTfftfit spPTnP (P an . vii, 1, 78) I BT>-^rTr-
^Rrrtftc^r^-fTTrcqr?? i srrfq-* i sr w i ^tTIt
qT'T^frrW sTr?: 3 7 ^ * 1 R ^ r r ^ r r ( P a n - vii, 3, soi a r h r -

nfr% Rf?rr^r f^rrrf^T: i ^rr i


t o srr^ r^ N ^ 1 R f % r * i P r f ^ r sfr-
i *<t 5p i i ftr * IP r e fix i ^ m r -
1 w *T T 5T ^ ^ rc^ ftsf i ^ rtrgm rr^
I!
N otes:

1. %[{q. T he w ord occurs in only four other passages o f the


R igveda, i, 116, 10; iv, 53, 2 ; ix, 86, 14 ; 100, 9. Sayaua uniform ly
renders it by ^ x f . Fick has compared the Lithuanian drapana
‘ cloak, m a n tle/ and that m eaning has been generally accepted for
the Sanskrit w ord.

2. sr^-. A third sing. im pf. “ In the older language the aug­


ment is often lost, and the augm entlcss forms have the same valuo R3
if they were com p lete; or rather more often they are used as subjunc­
I. 25. NOTES. 75

tives.” W h itn ey (1st E dn .), para. 587. Ifc is probable that the augment,
like the term ination, was originally a distinct w ork, whose presence in
the sentence was n ot essential to the conveying of the sense o f time past.
A ls o W h itn ey (1st E dn.), para. 5 6 3 :— “ Besides the proper sub­
junctive, with mode-sign, in its triple form — with primary, with
strengthened prim arv, and with secondary endings, there is in the
older language another, without m ode-sign and with secondary
endings, or in all respects coinciding with the form s of an augment-
tense (im perfect or aorist) save for the absence of the augment.
Subjunctives of this character are frequent in the Rigveda, decidedly
less common in later V ed ic and very little used in the Brahmanas,
except after tr prohibitive— after w hich they stand also in the later
language.”
F rom the double use o f these augmentless past forms in the V e d a
it is impossible to decide from the form alone, whether a particular
word is to be translated as a past indicative or as a subjunctive.
This is the case, for example, w ith ^ in verse 18 o f this hym n,
which, as far as the form goes, raay mean either ‘ I saw just now ’ or
4 may I see.’
3. filf&FspT- This word occurs n ot infrequently *( twelve times ) .
Sayana generally explains it by A comparison o f the passages
seems to show that it means an ornament or an adorned robe, and
that meaning suits our passage better than Sayana’s explanation, F or
means ‘ he has put o n ’ , nat 4he is coverin g.’
4. qK ‘ His spies sit dow n around.’ Sayaiia’ s mistake
is am azing when we consider how com m on in the Rigveda is the
conception o f Varuna’ s spies or messengers. Compare, for example,
Vii, 87, 3, Sayana,
^ r-c T W T: w :.

Verse 14.
P adapatha:

? r r r R -c g -j^ r r r | c * p r - p k ; | ^

^rf*Ts»rirgRTi II
S ayana :

%rWr 4 ^ ° r * r%:^rf^T fSr%gi%-


^ 'r qftcusrfcr i u t o w m i f f r°fr sNntfro h 1
Mpr'trfTJt: «n»»nT:i <TT«ir f t <t «re°r ?r s h r fa r 1
70 NOTES. No. 2.

i ^ P F c t^ n ^ r s^ n r- ( Pan. vii, 2 *
49 ) i ( Pan. i, 2, l o ) fc ^ s r ^ r m r N c r n ^ R : f^r-
T ^ rrf^ f^RT w c r c T ^ T T 5 R m ^ ^ n :: i (P a n . vii, 4, 56) i sTRft<rrr%%
^ R : I * q ^ r * p r > 3 F T ^ r : ( Pan. vii, 2, 37 ) I 3T3T £ t fP -3 T T ^ r ^ * lT -
(Pan. vii, 4, 58 ) \fpT: f a ^ n ^ r r ^ I fifcFV W fT F ^ n ^ s ii^ T
* R r F T T ^rr?r^ ?or r g 'f r T T ^ i * s w * T r ? f ^ T c T : i F ^ r : i
S : ( Pan. iii, 2, 168*) I 3THTOCT: I f i f F T t f f
i 3 T ^ * r fa sRr frR<T i * * * * * * rt ^t t s ^t ^ ^ n j-
* * * ° r n p r T n * * II
N otes :

1- JaPTf 5R R r*- ‘ Those who injure us men.* A contrast is


intended between the tribes o f men and the g od ($#) who need fear
n o foe. Say ana’s construction is therefore to be upheld against,
fo r example, Grassmann, w ho in his translation takes 3f^r^| with
arpfaTcW ( differently in his dictionary ), or L udw ig, w ho takes the
genitive partitively, ‘ here am ong m en.’ Com pare M ax Muller, “ the
tormentors o f m en.”
[ 2. 3Tf*RR*:. F rom *Rs. Cf. Say. on 3^ *rr^ R T C r (x , G9, .*>):-
3Rrar On v iii,3 ,2 . 3tfSR*iR?r*T-
f^RTR: ^ : ]
Verse 15-
P adapatha :

m *T T 5 ^ 5 srr w - 3 t w « t 3 tt I ^ ^ r r ^ r r

srr II V <
S ayana:
. 3#r ^ ^ > n 5^ 3 arr ^ t *r *re°r:
^vT<5srr H#tT STfTTft «<£T ^ 5T 3 •=®sT I f^<?<im »?PK 33?$
a?r i i ^ r s fn r r e s z m r ^ K ^ (Pan. iv, 1 ,1 6 1 ) i
i i i i h s * '-
fif'TIrTPTTfWRr ^^*15 ( Pao. vi, 2, 2, 1. ) I
I v ra fR - i ^ f c s i s f f fTr% rsr<^ jf T ^ r ^ T r r r T v ( Un.
v., 1 9 ) i fat&xx i ll
N otes :

1. TTr^^r ( pronounce m a-nu-she-sbu a ). ‘ In m e n / Com pare


q ^ q T ^ f in verse 10. So also in this verse again ( pronounce
nda-re-shu A ), ‘ In our bellies.’ The 3fl- after ( pronounce a sa-
mi A ) on the other hand is a particle of emphasis..
I. *25, NOTES. 77

2. q^f:. The meaning food is doubtful, and it suits only h a lf o f


the verse 3?f). M ax MiiIter’ s “ glory and not half glory, w ho
g iv e s it even to our own bodies •' obscures the obvious meaning of
a clause w hich clearly refers to food. Grassmann, who
understands the word as meaning •* good, blessing,* compares x, 22,
2, ^ ^ I R^r ^ ^ R rr u
Sayana, i* f- f r j w * ^ ^

Ludw ig most unreasonably takes offence at wefts' and actually


alters it to 5^ 3 , which he translates * in our own h ou ses/

Verse 16.
P adapatha :

qrtf F[ tflcPT: IT^T: ^ T ]& X r ft: 3*5 | fxgM ff


3 ^ 3 ^ II

Sayana :

srfPr#?ssi q v 7ri% g r::^ 'Ira n : ^rc:%tr*?r q T ra for


< m fs*3 T P r fi% ri^ rr 1 | £ r ? < n n n r r 5t*ptt *rrft
ffk i n*ST % frsw 1 1 n p fn r s ^ fS ra rr ^
s ifr4 ^ r s ^ f R r ( Pan. vi, 1 , 79, 2 ) f? « r s n w : I ^reT H rtffasrrw -
1w j ^rsi yw ’ mWRr w s^ f?r 'p T ^ g o R f ^ 'c -
^ 1 r Es ^ f t : 1 f E s « s r a r 3 1 ?>?•■ w 1 w- 1 fg r r f l q u r &
Tfw 3 - ^ 5 - 1 3 r p W r s m ^ i t g ^ T g f r T r ? > 11
[ N otes:

1. JTOTfffr. 3T5qm= Orf + 3 ^ , ?T being interposed between 3; and


for euphony^ pasture-land (G r.); cattle-path, path in general, zfpsr^, the
cattle themselves that g o by the path, and contrasted in q ft
*Tf£ qfT * T ^ r ( A p . Sr. 3, 4, 8. ) ( Geldner, V e d . St., ii, 287-292 ).
S a y .,= ir r c r f(ix , 8 5 ,8 .).ifm w ^ T % (viii, 5, 6.), *TFT (N o. 2 9 ,) v.2 ,U i. M s.
2. fxgr!:ffl':. W h itn ey, para. 363 g.
3. C f, Say. on verse 5 above.]

Verse 17.
PADAPATnA :

^ 5 f r ' f r a t $ s p 5 ? f : *r *rvi | fr ? r r w

ZrtZW P R T * ||
7S NOTES. No. 2.

SAy a n a :
*mr *t i r s s f m n f trwf
^ T r f^ r ^ i 5T?r- ^ r r ar r - 't m fsm wfa- m^r s w i % I 'p r -
^ ^ r r w c p g - f h h M ' a fh r a ? *r ? sr^ pt ?rf?r R rq?r^7 ?ff-
v i m i ^ N t ^ I i ^rT«r ? t f w ^flF f f r i sr e m n r a S fir % t ? r -
I W’W i i ul: I 5<<«(3 h 2i^if*{. I *141 rtli IJT ^SP rfsF l
w r f’t a s p r r t ^ * t s t p p p u I II
N otes :

1. Jf # N r ^ . ‘ Come now, and let us talk together.* For I r ^ f "


see Whitney, paras. 847 and 854. “ The roots ga;, ^ r , form
the tense-stems q<r, %^T, o f which the first is palpably and the
other two are probably the result of reduplication, but the language
has lost the sense of their being such, and makes other reduplicated
aorists from the same roots. . . . The stem has in Vedic use
well-nigh assumed the value of a r o o t ; its forms are very various,
and of frequent use, in Itigveda especially far outnumbering in
occurrences all other forms from Besides those already given
we find ( 1st sing. impv. ) and *NfFW» il
tr^fTfrT ( 2nd sing. ), <fhr«T, ^NcT.’
2. [SPT^. ‘ Like a priest thou art eating the choice morsel.’
Max Muller translates “ thoueatest what thou likest like a friend,’ *
but notes that hotri “ does not mean friend, but the priest who is
chosen to invite the gods. Perhaps it means poet and priest in a more
general sense than in the later hymns.” Is there a reference to some
old custom according to which the priest took first toll of the offering
( 1 Samuel ii, 13 and 14 ) ?

Verse 18.
P a DAP.VJHA :

W P tt: II \<
S ayana :
PTMisfa i
tfrfa wro'r wft i>r?rr T « f-
*mrr % Prct ^ r « t i ; ^ °r: 3f%«?rrer i i f* r : ? fe t r *rr
(Pau. iii, 1, 57)*fiT I (Pan. vii, 4, 10) ?{% *J°T: I
I (Uu. iii, 1, 10) I
I. 25. NOTES. 79

t r r f ^ n < g 8 w s f t * i T r s ^ i *i?t f i r e ft*4 t-


5rrani ( Pan. v i, 2, 106 ) fR t I I ^ R ff tTTffr:
( Pan. vi, 4, 140 ) fiSnTRT f f a 4tm t»T riT R rg?rW T : II

N otes :

1. See note 2 on verse 13 above. A s far as the form


goes, may mean either ‘ I saw f or ‘ may 1 see.’ T h e form er
is Sayaua’s way o f taking it, and it seems preferable. So also
M ax Muller. The poet’ s cry has gone up to Varuna, has “ loosed
him to mercy ” as one undoes the fetters o f a h orse, and the god
now appears com ing to forgive and bless his worshipper.

In translating we should use the present. In the V eda the aorist


often refers to the m om ent of the past just gone b y : ‘ I have caught
sight o f— I See.’

2. 3rfa ‘ On the earth.*

Verse 19.
P adapath a j

IJTir JT 31(5 =-grr awr =f p ra r I s r f* * :

II

S ayana :

t nF°i *r fSrsr w ar-


13 ? ^ : ^rf ^
i g ft !H \ fl: i I
f^ rc °r ^ r ^ I *t(w 3 t #1 = I
1s T ^ r s ^ C T q r s r r ^ : i 1
STFTTflf^l^r: ( Pan. vi, 1, 4 5 ) fc^ T c^ I I
3TRTT WTT ^ ^ ( Pau. vi, 4, 64 ) I feTSTcT^ I

K otes :

1. yf^r. For the lengthening of the final vowel in the Sam hita text
see note 1 on verse 7, and compare 3T*T in this verse. In the next verse,
it will be noticed, %j$r occurs w ith the short vow el in the Samhita text.

2. s?r ^ . ‘ I lon g for. ’ On i, 117, 23, fffr sptfcmr


Sayana explains ^ by 3rrR5<#?r W T .
80 NOTES. No. 2.

Verse 20-
P adatatha :

fjft : 5 iq-: I srmftr

srf^f II v
S av an a :

% «g * N rc n ft qw **r-
SGW ^rimr ^ n*rr% i *r <rr$st&i *r*tf^T $ r * m -
t f^ w * r h c t iffn w : I
m - l 3 ?r !-^ r* r ft? T r ra*ir i t* i *%&&%*&*$ 'rfecr* I
3TRfr ^RfrTccinrrrr ?i% ^r*Tr?>Tr*rr*rar ^ t t f f a ^ c^ ^ rerrc-
t%T - 1 TfrTTftfTTr^rcT R r ^ ^ ^ T T c ^ 1 gr*rfa 1 ^r j t t t t i srrar *tpt-
fR T v ra r i f^ r ^ r ^ f T T T c ^ 1 ’g f a I ^ 5 II
N otes :

1* Km^- ‘ Rulest over.’ This is SAyaua’s own way o f taking the


word in i, 3G, 1 2 ; ^ CPSWTj where he explains it by
fw
2. *T: ( — ). See Whitney, para. 498.
3. zfTHR'* ‘ thy way.* The vision o f verse 18 is continued.
Compare Sayana’ s note on i, 181, 7: *TR5T!Tr*T>I*?J«T ^ ^ (where
and are Vedic locatives). The note is q r ^ W 3T*T*T3\
^ ^ r r ir s f

Verse 21.
P a d APATHA :

ffF ? f t q r s K m g q -^ |tt| ^

3W # # # II h \
S ayana :

^ ir ^ s r P T ftrcr«it 'Tr^g-far*'* *Twr<TS*fn<i 7r*r


'rrsm 5fnr& sfift 3 'w n % i^ r r T tf^ c r is o w R ^ fH
3 T ? fr « r srr^rar i i T s g r f t f 'rrrr??ir?rT T 5f5 i s ? r * r > ^
srsw s ,sf€rfrr B r ^ r r ^ 5:1 1 fsrftff'n 1 s i r ^ r ?fSr: ( Pin.
vi, 4, 101 ) fi% 1 firj.fa? fra’ 1 1 *?<& f|^m «T -
smf: I WfTf r?: I | r ? r f^ : W- I HtTf I I iffa SJT°MT-
1 3^y I s r « r a m : 11
I* 1T5. 3TOTES. 8t

N ote :

affafa. A Vedic infinitive. “ In the older Tangnage^ a very consi­


derable number o f derivative abstract nouns— only in a few sporadic
instances having anything to do with the tense-systems— are used ia
an infinitive or quasi-infinitive sense; most often in the dative case*
but sometimes also in the accusative, in the genitive and ablative, and
(very rarely) in the locative. In the classical Sanskrit there remains
a single infinitive, of accusative case-form, having nothing to do with
the tense-systems* • The infinitive in ase is made in Rigveda
from about twenty-five roots-” ( W hitney, paras. 53S and 973. )

The Vedic infinitive in ase is the exact parallel of the Latin infi­
nitive in are, the r in which is a mere euphonic change for s between
two vowels of the same* character as that, for example,, in. gen us,, gen *
generis.

No. 3.
MAtfDALA I. StfKTA 115*
S at \sa :
m jf i *p it ’^ w r -
1f ^ r i sttPw s t w w afr?n r^ % #ratr% *ra--
i g jt f w f t a i i ^ i ra# ^ rt »w r i
^ ; ’Eira^r 'rott'T rjfr^ r^ t^ rs^ t ^ P T r g w r ^ r : i ^
T r r s ’crrrerateif 15r?ir ^ ^Pnr?r i r ^ r t ^ r m ^ r fs r t e r r 't fr r q-^r sr
tr>>rf =fr srg r ?fir (A iva l. iii, 8) i arf?r*rp«rr»s^ ir?
>T7isr ^ w s f o fit 'f i'S n r l.^ p n r n
^ r e n i ^ w w r .yRr ( a !™ i . ix, 8 ) u

Verse 1.
Padapatha:

N jt Iw n ip r ^ ajijrcr Pnretr

13TT 3 T ? P iffa ^ T :

SnW : ^ |l.
S ayana :

V nw i I ^r^fNr ft sr:

i I g cKrcisR w -
ii
82 NOTES.

ftra c *t« rrc te r i ^ M ^ B p f h r e r f t s f - '* -


srr 3mr; ^*mr 3Tr -sRStnssj?^ I ff^ifr'T^^cMsr q$r-
^ a rrw H ^ r t t *?: ^ T ^ rs ifr s r ^ i r ? r ^ : . f« ii^ w j ^ a n :
CT^qrgfr: i h f t **TPrrsr$:>TT?<rerer m v i x 13>r«-
°rrer s&ra snfirftwra1w r ^ 'rrwr ^5 15f^??i?*r*n'**>r’rerssTft*^
n% 1mr ^^sT^-srr^^r?^ srrrSrstraw ^farwr 1=rf^i f|
SrPTRT t f ? STJTrT^VfT^^fT tfTTPSWRT I < W ^ W I 3 I afNft H T fffit *f
w?<rr sjjinn jn°rRrfrarMrrr 1arrtrr; I srr gr^ I ht>
w ifl^f-ts'fr 1"snra: 1 %(% i%'t *r 1tpp ^ rf^ J^ r-
RrsivfhT: irr^sr: I Rrg-a^r?: g>g: 1 srjTf: »?r: 1 <srg^rar^^%
^ffr-- # w r f° r f$ r m w m m s I srrar w tt s f t % ??rf^n:Bf'T: l w R w f t f t
«rs r? il
N otes :

[ 1. 3T?ffarir. Mouth (3T?r to breathe), face. See S ay . on if 113, 19;


v, 2, 1; x, 7 , \ ]
2. ar^T: Third singular aor. o f sff. See W hitney, paras. 898 and 889.
3. srr^jpT#, ^ee Whitney, para. 1255. “ In the oldest language
( Rigveda ) copulative compounds such as appear later are quite rare,
the class being chiefly represented by dual combinations of the names'
of divinities and other personages, and o f personified natural objects.
In these combinations, each name has regularly and usually the dual
form, and its own accent; but in the very are instances ( only three
occurrences out of more than 300 ) in which otheT cases than the
nom.-acc.- yoc. are formed, the final member only is inflected, <fcc.”
qrar in the compound is a dual form.

Verse 2.
PA D APlTH A :

f5 * . fsfa r * *frerw; 3Tfa


<p% | ^Trf*r srfcr

H f »t u ^
S aY A N A :

?Rntg°r3^r #^Tprrgpra
* t ^ i % t r n r f ? r « f : i *raff *t i *p tt
SfT>T;TtTsm »r®3r55ff f e r a ^ < r ? r 'if iT := s r? r n f s i
frrsjT «fm*TTT ^ w an rC T storo * v r o i r ; J 3 -
I; u s . NOTES- 83

1 m w r n f t t %=r ^ ?pr ^ r s a in ^ m ’frfir ■jp tv


^ a w f f r f t i t i srr^ fr^ r^ P r sjprffa p h t ^ f^snrarScr i *t$r
^W inrir i*rrF f j s u r o p i ^<?”rra
jr a r c ^ ^ i i <Hfa>T n r ^ a r°f w#
sr^f H s n i 5fr<Trr<ir ^ r r a ^ R T w r a * 31* ? r a %«r: *i$r ^ 3 >rar
^snnsn ainRr i^nPr w?=tr 'if^ R : h? *p*rr>reT9?PTrffcir
^th > i5 R < r?^ r> ? JTf?r 5T5^3pr 5 w rg 5 ri% srf^r?rr fW w roriS s i
h$ : i p r jn r w r r n i sr^ r% fas-*«t??rr?r ar?jr?iraF?fr m r a i S i
s s w p r ? ! ^ I g n r ft i ^ri't^f q f r i g » r a « ? : q r r o 't t f t w -
U fc tiiS ^ c ^ s g r f t s w i y ' T p n ^ ^ w r i ? # =w i i r?g ft^ rrti
^ ^n% ^3»?r ar: I ?f?f?t # »rft> ir< n fT i# n m w ?jf ?r*rr5t ^ gw r e *5 n r -
* a n fr a * * 3 II

N ote :

T he student m ay be asked to note that Sayana makes no :pretence


on his own behalf o f beiug io a position to determine authoritatively
the-m eaning and reference o f the second line o f this difficult verse.
N one o f the interpretations w hich he suggests for consideration are
at all satisfactory. In the first liiy the “ Sun follow s after the
shining dawn as a man follows after the maiden he loves.” It is a
natural supposition that th e next clause, introduced as it is by qsr,
indicates the goal of their common wandering. They go, he pursuing
and she pursued, “ there where pious men add life to life, each new
one happier than the one before, ” that is, to highest heaven, where
the righteous enjoy eternal happiness. So Roth in the Siebenzig Lieder,
p. 55. H e refers to R v . x , 119, 5; ix, 113, 10. R oth previously
took girri^ here to mean yokes, comparing R v. x, 101, 3 and 4 ^ ^ 7
t f h r f a ji r r a s w r * and t ffa *pir I? F f$ . Sayana,
verse 3, > T O R f ^flxr m i FT m
ft verse 4, *frrrr%
vprrPr g g prf qhrqpcr %**** & Pm *
fdft'tT. See the correction under grf in the Supplement o f
St. Petersburg D ictionary. Benfey, O rient und Occident, iii. p. 158,
refers zpf to the house o f the sacrificer in which this hym n is being
sung. The sun hastens there (to shine on that house), ** where g od ­
fearing heroes continue their generations, one glorious after the oth er”
Grassmann takes gpfrft'ftT'rp^rf to mean unyoke, outspap* lo c h ia
dictionary (18 73 ) he asks-if W a r e to supply to ^rs[RT4* In his
translation (1B77) he accepts R oth ’ s explanation o f that ,phrase.
84 NOTES. NO- 3.

Ludwig translates “ where pious men stretch -out their generations


happily (>T3H) under the eye of the auspicious su b .” I have followed
R oth, though I do not quite understand how he takes STRT and am
disposed to give great weight to R v . x , 101, 3 and 4 as g oin g far to fix
the meaning of the phrase

Verse 3.
P adapatHa :

sr o n ff^ T : <T?TS**P

^ F r ^ fT 3jr -jg-ir 35^ q^nr ^ r r % f 5 ^ firr

§rer: 11 *

Sayana 1

>TST: 5FT?^r°ir- I q*I**T*^H 5 > T W W T 1


a T '^ S t n r s ^ r m f iH r i s iW r ? n r c r v ^ r f ^ r m ^ w r
s f t r a l f =?g??ir«rr?q'N r: i w i $ s r q'fr «tnr
i <r« 5r^F^°J *r s m p R f N : i »w w d w r M » r a i -
?j? 5 <rnt!T?*r ^#>rr*i?^r>r5 srr**j: 1 5>Trfrts#ci
sTTw*firn w fr r tfte r >«rn?^i"i(%isEtCT Prr; *£
spT:w t5«nf?r?i^i i MfPTr*T w w r ffS r s ir
sTTfr i Tft^r w t r jp ^ ft s R ? : i s r q r : i a m ^ n # f i sr^rg-
«ftcanf^srr i <ra*wr: i _?®t n ?fh i
fjn * r o : i sn% *^r * p r w % fn ffa ? n I
ss s fr ^ 1 3?3*tremr: i *tf? *3 ^ I a w i ou<t*ir?-tfr
*ih i f«w w *nrc<T*r i i n s is ft w sftr js r r a sra^r» s q -
njlnT qpSl®r 5ffjr?*ra: i are*r. i Ri59^ « r 9*t 5? i
ftrtr 1 srra & ^ ll
N otes :

1. i^rTr^f:. The word occurs only thrice in the B igveda altogether,


in all three eases as an epithet o f Ihe .horses of the gods. On vii.,
7 0 , 2 , Sayana sim ply paraphrases qfrf^T b y .zmt- O n yiii., 70, 7,
^ cl^ r f*R[,he has A s Sayana notes here the word is given
in the N ighantu as one of the twenty-six synonym s o f an* and that
is really all we know about it.
1 . 115. NOTES. 85

2. Sayana’ s interpretation is impossible. Com pare i,


127, 7, where is an epithet of the Bhrigus. Say ana
iCTT^Tsjrfjq^TR fS -r p .

Vers©
P adapatha :

rr?r prefer r a n - srefir*. f?scf?nr

m i | ?5T fq ; ff^crs arr^.^pfif

srrcr: ?Pf?t f^ ir ^ r II *

S ayana :

w f e r q$ik8fiv.!iife*aK q w ? i * fS « r
w ^t ^ i i ?r?^<nf: Isffarfag i
^°fr *wit *n# 3T<rft*renr <tt ?r-
f%<ra ^ c i f h i Tf?»nrTR!>if?f 4 | ^ g g j : # 3t>rrr| s i w -
Wi^nr^r^saTO?^ I sjtfsRtv sfrmfaRW^r «n=rf
*£§ \%[ l f'f«a wrer*** *fF?(tr^ sfrwrfat I ^ i
^ q%j5r mt^R =srr^s^ i s*Pr ^ l i «it?r
^Ppw^r ?rcf°fR>qr^r *r>rwR*r-
f?unrr?FtT?<TTr*T^rsr^rrfr?nirfTTr i ^ * n r i * * r g f* p
%s<?rfa p n p f * 5 s * : i w t?»ft4 ^ T s ^ T ?rcrcqj?t i *r?
R u ra 'i^ * n re ff m - fr w r ^ r r i srr^ ra^ * n ft ft?rr wrcr
arr^Tfi'Sff <w i¥R?# i fa«ras?: i *rsr*?i*r ^g«rf i
^ foearrofir I «tfr ^rar *ra*?r?: I
? t> jw 3 % i s tw R t ^ r i j . i u f c j ? t a r fn ^ rf^ r ^ f* > -
*rni°rmi f w ?ff?*nT *rr I
STCTT’f t I R l» W 1*I*rW ?W 3<W ft (N irukta IV., 11 ) |
i»r? <£«rat; •sfHrf^r r=>n*ra--1aw Hr^ra?ir I>TMjri ns*r
wri ¥f^r; i «s# I 3ret%*r°iTf^^r?j-
;sir?t^: i fa<rag i R'prrnfi^- 3>Hi®t Prer i ^pr?ara ftr resr-
rw n rei 1 f f a *i%= J f f > r % ^ ? 5 • s p h c i
?q?TH ?<% Isra^fr 15 ^3 ?^ srsf j£T?ftt%r%*tr ^rr i ^vrerr? i
* tjt3 3Pn*i*n • * m r c s « r a t5 S F ? * ftR r i
*T#HmRrmT i ?:r5rr i nt*jrsrarffi% 3=15 II .

]. N ir. Edn.
NOTES. No, Z.
N otes :

1. « In the very making, while the act is proceeding.*


4i q\qr probably an adverbial instr. fem. from as preposition:
in the midst of ( gen. ) : ii., 38, 4; i., 115, 4; i „ 89, 9 ( in
mid-course); as adverb: between (?) x ., 61 , 6 (*r~*Tr
— Grassmann. For the form of the termination compare W h itn ey ,
para. 363 d: . . . “ in the V ed a the instrumental ending very
often ( in nearly half the occurrences ) blends with the final of the
stem to 3Tf.” is the genitive of the verbal noun in w hich yields
the infinitive of the classical language,

2. Sayana’ s dilem m a here is obviou s. H is desperate suggestion


that m ay here be equal to can be compared on ly with
his explanation o f in i-> 25, 3, as meaning In
the quotation from the Nirukta we have an old attempt to explain a
difficult verse, which must be treated with m ore deference.

The crux is in the word W h a t is that outstretched thing to


roll which together is the glory of the sun ? T h e explanation seems
to me to be furnished by the poet him self in the word cT*Tit o f the.
same verse. Verse 4 is not, I think, as has been suggested, a
description o f the evening, with which we have nothing to do in the
hym n. T h e three verses ( 3, 4, and 5 ) are a connected description
of the sunrise. In verse 3 we a re told that bo soon as the horses
(rays) o f the sun begin their task they in a m om ent reach to the end
o f earth and heaven. Verses 4 and 5 are to be taken together, I
would translate “ This is the godhead, this the greatness o f the sun,
w hile it was yet forming he has rolled away the web of darkness :
when he yoked his horses from their stall, night is still spreading
darkness over all: then in the sight of M itra and of Vernna the son
spread his glory through the vault o f H eaven.”

But the verse is usually taken very differently. In particular all


the authorities accept Sayana’s explanation of 3^tFT. I give the
translation in the Siebenzig Lieder. “ This is the divine stren gth ,
the might o f Surya: labour, though only h a lf done, comes to a stop
so soon as he loosen 3 his horses from his car, and night covers all with
her veil.” R oth compares ii., 38, 4 <pf: tfJTsqif ^rSNr-
H e explains that verse as referring to the way in which
ta n . NOTES, 87-

work of all kind is laid asicje so soon as the sun reaches the west.
Grassmann follow s R oth . Ludw ig doubts whether f^rfcT can mean
labour, and prefers to refer that w ord to *rf?csr. “ This is Surya's
godhead, this his greatness: but that widespread greatness he has*
after bringing it iuto our midst, again rolled together.” Ludwig,
therefore refers to Surya. B u t this is not, as L u dw ig con ­
tends it is, Sayana’s way of taking the clause. Sayana clearly refers
JTWTr ^rS|: to the works of m en: and his words are
part of the explanation of the passage, not, as L udw ig urges, a
mere illustration.

. [F o r the m g. o f in Pada 8, Geldner quotes argrfT TOT fftcT:


f qjT sjrTHft: t (v ii, 60, 3 ); and the pada, he says, must
clearly refer to the morning and m ust mean not ^ heie, but
arM W T.

A s regards pada % there is the parallel passage already cited, ii.


38, 4, which he would translate : — “ The fem ale weaver (i.e ., the N ig h t)
has rolled up again the spread out ( w o o f) ; in the midst o f her w ork,
th e wise one ( ) has set aside her work.” The spread out thing
is the w eb of darkness. *PT5*T?t corresponds to fripflT and the subject
o f ffspflT also is

f%JT is explained to mean b y Yaska and sometimes by Sayana


ftlso. But other Indian authorities explain it to mean Sty and Sayana
often accepts that. F or'the correct sense of f^PT Geldner compares
this and the following passages i, 95, 7; i, 102, 6; i, 145, 2; viiiy 4,
1; x, 28, 11 (R m ?p*r: ^°TRr: I where fib*
and are parallel). He thinks that [*pr means one’ s self, is
declined like a pron. and is, like 3Tfr*T^» used in the masc. and in the
sing. only. H e would therefore translate this verse as fo llow s:— ■
“ That is the godhead, that the might of Surya: in the midst o f her
w ork she rolled up the spread ou t w eb, so soon as he yoked the bays
from the stall. A n d the N ig h t works the veil for herself. ” That
is, R atri spins by n igh t a web of darkness over the w orld, and in the
m orning she covers herself .with it ^nd disappears. ( VecL St. if.
1 * 8 -9 .).] . _ , ' ; ' .
88 NOTES. No. 3:

Verse 5.
P adapatha :

?t?t frr-rer £ r-
| 3 T T -c T f f ^ ? r ^ f a r 3 T * g - t r r s f: p p r ^ r

fftr P ^rsr K J ^ T || ^

S ayana :

f r w i l i w m far** w r e i *nnfr arPr-


= ^ w trP lg ^ 'r[# !TraM.M.]?frT>T?rT<TFT OT?«rr^>n-^ gjbsnferqw ;
f^rstr sp^rcra- %sr ^ 3 % ^rtfrr 1 arPr ^r 1 sr?*r
r^rfr’Rfiwr ?fe°rr srw ^r
f gpp-fr sjirT^r ^^rfr'Jr'ipf ’S rm 'rrar- 1 1 srw^r* r
3T^R^inf^^5r?ar w«r«ft mrc^t ?rw*r sTwrrpm)' ft-frspr ^*f= # >ref^r
**r*frar»T*Pt f^7r<f^fJ?r 1 rnrr ?T?ftar-
<nrn%*r fnrr sr?*r ^ r r ^ 1 r% 5 *r?rs*t ?rer «rreH*qfitra
*SjfrT: t S T pT W I WTftffPKiPft >Tft r m I i « fh 1
g ^ r r i r v R r (Pan- vi, 1 , 110 ) * ^ m r I s p t f t i t s p t 5>fto -jrirfirfii n -
jtsto: 1 *rF|'Tr^?Tr?'j#7fr^fryrrn^ 1 <rnr= 1 <rmr t$r?frr?f Tnrr ^ 5 1
< m n fe sr ? ’t ^ g J i;i3 T » r > T V ( Un. iv, 2 0 2 ) 1 srr*f*fr
wr«r: 11
N otes:

. 1. f^T^T ^°t^TrP^T%- ‘ F o r M itra and Yaruna to see, for the


seeing o f— on the part o f— Indra and Y a r a n a / 3TP^^T is the dative
o f a verbal noun. See W h itn ey , para. 970 a.

2. The second line seems to refer to the endless succession of


day and night. Compare the translation in the Siebenzig L ied er :

**• In ewi^er F olge fuhren seine Rosse


bald lichte Tageshelle, bald das Dunkel.

In endless succession his horses bring, now the clear daylighft,


now the darkness . 91

Verse 6 .
P a d a p At h a : ............................

a?ST \m : T fr s ^ T 3 * = ^ : fc | c T 3*'
1.143. NOTEJS, 89

p ?fr ?rr srn II ^


Sayana :

? ?^r cfremRr »t*t stRaj^w


g - f S r ^ ir f js re fR r: im r s w r ^ t r a w F f c P >rrTn%TS'T£?r q n r o f t i ? if t
fi?»tn%^FKsft?*r^«r *r?^frr »iR?^r $?ra«j 3*3*1=31?^»
«rr^3If^T: ST«flrR3ra^r?Tf5r«IpftfT= I T5°ff^Rf mi-
tffcmrtmPt*rpfr i 3t#ri *rr%^*mrr trer^'- w^nffr-
« T ^ if? r H r P r 5 fr f ^ n r t f R i ^ r i s i t w p f ia h w i ;? r r a ® * :
^rgir^ i a r m i P r m r e i m ??trar ^ iw i
f a r * i i j q f g g f a ft r ^ it ? r -1 yrnfr n% : s r fr e r e im ^ fqs?rr i .|
T f ^ ’j n t r : i ? ? ? 3 % f*rre >5 : ft* ^ r ^ ^ ? a r -
fts N r: t 1 r ^ f
?rfir 52^?qrf% ^r *jf?rfrar *Nh I

N otes :

1. 3f?<Tf. A vedic locative. See W hitney,, para. 336 f.

2. RC ftf : fajcTf ftr**7T$- ‘ Free us from danger, free us from shame-.*


F or this use of the verbal prefix, see W h itn ey , para. 1081 a. A n older
form of 3?^: is seen in the G reek ayxos, the Latin angustise, the
German en g. I t means straits. I^QTT (lengthened to fqUciT in the Sainhita
t e x t ) ‘ make us to cross over, ferry us a cro ss/ to use the English form
o f the root. Perhaps the earliest recorded expression o f a thought
which has never died out d f the religious consciousness o f India*

No. 4.
M a n d a la I. SO kta 145.

Sayan a :

jt CTrfcl^fnma.1 wr i w ?r^i#R?r-
s r ir a .? i * ^ n ^ ’rrrtffrrR« Tfts-'Tr^rTtff^rr i arwwr'
f ^ q [ i f i is if t Na s r e n f o r r e a r r a n ^ : i ^Tr r%%-
i s r f i r m a n fim n f# w ft ^ sn r^ r
12
90 .NOTES. No. 4.

Rfi hRr* I s srszreftarftfi &r Rrcrsft Aaval. v., 20) i


*T W *?R ^ R % ^ R I% ^ R * 3?r^r^fvr% *&**(*ft ^ f #
^ r* iw r R R t r * w r r t* ^ n ftw r -
SrT S R ( Asval. x ., 10 ) |
[ N ote :— Translated in “ Y ed ic H ym n s, " Part ii. (Sacred B ooks
o f the E a s t ) ] .
Verse 1
P a DA PAT HA :

ST rfS^T#T*T ^ s ^ f r w v jff^ r r arr^ : I T R T ^ ^ ^ r :

$ 5 # ^ I ^ tp t w ? r ?t: g r g 's r ^ : ? f fn rr

if^ r r c ; r 3 t ^ ? t w r tw z r: II \
S ayana :

r f^ m r r f r o t f K < ftr i^ w ^ fW 3 : »
I g H 3 ^ :r ? 3 T % (Pan. vi., 4,154) STFf^r
f^RpTrq-: i **mfr wm sro*
^ T r i ^ r ^ < w ° ir *rf% m \sft^ v r a r ir a i *-
psw i ^rnr^qf ^rrr^r rrrat i ars* sfrsnfr
^ r f a f ^ ? R c<fc?pT i arqr <rranRr I r ^ r r f ^ q H
* pt i <r*rr f w sh rr * ^ rffa p rer nmrf^fr * r rr^r Cr f ^ ^ : i *fr-
fasfrr^PT: 5TT?T^T^: 5T n ra?R *R 3: %TT^°Tr^r SRJRpS^rFff-
*ri^r Rrrcr *rr?R II
N otes :

[ 1. q-s^TT. M ark the distinction made between hymns that are


new and that are not so. ]
2. 3^1 q-qrn. 4 Son of the waters, ’ probably referring to A g n i’s
birth as lightning in the clouds. The word srcj? ( L at. nepos, nepotis,
Eng. nephew ) is n ot in the Veda used for a grandson only, as it is in
later Sanskrit. Sayana’& genealogy o f A gn i is oat o f place. [*PTfrT^
=cj5f Say. on vi, 55, 1 ( N o. 15 ) ].
3. ^ IH : *T£- ‘ W ith the Vasus; accom panied by the V a siis/ constru­
ing with =zrere?[, and taking the next word to be a general epithet
of Agni. In the Siebenzig L ieder., p. 100, the three words AT
fazf: are taken together in the sense of * the darling of the V asus.’
** D w ellin g as a beloved companion with the gods, or gladly dw elling
with the g od s.’ 1— R oth ’ s note. By the V asus here and in verse 6 are
meant the gods in general.
1 . 143. NOTES. 91

Verse 2.
P a d a p a t ih a :

^TRTRT^T: ? jir frsarjfafSr 3jf?n 3T^rf?T

I srer ? s | -v r ^ fr s r p r r it ^ trt

£r*nfr ?T?r II ^
S a y a Na :

*i 'T ?R frfftifra 'rr;T: K r ’fr«rr3?,TO*Tr’ T:sfiR*s *rr s r j w rr?R r-

trra% s n jp n f^ r ^ H T H R fh jjt. i **r h J w ft 3Trr%#%5*trff^j^-


s=?iTJTf^r^:-1 r n i Q s r f m t i m f ^ i ar*prr <K?rcar fW r?rft
srlr % ? f j ?rrT n r a R ^ r ^ n r ^ R : a w ? i f%^r n P r e n m r f^T% :
sErwp-sr'-j'frcTOfi&Ti'Tr i i ^ m rw ^ rr ^ m h i-

f ^ r m r ?frP?: « m r s m l ^ i *i*% s f r f ^ -
s f > g r ? ^ : i f j s ^ r w ^ r s r P r e m ^ n t ^rr ^Trs^tr I q-^%=T * tr * P w R r -
®trim {t II
N otes :

[1. qr^T *#Rpf. Sayana’s explanation is absurd. ]


2. “ The explanation o f Matarisvan as Vayu ” (w hich is given
by Y a s k a ) “ cannot be justified by the V edic texts, and rests only
upon the etym ology o f the root T he numerous passages where
the word is mentioned in the Rigveda exhibit it in two senses. Som e­
times it denotes Agni himself, as in the texts i., 96, 3, 4 ; iii., 29, 4
( 11 ? ) ; x., 114, 1., & c.; at other times, the being who, as another
P rom eth eu s, fetches dow n from heaven, from the gods, the fire w hich
had vanished from the earth, and brings it to the Bhrigus, i., 60, 1;
i., 93, 6; iii., 2, 13 ; iii., 5, 10 ; iii., 9, 5 T o think o f this bringer
o f fire as a man, as a suge o f antiquity, who had laid h old o f
the lightning and placed it on the altar and the hearth, is forbidden
by those texts which speak of him as bringing it from heaven, not
to mention other grounds. A s Prometheus belongs to the superhuman
class o f Titans, and is only by this means enabled to fetch
down the spark from heaven, so must Matarisvan be reckoned ag

1 (Jl. T f r ^ r ^ r r ^ P T r * " ! '


92 NOTES. No, 4.

belonging to those races of dem i-gode, who, in the V ed ic legends,


are sometimes represented as living in the society o f the gods, and
sometimes as dwelling upon earth. As he brings the fire to the
B hrigus, it is said o f these last, that they have com m unicated fire
to men ( e. g.t in i., 58, 6 ) , and A g n i is called the son o f Bhriga
( Bhrigavana ). Matarisvari also must be reckoned as belonging to
this h alf divine race.” . . . “ It may also be mentioned that the
same function o f bringing down fire is ascribed in one tex t ( vi., 16,
13 ) to Atharvan, whose name is connected with fire, like that o f
Matarisvan ; and also that the sisters o f Atharvan are called M ata-
risvaris in x., 120, 9 / ’ Roth, Illustrations o f the Nirukta, p . 1 1 2 ;
translated by M uir, Sanskrit texts v, p, 205.

3. ifrr^r. A V edic instrumental. W hitney, paras. 336 [ c and 342 c ],

4. Tisrpn'. A noun in the instrumental used adverbially. T h e w ord


does not occur in any other case.

5. ^ STRr We have already seen th at


devatadvandvas, as they are called, which are the only dvandvas of
any frequency in the Rigveda, attach the termination o f the dual to
each member nf the com pound, and have a double accent. T h e present
example shows that the tw o names are felt to be so loosely com pounded
that they may even be separated by another word.

Verse 3.
P A D A rif ha :

1 *TTS^ W - 3TfrT

3 T ^ cT : || ^

S ayANA :

arsrcr sncrcffcwr srsfWh


f r jp r : i =i5fr I fn n g sn fh ire t 5fw srg»3-
w ra H m r i i%
g s? ?rt4 r ^ r w r gqw : -ag ^ n w 'i r - i
I * r > | 't p r l i >TRf*
I. .143. NOTES. 93

i a rw ftR i r r fw ? r m a i n w w js if w n ^ i
jp r » tn a r g : srn y^p K N r 5t»t-- arfsr s r r a ^ * ^ ftr ^ r r : *apf*rm r:
*rt^r s ^ r a ^ : s m « s t r : ^ ^ t r n r ^ m J W : a r f w w : saw (jmSKr*T par­
ser !T SfrwTSff ^rg TTyiPfS 5T ^PSf^rf ^ ^TcSJ?fT *Tt^: I ^ 5 t *ST®fr \SJ^f-
^ r : i » T r ^ « s r >rt <pr ^ r n* Rrw j^r ?r
i % ? w r ^sT^T^fr^r «ir fi» * re r s r g n t i^ jptfrctstr*^ are?r-
*<tr *5twr ? T f « r ^ ? f r R n f t r ,fif?rer,rf fr tf^ rr ^3r*% <-k *<t*?t
S q fff^ -S fffr^ : II
N otes :

1. S&yana takes ?lNp in the sense of sffaq:, and construes 3?^?T ^ r


arsrcr-’ as a clause by itself. is according to Sayana, the subject
o f the next clause; fr#£3T: and flSTrT: are nominative plurals agreeing
with »TRf:, and forming the predicate o f the clause; g ’H'ri'fa^q is in con­
struction with 3 ^ q . The true construction must be doubtful, but the
repetition o f 3T3KT: in the second line o f the verse makes it probable
that that word is the subject in both o f the clauses in w hich it here
occurs.

F or this m eaning of the word used as a noun in the masculine R oth


quotes three passages, ii, 8, 4 3*r *T: ^ *rr*FTr f W ftHT?qf^r I
s^ R r arsrbpT- Sayai™, *r ^ fw
vr hrtW i ssprr: ftrV r
JpT I ftm tt rf^?T | f% I 3T3^^5qTW lH ^:.'3TpT ^ l?r:
^rw 4r iii, 18, 2 [% f* fr r ^ r * n it f (th ere is no word in
the context with which 3T3RT: can agree as an adjective). Sayana,
iT cT* SRjtflrir: ^frfq-^rffrrr: 3TcT m 3T^Tff:
*T-cT: ft frr^^. vii, 3, 3 ^ fWitf *C*cq3OT
f^ R T :, Sayana f 3T?T 5T^Tr«T^tr f^Tf s f t g : rT rT* 3TOT
srrrrrtrn"
The Fire-god is ever young, and his 3T3ftf: are his ageless flames,
is ‘ impetuous, sw ift-rushing.’ Com pare, for example, ^
<%sf: flJTrtf, i, 66, 3, where Sayana's note is r^TT =T ^41
CfH-:. I f we construe, as the metre sug­
gests, 3T^q r^qr: 3T3f^r * r w ; as a phrase by itself ( with as
.the com m on epithet o f 3T9?T: and H Pff:), the.three.remaining words in
the first line *£FT: are best taken, as their relative
p 9sition suggests, as tb^ee genitives in construction with This I
understand to be the way in which R oth takes the line, S. L ., p. 108.
Grassmann in his dictionary takes all three w ords araftr: and
94 NOTES. No. 4.

with MR?*: ( in spite of the repeated In his translation


he gives “ A^ni’ s beams, his vigorous troop of flames ” (n om . to ),
and takes as three genitives. L u dw ig translates
“ His ageless fhmes, his fair light” ( with ) and takes
with 3T?cq-. In his commentary he suggests that the two words
are to be taken as the predicate of their clause.
T o explain the second line Sayana, inter alia , takes refuge in the
absurdly that the nominative perhaps stands here for the accusative.
W e can nvoid such an outrage on grammar, but may hardly hope
to apprehend the meaning o f the line. occurs only here.
Roth takes it as a genitive, and apparently ( dictionay under )
takes it with That form he explains as an anomalous genitive
( fa’W = = fa^ rO - H e takes ^qfTf to be a preposition govern­
ing the genitive in the sense o f over, on the surface o f.# The
translation according in the Siebenzig Leider is “ Like the shimmer
which floats on the surface o f the stream .”
Grassmann follow s Sayana in taking and as nomi­
native plurals. arfrThe takes as an adverb with ^ r t . For in
the sense o f streams of light he instances i, 52, 14, as a
somewhat similar metaphor. H e translates then “ The flam e-stream s
shine like the daylight, full o f light, never slum bering, over y o u n g .”
Ludwig takes with 3nr: “ who has light for his strength,”
and takes 3 ? ^ ^ : to mean “ all night through.” he takes in both
place* as an adjective, but he would get over the apparent tautology
by changing the second afTO: to 3TTO:. H e rejects R oth's explana­
tion o f and believes the meaning o f the whole passage to be that
A g n i resembles the rivers in that, like them, he is in constant motion
day and night.
[ “ P robably we should read com p, vi, 4, 5, ”

* Roth cites tw i passages for this meaning and use of ^TfrT i, 141,13, 3THI
^ qSRPTT ^ fa r ^ Bayana, f a f * ^ # 7 ^
q?JT <155* Both apparently took as the geni-
t.iv of But subsequently he cites our passage under *[T:» returning to
SAyana’s erplanation of the word. In the other pasFage note that S&yana
explains as he does here, r, 75, 1 ^ ^FTf: V "IRr?r
Sayana, rtf ft :* -
I w-x to
I. 143. NOTES. 95

So Oldenberg. who translates the present verse as follow s :— H is


flames are fierce ; never ageing are the flames o f him who is beautiful
to behold, whose face is beautiful, whose splendour is beautiful. The
never sleeping, never ageing (r a js ) o f Agni whose power is light, roll
forw ard like streams across the nights ( ? ).]

2. 3Tff*Frp. Occurs only here. T he root ( * 3 * 0 is given -in


the N igba n tu , iii, 22 ; and the forms (T*<r, occur
( R o t h ).

Verse 4,
P a DA PAT IIA :

q jT ^ r 4 n r > *rl?s*?r:

^3^r I ctjt jfnsfH-- ftrjlr # 3?r '&t ^ ^


*S°T: II v
S ayana :

fa ’srestf i % f ffa stsrw i t fr 7K 7 rR T R W 'n ^r^ i arfsr


s*r*r-. » g p T t * t * m r >r*rs»<r: i f * m r %«rr: i
srs?; i mi w i# I ?re*ir H p fts r r c -
k ir r v w h w *rm r H fa # r h t stth w s^ t I R t tft-
frasfr= i rim ff f t * i? 3 r T tt«rr
wr sn g f? i f t »iffr f ^ r i <J?rv srr«p rP ti% %%-
*mr^: i 3^ <pr*rr ^ gsfr n s r fft
f o O HSfiT I ST^igfifrT W 'f: t 5CT5Ttft?%^^r>Tr I fST«rf?r Tr5TrftfrT ^ T f f -
Trsrg^i | sp$ f: 1 ^ o f r =r s n f t ^ i 5^ n r w w i II
N otes :

1. f^ ^ n r . ‘ O m niscient.’ In bis note on i, 147, 3 Sayana


explains the word by The word seems to mean or
according to the context in which it stands.

2. 5TRr. A Y ed ic locative of the same kind as ^ftrTf already


n oticed. [ “ Navel of the earth.” This expression appears to allude
to the receptacle o f the sacrificial Agni on the excavated altar or
V ed i. That is technically called the ffrPT* ]
F or the peculiarity which Sayana duly notes see
W hitney, para 704. ‘ ‘ In the earliest language the rule as to the
omission o f ‘ hi *after a root wi th final vowel does not hold g ood ; in the
96 NOTES. No. 4.

R igveda such forms as inuhi, krinuhi, chinuhi, dhunuhi, srinuhi,


sprinuhi, hinuhi, tanuhi, and sannhi are thrice as frequent in use,
as inu, srinu, sunu, tanu, and their lik e /’

4. arr. ‘ In ,' lo be construed with ^ not as Sayana takes it


with Com pare note 1 on N o. 2, verse 15 ( p. 76 ).

5. 3 ^ : . A Y edic genitive. See W h itn ey, paras. 330 [e and 342 e ].

Verse 5-
F adapatha :

W I fc r m r T : ^

W- ^ Pr II ^

S ayana :

»=^r i I su r I fe n ir a ’ i
* i«n ^ V r * re 7 w ?tsh i *rcrr f?s?tr * T h r ift
? rfH i f f ? q r > n - $ r a f t f t r t « * r c r ir r % iftT ^ ftfs ra ;
i ?5%; a?f% a m f t :-
TrfSRr H s n ift i ffu r H ffir f^rsn^r i h# fta r a n i i h4 % -
T r r r ^ f f l l ^ ? i c*tfTnTlr^r^f5fii^TO'r i <nr
fCT^ti: i «fNt *t *gr i *r *tot frff^r f%^r
^=rr *p rrt% f^ n w « ? n r f*rerer s r a n r a m tfiiW h »
m w ’z *rerr*nRr?fit «fr ^ r : n
N otes :

1. ^ q> ^CPT- ‘ W h o cannot be hindered, who is not for hindering.


See W hitney, paras. 287 and 282 c.

2. *T5T. T h e same phrase occurs in i, 66, 4, H5T*f


*§# IW C srr^r &c. Sayana’s note there is «|srr W?Tr
B r m r s r *<r*n?rr v z m h fa apmffati rt^ rrrf........ i
i w *r *r (N ir-
ukta, x, 2 1 ). Roth believes that ^RT iQ both passages means arrow, and
cites also vii, 3, 4; i, 186, 9; 3p q % 3 ^ 1 % ii, 33, 11; 3T3W,
v, 30, 9 ; viii, 64, 7; x, 23, 1, &c-
L H 3v NOTES. 97

[sffT never signifies an arrow.' *tst means like an arm y sent


forward in various directions. It is the L a t. exercitus effusus o*
agmen effusum.— Pischel, Y ed . St. i, 231, note 2. Oldenberg agrees.]

3. [ fall upon, attack. ]

Ver&e 6.

p A D A P A ’pBA;

^ s s r r f N f i^ frir aj^rr r w j f r || \

S ayana ?

*fh. JfTRfaRr
1 w ?K ?3«rsr*re: I i 3-*w?*r<r5raT*r%w
*f I ?rar ^ p r N ft r a r ^nfar ^ w R ? 2 r r ^ g f a ? f a f a f R * R :
j^ ^ 3 T f^ r w < R ,3 T m 5 T s n r r r w i arpprasnrFhr
*RR I f°frtw si^rJT «it i 13**mr?r-
t<^>=f5rar= ^ r r r ^ p rra n -
I ^fsr: W T ^ I g-FTH : 3J<*: * ’^ : T StN trM '
fW sn ^ tr *r®r
d W f a n f ; 11

N otes :

1* A n interrogative particle.

2. ^ f:. This adjective occurs nowhere elsei

3. 3Tfla> Third pers. sing, su b j. See W h itn ey, para. 562. This is
the usual construction with 5 H r[, after which also the verb, as here,
usually retains its accent. Com pare in the next clauses
tftfgqitT in. the third clause, on the other h an d, is an optative o f th e
perfect stem. S ee W hifcney, pg-ra. §12 a. » ;

4. 3T?rr. See W h itn ey, para. 502 b.


13
93 NOTES. No. 4.

Verse 7-
P a d a p a Tha :

f r r ^ ^ r *nr-

s p j/ v i ^ rssW r^

3^ ^ fftT 5*. ?M r M n II vs
SAyana :

sjwsi# * i *i*r i s-
s^ rsP r?^ : i ?■■
%r*s% «r?i%^r?^nrf?r n r# *r tffctffcr h P w t * : ? ^ 'fa r 'T p r = ^rsr^r
sT*mrcf*t I ^ t i m - w p ^ nrw r i ; ^ pt = g i^ ^ c p s f jn ^ : i a r ^ s i r p s n r
fa w tfa cra irsT p s ^ w w p r f f * *rr i sk^ sf^ t : i fa f«r g
* fr ts rrtt^ i ^ «rg r w * r sren ffar jrerr jn n rffprstjrr
^ r r " f r Pr*fer sn rra trffrff sft4 ? r a j ^ r e t 1^ S f » i « r » r « i : 1
ftr cj s w m r n 1 l ^r«ftf?r ftsrprg 7 ^ 5 . n
N otes:

[1 . ^ :. “ T h e text adds the dativus elhicus ‘ for you 1 (com p.


D elbriick, A ltindische Syntax, 20 6) w hich can scarcely be translated.”
— Oldenberg. H e translates ^rcT^q’ by *the charioteer o f R it a * and
does not take Rita to be sacrifice here.
2. Y aska gives the sense toto «t. Sayana almost
always agrees with him . TOftf is o f course a vague word and just fo r
that reason perhaps may have been selected by Yaska. Devaraja,
D urga and Sayana differ from one another in its interpretation. Say.
3T^3Rff(%- ^fT3£ is a synonym o f 3J>T and signifies : 1 (in tr.) to shine,
to beam (literally as well as figuratively), to be beautified ; 2 (trans.)
to make bright or trim, decorate, honour, show respect to. There is
no sharp lim it between the literal and figurative senses especially in
passages relating to A g n i. ?r tffaqT'T is fo r us a zeugma :
“ He (the priest) who has kindled him makes A g n i bright as a man
adorns a frien d .” — Geld., Ved. St. iii., pp. 29 -33 .]

3. 3 ^ s . Sayana obviously does not know the m eaning o f this w ord.


On i. 189, 7 and iv, 6, 3 he explains it b y 3Tnfif*TrTr. On iii, ] , 2
his note is 3*^: On x, 77, 3, arnfR'Ttflisr
These are the only places in w hich the word occurs.

* v. I.
I. 143. NOTES. 9f)

[I n his Illustrations to the N irukta, p. 94, R oth conjectured from


a comparison of the passages in which the word occurs that 3rerwas a
name for a horse* Geldner too arrives at the same meaning (V ed. St. i,
168). A start, he says, is given by i, 1 8 7 ,9 , ^ fa l^ fr s fiV w h o must
be diligently adprned by h is . worshippers like an vm*. Now in ii, 10,
1, a horse is called (A g n i is a praiseworthy horse to be diligen­
tly adorned), in the V eda is preferably used of the adorning of
a horse. H e, therefore, conjectures that srer is a word for a horse.
A g n i is very frequently com pared to a horse. Oldenberg adopts the
con jectu re.]
[4 . From with pf. “ The verb pN r means * to distribute, to
arrange, to ordain;’ thus the original meaning of must be like the
m eaning o f PfaR , 4distribution, disposition, ordin an ce.*...W ithin the
sphere o f the Y edic poets’ thoughts, the m ost prominent exam ple o f
Something m ost artificially ‘ 9 was the sa crifice....T h u s srt and
f^«T, ‘ sacrifice’ and ‘ ordinance* became nearly synonym ous....Finally
seems to mean 4the act of disposing of any business’ or the lik e ;
this meaning appears, I believe, in passages like the well-known
phrase f f t t f :....T h u s the word and *Rr approach
each other in their m eaning ; a person influential in council is
called both and — Oldenberg, Y ed ic H ym n s, P art ii., p p .
20-7. A lso see M ax M uller, V e d . H ym ns, i,, 34 9 -5 0 ]

Verse 8.
P adapatha :

•rnf I 3Tc[S^fa: ST^TTH* ft ^FrnT^^PT:


? r r f f t W ' II <
SAYANA :

2f5r: %^rr^7n%to i ? ?r ^ffrwrNrft simr?;


3T?*m%frc«mFr: 3ir?r*r#: i
$>tficr i s?mppsrr5': i if?r-
<rrfl'ttptoi *r$r i s'Ti'Tir ^rr:i^fur:
jnrr= 'n f f
m i , .
300 NOTES. No. 5.

N otE S t ' ‘
1. f^rf*T: • “ The instrumental plural (of stems masculine and neuter
in a) eads later always in ais; but in th e Veda is found abundantly
the more normal form ebbis.” W h itn ey , para. 329 d.

2. 3 1 ^ :. F or this word see note 1 on N o. 20 , verse 3.

No. 5.
M andala I. SO k ta 154.

SlYANA :

Prair I « i^ T t 1 8 r f> t s w 3 ^ y x iig : fa w y s r e -

*3°% q P ln H I T T T ? R T ( A s v ., vii,
9 ) I<r*ir yftrrf^r arr^rcrwrHi
<TT<f i
^ ^rM rr (A sv., yi, 7 ) I W flftm ira rW 9TTW
R A g v t ii | s**r i fa «°rr3 ^ r a ffr s r fr ^ < p g
H l3 * rfa ?ffa ( A sv., v , 20 ) II

[N o tes:

1. Translated in M uir’ s “ Sanskrit T exts/* vol. iv, pp. 69-70.

2. On the position of Vishnu and the signification o f his three


strides in the R . V ., see M uir, Sk. T exts, iv, 9 7 -8 .]

Verse I.
P a d a p ATHA:

ft^ r : 5 ^ C r * t f p r *r fp ?* * w- Trffcrfpr f t 3^

f^ s jT R T : \\ %

SAy a n a :

| *ro #N JH sf t e w f f o a 3J*t sifircrftr


jpfr*r J w fir e I w r a < t fin grarrft « r r e ^ r n f l s w f t ' m -
^ T ?l^ w rrfl.( N aigh . iii, 1 2 ) i m 3 5
.1. '164. NOTES. 101

stPiitf jfmSf <r»n* i * flr**: 'Tti'Skrft ifa fte w w & fa

f w r f a i r e r ff^rc \ sr^ wt^rr s r ft j M r w i : i ?nir ^


«tf^scnft s m r a r sfa°*?r «r«i*re*ir *«f ?t% i
aft fttfta ro r ?fas*ir-
i tr e s T s R p r w r s M K i 's w * * * * * I f^ rs T H * * -
s a t q E tfa frH H ? w p r sm nm rsppjrnFsR atrs: s r ^ w n ^
*t'rmr*m?t;T w f ^ s r n n PrffcrmPr«t«?= i H^rrs?rRwf^^9fmrspi«rf<r
q g q tPteg -^ »*r*n * r fa*sp 't r f w i ^ g fa fr e r ^ 'r fp r c » m e si%arr
s T 'r e n r a w N m ^ m s f%r%>4 fs ifa r ^ r . I rsr^ rsfr a r ^ r ^ r s r t t c^rr-
«n ^ p fh rr^ ra : I 3 *?ra t ^TTorrf^r w i

w C T tfa**w 1 *stwp3P«-^fir * r sT^rrer *rr*r»rft^


■ « W f o r <ira'5 H fo i I arq^T 5 r9ffF^

*°r?^<u f% ^ «tvfrn:5?fiCTrt «>R RT34ft»jPi. 1 a r ^ r f ^ f f -


^ i<t*g ^ » i 1q w r g ’n ^ R f ^ « i n f y ^ f m r s . s t ^ w r a g ^ n * » w -
«rni 1 i p f r m w r f ^ ^ : 1 f% tw f l r e w T : f o r a iX w y i ?
5^ranfNftvf^«prr°r: I p t '^ w 't t sK^nr* f ?
s w <pr 5 ^ ir a ; arntsrwjT ifr^wprt «rt 1
*1 <rt t r e m ; tfr$src*t fa |5ofnfre?f6r snrN'w ll

N otes :

1. snr. A n enclitic particle of emphaBis ( = Greek k*v ) . Compare


S&yana’ s note on i, 72, 8, where it occurs, as here, after ^fi^T^Trc-
<J£°T &c.
2. See note 1 on No. 2, verse 17 (p. 78).

3. Cannot here be meant for created. In v. 3 it cannot fitly


be said that Vishnu constructed tbe firmament with his three steps.
Say. on iii, 26, 7, ^sr^r m & : = ; v, 81, 3 (qrf*TCri%
*3rii%) fa*T^ = qfW ^rR r. &at. Br. 6, 3, 1, 18, on th is: q f ?T-
KTff§* Muir, S k . Texts, iv.
pp. 71-2.]

4. qt 3TFfPTRr[’ u The elision or absorption of initial a after final


e or o, which in the later language is the invariable rule, is in the
Veda only an occasional occurrence : and there is no close accordance
with regard to it between the written and the spoken form of . the
Vedic texts.: In th e , Atharvap, for example, the a is omitted in
102 NOTES. No. 5.

Writing in about one third of the cases, but is to be omitted in read­


ing in less than one fifth (including a number in which the written
text preserves it). See A Pr. iii, 54, note.” Whitney (1 st E d n .),
para. 135.
5. The metre shows that we must pronounce tra-ya-dha.

6. ‘ The far-goer' ( = in verse 5). Compare


Sayana on viii, 29, 7: ^ r ^ R l R W T — ^ q i^ f ft f i t TO%-
ITfi I ^^PTtrPTrfrffsq: I qgj q f* iT-cTr I I
qfW*T:.

Verse 2.
PADAPAfHAi

*T ?T?r f ^ T : I|TT: f l R -: P f-

I qrefr fff f ? ^ 5^ *Hr-


snf*r II ^
S5yana:

JW
«V r>*vr^ ^
ffir t x <rft<*[:<spra Cra%rt
Aav. vi, 7) |>ir5r^#rrf5TM«(srMfra i
5n«r >r ( Asy. ix, 9 ) |

**«mr<mp$r rsrejpsra I *r # ft°r m f ^ r


«rk*ri°rT ^ rta r^ v r *<j?ra i 3?#Pr am ra* spt i
? 5 t* n ip n % fe r s a : i s » ft * i * p it * T < % d fv p fr « in % r r r
ra ff >5Wt .jfrnresprfar sr
P ifts t! «rim ^ vr3irltrF fP fr ?3?ra i s r r e w ff f i ^ n .1 y f r ; r
hw 5r=^u frrfrsr-1 fw *ffa: j^ < t fnftsT: i ^iff >rr?>fi%^r«^r: i
i i f r a = ^ r m r ^ i ^ R r » t i w r ■%?■-
^ nP rqra s r a =r i i ftr ft: 7 # ?r: g g s M f
H*T<J l ' T ^ r R ' p f a : I <T#3 ^ T T l t : s f H r ^ R r ( N i r . i , 2 0 ) I <TCf?TTfa
WIT: S ^ C T SPJ°rr > ffa : H S JP R f: ? T W H F ?l'T r5 T ^ ^ ff: I W W ^ Y R T :

»rNRWrr= *nRT f**nft^ras sri%^r i srf^m fsijrera-


i *3 i * r e r ^ # s r r f t s t i w «rr f * r f t s r : n r f t w j f ^ r '
w rerw n ft I * « r i *rrr% w H r s tfa w i i f'Tsfro ^prr%Hr
*S ?ra i f% ^ * r e n f%<*Thj*>g f a e f t 'T S q r fn ^ e j
^ r r r g f * n i % ^ r a r t n r t ^ 3 ^ n % ?? i tH w f w ^ r : ^ 5 ? ^ ii •
I. 154. NOTES. 103

NOTESt

1. H # F r . Sayana takes the bull by the horns her©


and says that stands for ( on ii, 24, 1 he renders the same
word by ?^r He does not explain cftf. I do not quite under­
stand how R oth takes the clause. The translation in the Siebenzig
Lieder is 4<For this great deed is Vishnu magnified.” The °*
our verse is taken to be the same as the of verse 1. Compare
R oth’s general note on the hymn, S. L ., p. 54. ‘ ‘ The older poetry
knows only the one deed of Vishnu, that he bestrode the whole uni­
verse in three steps and fixed fast the heavens, and that under his
three footsteps all beings have spacious room to dwell in ( Rv. vi,
69, 5): he himself dwells where he planted his foot highest—in highest
heaven— and with him the pious dead, verse 5 .”

But in the St. Petersburg Dictionary Roth cites our passage


under the first meaning of sj-i-^rT without remark. Grassmann in
his dictionary took rfiT to be the accusative after srScFffi' and translated
“ undertakes this glorious deed.” he took to mean might, not
mighty deeds here. In his translation Grassmann accepted the ren­
dering of the Siebenzig Lieder. Ludw ig translates ‘ ‘ Vishnu is praised
by reason of his strength.” In his commentary Ludwig refers to
vi, 20, 10* and suggests ‘disz verkiindigt nachdrucklich von sich* as
perhaps a better rendering. Hillebrandt, Vedachrestomathie under
the word, gives ‘laut riihmen* as the meaning o f here.

I do not see why we should not translate % rTfl^?: ‘ Vishnu


praises/ makes loud boast of this, i, e., the mighty deeds mentioned in
the last verse. I would take adverbially 4mightily, such is his
might.*

2. iTJft ?r H?R: ^ f r frfr?8T- The simile is not applicable to Vishnu


generally, but to Vishnu conceived as planting his foot on the height
of heaven and now magnifying his own great deed. He is like ( roars
like ) a fierce lion prowling on a mountain top. Compare x, 180, 2,
where the whole phrase recurs in the middle of a description o f Indra
advancing to the fight. Sayana’ s note there is
Pnrsr: qrfcTPrarcft ?ifr ^ v* ^ v z ^

* This passage lends no support to the way in which it is desired to take


*T'SrirT here. V u jm <F!T W :- Sayana, '
10 4 NOTES. No. 5.

A wild beast or beast of the forest is the oldest meaning of y r .


Compare the classical word The word srqx occurs only in these
two passages in the Rigveda. It and frfiTSTi have a reference to the
god as well as to the wild animal to whom he is here compared. See
the next verse where Vishnu is called

Vers© 3.
pDAPAJHA;

^ jy r n jp iT n T r ^ fs ft I

II %
S ayana :

^^rrcf3(frjr s jjw w ^ n ir i^ s r w i ts=h


•ppfl’4 sr<* wt srrffrg i sR fa: gsrsp T ^ ragsfr is f r p r n r I
fnrtfSTff ^rf% MTft^f5rfrsrM m s t s s ir r a r a 3jf>r*rHPTRTO
I<tfr gjRprrH I <?*r *W3 *rrt ^ 5 jm r r i 1 ptst't ?r% wvifci 1
*fr j m r s ? 3* w F f ?H»TRrrw?a?i si^ra nraw
R t o w s t w fWtr^r ^ f^TPT: 'T ift: 'TTtfWT f a w r
P tfifrm 5?. II
N otes :

!• ^5*1 (six+ u + sh am ). Roth derives this word from ^ ^ a n d takes


it as an adjective, in the sense of piping, sounding, clanging, here and
in four other passages of the Rigveda which he cites, x, 54, 6 3 ^ fspj
3WTSFT *FT**3T?nr%.Sayana, ^ rT^f sftfrpMr 3^37*
^ p rr *F*r w r &c. x, 6, 4,
S a y a n a ,f ? r ^ ^ - ^ R l T ? ^ 5 a - aT ^ : I I a rf:
sr^pr: fl®*I*rpT: fl*[. I t seems doubtful whether 3T§f>r. is an adjective
here, iii, 7, 6, ^ fr Sayana,
<nfr ^ ^ ^ fa*j«rr ^
^^nTT’ T |T^ I ^RRTrT 1 cTcH<^ qsfqjJfl’ 3Tf$TJT;np?r
3Tf?r vi, 10, %
l ^cfrt *PT^sr m * . Sayana, % ^PT
&c. In other two passages the adjective occurs according to
Roth in the sense o f snorting, spirited, iii, 49, 2
f TO5PTT Sayana, f^^frT^r^r

ix, 71, 2 * ffF£* 3W qr^ CTS**- Sayana, 9N: ^ r i^ ffq ^ r T O ^ & c .T h e


1.154. No tes . 105

word, as Sayana notes, is given in the Nighanfcu among the synonyms


o f an* ii, 9 and iii, 6. Ludwig translates “ let the song go up to
Vishpu for strength to him.”
[2. “ In fq ^ w e have one o f those words which it is almost
impossible to translate accurately. It occurs over and over again in
the Yedic hymns, and if we once know the various ideas which it
either expresses or implies, we have little difficulty in understanding
its import in a vague and general way, though we look in vain for
corresponding terms in any modern language/*

fsfj^from f «r to scatter semen. . Originally meant the male. It im­


plies strength and eminence. By itself it most frequently means
man in his sexual character. Then it comes to mean fertilising, strong.
It is also used as an epitheton ornans to be rendered by hero or
strong, as a name of various deities, and as a general and empty term
of praise.— Max Muller, Vedic Hymns, Part i, pp. 138-153.]

Verse 4.
P a d a p At h a :

f t | ffr r r ^ r r ? ? r R r I

«r*. ^

(W II v
SA y ANA :

ftsoff: w r r ^ ° r r t ^ r r s l f a <5Tr i° t rPr sfiPr ifr P r q r^ ire m r-


i% sreftaH nr swftaTrTrRr i
* ? v q-^r jn r
sjftsrmTR' i jis t i s firfro s t'T
ft^rag^Tr^w’Tnm'% t 1 ij*
store: ^ntNiPr rnr**rrf*r 1 f^rvrrn 1
^w°rr qr^frr *ref?rct%*n3 1 w w n^rer ?rar
smrc I 1 1 s^fr*rr-
a%srtesrar <rr w t c n ^ R r ?*fr*?r-
ffcrefr ^ f t R W R r r P r f f r f ^ f r p r W r ^ T ^ n r ^ z t r f f f r r n r p ^ r ’ r r ^ t t ^ 'r r r -
ft?tT 1 «rar 1 * r » r ^ «rr 11
N otes :

1. 5ft. Whitney, para. 482 c


14
106 NOTES* No. 5.

2. trpit &c. Roth, S. L., p. 54, has the following n o t e “ Al l


beings in the world enjoy the sweetness of his highest footstep, that
is heaven. From Vishnu flows the comfort and enjoyment which are
found in the threefold world.”

3. q^FrT. ‘ Rejoice in, are made glad with, f o o d / Compare


Max Muller, Vedic Hymns, Part i, p. 36. The phrase recars in our
No. 29, verse 7, USTTCT W 3T

But Both takes it differently. There is good reason to believe that


the word had in the Veda a meaning which was subsequently
altogether lost sight of in India. See Max Muller’ s note on the word
already referred to.* Roth gives custom, usage, rule (Gr. e£os) as the
first meaning o f the word and cites three passages, iv, 33, 6
W 3PlJCcrPT (compare Max Miiller, loc. cit. p. 33. “ According to their
nature the Ribhus went to her, sell- the cow; or, according to this their
nature, they came ” ). Say an a 3TJ ^TT
srrj:. iv, 52, 6 ( Max Muller, “ Dawn,
help ! as thou art wont Say ana, 3TJ TOffT
iv, 13, 5 3T3T ^TRT (M a x Miiller, “ By what inherent power does
he ( the Sun ) move on ? ” ). Sayana, ^TTfrT I
cT?^rt ^ ^cu^rt.

In ix, 103, 5; vi, 2, 8 ; viii. 32, 6 ; x, 129, 5; ix, 86, 10, Roth
takes the word to mean accustomed place, home ( Gr. rj6o$ ). A
third meaning of the word according to Roth is, usual condition,
comfort, well-being, contentment. He cites three passages, vii, 89

* “ Svadh&, literally one’ s own place, afterwards, one’s own nature. It was
a great triumph for the science of comparative philology that, long before the
existence of such a word as svadh£ in Sanskrit was known, it should have
baen postulated by Professor Benfey in his Griechisches W urzel-lexicon.pub­
lished in 1839, and in the Appendix of 1842, Svadh& was known, it is true,
in the ordinary Sanskrit, bat there it only occurred as an exclamation used on
presenting an oblation to the manes. It was also explained, to mean food
offered to deceased ancestors, or to he the name of a personification of Maya or
worldly illusion, or of a nymph. Bat Professor Benfey, with great ingenuity,
postulated for Sanskrit a noun svadh&, as corresponding to the Greek e£o?and
the German sitte, 0 . H. G. sit-u. Gothic sid-u. The noun svadh& has since been
discovered in the Veda, where itoocu rs very frequently ; and its true meaning
in many passages where native tradition had entirely misunderstood it has
really been restored by means of its etymological identification with the
Greek cCos or rjOos ”
L 154. NOTES, 107

3 cfT^r ^ am fa 5fT% W R :- “ Whafc content­


ment didst thou fe e l? ” (M a x Miiller, “ In what character
dost thou light up our work, and what character dost thou assume,
when thou art praised ? * '). Sayana, ^ aj^r Fq SR’^TT
(% qr i srr ^ w ’r
^PT°R: i, 165, 6 gr^qrtf *TScT: ( Max Miiller, “ Where
was that custom o f yours, 0 Maruts, when you loft me alone,” &c.).
Sayana, ^qr AT «T<5 ®rr- So on previous verse Sayana says
^ err- • sft:. in i, 105, 5 is by Roth
translated “ to our wish, ia the nick of time ” and by Max Muller,
“ according to thy wont,” ix, 113, 10 ^ q*T rjfftsi ‘ ‘ where there is
pleasure and fulness of joy ” (Translation in S. L .p. 111). Max Muller,
“ where there is food nda rejoicing.” Sayana, 3 ^ ^qvn^fTOT

Roth notes the frequent use of the expressions ^ R < T or 3 ^ sqqrf,


as usual, at pleasure, as desired, undisturbed, i, G, 4 ; i, 33, 11; i,
165, 5, &c., and of our form ^ r q r , to which he assigns the meaning,
in the usual way ; with contentment, comfortably, willingly ; sponta­
neously ( also the pi. )• The word occurs as here with
in i, 154, 4 ; i, 108, 12 ; iii, 4, 7; v, 32, 4 ; vii, 47, 3 ; x, 14, 7.
Lastly, Roth treats ^qqr ( Of. mrr ), sweet drink, oblation, especially
that poured out for the manes, as a distinct word, being that recognised
in Nigh, i, 12 as = and in Nir. vii, 25 as = 3 ^ . Our phrase ^ T W
JT^f% has in Roth’s opinion nothing to do with the phrase ^njqpT
in No. 29, verse 3, ^ q r in the one case being an instrumental
adverb, gladly, freely, and in the other a noun, with the offering. This
would seem to imply a great interval o f time between the deals of the
composition of the two hymns.

4. ftqTjJ 2TfJT. The expression is in apposition to


fq^TiT, and means the same thing. ‘ Earth and Heaven *are ‘ the three­
fold world.’ Roth compares iv, 42, 4 S’FT rw<J sPFTfc 1T*T. Sayana,
3cT 3Tfq ^ >Tq sqfFRRTTt fN lJ (% R% Vl W V * $l~

5. See W hitney, para. 786. “ A considerable number of


roots have in the Veda a long vowel in their reduplication . . .
Most are Yedic only; but is common also in the Brahmana
language, and is even found later. ”
108 NOTES. No. 5.
Verse 5.
P adapath a :

?p r p n jiT ^ rrn q r 4 ; 3 j ^ r * t . srfc ? n r ssr#:

* rif% I *[: f|- ^ f?trr f ^ r h ^ qpr


*tW ; II <k
S ayanA :

srrraw trcr s n r r a * * r m r i «nrrf?ir»4f?t ^ p ra w i f t


Tnfr s r ^ r f t r a ( Asvai. iv. 5 ) i
ST?* «T??fr f^ °ff: f t * fsr^^t iTKNg TPt: Ia^qjPTT-
%5T?t. i ' r n n ^ i w 'm r ^rr»??trar*rf% (N ir. vi. 7 ) 1 s * fr -
W HSraN>f»Rspf: I [ srf»T? ] M52TT sqraqtwi ^
% P ^ : f ?T f^OTifr?jpT snwl^5® ® ^ TO
*T^f^r £ fir o g * R t% 1 ^ 1w w ^ t
srm fvi^r * r f i n r w w n ^ * <Trtfr?*Hr 1 s w i j t f q ^ ^ p r ^ T
<n?t T?^rt f ^ r ^ r a % ^ g ^ T ? iT % q 'f ?qr% «?>**?* t o ; Pr«tsfir
1 1 ^ H ^ n r y f R ^ r a f ^ t r f l ) ^ =rrffcr ^ s i r ^ w t t ? -
$ r ^ n r ? 4 h n -. sttcjp% finr^rftnpf = I wniftMr m ^ r fiw r 1 ? « i r 5*115-
<fKSHrit°r h f t ^ 3 : ^ *rf<Tr § ^ R h t *rr ?rc*r T j
srnnrar sr.2?pct?i%: 1*r ^ g 'rc n r^ r ?f?r ’g ^ r ^ r ^ 3^1 f??rsT: * r f -

N otes :

1. [q f^ := ^ 4T^jT (Say. on vii. 47, 3. ) ]

2. Sic. Sayana takes sr ft sT^rt^T parenthetically, E e rily


such a friend is he’, the main sentence being ‘ In the highest step
of the wide-stepping Vishnu there is a spring of nectar/ and supplies
cT^qRT, ‘ may I win there.* liotb, followed by Grassmann, takes ^RT-
*T^T &c., to be a clause by itself, and f^TT &c., to be another, both
independent of the previous part o f the verse. “ There is a society
o f friends ( 3 ^ : ) of the mighty strider, there the spring of sweetness in
Vishnu’ s highest seat*’ (Grassmann “ There is a spring o f sweetness”).
Ludwig appears to me to have com pletely misunderstood Sayana’ s
explanation of fc 3^g[?r«rr. “ That and are one and the
same thing is, after Sayana’ s excellent explanation, not open to doubt:
the translation in the Siebenzig Lieder needs no refutation, for the
reason why the speaker wishes himself in Vishnu’ s heaven is just
NOTES# 109

th®t spring o f madhu which is thought of as inseparable from it.


Anyone who has the slightest feeling for style will see how the whole
Terse is arranged to throw the whole final emphasis on ”
Ludwig accordingly translates “ Appertaining (3^ : ) to that is there,
in the highest place of Vishnu the wide-stepper, the spring of madhu.’ '
But Sayana’s phrase fffrrfoi ffcT^ff 3T refers to Vish­
nu, not to the spring of madhu. Compare the words which follow

Roth, it will be seen, takes as a collective expression for the


society heaven, the W M : of the previous clause. He compares
x, IS, 3 to the Manes.

^rrf arPrfNr

TSrnPtSP II
€* I have found the gracious Fathers, the children and the highest
step of Vishnu: come gladly to us, oh ye who sit on the grass strewn
for you, and drink at pleasure the sweet draught/’

But may refer rather to the tie between the god and his
worshipper. ‘ Verily such is the brotherhood of Vishnu, etc., scil.
that I too may hope to win there.’ Compare the first of the passages
cited by Roth under that meaning o f vii, 72, 2, JPftft
ftsqrfor ^nrT 3 -^ cT rT^*T where must be taken in a sense
answering to W iT (Sayana zpnTf^T ^ farTPTf: ^
•••# ? r * r r r H *refa*).

[ 3. fr^r. Pischel in Ved. St., ii, pp. 88-9, says that and the
Pr. are identical. T o derive ijcq- from 3^r is against all laws of
phonetics. The most frequent sense of fpajr is ‘here’ , but like 3T^ it
means 4 there’ also. He translates the second half of the verse thus :
4<In the highest place o f the wide-stepping Vishnu— there indeed is
our relationship— there is a spring o f mead.” The sense, he says, is
plain from the preceding verses of the strophe.

4. This is a passage which must be understood as intimating a be­


lief in a future state of happiness.]
110 NOTES. No. 5,

Verse 6 -
P a DA PATH A :

?TT JPT tt4^ ?F k TTT5T:


1anf M ^ fG ojr: « r p r * r ^ r r s r s r

H rn r n r t II ^

S ayana :

I qm ^*R R r 3 ^ 5 <=rr rrrr^ irrer^rR ^nsjpr


**TRrR *r *^ ^ s f r w r R skrsrW i
m ^TR I rTR>l^T ^TRf^TT? I SRT ^ *TRfT * ft -
sr^Tr ^ f f ^ n 5w jrnrr qrararcr s r ^ r r w R : arfint-
I ^3T I 3TRTT ^T-rfR: I 3TrfrfOT S T ^ ^ sn fiT S T ^ r f c ^ : I 3 ? ^ 3^r
^ sj<*Rr 5 rsR ^ **n % *rR r5^ f^ r:
^TfTRr ^ i R r ^ R r R rrr^^f ^ ^ ^ n ° r T f f 5 jj-f^nt *t*r f t r -
rt^ q t b t r s f t sT R Jr^ m ^ rfcf ^R ftsrr ^jt r t i aro R^tr
^fr^T^ff s^r^TPFT ^ l ^ l d 1 I rffR ^T TT’F'JR <=hT*l*tT-
*rt tr ^ tr t ^ m ^j ^ sȣ^ r: i ststt smrfrRT
1W ^ p rr^ ? TOfitaf ^ r r r ^ r ^ R R r ^r ftr^ fr R*RTRf^
*rr I s t ^ r t t s r t i rf^ rTjFTrr^^r fts°rr%*RT: qr*r <rt T ?r^ **m > T n %
Iw ( Nir. ii. 7. ) ||

N otes:

1. ^r^. The dual must refer to Vishnu in conjunction with some


other god, not, as Sayana takes it, to the Yajamana and his wife.
But who the other god is, or why mention o f him should be made so
abruptly it is not easy to say. The difficulty has led Both (S. L., p. 54)
to suggest that we have here a verse belonging to a Mitra-Varuna
hymn, which has been improperly tacked on to our hymn, on account
of the expression q^r occurring in it. But compare note 1 on
No. 2, Verse 6 ( p. 68 ).

[2 . JTWr. Whitney, paras. 969 and 970 j. ]

3. *TTfr ^ft^pFP* The ‘ kine with many horns’ are perhaps the
stars with their myriad rays.
II. 12. NOTES. I ll

4. * U n w e a r y in g .’ I tr a n sla te R o t h ’ s a rtic le o n th e w o r d .

“ ( 3? 4 - ^ fro m q tf ) 1 . a d je c tiv e ( n o t e x e rtin g th e m s e lv e s )

a g i le , li g h t , e x p e rt. T h e fo r m s w h ich o c c u r are a c c . s in g . apTRT^r,

n o m . ac c . p i. 3FTTfl: > g e n - 3T*Trtfr*[. F re q u e n tly o f th e M a r u ts R ig v e d a

i, 6 4 , 1 1 ; 1 6 7 , 4 ; 1 6 8 , 9 ; 1 6 9 , 7 ; iii, 5 4 , 1 3 ; v , 4 2 , 1 5 ; v i , 6 6 , 5 ; v i i,
8 , 2 ; itpt: ii, 1 5 4 , 6 ; 3 ^ ix , 8 9 , 4 ; R T f ^ i x , 8 9 , 3 ; aHHr: iv , 6 , 1 0 ;

iii> 1 8 , 2 . — I n N ir u k t a ii, 7 and b y th e c o m m e n ta to r s d e r iv e d

f r o m f to g o — 2, in d e c l. F ir e . Un. iv , 2 2 1 .”

No. 6.
M andala II. Sukta 12.

S ayana:

<r*rr^ ^ r f a I m m srrcr sprt


i *ra% r < % ^ R f ^ R 't a * * 3 3rr?r
1 TOnmfrfrr w f^R * I *rf s t r it f f r ^
( A sv a l v i, 6 ) I 3TTRSf^% sfm 1T%% Rr%gT-
srtaw 1# r ^ I 53T^»rr 4 r s t r i t ^ r q u r Y ^ r f r % ( A s v a l . vii,
7 ) 1f%^f3T!% Hwr^°r: ??rcr# sniRrrr ?ff s t r ?f?r
sraa; 1 m'gfsrmfiT ht ? r *sr°t 5 1 ^ 5 1 ?W r *TTnfr *fr w f r
fR ^ ftJ R R fr a (A s v a l. viii, 7) I 3Tfjrgf5r«s% <Jt% R f ^ R -

ftfn i ^ i f t r u w n i '^ R r «5r% stsrh i fa s r s?fr ? r sjf str *rwsr-


f|*T ? R ( A s v a l . ix , 7 )1 » T ? r a ^ R < % ? ? ? ( zfr 3 T R H tK H I

*sr®f i 5T *tr *t r ^ u?j4r >R**rrRr<t


( A it . A ran , v, 12) 1 3T#R?T«r I

fTTOrcflPT^j I
a r i ^ f l ^ T f^PT ^ ^TIRT II
f R >r^rr 5 M r *fr»mr^<Tr I
S^>r ’ J T i^ R F ^ r g ; II
fa f fe d *r ? r N t r ? ( ^ t r f^ r^ R fff: i
% 5TR ? R ^ " t t ^ R P ’ sreftSwS II

ar^ ^ h r f^ r i 3 *r R r ^ s r f^ r l ^ i ^ r i * ts * r^ P t
i t^ r a ^ r if^ r a ^ r ^ r h r s j; i f r r ^ r f ^ j r r -
ffcsr *rerrpa*rerfrf?r: > ^ ^ * p w r l ? ^ r <g3rnf^^i2Tr%?:JT=E^ i
f M h s ^ i fr ir e f f r ?i% »P!*r*n«rrc?R||*r: i *rr?R ?s-
112 NOTES. No. 6.

*3*®- wr%?r < tfs h s ^ h t i srq t ^


*rs*r*m* s f t s ^ f ^ r r ^ s r *rrerr bt^ t: i sr ^?f|- ^ m r -
^ ° r **r*rcn%*?s* * * * ^htth i grtrg^r fW N rcr
* p *P F f??r *rfj s r * frer <r
i *r * r ? r ^ 7 * ft c * % ? r \v & w m f W rret
3J<TT^<T: II
N o te :

For my notes and translation here I am much indebted to me­


moranda of a lecture delivered on this hymn by Professor Aufrecht,

Verse 1.
P adapatha :

m ^r?r: 'T* JT*Tfp I?: ?f| -


s s T H T fr | ^ t r ^ s r r r r r fr ^ ffffc r 3 t * - 4 w f t ^ w r ^ r r r g i

^ 5 ^ f ^ : II \

S a YANA :

*r**R fr ^ r 1 3prr*r: sre r: I s?^rr * r *rrar q^r


t^ rr *^T?r«rT: *R ^ R . ^ SIPrPTR: ^ f^Pf-

Cth i * * 3 T ^ ^ n ? p r ff: i i *§r i


BTc*5FR^ I 3 ^ : I ^1^7: I **$t-
?£ * * ^kitth toht fr ^ fr 3?>**%rrref3pftcrpf i » - w
*r*t 3?5^r#tT i (Nir. iii, 21) a ^ 2 t e m ^ r
3T I rRTr ^ JT^FcTC* I PTTOr *T#r ffrT (R v. i, 80, 11)
% ^ r^ r°R* 3<*** *TfT *Tfc^T ^rfT: ^T ^Tf^RR I 3TT
ptst &$ i * r *rr<T <^r sr**fr *r ^tt W r ^r^r^rr **^ T^ n^ Tc< r-
?n * * * * w r f* r T O T ^ T r o fin fta r *t^t t o * *
^ r t ? r *r ^ r * r (Nir. x, io)||
N otes :

1. 3TTcT ‘ So soon as he was born.*

2. sfirnrr q-^GTrT. 4 Adorned with strength.’ Compare i, 15, 4 arcT


M ffr 3T snVTf % R I fas I qft ^ ^ T r , and Sayana’ s note there:
> ^ ^ rR C ^rr^T^nnSr arr^ i cnfr^ f^ p tp tjh i
rr a ^ T f? ^ i ^sprr *rc ^ *fr*f fa^r.
11.12. NOTES. 113

3. ‘A t whose breath, from before whose breath.* The


root is that of The word is used as an adjective in, for example,
i, 52, 4, where ) means the snorting ( roaring) Maruts.
Compare in the last hymn, verse 3. T o say th a t4 breath 9 means
• strength * here is to turn poetry into prose.

4. tfSTJrW 4 He, O men, is Indra !* The refrain with which


each verse o f this sublime hymn [ except the last ] closes. Sayana's
explanation, ‘ He, not I, am In d ra / refers to the ridiculous story
which, in his introduction to the hymn, he quotes from the Brihad-
devata, and which is in itself a measure o f the distance in time and
spirit between that work and the writer o f the words before us.

Verse 2.
P a d a pI th a :

3T^°rr5T | m g fN n h r ,3 T s £ -
^ II H

S ayana :

| - 3 r t : n-. ^ i
fit I Prafff-

n i m ^ r ypR zn r: 1 f%?rTr°r
1 sit rr^ *r 1 ^ 2
VIT5 : t *r i M f ?rr?PiRr 11

N otes :

!• [ 3T: &c. Of. Maitr. Sam. i, 1 0 ,1 3 :— The hills are the


eldest children of Prajapati. They had wings. They flew about and
settled wherever they liked. The earth thus tottered. Indra cut off
their wings and made fast the earth by means of them (the hills)*
^he wings became clouds. Hence it is that clouds always go to the
hills, as they are the places where they once grew. ]

2. ^fqrrr^- ( For sTfffar see note 4 on No. 2, verse 11, p. 73 ).


‘ The moving’ mountains. We learn from the Veda that the original
15
114 .NOTES. No. 6.

meaning of the root fnr was ‘ to move.* Transferred to the emotions


the same root yielded in Sanskrit a word meaning ‘ anger * and in'
Latin a word meaning * desire. * The word is first transferred by
metaphor from the physical world to the region of the mind, and
thereafter is within that sphere restricted variously in the tw oJ
kindred languages. The next word in our verse, 4 he fixed
fast’ , is an equally striking example o f the light thrown by the Veda
on the history of language. In later Sanskrit the simple root means
only ‘ to rejoice/ The Veda shows that the first meaning was ‘ to be
in a state of rest,* and that the word, applied to the mind, was there*
after, not as in the previous case, restricted to part only o f its meaning
proper, but extended so as to include other joys than that o f rest.

3. “ The word here may mean 1 constructed.* ” — Muir,


Sk. Texts, iv., p. 101.]

Verse 3.
PADAPATHA :

«r- f ^ r srftH srfH 'rr m j zt-. ith j^ s r r -

W- || ^

S ayana :

*Tfr I q ffW 'T n T i < f f w W -

ftTOTO?* i a r 'm I w q ^ ? w i u < r 9 f r ’T*pf fra »rr% rq^ i*: (Pan. iii, 3 ,
106)1 g tr i C T fritrfi s r r ^ R :i 1
srw t
I q ' m * i I s p r e f i r »T 3 tR ^ m r ^ n n ^ r 1
*r»r?g t o : tiw tr : I 1
1
f ° r % r ? ? r r ^ r l> ft srcw ^refH frr it

N otes :

1. ‘ The seven rivers.* Saynna’s alternative explanation


of is ridiculous. For the seven rivers o f the Vedic poets see

1 M. M.
II. 12. NOTES. 115

M ax Muller’ s ‘ India: What can it teach u s ? ’ p. 1221 and


pp.171 fg.

2. This word occurs only here. It is a Yedic locative, of


the same kind as in the next verse. Roth takes it as a Y edic
instrumental [ also Lanm an], but translates ( S. L „ p. 5 8 ) ‘ from the
hiding place o f V ala.’ So also Grassmann. Ludwig suggests that
the word is instrumental in sense, and that we must take it to mean:
Wedge or key (quasi reserator).

[3. “ Between two clouds or stones. ” — Muir, Sk.


Texts, v, p. 205. See footnote to translation.]

4. This word also, like arr^TT above, occurs nowhere else


in the RigVeda, and Roth quotes only one other passage for it,
V S . 32, 28 fc ^ :.

Verse 4.
1? a d a p a ^ h a :

?*rr f%^r frrrfa1m


jjfr I

w sp n p II v

Sayan at

, %*r ;* t ° r ?r r s*nf% f^ iP r sr^cif^r


i *n«r fret apf ^ r f ^ r s r c r s w r fS r e r w r e PrffCTgl:
H?r Tr?mr a r ^ s?sirrth[ i s im r ig r r
s r c i i w sj fsn fta r ? i f t i sw r
^ 5 ^ ^ ^ I I ft t W r ? *T: W P I afts
5 htt% wnr%i jet^ i
w m •spTsirre; w «tr*r: I w r «tn rr f t f w s t f
II

1 “ In the Veda the stage on which the life of the ancient kings and poettf
ia acted is the valley o f the Indus and the Punjab, as it is now called, the
Sapta Sindhavalj of the Yedic poets. The land watered by the Ganges is
hardly known, and the whole of the Dekkan seems not yet to have been
discovered.” ‘ ’ ;'
No. .6.
116 NOTES.

N otes:

1. xzftsn* fTiTrft. *W ere overturned/ cannot mean


as Sayana would take it. Grassmann’s translation ‘ who is the
maker o f all that m oves 7is of course possible. But compare
in verse 9. Note also that if is part o f the subject o f the clause
and refers to the common division o f the world into that which moves
and that which stands still, the want o f a word for the other part o f
the division is much felt. Lastly, the poet seems to have passed
from Indra’ s work of creation, and to be now engaged in describing
his subsequent exploits. Compare the next line.

2. ^T. * The hostile colour, dark skin.* A term of reproach


then as now in India, in the mouths of those whose skin is whiter.
The words and are used in the Rigveda o f all the enemies of
the Aryans, whether demons or men. Here the reference seems
clearly to be, as Sayana takes it, to the non-Aryan tribes. So also
Grassmann. Roth translates ‘demon b ro o d / [S ee Muir., Sk. Texts,
ii, pp. 358ff.]

3. *TfT. A Vedic locative. Roth, followed by Grassmann, takes it


to be a shortened instrumental used as an ablative. [ occurring
fiftj-three times, may be an adverb with a recessive accent, from
like from f|3T; or a homophonous Instr, Sing. fem. (Lanman,
Noun-inflection in the Veda, Journ., Amer. Or. Soc., vol. x.)].

4. . ‘ As the winning gamester takes the


stake.7 So Roth by conjecture. A ufrecht ‘ As a gambler who has
won a la c/ The meaning is very uncertain. In four of the five
places in which the obscure word ’fcffWsr occurs it introduces a simile
CssSfa). On i, 9 2 ,1 0 — tpr: i
fTrjTr^sr — Sayana’s explanation is
v fh r i nr w
R w fir : arrpprr^r q q n f t % ^ r
\ ... W
I ’W I- (Our verses 4 and 5,
taken together give us, it will be seen, an exact parallel to the,
arrrw^r of this example), iv, 20, 3 (o f Indra)
tRRPfc Sayana viii, 45, 38 ( o f Indra ) Sayana
x. 4 2 ,9 (o f Indra) fc f q^fsfr fiW tfrT 37^. Sayana z ^ T I
w 'w n c T O P r a r e P T s * 5?* \ f?r
II. 12. NOTES. 117

fa r c e r W M r ft -q tfw < tsk ^ : ^ ^ *vfiw


?fTcfR*r<J:. X, 43, 5 ( Of in d r a ) ;r vsft r% r^^Trfrr ^
*rq srqrT. Sayana ^sft q * ^ r i prTT RuRT ^ *£* fH ^
f « t ‘ Rf%^rfcr cTSft^:

Verse 5.
PADAP-VJHA :

^ W | ^ ? r W- ?fcT ^ r r TcT W K ^ J % - 7

q^T: 3TftcT STcT § 5 » T | *T: 3 ? ^ : 3 ^ : 3TT

W ? m 3 P [r?: II <\

SA yana :

5prr sH: ^ i ° r r tmrar 4; g-«»f??r ?*t %nr *r %*$■■ ^


*r3?r ?nt i % R r I tfrr*r ■terr?S 5Drf*fre ^ °r: i h w r r ^ f r f%-
5rfrt% 't - j t 't r t »nrr q -^ ^ jfr r ? : ^ r qnsfrRr t ?nrr ^ i %?5t
sr?rfrt% %*r sr v t a r r fl% ( K v . v iii, i o o , 3 ) i ffJ ti% <jy°r: i *r ? ?s ct f r s r
I 5^5T5f ^TPT I ^ t»m r qrq- ^ 3T$: sft: ^ v^ ff^ T j s t : ■TPT^rr3*'
*m ^ n frP r vm rft srrfiprrm w f i ft^rnrnj I # n $ f^ r > r
?i% w&x i rrw H M fw r f^ rra «ttt *r *?sfr?<ftra P r w r a w ^ ? r i
v rsp zm n r t ’smft'tfPrt ar^r i f t fW r -
?r ?=£t II

N otes :

1. “ I n the Veda, and more rarely in the later language, the


rule for the maintenance o f the hiatus (*r ffa ) is sometimes violated
and the remaining contiguous vowels are combined into one.” W hitney
(1 s t Edn. ), para. 176 b.

2. sfrnr • Take, with Aufrecht, as an adverb. * In this awful


m anner/ Roth, Grassmann and Ludwig follow Sayana, and con­
strue with qi£.

3. f^ . This word is in the Veda a demonstrative accusative witfy


no distinction of gender or number. The object referred to is often
as here repeated ( ).

4. f^sr The metre shows that we must pronounce v i-je -v a .


Compare note 1 above. In the former of the two cases o f this Vedic
118 NOTES. No. 6.

Samdhi the written text conforms to the real state of the case: in the
latter it does not. Compare note on verse 9 below. ( But Grassmann
would read for here.) ftsf: bere is not the nominative but the
accusative. The word occurs in only one other place, and then in a
similar context. ( i, 92, 10 quoted above in note 4, on verse 4. ) It
means perhaps gain or stake ( Aufrecht ).

‘ Place your trust on him / ^T?^or the


Latin credo.

Verse 0.
PADAPATHA :

m fr f| c r r m ^ asM : ’ r p fr r p r e r

l ^TR-^rrsor: ^f§Trr ^ f ln r ; w-
t II ^

SAy a ^ a :

«fr i fN r e r c r ^ ir : i ^ r T ^ r vprrar W * I
frw t ^ ^ r v t t w ^ t i jth j °n \i i
* n ^ R p r ^ a fft: 1 i s r a r o r ^ 'T=rnrr t r -
fa?rr i n v gftrsr; =rr *tq; 3^ ? ^ : 8 T P m r t j2 *T fr -
tn ^ r: 3Tf>T5TEfpmT tfSrar >m % *r jrtn c f
’ rrfwtffr i jT s ra s f^ n ^ «r q s c ^ w r w rr r r a r ^rr^r i n »rr w w ^ w n f t «rs rt
( Rv. iii, 8 ,2 ) i st^ <nsra ^7*= n

N otes s

1- C*TFT %f^cTr. A favourite epithet of Indra. ii, 21, 4


Sayana W rftfrtftPr^h I T W $Hf I TO f l ^ R f # F F :.
vi, 44, 10 ftPTSF rvnrfar r^rj*. Sayana, ^ \ "ft r^f rsrtte^T
^rar*. viii, 80,3
Sayana, ^ ^ rtf CIW %*Tcfrf?T w i t o n . x, 38,5
. Sayana
But the meaning of rtf is uncertain. The simple word occurs in
only three other passages, ii, 34, 15 qqr rtf <T[TqqT^£r, “ with that
( help ) by which you carry the i radhra’ across dangers ( to the
Maruts).” Sayana, *PRRW. vii, 56, 20 ^
II. 12. NOTES.5' 119

Say ana, rtf f%c[ *R * R [% ^ T l% - (These two last pas­


sages taken together show that Sayana is no safe guide as to this
word, as indeed he does not profess to be. F or rtf in these two pas­
sages must mean the same thing.) x, 24, 3 rtf *3" %^<Tf
(o f Indra). Sayana, f 3RFTT ^°ffqm r ^RRF I
(W ^rfe<rr q w * R Pr i ^ i ^ *reRr.

In vi, 18, 4 we have arrtf and another compound with rtf—p

*Tf: I
rr^r^T^r^-
rtf^r rtfHtr II

Sayana 3 ?rtf^ I ^q^ | ^ f T


*HitoHfaRr flqRRF cR &c. In vi, 62, 3 we have the only
other passage in which 3?rtf occurs, rTT C ^ R ^ T t f W ^ r R*I 3 ^ J;
( of the Asvins )« Sayana, cTT f #r ^ ^ *RT-
VRtP^ r ^ R ^ J n ^ q - flfS *T^cT: &c.

In the St. Petersburg Dictionary under rtf Roth ( who had previ- V
ously given not lazy as the meaning of 3TCtf ) derives the word from
*X.= 3Ti(^¥)and compares the Zend aredra. For the meaning he gives
Sayana’ s double explanation of rich, or he who pleases the gods,
righteous. Grassmann believes that the word means weary. In the
Siebenzig Lieder rtf**? and here are rendered by “ the rich and
the poor/* Aufrecht translated “ who is a furtherer o f an honest
man and of a poor man.”

[ I n vi,62, 3 (quoted above) 3TC’tf is an epithet o f the mrtis or path


o f the Asvins. This path is spoken o f as flT 7* ^ , 3T3HRfT, frr- \ X
ST?^, &c. a^rtf must, therefore, mean not poor, notjniserly, i. e., rich,
liberal. rtf^T would mean he who impels the miser to be
liberal. Cf. vi, 5 3 ,3 . Ctf^T alone is to be connected with ^fKrTr.
T he other Genitives, viz., *pKW5or:.
with 3rr?rTr. Cf. r r w rtf^r^r: g^rcsqfRlrsftr ( viii, 80, 3 ) .
T O tfafafaroft ^Tf?rrr i p * *ffra°rrcft?rr ( x, 24, 3) &c.— Pischel,
Y ed. St. i, pp. 125-6.

2. 5r§T?r n. a hymn, a prayer.


NOTES No, 6.
120

m. C1) composer or repeater o f a hymn or prayer, con-


templator, sage or p o e t; (2) a minister o f public worship, a wor­
shipper or priest; (3) one particular kind o f priest with special
duties as distinguished from fp j &c. 1° some texts seems
to designate a “ priest by profession.**— Muir i, pp. 241-258.

3. All the passages in the Rv. where the word occurs


fall into two groups. In one o f them the word is always followed
by the particle (=3rr3).T hat fact itself indicates that means
something that is in some way or other not quite propitious or
favourable. If we were to consider all the passages and compare
the expression it will, I believe, be found that the repeat­
ed proof of the word meaning “ sm all” , “ wretched ” , “ poor ” is
firmly established. In i, 31, 13, e.g., is contrasted with <T?1T*T
(he who brings offerings). In x, 41, 2 the o f a Kiri is c o n ­
trasted with a (possessed o f a f r ? ) which means a big
and costly sacrifice. In viii, 103, 13 again is contrasted with
ft-?T£5*T: in 9° corresponds to 3 ^ 1 ^ ! ^rtrTf in vi,
45,2, a passage containing a similar idea. Also Cf. 3fil'CaIT
(w ith an humble heart) v, 4, 10. ^rfC
is thus a synonym o f Ctf-Abridged from Pischel, Ved.* St., i,
216-228 and 126].

Verse 7.
PADAPATnA:

TTT^rt

T W I *T- q -: 3 [3 | p f a p '- m r

' II ^

S ayana :

^ ,rr5r5n stm t
^ 5% Trr?: i »rrer *PT73r: i
^ r^ rra r ^ w r ^ 5% srsrrc
1 =T«rr i 3r^r=r jtw ?far ( K v. iii, 32, 8 ) i « r «j
rcrrr star u
n - 12* NOTES. 121

Verse 8.
P a d a p a ^h a t

^ # f F T SPTrftfFT f |-
f t ar^- TH-qK ^FT^r: I 3TR-
I ^ ^ N r r ^TRT * '' *P05* II 6
S ayana t

$ ?r^ fr *r«f Nr ^ t *rarfr t o t * tf-


n^STR^ ^F3T f ^ t ISVSW r ^ W O T : I ^f^T*- 3TW^
w r ^ r e f ^ r r 1^ W T r ^ rf^ r i^rr^nr ^ srrctf^ i^ rr srrrer-
<rrfr rf^ r^ ?TRr <pr^ ^ arri^r **fff i
f^ m r ^ ^m r ^ n r r i ^ r i ^ r c ^ r c : *r f - f r ?nfr^r% n
N otes:

1. Notice here the use o f ffcT in the Pada text. It is always put
to call attention to a d u a l: and then the word, if a compound, is
repeated that the compound may be separated into its two parts.

2. ’3r<^rf. The two shouting armies are not, as Sayana supposes,


igods and men in conflict. The reference is to two armies of men
locked in fight ( ) and each invoking the aid o f the god of battle.
Compare the next verse.

3. ( nom. pi. ) arPRTs. 4 Those on this side and those


on that, foes to each other.’

4. The two on the same chariot are the driver and the fighting
man. They also have their several prayers.

Verse 9.
P a d a p a th a t

^ f?s3rq-% sr W; *t*t
3TW I *r:
**. STTTf s II ^
[x v. i. % n 1' Bm.j
16
12 2 NOTES. No. a.

SAyan a :

srercr- ^ r r ^ ?r s r r s ? ^ i w ^ w s i r j N t
gprnT ^ r r 3 ? ^ ^ fw * rn r arrw^r^r i w
^TTrT: * t?ptr sfitfar^ f^ r1 ^^TH rr ^ ^ p r r <r#crr-
fw\ *r ^ ii

N ote :

^ The metre shows that we must pronounce nar-te. “ In


the Y edic texts the vowel r is written unchanged after the a-vowel*
which, if long, is shortened r thus, instead o f The
two vowels, however, are usually pronounced as one syllable.”
Whitney, para. 127 a. The written text then follow s a supposed
uniform law to which the actual occurrences do not correspond*

Verse 10-
P a d a p a -j h a :

sp *T(f ^ ^ r-
5T I 9E $?t 7 s T ^ ffT 1*\ ^ q f : f * ?cTT

:fR T f: II \ °

SAy an a :

"s rh t. w I sj°rTr% i ^ r r g ^ r ^nrpr i


w w f 5r#% sTJTTrimni *nrra sjw n gH n ssffa
3K$ ?iT3?Trr% ?r I <?r- s n f r ^ r f l ^ : I arwnsir-
r a fr ^ r? ra ^ frp r n ^ f ^ r a : 1 * v ?pfr-
#?frr ?r ? ? * ? 5 *rf% It

[N o te t

3T^TTt. 3T3^r=concede, yield, forgive. C f. a^r ( ^ ) ^ f |SPTT t


^ . . . ^ K s . . . r ? : ...*TO: (ii, 2 1 ,4 ); |spTf ^FTOf#
R2Trr w m - ^rlr ..(ii, 2 3 ,1 1 ). =not yielding, not
surrendering.— Yed, Hymns, i, p. 199.]
II. 12. NOTES. 123

Verse 1 1 .
P a d A PATH A :

w f|raFcr*T c ffR fq r ^ ^ R T 3T5S-


I ^ r ^ n w 1^ q-t 3 ? ^ ^ r* r

*P ^ r f : II ^

Sa y a n a :

< * : < rfR T ?F rr*T ^ scp te r wy*r


^FrT ^ ^ r T 5 T R ^ 3T^-
f^ -?T i ^ * 3T^rr*HT?t i ^rt* i artw-
5Efrc^ c # R r ^ n ^ r ^rarr^rT: (Pan. iii, 1, 11, 2) i
^ j i * rc# ^ r r t ii

[ N otes :

1. ^F3T*[. ‘ P rof. R oth remarks as follows (L it. and Hist, o f the


Veda, p. 116) : “ In the passages which speak of Divodasa, mention
is made o f his deliverance, by the aid of the gods, from the oppressor,
S'ambara, e. g ., R . V . i. 1 1 2 ,1 4 ; ix, 61, 2. It is true that S'ambara
is employed at a later period to designate an enemy in general, and
in particular the enemy o f Indra, V ritra; but it is not improbable that
this may be the transference of the more ancient recollection o f a
dreaded enemy to the greatest o f all enemies, tbe demon of the clouds.”
(See, however, p. 368 above.)*— Muir, ii., p. 389,

2. ^ I K ^ T i For a new interpretation proposed o f this ex­


pression here, see Tilak on “ The Arctic Home in the Vedas,” p p .
280-3. The meaning assigned is “ On the fortieth (scil. tithi or day)
in autumn.” ]

Verse 12.
PADAPAfHAs

q -: | « r v r : jJ R E F T R ; 3 T f 153T ^ tT ^ *TCT

w m ^ r% p cp rv
sr: 3RTW5 II ^
124 NOTES. ;n o . g.

S ayan a :

n ?TtTTT5,T: T ^ tr 3JW I ^ ^ ^ r f-
«m f P n p n ra T >jra: ’vtrrcr ^i?%^r^ffrra t < n N tr: ^rw
ffir^r*n >m i?rf \refaftfir tlrftrtr*ire®*i5r (i» 9, 4-5) frrarar: I f* p ff
q ^ t g f w o n - ’ T ir^irrTwwrswr ^ p H ^ T R n ^ F ^ p r : ? r a t *nc°rre
«rergsrn. i Tift i *T 3p*rr *m j w *i<{t<.<£»K |w srsrwri:
^=r s r i w g r t s ; s ra n r I f j r g fr f? ! it

N ote:

A V edic infinitive. [See W hitney, para. 970 b.] Compare


the latter part of note 1 on No. 3, verse 4.

Verse 13.
P adapath Aj

srr^rr n r a ar*% | rw cr?r f% ? r

s r e q ; 't # 'c it : I * p # r »is T n 3^ N rr| : ^

W S T S p cp *P 5 3 R T fs II

SAYANA:

stct ’srT*rrsf«i*ft i frftrm'^arar sr p f c r a r ^ ’rarrarh


s p ^ (E v . vii, C6, 1 ) | fj%% I °T5 5 1 ^ I
■ r 2 R T : JTT^VJ: I f ^ T 'f ^ ST^Ft^ T ^wilsnicH-
#rrr rt>*tr?r i * fm r : Trar n f ^ n i ?»sr 7
t^ -^ r fS F jp I ^®r^rs: ^5TCT£WS: I gsrWrK-; *p
fH trfl |i

Verse 14.
P a i ' a i -a i k a :

2 f: ^ ■ ^ 3 ^ 1 % q^ ^ rn r^ T i t f S F c T ^ :

ip fr I ^ r f ^ tr*h i ^ jt *rs

ir ^ T f: ||
II I. 59. NOTES. 125

SA y a h a :

«n>m pm f?r T^rra i 3vs*NrreTr*fh% ?^ f-


fSr *tv 3>?i* i g<rr ^ ta if: I
sreiTf'T s re rc n m fif ?<tN- a ^ fa r w f? r I ? m 'r r t^ t
»nn% I <prr ^ ^nfr ? r%t2>f^rrt i
tr>T: 3 0 t t o i R « « ' t w ff^ rt i ?r ^sc ? w r t n w ^ w il
N otes :
[1. ^nfWRtf- Pcrf. Part, of ^t*t. The original meaning “ to work,
to labour, to be active ” appears throughout in the R v. and from it
comes the later meaning 4<to.be tired, to rest,” just as in the case of
the Gr. kam-no. A m ong other things it means “ to be active in the
service of the gods (by offerings), to pray zealously.” — Gr.]

2. A Vedic instrumental. “ The ya (in s t r .) o f i-stems is


in a few Vedic examples contracted to 5, and even to i.” Whitney,
pnra. 363 d. I t is not, of course, certain that contraction of ya to i
is what has taken place in such cases.

Verse 15.
P ad Apatha :

3T: T # §sp srr f % c r WT^JT ^ f q - g -:

3 jf? I ^ R T :

4 * 3TT * & [ II

SAy a n a :

m?r sri?t 1 1 jfr fv f t *fr-


3fr^Rrrf|?<lT% <r*r?r sispiR ra sr# ^
srrraRr *r ? r r p r e t ^ninlsfTtRr i ^ |
i% g ^ R R t: ^ i^ t r r ^ w w r : ^T^rfr

No. 7.
M andala III. SftKTA 59.

SAyana :

fawr ^ r R f i r l ^ r f ^ r %g>r m I f*r^fr N - ^ 5 ^ 5^ -


1 Mrnpf: n r i^ - 1 phfr ^ rar 1
126 notes. No. 7.

s r m ? n r w <rof*r Pt^r s R iflis r e gr f P r n w ^ r g i


^ i FT^fr s T 'T r ^ tn r a r a f ^ r r f ^ r ^ r p W r n r p r r a ( A s 'v a l . iii, 11) n

[ N ote :

T r a n s la t e d in M u i r ’ s “ S a n s k r it T e x t s ,” v o l . v ., p . 6 9 . ]

Verse 1.
Padapatha :

f^ = ^ T jr^ fc r f ^ r°T s 5 P JIT f rT

I fr e t*. s r f ^ R 'T r ^ rp r r % ^ r ^ r f w n ^ ^ r 5-

^ r r ^ = t h - il X

Sa y a n a ;

f^r°r: srsf jr^ °fr 3T fMr: I srerq°r *r%fr*FT w«rr ^prNfft--


^Tnrer ffW =?r pt^ *j?h 1 ■snrPtgrq^rrf^srsirmmW ^miik+Aw
1 frsir Pra- ^ srfr ^ ?rr^?rr3»fr <fr?#r ffsr^r-
*Tvr ^mrsr srarc 1 ft*ir *rfir f^-: srPrPrer srPm^'rr^-
W f ??rr ?ffr: sfrfoifr *t3<^rr ^ 7^f?r I 3T??rt ^rr%^t
^ f^ m ^ r fw < ° ig T ir 3 < i 5 i5 n R 4 ? n s fa ^ r r a
^ftw ?r s r a ^ ^ h 1 ^ r n f «ire^t 5nrrf?r 1 fJrtr f-
^ r°r : ^ r® t I *rrc*if?r s P r t f ^ fW ^ 1 Ppo ^ h c ^ f^ r w -
fHft'T^JrarPi 1 ?f?r «T3^prnT reaga^i wr 1 Piwra
o r p r s ffftfa ^ f r R t f k ^ n r (N ir . x, 22) 1 z m m fW 1
«ra? *nre*r wf? w u o t k 1 ,jr5rrffrrf^«rrcre*r f f t : 1
l^ r fr 1 sm ra ro ?H tW : 1 ?pr: IPnm r 11
N otes :

1. fMfT ^^rr^TTrRrt s ^ f % . ‘ M itr a sp eak s, and th e p e o p le are


arrayed/ T h e a lt e r n a t iv e e x p la n a t io n w h ic h S a y a n a s u g g e s t s fo r g c ^ o r :
n e e d n o t d e ta in u s . T h e w o r d e x p r e s s e s t h e sa m e id e a as t h a t w h ic h
w e h a v e in th e ‘ G o d S aid , L e t th e r e b e l i g h t , a n d t h e r e w a s l i g h t , ’ o f
t h e B ib le ( G e n e s i s i, 3 ) . M it r a s p e a k s , a n d it is d o n e . B a t th e
m e a n in g o f qrcFTft is u n c e r t a in . qiriq^rvjR: ( f o r t h e fo r m o f th e c o m ­
p o u n d see n o t e 2 o n v e r s e 5 b e lo w ) o c c u r s , as a n e p it h e t o f M i t r a
a n d o t h e r g o d s , in f o u r p a s s a g e s o f t h e R i g v e d a , i. 1 3 6 , 3 . frr^ n 4 i4 < > uii
q r r rq ^ H fw s r r a q ^ r :- Sayana, w : m r ^ w : ^ rrrrq^ r: r r q fc r
ft w qn rq ^ R "; i
III. 59. NOTES. 127

13?^*rr g fT%r? sfo rtfcn l: i ftnr


qrfPfp^ 3ptt: ^ r : w cirnr: i m i *rr?*T*mrr t o t ft<rrf*piRT s w
sm'Bl^: aPTSTtr %'T *T rTTT^r: I + <5t)ll%<-<(I =ti<1(JCI'PT 5TTI%;r: Jf^frT
I frnr^r^’TT r*nrr^'II!TlT'Tr% ^frT ff^ %T:. The second passage
is verse 5 o f our hymn. For Sayana’s note there see below, v, 72, 2,
qrrnr^T^r ( o f Mitra and V aru n a). Sayana, qfrnpcT: 3FT%
3T^r w ^ s fr w t m qjTTq^rlr i q rw ?r: ^ 37% ^ *r?ir w w .
viii, 102,12, rPTt^T 3 ft* Tff^FT I fn i ^ qTcPT^sr^. Sayana,
f ft* w i^^rrrT : ar^ct =r b ^ r t ^ f t r T O f t l f** h
q rfr q ^ ^ cT7# ( the passages already
quoted make it certain that Mitra here too is a proper name, and
that is to be construed with it, instead of, or as well as,
with 3?f?r).

I translate Roth's note, S. L ., p. 18.

“ Compare Rigveda vii, 36, 2 ;

rrr R ^ s°rr
r<t ^ 3Tf^r *pfrq*. 1

art R f r *m$ g^pr: II

This hymn o f praise I bring you, Varuna and Mitra, once again to
you, O spirits, a sweet oblation: one of you is for us a strong sure
leader, the other, Indra, by his word holds the folk in order.

Compare also v. 65, 6. The action of Indra is compared to that of


a commander, whose word arrays and guides the ranks.”

[Geldner (Ved. St. iii, pp. 11-26); qTf^T intr. ( e. g. W ^ r *TcRt ***1
i, 98, 1; V. S., 26, 7, Mahidhara a^fPTcffiT ^TcTfrT some­
times intr., but generally tr. and equivalent to qTfnrr^r. *ff[ has the
sense o f resembling, being o f equal birth, emulation, matching, out­
bidding, seeking to surpass, and, as in classical Sk., of being active,
striving; the causal sense being to spur someone to rivalry or emulation,
to set a good example. Other senses o f qTT are rivalry in a bad sense,
jealousy, quarrelling and to make haste, to be quick, to march.

For the sense o f^ F T : Atm. he c o m p a r e s ^ (Chhand


up. 5, 3, 4), 3FT*T^ (M . S. 1, 6, 9Q, &c., in addition to the
passages cited in the St. Pet. Lex. under the second sense o f a; and takes
128 NOTES. No. 7/

it to mean calling himself. 1Calling himself Mitra ( friend ) he sets


men a good exam ple/ Cf. V.S. 27, 5 r^ir^T ‘ vie with
Mitra in friendship, 0 A g n i/ qTrPT^SR: below he similarly takes to
mean “ setting a good example to men.” ]

2. See Note 3 on No. 5, verse 4.

3. *W ith eyes that sleep n o t/ A n adverb ( instrumen­


tal in fo rm ). The form occurs again in vii, 60, 7 fttr
Saya^a P n n w istr srSpsqpff
3Tr%^°r strict : ^ i 3T%crew4 ^FTpcr
s r i w ^ ^rfpr.

Verse 2 .
PADArATHA:

sr fin? urn sre* s n t o p r m ^ fw fa -


jp H r I ^ p a r* ^ ^ rs^ rT : ^ a jr e d fr r

3T F ^ cr: p r < r II ^

S ayana :

t ^ ' r ? !% $ jt ?rrs*ir I sktwt-


K t ^ rd t o i H p r t ^ I * *r »rar sreg s r a ^ r ^ r t c -
5rrwrfl»rra fi% (As'vnl. iv, 1 1 ) i frar fr t ffc r : a^ 5 t(5t *fr
fW 5r f*nr >r?ff 3T?5 sr^Trf%i% ^ (AB'vai. in, 12) n

% s ir r t ^ ^|r*r *fr ^ rsrsrm ? r t& e s m w ? ?rRr i


? *15^ 1: ir ? m n i arvprr* * 3 ^ 3 I *r
JTjsq: =T ^ Sfr^ST ff 5rra^ ^rTHWlt ^ I ?(%3 tT-
^ 3 ^'T't?- Tm rSera: w ftT ra n frn l * srrsfrfir ^cr^fq- ?r srrifrfit 1
fw ffT t R ^ r 1 q-rwrq-^ir 1 *i|Tr;!frn r?fasm r: 1 sffa ft 1 snr^r:
sfi-frfa fff; 1 1 ^ ° fr fir c; 1
arsffw 1 3 r t 1 ^ r f? : 1

N ote :

Rl^Tcf. ‘ Seeks to serve thee/ The desiderative of the Vedic root


&c.) to help. See below note 1 on No. 20, verse 3.
III. 59. NOTES. 129
Verse 3.
PADAPATHA:

fo ta r r t r i e r s f e c r q t a -: ^ r -

sqrs I 3 r r r l? q ^ ^ ft
^ rg - || ^

SAYANA:

^r*prr ff in s r ^t* * * r ^ R * r ^ m r i * *r f a r
W ^ ^ ^ ^ r R I % H r % r r ^ ( A s v a l . iv, 11.) u

! f ^ r Bpnfhrmt ^frrenrerr gRrsarr:


s jW 1 RrrnerCr P fcrsrr^ r srr w ^ r * r * ^ r : srrfl^ re*
3RT<rrer*Frr: s r < t : s r r frotrcrct^ fcr * r ^ r ° r r
5 **u : | rrr?^T ?re R ^ * * r T ^ r e * g»m r t o r ^ R ^ I ^ r * * r *ra*rr^»
^=tT: i *rfr ?**** s r k i P r^ p t: I sn e e r s? * * a ;* ^ r -
^ 51 i | re sfttfr ^ r r^ r r ^ s r : i
^ rr o t *=*t ^ 1«ra ^ T P 5 * re : «
N otes:

1. P r a ^ :, This word occurs in three other places only, vi, 32,


3, *T PT: g^f^rr [3RPT. Sayaria ^ fT ^ r
? Pfr ^rlPr: w pt : ^ r jp r : w s t s r f r i p t : ^ ^ ^ r p r c r ^ -
*TPT: 5ETC % frr^PTrTf H R R 3 T frn % cT ^ vii, 82, 4,
g tf 3 r*w *refa P n m :. Sayana, t r ^ ° f r sirqr s r *
^RRr°rr ^ #rsrc: ^ r h t *. ^ tjcRfw ^ p R r f r ^ n * sstr *
w w ifcr i F T r^ : ^ R cT ^ rr^ r: arrar^tPt r<m q- htt% s c g ^
*nt ^ r ^ r vii, 95, 4, s?f *qr ?r* *rc^rff ^ r % cr w § * R r
W R flfP R ^ tlX q R r . Sayana, ;JcT ^ f ^ f sft^RFTr § W
f P R W *qr str ^q* ^ ^ C r ^ r : * 3 < fr w {% i
*TT I ftc lffa : ^ t^ T R -- 5 R $ : f^TRr ^<RWRRr. R oth
explains the word as meaning having well-fixed, firm knees ( firm of
foot, S. L . ) ; so also Grassmann, “ having upright knees (th a t is,
knees which do not sink together).5’ Ludwig takes it to be a technical
term, and notes that the position referred to is described by Hang..
2. “ Throughout both Veda and Brahmana, an abbreviated
form o f the loc. sing, [of nouns in an} with the ending i omitted, or

1 Ul. B. with M. M*
17
130 NOTBS. No- 7.
identical with the stem, is o f considerably more frequent occurrence
than the regular form : thus, murdhan, fcamaw, adhvan, beside
murdhani, fyc.— W hitney, para. 425 c.

3. 3rr-‘ I n / A preposition governing Compare note 1 on


No. 2, verse 15 ( p. 76 ).

Verse 4 *

P adapatha :

P r a -: TRTT I

'n p t f H v

SAy a n a :

3t4 nfamR<ir t o ^r3r= ^ r r -


^ s r: i i # r i t n ir 5pt ?p srarrcrw ^R w jt i
%i-=i^l»vr 4 I ^hPTSrStVT-" %vjt: +1^5* ai*ini ft'IW I
srsrPre- s n j ^ i
5 »mr ^ fw p rr^ jsf)- hst s ^ q n ^ i R f 5! #r*H% ^Pr ^n m n r
**t*t >rt>T i sprc*r> 1 5T*n% W1 5 :1 ?nr 1 Is r t p t c i
at*ft sn frp r fa fs j i i «P15* p i treSftPr-
«*TX I II

N ote :

‘ K in d / Compare viii, 48, 4, fq?fa tfR’ wsfir Also i,


9 1 ,1 5 , and Sayana’ s note there:
f# T WsX qi% fttTWri' The word is applied to a
friend, i, 187, 3: ii, 1, 9; to a son, v, 42, 2 : vii, 4, 8 ; to a mother, x.
18, 1 0; to a wife, Atharvav. xiv, 2, 26, as well as to the gods (R oth ).

Verse 5.
P adapatha j

Ff^C. ® n l!«P ^ J W g rsR p r^ sr: jp^nT


f s f r ^ i ?rdr ^ T ^ te R F r ^ jfr frw n r f f t ;
«?r f f r ? II <<
III. 59. NOTES. 131
SAyan a :

^PTOT • P R n ^ ’T 5PT*TST- *flW-


*nnWNr w ir ^ ?r*rfar: *p rt
r ^ r ^rrftc^R
* f t sfifdR^MrKssfanrr srr ^rg<r i \ ^ fr f^resr
fr^ m ^TrfR ^ p r 13^5ffsr jrftr ^ ^ p T r f W ^ ’T^Rrr-
fn E T ^ i^ °r t i *r*r^ i ^ 3^ *1% f ^ T ^ s r ? r ^ i <rrt-
f^ r r ^ r ^ r ? ! i »F t f^ r ^ r ^ s p r u

N otes :

1. See note 4 on No, 2, verse 11 ( p, 73 ),

2. q fr fq » ^ i. One o f a class o f compounds peculiar to the Veda.


W hitney, para. 1309, calls them participial compounds. “ This group
of compounds, in which the prior member is a present participle and
the final member its object, is a small one (toward thirty examples),
and exclusively V ed ic—indeed, almost limited to the oldest Vedic
( o f the Rigveda ). The accent is on the final syllable o f the parti­
ciple, whatever may ha^sfe been the latter’ s accent as an independent
word.” F or the meaning o f the word see note 1 on verse 1.

Verse 6 -
P adapath ax

^ F T S v ir r : 3T^: | ^ T fR W I

^ srrrrw \\%

SAy a n a :

w rrW ^ *rf*r ? h rr^ ?^ rt9 ^ rw p r-


T ^ m rrt^ N ^ n K r a r m 'fr a n i ^
' f p p f??n ^ T sra ^ srra rm if = i «rfarar ^ i P ptft
ff% ( Aival. Tii, 5 ) (I

^K h^; fitsjfnJsr v m ^ iW P i r o ^r t ^ t a r * a r #
«P IT t 1 T h n p fN q a g f N 2 ^ ^ f ^ P T ^ r R ’ rf^r^T’ T ^ s f f a -

1 Ul. adds ar^rrPr*. 9 From M. UK and B.


132 NOTES. No. 7.

g f r r ^ r ’T i i *pfnr: ^ ^ r M h m i t ’iTRrqjr^^nFT^tq' m t -
fprr|Tvmi%: I I II

N ote :

STPTfa. ‘ Is the procurer of.* The word is an adjective in the


nominative, agreeing with 3^ : and governing siir in the accusative.
The word does not occur again with this rare construction, but is
itself of not infrequent occurrence, i, 8 ,1 ; i, 75, 2 ; i, 175, 2; iv,
1 5 ,6 ; vii, 93, 2; viii, 21, 2 ; ix, 85, 5; ix, 100, 4; ix, 106, 2 and 3; x,
63, 14; x, 140, 4 and 5. “ Bringing again, winning, making booty,
victorious.” — R oth.

Verse 7.
Padapatha:

3Tr*r frft^rr ? « | stft


>JT=r: sfir: |fafr*T II ^
S ayana:

| t r w r P r *fr i ^ I
3TT4 afr *T(t=Tr 7 ?T Pr^T *P?r v p g (A s v a l. iii. 1 2 )1 1

?if >ri^rr >rftar arPr-refa *r pnr=


?n m r-l s r a !Tf%i%: 5fnf^= i Mfrr^r: ? recr^r?crrrT^T#: 'g w f r -
*tpt arPpr^Trr ^ r ? f r ^ T :| w sr^rr^l srwsr i fr 'r e n f-
^ flr ii

N otes:

1. “ From a few stems in man is made (Y edic irregularity)


an abbreviated instrumental singular, with loss of m as well as o f ax
thus etc. for ?rf£3r etc.’ -W h itney, para. 425 e.

2. ’t-rfiPT:. Grassmann and Ludwig translate ‘ in glory,’ taking


the word to answer to Hft^r m the previous clause. Roth refers
here to a word ^ (from ^ = stream,flow, and translates, ‘ in
his fligh t/ I translate Roth’ s article on this second (to which, and

1 Ul. ^fr^rfSpTCfrT ( s i c ) ; B. and M. M .


n i. 59 NOTES. 133

not to ,sra: fame, lie refers the meaning a^r and of the commenta­
to rs ) adding extracts from Sayana. ( 1 ) Stream, flow: iii,l, 16,
’qqflT FPsRHr:. Sayana, ^TPT^r^T W ^ q q r ^ T . ix, 87, 5;
ix, ]1 0 , 5; i, 51,10, aq cr^qiorqq^fq =qq; to the stream o f Soma.
Sayana, ’qqtft ffq % °R ^ R R F ^ q . i, 61, 10, *Tr ^ ST^TT
^tr *T%cff:. Sayana, q tf^ ^ clW T T 'q ^ fR ^ W T ssnftfif m--.
i, 9 1 ,1 8 , ^ T F T R ^ ^ c T R # q ft lt fa^q. Sayana, ^ # R
^ s^ reH r^ ^ q rq w °R q R *rr *R ^ rn :qqR : tf^ rq qqRr
^ fi'qcssrqrfr ftsq
*nrq. ( 2 ) course, quick movement; vii, 90, 7 q fa^RF^:.
Sayana, q sp^T f q rfqq} qfclT: I ferftqRf q£f I ^ fqST-
^r°Tr qr^TPTn. iv, 41, 9; ix, 97,25, 3rl?f^r ’W f ^ fc T R ^ . Sayana, t tfR
^T^TR aiqfftq 3T% W q ^ q *qq% ^ q p F W ^ cRT. iv, 26,5,
^<T V3T Rl%^ ^mr arw. Sayana, ^cT ^R" tT ^ ^HT; §q*j:
srerST’lftPTsr w : ^T- i> 92, 8 ; 165, 12 ; iii, 37, 7; x ,1 0 2 , 4:
131, 3; viii, 69 (8 0 in M. M , ), 5, p q r q i%qR*T W T q ffq* I ^T*t
^ : . Sayana, q R q ?fq<?5SrC
Tr*F7W 3Tp?rarqr^
rTff I tT^rT^TcT srihrffcT %**l ^ r ^ ^ W - R W & * T jptffir. iii, 54,22,
3T^Hs(^rw fW Nt ^ il% } perhaps ‘ direct thy course towards us’ . Sayana,
^RcTTfr rTrPr ( referring to preceding words ^ q^ q ^ q r f^ r fl )
3t^ 3 ^ q ^ q r ^ q ^ R gsrrrq *r f o w l tf^rrqq ^Frf%?w:. vi, 37, 3,
3TR ’qq ^ q -c fr q^q: ( scil. apqrO* Sayana, ^ q - q : ^frqqqr: H^rf: . . .
^ q q t q q ^ r q f(%: arrPty^T ^ *% * aTTC?3:. iii, 19, 5, 3Tfa
^ iR r ^ ft' ^ ^ 5 - Sayana, [%q ^ 1 5 crq^sqq^q ’qqffa 3TW^
3TfSr qf| ^Tfaqr Rrafl- The next example is our passage. 5qfrR:> in his
flight. ( 3 ) course, bed: vii, 79, 3, a r^ q r T^<Rr 5 ^ W ? ^ ? § r q < T R
%Tqn%. Sayana, tfftcTPT qr^TRR ^ F R ^ I T q a r^ fN ^ sT^rr^RT-
qrfcq*}:. x, 27, 21, >qq f^TT TO a j ^ f q siftHRScTCpcT* Sayana,
q o q ^ rr^ ^ K ^ ^ r^ qrqK f w r ^ q q ^ w R w rq r i *qq f ^ r ^ R l crc.
^ q f j ^ ^ 3^q?r i q ^ ^ ^ r ^qruf?Tr ^ k -
q R ^ ^ rfr ^ p cf ^qrfirqr-fT- Some of
the passages cited under the first ’qq: fame are perhaps examples o f
this meaning of ^qq: course. ( 4 ) A ccording to the commentary = 3 ^
N aigh .ii, 7, Nir. x, 3. Sayana chooses this meaning especially in
passages where the Soma is meant. (5) = ^ Naigh. ii, 10, Nir. iv,
24.— Compare viii, 2, 38 q m r q ^ (hastening to the song; according to
Sayana, whose praise is to t e sung), q^0, ^nsT°> p * 0*”
134 NOTES. No. 7.
Verse 8 .
P A D A l’ i f H A }

3R T- I

II <

Sayaka :

5 r t : P r 'r m ^ r r v ^ r f t ttT i srPtf^r^rcr


i^srra ^f*ft ?fh3rcrEg^?T i *r ?jt£stt Pr^: fa-spt. e^fifN m W <pr-
^ ;< r ? r o r t o ! i srfJrtS^ra^ I f ^ r f ^ r r frfnt i ?irfr ^ fa -
f f r ^ T ^ r r T ? ^ i ^ r ^ T r ff ^ r wTT v q ; * n 1sis?fr?fr 11

N otes*

1. 3RIX “ The Aryans as the middle point, and the people o f


the North, the East, the W est, and the South by whom they are sur­
rounded. }f— R oth ’ s note in S. L. Max Muller, on the other hand,
speaks o f the Aryas as the people o f the five Nations, “ India; W hat can
it teach u s?” p. 95, note. Compare Muir’s remarks on the phrase,
Sanskrit Texts, i, p. 176, fg. Muir translates Roth’s article in the
Petersburg Dictionary. “ The phrase jive races is a designation of all
nations, not merely o f the Aryan tribes. It is an ancient enumeration, of
the origin of which we find no express explanation in the Vedic texts.
W e may compare the fact that the cosmical spaces or points o f the
compass are frequently enumerated as Jive, especially in the following
text of the A . V. iii, 24, 2: ima yah pancha pradiso manavih pancha
krishfcayah. ‘ These five regions; the five tribes sprung from Manu,
among which ( regions ) we should have here to reckon as the fifth
the one lying in the middle ( dhruva dik, A . V . iv, 14, 8; xviii,
3, 34: ), that is, to regard the Aryas as the central point, and round
about them the nations of the four regions of the world. A ccord­
ing to the Yedic usage, five cannot be considered as designating an
indefinite number. ”

[ 2. BTprfgWt. 3Tf»T[t ( 3TPr + 3?ftrT ) = help.


(?) <*r> Say. on viii, 68 (o r 57 ), &. 3
III. 59* NOTES. 135

Verse 9.
PADAPifHAj

fifco 3jrg«r * 1 ^ fTfrs^f|% I fq -: fsfssfcrr:

STfrftczter: II ^

SAtana :

P^= H »m 5 n f^ r: I t s *?Rt*rpTTftsior3 % 3 s n ^ S **■* ^


^nr: f 1t K ^ : 1 55? 3rf?3k i *rar ^ t-
R^rliRjjsf =1 ?rw f ^ f l ^ r s p tp j fesrar: f5Tf% sK^^trrrfSr s im ft sr-
•ftfSr ^nf*r= R f^t^fr w w - wrprr^rerrn’ ar^-- w ct f^ ra ra * ?: 1
1 afTsna # f ^ 1 g p ff* fts r a r ftvftm zsrftrQ '?: 1 sssftsi-
1 arsfr: 1^rrt^wflF s j^ r fr ^ r 1 Rr^r

N otes :

1* “ f ^ r f l ^ is generally a name o f the priest, so called be­


cause he has to trim the sacrificial grass. 4 The Sacred Kusa grass
( Poa cynosuroides ) after having had the roots cut off, is spread on
the Vedi or altar, and upon it the libation o f Soma-juice, or oblation
o f clarified butter, is poured out. In other places, a tuft o f it in a
similar position is Hupposed to form a fitting seat for the deity or
deities invoked to the sacrifice. According to Mr. Stevenson it is also
strewn over the floor o f the chamber in which the worship is
performed.” — Max Muller, Yedic Hymns, Part i, p. 84.

2. fgpTcTT:. The word does not occur again. Roth takes it to mean
‘ obeying the wish, * i. e., of the god, issuing as he pleases. Grassmann
refers fg - in the word to the worshippers ‘ according to their w ish/

3. 3rer;. Third person singular o f an aorist of See W hitney,


para. 831.
136 NOTES. No. 8.

No. 8.
M andala I I I . S i' k t a 0 1 .

Verse 1.
SA y a n a !

s f r q r s R R r *n r*fa e -'T i <T*n ^ ^ n r -


^51 s ^ j i r r i s r n n ^ r ^ r ^ R zr s tT r fr p s iT ^ a ^
w t f c t f^ r i^ n T : i ’j r ^ i ^ I T « ff ? r r ^ f 5 ( A i v a l . i v , 1 4 .) u

P adapatha :

i t . q -f ^ r fr p a p r i r s w : ^ cth t^ 1 5 * ? ? -

ft ft I |rf ^?r1h sfsfr: ^ Hp*-


•Sf^ II \
SAYANA :

<tt5 R wrrsrfa s rs r^ iw r h «rn N ff3 p fta ? T ? R ( R i g v .


i , 4 8 , 1G ) I ifffrPr W T R 1 S T ^ T f : S r ffH *r R 7 < ft * R T * T ° R : c R ^tfrw
fftr i: ^ r ’R fn r 1 mf 1 w h r ^ fr *r
I ? s « ft t R . j c r ’f r s a e n f r
w N n ’ I^ s p r t 1^ g ^ rra r »rra?sr«r * i w i r R 3 ( R v . i, 123, 11 ) 1
S tfa : 1 * f r ? a f^ ? re p f siT^r ?rr I s j - fw r ^ r a t I . g t M f ' f r -
k r airF^r 11 ^ f r > R R r ?rr 1 q ^ R ^ i p f m r ^15 s r **R R t)R t7 % *
=gtftr * E s * r n r r I • t ^ i r i fR ^ r w i^ r n n j 5 ^ rr ^ R « rrftfc r I
1’'i g ^ f i w R n ^ T ? r ^nr^rn^r fr% ir°r: 1^ f j g p p ^ r -
« T = T *f|jh f= I R 5 I R : I J ^ H T 5 Cr5I ^ t % f ^ f * = T n T ( :fT?t:T R 7 r -
ffR : I f f f P r f q R $V£ I ST5?|rrFJT ^ * ^ ^ 7 f ^ r f t f r T T ^ I W-
tfir; i s ^ r ^ f| 5 ir p n T * * R it* r i s r r ^ fr r n ^ fr T R-fr-
^rarffar »

1 from two Bombay MSS.; U]. and M. M . omit*


ft M . M. omits rf^°fr against his MS. B. M y MS. B has it, and reads
omitting the sp* affc^r M. M. has W W ^ f for
III. 61. NOTES. 137

N otes :

1. 3^:. A vocative, accented because it stands at the beginning of a


pada. The accent proper of the word ^T: is on the last syllable.
Compare verse 5. But all vocatives, if accented at all, have the
accent on the first syllable. See Whitney, para. 314.

[2. arnsfa “ Wealthy by wealth or booty,” M , M . ( Ved.


Hymns, i. 44=2).
3T3T, connected with vegeo, vigeo, vigil, wacker, is one of the
many difficult words in the Veda, the general meaning o f which
may be guessed, but in many places cannot yet be determined
with certainty. ...T h e St. Pet. Diet, gives the following list o f them—»
swiftness, race, prize of race, gain, treasure,[according to the commen­
tators usually food, also oblation], race horse, &c. Here we perceive
at once the difficulty o f tracing all these meanings back to a common
source, though it might be possible to begin with the meanings of
strength, strife, contest, race, whether friendly or warlike, then to
proceed to what is won in a race or in war, viz., booty, treasure, and
lastly to take in the more general sense of acquisitions, goods,
even goods bestowed as gifts— M. M ., “ India,” p. 164.

The transition o f meaning from^rsr, booty, to ^ T , wealth in general


finds an analogy in the Germ, kriegen, to obtain, also in Gewinn, and
A . S. winnan, to strive, to fight, to obtain.— M . M .]

3. gXPl? 5T? Compare ^ £Tr°fi\ said o f Ushas in


i, 92, 10.

[4. ijcfa: Ojt+qT). <T£= Fullness. 3 ^ : = ^ r f sustainer of


many (Say. on i, 181, 9).

5. It’W fc w r r w r (Say. on v, 16, 2).


SIT WT rTrT^rem' (Say. on vi, 3, 2). Of.
3IT. fW 3nr=possessed of all good things or riches.]

Verse 2.
P adapatha r

| f? s n f c r r r% n u f ^ w ^ jr r h t* 4 -c fr I

^ II ^
18
138 NOTES. No. 8.

S ayana :

$ »rc°n*$tr|rrr
nrerTr T ^ rn ^ rft l <mr i *j5?tr f^s5ftT%
(R igv. i, 1 1 3 ,1 2 ) i m fs ft ? t i% >rrft ^ fa r e 'r o s r ?'* r fts ft°r i
TPfciw a ^ 'r 3r*ranrirr ^ a m f^ % gg
* i w t v n r fs iir e N r ?^r ^ 5 1 «1
fw ? w ;: 11

N ote :

flfcTT frq^cft Muir, y, 193, has a note on the word sunrita com­
municated by A ufrecht: “ Professor A ufrecht thinks that this
word sunrita is to be explained as follow s: He considers it to be a
derivative from nrit, “ to be in motion” , compounded with su. Its first
meaning is ‘movable* (sunrita maghani, Rv. vii, 57, 6), then 4 brisk/
* alert ’ (sunrita, predicated of Indra, viii, 46, 20 ; sfinrite o f Ushas,
iv, 55, 9 ; i, 123, 5 ; 124, 10 ; viii, 9, 17). A s a feminine sub­
stantive in the plural it means either * activity,’ or, with a supplied
gir, ‘ lively voices’ (sunritanam giram, iii, 31, 18); netri sunritanam is
Ushas as a stimulator, or, rather, leader (xopyybs) of joyful voices (of
birds, e tc.); sunrita irayanti is just the same.,> So vayor iva sunrita­
nam udarke, Rv. i, 1 1 3 ,1 8 , “ when fervent voices arise like the rising
o f the wind” (ortu vocum velut ortu venti).

W ith our phrase compare said o f Ushas in i, 113, 8,


and see also the verse quoted in the next note.
\

[fTJfTh 1 SrfTCrT* I f w r f t HWcft I Say.


on i, 113, 12 which he has himself quoted above, and which too refers
to Ushas.]

Verse 3.
P adapath a :

s t - w H r r^ rr % -

I ^ p fR T F r fc r ^ 51% srr

11
H I. 61. NOTES. 139

S atanA :

13>fr f ^ r s ^ f°r g ^ rr f^ i u fa s r^ R r
Jp fK f I T O ^ lfW t ^ ^ vTrrr
R re R r i sis^ R t jf T : | g « fr * 1% a r ^ i s n f o »r*?rer-
>rr»f i I *mpr*fcff H n f ^ ^ g N h r ^ r n m i o f ^ ^ ’rrjpjrjrr
^-frr ^ ? rrft*r^ T r»f s rrfrrr I <rsr | s r t : I ^rsifPfcr
*p i t ?pti% a** i sr# ^ | jr f i r j s f a -
f m i H ^ N r w w n r i ^ R f 3^ i st^

’S W §'■I 3 ft f5*TI%T: I S T P ^ fg ^ tS IW ft *J°T: I 3T*f?T I I


*1^11% I ^ iW S fffh fg tW #rf<r ^ p r I f ^ r ^ q » { 4 i « j ^ : i i fH
^ i srs<* s s ^ f r R r f W ^ ° n p t » 3 : II

N otes :

1. 5RiM 1 In the face of all creatures.* Compare

ft^ ^ S F W P T O q r
w^\ fa i
sft# ^
f^ T II i, 92, 9:

2. *r p t *p5 ^ffq^TPTT* ‘Pressing forward to the same mark,* t. e.,


as in all former days. Taken along with the following ^sqj% the
phrase presents the contrast which we have had already in g*r°ff3^i%:
Compare

3T^T ^ T K ^ fT -
$*!%■$' i
5r ^ ?r <m
s--
trfitm t fasqr II i, 1 1 3 ,8 :

<c The sisters have one road that never ends : along it they go
each in her turn god-im pelled: they do not strive, they do not stand
still, beneficent night and day, one in mind, diverse in body.** It
may be a question whether here, however, does not mean “ com­
mon to the tw o.” Compare fPTpf f^TOnrfaWter* ii» 12, 8.

3. is the participle o f a verb which is used only here.


140 NOTES. No. 8-

Verse 4.
PADArATHA :

3T^ f j 4 sc^ f a * ?m 5r#r=fr jqr* ?*r%


•T^ft |?k : 5 T ^ r f s*TJTr 3TT S F crf^ fa r: ? ? >
3TT II V
S ayana :

3^1*1 *1 R l^ rt rR i 3T^T f*=lH<lF m T ^ r ff


*rat5ft vpr^ffr i g g 3T^ri% f^rrfcr <nr ?frr ?rrqff i
*i*«t i^’tt ?w r ®trr«r *t^5t<t i : ^«hi«< r i ■ s n r ^ r spnp^ft
g w ir»T P ^ T ?r^ rg t< rr: ^ m r f W N - ^ r 1 ^ ra g^ r an
3T5rmr ^Prs^ltv 3?r 5T5=?TPT 3T?T?TRr?'Tq'*T ST*m s n m w fcJPT: I I
f t l t p ^ r r r e I S*TftRT'%^rfsp-^: I
sspw* i irrrtg-: i g<rr s^rSrfir € r ^ i PTT^RT^frrr= i r ^ ? f t i ssrg^T
ff?r r r r 1spn^ft i sft sptc ? < «r^ sra ft ^ i w i
*f*T?T*TTrr 5T7 S T rW fStr^T f^WTT: II
N otes :

1. 3TC ^5°T R^^rfr. ‘ Casting aside, as it were, her garm en t/ The


picture of the approaching chariot of the Dawn must, as Ludwig has
seen, be carried over from the last verse. By the mantle that enve­
loped Ushas we are of course to understand, as Sayana says, the dark­
ness she dispels. But the rare word is a difficulty. The simple
word occurs in one other passage only, i, 113, 17 3T^T
zfe: ^ ‘Tr PT IWcfr:. Sayana ^rff: SfThTFTT %ST I ^TnpTRcT^ I
^rcTT W3PTRT sit^RT: ^cRR:
^*?rrPr ^ f^ r r P r fh
^rr^TrW. Rofch, who compares to the Greek hymen, would take
3T^: as au accusative and ^q-^r as an instrumental ‘ in one line or
t ring, that is, forming a continuous r o w / The compounds ^TJPTf^cT
and ^TRTT^r occur each twice. In i, 122, 15 the former word is an
epithet of the chariot of Mitra and Varuna. Sayana, ^jppTT^cT:! ^ r a r -
Rf^ JTCsRR (Naigh. iii, C) I *pr. In vii, 71, 3 it is an epithet
o f the chariot of the As'vins. Sayana, § w *tt
R oth takes this word to mean ‘ whose pole is made o f a leather strap/
and suggests that we are perhaps to understand a kind o f double rein.
In both the passages in which it occurs— i, 112,16; viii, 52, 2- ^nqrf**T

1 B. # w M r ^ r r e < T r .
III. 61. NOTES. 141

is a proper name. Sayana on i, 112,16,


cT*Hf W ^fW RT In vi, 3G, 2 we have another compound
Sayana, 3Tf^E3'^5T (compare R oth’s explanation o f
**TJRr above) Roth takes to mean ‘ catching hold of
the reins,’ that is, with his teeth, an epithet of an unmanageable
horse. It is not, however, clear from the context there,
whether does not stand by itself. Grassmann takes it so, trans­
lating ‘ to the holder o f the reins and to the h orse/ In his dictionary
he follows Roth. A fourth compound occurs in iT 174, 5 *35^ an
epithet of the two horses o f the wind. Sayana, § ^ T R I cTft-
flrTrTJTIT'W 3T. Roth, ‘ eager for the reins, that is tearing at the
reins, impatient/

These passages certainly set up a presumption in favour o f taking


in our passage also in the sense o f reins. The meaning of the
allegorical description o f the dawn here must be held to be uncertain.
I give various explanations which have been hazarded. Roth translates
the whole line, ‘ The mistress of the house [ compare note below ]
bestirs herself, drawing back the strap (that closes the door, dea-fxos in
H om er).’ Grassmann takes our clause to mean ‘ unloosening her
girdle.’ Ludwig ‘shaking down the reins/ Ludwig has the note,
“ Either shaking from above, down from her chariot, the reins in order
to urge on her horses, or throwing them away altogether (in the form
o f rays) in order to a lig h t/’

2. Grassmann, quite unnecessarily, holds that we should read


3TT (t. e., sren 3jr) for sqr. *rn% means ‘ marches o n /

3. ‘ Queen of the place,’ that is, of the world through


which she advances. Sayana has no warrant for the signification he
attaches here and on v. 62, 2 ( with another etymology,
) to *3^ . It means, in accordance with its etymology,
place of resort, ‘ one’s own resort/ Compare ^ ‘ as birds
to their nests,’ ii, 19, 2: where Sayana’s note is s|% ^ qi%qr:
rrpr 1 TrcT ^rrSr i riFrpT^q-

1 So Ulwar and Bombay MSS. M. M. prints fj^T


but notes that his MSS. Oa and B hare ffW ff^T The ffflT
is cancelled in B. There is some confusion in the passage. or in M .
M .’s MSS. is derived here from 5 and 3?r. But Sayana does not explain
how that etymology can yield the form
H2 NOTES. No. 8,

rTSg;. Also ii, 34, 5, r^T ^mciY3* ‘ as swans to their n e st/


Sayana, ^ q^r t^T: ^OT^fpT R^rff^TRrr^ ^ p c T cTSW.
In ii, 2, 2 it is used o f the stall in which cattle are kept:
sHFTS'ltft 1 Sfa*:, * as cows in the cattle-pens low
after a calf.' Sayana, W Rft&sTO S
Srtf ?T
In Naigh. i, 9 is given among the synonyms for aj^r
(Compare Nirukta v. 4. on in Naigh. iv, 2). I f we accept this
alternative explanation our phrase will mean, 4 Queen of the day.*
[ In Naigh, iii. 4 is given among the synonyms for

4. ^sfaFcft. ‘ Bringing heaven to life ( again y Compare sr^pcfr


?Nrrft No. 22, verse 3, and Ait. Brah., iv, 5 cR- r?
[ 5. “ Doing wonderful deeds,” “ rich in glorious deeds.”
a root still met with in Zend in the sense of “ to teach.” The original
meaning seems to be “ to show” , “ to demonstrate/’ The derivatives in
the Rv. refer to wonderful and glorious deeds of the gods.— Gr.
^ n : = # ^ T ^ r r (Say. on i. 62, 7). fa^rT:) t
MMK^rfrT \ ft trctfr
. f 1m : ( Say. on i, 85, 1 ). ]

V erse 5.
P a DAP^HA:

3T ^ f : f|rsvrr^t^ * f : srrftrr
I l ? l t <TT3T: ^ T T

II
Sayana s

? sfrarct *r; ^ fh n iR is ^ f *rf%


wtraf ;nrar g ? % tw^rr jt w ^ ^rser i
*nj*jr ^ g o R sg fira sm f'T w m irR ' ^ 3i*r: % *nrcr?frfir
?rr i *t3«rr anfaarenft i
srnt1 1 t^rgsrr: f t f t ttst; ^rsr: a n la *raf?ri*rer
cuf< Tfa> w f r a ^ f f T ««rf: >T J r^ °r i ?n r
*TSHT ^ F i r SS’t ' S T ^ K I rf«TT ^ I

1 So u i.j B . 3T*pq5imsr m . m. trcj^Rnr.


* All the authorities insert 4 |5f : here as well as after M**3
III. 61. NOTES. 14 3

ft *r*PTmf?f ( R igv. i, 49, 4 ) i i


;e*r*sTHra: i f f f r ^ 'r m 'T : i fts^n s < ft H X ig flw » II

N otes:

1. The construction o f the first line is variously explained. Sayana


takes the first to be the accusative after ar^gr, and the second
to be a genitive dependent on ^HTT. Delbriick ( p. 44 ) would supply
a verb o f calling after ar^gr. * I call on you, bring to Tishas/ or
perhaps, ‘ call on Tishas.* This last is L udw ig’s way of taking the
words. Both Grassmann and Ludwig take with Sayana the second m
as a genitive, but make it dependent on g|f%. In both clauses is
perhaps an enclitic dative, as it almost certainly is in the first. 3f€?r
governs ^ n £,in construction with ^ Compare the construction o f
the word in the passage cited in Note 3 on the last verse, ii, 19, 2.

2. is generally explained by a hymn of praise, and


it cannot be denied that in this place [ i, 64, 1 ], as in most others,
that meaning would be quite satisfactory. Etymologically, however,
g gftr means the cleaning and trimming of the grass on which, as on a
small altar, the oblation is offered: cf. i, 38, 1, note 2,
p. 84.1 Hence, although the same word might be metaphorically
applied to a carefully trimmed, pure, and holy hymn of praise, yet
wherever in the V eda the primary meaning is applicable it seems
safer to retain i t : cf. iii, 61, 5 [our passage]; vi, 11, 5.” M ax Muller,
V edic Hymns, Pt. i, p. 109.

3. qrr^t ‘ Enters into lig h t/ the light, as it were, meeting *


and joining itself to the Dawn. Roth ‘ spreads her lig h t/ He com­
pares v, 28, 1 (Sayana ftsp a r ^ ’TOcf),
iv, 6, 2 (Sayana, HrJ ^ ,,,3r4*T^r 3^pm*?P*rcfrr),
vii, 72, 4, &c.

Verse 6 .
P a d Ap a ^ h a :

fp js # arr Tn^rcRr
|a r r s ^ t^ H I gppr
q f* f^r^FiT^rj II ^
1 Part o f the note referred to has been quoted under No, 7, verse 9.
144 KOTES. No. 8.

S ayana j

^ r ^ r fr ^RTS^rr: ftq-: i <r^r


^ r ff * M r ^rrqr^nf^n' ^htt ott
fitefit i W ^tfjrtt m r*r5^ r,f f f ^ P T T ^ f t *rrcr-
HHig^rerf f f i f ^ p r ^ r r fr ^ ff^ r w w ^ r ^ - ^tft * f t uiHfiT£Nr-
ff^^TT v t h t ^ ^rratf^r I sr^tnr I 1 ^ t 5!* *$flr f^ °r HW^h-
5^°frKi% f^r?r 1 f ^ f f •r^ n ’ 1 1 s r ^ f f a ffrf 3 ^ 5 •
^iTrfr ^ f P s i ^ 1*E°r-. i ^ntfr^rffr ¥ h ; i
7fTTT^1 II

[N o te .

ar^ctrpf. Cf. ^ - ( U s h a s ) ^ ^'r^r*f*'Tf?(s i y- sfm PT:) iv, 52, 4; Sfffr


?[«BT jffftftHTff: w m 3Tf ^ (Sily. ^rffrtwqpiT) vit, 80, 1.]

Verse 7-
P adapatha :

^ r i & t |£ s w r* iT «p r frir ?fr?r?r


m f f f q I H-fr HT^rr h r*
f% ps^rr II vs
Sayana :

fSTT fi%5Trr^<^: 3T rf^f: 3JFT?* H f:


5 a- >r% w f s g l? » # ftfnfr rf??ff ? n ^ r a ^ f r a r r f t ^ r
^r^rT: irfts^Pi; i ^rfr fq-r ^ rfo r r r 17^ w * r e a r f ^ n ^r^vff ttsto -
w?: s n ^ r it * * ^ fT^rfH W I mr ^ r r: h? t f^ m r
src°rc*r Pfirre*,r t r 'f a r ir e is ^ r wrfr = ^ % f ^ °r r # R -> rr f **nprr 3 ^ t
sffS W s f t ^ r%f»ni% ?r#5r s r a r c ^ i >t? t i s T f p p ^ r ^ : i i
?W3'zt<g||ft>frft3R?r II

N otes j

1- ^Trf^TJ^* Siiyapa’s interpretation seems very fanciful. But there


is no agreement as to the real meaning o f the plirase. In his note on
|T^, Vedic Hymns, Part i., p. 145, Max Muller translates our line
‘ The hero in the depth of the heaven, yearning for the dawns, has
entered the great sky and the earth.’ Grassmann, ‘ on holy ground.*
Ludwig, ‘ on the ground o f the holy rite.’
III. 61. NOTES. 145

In x , 111, 8 and i, 24, 7, as Roth indicates, itself has the


meaning which Sayana would attribute to it here (^rvT,
But the phrase ^TrR^ cannot well be separated from the similar
phrases , collected by Roth under
and explained by him as referring, “ not only to the central point o f
belief and ceremonial in this world, that is, the altar and similar
ideas, but also of the holiest in the other world.*’ In the very next
hymn, iii, 62, we have twice. Verse 13,
Sayana, %Rr Verse 18,
Sayana, ^T- If Sayana is right, as I think
he is, in taking fq-f here to be the sun, the verse describes the entry
o f the sun into heaven and earth. To the priest who stands facing
the holy dawn the spot where the sun at last appears seems to be the
very root and foundation o f the holy place he is standing in.

2. 3^rf*rsF*FfTr. Sayana does not know whether to take .^rsRTPT


with * urging on the dawns ’ or with fqr * the vrisha (explained
as = srfqrcTT of the dawns.* Roth and Max Muller adopt the
former construction but translate, tbe one, ‘ urging on the dawns,* the
other, ‘yearning for the dawns.’ Grassmann takes the other con­
struction without Sayana’s fantastic explanation in that connec­
tion of Ludwig is not afraid to say categorically that in ^r*TPT
here we have an old instrumental form. is herein instrumental:
we find that the full termination o f the third case is preserved especially
before a following vowel, in cases where it was easy (as modern
philologists do ) to confuse it with the genitive pi. ” Ludw ig refers
to another case, but it is not necessary to follow up so extravagant a
theory. [Pischel takes as an acc. In some texts, he urges,
words such as mr have to be read as two syllables andiftft.*, crpf: as three,
showing that the original forms must have been fTOPT:, {TCTPT- It
may have been the same with (V ed . St. I. 385.)]
For see Max Muller’s note on the word already referred to. The
strong bull of the dawns, the bull that accompanies the dawns and
urges them on is, I think, hs Sayana says, the sun. But compare
Max Muller’s explanation. “ The hero who yearns for the dawns is
generally Indra : here, however, considering that A gni is mentioned
in the preceding verse, it is more likely that this god, as the light of
the morning, may have been meant by the poet.”

3. Sayana seems right in referring the second line to t/shas. It is


19
146 NOTES. No. 9.

when the sun has entered heaven and earth that the dawn can spread
her light far and wide. But, as far as the words go,
jjTSTr may also refer to the sun, and so Grassmann takes them. This
enables him to translate ‘ like the fair o n e / that is, I presume,
the dawn. Delbriick suggests that is perhaps a Vedic samdhi, for
Compare Roth's explanation of *Tft as No. 31, verse 13.

No. 9.
M andala IV . S ukta 46.

S ayana :

snffatf «rfnrft I r^rnt f W


I I <niT iw
3 t \a rro *
i snrr ^ ^ r r p r I ^ s m rcftra
Asval., v, 5) II

[ N ote :

For the distinction between and 3RT see MacdonelPs Vedic


M ythology, pp. 8 1 -2 .]

Verse 1.
P adapath a :

*4 ?^ fe n ^ fr?T fR f R jt'r% 5 i ^
f f I js q r : II ^

S ayana :

I ^rat 'j f *r^rf s g c w ’rr ^ ptptt


S?r w Pr* i < r§^ i§ I ffPrfeg; fir* = w n%g
w*N*r tp p ts P r m r s 1 & f t ^ i^ r r am r i
^ . ^ 5^ (Rv. vii.92, 1)1 qr4U<<-
ir 'r "f^r t fTpr^r ^T^ft*rq=% ?r innr; r c ^ r f^ s n ft s r t t
WCTT»rra,3
r I fr? ft 3ra*rr% TO*T qrf^PrTPT ( Ait. Brah. ii,
2 5 ) II
IV. 46. NOTES. 147

Verse %

P a d a fa |r a :

3T^f 5 : |, ^ r fr
ffcT II \
Sayan a:

t ^rtf r%3ffc?rfFL*5!*srcr*r: is=5rws: ^ «r *i%*r «rqft-


Rr#: STpiftft: stfSfcf S T ’r'Hp ^r^TWrTiJ#: ar»I^tfir $PT: I 9Tr*P* **
>gw»rfJfSff sfNi^fii1 # 4 *?*7*pr fqw^ I *rrft**
w r rt^**ir<T^rtf%pm*rg/?it 5 #^ IN
r * : ^rcpTfcr *tf(Ait. Br. ii, 25) 11
Verse 3.
P adapath a s

^ f ?r^ f f c n f = w f ? r r r ^Vh m ‘ I ^ 3

#*N N % . U ^

S ayaha :

% w*r * r?# f w : *r??rff»s«ns<T stmt: in t: H vf srt^ s k -


1 snc srtasfrM S T ir^ f^ fc I ^ ^ rfh tS * ' arpr?*? u
Verse 4.
P A D A P ^ fH A i

^ * . flr t s ^ r ^ H v
Sayana :

t f3<amPHHHiqrefiTgTffr 5^57ffpr
t«t*tt ?m »lt f^ w f t w 3Tjj i «re*nt^ <re*triPi«ff-
rrf^f^nr: i JT^rrwrf ?m h

1 M. M . an d B . om it ^ f t P T -

* Ul. adds q r w -
143 NOTES. No. 9.

Verse 5-
P adafath a }

v fa I p ^ r p fc r

f f 3Tr ir g n r || <<

S.iYANA :

rtf^r fw W j r s w i r ^ s f p p f t fl^fr*: i
^ I W T SgTrsraT (R v- vii, 66, 10) ffff ( As'val.
vii, 12, 7 ) II

? T -s ^ r t w q T sm r srgfpr^r ^ ^Tfrrc *r^ rs i


s r R ^ t n r n?r'tttfs-?fr<i U

Verse 6 .
P a d a p a t ii a :

srq rr ^ ff: f S# I W I M “

rT ^ 5T 5T ^ : || ^

SA y a n a :

I ?5=^ri. 3T* *ft»n JJ5T: ^pTSrT: I rf ^T^T«mr ^TOT-


sfrrfr1 f r w ? r ^ ft ^ ^ n m p rra r fqwrrij ii

[ N ote :

The root *T or fl[, from which the word is derived, has three
principal significations: ( 1 ) t o generate or bring forth; ( 2 ) to pour
forth a libation; and (3) to send or impel. W hen treating o f deriva­
tives of this root as applied to tffatj, Sayana sometimes gives them the
sense of sending or impelling, and sometimes of permitting or
authorizing (^TJ^TT). In a few places he explains the root as meaning
to beget......................The word as well as various other
derivatives of the root g , are introduced in numerous passages of the

1 Ul. adds *PrJT. M. M. and B. omit.


IV. 54. NOTES. 119

Rv. relating to the god HRf, with evident reference to the derivation
o f that name from the same root, and with a constant play upon the
words, such as is unexampled iu the case of any other deity.— Muir>
?.,p . 165.]

Verse 7.
P adapath a :

f f pzrpfrr 3**3 jfir I


f f ? r ^ # f r s,frrr% II ^

S i YANA :

?rr sT'rfR r^ f a 'r r w p 'j H m a ; 1 I t

No. 10.
M andala IV . SO k t a 54.

S ayana :

3T*tT7 ffff sw * w rp *rrf^<r | s r ^ r r nrg<r i


f f r e r r l a i ^ ' T f ^ T i w s p t * * : i frqr i s r g l^ : f^rf^Jrr-
h Rt i s r f a e K f h r ^ r e r i w r ^ I argf^r
il^rarr ^ (Asvai. v. 18) i s*rsn
g «n ^ «?rn i *rt°r g f^ T * =t ?rlr (Asvai.
v. 18) 11

Verse 1-
P adapatha :

W fcrr 5 T- l ^ N K 3 ? ! 5
^■spTt If%- Z(x »T3rfcT rrr?%WT: Js 3T^ 31^-
w II X
150 NOTES. No. 10.

S ayana:

h fr f^ r r l^r: siwjT i * f§nr*nr sfN*mR- ^ et :


i f f i 'f r ?trn^TS sT g ^ fr S t jrfSp$»T?Hi#fPr: T n r = q ;:
I*: *t r ^ u: HsflwStwr: «nr<Tr^*-?J?t<Tf<T^ n*ir t*t-
" i N t r * R jf t f t *rsrf?t * r^ r: sra M s f ^ r n T r f ^ w r *pf a r w -n t.
aw rttn ^ l q «t«rr i <Pir *f « t 5 ’T*r**r«nr»ft?<T u

N ote :

1. ‘ Now of the day, at this point of the day, now in the


morning .* f^rsr*. i v> 33, 11 presents a complete parallel, except that
there the period of the day indicated by f^r is expressly mentioned in
the words which follow. Compare Sayana :
jRpff In v ii, 4 1 ,4 —
3Fff WF^T: ^TT^rT ^ JfC* a ^ p r -T ^ ft* is perhaps not to be taken
asGrassmann (Dictionary, otherwise in Translation), does, with 3Tfrnr.
But that construction occurs at vii, 34, 1. Compare also viii, 22, 11
and 13, where the phrases f^T and are used as
synonymous, Sayana giving 3TST3J)

Verse &
P adapath a :

rf s w r h h th ,
I *rfagrs nr z ; %

#r% ?rr »ir^ v «p . II ^

S ayana :

JT«r»r f| 1 5 rt% ^ I s u r ff*-*: S T fH fT


w ?H m 5rr'r5?irr?r«t h h t s ff a r f^ w ’T1 g*rf% sr^nH rftr I s r tfl* s w -
=am w ?ft«rr sra rt I g f ^ T : f t j m s r a f t r i HT3 ^ w r: *rsr-
* r « t : sftftnr *ftftm ft arstF t^T F i^ t $wi3,9K»t: i
sftfttuPr T s j r s ^ j t n

1 u i. b . w ith m . m .
IY. 54. NOTES. 151

N otes :
1. The verb is chosen on account o f its relation to the name
of the god. Compare iTqTTiTT verse 3, fprnr verse 4, and ?r
verse 5. It keeps its accent on account of the ft in the sentence.
See W hitney, para. 595 e.

2. It is clear that Sayana’ s explanation is wrong.


here corresponds to in the previous clause, and the words
sftf^rrr are in apposition to it, as there is in apposition to >TRW.
B ut there is some difference o f opinion as to the meaning to be assigned
to here. Roth recognises four words ^r*T'T» two accented
on the first syllable, and two on the last. 1. (from to
give ) m. giver : Rv« vi> 44» 2 » ^ viii» 23> 2*
2. 5r*r*r ( from the same ) n. giving, a gift: *r <TT?T^- ffT arif^re:
5RT ft* ; Rv. viii, 93, 8. T 3T f^TcTTr^ T O Ofr-
orr^(“ The genitive is dependent on v, 3 6 ,1 . Compare 3T<*R3>
3. SPT^r ( from to cut ) m. or f. The allotted part, the
portion. arrftfR R &c. [our passage]. JfrS OTPf ft
^TR1* x, 42, 8. ?r ?T 5 R H viii, 21, 16. Roth's fourth
is the common word for a band or girdle, which he derives
from a root ^r, ?qfrf, not found in the Dhatupafcha, but existing in the
Greek $/<» to bind, and in such forms as, for example, bound,
No. 2, verse 3.

In x, 42, 8 Sayana takes to mean as he does here.


But on viii, 21, 16 he has it 5 R R : frrf^ STCrft ascribing to the word
the meaning we wish to give it here. The third case ^RT (^or ^ r ,
see Whitney, 425 e), the accent of which shows that it belongs to our
word, and not to the neuter paroxytone, occurs once or twice, and is
explained by Sayana in the same way. So, for example, in v, 52, 14
where he has ^prr

3. * Thou showest. * Compare ‘ hath brought immortality


to light.'1 2 Tim. i, 10,
Verse 3.
P a d a p 1? h a :

3rf% '# * r ^ ,? s p r ^ s f t fr% : 3 5 -

5 r^ rr 1 t t g ^ ^ a n t
3T^iT^r: II ^
152 NOTES. No. 10.

S ayana :

fr w r f ^ r f r 3TT?r^r |s^ "stt ^ fr^=


^ r^ fr5^ <r*rr stj4N t ^pth- i
3 F«t?^Tr 5 ^rT rrar ^ * ifp r s jfw i ^ f«T>Tfa 5
3 irrasfs =r: ^rt#re>iT? ?*r»nr a r f t jp ^ P r
M'rrrr^1 g w w sr^jTr^rff 11

N otes j

1. 3T(%Tf|-. Whitney, paras. 336 c and 340 c. Compare s^rft in


next line.

2. |o^ aft. * The folk of the g o d s / The expression refers to


men as well as to gods, the simplest construction being to take the
words ^ *rr*f^r ^ following in the same reference ‘ whether
gods or men. *

3. ‘ With feeble wit.’ It does not much matter whether we


take this as exactly parallel with the singular instrumentals, or connect
it more closely with the verb ‘ whatever we have done, with our
feeble wit, through,’ &c. For the substantive use o f Roth quotes
the following passages among others, vii, 60, 6 3 *% ^ r%f%T*TT%^lr:-
Sayana (M . M. ^rom MS. B.; so also my M S.). ix 67,
26, 3T5T sir: gjfnfc Sayana, ^ : = (&c. t*PTfr:). Ludwig
completely misunderstands Siiyana’s explanation here. “ Sayana
explains literally ‘ whatever we have done with the weak (children,
priests !) out of ignorance, or with the mighty out of insolence
( ) , in sport, in human wise, & c . ” Sayana takes 3 n % ^ ,
spjrft and tr^r^fTT as three strictly co-ordinate words, all three
going with and with c ^ : alike. Compare the word sT'^RrftPT: in
liis commentary below, in his view does not mean ‘ with the
weak or the strong,’ but * through the weak and the strong.’ The
guilt of the son is the guilt o f the father. Priests, at whom Ludwig
stumbles, are suggested because the guilt of the needy priest, who
makes a mistake in the sacrifice, falls on his patron. Ludwig’ s idea that
the difficulty, which is largely o f his own making, is to be got rid of
by taking our words to be old nomiuative plurals, on the analogy o f

1M. M . o m it s stmt**
IV. 54. NOTES. 153

certain old Greek and Latin nominatives in aisand is, looks like a joke.
Yet it duly appears in his translation, “ whatever we have done against
the folk of the gods, as weak ones out of ignorance, or as strong ones
out o f insolence/*

4. This word occurs in only one other passage, v, 48,


5, where Sayana’s note is ^ R i* 3T
Roth calls it an adverb. In form it is probably a third case of the
same kind as arfarft and above. See Whitney, paras. 363d, 365a.
The lengthening of the vowel of the first syllable in our passage was
noted in the Pratis'akhya ( 588, Grassmann ). [fpftT^TT is another
instance of a double abstract suffix. ]

Verse 4.
P adapa^ha j

w hH -*
I^ intern 3?r
?r?r II V
Sayana :

^ r n n m ^ r =r f f a «rrs*rr I ^ | h
s m f a l t ( Asval. iv, 11 ) |

7 si i f^ rrf ^ h*t-
i i *tsr t ^ ^ r l r T st I Hr s*r sjwhfri
i arrf i m x wrra'^ffr i
f^ tv n rw r asr i ?pn ^hPrr^5«rRf^t?tmr
i arr ’sipf* i w i t 3*?% ^ *pf?r sto R t5 i <mr i^ n
«£rtN»*q ^ i trei u

1 B. omits ’ M. M . s i f t e r . a *T= M .M .'s B.; Ul. ?^TFT a fa -


Wff:- Both Bomb. MSS. ( He ) * M. M. and 01.
5 80 B. and Ul-j M. M. omits
20
154 NOTES. No. 10.

N otes :

J. The form occurs only here. In the hymn immediately


following iv, 55, 7, we have qffrqq, which Sayana explains by ftflTIJJJ.,
Roth takes both forms to be infinitives. For the construction here see
Whitney, para. 982 c, and compare his example, ^
— Indra is not to be put down, the mighty one is not
to be overpowered ( R v. viii, 78, 5 ). Compare alsoJf qfTOq, our No.
4, verse 5.

[2. height, highest place. ( Say, on


x, 63, 4 ). f

3. [ Sayana apparently takes in the first line and q^fl" in the


second to be correlatives, taking qqr W f^qfcT = qK°r^T ^<^5- The
construction he suggests for the second half o f the verse is q'FT (
or = q:, if q1: is at all genuine) ^T|;fo f^fcT ^ q rfR; (i. e., the preceding)
a t ^ q q . ] ( There is one mistake in Max M uller’s text of the com­
mentary. ^sq^qfrT 5*TP^FiT^r the reading o f his Mss. A . B. C. 2 is the
only right reading. The meaning is that the adjective is to be taken
with as Sayana goes on to say. )

It seems clear that qp^ is the accusative after answering to


the following cT<l- But what does rTFT in the first line refer to ?
And is Sayana right in taking vji^sqfrT as simply equal to vrr*qf?t ?
Grassmaim translates “ not to be injured is this work of the God
Savitar, by which ( q?jr ) he will always support the whole world.”
Delbriick takes q^r in the sense of ‘so that, nay rather will h e / which
gives a better, but a more doubtful meaning. Roth takes q*JT in the
ordinary sense of ‘ so that’ which is probably right.

Is it possible that the words *n%?K?q^q' cTiT refer not to


Savitri’ s works in general but to his work of pardoning sin (verse 3),
which none can hinder, so that he will always hold up the world, inas­
much as what he does in earth or heaven stands sure ?

4. *r?qq^q FJH. A good example of a kind of difficulty not peculiar


to the Veda. Do the words mean “ Surely that is his *’ or “ that
( work ) of his stands sure ” ? The context shows that the latter inter-
IV. 54. NOTES. 155

pretation is the right one. Roth, who takes the passage so (dabei bleibt
es ), quotes, under the same meaning of *lc?T ii> 24,
12, where Sayana construes as he does here, ft*r
Also, iv, 1 ,1 8 ; 22, 6; 28, 5; viii, 82, 5; ix, 92, 5; x, 22, 13.
Grassmann, “ Das ist recht sein werk = That is truly his work. ”

Verso 5.

P adapatha :

g g ffr
jn ja fs c p p I ’T r R F c T :

% II
S ayana :

I srPrfr: ?^ 5 '5 ^ st3 i 555 : f= ^ f *rr ^Trarrr f


s z ff 3i^r?r mj^nr: i f t R w r f i
R ft =st i t s r e r ^ : 'T^jrrfff: ^ r-
f t r ^ n % I «rcro*rr » n ^ r : jrrfafre^Rir’ faatftr n r p r a * ^
^ n r s r p r r a qt*r <pr<Tw P r*P R ’FrfasR»*i rrcu: fr t s f« r n

N otes :

1. The difficulties in connection with this verse are very great, and
perhaps insuperable. Sayana’s explanation is ingenious, but not con­
vincing. H e makes separate clauses out o f the first and second lines,
reading with each. This gives him a contrast between
and q*q:. By the first word he understands ‘ us who are Indra-led,*
and by second *these men here, our patrons.* But the way in
■which Sayana takes the two clauses is not clear. Ludwig construes
3Tf^RT^ with afl^TT^and translates ‘ thou makest us higher than the
high mountains.’ I think that 3Tfa=FFL g oes wi ^ OTFtj and that
Sayana takes the two clauses to mean *thou bringest us to dwellings

1 Both Bomb. M SS ,yW T ^ f^ ^^ ^ f^ rW ;[x5rTT5TTR^;t>Hcrf^f, omitting


* m. m- OTPft; ui. i r a r ^ r ( s i c ) .
156 NOTES. No. 10.

that are higher than the hills, and for them thou bringest dwellings
rich in houses.*

The text of Sayana’s explanation of the remainder o f the verse is


uncertain. If Max Muller’s reading
be right, Sayana must be understood as referring the whole clause
to the patrons (q*T*TRT: ). But it is not easy to see what means
here. I prefer the reading q'cTsprT: ^T^rT: & c„ and believe
that Sayana, in spite of the grammatical difficulty which his explana­
tion of f^ ^ S T ^ h a s raised, is trying to refer this clause to priests and
patrons alike, or to all that breathe.

I am unable to arrive at any conviction as to the meaning of the


verse. Grassmann translates ‘ the high hills thou
dost assign to Indra’s hosts, and dost make for them these seats full
of houses. *

H e does not, so far as I know, explain how he gets that meaning.


I presume the suggestion is that the construction is anacolouthic:
‘ Indra and the gods to the high mountains;— there thou dost make
for them.’ Similarly Ludwig, except that he takes as
Sayana does.

Everywhere else in the Rigveda— 1, 23, 8 (f^3%ST


Sayana, ^ ct); ii, 41, 15; viii, 63, 12; x, 70, 4 —
is accompanied by a substantive, which makes it clear that it
refers to the gods. But there is no reason why here it should not
refer to men ‘ led by Indra,’ even though we reject Sayana’ s gloss
‘ us, led by In d ra / Compare the meaning given above to the phrase
3ft.

That the gods dwell on the hills is of course a common thought


in the Rigveda ; compare ptftST: and of Vishnu, N o. 5, verses 2
and 3. A lso, with Ludwig, i, 155, 1 qr ( Indra and Vishnu)
<rf?fr*rrTO«ir efa <rr*^r.

[ A t pp. 173-4 o f the Ved. St. ii. Pischel has a note on this pas­
sage. From q$rr W and sq^T ^ W&W
•T (viii, 47, 2 and 3) it will be seen, he says, that q^TT f^PJ. is used of
birds and means spreading out the wings. The expression l^qrJT^T
also occurs in A . V ., 10, 8, 18; 13, 3, 14. In the present passage too
v . 26. NOTES. 157

Pischel would take faq*, though by itself, to mean the same thing
and would translate qcPPiTr RfaPft’ by “ they spread out their wings
while they flew .** He takes this to refer to the legend about the
hills having once had wings referred to in the passage from the M S.
cited in Note 1 on ii., 12, 2, and in many other places besides in Sk.
literature. ]

2. tr^TT^rT;. ‘ Rich in dwellings.7 Compare q ^ n ^ p , No. 2, verse


10. That this word was written here q^T^rf: in the Pada text is
duly noted in the Pratisakhya ( 548, Grassmann ).

Verse 6.
P adapatha :

% % ft : srr^cjftrgr srwrer:
s rp jp fN r I fT p ^rrir-
II
Sayan a :

% *nmnrr: $ ?r?rrer: * rt: i >m r i

s n p n fa g M r T 3 r W l t #rr»*i*rsrc>»n’ § -
srPr3 ' » ^ r i *1*3 5 1 s f a « i r ■q-
arrf^nr: 1
^rf> f^snftar P n r m s ^ r srn k r * 11
[ N ote :

Instead o f taking as itcfhTT^ WTT» as Sayana does, it would


be better to supply the demonstrative pronoun ^ to correspond to %,
and as subject either o f 3Tnpn% or o f ( ^ ) understood and
changed into the plural. In the former case the H R1? would be that
o f the worshippersj and in the latter it may be that of Savitar even.]

No. 11.
M andala V . SCkta 26.

S ayana :

stSt T retifa s i r t t m r 1 s c 'r o : I \


t o t 1 1 <ror ’sn3*ip*ra: I 1 m a ^ r a r srrfc*
1 Both Bombay MSS. omit the rest of thi3 paragraph.
158 NOTES. No. 11.

^ i T n r* ^ fRr
{ A svai. iv, 1 3 ) i T r^ tq r
srrssr i ^gf^ar =* l *r ?r: fff^ q r ? r ( A svai. ii, l ) 11

[ N ote :

Translated in a Vedic Hymns, ” Part ii (S . B. E .), p. 418. ]

Verse 1.
P adapatha :

3T5T TTffr frrW r ^ sp rr | ? f% ^ rr I srr l^r^r *rsr


W y l| \

Say ANA:

I t h r t 5fte?rr T'rr%^rr ^ r m f »rr?fS(?^r fsrg^tr ^ I


^r?r*TR s # f^ m r iRrr*f«ire? ^ 5rr«nr u

N otes :

1. 3T&- For the accent, see note 1 on N o. 8 , verse 1 (p . 137)


^rfrr itself takes the accent on the last syllable.

2. qT33T: is always explained by Sayana as here. Roth makes it


mean ‘ pure,’ not * purifying/ From its metrical position, es­
pecially at the end o f a pada with the value ^ R o t h conjectures
that the Yedic poets pronounced the word q ^ r .

3. 3TT ztfST £Tr% is accented because it stands at the head


o f its own clause. See W hitney, paras. 593 and 594 b. For the
forms 3f$r and see Whitney, 624. “ In the Veda (but hardly
outside of the R v.) are found certain second singular forms, having an
imperative value, made by adding the ending si to the (accented and
strengthened) root. . . . Their formal character, is somewhat disputed;
but they are probably indicative persons of the root-class ( ad class ),
used imperatively.” Whitney gives a list which includes our examples
here, and also sfcff, a form which occurs in this hymn, v. 5. Delb-
riick (D as Altindische Verbum, pp. 31 and 3 4 ) also holds that a
form like is made directly by adding si to the simple root.
“ That such a form, ” he adds, “ should take on imperative
V . 26. NOTES. 159

signification is not surprising. W e also say ‘ du gehst * (thou goest),


in the same sense as ‘ geh’ (go thou).”

Verse 2.
P a d Ap a t h a :

s»fr% I arr i r ^ ?? II H
SAYANA j

t frf^ fr ^ t Hnr>rpfr I f ^ r ^TFrrfw


H’R ^ r ^^rr#r P n w a : i i <r ^
s*rr*fr*r? I ?fh ft ff^ r r w t r n

N otes :

1. ff ^T. See Whitney, para. 498.

2. The form ^rT^T: ( acc. pi. fern. ) occurs as an


epithet . o f PTT: in a verse, ii, 27, 1, which is commented on
in the Nirukta, xii, 36, where the note on S[cT^T: is ^cTSfWf^r
fr fw rrt^ r ^cTffrr?C
T*T ffflT sr. Sayana's explanation of the
word in that passage is ^rTTOTr^l?: SIT^r:- It would seem that
Yaska and Sayana identified our word with the (oxytone) which
occurs, for example, in i, 16, 2, where Sayana explains by *JrT-
^TrfWp. Roth distinguishes between the two words, accepting for the
[ latter ] the [ first ] explanation and etymology offered by Yaska,
and deriving the [ former ] word from^Tcr-f the whole com­
pound being taken as equivalent to ^TcTtfg', an epithet o f Agni which
frequently occurs. See, for example, v, 4 , 3 , where Sayana’ s note
iS ^flg£pT r^rH K lT 3;. So also on i, 164, 1, he gives
as an alternative explanation of the word. The form occurs, for
example, in viii, 46, 18, pncWi ^TPT- [Oldenberg takes to be “ a
compound of with a noun which seems to be different from
and connected with the root ^ 7.” — Yed. Hymns, ii, p. 319. He
translates the expression here by “ who swimmest in HrT.” J

3. ^spnr. The explanation in the commentary here is an idle


accommodation to the context. On v, 63, 2 ^ p i r ( voc. du. ) is
explained by L“ sunlike aspect” — Old. ]
160 NOTES. N o, 11.

Verse 3.
P adap I tha :

fr fr r s ffa q ; it ? ^ f^ r ? ff I ^
v p & i ii %

S ayana :

I s f i ^ h f ^T^T!T5fl fpFrT *t?RT WTT


«fT »r^ « # *r f*rfo : *N h ra r*t: ii

N ote :

^TffTfbnr. In his note on ii, 3 8 ,1 also Sayana explains grfrrfN' hy 5?FcTW


Compare his explanation o f the nom. ^Tf^fpr:, iii, 24, 2. sftRntsrzr
SPT *T^T 3T#r tfrfrrffa:- On i, 84, 18 he has another expla­
nation, srnTW:* On viii, 31, 9, the only other passage in which the
word occurs, his note is ?ff|riiNr I *ftfrn fa W T fN t *Ttf *P?MK
Roth takes the word to mean * he who invites to the sacrifice.’

Verse 4.
P adapatha :

3?^ nr^ft*. arr int 5%f*T: fsjT-s^nr^ I


?*T frfrrrl- II V
S ayana :

t Hft Rr^Pr: W * *1= *Tf Sf^TT «T5T»THT*


ttt’J 'tt nr? u^rir^er i *rar frarrt l^pTrm^mrt ?^t f °ffat
smhrmt II

N ote :

^ W rf^* On v. 51, 1, where the same formula occurs, Sayana’ snote


is f s w c f t 3T^*TT^ CfaSRR I tTTfr *T. A nd at v. 5 of the
same hymn he, as here, gives the latter only o£ the two interpretations.

1 Ul. adds TO
V. 26. NOTES. 161

Verse 5.
P adapatha :

w trr ^ 3 % 3rr ^ f s fn K f f | arr


w rT f II \

Sayana :

t S ts w-=r% srprsrt 2r»r>iRnT w ^fii stpj^ srr <r? srrra i


f% =q- ^ srrtfsr *r|r arr *rf?*r Hrcftsfir h

N ote :

See note 3 on verse 1 above.

Verse 6.
P adapatha j

f 3T fr ^ T f F T 3 s g f % | 3 /T F r f a

|?T: § ip 4 i II ^

S ayana :

t s w t : sRR«Rct
jt: 3R rPr q^rrrtftrcrr: II

[N o te :

vprrf^T. The stem is

Verse 7.
P adapatha:

r g m ;J T ^ r r r r it ^ r ^ r f r f w ^ r f if s s p ^ I ^ r k
|| \8

S ayana:

I snsmHT: ^TTrrlrf^ i ^TRrrft ^ n m W^Ort ^rrcft^r: i *r Cr-


fr^ K ^ s r q r ^ fa
m^TtT II
21
162 NOTES. No. 1L

N otes :

1* STfcT^ffir. In his explanation o f iv, 58, 8 Yaska has the follow­


ing note on this word, offerer: I STTrirfa ^ I offiTrfr I
^rfrr srfrr i^^Tfr fi^ i anrrfHf i 3rr?nw sttftwr':. The first
of these interpretations seems the best, and is the one generally
followed by Sayana.

2. ( ^qrnr in Pada te x t). ‘ ‘ The older language hag


irregularities [ in inflection o f qr and ] as follows : 1. the usual
strong forms in 2nd plural, dadhdta and adadhdtaf daddta and
adaddta; 2. the usual tana endings in the same person, dhattana,
daddtana, & c .; 3. the 3rd singular indicative active dadhe (like 1st
sing.); 4. the 2nd singular imperative active daddhi ( for both dehi
and dhehi). And R. has dadmi.,} Whitney, para. 669.

Verse 8.
P a DAPATHA :

* srer t * « t a : s c p r : l ^ ° ir r r w ff:

II c

S ayana :

* f f **5°fr<r II

N ote :

On i, 142, 5, *rr°TRT*TT I f%
^ II Sayana explains this word by
on iii, 4, 4, ( ^ ^ r * . Sc. stff:) by ; on v, 22, 2, where our
phrase recurs, by ^Rf^rfrff m . Roth takes the word to mean ‘ affording
space for the gods.’ Our verse is almost a repetition of v, 22, 2.

Verse 9.
P adapatha :

3TT f ^ r r JT^cT: 3 T p j ;f T I ?3T ^ :


^1_ V ||

r f ^ r r II ^
V. 83. N O TE S. 163

S ayana:

T O rrr; srf^^r s rf^ r r t^ rn f w r o ^ f r a : >*<t


fasrr ^ ra ?r T R s r ^ «rfr- w n

No. 12.
M andala V. SCkta 83.

Sayana i

^ rf^ r: ?r^*3'rraTft<TCfr O T r ^ r R g ^ r I ^ cq -^ -^ c^ rr ^ * s r -
31^ fv r fta ir a r fl^ i Rtst- <t* frg »n i %^rrr i w r
^r f%sr a’TfSrer: i *r%cr ^r • *Tft*T<rrer OTnfecrr-
^ r rRTSf ^ftPfePrftRr ^rf^PT; ^ ? T %fa (As'val. ii, 13) II

N ote :

Consult for this hymn Biibler’ s paper and translation in Benfey’s


Orient und Occident, i, 216, and Muir, Sanskrit Texts, v, 140.

Verse 1,
P a d a p At h a :

a rea, f ? t f n s f r : sr rn T : «t ^ tw

s ir r f f r ? I ^ p r: H ^ r-

it% H \
SAy a n a :

^ 7^*i«i^3TT^nTc*f J rrfo i ^n?%sr


srr*T i "n h ertiq rw srrft^ rw C T fr'fi'arar sp 1* ; qtr %?rr
^rffRmr ?rr n r^ te rr ^r w rrcrfafa (N ir. x, 10) i a rr^ n fi^ : *gf%wrf«T:
st%=t ? ft^ r > n r stt f^ r m Tft^rc: I n- ? w : am
*rr%TT ( w i t : <KPr«>^*Tsr«rosT »r4 *rfa*rpfai
^5i: 3 ^ **TrrafrT w *gt^ II

N otes :

1. is one of ten verbs given in the Nighanfcu, iii, 5,


with the meaning of qft^ °T ‘ w orship/ The word generally occurs, as
164 NOTES. No. 12.

here, along with 3TT* Sayana follows the Nighantu, except in vi, 51, 8,
f7FT where he has ^ (The
clause 3?r occurring in the same verse is explained by ?PT^?nT*
In form is a desiderative o f ^ o r qy ( see Whitney,
para. 1028 g). R otli mulros it mean ‘ seek to win, seek to bring, do
homage to, entice.’ In vi, 51, 8, the passage referred to above, he
would translate ‘ seek to propitiate.’

2. Participle o f n Vedic intensive of Rotli refers


to PAnini, vii, 4, G5. Another form is which occurs in ix, 63,
20, but nowhere else. is more frequent.

3. sfjrsrj:- ‘ Quick-dropping.’ Compare ix, 97, 17, where it is an


epithet of |fsr. Sayana, fa^RnTrfrg;.

Verse 2.

P a d a p At h a *•

ft f^ r r ^ r f F ? wf h ts s w f N r * ft* r n i

FTfTST-TPr | ^cT 3T*TfIT r f e a q - s ^ F P ^

fN r II H
S ayana :

r^rr *r3Tpr *T?iW rr I ^ r ? r :i


^c^FT'TW HTcf: ^SRfocTT qrTf^T
^ ( Nir. x, 11 ) II

N otes :

1. *?fRqTrr. Occurs only here and in v, 34, 2, where Sayana


explains by

1 M. M. fafpcf; Ul. RfPff; Bomb, has a


different, note to the verse altogether, 3T»TIT!T: l*Ts,I f (T: f^TFt. [f^r]
^ i^rtrlr fi-?r ^rr ^rfqr ^ fH *3 ^ *r¥ iw *
!%>Tre f ^ [ c T ( s i c ) 3TT -qfq ^ | S ^ rf; c p fo ^ : 5T?
qsN :
V. 83. NOTES. 165

2. f^srpTcT:. Occurs only here and in vi, 22, 1, where, as here,


the vowel of the second ( or third, pronounce vri-shni-a-va-to ) syl­
lable is long in the Samhita text and short in the Pada text.
Sjlyana’s note there is

3. “ There does not seem to be any sufficient reason to


understand evil-doers here, and in verse 9, o f the cloud-demons, who
withhold rain, or simply o f the malignant clouds, as Sayaua in his
explanation of verse 9 does. The poet may naturally have supposed
that it was exclusively or principally the wicked who were struck
down by thunderbolts*. Dr. Biihler thinks the cloud-demons are
meant.” Muir, S. T ., v, p. 141, note.

Verse 3.
PADAPATHA:

f - f r ^ zR 'srm ffrp r

M I 1 ? ^ | jr [ ^

q ^ f^ t s r ^ j II \

S A tana :

i *r sp'srrePrr'Sm. |?rr? >r?Rrf%^r<r^r


'T ^ ^ r r ? s p fo r * a r m
*rf^r wt snr?; f r ^ i u ^ r: i «r% h Rt
f%?*ar i fg-?sr$T: I sr^f-
fa g r r ?<h m t JTsm rsfr u p t s h ft?r i I
T sb% ^??n T 4t ^ a fr n

Verse 4.
P ad apajh a :

^ R T ?r i f? r s r n jc r spr

3T#frT II v
[* C f. Ottima. Buried in woods we lay, &c. (Browning’s Pippa Passes, Sc. i.).]
1 M . M. ^ K W 5^ ^ ; I omit *P3T^with Ul. MS.; the Bomb. MS. has a
simpler note to the verse: I ST W 3T^RT%%T^ ZJ1FH-
ST^qfir I ^ ^ I ^ c f^ : SCPl
^ n r^ r I T O &c.
166 NOTES. No. 12.

S ayana :

st srar ?f?t tsM i w i *rjM ^ i jt «rr?rr t-


rmr»ff faSTTT (As'val. ii, 15) 11

>r ^rf^fr ^rrar fesnr <r?rar^r faspr: $r-


srvft: srm n j: 35 sr^Mr Pr^% 9jn<r 1
?*r wfafS’s ^ ? r w w^rra *r#5rrrr^ra unret ^rwr >f?i% i
ftrlr I S*r: gi«r# t<r«r 3 -f^ r H^f?r w fit1 s?ft»r«sftr
*rr <i|# w f i u
N otes ;

[ 1. a?fsn4t;. See W hitney, paras. 338 a, 340 k, and 365 b.]

2. Occurs nowhere else. In v, G3, 6 we have f c r w standing


in a similar context ( § fa^R^ri^PTcff 'T^N.'snrf fMhTrffc )»
where Sayana explains it by 3?^rff On v, 69, 2 his note
on fcr^rft: ( Sc. ) is ^cr ^ r r^ °rr ?T£c?T:. On vii, 40, 5, he explains
^*Rr[ ( Sc. qft: ) by and on vii„ 67, I0„ where the same
phrase occurs, by The word is another form o f fc3T ( ).

Verse 5.
PADAPATHA :

g rW r sr^frfa I
avf % 'H r ; ff^ % q r : ? : q -^ % J r r f 3T*r

|| <(

S ayana :

sTt ^thP t sfaC r s W r w r s *mrn<?r


srt Trfftrr [jnr^srei^PTr0 ?] * 3 r g ^ Ri^h i jt t i
srti^r^r afr'T^Cr'rwft3 ’ thus'tt I
'r#=Ji *r 5ff?*r*-*r *r(^r ^ snre? n
N otes :

1- sfaitfffr and 3r§r7fcT are intensives inserting f between the stem


and ending. See W hitney para. 1004. The root gcr^, is not

1 Bomb. MS. omits «TT- 8 Bomb. MS. SPjftfrT JT^Sf^ .8 Bomb.


MB. s w t f:.
V. 83. NOTES. 167

in the Dhafcupafcha. Sayana explains it in more than one way. On


i, 119, 4 v i ^Tqr°T he paraphrases qrqpqq, by ftqqn 7!*
and, further on in the note, identifies the root with £ taking the
change of vowel to be a Vedic peculiarity ( I
&Z' 3TPHU 3q?qqq ^T: I ^ tff^ q ). On v, 6, 7 q ( sc. 3fqq: )
cr^f*T: ST'Fffir gprT he renders grrT by adding aqqcfl-
CfJTn? srr^a'-cT The only other form o f the simple verb which
occurs is q ^ ^ in x, 76, 6, ST q^tf: qTSFT:, where Sayana *s
note is qm\[ q^Tfcrqf qpTFir flfq^T rtf ■W *
I On ii, 2, 5 r t m w f ^ R r * I Sayana has
a note which shows to what straits this obscure word could drive h im :
flrrftiqr f s r 1 faqr: rsfTrrr fwqqYi??srfc^f-<TTR;
( Rv. v, 54, 1 1 ) 1 f«rtTRr*T q ^ qR resiqqrs sr <$qrqf
*nr *Ffrr 1 w < t v v i 1 m fWtar^ I **b?rar
f^Trq^:. On X, 92, 1 tfFT§ f i t 0!?* ^Jc?T we have the note 3 T ^ [-
q^ ^ r-
3i^cr°T occurs thrice. On i, 163, 11, rft ?prrFT fsf^rTr 3f5-
it is explained by qqTftfr5! s q q ^ rR S|\ On ii, 10, 5,
5PJCFT: (sc. 3T[?T:) by cr^qr^:- A nd on ii, 39, 3, w f a s spkwr
( Sc. 3tf$Rr) the note is w r l r s I ??fiiq: t q : I sr^cprr
q^i
The epithet qt°Tf ( ^°TT ) is thrice applied to the two As'vins. On
i, 117, 11 Sayana renders it by qqrft qfa^r ( ^ ° T ^ C W T W : ). On
vii, 67, 8 he has tf^cq q?frrr» On x, 29, 1, where the As'vins are
not mentioned by name, the note is f q^qf HcffrTSfa^f I ST I

This brings us to the words qr^qrct (i , 50, 6; 155, 5; iv, 27, 3 ;


v, 7 3 .6 ; viii, 9, 6; 59, 1 ; x, 35, 9 ) and q ^ ( i , 68, 1; 121, 5 ;
vi, 62, 7 ; x, 46, 7; 123, 6 ) , which are consistently explained by
Sayana in accordance with the Nighanfcu, where, ii. 15, q ^ is given
among the RsrqqRrfq, and q^qfcT, ii- 14, among the qfcPfrqt0!:.

Careful examination of the passages in which the words occur will


show that the meaning of motion, recognized by Sayana himself in
some of his notes, is the only one which will suit the oontexts. Curtius
has identified the root with the Greek nop^vpa-

2. qf|> This form of the adjective occurs only in the nominative


and accusative singular. The w ord is frequently used also as an adverb.
163 NOTES. No. 12.

Verse 6.
P a d a r at u a :

f w f 3* *r p p ? ? s p 't e r
I <pH > srr ? r f

s r g * -; r fc r r ^ II ^

Sayan a:

I *rs?i: ft^ rfisrcrare rrff jfrw * f ir e frr i !*<t :


sjnTafre^i *nn; w tfr i
'f 7 5 f? t ? g W r « R u t g sfr nsftir *r?
I f% ^ j f ^ l ST7: 3T*Th% 3T t ^ : ^U< S ^R T'IT PTC fe-
<m Pr?fT 11

Verse 7-
PADAPATHA :

srpf f ^ jth ft 3 ir *rp. i ? ^ g r r r i r w r

# T I w f R S R H T ^ ^ T 5^ rr 7^-

- S fc f : R s q j^ r * . II ^

Sayana :

srfa ^rs^if i i *?H2r * n f i ^


iw w jf r a j^ iiir a W fs ®fr >?r: srrof? i s m s ^ a r ^ p ^ r a r ^
Tft Tf^r t M t Tregr i im suvrr^sfr <ftr fafsrt fastVr «r;j
^ ; ^ s r q r ^ t g i f ^nf istH * ? i i f % i% i f a g ^ r * * 5*-
H?T cjpt lip r fTfT 3 -fff:2 3 ^ f^ 5 T S v T fT JJW ^ 7 1 ^ : = 3 ^ 7 1 ^ 1 : f t f T H W
3T PrtTfitisr^rr: <r9R*rr I >rgf?^rnt«f: n

[ N ote :

f^-qj^r:. ^TC is the Ved. stem for ‘ fo o t / Undoubtedly its strong


Acc. Sing. qr^-3T^was the point of departure for the transition to the
^-declension. A s if the Acc. Sing, were qT^-*£, the N. Sing. <Tr^-$T was
formed and the N. pi. qTCTfT. These are the only transition forms
which the Pik shows, and— what is more important— they occur in the
latest part of the whole ^ffCcTf.— Lanman, Noun-In flection in the Veda.]

1 Bom b. MS- 1 q - ^ 3?PT WTPT.° a Ul. MS. &C.


v . 83. NOTES, 169

Verse 8.
Padapatha :

T?T ^ % 3 f

5 T^rh: I f ^ f i%
5 SM<TH!T HfrT II <

S I yana :

$ «r^ *t sr«ifF W STT5 s ffo r e w fo r ^155


^ t i <pit frwrr ft «stw I ^?*tr ^ r f%r^^rr re^un:
<*p^rgr iiw ^ g 5 ^ 1 5 u^fSfrs^w 15rra°r t o : Jrr«*r: \
^ T srraTjRpft f t * ^ s f M t ^ f t 3T ^ r-
«fr »rr«t: g w °r § g srarfcr * * g 11

Verse 9.
P a d a p At h a s

^ ^FPT^ |*.Sfrft I srfcr


f^T f^ J T % 5|- q?T 5 |f^TTIT 3Tf^ II ^
S a YANA J

t <T^*J qiFTJR^T 3 ^ * * 5 r 5 f ^ $ 5 ^ : T P T *^
^ira: ?i% ftw iR r nfpfrmt ^nrs jtrt *fre% I nra^rr 1 n-
r*^ if a w * t f * r w * «tm f«if^ * w m n » r a » f i m reM * fr^ s « m r 1
ft: y^ii«i«fii'rt3;rcuiN $rRn$ff 11
Verse 10.
P adapIxha :

3T^«ff: f^JT t ffcT 5 jprrg 3T5R-: ^ (P T 3?ft -


%cfar I 3t^ 5 tt: afrrfrt Hrsprnr 37* ;pr *n-
sm-q-: frf^ re ; II \ °
SIyana :

1 ? qsfcsj f w rR t 5
s vx£ § 35; ^ f p r 'tra$& r& 1 v ^ r P r mw-
22
170 NOTES. No. 13.

3pT7RRr i f W r q i ^ arfrrer*?! »Tr5? i m i w -


n f r * R : Jm n r^ r1 i nrsnrrJi >r=rr«r hrttji i rerrert
5T ^ tra ^PrRi^'iTfgrr’r: ( Nir. i, I 0 ) i ^rT srfr ^ j n n « t :
> r^ rr * g f* w fa ? ; s m r « r m ft r it

N otes :

1. ‘ Thou h a 9 t made t h e swamps fit t o b e


traversed.’ The reference seems to be to such places as, for example,
the beds of rivers, which in India in the dry season present great
obstacles to the wayfarer. When full of water he is ferried across
easily. The translation in the Siebenzig Lieder is not clear to me.
“ Du setzest unsre Fluren unter Wasser— Thou layest our fields under
water.”
2. *T3rr*?r[(%?r Muir translates ‘ A n d thou hast fulfilled
the desires of living crca tu re3 .’ H e adds the following note— ‘ This
last clause is translated according to Professor Roth’ s explanation
s. v. *Rfar* Wilson, following Sayana, renders “ verily thou hast
obtained laudation from the people,1’ and Dr. Biihler gives the same
sense: “ thou hast received praise from the creatures.”
may o f course be either a dative or ablative.’

Roth refers to vi, 47, 3, ^%^rg3T<Tr*F5fl'rr: os another passage in


which has the meaning he attributes to it here. (Sayana,
flR f )• Grassmann and
Dclbriick follow Roth.

No. 13.
M andala V I. SfiKTA 53.

S ayana :

=^3’? 'i V r * i * r i fa s r
T r n r ? ^ : i fr«rr =^r35R r?cR . i 'f f a r I 1
sTuff^Pr: 1 w fr e r ’sr 1 ^ 3 <T*m?r
^ s jife r fr T ( A sv. G rill. S u . iii, 7, 8 ) I ?PT: H

N ote :

For this and the following hymns to Pushan compare M uir’s


chapter on that god, Sanskrit Texts v, 171— 180.
VI. 53. NOTES* 171

Verse 1.
P a d a p At h a :

£?r<r ??r «r*rs k ^ s ^ f q -1


II \
S ayana :

t T*TCTfr *TFT^I 'TIHTOtT: Rf& «PTT^


^ ^ r w * 5 %: w r g s s f j gs*?*rf* < n w P r g ^ ^ : i. t
ffit *5^:11
N ote :

q^P^T^* “ A. word qualifying a vocative— usually an adjective,,


but not seldom also a noun in the genitive (very rarely in any other
ease);—constitutes, so far as accent is concerned, a unity with i t : thus
sakhe vaso or vaso sakher ‘excellent friend’;, suno sahasah or sahasah
suno, ‘ oh son of might;* and sudlti suno sahaso didihi (R V .), ‘ with
excellent brightness, son o f might, shine f o r t h /” Whitney (1st edn.)f
para. 31.4. In the first tw o examples the vocative stands at the begin­
ning o f a pada and is therefore accented, the accent being laid on the
first syllable of whichever of the tw o •words comes first. In the thirdi
example the vocative stands in the middle o f a pada, and both it and
the word dependent on. it lose their accents, as in,our verse, the two
words do.

Verse 2.
P a d a e At h a :

s t f t *r: I jp - -
• s q r ^ ^ r II H
SAyana i

t S 'P t ’T*? urg frftsura M r ^ °r ftfSrarc n -


*tr^?rpc i*s i r tow <*sf
fTTf^rw i qw. i n m n<
N ote :

‘ Wealth such as becomes a man.* Compare in


verse 9. Grassmann apparently construes “ Bring riches and a liberal
172 NOTES. No. 13.

patron to us.” So also Muir > “ Bring to us wealth,,f &c. But the
singors ask Pushan’s guidance for themselves. Compare i, 42, 8
(Koth) where Say ana's note is £
pffcf W aT^Rptcf: m i -

Verso 3.
P adapatha :

r%H; I^ f??r
nr *r f: II ^
S ayana:

$ srp jn a r n m fft q jr? N ?r *Tsprft*er??r»iFr 3 ^ Tnrra


a m fr a r t f = # ? ^ S r o i «i5tf^?i.*rr6nrtf*r *rrgf*nf?w *pt
<% w t liR W 11

N otes :

1. an^T. ‘ Glowing/ The word only occurs as an epithet of


Pushaii.

2. iu the Pada text). The root *r^=^5 i» given in the


Dhatupafcha, but has been found only here, and in a passage cited by
Both from the Satapathabrahmaija.

Verse 4.
P adapatha:

' p r : ^ r 4 s ^rrrr% f ^ R f f f t j t vI : I ^ rr^ crr^

sp feq-: II v
S ayana :

t <£!■* qtr: w r ^ p r n r f% *tr-


i th <rM>r$T*Tr p&wfo m i w ^ n r : < p r f^ s i* r : i *nr:
fa ^ i <ror ^fl^rrar P ro: ^ t t t
f^^TT°rn^ ^rro^ri srqFr^rfar H ^ r u
N ote :

f% q^: fa-jft. R oth compares q?(: grtrTR h 90, 4


(Sayana HfflV ft I 3T#H>% *TR«F: T O E W -
VI. 53. NOTES. 173

I ) an(1 fa ...tPTr^m *T5% iv, 37, 7 (Sayana, (% r^^fT^fT


He makes the word mean ;‘ clear away, make roads
for us by putting aside everything lying in our way.”

[For fa’Jjft see Whitney, para. 7 0 4 .]

Verse 5-
P adapatha :

7 f t ?| F VI f c f r r 5R-> I ar«T | lT ^ T ^ -

|| ^

SA y a n a :

I srsr 5 5 5 'p ftar ^ r ^ r r f^ r ^rf^ rrP r srrrsr i


* ° t : s r tr f ^ r«s*rra^ i ?rar t f t sr^-T
I ar«T t ^ r r s T rta w -J i u

N ote :

3TT^qr* The word occurs only in this hymn. Elsewhere Pushan’s


weapon is called 3T?T- S o in verse 9 o f this hymn.

Verse 6.
P adapAtha :

ft f ? I^ r: J6£ ^ | 3 ^ | rr

II ^

Savana :

«? im ff;r T M rfa sft f?r f f Rrf^wc 1 3 * * >T5rsR r


f 5ra*rc,r « w ,j' 5r* v i R T S '^ R fss n n f h !S'r 1s p i
w i ^ f 11
Verse 7.
P adapatha :

srr % r% rr fr ^ ^ r r ; f f I are

sm w p r II «
1 Bomb. MS, omits
174 HOTES. N o. 13.

S.Sy a n a :

t '7r% w Tartar ^rfasrr srr ft^r s r r ^ r i a r r f i ^


=* ^frrffa nfsrfawn^r i II

N otes :

1. [^r. This word, which occurs only here, is merely another


form of the common root fcrqr. Compare and an^
Latin luc-eo, &c.

2. Rrf^JTT- This word occurs only here and in verse 8. Roth holds
that it is onomatopoetic, and compares ^^TsrrfTrT Atharvav., xi, 10, 25.

Verse 8.
P adapatha :

s t t t p t r% 4r% 3 T j| ^ I cr^ r

rrqc I! <

Sayana :

t W f 5* a rn ra fw $ 5 5 srertn rft ssr°r: W dW f


v m ^ re ?nir w sgs p rra fa s
f^nf^rcr r a fs fiw r sfiprfffi srrafawrH ^ ^ 11

N otes :

1. srsr^fc^fcr- This word does not occur again in the Rigveda. Roth
notes that VS. iv, 33, is by Mahidhara explained as meaning
urging on the Brahmans. Our word he takes to mean urging on
Brahman ( masc. or neut. ).

2. The pronoun is an enclitic (W hitney, para. 513 c ) .

Verse 9.
P adapatha :

m % 3 [fr % s^FT3TT 3T P j5 r t J s p ^ T T W | gr^qfr: %


VI. 54. NOTES. 175

SAYANA t
sTPTHiftfr % m 'rar stct amr ntafrrcrr i 3^ ^
1 nr?: sfm rr ^ r w f ^ f t 1 ars ^ T w n w 'T ^ p ri *rrafa-
^ H?rf% % «sretarar; w : ^Nfs^ 5 a S ’sRfat qreret 11
N ote :

rflBifq^rr. This word occurs only here. affair itself occurs four
times. On i, 173,6, *T(rT aft'HTRW 37PT, Sayana’ s note is |
fqjrSnT fr^cnT stif* 1 qpw ?* 1 rer tncsrc f^^rr<mwi
1 crf^ *lf PPTfcT I f^r»Trff?^:. Note that the
parallel to affq’^TFT^ in this verse is |3f^ On viii, 14, 5, ^
I aftq^ f^fa, Sayana has |% f t * | f^ r 3T^-
ftsr sm it t o p t : 3 ^ 1 m trw r ilm m # q ^ : i
r r w r c ^ jr l^ On ix, 71, 1, ffrfr«T^T *PT:, the note is srcffar^T-
afar: 3Tfqw» 3rr t *tiw sprt sm arrfrc^q-
^ ^?TRT- On X, 85, 8, grfifr gr^ aftcw , the note is
f<rt S’ffarprfr arw tfprSpwi. i %HT:-
It is clear that the word was obscure to Sayana. Roth, who takes
it to mean an ornament o f some kind for the head, suggests that it is
perhaps a contraction for 3TW3T> formed from q-^ ‘ to bind’ with are.
iij%T^rr as an epithet of the goad would appear to mean * furnished
with a leather tuft or ornam ent/ or, as Muir translates, * furnished
with leathern thongs.’ For the meaning of jfT in the compound com­
pare M ax Muller’s note, Vedic Hymns, part i, p. 232: “ Yet the sugges-
tioa o f Professor Roth that qrTP, deer, stands here (i, 166, 10) for the
skins o f fallow deer is certainly more poetical, and quite in accordance
with the Vedic idiom, which uses, for instance, ifr> cow, not only in the
sense o f milk [%qT^TPT our No. 1, verse 1 ],— that is done even in
more homely English,— but also for leather and thong.”

Verse 10.
P adapAth a :

3rr ifrs^TR^ apipgp*. I


t l c f t II \ o
S ayan ' a :
*<r arffi =5r I 'c t;t jfr'Trr *rw t ir W R ^ R ’qRr ^rPnTr ^rnmr ^ r r -
^rmvTFrr arrcr ^ ^°rr ^nH'r sNT^fwjrr P h gr%
^ ift w i ^ r? 5^ II
176 NOTESr No. 14.

[ N ote :

^?T. 4 Richly, abundantly’ (Gr. and Murr); ‘ after the manner of


men* (L u d .).]

N o. 14.
M an d a l a V I. SuKTA 54.

Sayana :

$?r%frr g rir > TW 3 re*T$ ’rfa rn r a s r s i « 'S'jRnstgrsrr-

n m P w ^ g jS ff (A-Sv. Grihya Sutra iii, 7,9) II

Verse 1.
P adapatha:

* 1 5 ^ 3T #^ rr ^ ^ r r ^ r a r I m ^

f^ f R T S T ^ II \

S ayana :

^ lj ^ L wrnrr ^rt ar^F^nnrsf i ^fr


rtsrpr a r ^ r r arjsrrafa arssrrffH h nimi4resT ftsm r i
srni. asfhlr t o i

Verse 2.
P a d a p I tha :

*r*r | p rr m ^ fT ^ fa s ^ jr e fe j- | f%

T * ffir ? 11 ^

Sayana j

5 s°tt a i j ’ i f l ’fft ff *r*t«rft 31%^- # r r % s r | # spfr ^15


*£ « r c *r tr a r stct: T 5 rfj? H ? ^ T «tpt ?rRrfw 3 T Pi5 irft? r*rrP i3 ^5 T
sfnrafir i h zt- <rt q # fire?rftra ^ snr*

[N ote:

q^qf. Construe with ^ q iR r f.]


V I. 54 NOTES* 177

Verse 3.
P ad apatiia :

1 ^ : 7 ^R JT : 3 T # I ^ T fR -

3T^r q-(%: II \

Sayana:

<£°r: ?r f ^ r ^ R r t 3 ? ^
?r ^ <T«nt ?r i are* q fr : ^ itt ^ =fr ^ »w r t s j r a m R f i
8 * ^ K °r < r c F ^ f r e r f t e irerrer^Rt hpt : n

N otes :

1. ^T^T. The three things referred to in the verse are evidently


parts of the chariot o f the god, and ^Tsfpr must therefore be taken in
the sense o f wheel.

2. ^t^T:. Roth cites four passages besides this in which this word
is to be taken as meaning the box of a carriage, i, 87, 2, ^ijfcfRcT
*K[W 3t W^TT- Sayana, ^RT^Tr: 1 ^pTP*T r W F T
*tSTT: WrTPfT Sfc* viii, 20, '8, ^ ^ f l r 7^ * Sayana, r%
^ viii, 22, 9, r 4 3f|% Sayana, <*nST:
c%-* x, 85, 7, qpff*n ^ arrtft^.
Sayana,

Verse 4.
P a d a p At i i a :

m 3 t* % fR -q -r s r r ^ i ^ cr*r |^rr s r f a »| sg§ 1

ST^ip ft51??* ^5 II v
S avana :

«n m n r: ^ ? ^ r t ^ s f i T R r r f W s r m g Tfrsrcfrrrf snr-
>irf <jsrr =r srf*r i arfirersr f«n?u I * f?^rew i *r ^ sr*r*fr
g<s*t: 'T * f%5=ft 11

* It is noticcable that these varying interpretations, though near each


other, are in two different adhyayas.
23
178 N O TE S, N o. 14.

N ote :

^ ‘ Does not forgfit.* Compare (R oth) vii, 18, 21, *f cf


jrq*cT, where Sayana renders the verb by !?^TCPff»

Verse 5-
P adapatha :

l^rr »tp st-t ^ ^ rr ja rg s rlrr: I i^ r ^rrsfa,


II \
S ayana :

Tr-refr w ' ttNit *rr; s r fo :


i w r w r a w ^ *fr^*r*^r *nfrg II

Verse 6.
P adapatha :

# T 3 ?3 ? im f l f W I R F T ^ f c T : I 3 T * I J p k ^ -

frrr^ ^ cr II ^
S ayana :

1 3 jr ^ ysm n R q n r arg jt ? f t w t r -
1 9Ti7 ^ II

Verse 7.
P adapatha:

irn^-. « i n S K R ^ * r r ^ K ^ ^rrff I
37«r arftVrft: 3TT ? f f II VS

Sayana:

tgjpjL sref^ra’ Trv^Jtif^r: ^ n r it i srf?r-


i^rf i nrafir R 'm *rr ^tr^n^PTtp^rtrw *rr^lf *tt ^
VI. 54. NOTES. 179

s rrft ® ^ T T r ^ r r r ^ F |r % r r m > r * i i ^ srftsrfH * -


f|i%rTrfH^frPT: ^ s?r *rrt WAifra svm^gr ti
N ote :

1* and are only used in prohibitive sentences, and with


the subjunctive. For the form, compare : &c.

[2 . Perf. Subj.]

Verse 8.
P a d a p At h a :

IT !5 ° T ^ fqriT fCj-tT I
TJRT: | n f || €

SAv a n a :

srw R fr^ rp r ’fu ^ d r * * rftarcn t<?»wr^w«Tf%TO'*:pfterPT *r3r-


S r w W R w gjrT f t *ni Tf?r: u
N otes:

1. fsfar. The word occurs in four other passages, v, 58,4,


Sayana, vii> 13, 3, an epithet o f Agni. Sayana, ^[ifr
sfczpeTf. vii, 41, 4, an epithet o f Varuna. Sayana, (in this and
in the last example part of a comparison to- a cowherd), x, 106, 4
^5‘%. O f the Asvins. Sayana, T*frf^ I fTf I cpT ^rlt I 3HPT-
-rfr^irw i t o t :.

2. 3T?Tg^fl*T> ‘ W h o keeps what b e h a s/ The word may have


given rise to the idea that the hymn had reference to a search for lost
property.
3. *t*T: is better taken as the genitive singular dependent on
[C f. f ^ R r r w : i » No. 15, v. 2.]

Verse 9-
P a d a p At h a t

!«n r ?nr ^ ^?r I &


f f *wr% II ^
180 NOTES. No 15.

S ayana :

q#Pr rr? I
^jr^rt ^r I =T R W srfa?pfre3 **: ^ ^ (Asval. ii, 16 ) |
#<rr n
t qr^^r rf^r ^ f R ^ ^ 3 *trt ^r^f ^ f r ^ r =r
fc*%r flf^m r ?r i s rfa n ^ S P r % ^frnir:
W >r^pr: II
[ N ote :

?T^- ‘ Under thy protection.’ ( M . M. ) J

V erse 10,
P adapatha:

7rt f'T T T * W ^ f ^ | $4: ?:

??*T 3TT ^ 3 II V
Sa y a n a :

qT^r^fr t*r: q ^ r r s <r*:r^Rr*r < h M m rflP r^ 8 rS


TT^rfr ^i%°r q fc q ft ^ R f t -
^rcig i to ^ 5T O 5I5 u

N otes ;

1. qx^rnx- Pronounce pa-ra-sta-at«


2. 3T3T^. * Drive hither. * But Sayana takes it as equivalent to
3ij{T|^R-. Compare his obviously wrong explanation of ajsr *drive'
in i, 23, 14. The meaning ‘ go * is assigned to the root in the L)h;V
tupfitha. M. M. reads in commentary arFT5^ ^ fq tr q jTbut the latter
word is perhaps a gloss. It is not in the Ulwar MS. [C f. Sayana
on ^r*frT, No. 6 ,v . 3 .]

No. 15.
M anpala V I, S*) k t a 55.

S ay ana .s

q f^ rm rfa ' T T t T O *T r« r5 Iw 3 W 'm T H t =sf |


Tf%r% i Tfffr p ip t # *p n
VI. 55. NOTES. 181

Verse 1.
P adapatha :

arr f f f f^ r f| 1

J * fb ^ ff^ T ? : H f || \

Sayan a:

I fr jp ir s n rs i f^ i^ fr r sm f% ^ * r r ftt%
r ^ 5 = p ^ n 'T r a : 1 s r r i ^ r s r n r a f t s r <rcr* i 3T i srrfir
m a r s 'm s r^ ra r l w r ^ R i n ^ C r f t ^ w ^ r a 'r n f a r a ic r ft=a; i g r * p ? r r i
^cfr^nx i Mr^rr ^ t * f« r e t T t f j r e s r r s t i * t$ t
» m i ( f e w R J R r a f i s i fm e r w f r i s ip tt ? i% i^ r ^ -
n ^ r a t i :fr ? > ir e r s r r e i i r s ^ r %?ir *nr t ?n rr ^ R r

rHT^i ?5MFT v * & - II

N otes:

1. mw. A n accented form ^ occurs only here. The ordinary


pronominal form is an enclitic. Savana’d explanation o f the word
[as JT^rTT^ or W?TITi[] is a counsel o f despair. Iloth* suggests that qrir
here stands, as an isolated case, for 3TRT*t ‘ we two.* Delbriick thinks
qprmay be a corruption for and points out that we have *PT
in verse 5 here.

2. 1^ 5 % *Tcrr^* For the accent see note on No. 13, verse 1 ( p.


171 ). The phrase occurs also in i, 42, 1, where too it is ane pithet
of Pushan. Say ana there, JfqfrT I I^ r-
ftfr T ^ R I r ffff qT^r? ( Nighantu, ii, 2 ). Further
on in the same note Snyana gives R^rtr I
\ flra [§rq^ 1 ^ qRT?T|rT ^HT q^;.

Muir, who translates ‘ son o f the deliverer, ’ has the following


note ;— 'Yimucho napat. Professor Benfey follows Say ana in loco
in taking this to mean “ offspring o f the cloud ” (jala-iimochalca-
hetor meyhasya puttra ). The Indian commentator, however, assigns
another sense to the phrase in v. 55, 1, where it recurs, and where
he explains it as ‘ Hhe son o f Prajapati, who at the creation sends

[* Also S&yana in his last explanation.]


182 NOTES. No. 15.

forth from himself all creatures,” (vimunchati srishti-kale svpsahasat


sarvah prajah visrijatiiti vitnuk Prajapatih \tasya puttra ). In R .
V . viii. 4, 15f. Pcishan is called vimochanay the “ deliverer, *
which Sayana interprets “ deliverer from sin,” (papad vimochayitah).
Perhaps vimucho napat means the same thing. Compare the words
vi te muiichantnm vimucho hi santi, A. V . vii. 11*2, 3 ; and savaso
napat, and the other similar phrases quoted above in p. 52 .*

Roth explains in the phrase of the ‘ unyoking f at the end o f


a journey. Puslian gives a safe home-coming, and is ‘ son of return. *
He compares tke use o f r^fhrr in viii, 4, 15. Grassmann adopts
Muir’s suggestion, and takes the phrase to mean ‘ son o f deliverance,
i.e.y deliverer. *

For the word see note 1 on No. 4, verse 1 ( p . 9 0 ) .

V erse 2.
p A D A P il’ IIA :

jt ? : | ?n r.

2UT f q t II H

S ayana :

»rm?r^r tftpriri ztsrRrcrSwtfirwrt hhkh 1sr'rt^rr


1 trifr^^tfar ^5
*nsrrwrrer Pprfcf/%*r ■l tt ’trar 11
N ote :

tm :. Gen. sing, dependent upon fjf|.

Verse 3-
P adapAt Ha :

T rq: ^ 3 ?r% a r i f S t ir n jt I vf f t -

rr-sfp ^ -. n ^
VI. 55. NOTES. 183

S ayana :

t arrest sTrJirrftS grcr* *rat 'rnrftr jwrfr *prftr i ?fra>?Slr


*Pi i arsrr'* a ^ p ^ sw r q^r^r ar^grr^fr-
<rar *re*r wr?*r <£pj: <refrj« H i n ftn i w ciN
P m n fN n f: i ^*bnr*: 3 ^ ^ *rar w ?r I
N ote :

#nTMS<T:- See W hitney, para. 1260.

Verse 4 .
P a d a p At h a :

'J T ’ K 5 3J3TS3T* p t ^ I

5TJ?: TsqW II V
S ayana :

arsrpq err»T^T^t srw ^r j^ rt 'fpr^jr r r 5 arefr<r-


sfhu*f 1 *?: <grr ?r i« r ,n ^ -
11
[ N ote :

A or. Subj.]

Verse 5-
P adapatha :

? r ^ ; r t R p fr ^ T ffir g ir : ^ 5 | *r?rf
f ^ T ^ *T1T II \

S ayana :

•n g^n ^if ^rWflms iM 1 ^ g ^ w r srrra


5?tt ’ftemtf ^ffirrpT *{%3 1 f^sr^i *m r ^fsrnr: gjrr h i ^rftn: w ar
fS?^TjTR5 >1

[N ote :

W K faTO - Surya chose the Apvins for her husbands and Pushan,
the son, chose the A lvins for his fathers.— Pischel, Vcd. St. i.,
pp. 20-1.]
184 NOTES. No. 16.

Verse 6-
P adapatha :

? F 3 P ^ T 8 II ^
S I yana :

^r^rr^rt ^T^^rrrr ^rr??m^T srftr-


^r^sTFTT i s r t s r f r s :^ ^rfcT *r^ rffi% snr*ft: i *t ^ ° t
tt frsnrr **r arr ii

N otes :

1. fw>Tr: The word occurs only here. Yaska, vi, 3, explains it


by friT0!*-, an explanation which Sayana follows. Roth suggests
‘stepping firmly,’ deriving the word from with ft. Compare
f^ ^ T -

2. 3PTpr?r*[. This word also occurs nowhere else. Yaska explains


it by sffrrpq-^. Roth suggested (Nirukta, Illustrations, p. 73) that the
meaning was ‘ gladdener o f men, ’ but in the P. W . B. he follows
Sayana. Grrassmann in his dictionary, * gladdening men,’ in his
translation, ‘ shepherd of m en .' Delbruck follows Sayana.

No. 16.
M andala V I. S^kta 56.

S ayana :

n «r?^f *nr«r 't t ^ I a r ^ n s g i I srrfr


*ir?psi: 1 w i ,*ng?KP^»r 1 % 1w f a f r o p r 11

Verse 1.
P adapatha :

m 5 j w ® i * r i f r t w t |^
\ r - -<*{& :% II \
VI. 56. NOTES. 185

8 1 YANA:

wmr srapf ^rcwrra: s j t w r t i<ifir>!inT «p m * £ r rc -


MflT MtfitW?T STpTffTffTS^1 rR -^ -q 'T ST^ff 5f STTftt
lErfhn^t > i^ t2 1 <u»r w q ta n ft> rcre r *Pfr?T<rr*Erc sr d fc it-
« P ? : II

N otes :

1* A present form. The meaning is uncertain,


Regard must be had to the hymn i, 42, where so many o f the expres­
sions in our hymn recur ( compare A.ufrecht’ s remarks in the preface
to his second edition)* Verse 2

*rr aw rr 3?rf^3iPr t
arc *<t <f r a t srft it

Sayaaa, 3lrf^rft ar^r iJTipT


2. ^Tr^fT- This word occurs only here. But compare iii, 52, 7,
^fT^rr 2RC**PT. Sayana. | f ** q ^ i r | tr^r W t «T5%
% <pA w 'r r ? < w r ^ vnt: \ w s 'h r k ^ -
Compare the third verse o f the hymn here.

3. ?T eft The construction is that noted on N o. 4,'


verse 5 <(p. 96).

4. S&yana’s interpretation seems forced. Translate perhaps ‘ He who


<calls on Pushan by his name Karambh&t— not by him is the god called
on (not to him will the god listen) .* The meaning se<ems to be that
ICarambhat is a very inadequate name for the god, not necessarily, as
Roth (Nir. \i> 31) and Grassmann take it, that it is applied to him in
acorn. In verse 2 the poet goes on to tell how Pushan should be wor­
shipped. Mair; “ By him who designates P&shan by saying ‘ this is the
<eater o f meal and butter/ the god cannot be described Ludwig
follows S&yana in his translation. In his commentary he explains ‘ H e
who thinks on Push&n as the Karambha-eater need not think of the
g o d (or, on a g o d )/ that is, in’putiting before Pushan the food he loves
the worshipper has done all that is necessary to secure the god’ s help*,

1 M. M. omits 2 M. M. ^
24
186 NOTES# No. 16.

Verse 2.
p AD Ari-f BA ;

f w ' s fM r o fs r r w ^ : f^ rtf^
II ^

SA y a n a :

s f t <r ^ 0 - ' ^rg^rr ? ? a ^ r jr f t p ^ n r c p c«thnr: w forS F r


W W : Hfff <TrwfjraT qr*JJ°T *5 *: SF’TT
? r ? n r g ^ r ^ f f : ^ n r f 3* s r s ? f^rsr^ ? f^ i i « w « w >i -
II

N ote :

In his translation Ludw ig follows Sayacna here. In his commentary


he claims to be the first to have found out the real meaning of the
verse. “ B y Indra” , he says, ** is certainly not meant the commoa
Indra, but ft is the man described in the preceding verse j ‘ he need no
more think on a g o d ; for as a good charioteer, as a true king, as ail
Iadra, her with Pushan for his friend and ally, smites down bis foesr.’ ”
^sficTJT: seems to me to refer to Pushan as in N o. 15, verse 2,
Compare also the next verse here. It conveys the desired supple­
ment to I f we refer it to Indra the hymn lose® to a great
extent the character of a hymn in praise o f P&shan. ‘'Nay, is he not
the best of charioteers ? "With him for a friend and ally, &c.p B ut
compare Delbrlick's note given under the next verse..

Verse 3,
pADAPATHA r

it ^

* M. M. « qs»
VI. 56. NOTES, 187
SA y a s a :

3TftTO5*r Tift 3<T«Ht UTT<T^ 7***!'


f a t^ ri% ^r *ri% i «r= ^ fh % n h r f t n ? : »
^ ulAl*W 4t?«lrT pHUT 5 w f i l W M
N o TE8?
1. *Tfa. * I » the brindled bu ll/ W hat is meant is quite uncer­
tain, Muir translates * through the speckled cloud,* following R oth.
“ Prof. R oth translates this verse as follows in his illustrations of
the Nirukta, p. 1 9 : Ec hat dort durch den krausen W olkenzug
der Sonne goldenes Rad hindurchgelenkt, der treffliche Fuhrmana
(P «s h a n )= H e has guided there the golden wheel of the sun through
the curled train of clouds, the excellent driver (Pushan). In his
. Lexicon he renders the word parusha by variegated,” &c.

Sayana’ s interpretation is from Yaska, Nirukta, ii, 6,


I ^1^ ^ i Delbriick has a note
which I translate: —

“ ‘ The god referred to in verse 3 is again Indr a, who hera


too is called rsftfPT:. [That is, according to Delbriick, as in the
preceding verse.] That Pushan was his companion in the exploit
mentioned is left to be inferred. The exploit is this : Indra depressed
the wheel of the sun. The sun was at the time parushe gavi < beside
the brindled b u ll/ that is, it may be conjectured, the speckled clouds.
Kuhn takes this myth, which is often referred to, to mean that Indra
presses the sun's wheel down from the mountain o f clouds, slays the
demon, and brings the light o f heaven back to mortals. (Herabkunft
des Feuers, 65.) Some o f the parallel passages would admit o f the
explanation that the sun is lost in the clouds of evening.”

2. HC^T. ‘ The sun’ s wheel.7 Compare (R oth) iv, 16, 12,


Sayana h o

Verse 4.
P adapatha ;

^ 3T3T TW ^ s g - : |

» T * jf II V
388 NOTES. No. 16.

Sayaxa :

t ^ w ^ f^ fN 5FMSWI3LWT f^ r f f *T$~
*<rr *<nrre w » f R » ^ ?n5?t *rnrc ^ r n p r II
N ote :

A Vedic vocative. See W hitney, para. 454 b.

Verse 5.
P adapatha :

?rp r ^ j f r * n * V ^ g jrT flr *T °T ^ I 3 lj^ R T

* g * 3 ?r% f r T - II <t
S ayana :

? <£T* ?r arw^r *rra^ ^ ptrt ^r *r°r *t^ pt *renftr-


f^ n c s fr w >I <gc?frft *# s w < i r *rer% (I

Verse 6.
P adapatha :

srr % ^ f r % ^ ? ? f *& * * -
£ scrta % *** * II ^
S a y an a :

% 'rq^Jr c^frar «ra r |j»r f^rJri ^ ^ r p f r srft § h <*


tptJrwrffrrf^r*! s'Treg1; OT^^nrrw f?tfr ^ mrtv skt%
flr&TTrra' i e f* f^ P > T W iT W ?r% ?rtfm'%^fr:i r r w i j n * r ? m r nTuRr
i t « R r a i > w 'r e d r a f t ^rtfiRjq; * r % Hr 1 *1 « i f t -
qm r*$ H
N OTES :

1. *m & l-Occurs again, ix, 84, 3 and 86 7 33. Say ana, ^ w r ?


: and ^ [iT ^ g ;^ :. In both cases the Pada text has the
short vowel, as here.
2. srlrTTcTq’. The word fl^rlTr^ is explained by Yaska, xi, 24, on
Rigveda, i, 94, 15, c# § ^ (W ^ R f R R T ^ ’TK^' where he
renders ^r^cTTrTr (loc. sing. See Whitney 336f) by ff<fr§ (But read
perhaps Compare Sayana’ s reference to Yaska’s interpreta­
tion to be given immediately. ) Panini, iv, 4 ,1 4 2 flef^prfTf^ explains
fTrfrf in the words srtrfn'fl’ and ^rFn^ as a mere suffix, which does not
alter the meaning. Say ana’s account of the word on i, 94, 15, the
VI. 57. NOTES. 1 89

first place in which it occurs, cannot be correctly given in Ed.


Sayana gives tw o interpretations. First that of Yaska
(? Then that which, if we may judge from the gram­
matical note which is given further on, he himself prefers, *T£T flcftf,
that is, he adds, In examining the word grammatically he
inverts the order of the two translations, and also shows that, if
Yaska be followed, the -word must be taken as a bahuvrihi. tffrrnrr

i* \ T fa t: . For
as I have given above, Max Muller has ^T<rq:. In
accordance with this Sayana generally takes a s = fl^ .

Our form occurs in tw o other passages. On i, 106, 2, 5T


3Trft?*Tr 3TT *TrTf Sayana’ s note is
rfrq- & m . On ix, 96, 4, he ex­
plains afa n fa by w rc.

occurs thrice. On iii, 5 4,11, 3TT5FTW esm T r^the note


is &c. i n * ? w 0 - On. x,
36, 14, *R?rr *-• $ *3 the note is O n x , 100,
l , arr tf&rrriRftftr I'tfHS', the note is fa * \
w lfa n rrs i <rrc^Trr»ri% s$nr<t: i i r r ^ r i

B oth takes here to mean * for all that belongs to u s / It


seems more in accordance with the ancient authorities cited and with
the passages given above to translate *for ever.’

No. 17.
M andala V I. Sukta 57.

SA y a x a :

j'SCT 3 '£*!'%% H f w p r *yar H w s r w i t f i srg -


*rsrT ^ 1 r * r ^ 1% 1 *rar i^r^fr*r= 11

Verse 1.
P a d a p At h a :

f^ T 3 I 5 °r r I |% *r g r s f-

^ rr?r% II \
190 NOTES. No. 17.

S ayana :

<ra *ro«ira *nrcrreT^ ^ r s r ^ tr w ^ *r


<erra^ ^ p t s p t r *r $t»r a?rs«jm w *r«i * r l II

Verse 2.
P a d a p At h a :

ap*n d r 'm r t ? * t h fr r ^ i ^ i-

« tit f^ fr % il *t

S ayana:

*r*ft- arR nrT W T iF St: $pt^fbRWc <im%


'T rgsr a w f o ft r 3r'Pr=st?r i s r o <p«mr: ^ n tm r
^ rw rw rc? II

Verse 3.
P adapatha •

3T3TT! ffr fR T t ^ j r f r I r T T « r f-

^ f%3?T II ^
Sayana:

s H g f t f t s g i< s5% : s?H rat < r*rc** 3?^rr: mw- mpit ^ m r r W : t


«r«rc*rT O *a * t ^ r * ft qrr^scrra^r qrrwfi i *t *r® w ir-
wir f ^ i f t f^ t n i

[ N ote :

^HrTT. May be taken predicatively to correspond to ^r*T: of the


first clause and to mean ‘ are ready, yoked or harnessed.’]

Verse 4.
pADAP^HA :

^ fr & 3 I W Q K f a f : ? ^ T : WT* f q f c ^ t W I W*

$ ** II V
* M. M. omita *T. • M. M. adds cr^ft. » M. M. adds ¥ * & '
VI. 57. NOTES. 191
S atan ' a :

Sf^TT V * : Rtfr *T*h W : f5 S -


*?inPr w?T5T ^ ssFfir ^ r 'ftasfr *r*r « m *
STfRt II

N otes :

1. The word occurs nowhere else in the Rigveda, and has


not been found elsewhere.

2. *pbjt. An adverb meaning ‘at hand.’ In the Nirukta, v, 5, it


is explained as equal to I srg^T: A^r^fTr
Rv« ii, 31, 1. S&yana, ^'fopr!'. In form the word is an
instrumental singular from 3 ^ .

Verse 5«
P a d apa^h a :

Scrm; $s®r: I ^ * fz ir r r ^ I *
**N *r ? a i r T H r ? t II ^
S ayana :

Syr* H faw sr tit $tRf3T 3 r ^ r ° ff stR^ ^ SESt


W&t j t t o t 5?frgi w ia ? r
s?rv*nH **H pf: ii

N ote :

Take sf with the following 3fr

Verse 6.
PlD A PA fH A t

^ l « p K f i r g t s r to : I ? fr

II ^

SAt ANA:

*l?Df w n r5 3^ff5f^r*r= I
'j«il'!in * ii* 4 ui ? i * w f® n ?r> » t r m ^ ; «r>fh(un*fN »<»'
w p rro fn w p irifa It
192 vo tes. No. 18.

N ote t

For this samdhi compare note 4 on No. 2, Verse 11


(p. 71). W hitney, para. 209 b.

No. 18.
M a n dai. a V I I . StiKTA 28.

S A ya n a !

wsrr °r 1 sw r °r ? n t -
3* I «T*nf% 3r*r- i
*1% ( Asval. viii, 1 0 ) ||

Verse 1.
P a d a i '.St H a :

? t f =? * 4 g r i f f l^ n t $r
^rfrn I ??r «f^h g ^ r r s fr ^ ^
II ^
SAy Ana :

firfn t w r * ih r * w * r f t i H * * f t * w *
v w T ^ T jn r r : 1 I n w f l w fW N tfhrftm ftst * ft
*tT ^ «T?ff *3«IT:
WTTSIf^r f t II
N otes t
1. JTfff ^T. For the long Vowel see note 1 on N o. 2, verse 7 (p. 68).
For or see Whitney, para. 194. “ Finally in the Veda a n (usually
initial) is occasionally lingualized eVen by an altering sound in ano­
ther word.**
2. * Listen and come.* Compare the use o f
in vi> 54, 8, above.

3. *T*jJ 3^r** [Head % **T. ] ‘ Let thy horses be


harnessed to usward.* This is Sayana’s way o f construing the
passage* Grassman takes as the predicate of the clause, and
iptf: as an adjective. So also in the Siebenzig Lieder. Indrft is asked
to yoke his horses and come.
VII. 28. NOTES. 193

[°%: SPjJ was printed as °qf in the previous editions of this


Selection and in Max Muller’s first edition of the text with commentary
and edition of the text only. For such a sarhdhi see the last por­
tion o f W hitney, para. 176c. In the second edition, however, of
Max Muller’ s R V . with Bhashya, the text reads °qr: and the
Bhau Daji MS. and several others agree.]

4. . • . 3 T ^ r ^ &c. Compare No. 21, verse 2.

[5. ( Sayana on v, 30, 7 ) . f^|§=*TP?|f3r


( Sayana on i, 141, 10).]

Verse 2.
P a d a p At h a :

P ? ’iffrrr (% ^ 'rrRf srfftn r


5jtqr°rr>T I srr stw jq ift: ^ ^r?^r
SfftST: 3Tq'r55f: 11 ^
Sayana:

t sreR r? W f r ^ sfW r ^gr ^cfr^r <rrr% *$rRr i *-


^°T 5TT*T <?TiSSr*PT*T 1 rr^r % rT^T *Tff*Tr 1 ^frcTT I rT f% S3TT-
RT31 % 3sr f ;sir qrr°fr s fa * ^ q -}%
3k : H^rroof: ^rPrsr; ar*rPircrp
II

N ote :

3r &c. The meaning is not clear. is the aorist of 3T?T-


* Thy greatness, Indra, reached our call,’ Ludwig takes the thought
to be ‘ It is not from want o f power on thy part if thou dost not come
to our call.’ Grassmann adopts a suggestion made in the St. Petersburg
Dictionary that qrj% in the next line is a mistake for 3Tf%. He trans­
lates: ‘ Indra, thy greatness reached our call, since thou dost hasten,
&c.’ Roth in the Siebenzig Lieder abandons the proposed correction,
qTftf to qrn%, aild takes ir with f^rr instead o f with Tifl’Tf* ‘ The cry to
thee, O Indra, finds emphasis, because, 0 strong one, thou dost
inspirit the words o f the singer/
25
194 NOTES. No. 18.

Verse 3-
P adapatha:

?nr p ? ^ ^ ^ *r ?re^f-
ff r T I ? f ^TRT ff ^pt 3 T ^ 5 I^ fa ? T

Ssffsp ^rap-r^ I| \
S ayana :

t ^ spfm? jK r^rr s r r o ^ sfr^TRT* -p 1


^rr^rinr^fr ^ f r *t t o m i R fa ?f?r ^ r ^ ^ r ^ R S P T r o r -
2 1 ^ r t *rt *re?r >r t s i s r e R m *r ?t r § <tt3th; i
=qr i ^ ^ R R ^ r » r ^ t *n* ^r i *r|r I frft
1 ^ 5 I *R <PR cT: 5fnT°rrFT 3TfRfK* 3T211RR SH]%: ^RTT
^T5RR: BrRmH i i rF R r^rcf ^ i r^recT i f ^ t | ^ -
^TRT^ II

N otes :

1. It seems clear from Sayana’s paraphrase tJRjsqt ^T ^ F ^ T -


f^rq^Rir^Rf:, that he either thought the?r o f the text might be treated
as an expletive, or overlooked it. Compare a similar case at x, 160,
4 (though the manuscripts, or a failure to apprehend his real meaning,
may be at fault ).

Roth, followed by Grassmann and Ludwig, holds that it is the


battle o f the elements that is referred to, and that
furnishes a simile, ‘ like men who shout defiance to each other* (R oth )
or ‘ like men who invoke thy aid* (Grassmann).

2. Roth adopts Sayana’ s view that this is equal to


Grassmann takes it to be a third person. Ludwig asks if , verse
2, may not be the subject o f the clause.

3. fa^TfTfsp. It seems better to take this of Indra and his


foe than as Savana here does. The word occurs as an epithet o f
Indra at iv, 32, 2, where Sayana takes it to mean In
x, 22, 3 Indra is called *t|T ^ 1 % (with a different accent):

1 From UI. MS.; Bomb. MS. and M. M. omit *T*


2 Bomb. MS. ^[cT2rrq"qfrr* Compare M . M -’ s Varietas Lectionis.
VII. 28. NOTES. 195

according to Sayana— ^fr?r«r: In x, 35, 6, the word


is an epithet o f the chariot (^qf) o f the Asvins, and Sayana renders it
by On vi, 20, 8 - ^ ^ T f &c.— Sayana is
fain to take the word as a proper name, though it probably is there
an adjective qualifying ^ p r , as qualifies ttTg". These are
all the passages in which the word occurs. In the Nighanfcu, ii, 15,
it is given as one o f the synonyms o f

4. arRn^TrT* “ Forms of the reduplicated aorist without union-


vowel are occasionally met with : namely, from roots ending in con­
sonants, (2nd sing, augmentless) from ^cr and 3 ^ % ^ from
from roots in ^r, (2nd sing.), and afsftrp^ (2nd and 3rd sin g.)”
Whitney, para. 867.

Verse 4.
P adapatha :

gpT* ?'• |;sfpr^rer: f=- f|Rpfc


I jrfeif *Fnrr- ^ ffcrr
ijrjfr t - f r s j l *
S ayana :

I fffcrrtfr srr>rerr: r^rcT^r: Tf?ar i


'T^jfrar^r'fri q-f^r:
!f| If% sf-r^r: q w Rr^?rr *rrar smnrr* ^°fr utt
=*?t srfa'rs^mr fr t ps f|?rrftsrsw sn?
i <r*rr ^ fflr n

N otes :

1. aTfPT:. See Whitney, para. 430 b, “ In the oldest language


the middle cases ahabhis, ahabhyas, ahasu [of 3Tf^] also occur.’ ’

[2. ^nr^T:. “ The N. p. f. [of stems in 3?r] has two forms, the
ending -dsas being also found as N. p. f. some twenty times, more or
less.” — Lanman. Cf. qTl^rtf :...rTT (Sayana, )
v, 46, 7; qr^r*fr^fr: ( Sayana, ^ f a r q ^ :) U 142, 6, &c. See Whitney,
paras. 363g and 365a.]

3. q ^ . The difficulty of the verse lies in this word. Roth


(Supplement o f Dictionary and in the Siebenzig Lieder) takes it to
196 NOTES. No. 18.

mean ‘are being purified,’ that is, arc suffering expiatory punishment.
If that is right, j f N'RT': must mean the wicked. H e translates ‘ The
wicked have now to suffer for their sins; on such days (at such a time)
be gracious to us, O Indra.’ This, of course, agrees well with what
follows. But it seems to do violence to two expressions in the clause
itself (^PITCPT.* and while to a third (<Tf^) it attaches a
meaning which cannot be shown to belong to it.

Grassmann follows Sayana for and translates ‘ Help us in these


days, Indra: for the hosts of the foe stream clear toward us.* He
points out that the word is often used of the flame blazing up “ as
also of the soma streaming brightly out of the vessel in which it
is prepared/’ q^r, as Sayana says, is given in the Nighanfcu, ii, 14, as
one of the verbs meaning to go.

[4. fl;Frr. A ll Indian authorities hold fast by Yaska’s derivation from


Mostly fCfff is considered equivalent to firqr, and this general sense
is variously interpreted by Sayana to refer to the heaven and earth,
gods and men, day and night, &c., or to mean or
some places such a sense will do, but not in most. The phrase 3T*Tf£rTr
suggests the phrases 3 ^ and stt r ^ r . And the ffcTr in iii, 43, 6
(^Tf r?rr srsT *pTf?rr i h % rlrrr ^ F c T . ...)
corresponds to rJT^rr in the parallel passage in i, 69, 10 (or 5 ) ( ? ^ r
I ); and that in viii, 70, 2 ( ^ f%cTr
with in the strophe, ix, 47, 4, which reads similarly
(^ (by oneself) is variously taken
by S.iyana to mean &c. The
explanation is most important. A nd that is also the princi­
pal meaning of f^rrr. Starting from it the senses might be arranged
as follow s:— 1. By oneself, all alone ; 2. (a ) in one’s own person,
oneself, not to be sharply distinguished from the next one ( b ); ( b )
o f one’s own impulse, by one’s own free artifice. 3. Really, actually,
plainly, accurately, rightly. In the present passage it means 2 b .—
Geldner in Ved. St., iii, pp. 1-10.]

5. 3T^r^- See Whitney, para. 830. “ In the Veda these same roots
[a few roots in arr and the root *r] are decidedly the most frequent
and conspicuous representatives of the Root-aorist: especially the
roots rfr, 3T, '=Tf, qr ‘ drink,’ while sporadic form s are made
from ^T> srr, WJ.
VII. 28, NOTES. 197

Verse 5.
P adapatha:

f : tpp ^

7: I q-t 3T^fcT: 3 T iW : 7^

r % w t- II ^
S ayanta :

*pt * i^ fr »r?r T?frr * m = n c n i^ r *nfr w a r i fttffaro T^t I


^ n rer ^ s r r ^ r e s '^ I *g?rar w gr^ R r n r a -
RTar 5tst H r ^ s t R r a '^ ^Rmr ^r^rr w a r <t*r ’m r e ' w ptt Pp s ’
fr ^ f^ ?3 ^ r i ii h ii

N ote :

‘ That he may g iv e /

No. 19.
M andala V II. SOkta 49.
SAYANA :

fr a ^ 3 ^ # 3 -t f wrir ^ fS r s w i? i <tot
^ T 3 * r ^ i H 3 5 5 t8 T s t w r Rt i *Trfr fr n r a r n : II

Verse 1.
P adapatha:

a g jp s^ fcr. rr^ h r jjstrp s r fif^ r -


y im w - I f ^ r - w - j j f i err- s r n f - f f

^ 5 II ^

Sayanaj

^ 5 5 5 ^ 2 t: n w s H fr J R re ^ 'ir am *rf?*a**t i s F s R s r -
3T ^ = fi% «f JT^r^'T n-^fraTT^U R rrr^r'fr ^ s r f ^ r i I
grTRT fW^ 3 T p rfW rrr:TT: ^rf^r * r * s ,*«st: I ^3?ft ^ s p p ^ fs p r :
^ P T R r ff^ U ^ rw P r e ^ r stt - w * f? ^ n % ^ n r ? ? r ftn -
^ • ffr f a r * s ^ n r ^ s *rr ii
198 NOTES. No. 19.

N otes :

1. “ The store of water in Heaven, the ocean of heaven


which is the source of all moisture.’ * Roth iu Siebenzig Lieder.

2. cprRr:. ‘ P u re1 rather than ‘ purifying’ as Sayana takes it. Or


the two, which are not easily separable, may both be glanced at in
the word. Compare a similar difficulty as to qr^^T, note 2 on No. 11,
verse 1 (p. 158) ; and compare use of that word in next verse.

3. ‘ Not turning b a c k / T he word occurs only here.

4. u ft- Roth compares x, 89, 7 3TC^T fipqgr. (said of In d ra :


Sayana, ^ f: %lr and iii, 33, 6
m m w sarargcqT T fsr tiTP-t (Sayana, stCrwretscr i
i I i ^r^rrt'T'fanrri qftRr
fr^r i qf?% i rrr^^i p - * o f f %
l ri | q’frRTT: I ^rtf: I

Verse 2.
P adapatha:

3TP 3TTT: f|52Tf: 3T ^ F c T q ft fs fa r : TrT


3TP 4s i ? 5 ? S3r '^ : *rn irar^rr-- ?rr: arpr*
W r : f f irrrr II H
Sa y a n a :

3TTT: ST^TOnMP I ScT TT ^ ^ 3TTT-*


^TFcf ^TS^RT ^TPTR’^T: ftfrfT : I ^rf 3T 3tf*T ^ SfP
1*rg£ JpTPTr *T-cf^?fr ^IRTT cTT:
Tnrerr ^T?ar <rr ^Tfqt II
N otes:

1. “ Water-courses (3p*Tr)» which may or may not


have been artificial, are alluded to in iii, 45, 3, and— x, 43, 7, tPregT^ r e rff
f^sT 3j?*TT — as leading to ponds or lakes ; and waters which are
expressly referred to as flowing in channels which had been dug for

1 M. M. adds from one MS*


VII. 49. NOTES. 199

them are mentioned in vii, 49, 2 [our passage]; and from this it is not
unreasonable to infer that the irrigation o f lands under cultivation
may have been practised.” Muir, Sanskrit Texts, v, 465.

2. ‘ Whose goal is the sea/ Compare


No. 8, verse 3.

3. 3^T3: qTR^r*. ‘ Pure and clear.* But Sayana* s way o f taking it


may be right. See note 2 on last verse. Notice again that the
metre seems to require the pronunciation qST^P- So also in next
verse. Compare note 2 on No. 11, verse 1 (p . 158J.

Verse 3.
P adapathaj

fsfcr s r e k R ; I w- err-- arrr:


tfn ff II ^
SayanA :

^ ° f r *rcrre<rr n w r ^ \ Rft
5PTRT 3T3TT^r SpST ^ SHT'TOPE. 5TRT%c2pf: I *TH:
m&pr- w 'H ^ n rrr arrfr
JTt^Tf^TRT u

[N otes :

1» rw . I t would be better to construe tfrflf with than


with ^psnr as Sayana does. C f. qrtf U3TT in the next verse.

2. “ Though Varuna is not generally regarded in the R Y . as the


god of the ocean, he is yet in the following passages connected with
the element of water, both in the atmosphere and on the earth, in
such a way as may have led to the conception o f his character and
functions which is fully established in the later mythology:— i, 161,4;
vii, 49, 3, 4; vii, 64, 2 .” ( Muir, v. p. 72). T o these may be
added i, 25, 10.]
200 NOTES. No. 20.

Verse 4.
P adapatha :

qrg TR f *rrg #Fr= tsrp ?rnj


inrpfr 1 W * t ; qrsr ?rr: ^ ^ f n f=-

H v
S ayana :

s m tt*tt ^n>°fr sre r * * i ^ft1 i ^Sfrr 1 s rre ^ g


|^r fffr-fr 1 t N n r r arnraihj srfte: ?rr srrfr
I s jf f ? fc r a 11
[N ote :

W % . It would be better to connect this with ^ °T : and flt*T:


also, than to supply

No. 20.
M andala V I I . SOkta 54.
S ayana :

fRr ^ r c iT ^ f ^ R r s f ^ *rrcSr®raraL i
rrcrr I qT refM c^fnm -1 ^r^fr^TrT
ffcr 3? c^ ^ i f s r * 1 Hprrt ^ i *rrcr
^■cr^K- (A sval. Grihya-sutra, ii, 9 ) ||

[N ote :

“ The name o f Vastoshpati occurs only seven times in the R V .. and


one hymn of three stanzas (vii, 54) is devoted to hia praise....... Though
identified with various deities in several passages (c. g ., with Soma in
vii. 54, 2), there seems no sufficient reason to suppose that the name
was originally attached to any one particular greater deity as an epi­
thet (like Grihapati to A gni). The Grihyasutras prescribe that
Vastoshpati is to be propitiated when a new house is to be entered.
This, together with the contents o f the hymn devoted to his
praise (vii. 54), points to his having been simply a tutelary deitv o f
the house, as the name itself ‘ Lord of the dwelling ’ implies. He

1 M. M. omits 37:. Compare the Varietas Lectionis, p. 12. Sayana wishes


to identify fcjyma and Varuiia.
YII. 54. NOTES. 201

thus seems to be one o f the lower order of deities which in primitive


beliefs animate, inhabit, or preside over natural objects, such as trees
and mountains.— MacDonell’ s Vedic M ythology, p. 138.]

Verse 1.
P ad a p a jh A :

s r r w : 1% 5rjcr ^ r R f r f w r n r

T* | fr ff STfrT rTrr ^ qn V f*

f|5C$ II \
S aTANA:

$■ strtts
I rT^?rXrtt ifrFTRT ^ T ^ T - ^rT^Rt^T: 3*?PTPT: W I
i% ^ ^rr ^ ?fJTnrt ^rr^rmt1 rrs^r mrlr i
** ffterr^ ff<r% s w c fn n f w r R i ^ rsrd i *rer*r-
f^ r e r t3 ^ ^ s p s w d w II
N otes :

1. ^TpftTT. For the meaning here Roth compares iii, 45, 4 3jf
«T 5rf^3ir«r^ CaS h*s share o f the heritage to all that
claim i t / But Sayana, farTr s^PTra^ *Fmt*fPT <prp? *R-
*TFT 5* tRt cT^^[), and Atharvav. xviii, 4, 51, and 52, qf?r c*r
fq-rfc: to p t .
2. =T:)- 4 Bless our going i n / In the Siebenzig Lieder
the line is translated ‘Bless the entrance: make it free from sickness.*
Grassmann, ‘ Give us good entrance.’ In the P. W . B. Roth takes
the word to mean (easy of access) in all the three places in which the
word occurs in the Rigveda. The passages should be carefully com­
pared. vii, 97, 7, ff*qf?T: X 3Tr§frf Sayana,
f^ q f^ s **r9*r: hPpttct: * * * d tfr q : r m s s *5 -
3TTgfrR^ ^TifcT^R's *T3TrT. x, 63, 16.

vst *tt w r f c r i
trr tfr Hr tth II
* May she (sc. Svasti) protect us at home and abroad: may she,
whom the gods guard, bless our going in.’ Sayana, who supplies

1 M . M. adds 8 M. M. adds s T ^ C R R - * M. M.
26
202 NOTES. No. 20.

as the subject, taking ^R:<T: as an adjective, renders the last


>ine «r 3r*rr i i frit tfr srr ^ (pada <fT fT?r)
%q 3? ^ arc^ ^ ^ re qrn reritr rtf* i
?wr ^ % r r «TtarPrcrrcT &P<r sr ? r w ^ r % r #»Tsrffi*rar

Yaska (Nirukta xi, 46) explains this verse, but leaves our word
unnoticed :

ft ^'T^r qr w r it? m ^
ar^T ? c er f r o m *rr rVrc% qr* *r*<j jrfc# ^ p q r q r c fa r e ^ t
<rer qrqrqrMre qr.

The word is everywhere pronounced 8u-a>ve-sa.

3. 3T5THr^r *:• ‘ Keep sickness far from u s / The qr seems to


show that both this and the previous epithet refer to the beneficent
activity of the god, not to mere attributes.

4. 3pj. The student will find an exhaustive note on this word


in Max Muller’s Yedic Hymns, pt. i., pp. 190-4. I make the follow­
ing extract :—

Sam, which I have here [i, 165, 4] translated by sweet, is a


difficult word to render. It is used as a substantive, as an adjective
and as an adverb; and in several instances it must remain doubtful
whether it was meant for one or the other. The adverbial character
is almost always, if not always, applicable, though in English there
is no adverb o f such general import as sam, and we must therefore
render it differently, although we are able to perceive that in the
mind of the poet it might still have been conceived as an adverb, in
the sense of ‘ well.* I shall arrange the principal passages in which
8&m occurs according to the verbs with which it is construed.

1. W ith bh u :

viii. 79, 7. bhava n&h soma sam hride,


Be thou, Soma, well (pleasant) to our heart. Of. viii. 82, X,
viii. 48, 4. sam naA bhava Aride a pi tih indo (iti).
Be thou well (sweet) to our heart, when drunk, O Soma! Cf. x. 9 ,4 .
i. 90, 9. sam naft bhavatu aryama.
May Arvaman be well (kind) to us !
VII. 54. NOTES. 203

vi. 74, 1# sum naA bhutam dvi-pade sam /catuA-pade.


May Soma and Rudra be well (kind) to our men and cattle.

Here sam might be rendered as an adverb, or as an adjective, or


even as a substantive* in the sense of health or blessing.
Cf. vii. 54, I; ix, 69, 7. The expression dvipad and HtuA-pad is
curiously like what occurs in the prayers of the Eugubian tables»
Fisovie Sansie, ditu ocre Fisi, tote Jovine, ocrer Fisie, tote Jovinar
dupursus petur pursus fato fito (Umbrische Sprachdenkmiiler, ed.
Aufrecht, p. 198),.
Verse %
PADAFATHA 5

srretfr: ? ? Ufa t ~a-


p u f f e r I srsrcrcn % ^jo^r .p r -
II \
S ayana :

t ^ sfiO T # v *rrorF r:x


t r & r : irfa ^ 11 ^ fn m r g r ^ %
^rfrr ^ xfrPt: ^ftcrr st^ r r t : tor
1 fiRrr trMr. w r m f r
II
N otes t

3. Occurs only in two other passages, i, 91, 12, and 19.


In both verses as an epithet o f Soma, and in conjunction with epi­
thets corresponding to those applied here to Yastoshpati. v. 12 jt?t-
*T*ffacr er§f|cT|g-^: I STR^f: Sayana, iR^KR: I *79 filf
* r jt r I ^Jftrrr artfafr a r tfw r ffrw r pftr &c. v. 19. j t ^ r *
5TrTT°r:. Sayana, r r q ^ R : W ^f|^?Tr sTrft®P
^T crr^ m w .
The word i]?T stands in the Nighanfcu among the synonyms o f ££
iii, 4, ^ ii, 10 and 3Tqe«r ii, 2 (R oth ). Grassmann attempts to derive
it from a root Rr corresponding to the later form f*r, in the sense of

1 M. M. adds 2 M. M. adds ^ R R < U . 8 M. M. adds frim fttT T


204 NOTES. No. 20.

the possessions a man has won for himself. (Sayana,


^<T aTlSTSP-Jff 0 is nn epithet o f Agni in ii, 1, 6.
2. ‘ This word is elsewhere a name o f the moon. Perhaps
the duty of watching the house was at the same time transferred to
the moon as the guardian of the night.’ R oth in the Siebenzig Lieder.

[Soma is very often called a drop, 'indu’]

Verse 3.
P adapatha :

TFqV r *T r§-

sjTr^rr I irrf ^ f t ?r<T


«f^s W ? : II ^
S ayana :

t t ? sr«ror m itr^ rr w ^ i r t
sawrr^ ^ i
5?t a m ^ £ rlf ^ “T <rt q W N v ^ 1 q-jff ^ i^
a?i ? t sfr^r^?T?r ? m r w ffctft;* trt 7rf| II
N otes :

1« Roth derives ^TR in the sense o f ‘ helpful* from a root


&c.) which he distinguishes from the common faianw)*
H e quotes vii, 67, 5 m *'• ^ (Sayana ^ SR^rT *R-
fart %*:)* vii> 68> 8» ¥ ^ R f^ s r s R R R ^ (Sayana fsrR V R rcft
wsrr i Rftfrr 13^ ^ rP r s r ^ I t i w i s t r fW % * r -
3TR W T R ^ fR 5K R R R ^ R fa S ^ ^ R R R WW ^K^STPRfl'
I 3TTHR*ar[5W ) i viii>3, 11 and 12 (Sayana, v. 11
%r?» v. 12 or ^ fr fr^); viii, 24, 11 rfS cT*
^mnr: ( Sayana | cTS c^Cr 3^T^:
rs^ : ^ifcr ^i? I ^r^fiR s r ^ hT § * ;) ;
viii, 50, 5f 14 . 69, 3; 80, 4 ; x, 40, 5, &c. Roth suggests that the
one root may be looked on as the transitive of the other (compare
S&yaua’s |r*r above). Grassmann identifies the two roots, getting
the meaning of ‘ to help’ out of that o f ‘ being strong for another’ s
good (with the dative).’ The word ^rq- itself occurs ten times in the

1 Bomb MS. RTq% SHr * M. M. omitfl *$[ and


*W T R :.
VIL 68. NOTES* 205

Rigveda. i, 130, 10 qrr^PT: Sayana qT^f^r: qTrr^^r^**


qrff qTOT. Compare above i, 143, 8, where the
same phrase occurs, and is taken by Sayana somewhat differently,
v, 48, 11 STT^rS^Tcfl- SAyana \if 44, 2 qr;
?T. Sayana f arlP?F*r 3F*T* &c. vi, 75, 8
s Ayana w q vii, 60, 5 w ^W -
^ C ^ r s . Sayana, vii, 97, 6 rf a ^ r ^ r 3T^r *[*-
^TfT ^f|%. Sayana ^ q f ^ : ^r^f: ? p r ^ f: 3T. viii, 2, 27
<T£ ^ rT : am**'*. SAyana, ^r*?r (From Ulwar
M S . which has the note given by M. M. in the Yarietas Lectionis,
p. 21, from hi&MS,. JB4. T he commentary in Edition is from Sayana**
commentary on the same verse in the Samaveda, where he wrote ^ f r
3f\) x, 31, 5 3*r ^ ^ratr*. Sayana, 3F*rfHfrT
I The word occurs in iii, 31, 1
where Sayana renders it by and derives it from ^
and »TwrfT: ( ^ q ^ KTg *T^5T% *[HrNrR*: I
I w k argftfa m srgRfit *rar*piO.
[ 2. sfa^r. (Say. on i. 94, 1, a*?f- )•]

3. flsfbrfc. An optative form from


4. *Tr<T*Tc*?r* Occurs nowhere else. Roth takes it to mean * roomy,
convenient.” Grassmann, 4having a good issue/

5. ^cT vtipt. Say ana’s explanation o f this phrase agrees with


the traditional meaning attached to the word $1*1%*? which occurs x,
1*56, 5. Roth holds.that the use of in the masc. sing, and
plur. precludes this meaning, and he takes the word to be a tatpurusha
compound. Possession of acquired property, preservation of one's
means, wealth, safety, prosperity/ Our phrase he translates ‘ in work
and enjoym ent/ Grassmann and Ludwig * at rest and at w ork.’

No. 21,
M andala V II. StlKTA 6 8 .

SA y a n a :

mt «n?rftra s r r t i srrf^ r ww
f w » f : I Sre'fRSPiJT I i mt 5T^f ^
l II
206 N OTES. No. 21.

Verse 1-
P a DA PATH A :

Stf f s3T^r fn?:


^ rr€h 1 f«? r iN 1 5 T f? r s > fc r r ? t c p t T - II \

Sayana :

t sr*r f m t srr^^r *?r 3tfcre**T*x*PTm,^ r r * i


ST^rr ^qfarrn r ^ rr ^prrefr: 5^rr *t*t fn c: ^g-
qr°rr ^ * t r t ^ r r R f% sp t - 1 *gr1 u % 3 ^frF T fiw r srf^ w r
^??irPr ^ r r f a ^ fir* ^ €r<r II

Verse 2.
P adapatha •

!T f 3T -vj||% W fR - *T *V I F r m f f r q -: f f -

?TSr ? I r § ? : 5J?T: f ^ R T ^ S p P * ?■ . || H

SXyana :

sr 1 ^ focr ^ l * TOF*itgF*rr
R ^rRfa^R T ( Asvalajana vi, 5 ) I

I s r fM r ^r ^rn-^r *TT*R3iTR sT^ri'ftr


n ffr r r ^ r ^ f ^ ^ t p i 3?% *t *r*r *firT$
S T ^ c ^ tfrsi TT-rRrTT^STrf* I M f: 3?*: 3 ? ^ r ? * T W : srr>f Rri%
frT?:: frR^fTc^ s f f a T ^ R I ^ r ^ r f ^ f f R ^ T R : II
N ote :

ITO 3T^r C^RT Sf:. Co npare f H far!; ?^f *T<TT


«^rf|- f^frp<* vii, 28 (N o. 18), 1.

Verse 3.
P A i)A PA | HA :

* *T*C. f^rr% r|rr- ?srr% a rp fg r


STrTSSTRP I ® R » T « ^ f? R : II ^

1 M. m . faTOrcep*? i r f^ ^^pr.
VII. 68. NOTES. 207

Sayana :

t ^ ^ <r*FrTf ^ f ^ r r srr1 w-
fTOPT: ^ O T P T : ST2 STr^STrT I ^TrfCr I *HT-
^ r -.J R T ^ : 3TTfTH?rr¥TrS^T^Tor: I f t * ? f!* I *5TT|% ^ P *
frNT^TC*fi^ 3TfrT^^ ^ c f f f t II

N otk:

‘ Having Surya es their possession.’ So Roth. The word


occurs oiily here. [See note on vi, 55, 5.]

Verse 4.
P adapatha :

w r vf ^ fTJT ffs^TTi £?r?r 3Tf?s


?r?^ rr ^ s v z r 'r ^ I ^rr f ? j j f F T f% sf. p % :| | v

Sayana * :

*rr«* mW S t o p t=rt ? p r g n w i R t i ? f i t s t t : i
#r*r«H i ^ n ^ z r m iV 3Tf5Js>*n%it
^ ? v r : i n-^ 3r>-|: TviTr: ^ m w ; srs?i%5 «r?R’r
gr'r f%sT> %*rnri w ? ffr> r v r r ^ f a n
N otes :
1. ‘ H o ly / From ^ and qr, lit. ‘ turning to the g o d s / The
word occurs five times in all. i, 168, 1 faqiSpT #f (said
o f the Marufcs ). Grassuiann would take it in the accusative pi. fern,
construing with faqpfct* Sayana, ^ F T f’TPTrTIT ^T. i- 177, 4.
3T*t *T^T • Sayana, 3T*T Hi, 8, 5 ^ r r
W ?. Sayana, *T?r C # * sfR r^ r ^ v, 76, 1
^frsTFir Sayana, ^ [ : STf^s v, 77, 2
^frfsrJSTHf^r ft^TrT ?T ffrqWRrcT Sayana, tfR
m ^RrT ?T R*T% I =T ^r?^<fa*T4: I
2. A Yedic form. See Whitney, para. 492.

3. ^IcTTrf- Causal A or. o f s^ir. [-A ltind. Verb., p. 136,11.2-5. But


see the sam e further on and also Gr. Diet, and W hitney, para, 812 b.]

1. M. M . *Tqfar: ^ *f- * M. M. omits *T. 3 M. M. adds


31 W 3\ * M. M. emits f . 5 M. M.
208 N OTES. No. 21.

Verse 5.
P a d a p At h a :

h p p i? ^ frw H f ^ r ^ ^ ft jrf^ r-cP T

3 J % ? » T I q -: f r * ^ ^ n r n r f f 2 ^ 7 fa r * ^ ll ^

SAyan a t

t ^t 3 ^ T : P n f ^ hspM «Rftsnt ? srfer I


<tc v : i frrfT R n r: l * w 5r*fr: ?5t%: 1 < p r s r m r r ^ - 1 7 ^ * * n r
■^2«ff i ^m ^R-it^sTrTq^rrW 11% 3 « ij^ ■ n r fr : Bra: *pt ^ r -
<rc^r^rw!fr ra ^ jtt: ^ ? r a 57r*-^rr^ ’ f;<pft»iR w ° r
V H fllV i
N otes :

1. [ fa^PT* It would be better to construe this as predicate of


the principal clause. There would then ba no need to supply 3T^Jp-7
^tfir as Say. does*]

2. ‘ ^o Atri.* It cannot mean from Atri, as SAyana would


take it.
3. irf^'fTTr. Occurs o n ly here. According to Sayana, it is the
name of the cleft in the rock which the Asvins made tolerable for
Atri (x, 39, 9), and from which they delivered him (i, 116, 12). Roth
takes the stem to be and would make our word an adjective
in the neuter qualifying H T^. Gras>mann makes it an acc. masc.
from and “ would supply tfq’Jj; or srF*PT »r some such word,
corresponding to in tbe first line.”

4. fa g^TcTJT. ‘ Y ou gnve.* J^icPT is one of the forms cited by D el-


briick, Altindiscke Verbum, p. 136, with regard to which it is not easy
to say whether the reduplicated stem is a present or a perfect. For
the meaning here Roth, who takes it from qjfff Dhatup., xxiv, 3
( f i r ^ and a t f ^ ; cf. ), ^rRT, Dhatup. xxxi, 9 (sp ^ r),
compares vii, 5, 9 tftr f t (Sayana, f t f ^ ) ,
vii, 40, 2 mms ( Sayana 3T*mf*r<Ht qnsftcrr* I cTW-

1 From Bom b. MS. pT ftsfif ^ f ^ ^ ^ R f ) ; M. M. g ut compare his


Varietaa. Lectionis. a M. M. omits ^ f.s Bomb, MS. Bomb. MS. ^JTT^fT*
VII. 68. NOTES. 209

prft # T ***:), vii, 92, 3 ft % ^ ( Sayana, f t ^ ftcTlt


(im ? *PT^), x, 42, 5 ^f^^P^TrcTC^r f t £ ^ ( ‘ gives
his enemies into his hand;* Sayana, pr *T ) , viii,
19, 33, faqf sprr f t (Sayana, f t ft?rtf *T?1W

5. aTRT^. Compare i, 118, 7 ^mq^TrTTq’


(Sflyana, ^ T R ^ T * ). The other passages in
which the word occurs are i, 34, 6 3TPTR qr*PT^R ftqijT ^r*
3 [ W f (T o the Asvins. Sayana, vi, 50, 7 3TPTrc?nqt
^rcf (Sayana, f <m : Tr^flctr vq 3 ? ^ ^ 3 # % ? ^
3t r r ^ i ^ R f c^nfMfar i &c.), vii, 69, 4 * r lw c T im :
q ft S R R fW (Sayana, s r r w 3 ? ^ CST^).
% ^PTPTft PR: cr5!. This clause presents a difficulty. If it
stood alone we should have little scruple in following Sayana, and
translating ‘ who enjoys your protection, being dear to you.’ But in
h H 8 , 7, a verse relating to the same exploit of the Asvins, we have
a similar phrase used, not o f Atri, but of his helpers, the Asvins—
*T3T^ffaT3 cTHW^Rhn'?r^m^tnT9. [ C f. ^ qrf #T P* and
^T[frT and $f|, No. 22, vv. 6 and 8.] Compare also the use of qc>j: with
3 ^ in the next verse o f the present hymn. Grassmann takes our
clause to refer to the service (of worship) done by Atri to the Asvins,
and he may be right. The relation between cii^ god- and their
worshippers is that of mutual help. Compare, for example, No. 2, v.
6 (p . 6 6 ) .

Verse 8.
Padapatha t

v p r rq*cr ^ s g c ir r ‘^ k r a r

Sayana t
Srf s ift ^ | s r f w a r fw *r°Tk
fr n r t ^ T T cs m M s r R n m
b t^ t1 1 r% rrrlRr i ^rsqf ^ rq^ fcT3;i% *z&n-
1 Ulwar MS. 1 cT^q ^ q &c.; Bomb. MS. cf^T ^ q ^ q ^ c f 3THa\ Sea
M . M.’s V. L ,
27
210 NOTES. No. 21.

tnftrec'T'riSr i a f ^^P T 'T p'w r 5^ -


^pi 1 ■ ea r^ r^ Jri%3& II
N o t e s .•

1. Compare i, 117, 13, quoted by Sayana.

2. sfrffcq’JT. The word occurs only here and in ivr 5 ,1 4 3T(^f°T


Sayana, 3TTU^
^Tr^T*- ^T^rr 3HT:. Roth (Supplement) renders the word in our
passage by Bestiitigung [confirmation], Erfahrung [experience,
knowledge] and in iv, 5, 14, by Yerheissung, Yertrostung [the giving
hope ]. Grassmann takes it as an adjective in the sense of ‘ notable 7
in both places. The text of Sayana is unfortunately not certain.
I have followed Max Muller’ s conjectural emendation. Sayana renders
srfiT?^ by ^frrrTR^, the ‘ return * sc. of the two Asvins. He adds
H^TTFT the cause which moved the Asvins to return. Construe
^q^q- with the following q^cf:. For the legend o f Chyavana see
Muir, Sanskrit text9, v, 250.

£ 3 . frF3n^. = ^iTR'5a‘(jr: (Sayana on i, 146, 2), (on i,


151, 9), qqt: ( on x, 31, 7, ). I t means
‘ protected henceforward, enduring, la stin g /]

Verse 7.
P adapatha :

3cT c ? T ^ ^ r f% 5 T 3T5T: 5 : 5^ 9 :

1 5 ? I FT : f * q -: II ^

S ayana :

^ ^ rt gTS'Tcrsrrere ^ *nsrre:
J^rRT: *Tf: ^ T rF ^ T : \f « R 3T-
fasTT ^ r 1 ft: I 3f: ^ qgR f i n r
srn^r c m r ^ T r c ^ s 2! ^ rr
~ir I RRm*srrc:<m<Tr: ^ ^ r r e n f^ R T -
sn frcfc*p r T r r ^ r r 1 II
N otes :

1. Compare i, 116, 1 (th e pnssage referred to by Sayana), &c.


See also Muir, v, 244.

1 M. M, omits 3TR4r 2 B om b . MS. omits whafc fo ll o w s .


VII. 68. N OTES. 211

2. R tf 'T'f^CRT qr This is a very difficult clause. W e mast


begin by setting Say ana’s device aside absolutely. The 3rd pers. sing,
(fr. tr, firqfcr) cannot possibly be equivalent to the 2nd pers. dual,
The nominati ve to q ^ i s a^Rr. This word is, however,
o f doubtful meaning. It occurs in other four passages, vii, 56, 15
JT8T m : SR * f^T*F*T: 3TR>T^RT. Sayan a, | TTScP vg
m - rpT ^ i (M w 4 i w im s r ^ r 3irRr
cpt ^ V r fr p q R ; i viii,
2 8 ,4 , *rftrr I ^rr^r ^r Sayana,
^ ' ^ R i ^ w f s R <p-ir H^ftfcr %jt rrsir i s ^ r i *t r ^ * q f ^ r- w ? n f
^n^c^cr^Tr^r ^rsrrrr i ^ ?q cq $ f 1 a i ^ r r 5^ %
*n r^ R i ^r t f r w ix, 21, 5 ari^FW --
IFT^fn The available MSS. of
Sayana are defective or corrupt here. M . M. prints % ^ R R f^ q T T r R r
............ W ^H T HlU+Fr ^ : q-qx^R. Compare bis Yarietas
Lectionis,.p. xxix,. where he conjectures that Sayana probably explained
a^RT by aj^Rf, ^ ^TR^R: <R &c. x, 37, 12 W ^ R T -
f jt ^ ^R^t ^ # zr i 3TrRn qt =Tr ^tpt 5 ^ p r m crftR^^fr
^ II (Sayana, a^ x T ^ f: W T R L ^ fa *TR amm’ W R T ^ T r &c.)

It is clear that the meaning o f 3TO3TTis uncertain. It seems to mean


* hostile,’ ‘ unfriendly,’ and so Roth would take it everywhere but here*
Grassmann in his Dictionary follows Sayana.on viii,28,4^and explains
it as a compound o f ay and * R ^ (fo r which last word, however, he can
only quote aj^RT itself) in the sense o f ‘ not giving,’ out of which the
meaning ‘ hostile’ was, he thinks, developed. In his translation Grass­
mann takes the word differently : * A mean wight can save himself
if he only trust in you, 0 Asvins.’ Roth (Supplement) takes artR;r
here a s s a r t* . ‘ Your horse drew him out.’ Compare i, 117, 14
3* R * / and vii, 69, 7, ^
atfw rfr k >rrrq=fiT.

I have followed R oth’ s brilliant suggestion in my translation. But


if 3 j*rt must be taken as meaning ‘ enemy,’ I would (with Delbriick ?)
construe qr with the foregoing fir (sc. ^P35). ‘A n enemy saved
him because he trusted in you.’

[ In some cases aj^Rr is only a metrically suitable way of writing


(cf. x, 96, 8, with ); so in vii, 68, 7; and perhaps in
x, 40, 7, gt(TtRT> text rTRT-— Lanman.]
212 NOTES. No. 21.

Verse 8.
P adapatha :

3 W IT R R T T fT | ?T -

JTRr I #r srPn^r* stt- r%c[ 3jwr


^r%?r II *
Sayana :

p r n r w frW 1 1 srPrwqrr f^ p }: i M tR r u ° r i sprrr 'fo -% ^rrf%


im ’Eer^ i f-lira re ih 1•u ^ra^T^Ri gmRS'TarNprr-
°rm sjfq V ^TCT-f^m vmh^thi i i srrH r^-
* r * w :si m ^rstst-m'ti = r r s r r g w s f r ^ 5
sTf^ppr. 1 ^ ir m f^ w r g w i aftt'T *rqr sr arf^rer 1 =r#rr‘
1 cjffftffae^reL 1 ^ fffrr»rfq' p f f r r w ^ t
f sT»rf^ ^rTfw * r r c w r fr?'P*$rsPr g^rrr grarr
3rf^rrr%j?r3 1 f^rsTrcr^ ^ fa > ^ * if-
ftm rftr s j? r a .( i , 1 3 6 ,2 2 ) 11

N otes :

1. Compare i, 112, 6, qrPTT^rPF ^f^T^T^^rrr^r. Sayana,


I r f t m K ... i i flar^f \ ^n% q-ft ^r.
[ 2. ^FT*r. See note 1 on vii, 54, 3.
3. ^JT. See W hitney, para. 356 ]

Verse 9.
P adapatha :

w w s r j? 3T^ ^ vrc: ?W re ;

^ s i F J T r I s p ir t ^ w - ^ppr gpr

^rRrT^H: W ?* II ^
S ay a n A :

q*r: ^TRTT W 5TTrT:*m

Bomb. M3, ^ ^ 1%. Compare M. M.’s Varietas Lectionis. 3 Bomb. US.


give the first explanation only of 3^. 3 Bomb. MS. omits the grammatical
i.ote. M M Fff^. against his MSS. 5 Bomb. MS omits w hat follows.
V II. 15. NOTES. 213

fwiHpr: n^rfk?i i frf^Tr ar&q-


i 3Ts?!!n s^fp-^r >frv i 3T*»W*fr qrw s i a r ^ r
*fWfirsw in%R^nfiTfr^P-rr nr- frr s ts r i
ri srfat i 'T*r%°r faftisr i fa ? we^; n

No. 22.
M andala Y I I . SCkta 75.

^ q r arpr 'p g 'i ^kibtot^ i ar^rfuwprair i ^ r r srer-


2^ 4^ f f e i g ?r *m g ^ rrr^ q rt-
15rm|^i% 5R#r sr^Rr anfa^sm %^rtfffH q ?
gxtni^ i <r<rr ^ i sosrr arr^t flf^ rr ?r?r qfti% % Hnrft
( Asval. iv, 14) i arps?nCr f%H%nr? r%«5?ifr i
CT5JIT am3>TW A Tmnsi TSRT: STf%: I
f^ iifr s rr qrg: w% : fr?rr^rfw: 11
jrrgpr^r f t ^ r i ^ 2 *iptretf ^ ^t i
*U ^raK«T5trf^KftRr (Rigvidhana, ii, 28)11

N o te :

The Paribhasha quoted is xii, 3 (M acdonell’ s Ed. of the Sar-


vanukramaiiika, p. 5) t c T r l ^ ^ f l %
iTRRr* ( Ulwar MS. ) is the reading of all the
M SS. of Savana. Rigvidhana xrr 3HJR[> which M. M. prints.
Rigvidhana

Verse 1.
P a DA PATHA :

(% J-rr: ^ r f - f j f f ^ : 5P R - ^ r R '^ f ° ? R T w -
* tp K srr I m ? r - cp t: str* - 3 ? ^ ^ s tf^ t--

^ crer y ^ jp 3 j# n r c r e r II \

1 M. M. ^ v } q ^ | ^ ^ c i p T : I 3 M. M. f l ^ P T from his MSR. A, Co,


B .l. He notes that the reading in tho Rigvidhana is f t r nr?TII^* 8 M. M.
H e notes that his MSS. A, Ca, have our reading (Ulwar MS.), and
tin t his MS. B.l ar.d the R gvidM na h:ive and respectively.
214 NOTES. No. 22.

Sayana:

r r g s m flf^rsrr: s iff^ fr 2 f% 3Tpr slrr^sysr? i f t w f * trar-


? m r ^ r i wf?rr'^^r«r^r’5*nT f ^ f r « r ta i ?^?r
sw k 1 ?f?T5i?ore^ f^ v T sch ro iT ?or n ifw m ,ir R t cy r r n r s : 1 ?<*-
s ^ r s ^ fr% w t : 1 its m r *rr|*rFT ^ • 'i m 'r r i t ® f ,T*rf; rr arr
s n n g ; w n m t f t i H n r ^ t ^ 's^??= ^ >w g-?srpTf?jf ?Rsr s t t arr?;
3T7f°rtRT I f% ^ st ^ w 'tt i 3 T ^ > m * i f f f ^ T : i n ? ^ T r < rrfr:
s n frp i srrfrTr s ^ f r t r a ^ f f r e r a # ^ f : 3ll
N otes :
1. 3fff: (ft). 3rd pers. sing. aor. ind. o f f . It is the same form as
3TR: (^rr) in the second line of the verse. F or the lengthening o f
the augment (W hitney, 535) and the alternative samdhi (3TRT rcf^JT
and 3TT^C^2^» Pada text in both cases 3TR:) Roth refers to the R ig-
veda Pratisakhya, i, 23, and the Atharvaveda Pratisakhya, ii, 44.
Say ana was familiar with the proper explanation o f the form, which
occurs frequently. Compare his note on i. 92, 4 *TRf ^ aTT^T*?:-
Pada text *T[^qr W- Sayana, cR: ........ I
I f^^C°I I wfa I tf5! *(% 3[q: |tr^^rqr T^cT
The difficulty in the first case of the word here is that
there is no accusative.
2. arrlFr^pTr- Compare Sayana on i, 31, 2, where the same epithet
is applied to Agni, \ ^ ^ spp?: aTT^WlFCr
On i, 75, 2, his note is, f atffa^niF in f ^ 3 ^ W ajfSTflT ^KS\

Verse 2.
P a d a pat h a :

5 % 5 : 3T1T fffrrr?T ! m sq-: *r

?r^ r 11 ^
Sayan a:
are*- n r w ^ r »r? g ^ n r w y s n a S ^ j s p m n t t t 0 sfrfa I f%
=r % 3-sr: «i% *fr*T*rra jt ^ ^ 5 s t w t i f% ^ f^ n i
w ^ '^ f? vfrrs sre* 11 «ri3r%
f l r r t f t * n % 3T W 1 II

1 M. M. i5 5!PfJK%- * M. M. adds fffff- s Bomb. MS. afr^Tff- * M. M.


K H R - 5 Bomb. M 8. ST ^F R H R fW - ° Bomb. M s. omits W -T 'T O R STT.
VII. 75. NOTES. 215

N otes :

1 . #rfa- Sjiyana refers this form sometimes to g\r, sometimes, as


here, to >r., Roth, following Westergaard, is disposed to look on it in
all the passages in which it occurs as a form of *r. Even in x, 83, 6,
where alone the connection with seems to him to be
called for, he would like to read a vocative arpi and construe efrfqr
(from ^r) as in i, 76, 4. Delbriick, Altindische Verbum, p. 37, derives
it from in nine places in all (i, 131, 6 ; iii, 14, 7 ; iv, 3, 4 ; v, 24,
4 - vi, 21, 5 ; viii, 43, 2 7 ; viii, 44, 22; x, 83, G— Delbriick suggests a
reading airfq: —x, 167, 2). Grassmann translates ‘ A w ake’ here and
(Dictionary) compares v, 79, 1 rFT r cf^ cfr.

2. Pan. vi, 4, 103 schol. (R oth .) The usual construction


of the root with sr is the accusative of the thing and the dat., gen. or
loo. o f the person.

3. Compare this word as it occurs in other passages o f


the Rigveda. i, 55, 6, S f l WTT
(Said o f Indra. Sayana, 3?^ ^Tf &c.), v, 50, 8,
C*f f *nf?T & f(Sayana, 3T%^), viii, 94, 1, jftfofrT
^ fr r «T^raP£l ^rr (Sayana, -d^f ^ ^ r e r ) .
The only other form is which, however, occurs sixteen times.
Compare, for example, i, 48, 3, ^ rr# rr ^l5T^r 5 after I^
^TT ^ Sayana T5T^ W FRr
^ffT ?T ^qpcf I ’srq?r ?(rt W SR*.
Roth gives two words ’sre^T, one in the sense o f ‘ praising,’ and the
other in that o f ‘quick moving.’ [ Cf. also 3T3ntT: a-T^;q°r: (v, 9, 2).
Sayana qsRR^T s p p i 3ftfcT pfpT- Gr. in Diet,
explains the word in the present passage and in v, 9, 2, and 56, 8 by
‘ preisliches Gut enthaltend7 ( holding something good, that is worthy
o f praise).]

Verse 3.
P adapatha :

S ^ eT R lf*. H p T H a T fc ffc r : 3TT

zgZt | wrrrf^r spcrrr^r f t


II ^
216 NOTES. No. 22.

S a v a N'A :

T ^ T = <1% € 5 *W R T: ^
siftr^r; f^prn a r r ^ g w f .1 srgwra: K ^ r * hptw; t o o t stt stjj:
3 T r « r ^ F f r i f% i t^ rrP r ^ sp^ r snrTf^r srrm n' s m i ^ :
T fqi^r?rl:a I H^KSTTfT STTST^T: S T T ^ ^ I <pJf*W-rT-
^ r g ^ E R R r T R r w j^ C r n P n r r I a^r ^s^ r s t 'Tvt ^ i
q’t ^ 'f - r T r h w t f t wr?»: f ^ f ^ r w c i ^ r 4 II

N otes :

1. ?*f. Pronounce ti-e.

2. s p h 1# t^q[f% sTcflrfr (Pronounce, daivi-uni vratani). ‘Bringing


to life (again) the works o f the g o d s / Compare No. 8, verse
4. (Note p. 142).

Verse 4 .
P adapatha :

q^rr ^rr f^Tnrr 75^ f§ r fh w r ? s r : f% -


? r fa I f^prr ^ f o r o ; f p r : | fp rr g^hrer
'n fr fl v
S ava Na :
« r r r ^ ^ r r 3^ t: qrr^ra: ^ ? r r? T
$m ?rwr f%wr- r'^ 'rrfT ^ 'ir^ ^ T cr wpt5 *rer <tk f*nrrRr T ftn -
fw° i f% a rt^ r I »T T R r qTPT^r ^T^rr^rf^r s r P m ^ r e fr ^ r r 8 m ;r r -
I ^ r f w *rr i f t f r s£t t o t g 3 « r w w «rsifr
<TWRtff i 7 ft f*n n ?rte i5 ^ i: II
N otes :

!• SrsTRT* ‘ Yoking her horses/ Compare verse 6.


2. q3=f flrrfl-:. I t is cloar from the context that the quick approach
o f Tishas to five communities lying apart from each other is intended.

1 M. M. f^r^T: r a n 3TRT^?rr *r. a M. M. adds 3T^TW:- 3 M . M. adds


* ^ 1 % is fro
Bomb. MS. TO%- See M. M.’s V . L. » M. M .
H is MSS. A, Ca, B1 ^ C f His MS. B 1 the reading we have given
from the Ulwar MS. G M. M. omits
VII. 75. NOTES. 217
Compare qft qpff (sc. arifn *$**0 N o. 3 verse 3. This
of itself! would negative Sayana’s explanation. For the real meaning
o f the expression see note on No. 7 verse 8 (p. 134).

3. Perhaps ‘ custom s’ or ‘ deeds.’ Compare i. 145, 5


s w ftW r Say ana, q p i R ^ R F ^ S W R f T ? *r*?R
g^f^Tfrf. [ Gr. derives from % ‘ to weave ’ and gives ‘ w eb’ as the
root-meaning. Pischel approves o f the etymology and gives the
following as the senses o f the word:— (adj.) moving; (s. n.) that which
moves or lives; way, line or row; ways and means (corresp. to Sayana’s
sRTRTr^); custom, usage or practice (like the classical Sk. marga in
mallamarga, yuddhamarga, &c.),law, ordering; (s.f.) limit, boundary.
He cites i, 189,1. 3m spT t R 3TW * ftsirfa urging
that it will be seen that q^pT[R here corresponds to tfq^T. He further
compares i. 145. 5, i. 72. 7 and the present passage, and says that
3£prr *r£p-q:, R^RFT and snprr •3FTRPT in these passages are
identical and what they mean is shown by vii. 79,1 and v. 80, 2, oq-qj
3TT3: q^TT 3RRT ^ and q-qr 3R ^fcTr W T\^‘
q[cq^. 3T[%r^pffr ST^TRT1* he translates by “ looking down
upon the goings on of m en.” — Ved. St., i. pp. 295— 308.]

Verse 5*
P adapatha :

irrM NcTf % rr yn -f ir I

^ rn rr II ^
S ayan a:

*rrf*prNtfr s r fs r i ^ ^ p r r f r a r p i r f a
I % q ? r f* r s rr w

vr'THr ^ f tr f 1 1 h w %'rprfte* I

i Bomb. MS. omits this sentence. 2 M. M. from his


MSS. A. Ga. B. D. (w riting °t**ir*8q 0) ' H is MS. B. 4 with us (writing
r^^TP^q0) : In this alternative explanation of r ^ T R ^ r is explained by
s M . M. adds ff^q. * Bomb. MS. omits this second
explanation.
28
218 NOTES. No. 22.

ft p p snrasrft srrfasrrarfit i s q r s * - g w f t H R r srrfSRrrrg:


i Htr^rf x w - qfffit-- ^ ^ ro ^ 5 m rc*r< > rF rr?3 ?i,frcr
f^ r n i1 srcrra II
N otes :

1. ^rRT^fr^rfr and f%^fJTqT are both given in the list of synonyms


for ^q-:, Nigh. i. 8. One or the other must be taken here, Sayana
says, in that secondary sense, the other being taken as an adjective.

[2, ffsfcir $m- A comparison of srpRTffr snr^r


srsrr iw frr, i. 9 2 ,11 with arrmTicr W ^ r d r^ T V rcT
o f the next Rik shows that, the lover (snr) o f Ushas is Surya. So it
would not be right to translate our expression here as “ the wife of
Surya,” but as “ the loved one o f Surya.” That and its allied
words mean that is shown by ix. 101, 14; ix .3 8 ,4 ; ix.32, 5.— Pischel,
Yed. St., i. pp. 31-2 and 27.

3. f^r. W hitney, para. 545 b .]

4. 3!T*T=fft. Both compares i. 92, 10, *rfcqr^T (sa^ ° f


Ushas); i. 124, 10; i. 179, 1 iTC^cff:-
[ 5- ^flrpr:. See supplementary note.]

Verse 6-
Pa d a pat h a :

5TJVT 3T^h f w :

^ p cT *- I ^ r fc f ^ T T p f r ^ ffc T ^ f T

3f*TRT II ^
S ayana :

sjaFTr ?ir^ftr^r3'r?r 'r r ^ r r : sreqrerH rfr^Trcr: f%wr:


?frar: 5T^r: srfir sr?1^ srfrff i ?tr ^ s q r spct s r o i m r
srffvtm Hrrm g ’N ' ^ g r p T srh i *sr w f R i
?fTt% 11
N OTES:

[1. 3TWtf:* SHT* (adj.) = red (Y ed. Hymns, Pfc. i. p p .1 7 -8 .]


2. Whitney 834 b.

1 31. M. ft^Tpf. 3 131war MS. omita


VII. 75. NOTES* 219

3. R ’H'faW- The word occnrs only here and in vii, 57, 3, where it
is an epithet of the Maruts. Sayana,

Verse 7-
P adapatha :

? f r f r ? fa r sRr: ft r * n g^crr

II ^
Sayana :

3T?trnrr--3rr ■gsnrhir s ri^ r ^ W s fR P T p rr Jr^nrr *r-


sR R rr 7<rr: R ?f% w *r:2 |th n sr| : ^ sn rre:3 ?rftpjT ?nfr
fs ? rr^ srcJi^rRsTO'fSr s-sr?r P fR frr 1 s fir a m g 1nfartrp? I ? ^ r -
f%°r 5Rmr sfftrr ?f%^ti% : 1 ?rr<Tf irercrc wr ^ 1 *rr-
»n.^?!T 5CT5rf*i:^n|: 1 srlror nr ^ i f% ^ Jinn 1
1 H^fqr s n fa * ^rfs<r 1
* m Tjrrff ^ w » ^ W f % ^ 7 T T r a r srp jr^ ffi^ r;-5 II

N otes:

I. flrqr & c. Compare the note on the double use o f ^^rT,


No. 2 verse 6 (p. 68).

[ 2. ^5l%qr°TPT. Say ana’s second explanation appears preferable.

3. sffcf. Had rather be construed with

Verse 8.
P adapatha :

?r *$•. j f r ^ ^T- 5 f-

s h r p I jr r ?•• f r | : 3 ^ ? r r i% ^ §?*

qr? * ? T % sf ^ W 5P II <

i Bomb. MS. omits *TpT ST » M. M. omits 8 M. M. ^ T -


ar^ ^ T - 4 Bomb. MS. omits the second
explanation, 5 Bomb. MS, omits this sentence.
220 NOTES. No. 23.

Sa y a n a :

? ^ s r s P n n P r i^
Tar tfpftjf ^ sfw*r =? 3tct srwr»j ^T? li% 1 <rr^-
?rf?>T f/t^fRPrvir^ 31 smmr ^'Tfrr ^F^rrar s ^ 'r n ^o 1
w ro f I P r^ rS *tr ^ *rr sfrre'f: I w r ^ fprr
ffr f ^ f t ^ : 4 11
[N ote :

3^BTrrr-Scherer and Boliensen speak of locative forms in -a from


-d stems. I do not think that any such can be proved. Some o f the
supposed ones are instrumentals.— Lanman, Noun-inflection.]

N o. 23.
M andala V II. S £ k ta 83.
SAy a n a :

snri qtfet *?rt ^ srf*re?Jir<§ •srm'?W7 r?r?'or5 1 sft-


1 s n m t '^ 'j ^ w r g ^ r * r t ^ w rPTRrTPH 1wfaw
•ST I 5^r TO ^Tftfcr (Asval. vii. 9) ||
N ote :

R oth subjoins a note to the translation o f this hymn in the


Siebenzig Lieder which I translate.

“ The hymn is historical and speaks of a victorious contest— often


referred to —which was waged by Sudas, king o f the Tritsus, against
ten confederate princes. The Vasishfclias are the family priests o f
Sudas. In this song of thanksgiving they ascribe the victory of
Sudas to their own effectual intercession for him with Indra and
Varuna, and to the mighty help vouchsafed by these gods. Verse 8
appears to be the original close of the poem. Verse 10 is common to
this hymn with vii. 82 (the preceding one).’ *
Grassmann would take the hymn somewhat differently. “ As you
helped Sudas before” (verses 4 and 6 to 8) so help us now in the fight
that is imminent (verses 1 to 3 and 5).

[V v . 1— 8 are translated in M uir’s “ Sanskrit Texts,” V ol. i. pp.


323-4.]

1 Bomb. MS. omits CrO 9 M . M. omits 3 ^ 1 ^ a r J fc fo jj. * Bomb.


MS. omits this clause. 4 Bom b. MS. onjits this olause.
VII. 83. NOTES. 221

Verse 1.
P a DA PATH A :

i H r i T f f r e r i ^ rr^ JT

I ^ f^ r f r r ^ ^ r ^ r 1 p ? r f § °ir

II X

S ay A NA :

t Jtrr ^ W 5 r ;;5 ro'°rr i «resj*T rttffa r i * t ^ f r sttcji s r ^ r *


<r^ar?fr: S K iis r ^ w r H r f^ 'r : nr a rr? ^ r ^ ^ - '
*T5mHr: gg<TCfa: SWfWl'T: T^: 'TT^ff^M" %^r % fPtffaRP
<T^?,RtT: * r ^ ;1 srr^r sn^pf vs-- ^ fih rs r’ip l I 'r e n ^ u * srft^r-
f^ s r ? t i ^ Wf%fr«r^rw |sr^qVr ^ f ^ s m 't r f 2 1% ®*rr
^ror frenPr 3-'raTTf%nfr(|)far =*? iw ri^rP r 3Trremr'sr*ri-*rraTi% ^ ra irf
h ^ i ^ s ’ifm rfSf ^ ^r^stnm ^ ??t r f ^ r * I ^ a m s r rs jR -
Tr?5=ra n3rpr»iTOT w ’ r’ T u
N otes :

1. *jqpj; and a rp ^ are in the same construction after


‘ To you looking— to your kindness.’ Ludwig refers the clause to the
enemies of Sudas, 4 Though they saw that Sudas had you for his
friends, yet they pressed forwards.’

2. srr^rr. *Forwards.’ The inst. sing, of JTTS^ nsed as an adverb.


Roth compares ii, 26,4 % 3T^T ?T *n^T ^ R f
Sayana, qr^T srNr^r ^ *TR°T.
3. JTszprf:. Only the participle occurs. I translate Roth’s article
on the word. *To*t (denom. from JTf)> *T®qfrr ‘ to be desirous of getting
cattle,’ Yopadeva, 21, 2. From this root the participle *Tsq^;. (1)
‘ desirous of getting cattle': rrftfff sftT J T ^ [cf. the clause which
follows, 3}% H*] vi, 45, 26; vii, 32, 23; ^ JTsqcff
qf^PcTirft^ |...r% *1- iv, i,l5 ;
iv, 17,16. (2) ‘ ardently desiring’: <TrTrcr%r [Sayana, ^

i Bomb. MS. omits 4 Ul. MS. T O K (sic); M. M.


f|. 3 Bomb. MS. omits this clause. Ul. MS.
222 NOTES, No. 23.

q r ^ r ^ r w r P e r 11 ^ ^ % ^ tft"r r c T c r r 3T*wqr *Tr: srrgfa-


^ T ^ i f w : flft’cTr w t ^ h s s r sqrqrq- *rr^T<]i,
33, 1; R JTsqcTT ’ RffT STJclb f^TRTSI' ^ r f ^ q * 1 ^ iii, 31,9. (3) 1eager
for battle ’ : qsq^cTr 5r *ffT [Sayana, qsq^TT ^TRF*?? f^cTC i qRF^Rfrq
3TT?*T5r: S q ^ 1qpflt fq ^ q q f Fqqr?3T: l^q-cTT q=#f 5T SRT £f
STTqrqiWqj- 3Rr] I, 131, 3; q W r r ^ T r ^ f - [Sayana, TT5?TtTr 3Tf5f
*TT f^Tfir] Vi, 46, 10; STHT q*q^T: Rf q j : vii, 83, 1 [our passage]:
T4 [Sayana, ^ rC°T *T^?T *Tr f ^ r T q ?(Tr<flT3[ ] viii, 2, 35; q
sifr 3T^ qsqtrrT [Sayana, qsqiT ^Tf^t *TT I^ q^qpTFfT
ix, 96, 1.

4. pjq^fq:. ‘ W ith broad axes.’ The word occurs only here. The
referred to by Sayana is an implement in the form of a horse's
head which was used for cutting the sacrificial grass. (Taitt. Brahm
I II, 2, 2, the passage quoted by Sayana). Ludwig pronounces the
meaning 4with broad axes 5 to be quite impossible on the ground that
the axe does not play in the Rigveda the part it does in the
MahabliArata. He takes the word to be a proper name ‘ the Prithus
and the Parsus.’

Verse 2.
P adapatha :

^ ^T- ? r r s ^ % l i s t e r : ^JT^3TT3Tr *T^l%

r^ rr | » j^ ^ r * r - s f^ p ? : p ? j-

f^ ^ rr str f r f ^ l l ^

S ayana :

zr*r ?f*Tr% =r»C: H^ssir: f r ^ s r ; s f ^ r ^ s r r :


^jtest5% stf%Tvr*rr snWf 1 ^%rfr m r r ^ r a ^ m r 1
r t ^ r%RR fsra«?g5g?? si *nrr% I srfqr 3 e l i ^ 5%
g^ rr s ^ n T r^ r ^ j s j : ^ffaiRrrst-t g^rrr sfhraj1
wrftr ^ r* r ? ^ N c r w ^ i^ r r r ^ ^ fl-
II

x i ’rom Bomb. MS.; U l. MS. and M. M. Compare M. M.’ s Varietas


Lectionis. In second edition M. M. ^?CRT*
VII. 83. NOTES. ooq

N otes:

[ 1. f cT^'Sf:. from like y r ^ , &c.]


2. q f^ T R r ^fcT f% 'pR m*T. Ludwig accepts Sayana’s explanation
‘ in the fight where nothing is pleasant.’ Grassmann ‘ where all that
is dear is at stake.’
[Nothing is more difficult in the interpretation of the Veda than
to gain an accurate knowledge of the power of particles and conjunc­
tions. The part, we are told, is used both affirmatively and
negatively, a statement which shows better than anything else the
uncertainty to which every translation of Vedio hymns is as yet
exposed. It is perfectly true that in the text of the R. V., as we
now read it, means both indeed and no. But this very fact shows
that we ought to distinguish where the first collectors of the Vedic
hymns have not distinguished, and that while in the former case
we read we ought in the latter to read ?T- (Max Muller, Vedic
Hymns, Pt. i., p. 264.)
M.M. agrees with Say. here and translates “ in which struggle there
is nothing good whatsoever.”
3- ‘ Those that see the light.’ ^ r i s used of the brightness,
the light of the fire, the sun, the sky.]

V erse 3.
P adapatha:

srr I

a r s fa r ? f!P p r 11 ^
Sayana:
I ?75T^TDfr g»*rr s p rfsR i
wr qhr: ? $ arr^sr^i i 5RRR9i<fi--
*RT JTZRPT aTOtPT 5RT5T- Iit ?
fS R ^ tr wfRCrwrfa;=!rnfSDft 3*^ w ^r sir
u
N ote:

It seems better to take o f the foes of Sudas than, as Sayana


224 NOTES. No. 23.

does, of his warriors. sr^TRrTOrTq': is either ‘ the enmity of the peoples*


or ‘my enemies among the peoples.’

Verse 4.
P adapatha:

sT T f^ rr | fr* n ^ r n r

II v
S ay an a :

I ? q ?reg°rr r=5nreoft «rwPr#*re&Tri*r: [sra-fa ] wrffliMti snrrar


<rfr?H5r ? r t ^^ rT r l ^tpt* s^ru
qfft^^r *pt *rs*T ^ s t r snr^t sraffarwreR i ^rr ^ j r r *m Jns*tPrf
sreiiPi wwrf^r ^rpr>T^rrn i i f*ftnR i sTrpn%f^fF5^nr qr^r-
f^N r ^ i r : I s t w W ^ h r : 1^jjrpira^^rrsrr « r qrsqprr
3 0 f^r?p *w ^fnrnr ^ R ztw iP T ^ i * r w 'frCW^r *n*nr<5
5IT?liirr?l^: ||
N OTES ;

1- 3T5rf^. ‘ Irresistibly.* An adverb. Compare vii, 99, 5 3?^ -


tfu *.
[2. rTcff^t STfflft’:* In v. 8 it is certain that the Tritsus clad in
white and with their hair braided are the same as the white-robed
Vasishfchas, with hair-knots on the right, of vii, 33,1. Butin vii, 33, 6
the Bharatas are called subjects of the TritsusGfF^rsri f^T:). In vii. 18,13,
Indra makes over to Tritsu the possessions of the enemy (the booty).
It seems that Tritsu in the sing, is King Sudas, and the plur. with
the exception of v. 8 of the present hymn, signifies his dynasty
or gotra.
The next question is as to how the genitive is to be interpreted.
Whether the expression means fT?(fcfcT possessed, by (on the part of)
the Tritsus (the priests) or o f (on behalf of) the Tritsus (the king and
his gotra). Comparing T. Br., 2, 7 ,1 , 2 ^FTT gfrat *T%qir and $ at«
Br., 4 ,1, 4,5 rT^Tpsr %\m- ^R^cT, it seems less
likely that here is the possess, gen.

1 Ul. MS. tf5TR: c r f ^ ^ r ? * :


VII. 83. NOTES. 225

The vivid description in the hymn puts vv. 3 and 5 directly into
the mouth of Sudas and his family. These are the srerrPr referred o*

The close connection of the family of the Purohita with the


king’ s family is indicated by the fact that the name for the one
could stand for the other as well.— Geldner, Ved. St. ii. 136-7.]

Verse 5.
PADAPAXHA:

a rfc an ? r s r e i fs f

II ^
SAyana:
t a ft: ?nff: sT^fsr *rr ir -
*r»*tT ?PTFff srfsjrff *ivp% i ^ r r fiNsfiwr ^ wPrnra-
*TCffaT: *IRf>f?rTfaT I ft l^ r ^ 'n f t h ’P l
’m ; * r s r r fsrrv I *T*rf?rWfci?«tf I are **f w sKrc°tr<l.
Tri i i t w w « r a 5 II
N ote :

*HTOT. * The wealth of both sides.’ Compare the next verse.

Verse 6.
P a d a p &cha :

F ?% ? » n jk r t s r r f ^

? 1 p p w P r s r f f i m * ^ *r f ^ r -

? f II %
SAy a n a :

<t* flprarro
5hts arrfSrs g ra fts % * i ^
«t*rc*r *mi5r tf*n w n ib r i ^ ^ r f3 r tn r a ^ n % :
P r t r f W R frcr rtftra *f? *nr*tf=f J r m 3 * r
s iw n w H 5 II
29
226 NOTES* No. 2&

[ N ote :

3^RTTff:. It might have been supposed that one of the parties meant
was the hostile kings; but they are said in the next verse to be
— Muir, i. 3*24.]

Verse 7-
F a d a p Ai h a :

tN f P STJ^rT r:

»r \^ rr

•! ^
S ayana :

% ff5T^F°ff [ f w ] *r?rcr<SJTra7r: ^r'srpT: ?nnr: m r ; ?nr?rr:


3TJm ^: srtsptptp q't^rr^rH^RPT<i9^r<m>»rfTCT-
srrc *t i5>J- * wrsi|= swp-armg^ft# a s if t ^ i i
sr?rr% ar?r sf^Pr 1 ^ rr *15 ^ 1 *r^-
•ngf^*iT2'T?5f^= *mtr *n>?5pp i s i r <r?f %?rgra$ i f^r
q r^ fir ^ rffra r «r?rr: i ^ * rf ^rr II

Verse 8.
P a d a p At h a :

5 T ?r^ T ftW rT R T f p * ? p f^ r f^ r ^ jft r -

^ r h t | r % ^ r ^ t w k ^ fte r r ^ r f M - - r w > I N N p ar^ r-

'FcT f T ^ : II <

S ayana:

f ^ ^ F °fr ?rew t 1 1 i to-


nr ?t 5tpt- f^r<r q-R^xrR qrfiSRr^nr r% 3?r%%?f
Sfr* \ f^rf ’Ic^T *1^ ® ^ -
^q#P VTPT^T: »Trr^^T
nwr f^T^rr ^ srcn-cr q^bre?rj rrft*Ft*t

1 ^ from my MSS.} M. M, omits. Compare the * after in the commen­


tary on verse 10.
VII. 83- NOTES. 227
N otes :

[I- m w - 3% *Tt% (Sfiyana on in vii.


33, 3 ).]

2. 3Tiw?TH;- See note on No. 20, verse 3 (p. 204).

Verse 9.
P adapatha :

p rp r f^ ra - sT rnp f sp^ r. ^Tpr

r a t I fw fa f- ? cjt ^ j f c f

^ ^r5® ^ 11 ^
Sayana :
% f-snrs^r q w f^sr-- f^ rr r sr^r nasm
^Frf I 3T5^ <r*Tr ^ ° r : ST^r 5TfTTf^ 37*UFT 3JPT SJpTrT: *T#-
% wrcT 11 fT=Tr cRT^Rr ^ ^ r c n 't - s n r ^ r ^ r f r # r
^q-frrrPr: ferret a rri^ R t 1 ^rg#r ^ stw-sc
^ ^rT* II
[ N ote t

gffarfH':. See note 2 on iii. 61, 5, p. 143. “ This [ something


like ‘ beautiful prayer/ ‘ beautiful so n g / and then ‘ a god who is
invoked with beautiful songs ] being the meaning o f the w ord, I
cannot think it probable that it stands in connection with the verb |3T
in its well known use referring to the Barhis. In my opinion §f|%
may be connected with another use' of |*r, with the meaning of
this verb * to draw a god towards himself, averting him from other
sacrifices.’ Or possibly the word may be derived from (comp,
frr^fT derived from f ).” — Oldenberg, Yedic Hymns, ii. pp. 203-4.]

Verse 10.
P adapatha:

3J*JT?fcr f ® & flP T : 3T&TT *T ^

3T$ I

II V
S ay an a :
3J# ^WfPT >FT H*®** ^ ^
m NOTES. JJo. 24.

WT ^ J H I ^ g I stfq ^ HtfTTf'T:
s fjiw ^ f^ 5 «rn s r ftn ^ 'fa p ir ^ rc rg : 3 % R r £ t » r v ^t?>ira>»nw
sir*?rar»T*31 ^ ^wrfejn gT K re ?rtw ar#r
w fr? ' H R ? ^Tpffa: 1 ?np£: I T ffr ^rf^TT W R *RT'-
» r w t * in i» $ il
N ote:

This verse is repeated here from vii, 82. I have given Sayana’s
note on that passage. The MSS. either omit the note here, or give
an abstract of it.
No. 24.
M andala V II. S i) k t a 8 6 .

Sayana :

*}trr ^ T c n g - 'i < Jm r ^ i ftiir ^ r j -


m r ^ i 'fftre r *rrs°r i *n fr R P i * t n : II
[N ote :
The whole hymn has been translated in Max Muller’ s 41Ancient
Sanskrit Literature/’ pp. 540-1, and vv. 3 ff. in Muirs “ Sanskrit
Texts,” v. 66.J
Verse 1.
P a d a p At h a :

W 5 ifflR T nr ^ ^ ?r»v r

S S rfflW I JT ^TpfrT f f t rfrT f *r-

^ w t f II ^
Sayan a:

arro W ’t r t 3RiT^jif|nr *n?*5rr 5 f3rtf vfkr ‘4 tnf3t


*roPsr 1 fr
fl?r% sr^rtfri 1 * r v m w r^ r
*t*f ft?TT %>T W 3 5 f 8T?f% ^
w srenT ftsr^rrr - 1 ^ 5 T O q ^ w n ro q ^ q T fc r-
*RC, l <R5Wt qV’R ^ p ^ r : [(
N otes:

1- 'flTT & c . It is a question whether aj^r goes


with 3r»rf^ as Sayana takes it, or with the nearer ^Tf^fT* The latter
construction seems preferable. ‘ The peoples endure by the might of
him who/ &c. But Max Muller, Roth and Grassxnann all join
VII. 86. NOTES. 229
3R1% and translate * his works.* Ludwig construes aa I do,, but he
makes qfftj mean wise. For the instrumental see Whitney 425e.
2- ft f%j4f. ‘ Who stemmed asunder the wide
firmaments/-Max Muller. Heaven and Earth, referred to individually
in the line which follows.
3. ‘ Lifted on high,* Max Muller. * Set in motion/
Grassmann and Ludwig. Perhaps 1beat ou t' as a goldsmith beats
out a piece of metal. [‘ Started the star ( the sun ) on the high
and wide path-way of the sky.* In i, 24, 8, Varuna is spoken of as
having shaped a wide path for the sun to traverse in the untraversable
sky, in v. 85, 2 as having set him in the sky and in vii. 87, 1 as
having cut out his path. ‘ Lifting on high* is an idea opposed to
the Indian conception of the sky. Max Muller’s explanation,
therefore, cannot be correct. So the above is the only construction
possible, unless sfrST were taken to mean the sun, with Sayana who
in this follows Yaska.— Geldner, Ved. St. iii., pp. 4-5. ]
4. [fcTT. This seems to mean ‘ and also* here. ‘ A part/ Max
Muller. Roth makes the word a particle of asseveration (= G r . 8gra).
Grassmann connects the two meanings. “ A particle of emphasis,
in some such sense as that in which we repeat a statement to denote
that it is absolutely certain/' [ See note 4 on vii, 28, 4, p. 196. Geld,
takes the word here in the first of the senses given by him.]
5. tproro This is, as Sayana takes it, a clause by itself, as the
accent of the verb shows (Ludwig).

Verse 2.
P a d a p At h a j

rRT ofT^T 5

^ g r || 3 .
Sayana:

w r # sr f t f w r r r i ^
f% w a r afrfrft' i srrctft*? ?r%*r

w r e * f%r% i arft- ^ *nr


TFT: STWfMT5?; W T : ^TT 1 Q*WT: STPPWIWi:
i^pfT faSHr gisfSrart |)
1 Bomb. MS. omits these two clauses.
230 N OTES/ No. 24,

N otes :

1. 3TrT rF^T tf ^ ?T?[. * And I muse thus with myself.’ With


cf-r in the sense of self we may compare the Homeric use of avrovs
‘ themselves’ for bodies, Iliad, I. 4.
2. ‘When shall I stand before Yaruna?’ The
words themselves here would of course bear a reference to absorption
with Yaruna, but the context seems to point clearly to the simpler
meaning. ‘ How can I get unto Varuna?' Max Muller. ‘ How can I
get near Varuna?’ Siebenzig Lieder. ‘ When shall I be united (in
friendship) with Varuna ?’ Ludwig. ‘ When shall I be united with
Yaruna?' Grassmann.
• 3. ‘When shall I, glad at heart, see him
propitiated/ and are the complements of each other
(Ludwig). Or JTo5T37JT may, as Roth and Grassmann take it, mean his
mercy.
Verse 3.
P adapatha :

1 = # ?r?r q-^rt f*r*r f^ 3% ffcr

II \
Sayana :

t ^ ° r rf^ r qrt ^rr i ftp y i 1* g f i r o r -


5T? t o i ^ i
fq f^ t 3Tf f ^ f r ^ r ^ 'f r q-R i&
sFFtf^ffpTt ^rrr^ % btts: i «tctc-
I I Sjfa: ? 3 ?^ - l a?rr:
«nTWFST 3TOT*TRTTOr II
N otes:
1. f^frqf. A Yedic saihdhi preserved in the written text. Below,
verse 4, we have in RT ?*TTC[, which must be pronounced <TtqT[, a similar
samdhi, which has been corrected in the written text. Compare notes
1 and 4 on No. 6, verse 5 ( p. 117 ) and the note on verse 9 of No. 6
(p. 122). [ “ But since desiderative adjectives are oxytone ( 3|*irepfr)»

I M. M. adds Both my MSS. omit this.


VII. 86. NOTES* 231

perhaps is an adverb with recessive accent.” — Noun-inflection.


Ludwig believes here to be a locative plural of an adjective
[ seer] and that it corresponds to in the following line. Thus
case-form, stem-form and construction (cf. Germ, bei Jemand anfragen)
are entirely regular.— Lanman, Sk. Reader, 372b]

2. (^cre-s-JT. A vedic infinitive, Whitney, para. 970 a.

[3. Every illness according to the view of the Vedic people is incur­
red as punishment for something wrong done. Especially does it owe
its origin to sin against Varuna and bis ordinances. Vasishfcha troubled
with dropsy implies this plainly in R. V. vii. 86. 3— Zimmer,
Altindisches Leben, p. 394.]

Verse 4.

P a d a pat h a :

3TfJTt x g n ^ fw * r r %

sjgfcrat I *r tr?: ^ 4 tfr


=r*r^rr II ^
Sayana :

| fmr^r *rar ffrfr srgjr


m f^ rr t ^
^rfr?rrt fsnrrafcr I I fs s * a?*^r-
w tpp I rnRfr I
^TrT iXW JTF^f^TT ff^ T 3 ? ^ : W’TPT1 *TTOr
5 T ^ ft°r m ccfR^m 11
N otes:

1. The authorities generally follow Sayana in taking this


word with 3 ^ . Ludwig admits that construction, but prefers to take
it as an accusative after in the next pada. But Vasishfcha is
to be understood as asking what sin he had committed so great that
the god is going to slay his praiser and friend.

[2 . See Whitney, para. 454 b.]


Bee jiote 1 on the last yerse*
232 NOTES. No. 24.

Verse 5«
P adafatha :

3?^ l^irfSr frszrir p arw ®rr ?^ n rt |


^ ^3f <rnr-
S a yan a :

$ ^s°r rro?r rnim^r ^ H N r i > jr»*(TPt jfftnr


* ^5r f t g 3^ a ^ r f r fa*ftra i ^ m *rr% *r?3rmrf% ?rrj%: *rf)ft-
V fr ifR R ^ r :ft? m * f^ s r ? r n r w * t5 r ft **>t<r$<rT =rm 3
e N r m v N w ff*n**rr^ smrrftrir:1 T ^ ri ?rtfa*rrt ^faRqr smt**3ft%-
w !T ^ r f N ' *r *rr v ^ ^ m r r m r c i ^ II
!N o t e s :

1. zft ^ ^fTJTT <T^pT-*. ‘Which we ourselves hare done,’ Compare


above note on mm <p^r, verse 2.

2. ?r fTT^r. Sayana’s explanation of this simile refers it to the


sign that atonement (prayaschitta) has been accepted. The person
making atonement, at the end of the service, offers a wisp of hay to a
cow. If the cow takes the hay the atonement has been accepted by
the gods, and he may go in peace. If she does not, his atonement has
been rejected. ‘ Loose me as one looses a thief who has made atone-,
ment.* I cannot say whether this is right. The word «T5Tfrq; does not
occur elsewhere, and, except that Yama’s hounds are thrice called
‘ not easily satisfied* (x, 14, 12; 82, 7; 87, 14) we have no
other compound with Roth (followed by Grassmann), takes
q^jRTT to mean eager for cattle, i.e., who has stolen cattle or
tried to steal them, and is therefore bound (an den Heerden sich
giitlich thuend d. h. dort zugreifend, P. W . B . ; rinderlustigen Dieb,
S. L. and Grassmann). Similarly M. M. * a thief who has feasted on
stolen cattle.* This is awkward, as making the simile refer to . the
binding and not to the loosing. But that need not be a fatal objection*
♦Loose me, who am bound like a cattle-reiver or a calf.*

[<£!, steal, not actually occurring in verbal forms, but rendered


probable by the deriv.gtr, ‘ thief,* the compounds and tftj-and by
the Avestan V trif, ‘ steal.*— Lanman, Reader, 165.

x Bomb. m s. TOnftPn; ui. m s. q r o f t r c :.


VII. 8G. NOTES. 233

fjq; is the same as the Gr. rpeTra, In the comparison the case of <r-
^TFTT rrr^T which should have been the Nom. has been attracted to that
of Otherwise, apart from the not very flattering comparison of
Vasishfcha to a cattle-stealer and a calf, the passage, if interpreted
literally would not make much sense. The sense then is ‘ release
Vasishfcha, as a cattle-stealer (releases) the calf from the rope.’ —
Pischcl, Ved. St. i, 106.]

3. Pronounce da-ma-nas.

V e rs e 6 .
P a d a p At h a :

W- m §?T

3rNr^T*- I STI^cr ^
3TfrRJT JTsafar II ^
SayANa :
t 'Tr'TSTfrft ^ i r%
rfft i f ^ r r t^Trlt.
f*f*T VTTH: l m ^ ^ ^ rF T ^ T r I UIX sPTT^Tft°ft I ViJWt %-
^1% ^: I I ^ ^ 31%sr $T-
i arNRr: i fs^fr3 t ^ i r r a -
q m r ^ r *rre°T3 i Cpt*^ 'rrrcrrat
Sqf* STT*Rr R?Trr: H lT fer t ^ ^ rf qfl"
i rprr ^rsicr* i sfnr^icr ^ R #r< fricr i
IT* ^ ^1% STfrT^r 'Tr'T*** TOT^T R^TRTrfT
i fr t R f urar: i ^ r & frlrc rr crrcrrPf

W T ^ (T ? t% nr^r II
1. ^ :. ‘ My ow n/
2. yfa: This word occurs nowhere else. The verb vpjfcT is given
in one recension of Naigh. ii, 14, as one of 122 words all meaning

1 Max Muller ^J<T Compare his V. L. Bomb. MR. omits,

a Ulwar MS. ^ m T . Bomb. MB. t'T *ipk M. M. 3TcT fj^ t f t ^ f c f : ,


3 Bomb. MS. omits this scntencc. Ul. MS. ^*{T and l*T*ffarT. Cf. M.
M.’ s V. L.
30
234 NOTES. No. 24.

to go. Further, in the Dhatupatha, as Savana notes, the verb is


said to mean to go and to be lirra. Saynna puts these two meanings
together and makes yTrf: mean the settled course of fate. It seems
better to accept this, which may be in part a traditional explanation
of the passage, than to say with Roth that means temptation.
The alternative is to coufess that the word has no meaning for us.

3. 3Tf?rT S’Tft'. This is perhaps an insoluble puzzle,


srqft is a word which occurs nowhere else. Roth does not accept
Say ana* s explanation of it, but takes it to mean Verfehlung, error
(so also Grassmann, Unrecht, Verirrung). He gives the same
meaning to in viii, 32, 21, the only place where that word
occurs. arfTrft I S* *Ttf *J<Tf^T. Sayana, £ f ^
Grn^aT tfrc arffiir i wm i ^w°rr
=t tr ^q-rr°r: i arant I
3T^rr^Tf[^Jt flR fq?. The following explanations of the pre­
sent passage have been offered. ‘ The older man is there to injure,
to offend, to mislead the young,’ Max Muller. ‘ The stronger perverts
the weaker,’ Muir. ‘ The weak sinner succumbs to the stronger/ S. L.
‘ The young man’s fault o ’ermasters the old man,’ Grassmann. Lastly,
Ludwig thinks it evident (es versteht sich) that here is Varuna.
Ludwig’s idea is ingenious, and may be correct, but it can hardly be
said to be evident. (Ludwig is wrong in giving as Sayana’s
explanation of Sayana paraphrases that word by 3qT*T^).

[The root ar in the sense of hurting is distantly connected with the


root mar. . . In the Veda ar has the sense of offending or injuring,
particularly if preceded by upa. . . Bence upara, injury. . . Ari,
enemy, too, is best derived from tbis root. . . From this root ar, to
hurt, arvan, hurting, as well as arus, wound, are derived in the same
manner as both dhanvan and dhanus, bow, from dhan; yajvan and
yajus, from yaj; parvan and parus from par.— Ved. Hymns, i. 65-6.

4. etc. * Even sleep does not remove all evil/ In this


passage I formerly took xrsf as affirmative, not as negative, and
therefore assigned to the same meaning which Sayana assigns
to it, one who brings or mixes, whereas it ought to be, as rightly seen
by Roth, one who removes.— Muller, Ved. Hymns, i. 267.

'P-Tfffr % Say. oil ^ ^qfar^in viii, 31, 17.]


VII. 80. NOTES. 285

Verse 7.
P a d a p At h a :

3^rr-
Tirs I ^ ^ T ^ a j f a r P %¥• 3T^*. JT% ^ 1 % ^ :
^ rn % II vs
Sayana:

*fr55f^ ^ w 1 srrcnr ^r^Trfr ^ tt^t fr^rRjpi^TTTRr


^F'Tr^r ^ p t p stctotct^tpt: srsr?* 3t*jt q^frn ^*rf^r trr^ T °f ^ r -
^rrnr i h \w r *j*r- *rrpr% 'TfrTOrr rrs<r i ^ * fr sr ^
? ^ : S*f^RP 83?^PTW;T%rRnT %*T^3 I *T^T S^fcnt ^T
^ftrrc: *ner<rcr ^ s p r n i^ f *prrg |
N otes:

1. art....... Snflfa. ‘ I will serve/


2. *Mighty, impetuous/ The word is often so explained.
Ludwig thinks the words and as also and are
strongly opposed here, so that the meaning is ‘ though now freed from
sin I will nevertheless serve as a slave the angry god as if he were a
merciful one/ But this is to completely pervert Vasishfcha’s meaning.
While conscious of sin he could not so much as come into Vanina’ s
presence. And does not mean ‘as if he were merciful (wie
einem giitigen)/ Varuna is merciful even to the sinner, %
f ^ R : , vii> 87, 7.
3. zftu Grassmann takes this as an acc. pi. ‘ Who are his faithful
ones/ Roth, who follows Sayana in taking it with makes it mean
‘ kindly, beneficent/ On vii, 64, 3, where also it is an epithet of
Varuna, Sayana takes it to be a synonym of Aryaman.

Verse 8.
P adapatha :

s js p r 5 Hvq-'j?; f f o r * j v r p f ; f f t

I U K T- w i ^ 5 f-
*P^«rr?r t - II <
1 Bomb. MS. omits a m. M. ( Ul. writes 3 * 3 ^ : ).
236 NOTES. No. 25.

Sayana:

<r#r BT^Prfrr i *jpm ^ \w r €


3 « f ^r°r ^ °f II

t *ronr: ^nr? f^ w p fR t *s r :
gf| r^-fr^ | ^ w ^ 3'crpJTrr: ^tt^ t: i faftftr i sm -
*re3r 5rrr°f *tpt: sjtst^ ^ ° r ^ i ffr^rfr^ § r ^rgTs^Fir ^r*rc-
j^ 5 i ^prf *5T u r n - sr* w m r ^ w sre r’n s 11 ^ ° t i ^ ^ r r
5TTOT5 ^ cT P T U ^ r ^ : RTrT JSTcf II
N otes:
1. ^t *T:, etc. See note 4 on No. 20, verse 1 ( pp. 202-3 ).
2. and qR- See note 5 on No. 20, verse 3 (p. 205). [M. M.
and Lanman agree with Say.]

No. 25.
M anpala V II. SftKTA 88.
S ay a N A:

it sp ^ M rr sttt^ stw ^5*f


3 * !^ * l ^nfr f%R%*T: i
[N ote :
Verses 4-6 translated in Muir’s “ Sanskrit Texts,” v. G7.]

V erse 1*
P adapathA:

^ ^ °rn r ^rr%^ fr% s- jttsss^ h t -


* ? I *r. f f | q - o r i r

I f ^ ll *
SayanA :

wftTn-HTHin u^pifrf^n *hhT f t w f 1 % mm**


^^rnr ^ p -^ t ^n^rr^rr <rq rcracRT qffr *wqign*ft-
^ tr ^ c i st ^ ittt^ i ^t q$-°r f ^ r
3 T ^ r i T ^ ^ f r f r T rR*T J ^ t |^ T I ^ f5 f 3^52* q jfflR q
3 W T fsPT ^»RRT qsNfi *Tfr?<T^ It
VII. 88. NOTES. 237

[ N otes :

1. Read spr-fSTtr ( Lanmati. )


2. ^frf. Root Aor. subj. (Whitney, 83C a ). ]

Verse 2.
I ’ a DAI'X t HA :

*rf? I ^ 3? ^ ^ stf%*rr: sH r-
^3= p ra r f % r ^ II ^
Sayana :
su'Tnffl’ ^ ° r e r ^ i f *r?^r 3 firar srrpRrra:
5 ^ r? tra !T >rr% ^ w m : i # ^ rg rcfir % «r: i arcrrr >?F°r: ^o ra rC T-
5 *H L 3 r v r r % s r p T ^ n r qrr«rr6t i i *? s r *r « r: # t w -
8TnP T 5 r w r r .- s t P t ^ t T r a r > r tH i g rr^ r: c n ^ rr t t ?r% g r ^ : i
<r?pfr t t *ir *rg- srcH ; i c t ' t t * I s r a ^ r « r r ?rr
f^ fh a r n . a r P T m ^ ^ u

N ote :

This verse is not intelligible to me. I give the explanations which,


so far as I know, have been hazarded. The translation in the
Siebenzig Lieder runs as follows: ‘When I am lost in his gaze, then
his face seems to me like glowing fire, so does the Lord in heaven let
me see the glory of the light and of the dark.’ Roth gives : ‘ When
the Lord in heaven brings before my eyes the light and the dark, a
wonder to see’ as the literal translation of the second clause.
“ Varuna,” he adds, “ appears in the light of the sky as Well by night
as by day.0 Grassmann follows the Siebenzig Lieder for the first half
of the verse translating more literally, ‘ Now that I am coitie into
his presence Varuiia’a face seems to me like that of fire.’ He goes on:
‘ May the Lord bring for me to see that which displays itself so fair
as light and dark in heaven.’ Ludwig translates: ‘ And now that I am
come into his presence I will praise Varuna’s face of fire, that he may
bring the light in heaven, he who is lord also of the darkness, the

1 So M. M. and Bomb. MS. Ulwar MS.


238 N O TE S. No. 25.

beautiful light for me to see.’ I think Ludwig is right in holding


that q7T...f^?p£ must mean *that he may bring/ Roth gives two
other passages, where apvj: means darkness in the Rigveda. i, 94, 7
atfrT ^ treqflr. SAyana, 3 ^ : i, 62, 5 ft
flSfa Sayana, 3 ^ : ar^iTTK: l^e sense which Sayana gives
to it here the word is common (G r. updos'). For the meaning heaven
ascribed to 3 ?^ ^ here Roth gives no authority. The word is said to
mean that in Zend.

Verse 3.
P a d a p At h a :

arr ^ f f n r sr^r* n f ^ 'n r

*r«T*rv I aqPr ^ I f

^ ^ 11 \
S ayana :

*rtr?r e f t sr? *rK°rslr>Tr =rnr ^rror>Frg<Tmrs?pr


^Hn’rersr I frr ^ sttt *ntnrr e g ? >t«t e g ? * * «t>4 stf*t sr f^rnr
srw r 1 ^rtrfr ^ n^srrfa: s^ifsrcffi-
ntwvTPT rT^nflr spt ^ lv rra f t tfm w l
#$Kkm| 1 'c^ f: 1 f^ m t-
f i ^ i r i sr 11
N otes :

1. What kind of voyage is meant is not clear. Compare Roth’ s


note in the Siebenzig Lieder on the whole hymn. “ The kernel of the
hymn lies in verses 3 to G. The singer believes that he has been for­
saken by his helper Varuna: with anguish he remembers his com­
munion with the god in former times. In a vision he sees himself
translated into Varuna’s realm, he goes sailing with the god, is called
to be rishi or holy singer to the god, and is in his palace with him.
Now Varuna has withdrawn his favour, yet let him have mercy on
his singer, and not punish him so grievously for his sins. The hymn
perhaps originally closed with verse G.”

Delbriick says that the boat of verses 3 and 4= is the sun.


[2 . Pronounce iflT-rfa: (Lanman).]
VII. 88. NOTES. 239

Verse 4.
P adapatha :

srr 3 ? ^ f s^ h
I ^rrT r^ i t ^ *tt^ f *iHn
rtfp K ^TTrT JST^r: II V
Sayan a:

»T f ^ R T l^ r ? « T # % ^i s s Sr ffi-r I ?r% i? ? «rr%# « s g ^ °rr


5nf^ **reffaram srtrr^ s r r f r ? ^ i ?r*-rr w sfSm pfr tott pprcr
^ n r a f ’ if'f s*f3KT* ^ ° r : fn rer^ i 3Tpr =? f t f r ^rrair «rc”p srgt f^r-
BFTT «P-% g r t ^ ^^TTWr^R- {TF’ CTft’T*? fT^ *3fare»j; I 3TFTIW*fa 5TT: I
r% ^ rr i n«3refr srrfr f^ ra r? *rnr *ipSt: w ren gsrerrrw-
f e r r Tnrrv 3 rwt rra^rw ^ h > n ir n r m r ^ II
N otes :

1. ^q\ ^fpT:. “ Sayana read ^qpflipT: instead of ^TTT — Max


MUller, Varietas Lectionis. The explanation in the commentary doe8
not, as Ludwig thinks, lend any support to the theory that a final m
may disappear before a following m.
[2. qr£* The conjunction qr<T (so long as) is an ablative form (of
q^r) according- to the ordinary declension. (Whitney, 501) a).
3. rTrFTT^ This and g^i^rr below regular Perf. Subj. (Whitney,
810 a).]

Verse 5,
P adapatha :

tr sjttr f r ^ ? r r ? » g £ ^ b r ie fe r ^ ^
3*r hjh J f ? p ? K JTPfJT i f ° r

II
.S a y a n a :

t ^<TrarifsrfTrfiT^TRT'iff^^aTR^f: 3>
anr srg?: i 3 0 w s arf^t? arrt’FWr^iJrRr
a im 1 i%ffi% ?jrar: 1 srfa ^ ? ^ R ’: s rv r ^ ^ °r 's
’ i ? 5r*i*r 1 i%? I sffrpr i |
240 NOTES. No. 25.

^ w t *rffrc* II
[ N otes :

1. 9T, *n^TT. Pronounce kua, sakhia (Lanman).

2. &c. “ W c seek the harmony which (we enjoyed) o f old”


( Muir, v ). “ (Where are now our friendships,) the tranquillity
which we enjoyed of o ld ” (M u ir, i.). “ W hen we walked together
without hate ” (S. L.). For the sense o f the tense in the last two
explanations see Whitney, 778 a . ]

Verse 6.
P ad ap Atha :

w - s r jf r - f ^ r : ^ s r r r r ffa

> I ht % *j% ? r w r% sp

II ^
Sayana:

I ^ ° r % ^ fegr s n fa f i srtrfr: 3^ I a-
fw JTT% 3TT«lfSTTTr^FT ST^TTffT I f^RT % ^ ^UsTT

<pr?rr T r p r i ^ r ; *r??fr *ir 5 % * •n .f s s ir f l > ^ ^ ^ r r n ^ T m f t f r r >tt


«r^ fr «ft»irg; i p r s m t 1 m r Jtwnft H ^ ^ ifa sra
*rr>rte s r a ^ 1 ?rf?r 9 3 3 ?: 11
[ N otes:

1. ??:. An anacoluthon. (Lanman).

2. *T«J »• = anything wonderful, anything extraordinary,


magic, sorcery, gfenr, therefore,=m agician.— Geldner, Ved. St. iii,
126-143.]
Verse 7.
P adapatha :

^ 5 a ir § f^ r % 3 f ^ r ^ r - fw 35* ^
5?r?cr | 3t=p 3 w rf< i

•TFT ^ R c f s f v i : W II VS
VII. 89. NOTES. 241

SAyana :
8TST I
tpTS ST^TrSTg^ff |

(Rigvidhana, ii, 26)


R m t r g a rrg ? * * w h t 5 % R r s $ n t s r t ^ : f ^ r ^ r ? *rs»r
? rr? ^ n r 1 * g r ? h t % 'T : * H uf r w ¥ i T i : < T R f s p a r e r t t t f % g j f t ^
?wr 3 T [^ : K C F T 'f r ^ r : O T H ll| M H I H I ^ a T ? : W « f
^ r p r r ^»n R TH r ^ i ai w i s < n t »
N ote:

For the anacolouthic construction compare perhaps No. 10, verse 5.


Roth would transpose the second and third lines.

No. 26.
M andala VII. StiKTA 89.
Sayana:

Ht J ^^tfrT q ^ ^ | R r f t 4 ^rfc ^ °r»T I 3 T ^ r ^pfTrfr %ST^T^f


im vztA * r n ^ r i * m r I I

[ N ote :

Translated in Max Muller’s A . S. L., p. 540, and Muir’s “ Sanskrit


Texts,” v, 07.]

Verse 1.
P adafatha:

% ff?r |J I jfir ? r ^ 3T?Tr TO**.


5|05 J|o5Zf II \
S ayana:

? < n w fh r c w sspffa f J = i^ f T t f t M f t f f a it ? Ht 3 a r* *m
*ra fR « r i s t i t 3 g tfh fs r esprit n ? sim m P r i * r « r *rr 9®
5 *s n r 11 ^ °r ^■ n II
31
242 NOTES. N o. 26.

[N ote:

£?nT. ‘ The grave/ The dead body was either consigned to


the flames or laid away to gentle rest in the mother earth. Cf. x. 18
10 TffrTr t ffw l), 12 and 13. “ May he
not become a dweller in the house of earth ” is uttered over a sick
person (A. V. 5, 30, 14.)]

Verse 2.
Padapatha:

^ 'TPT ? ^5TrT: , J|o5

1 S§ T ? J|oJ2T II H
Saya n a:

t irn r^ fvr^
to r: ^Rfr £°r:
^ I| II

[N o t e :

3TT^:, This epithet used always of Iudra cxcept here.]

Verse 3.
P a DA PAT HA :

C R r r r ?r|rsfqriT |

kjxv II \
Sayana:

? ftfo ^ °r areracpir
^ ° r: r?f|rT^
*nm 1 3?rr ^ sr^ : 1 crrf^r *rf *55 t II

Verse 4.
PA D AP AT HA :

^ T rrr H corr ^ r f f r r r & J 555?

fssre 11 v
1 Bomb. M>5. omits ttfcjsf. Uhvar MS. writes *J»T (sic).
V I I . 102. NOTES. 243

SAy a n a :

a m ^gefr^FHr1 r r f^ fc f ^rftrrrt ^ *rr


5s°rr m r m s r f^ ff srnHcft2 i qreret^rrH i
s??r^rrf^f *rr ?°s s & v i u

Verse 5.
P a d a p A^h a :

^ f ^ f T ? t 5^r sr#
w i % I s r r ^ r zrtT rrw m f tr ffc r m *•. st^ tN .
_I__♦s ^ rs_ II J
q W : ? ? R R ?: II \
!3a y a \ a :

t ^ - f ?f% :3 ^ r : ?iT?'7r%fm ^ air^rr i *jp r# ^r t


^ «r ■sr^r s t % ^ m r ^ 'T r ^ T ^ fa fr r 'i?p t (A svai. ir, l i ) il

I *r*°r sr% «tf? f 3Tfajfr?*rnfiTt3rpiT ^


^ r o fir r # & ^ r : i fr«rr s iN ttt arr^T^r < ?(# *
*rrc*r gzfrfq-ir ^ M r t ^ n r ^ t k? fj^rrfT O : qr>rrvfr^n'^rr
frR^r- nr f?*fr: II

No. 27.
M andala V II. S ukta 102.
S av a n a :

<r#^r%% m ^nr 1 1 ?ror 1


T sN rre ®=t n ra^ f'T R 1 'rrsf^ w r
q -^ r^ n ^ rtfT P w r 1 f% T ^ r a w >rrafr sr ^m r «rrf^r T<rafj=?r
?l% C Asval. ii, 15. ) II

Verse 1-
P a d a p Atha :

v & z fr*r *r jtrjrt r p v ^ r t |m j:

II ^

1 From Bomb. MS.; Uhvar MS, au d M . M. fl3 ?fuFrS'?3>Rf' 2 M, M . 3f[cT-


^T. 3 Bomb. M S. ^T'jfrc^rq-. * M. M. I ’H W T f t ^ R T 5 -
244 KOTES. No. 27.

S ayana :

t ^rrTT^: % *TRTrT I ^T^^TRT I f|-


T * ™ I rp* f? Tafcgr: 1 HfoSfq I *T rU^'-
^ t ^ r ^ r r ^ r ’revr ii

N ote:

For Parjanya the student should consult Muir, S.T., v, pp. 140-142,
and the references to Biihler’d paper on that god given there.

Verse 2.
P adapatha :

z(: t o r ; w n p fr fc r sr^TT*r I q r ^ r :

S ayana :

n-. < r ^ f : s w T R r pftsrrfRr <win^r*T#ffpri1 'jW H r HrfHr ^ *p

^ sr^ : II

Verse 3-
P adapatha :

cR IT frrv 3TT^r ff% : ^ fR T I foSTH ,

g-t ff ^ J T II \
S ayana :

rTFT f<T rTPTT ^ ^TT^T ^ tH


q-s^ff fosprsr
f^ R T W >TOlt f w r it
N otes :

1. arr^r. * In his mouth,’ pour it on the altar for him.


2. flRTrTCr. ‘ Uninterrupted,’ acc. sing. fern. Roth quotes Pan.
vi, 4, 40 [Vartt. 1] , and compares, with other references, Rv. ix, 62,
3, fT^m- JT^W^T I fo&PT^Twr Sayana, m
n m fi fq^grfrr cr* ^ fo^jr ^ ^ &c.
1 Ulwar MS, adds ^ ^ R f -
VIII. 30. NOTES. 245

No. 28.
M andala V III. StfKTA 30.
SA y a n a :

^rjr^mrsrT nnnft <??fNrr


f?fU I SIJfT | I t^ f I (Hfl '5IT*JSrr*tT’TI
5TI1 ^ ^ 3 '* 3 ^ fs °n r i n

[ $OTE :

Translated in Max Muller’ s A . S. L., p. 531.]

Verse 1.
P a d a p At h a :

5 f| ? : 3TRrT ^ rfcn *T $*173?: I t t '-


«TfF?T: II %
Sayan a:

t %^r: T- g^r^ff 8T^: 5lft?r fa w frfe r I 5WT =T3pTT^!:


3 **ipjr *r»-t frrrcrfa Jrrfer i r% 3 g?i *nr*rcfr /%«*Rrs°rr w 1 ijfjt?
srfaTr^fir 1 ?¥* ^ ^ ^ R ?n rT i ^ jm't«rcRr?2firs*iT*r-
fcTE^TH I <t^|«i«Hri*w4*hlft 3>«TTC?ft
srrefNnf: II
N o te :

^cff^fpfT*- * Equally great * ( Roth ). The word occurs only


here. In yi, 75, 9, we have the similar compound ‘ equally
bold.* Sayana, ^OTPTh I rf^T ^ ^Trf f i t
l^cft^r ^Trf: wftfcT- Naigh. ii, 29 ; Nir. iii, 20. [ From
*T=similar.]

Verse 2.
P adapatha :

ST3T 3T§^ ^ ^ 5 ff? P ^

^ I »r%t t * n g f% q r f•• II ^
246 NOTES. No. 28.

S ay a n a :

t ftirr ^ r: I >rH'rarlr^m: »w
jjgr?T t r%^PTT3>rrear$r*r r ^ i % ? r f ^rr=
^ vr^r argrf t ^rf>rr% ? h t # t *g?rrer: sre*T *rarr ^ r ’egar
w i srr^ tfr jprH re: i arer^ it 1 ?^T ^ r a ?f
? * fr r * 5 K m « p jJ I
N otes :

1. ft^TTW- See note on No. 1, verse 5 (pp. 59-60).


2. if ^ srq^r Pr^iT “ The gods are often described as three and
thirty in number. ‘ Gods that are eleven in heaven, eleven on earth
and eleven in the waters’ , i, 139, II. Compare Muir, S. T., y, 9.”
Roth in S. L.
3. sTftnrra-*. ‘ Gods worshipped of man.’ Compare x, 36, 101
qr ^TT W ^ n r n (Sfiyana, | ^T= % *tftnrr WSTO- So Rotb>
followed by Grassmann and Ludwig. ‘ Gods worshipped of Manu’ is
an alternative explanation which is naturally suggested by the phrase
fqW^TFPrrrT ‘of our father Manu’ in the next verse. Sayana’s explana­
tion is inconsistent with v. 3. It is a descendant of Manu that is
speaking.
Verse 3-
P adapatha :

% f iw i r % a r ? ? ^ ft w k f R ? | HT
qsp 5 jr ^ ? f: || ^
S ayana :

t t^rr W w * m w r* wv-4 % ® «m tr vr^tnr-


J i^ w i« iw r rr %^t T O 'f R f a a r fa s j 3>foiTfH r
W rt<T ^T ^ >T^f^5wfrT i*T ^ T 1 I f% ^ | ’TT^^Tfr flrwirsF I
a w ^ PrfTr I fr?r s?r<rapr <rcni<r.- <nr= * tn r K n r^n ?; tt
JIT TOrf f% 3 5J<T 3TT% q r T s ^ r r ^ : f^ST f?: ttmiftW
f^c^?r: i 3m w 1 ii
N otes :
1. ff?T, Pan. i, 1, 18.

1 Bomb. MS. VRTTC W W r T s£ff- 2 M. M. reads from


differently. Compare his Y . L.
X. 14. NOTES. 247

2. 3flqr sfhftT. ‘ Speak for us.’ “ + btPt to speak for, to come to


the help of, with the dative: R v. i, 132, 1 ajfa" irrer 5 3*3% (Sayana,
w tftft c i s w i ^ $ *t*t 5 f%r^ a f c );
ii, 27, 6 FPrrf^rr 5p (Sayana, 3 ? i w ^ fT^rf )
vii, 83, 2; viii, 20, 26 3rfqr 3hTcT (Sayana, 3rfa e ff ^
viii, 30, 3 ; viii, 48, 14 ; viii, 56, 6 ; x, 63, 11 . . .
Compare aTfq^fiT, Roth in St. Petersburg Dictionary.

Verse 4.
P a DA PATIIA :

% t i r ? : f f F -R % ^ r? T r: 3TT I STFTV^W
3$ fSJT*h i f # STORT II v
Sayana :

t t*rr s'fr 3TTT ^ i ^ to


?r ft^prfr ^ i ?rf^ 5 w r r f t ? ^ ^ffctr| 5rr?%rr; I
^ra: l i i t^R r % ^tT
l? r 5 * ? 3rreHvTw?m ;r w 1 mr: ^n^T: 1 sni s r w i r 1
*rt?r: s r ^ t i ’pT'T *rr 1 1 sj°rri% |^ w f?r ?r>f 5 ^ 5 1
^ g r i 1 ? w ^w frsc-^ ff *!>*: s m *

N otes t

1. ff. ‘ At our sacrifice. ’ Roth in S. L.

[ 2. Whitney, 549 a.]


3. ‘ Assembled here ’ S. L . ‘ A nd all that are in the world/ in
apposition to the foregoing f f . Grassmann.

No. 29.
M andala X. StiKTA 14.

wWrerfafrT q t e s r f ^fsr srtop H 1 ^ rf^ ^ fr


^ facnr fRt i s fr -
^ p s r r f^ fr r l ^ p ^ ^ R r ^ r H^’^ R R rr i ^ 5^
^ rr ^ r t g ? :^ * r * R R r r : toV r r t w ^ : 1 ftrsr srcrsr
^Rfai% ^ T ^ r s r r ^ 35 ^ i ? f eft 1 arrf^cfr $r^r

1 M. M. 4 and ^ftcT- f ^ R f against his MSS.


248 N OTES. No. 29.

T: I rPTr 1 WT ^T»t TOT


t o v faw- t o 3T5^fr i *ra:
f^r^rt^T: i ir^ rfr^ fr ^rp^r i ^i%^r ^ i ?*f mE^w ft
tfttfo f 'ftf^TTCT JT^rft J p W (Aival. ii, 19) u
[ N ote :
Translated in Muir’s “ Sanskrit Texts,” v, 292-5.]

Verse 1-
Pa DA PAT HA :

3 $ fa «rN h c jp f? h 5 r f n ^ 5 ? f 5V^ :
1 1 ? ^ w s it it^ ; ?*r** tr p p t

fftq r 11 \
S ayana :

^ fTfRTFcT<r^r^r ^nmnr ^ f^^°rr ^ ^f^rr j -


tf^rcint'Tr p w i ^'rf^rn i jt^ t: ^ e ^ rfc rn r 3$rarcf%Hta9T-

3°r 'rc'Trfj-i snf^r^^n frm sif^-: ^rnrfSp-^: .g oq a ^ iif


*p*ri 'TnT*r5'T?'T?TpnRTW^w 1 Tifasr ^ ^^qpr w r i -
smpr stt^t ?r 3 3 ^ ^ ?nt$r: 1 f ^ s p r : *jfcsr 3r-
nRr TiPprr ir^rssreqrrcsr'T* 11
N otes:

1. !T^R3ttf?T. This is the perfect participle o f the simple verb, and


cannot have the causal sense which Sayana attributes to it. ‘ Him
that went.’
2. TO<fr ‘ Along the great heights.’ Say ana’s interpretation of
TOT: here is as purely fanciful as his construction is wrong. The
word is a derivative from y of the same kind as [ 3S"rT: and ] qrr^cP
from [ and ] qxf in [No. 12, verse 7, and] No. 28, verse 3. Roth
compares Rv. iv, 22, 4 f ^ r TOW.
[The suffix ^ forms feminine abstract nouns from prepositions
and adverbs, and the accent is always on the last syllable.— Lindner,
Altind. Nom.
Cf. rff%rrP(T *^KfrT ^T^fTcf: iff H?r1 A. V. xviii, 4, 7 ;
q: q w * q-^rfW (Say. ^ 3^ 5 ) 3flW 5 *rf” T: ^ P T -p W ^ T 5 A - V - vi»
28, 3; and qf *T?*rfar W- * t^ lc f
X . 14. NOTES. 249

^TT'ff 3Pr...*rc^5T II A. V . xviii^ 3, 13. Yama is the first mortal, the


first to reach the other world.

3. am ^ rT F T ^ : I * (Say. on A. V.
xyiii, 1, 9.)
4. SFTRr*. ‘ Assembler of men’ or ‘gatherer of the peoples/]

Verse 2.
P adapI tha;

ZTff'- riws <rqj IT5^ j% :


I V fi ' j f R c r r - TT_r4H : S ’ TT ^ S T R ? :

3T5 II ^

S a t ANA :

jw p 5 iw ?fir: srsirar nrg ^TTSPTfaptrr1


^rprrfrr i q^rr sn s fi% ffr 'R ^ r * i arf^r*rin^3riir« h «
*pra<r i *nr ^Rfl^rnt <15 r? tt:
q r i : 1 iprr *n*r°r 5T5trt: srmr; *rf ^t= ?*$jrr: Twstr.-
^■^nmriiii^mnRfr s r j i r ^ f ^ i 3 II
N otes :

1. ^TTrnr. ‘ The way/ Compare i, 71, 2 ^ f^ ? r fC<Tf 'TRTJT^r. Sayana


*Trtf *rr*?*.
2. qr^rr* For the form see Whitney, 502. Lndwig, who, with
Grassmann, derives 3HTRr: here from *rr, would understand w of Yama,

Verse 3.
P adapatha :

iTRrwr frs^rt OTp S ffg ^ s p f: ffS lf^ s


I ^ T T * 5? l ^ r t *|gt q- 5 3?=%

* fW ?? F ? II \

1 U lw ar MS. adds *if. Compare the reading ^TT of many o f M. M.’s MSS.
So also Bh. d. a ui. m s. w ^ T ft: ^ *tpt:. 3 m. m. ^?PT*rr*f^crr
iTrfhrj *T«3rpcT» against his MSS. See Preface to Second Edition vol. iv>
p. clxxxiii-
32
250 NOTES. No. 29.

Sa ya n a :

snrftRrer% vrn^rr i *T I %*i m srorcrr f?


•jrawr sjp & far 3*f^ < rftF *rrc*rm { 3<<m*r ?ra (A svai. v, 20) 1
»im?sr I m rrrSft?*^ ^nrf^: 1 <T*n^sr *rRHf 1 *r sr®*-
Hn%: fa ffa : HST ^f>TT=fr >Frf% 1 ?WVrf^Crf5r:
^ n fr I ?r^ t*rc p i t # *irv % *r
^ ^ n n T ^ : Pw ft 'f^ if'T ^ r r if^ W ^ *frr *r^ fssr^ac ^ t ? t
Frr^rarftT s<rarfi<r wr?^ f ^ t : 5^ ^ H
N otes :
1. “ MAtali, or Matalin, a divine being mentioi:<jrl only here. The
Kavyas, Arigirases, are pious races of the old time: the Rikvans are
the spirits who surround Brihaspati.” Roth in S. L. [3T^ *Tfrfrft •TT*l'^T:>
Sayaiia 011 corresponding passage of A . V. xviii, 1,47.)
2. qbs ?5TRr. That is, the fathers and the gods. The
relation of mutual support and nourishment, begun on earth, is con­
tinued in heaven.
3. ^rrsr. u The cry svalia with which the oblation is offered to the
pods.” Roth in S. L. The word is an indeclinable.— “ Svadha,
a sweet drink which is ottered to the manes.*’ Roth in S. L. Compare
note on No. 5, verse, 4 (p. 106).

Verse 4.
P a da pat ;i a :

5»r»r srw srr f f a rf^ -sp r* fjpTsfvr:


I 3?r r ir ^ n ^ r r f ^ ? r r : ? !P 3 ?*ir
? (W JTR^Ef II v
S ayana :

s * *iR<3nfirzfr * i rf

t *pt srf^ iT fr: firepr: qgfprwr *ra: Jrert


RrecfK srrtfr? arPT^PTfro i f t r m r ^ A w iT :
1 M. M. marks an omission here and notes thut the commentary to 3T£^T~
ra ^ a n ^ ^ fV T R : ia left out in all the MSS.
X. 14. N OTES, 251

*rr* *n ^ 3 I ^ *t*f* ^ r ^f%«rr


§ST STO it
N otes :

LI* ffter0* Read 3 ta °. For the accent see Whitney, para. 595 e.]
2. arf^ttPT: pfrjPtt- ‘ With our fathers the Angirases.’ The Angirases
have just been represented as, among the fathers, specially companions
of Yama in heaven. It seems a mistake to translate 4Angirases and
the fathers ’ as in Grassmann, Ludw ig and the S. L. Compare the
next verse and verse 6.

Verse 5.
P adapatha j

3 ? $ T : s f i r t 3TT W ? H T ^ fv r : W f f iflT -

| r jc r r % s rfo p r 5 % ffffq r ^
r ? ^ r ? l r II ^
S ayana :

t «tjt r ^ W T 5 i? b W T O ro ra lra rr 3 «*ra i*r: ar^r^fr*#: a jre -


frfa- e ? 3?r *rn? stpreg; 1 3tpt5*i ^ ? ? jrr<r^=r
1 4r ftfrrrefi f% s
* r ^insft'T srr P r ^ r r f ^ ^ *r«r*Tt*f ?«t*rg ii
N ote :

W qr. “ A sub-division of the Angirases.’ * Roth in S. L. Does


Sayana’ s second explanation get any support from a passage like
i, 107, 2, s r f i j w tfroPr: ^EPirar: ?

Verse 6.
P adapatha :

T ‘ W -* ^ STWT‘ s p fo W : » J i k : tfR T T -

& I g s r r # f a r fin r R m ; stp t h ? # rrn %

? 5 T ? II ^
S aYANA:

BTf^rtRrr^T: Bnrfrr: w^HPT^r: w n ^ rv


f^riT: I rTTT1 T&PJ: I
1 So Ulwar and Bhau Daji MSS.; M. M, 2fiTf. (Sec. Ed. ^ f . See his note.)
252 NOTES. No. 29.

%^ i i ^Rnwr’it wrar srg^-


^=?rrrar jc f r ^srr*r ? m r r s ^ I ^fqr ^
TT% 3ET#^T fW&'T1 II
N otes:

1. ‘ Navagva, Atharvan, &c., are names o f pious races of


the old tim e/ Both in S. L .

2. tfF W -. The word has the meaning Sayana ascribes to it here


as, for example, when it is used of Indra, R. V. iii, 51, 11, &c. But
as used o f the Bhngus, and other pious races, it is better explained as
meaning offerers of Soma. Roth cites i, 31, 1G; iv, 17, 7; and of the
Bhrigus our passage, viii, 32, 5; x, 53, 7; iii, 30, 1.

[ 3 . flFTC%. See Sayana on iii, 59, 4, p. 130.]

Verse 7.
P adapatha *

*T f r|- *T f f | ’T P T W -- I ^ T R 1: -p <jj?

| -j v r T rsrh r

|| v s
S ayana :

i vpm - qragnrr ( Asvai.


vi, 10 ) I

^ ^rrprr: facrm^n^ §rafpr:


>tt- i i qnrf^RTJf: %
* rt s p t ^ tfirst w*® i ?r=r q-c^r ^
n^TTTT ^T^rnTT W 5TRTCFT ^ 'TWftT II
N ote :

Note the appropriate connection o f this stanza with st. 2, and


observe the identical padas.:—Lanman, Reader, 378,

1 Ulwar MS. omits this sentence. 3 Bhau Daji: *T*^TlTtf. Ulwar MS.
omits this sentence.
X. 14. NOTES. 253

Verse 8-
P a DA PAT H A :

gr* *r*r g r t f ? ^ ftr e ff-

*P T I 3 Tf^ 3 / P ^ c j r r 3TT J f f ^ JT x ^ f

rPWT ^ « r a f : II ^

SayanA :

% ?TrT: 3T<T^1 Tcfrl' ^TRf^T


f^? PT: b ? *r ^ T 'a r w i fS T '^ 'T ’s fc r c 'ir a ^ R '^ jr i fra f e r ^ r
*j?r*T*3r sr^sr t p t f t ^ T w ^ i s r sn=a f s n r i R r ^ i s *r *i^ i
<m: i s a fa ri? 5r*T>ir i *TTq far sfM 'rfTfir? % 5 r t f-
II
N otes:

1. f5T^5f. The word occurs nowhere else in the Rigveda. Roth


explains it as meaning ‘ wish and fulfilling/ that is, the fulfilment
o f desire. “ This belongs to the condition of the blessed in heaven.”
He quotes from other texts as follows: f^<TcPT3*T5frr*r R^T5^ A .Y . xviii,
2, 57; V.S.^xv, 54, 8, 5; n^JTfT T. S. iii, 3; fSTqr#-
Cr f7|°IPS[ A .v . ii, 12, 4 ; iii, 12, 8; 29,1; in a curse: f?pT# ?r ^PfT
ST3TT T ?th ( ‘ If you injure me, I will take from
you happiness and heaven, life and posterity.') Ait. Br. viii, 15. The
lexicographers explain the word as meaning oblations ( f ? ) and good
works ( qrT), such as digging a tank and the like.
*pft*<nrapTnt ^rrrcrRnt ^ i
arorcppn^Rr-- *i&zfr- II
c^^ctptt i
3 ? = ^ ! ^ ^fpTRg- cftfSNfait II
Hemach. 835 Sch. ( Roth. )
2- ffrSPT. “ Instead of tva alone, the Veda has three forms of the
suffix, namely, tva, tvaya and tvi.” Whitney, para. 993 b.
3. fT^h- Construe with q ‘ There, glorious, find a body’
to take the place of that which we are about to burn. Roth ( S. L. )
compares x, 16, 5, *T=qrrTr

1 M. M. rTrf^.
254 no tes. No. 29.

Verse 9-
P a DA PAT HA :

3TT ? f fa f ? f% ? ? r f ? r 3Trf: 3rPTv

3??^ | 3 T * p W - 3 T ? n fif: ^= 3 ^ :

f* r t ^ fr f? r 3 * f< * r r K II ^

S ayana:

^i^Pr ^Tw rnnFt 1 ^|%?r ^ 1 n?r?%*r


?r«ft?FP5raT i%.' w =8rm R ni t R ^ st* srrer*!HW Pr =r srfam ?(%■
( Asval. Grih. iv, 2. ) I
5'rar^r ? P w ^ r ^ : 3t?t:
3TT*r*^<r # r R r ^ °r »i ^ t =r w r str ptpr
| p rct*r *r«ara*!r*f: 1 f^nc; m** w n r'J R ^ tn r'h r n-ft n r ^ R ? * ?-
JJTVPPT 3T5fT5T ^tTT^r^r^r S?^3r^Wl SRP^pTftsTB: STf^T: S^^PTn^T
ST^ft: W ? I ^%RT*r#: 5TT^?5nffM': ^ftfarTRHI**: 1
s t t o r * ? ; t w r 5 stfI ^rarsr'iH w m ^r ??rw ll
N otes :

[1. The scholiast to V. S. takes this as an address to ‘ Yama’s men.'


It is a little forced to refer it to the mourners.— Lanman, Reader,
378.]
2. 3T^TiH’: &c. “ Where the pleasures of earth will hi found again.’’
Roth in S. L.
Verse 10-
P adapatha :

3T^r m ^ r ifr tt ^ r% r 3T *#r ^ rr^ r

t t t I 3 T «r f f f g% ^r %

JT #cT II V

S ayana:

3 T 3 ^ rj ?jr Tf^Rra'K'TT^Ir i ? i r f q - ? ^
y ? *rrcrorftR st^ w* i ’jf ^ r ^ i fsn fq p J i ir^aiTW-’ i r W srr stc -
*fcTT *W^ri%l^ ( Asval. Grih. iv, 3.) i

1 M. M.
X . 14. NOTES 255

! 3T& T’-Tr gjfNr^sr JiriH •'^Ri^nr sqfir srrere;«r » r ^ i


*TTO^f5^ ^ njpft sfftw m iR n fs q *r<5Ht%sr Hpf°r
^ • - 1 ^ h [#r Mr^r i ^nrJrar i nre s»ri% sn^5r 'fw ^fr i ^ r :
T#r ^^farr^rr i a w ^T^rniTfa * m r -
;r^Tt% Pmrr w r w n t w > i ^ ? r 5 n s ^ r w r ^ r ^ r g ;g g ^ ^ r r -
s q f? II
Verse 11.
P adapatha :

qt % vm ?(%rrrtr
q p ^ rr I S T *#*. 5 ^ 'rir | f| ttst*
? ^ X t f ? \\ \ \
S ayana :

I *T5f? ?* m ?r • s n r r f a € r ? T I t o t , «pt it* 3<t t R:


snr=s-1 stfrfw ‘SFrr i tfsrairr ^rgwr strer-
^ I S ’M^vu ’rPTOft’ »iprer i jr^«^T> Jt^clr: g^r-amrer i ^ftr-
^frnjcpiTPrirr: 5^rr: rfr s t w t *i?*?t i m ^ r •sp-^r t ^ t m * I imra:
^ %*mfr a m # * ^ tf*rwnwft 11
[ N otes :
1* cfa?rr^r. There are only two instances of -au before a consonant
( in the Nom. Dnal masc. of stems in ): viz., at the end of iii, 55,
11c and of x. 14, 1 la. iii, 55 is one of the later mystical hymns ;
and verse 11 of x. 14 contains notions about the hounds of Yama,
which are entirely different from those of verse 10, and probably
later.— Lanman’s Noun-inflection.
2. The suffix 3 ^ forms adjectives and nouns signifying the
agent, as well as a large number of neuter nouns which are mostly
abstract verbal nouns.— Lindner, Altind. Nom., p. 50. The hounds
are in the next verse called messengers of Yama going up and down
among men. Cf Say. on in No. 2, v. 5j
Verse 12.
P adapatha :

5 -5 5 ^ 3??|^Tr zrrr^r |#r sn rh ;

f f w **U l ^
256 NOTES. No. 2D.

SA y a s a :

s?fr ■mr *rcr H3 ^t?t: I


gfff#r ^forfejrr^C T 3 r g ^ ’T^^rarsTrrr? ^ tfm r tfa j-
3-f*swr tnj>rr *gfr f?ra s ^ tp t* srer f?^
S f 3ref°r w i ^ hN7 ht ^T°r g^rcw-4 sriwittt* II
[ N otes :

1. arg^lr- 3T+ J ^ o r 3Tg + cPT. See note 2 on vii, 86, 5, pp. 232-3.
2. 3ft^P-*T KjfW- Whitney, para. 982 a.]

Verse 13.
P adapatha :

*pn 4 * t* k $1? I f? fi% : I


q^r: ir5fr% 3 jra ^ r* sr^ frcp WW
Sayana :

t ^I hhPi^ t i rnrr
w p i ff^ fr T I I 3T?r^c|H -q^T«l^ I
srf«?^ ffr I WfJrT: ^
Tr^frT 11

Verse 14.
P adapatha :

snrpr f « r « ^ ff% : I fr ? r * =? f§ f?r I *p «n


arr ? ? ? r f r ^ s r r ^ t ? u
Sayana :

% ^ri^sff *mra f i w ^ ?(%: g tfsre n rf* ^ ?ra *p?r


m ^ firstT «w 3T!T5'n%8vr i fts ^ g- *pfr ^ sr srftesft-
■itw^r s rw a : srr *wh; 5nr®s^ u
[ N ote :

sffalf. Whitney, para. 970 c.]

1 m. m. adds f^fHsrsr.
X. 14. NOTES. 257

Verse 15.
Padapatha :

OTTRT f52TW I ?^ *pk

s j f f r s w j : < j £ s 3 t « f - t jf v q - t T l ^ T f r r ^ II ^

S ayana :

t v rn r ^ 'r a r 'i '^ f ^ T »rgc s c N w f l * ?fir# fr-


<PT 'gffT I IjNp-?!: «W <^T >gf«r: MW tT: «$»lrf|wp
TfirfrinT: sfh m r«N aR > v 3 £ ft«t ? t *pn hut •>

Verse 16-
P a d a p At h a :

3 # <ri*r f ^ f f ^ l f t ^ p c .
^rr^Nt ^ m *p t 3Tr#5Tr II H
SIYANA :

R t '^ r ^ P r : i fitfta i« f a ^ r r t i s ffilf r n k iigi'iffi ?rar «tr*r-


ft?ren%s>{p>rl i <iF iic^> m rn r >rafir *w:2
wiHiid i g^T: sj^h ^n%rW^%^T°rra SJRfWft I rirvrs^:
O T W W F t ^TRmRirs T » * # R w e T P 5 s fr v sP^ft ^ r r v r s m -
vh F # *5prr i f?rr h ? s sn rcw
jnm fw I f% ^ g ^ n % ? rf% t o *t s i f t s t r i f e
?m srj^ir* MritnrR scfarf** ^sTra^raffcrarPr ii

[ N ote :

The meaning appears to be that the Great Unit, Yama, as All-God,


broadens and fills the nniverse after plentiful libations of Soma
juice in the three Kadruka days, or first three days of the Abhi-plava
festival.— Griffith.
Stanzas 13-16 are palpably later additions— Lanman, Reader, 377a.]

1 Ulwar MS. omits f^ 5K^5RT:* * M. M. adds rlT*r* 3 Ulwar MS. *T£rT


5T*Tr^ 3PTTO M. M. *r£3jJ*T*R*r STfrTTr^tffa** See his V . L .
* M. M . omits m W .
33
258 NOTES. N o. 3 0 ,

No. 30.
M a koala X , SOkta 90.
S ayana :

>sfh?*rf I s iT W ft 5TR 5RT%: I (%f^ftrCT


W55 >t: I *T: 3*<?: ( Ve. Su. i, 4, 1) <T*
(K a . Upa. iii, 11) I ? W *3ig W ~*tg I
efsrtfta r 'fros^r ' f i r m ; f^ fs r e r f N t I *mr flt^ y n r : u

[ N otes :

1. Translated in Muir’ s “ Sk. Texts” , i, 9— 11; y, 368— 73.

2. On the subject of the modernness o f this hymn, see Muir, i,


pp. 12 ff.]

Verse 1.
P adapatha :

fr f^ 3 T ^ r : w f ^ r p r I *r: » j r ^
ff^ r r : |?crr srfeir II ^
S iT A N A :

e j|TTrfsrer«»llr;5:'Tt ?r«rr'T?\?r facr?re«ir *r= 1e r a i


^ r ^ t r imsTorc^r?^T-#-' fa trP ^ rir i ztrffir e^srrfSRr flrtn%
?m% *nrff°r ^ r ^ :^rffi^Ti:rfap=$fi% ef^ra'Hif’i s I t t
e w T f^ ? ^ ^ i e g w g r c 5r5rF^»n<?5FiCTf f%^w= e fr fr i ^ tt 7 ft-
W rjp ^ T R f^ rt ^ ^ 1 % ^ I SSTT-

N ote :

Accus. neufc. o f extent. ‘ To ten fingers* len gth / The


word does not occur elsewhere in the Rigveda. BR. quote for it Manu
Tiii, 271 ( ^Tf ).
vj

Verse 2.
P a DA PAT HA :

q w - <pr *&rr ^ *gr*T ^ ^ I l? r


^ f j p r v c ^ t^ T R -: 3T^^r II ^

1 Ul. MS. and Bhau D. MS. omit


X. 90. NOTES. 259

S ayana :

^ i gfTJTrfhr vtssj
nrTfft- 2^sr TT? I ^'TRT: urf8^ 8 f o lggSM'g i rTO-
?[■■ ?rWstetr*rrPttntft ^ 'ra rls^ rf^ fP T sT n i: 13-?r srPr ^ s r ^ - r e i
W^rFmr«fi^rH: ^ n fr i 4«itm fchkui K 3 ? JTrfSf'Tr ^ r^ trfrjr f ^ R r -
^JTTllff?i% 3<HuiN?*n»rf?fsfr**r i f t f w r s n m ^ u r snjfff%
^'tr^nfSfsri ^fqrw>Tf>rra »p m **m # »> rcr#$ frw II
N ote :

‘ ( And is ) whatever is nourished, or increased by


food.9 The construction is the same as that of the first line, the words
being parenthetic. Purusha is the whole world ani­
mate (^^riFTCrfTfl) and inanimate (f£ q^r Compare
the same classification in verse 4 below.

The construction and meaning have been variously explained.


* It (the clause) may also mean, according to the commentators on the
Vaj. S. and the &vetasvatara Upanishad,. “ ( he is also the lord o f) that
which grows by food.” [Of. sRu.. **Fqp*^r, v. 8. ] According to the
paraphrase in the Bhagavata Purana it means “ seeing he has
transcended mortal nutriment.” The parallel passage of the
Atharvaveda (xix , 6, 4 ) reads ‘ he is also the lord of immortality
since he became united with another (yctd anyenabhavat saka).*— Muir.

Muir himself translates “ since through food he expands.” Grass-


mann refers the clause to 3T^cTcar^ “ that which is nourished by our
sacrifices— was durch speise, i.e., opferspeise, noch hoher wiichst,
i.e., Herrlicher wird. ** Ludwig “ since he stretches far above what
exists by food— da er, was durch speise ist weit uberragt.* But com­
pare his note.

Verse 3.
P adapatha:

g crp r’R ; ? f f ‘irr 3 T cp ^ j^ q -t |q^:

frW r ^crrf^f f r ^ 3 j*g f r i t II \


Sayana :
260 NOTES. No. 30.

■ *r 3 trw i jsq -; srnf


s^irare; arfircr e nflrep I *?<rat>ra w€fftoret i s w g ^ r ^ r
(%^r $jin%^rewywalPr mPiMiaifa inr: ^gursr: i g*-
?f%^W‘ijwifi’ irnpPFtr s^^rr^rprrg3 'ttow’t ?siw-
H^Rrgw^r wrfa si»iR< ser^^mwwrmi^

N o te :
‘ Compare Atharvaveda x, 8 ,7 and 13: *‘ 7. W ith the half he
produced the whole world: but what became of that which was the
other half of him? ( ardhena visvam bhuvanam jajdna yad asya ardhath
leva tad babhuva ) 13. Prajapati moves within the womb ; though
unseen, he is born in many forms. With the half he produced the whole
world ; but the other half of him, what sign is there of it ? ” Compare
also Atharvaveda, x, 7, 8, 9.’ Muir, Sanskrit Texts, v, pp. 368-9,
note.

Verse 4.
P a DA PAT HA :

ffS q rrT 3 ^ 3 W 5 ^ P TRT: 3T *? f f ?T H f?T

5*rnrf?r I ^ w r R m rW fiW
II*

Sayana :
^ *rtnW??Tfs ^ 5 ^ 5 ^ . I * W f? -
^^rnfreeercnr/l^r: sr^^°rfr^^fe’ ?^f°r arorwi
#4 Trfr >?raraf ^sqrnreofW i
ST^T 'TOTTf’T^T?^
Rtr?ir s n r iW ( Bhag. x, 4-2) i ?rtr q m w rw r a w giit*
f^nfts^FT”Prr^r: ^ if% i «rp tr^ [s?Pt]
i htcpt snf^nmrsi st'tw <nrf^r*r^-
gpt ffr fc m r fo r g ^ ra^rft wnf : 11

1 m. m. * m . m . arn^n^f^. * u i . m s . g w c ^ s fc fc s f
M. M. JTST^tf: 5 M. U. 3T[iT?q^'fTC. « Bh. D. MS, omits Jf^T.
X. 90. NOTES, 261

Verse 5.
P adapatha :

f| s^ g r 3TR 5^ : | * :

3TPT: 3?f?T ^ 1 = 5 ? ? T O S » J R ^ a7% ffrr ^ II <<


S aya n a :

«2PRPfr?(3 * 3 ^ w^rnr srr»e?t$ 1 a w r iftiftMiitira ' w w r*?-


lirsm ra' I r%r^m% n s r ^ i%nr 1 ftr n fffa f ^ t r -
ar^r ^ *»5 ra rt°r ^??nr ^ f^ w im r n r a r 1
TW9TT *T ^ ^ # R T O f%TT?f<j «T«lP*n5tf ^
?nr sfra^r^T sifter 5T^rJ3n^«ipft twm vn 1 ^ r a f-
v f P w 5rron<nff^ ( « , 9 ) 1 *r ^tt <rr wjnpfttSjran5?
f t r n f f*ari ssrerrv ^ r j r f ^ n ^ ^ f ? s«m < 4 ir# «ira%fa 1
*r 5imf i%tt? 2?qfnn?e?t5r l R v ^ fa R ^ r
1 T^fN rfl^'rTH Rr^-f 1 *reriff?r ?r«r: 1 ann gffi-
gH-^PrTT ?f«rr i f N m $ 0 *rasr 1 *?H r II
[ N ote :

*TT^*[- It is better to take this as an object of


than of understood. ]

Verse 6.
P a d a p At h a :

f f^ t r |^r: ^ n r v3T?^rT | f * p p
srrcfra; w & m tffar- f » r t p r ^ § # : || ^
SAy a n a :

*t*r?r g x ffir s if'^ ^rfftjprfts ^ *t*nr-


^TTOr ^eft^Sf 5 ^ ° T
mrq refor $fircrr ar^fiterqc. i cnr^hr^
W R ijf r n w rcftq: i aSrtrrwSr* x&rf- i <pt *ftar
f « r b t r iK i <mtwn^r %&w: \ <ror s rc a ftn sffa i <n%

BT^Fcit W^^^RTHTl^TrflfWOT^T^W^T ffrT ££*3* II

1 So my M.S. K .; M. M . <TC*TR*Tr W
262 n o te s; N o. 30.

Verse 7-
P a p a i*at h a :

fF ffq 1 * ^ ir I
?wr-- *n > 3m V ' f a p ’f ^ II ^
SA y a S a :

^ ^urerT'rsp ?t 3 * $ <r?j^ T m ?ir ^ s n j srrtfsr nrctr «r|r ? V


^ri%fr^^T: i g ? t f I ' j f 3 * ^ smt I
ip m sri*refar»r.<re>Trfc*T°55rr*i?r f^cr% «f*T i s t ?i% i
t» j^ t t^r anras<r l *fr=m *rnr P m r r ^ p r ^ f ^ : t % ff fc^nrr? i
*rr«rp sraT<n%!r>j?ra: s^'rat *F3srsrcv %
?T t|q^<4»(«ric«4iT: II
[ N ote :

A class of divine beings, probably ancient divine sacrificers.—


Griffith.]

Verse 8.
P adapatha :

rr^ r^ ^ rr?T f f s f f r : |

fr W r ^ s r r r ^ r T y p w - 5 % 11 <
Sayana:

^ m < r 1 ^ r e i ^ - s s 'f r n f * ^ | r t p j s t s f 1 fn fO T T T w r^ -
=fKTWTf5T?rr?iin?5^r5«t ^ r P u m s ? * *hj?r I^ % 5pr-
*n f t ^ s r a i r f ?t t « > T r ^ R t? « n f: i rrar w m sH fn ? q T^ |w g S st9 n Ti% ^ r-
5iK®«Trwr^5j^ »*7n??r«rr*t. i s n r ^ r *r?°rr?«i: i < w H trr^
^n r^r^^R firfrf^ i T ^ * * r f ? s n r r c r 5 rrg ? *r«n t *r e r « r R < t t
&mw ST5rrf<^IP-^W I « ? 5 r r f ^ t ^ r ; ^ I 7^: I
o t <r*NRrfi?f?f?ftfir u

Verse 9.
P adapatha:

w fs ^ cb ^ rsp O T r i f i n f t f c I & ^ r i%

^ R f? rr^ rK II ^
X. 90. NOTES. 263

SA y a NA:

^rwrf^r sn srr- i
n r a n n ^ 5tf*j^ i w M irw affrw ^^irrw u
[N ote :

The A . V . may be referred to under the appellation of in the


following parages, according to the indication of the St. Pet. Lexicon,
where the second sense of the word is thus defined : “ A sacred
hymn, and according to the first three texts to be quoted, esp. that
sort, which is neither Rich, Saman nor Yajush; hence, perhaps,
originally an incantation . ” The texts referred to are A . V . xi, 7,
24.; R. V. x, 90, 9; and Hariv. v. 9491.— Muir, ii, 189.

Verse 10-
Pa d a pa t h a :

3F*b 3RIRF!r % % n TH ^ rP I w : w
cr^TrfrT rr^JTTri; ^rrrr^ 9 T 3 R r ^ s II \ o

Sayan a :

i ?t o t *it>rr
s r w w n s ih ra rw %csrar*nrr i w«tr
fr w n ^ r r ^ p p * i r% ^ i 5rrwr: u

V erse 11.
P adapatha :

?T<T 5 ^qr*T f a 3^ 5 : f r f i r v r f% jp fc ,

irrc f^ r €r T r tr

?r?r It U
S ayan a :
s m -rR ts q 'T w rg p rn t^ f? ^ *rwr 1 s n ir r t ;
sn°rercT t^ r «t«rsr 3 ^
^ffWT ^frfcrt^: t «w 5^
f3fr*ireni 1 ^ sir* 1 i ^ 'rrrrg’ ^ fr 1 m
sra- f t f f t ’s n i't’ rr f N f a ft « r a r : snip 11
264 NOTES. No. 30.

Verse 12.
P adapatha :

h * p p a rc* 5 ^ *r a r r # r fr fffc r frr : I

s u ffe r sre? ^ 1 ^ : s^sw rre; ^


II V t
SAy a n a :

si^^sTH igTR rPr1 1 s n r n ^ ??ntFp


faltftTS"- ^ ^ T f ^ p T R f t H l ^ S ri^ T v T I * T 5 P ^ ^ T fW ^ T T I^ -
*TTr5^sr: *r «rr* f» *r ^ r g ^ r i a rn ^ n g ^ n f^ r i
H* U <TTOg ^ I g ? ^^fg^TW f ^ n f : 1 rf-
*m *f to s t ^r?r: ^ ^ r s r r R P T n ^ v n r R c T i ^ ^ s r r fl^ f s rw -

HlrilrU I ^TrT: qiTTrTC SPT BTfa ?rctT^tRN' 11


[ N ote :

For the reason for the several identifications, see note on the pas­
sage by Griffith.]

Verse 13.
P adapatha :

W it : *rp r: ar^ ra- I g ^ a ;

5 «?fih 7 ? m r ^ fr fj 11
Sayana :

v-'*n*mr$z^\P[ qrnr s ip tiR ^ t ^r®°rrWt H^^raar


< tw $ m rr <nr stfr <reqi4<ti<<wr ? w ? i s r a n ^ m :
^ r t t v ^ w srra: 1 - w r v ^ w r i sr^r g^ rfir^ v rfitsj
1 a m m TRpgtsm Rf u

Verse 14.
P adapatha :

^rn-^i-- a re r fts p r ^ r; * r* i I

^ sv ^ rp i *jtfh f^ T : rpqlr # K n r
II

1 M. M. qjfNprf* &c.
X . 90. NOTES. 265
S ayana :

f|i-2fr t^rr s ^ r f l ^ c n i q r j^ i =rr^r srsrnrt-


i Rr^^fr ^ ^ p t^ t s*qr?rr i <rr-
fr^ r ^FrT vrr i n
[N ote :

^P?7, meaning ‘ open space,’ is in the Veda very rarely not


preceded by 3T, there being only one instance in the first eiglit mandalas.
Again, the only so-called particle not accented even in the beginning
of a pada is the ^ preceding So Scfcfi, derived from seems
to have been the original word, ^ being a part of it, and not a separate
particle.— M. M., Ved. Hymns, i. pp. lxxiv-lxxvii. Here, therefore,
is another indication of the modernness of the present hymn.]

Verse 15-
P adapatha :

f h 3R3j srr^nr r%-- ?frm |


|^n ^ g ^ 5 p s r n r r { II
Sayana :

Tfr^^rfrR- srcrear*3if*r i
^ r : qftvra: mm- qftfSwRrfir-
r^r^r: 13T?r q r r a r ^ i
VW^ftfrT I rTrT qrT 3?rf|^W|r[r: I cpqT ^TPT"
f^ixrrrr^H ^^r^r frcrp i

^jV^T- I S^TT I^TRcT t ^


rRTFTT fTnrg- rf^^TP ^F TT T g^SJ’T
^TrpRPP^P I IplW pT^T <T#=5T?TcT^q-^r # r p H H

Verse 16.
P adapatha :

f^ p cfrf# W P T WJTfR
I^ F w jt r : fr f^ <rf fiw r -
____ ^\|___ ___ | |

*T R T z m - 11
34
206 NOTKS. No. 31.

S A y ANA :

srTat^FfT'rif i t^rr w f-
*TR*R 5T5rrTIrm^^rT <g*nrT-<T: i
'w ^n^R irTrfar ^Rr^rPr vWlf°r vjir^rfa qr^rpr
2W^TT^!T l nrrrqiTT S?CTlr| T T ^ ^ r^ F T n }- ^r^lfrrT: i
i ^ ^ 1% <£#
srrwir: g*T?Rr: f^ r j^ r fo r c n ^ r 't^r f%grf==rr <r?rre? f r o ^ r -
fa^T ft m ^ R ^ ' r n ^ r srrsprfcr u
[N otk :

See Mnir’d remarks on this hymn at ]>. 373 of V ol. V. of the Sk.
Texts.]

No. 31.
M a n DA LA X , SftKTA 119.

S ayana :

$(n tt *f?r *tcr i


rr^r?f'rff«rf^: ^ 1 arar
? ? r 5Kf«r: i ^ n-q- jprfrr 1 w r ^ 3 * * ^ i sfa I t r a f e jr ^ srr^rN
3 C T % m I T m t f^ rfa ^ T *!: II

[Notk :

Translated in Muir’ s Sk. Texts, v, 91.]

Verse 1-
P a DA I’AT IIA :

ffr f % ^ % rn r: JTTff 3 T ^ IT * fcf |

3T T K ?ftr |l \
SA y a n a *

I tfa ^ ? ? ^ p re rr? °r % fr # ^ « R f *r a n i ?r sr^rrt # * r f r r i


tithm ^ ^ 3 a fi 5 n r *® r » ftfa i ^ ftR ifir ^ i ? fa s r s fr ^ r r i
w irg rfa w re rt 'f r p r R f a r i faf>^nr?°r ^ ^ fa ffr
T t s T f R ^ J n i =5jg w r*f s rs w fn ft- m i'r i q r i r i g fw ^ rfrrw frr
f«H f l ipPlilff*TNpRPT: ||

1 M. M. iT W *. aUI. MB. and Dh. 1). MB. ^TJ'TKfFTf^:.


X . 119. NOTES. 267

N otes :
1. ‘ I shall get m e/ i.e., ancl give to my faithful wor­
shipper. Roth quotes *Rt|ct' ^hfiPT R- V . iii, 2 5 ,2 (Sayana,
srf^TqfPr q^pTftsq'sgipr *TRwrfft flirnr iii, 13, 2;
R^T^tirr 5ER=cf: vii, 52, 1 ( Sayana, | f^T^T^'aTr SR5^: *J3f
^H^crf 5pt *r *t gsrr«rt ^ *r ); r * *r ^ ^ f^ fa :
I 3TWfa: ( dat. ) e <T *Rfl viii, 81, 8 ( Sayana, f ^ z
3?^ W f^ T : tfR?* *R3RR^T cRT^r rt ^ ^ P ttT I% cT : ^ 3^*T«T
*T § ^ff ); ix> 9’ 9; X> 97> 5-
2. ^TftrT. An interrogative particle the verb after which is accented.
It never has the meaning Sayana puts upon it here.

Verse 2.
P adapatha :

JT s r r c T P ^ f t w - T?T ITT 'firTP ST5? ? ? | |Tft?T

# * t a r STTT’ T ff?T || ^
Sayana :

ffarn w ^mr t o t wt i r r f c ' f i r i T :


HT m JT^fTT I SRfa'Pq’
S^H^R'TT* ( Pan. i, 3, 75 ) i VRHTSgmi # * m r w II
N ote;

This word occurs five times. In i, 80, 5, it is an epithet of


Vritra ^frcP (Sayana, sfacp ^ 3T«RR^T....... I fp*rT: I r a 37KR I
1 ^ w r R R i r c f c ^ w ^ ^ M n ii, 2 1 ,
4 , it is said of Indra that he is 3RT3% f W W ( Sayana, ^facf:
I ff*T^r§^*T ^ f^ r)- In viii, 6, 6, the phrase f^ q - ^Nrf:
recurs ( Sayana, f^-Rr^qTfa SfacT: )
The fourth place is our passage, and is the only one in which
the word is a nom. masc. p]. Lastly, in x, 171, 2, we have the
phrase ( Sayana, fr*R: jjt*c r r ^T ^t«T: q^R -
*TR^ ). The root ^farrT stands in Naigh. iii. 12, as ono of the
synonyms of 3r^Tf%- Our word, with the adjective or participle st^tt
( ii. 17, 4, rPriRr S ^ r - Sayana, cTHTWFT TOtfir 5 faclT ^[^RTR Jjf-
rUR- iv, 1 , 17, Sayana, ?rft ^Prf ^Rcf I jft*. ^ a f-
mm i ^rerr srftcpr. iv, 16, 4, rm% $fo<rr. Sayana,
?R-rr% SHTcrr ^frcTTR ^riW Fr)— and the adjectives and 5-4 are
referred by Benfey and Roth to a reduplication of y- to shake.
268 NOTES. No. 31.

Verse 3.
P a DA PAT h a :

3-cr wr # rr; I fft^ r


tr»r^T \\ \
Sa y a n a :

<rfar: *frcn *Trg;^scr i ^ ? st^ t: i w r a r i srrere:


3T W ^ R r^ rT rT$3L U

Verse 4.
P adatatha :

^ $T ?!%: frw f^ fT I fTTcT


3r*tar 3t<t r : fra1 II v
Sayana:

*ti%: f^JTFTr *jrr% *rr jrr3 crrR^rrr i ^ rt^prr^r-


i ^ ? r m i Tr^r i w ^r^r
^ snresT^ rTf^ II
Verse 5.
P a d a p at iia :

s r f* rre^s^r fp y jir qrt ^ r p r f st ?r%* I f -


r%^ *fr*ter ^<rfcv ?ra II \
S ayana :

rT%T rf^TT W I ^ rM m T T O P T c^FTT I ST^TFT


^r ?rrj? srcrfif <rt?? *ticr *grt §^r srr?*fr%^ R^rar 'f^trPr ^r^T’c-
°rra <rfi«i-=(Sri%II
Verse 6-
Padapatha :

?rf ? |
tr4 ?q ^ctr^ffcr II %
Sayana :

RTrrRT^^nfrc^ f i <r^ ^ s ’afrfr fa q r ^ T ^ ^ ^ r r fr ^°fr:


«n*r i * friwr% q'H srsrsHrc
X . 119. NOTES. 2G9

TO'Tf^TFrr t ^rfl ?r% i t ^rp ( s'. B r .x iv , 7 , 1 ,


23) i zwrtRtf [ ^rfnrrr*rr% ^fir
^ r°rr | % : ( Pail, vii, 2 , 3 ) 1 11
N otes :

1- arrsJ^. ‘ So much as a mote in the eye/ An adverb. The word


occurs only here and in vi, 36, 18 qf| ?r ‘ Let n°t
thy fulness, Yasu, be a whit the property of others.’ Sayana, arr^T^
TTrT^ ^ ^ TO* I
[2. with double Nom. and tlie Dat. of the person=to
appear, appear as.— Gr.]

Verse 7.
P a d a p At h a :

fr f *r fr^rffcr ^fTfir *rirr I


f r^TrT grfRq- 377'^ ?f?r ||
SA y a n a :

^ f i w r srprrgfa^fr *r *rfp!W^ tst ^rt 'tst’tRt sn% n


H*r?r II
Verse 8.
P adapatha :

srfa w*=r ^rff?rr *prrNsjfsr ffrr^r |r%#TJT infr^r I


fr% ?r s t t p t fr% II ^

S ayana :

^ T f s ? i % q T ^ r % i *rrfirr srf 37?Trrpt *pf 3 tk -


w f a 1 rnrr *r#r ^ f f W ^p-rfr ^prftsr 1
f ^ ° r ^ <5 * 1 w % R rr#fi% *rr 5rr%q^ II

Verse 9.
P adapatha :

f-cr gfir |R^rir firrJT nr ?vjrR pr fr f f fr I


#FR?T sPTr* frW II *<
1 M. M.
270 N O TE S, No. 31

S ayana :

i ii% ^ i 3^ -
h «tt s fM r fa ? f t f*rr^ r ?? ^r * j h i % i ?r% ?<s r fa ff^ ifa i

Verse 10-
P a DA PAT HA :

ajrsnr | M t* w grf^rfpr ? f f r f f fr I
tr* re r sit K STcr 11 \ 0
S ayana :

a*? sf«T#TprF5$*r afnr ^^prsrar f l P T ^ i f ^ R ? * ? ?rr


^nfr% *qpirPr jp r * n w f a i ? rtfir ^ " r ; i ^ w ir^ rt^ t
TT’T'r < p w rr*S T ^ r: II
N ote :

3TT^5* This word occurs nowhere else in the Rigveda. Roth refers
to Naigh. ii, 15, where it is given as one of the synonyms of f§r*r,
and quotes Atharvaveda, ii, 3G, 1; vii, 73, G ; xii, 3, 31. He takes the
connection of thought between it and the root to burn to be of the
game kind as the German ( and English ) phrases ‘ 1 burn to do it /
and the like.

Verse 11.
P a d a pat h a :

fe fr % 3 ? ^ : 1ST- 3T*P | | r ^

STTr^ffcT II w
S ayan A :

% JlfrQ: 3?-^: » I 3?VJ: I

^ r1 i i *nr mc^r i f^ -
*s r ^r% cqrT^ i i

1 MSS. aj^PT* M.M. corrects to ^T^TT^. Bat S&ynna wishes to use the
imperfect. Compare below.
X . 121. N O TE S. 271

Verse 12.
Padapatha :

# r*r^ 3t<tK fr lf II v <


SAy a n a :

arwp-qpu T fp fr ^ ^ rr ^ i s w f^ ft s r n '1 %
( Pan. y , 1, 2 ) rT%^ <TTffrvRr^T^ 1 ^ ^ r r f W c f r f ^ *t4V -
V[m: ( Pan. ii, 1,14) i OTKTCTC \ST^rfeffp-^frf^cT g ^ r : m ffcrrf *TfT-
*rsrre*T *r?rrrefa *TfFrr^r i *Tf^*fr i srwcr^sr-
I ^TFfTfrT 11

Verse 13.
P adapatha :

jp -: ^rrr% I | rfa ^

s ro K ^ II ^
SA y a n a :

*£$'• ? m f ^fTrrr a r^ rfr ^3r*Ti%r^irrfrf


fr^rr fter jrrrnTfrr ^ ^rnr srnrsrrfa i ^r s n rr i i
^ 5 ? I f^vrnT^frrT: i spnst f r y r r r r ^ f ? f % ^ : l fRt
^ r^ m rfrrT ^ R w ^ w W W ^ r ^ r f F g - : s*rr*rr-
11
N ote :

“ The unintelligible ?rff I explain as a contraction for *r|?r,


which the collectors of the hymns did not understand.’’ Roth
in S. L. Compare note 3 on No. 8, verse 7 (p. 146). Grass-
mann makes the word mean here, and only here, a servant.

No. 32.
M andala X. StJKTA 121.
SAy a n a :

s r s r r r f^ r ^ 1% - f ^ i
^ s ^ r p * w 5nrrcrRft^rfT i <ror ^ r ^ F c r * i fl^^R prr mx f t ^ r i r f :
srr^rrr^T: ^rsrfaicf i *m: 1 T^frl'qr^ir^r^ ^f^rf
1 M. M.
272 N O TE S. No. 32.

^r^SfP I I *HT^rPT
fi% xrrsrrq^rr f ( A s ' v a l . iii, 8) i ? f N t ft* a*nPT
fc^ r r i wftrer ^ i srr w ^ * o * i p f : sf% strT-
^ R r r ^rf*r?r ^ r^ r ?fcr ( As'vai. ii, 17 ) u
N ote :

[Translated in Max Muller’s A. S. L., pp. 569-70, “ Vedic


Hymns,” Part i. (S. B. E.), pp. 1-2, and Muir’s “ Sk. Texts,” iv, 16-7.
With deep longing the poet seeks and searches after that God,
who, being the beginning of the world and the first germ and the
shaper of all life, reveals himself all over in nature. He sees the
divinity in its manifestation now here, now there, now elsewhere and
again and again lie always asks doubting, seeking and longing, “ Who
is this God to whom we present our offering.?” — Schroeder, Indiens
Literatur and Cultur, p. 80.
On the subject of the modernness of this hymn see M. M., Vedic
Hymns, i. 3-4. The student is advised to read also the notes in that
volume on the several verses of this hymn.]

Verse 1.
P a DA PAT HA :

5 T f?[rr 3# » f c r ^ 3T_r?r- T r ip ^

3 T p fr q I w - iM f r t<=t f J T f * f^ rP T

f i w f^ n r || \
Sayana :

i w r ^ ^frr-
i 11 r *i*\r-
f f f i ^ rrq-^tcT^: rrr^
i * i ^tstpt fl?:-
srsnr
i ^ *u<rir *ncr*r^ q^nw *: ^ r^R^rrrr^r
*rrm: q fc r ff^ i ?r 3rfr
rTff *r sprfr RrsrfNf ^rf f^ g cr arfir f^ w p tfw r p r r
fffi i arsr l ^

1 Bliau D. omits rP-TT and writes ^ R f a t ^ q ^ V c T * 4 M. M.


adds q-^rirr^T. 3 M. M.aclds ^JPTrTR-ft 1 M. M. ^Tffl'cf:.
X. 121. NOTES. 273

i f ^Hr ^r f ^f i t fa? i H^rft^r^-^r-


*r#f: i i^ rre^T^rrcir^r^ 33% 1^ 3Tr*r-
^ f 1% I^¥5T^RT: l VRJ l eft Q?cpr lrT|q-cqTTr^ f vgeqft I 3TO3T f^ °T
irsrrcf^ffte s r ^ art 1 ^
f^S>: 5 T c^ ^FRfrT cft^T ^T *RTrT I 3Trf: SfiPC0! ^ f 1%
jr^rrqf^^Rs^m^ i f*sr I *rgf n‘r%rfrflf^T^^m^T^ % ^\T ^
WrfT°TfT:3rT^f^5; (Ait- Br. iii, 21)l ^t^TR^frcWTPT:
i ^frm’^rT^r 0 ^ ^ % ^ 1 ?fcr smr^^r
*fr^^re°Trcr snrr^: 1 fv&3rr^°r ^r^fqfer ^ ° t : I
^ ^ trt ^ rt f t ^ R rf^ p r ^ # r r
qn^rcfT^^ qfr^r^fr 3T iw t 1 f^rfcr- '(ft’w r i u
[N ote :

3 i^ . On the interpretation of this word in the refrain of this


hymn, see M. M., Ved. Hymns, i. pp. 11-13.]

Verse 2.
P adapatha :

q-t a r r c ^ r : sr^qf f=r^ ^rtP7*T


zrzt § * r- I q W s r e r ^ l^r^r
ff^ r r f| % 7 || H
S a ya n a :

n- q’srrTfgr: srr'fprr sfpsprr ?rnr 1srm ip fr r? e r ^ 'm P 'F T


^nrra: sra frcrrfi^u fa^f? <ts?t i srr^pri ^Tnsri^rnt'T ^ n r ^ i
s rrfr »n%i%(% i srw?p srerer ^ ^rsrr € rararrr ^r i ^ sir%^ s r fir
? n * R w r P r t g f s ttP ft 3 - t r t ^ j t p w % wi i srr^ wgrerCT i ?rrer
f f t ^ w r a r f ^ U srTftreRrsrcfNr % p t <t*'T«i. i f r i ^ q f c r s f T t ^ H r g i
s T rtT ^ r^ T w e rlw r^ g iT g ^ m ^ " i f^ f? *ri% T3-
s r a r i rr*TT t*rr s r fr ®r * t snrrcpr37pj?f i M fT ^r 3iffms?r?=?»T i w -
srnffr fa fs r: i *rsr ??r •rr°r ^ r ^ r e f t f ^ T i ? r «v jr i sffsrrfr f?sfr 5r i t <-
f^ T r ^ 'r ? r ? r ? r T f? ^ i ^ snrrolf: srr^r 5 ? m gf% ^ f ? r i
3?g4*r9r 5TT»rm rO H^rirr i ?r?l ^ | - n t * * n r t e *tr^ i ^r%-
«n g;Cf:3T5tr5'Ttffr5 f^r?t^r: u
N ote :

q r ^ r I t is possible that we arc to supply or under-


35
274 NOTES. No. 32,

stand gtn’flcf and with these clauses. But in view of verse


4, I prefer to take them as independent sentences.

Verse 3.
P adapatha :

STFTrP R W T r p . fr ff^ W T ^ T t f T T 5 T T

I It r qFT^T |^RT ffr-


*rr r|Y? II
Sayana :

3ft UTTrT: ^ r p 1 I 3T?T HT°T^ 3TF?Tf^J7: I


PrT*^* I fcfirq cp jHjrT: I
^^rrTT I ^TTTrr: STTfTSfRT^T * r ft^ r *T f^ R I ^ q f ^ f a l r T ^ rff-
^T^rr srr^n;: i <s^ ^ isrfte *rsrr i
Jr^rr^r^fr^rTTcf it i <rrcc^*TR^ r t ^ q r w
3^5^21 W ^ r f^ f? I f^T
3 T T frfl^ T r% ^ i wfrot 3rr^<rtf^n% i 3 T ^ r% T ^ *rn h r^ r-
5TTtT^ q r j j w i s r * i ^f%rfarfir*t f^^f^F^rTrr i #r gr^r ^ r *r
q r ^ ^ T ^ r ^ r f r q ’: t >ra>rrar <tpt t-

f|f% 'nrnr i fiffawrr i


f c ^ - f f r ST1%^T l STfsftfr ^ c ^ R f I
<T#q? ( ° ^ T ?) ^ l e ^ r f ^ ^ r r T c ^ T I f| | q > q ^ 1%^-
q - r ^ I tf^ fr ^ XT5TTTI%: r f ^ fc^JTT? HsfnT* I ^ T T
E ^ T T ^irr^r^T ^ fiRfcP 11
Notes :

1. ^PTrfr PfRTfT:.......3PTrT:. ‘ The breathing, sleeping world,’ the


world of breath and sleep, as distinguished here on the one hand from
the inanimate creation and on the other from the world of the gods,
who sleep not. But snTrf: too may be an adjective ‘ all that breathes
and sleeps and moves.’

2. *Tft?3T* Vedic instrumental as it is also in the next verse.


[Whitney, para. 327 c. ]

l M. M. JTWrP.
X . 121. NOTES. 275

Verse 4.
P adapatha :

fa s te r * w ^ r r f ^ r

W V I ^ f*TT*- ? ^ r - ^ | w ref

f iW 11 v
Sayana :

ft*TT STR^FcftfcT I ?R ^ T ^ T F r R ^ q-fcTr ^Tr


^ f ^ f r ^ ^ -r n i% i ft*rT$qr*r%crr ^ q frd 1
sm H t^ftcqr i ^ g ^ n T f^ rr^ T R R n r i
rnrr i T^fr i c ^ fr ^ r *rfr i s rrf^ ftcq n r* i
*rl i ^rrPT^-fiPT: *rf *r*5-* i \ *sprr-
i \rftsn snr*>Tr ^rR^r^rr:
^ r c f^ r tRirr^r: i r^rr m * i <pcR^c2ra: i srr^Y i ^*nr-
Jrf^T5^ ^ *rfP l rT^f ^ fc^ rff * R R # T II
N otes :

[1. r*Rr« The Rasa is a distant river, in some respects like the
Gr. Okeanos-M. M. See Muir, ii. 343, note 119.]

2. srf^ST: Say ana’s commentary here has given a good deal of


trouble. A common explanation of the word f^f^T is f^r*Kq. Each
intermediate point of the compass stands midway between two of the
principal points. In SJTC^HT: here Sayana is giving a similar etymolo­
gical explanation of the synonymous term sfK?T. The intermediate
points have that name because they are “ the beginnings ” of the
principal points. In other words, there is an intermediate point in
front of each principal point. Having thu3 explained the name, he
tells us what it denotes. arra^^TPTf: Lastly fnTcfsqp is added
to specify more closely the relation of dependence in which the
intermediate regions stand to Prajapati. They are his ( q^q ), because
they are under his governance. The next clause is treated in exactly
the same way. is first paraphrased by ^*Tr:, and then we are told
that q ff or here denotes the principal points of the compass,
here is, I believe, a mistake for ^ R f : is the corresponding
word to fnRsqp • The principal points of the compass are his as
being parts of himself.
'^ m
m— ■■— — — — — — — — —■ w
mmw
m,,, „ , ■f ■■ i ■ m
i Bhau i). m s. ftjff a t f ^ f m r r r ?*r k^ h w - q $ m :.
276 N O TE S. N o. 32.

This against Muller, who says that the reading o f the M SS. u ia
simply unintelligible,” and reads ^RT:
f^TRpfrr m from conjecture. It w ill be seen that I have
amended my explanation o f SAyana’s meaning. I owe the explana­
tion of srrWf: and the suggestion that we should write for qfc-
3T9J to [R . G .] Bhandarkar.

Verse 5.
P adapatiia :

s r # sqr in js fr ^ fs s fr ^

^ p T cn t ^ I ^ rr f^ r

f f % q T rlf*ror |i \

S a v a \a :

arc JT*rm^rr w sr^feTfr ^ r r 1 n^r^T r


w fr a |55?r ft«TCTf>?rr i aw ^ P n r i
srvfr ^ q?rrar i sTfafresRpTft^PriTftT i rr*rr
?rra> s r i f t ^ v %;TT?frfw *<n%r: i fW R f m r -
HT I «f»^TT f^ r f^ nrT5 U

Verse 6.
T 'a d a i 'atiia :

*?rr ? fc r if t ^rfvr ^ f a n r

* n r a r T ^ r r r t ? f* r I ^ sff^r

3 T #r ?3T *r f f% q r f f ^ r II %

S ayana :

sfif^HrpT frf^rTTm^r: JnrrTRfftm ^rr^r^nr^fr i **£5%


( Taifc. Bi\ ii, 2, 9, 4.) | % ^T^TF *S F R fgJfT
JT^rr'TRnrr ^£r ^ s t ^ p t r *R*rr
f 3?pj J r ^ t ^ r j t i fs r 3^ % i ^ t r g T f ^ r r e r -
i c R rf^ r i *;r3RR Crc*Rr^ i s r r ^ r c ^
~^cZ[7a^ jj | 3T|lT^r^^Trt^FH^T^r:TT^ \ f
^nR^r I qRoir ^ ^R’RrR^c^^rHrff^TT (Pan. vi, 4, 125) I

1 M. M. from conjecture.
X . 121.’ NOTES. 277

fa 13T«t^Rmntrc?*ireprTTT«r» I *r^<rerr-
snrmr ^5 : 3 Tt<r 7 * 4 srnr; ?nr pprrRr srarrat 1
sfr'fpr Pfgr 1 jiR H 'T ^ ftff *rt; s r f ^ r a ^ m . 1 ^ srw
15TR5 II
[ N ote :

It would be well to read for sft-stfr, and the various


reading in A. V. iv, 2, 3 decidedly points in that direction—M. M.]

Verse 7.
P adapatha :

3TPT*- f ^ 1%4*T 3 T r^ JT&T ^ TR T'.


s p p M h 3rra*r I ereb ^ rrafa r ^ ^ rt
^ I I __rs I *s __ %i . _

ff=r^rr 1?^? II vs
S ayana :

ff? ^ T i s tR r qrr s ^ fr fir i


^ R p r r lr i t t r a -^ g 1 m Rt* i 1 3 T»-w r?5% tf f%ar-
? t f! WrPfiFT SPT^'Cr: rlfi? f§rt 0»raru¥ W ST5TT-
q R r =pTRn «nr*r^e«n H r fr ? s t p t ^ it ^ r a r g ; * r f i na
*r *r3 w f r f ^ r ^ n r r e m r : mfr n^ffR ii'srrqr^f^rH r srnr-
c fr ^ r srrjtsrrerT i s r ^ r i *rrr i i T=Ffr^¥r°rr srrr;
^^r?rrW tftffrar **w- 5n°ir®rar:
srsmrfin *re*r&r i fvw i w f t irfr^ u

Verse 8.
P adapatha :

sp wftnrr ^rrjrn
^ M p I q-s a r f t « N ? J a n # !,
I^ h t f f W f ? * * 1? li €
•SAy a s t a :

V t f W ^ R T STfRFrfr: Scqr^Frft: cf^T sPT^n*m


srstf'Tfiwr^rft w r e r ^ m f r i ^Tmlcfr ^rnr* i

1 M. M. adds from one MS. ?^f<8*rr *nr°T~


tfPTg: spsnqffi: SW W SP^RcT I W . .
278 NOTES. No. 82.

i ffstfrerr: i spror i s r r : Jffrcratrfrrr T f^ rr


*rflm i «r^T7: i ^ 'r r ? r ? * ^ r msrprfa: 7 ^ 7 ? ^ 7K*fr 1
%'TFTfr^r: ^ 3*fl3TO: 3*P#i3L I
S T ^ g rr^ r ^ I « ftr T fa = % S % ?<fr3T *P F (P a n . vii, 3, 96 ) I
??arrft n
[N otes :

1. 3T[q-j (A cc.) The waters here referred to have to be understood


as the waters in the beginning of the creation, where, as we read (R.
Y . x, 129, 3), ‘ everything was like a sea without a light/— M. M.
2. Grassmann proposes to omit ekah, because it is absent in the
Maitrayani Sakha. The metre shows the same.—M. M .]

Verse 9.
P adapatha :

*rr rftfK ^rcit «r- *r- fr r^pr a**-


£W spsrff I W - 5 3JT: ^SfP l?^r: 3T3tPT
5 ^ fr a m f ^ r || ^
Sayana :

*T q‘*TTcTT%: ’TT fiN ?* *TTSTTOTT* I *mfarrr


3P5T 1 *T^T flrT Pr^Wt f ^ T T ^ I ^fTrT^ft SfSpffaT-
1 ^ ? w it ^ ^ r fr w °f
sr rrrf^T: w v m m \w ft
ZT&m i f^rr^rf^TfTT ^ e^ p ti
rT^r fo f? 3T*FeT f!% frTRT °lfi* fcfrfiftT STc^r^T-
t^ ^ rrT ^ I ^STP 3Trg;rMr: W 5T5TPT
i c^rf^rr ^ ^ r i T r w r t o ^ r r r ^ r i ^
? ^ rft W i u
Verse 10-
P adapatha :

sT3rrq% «r ^tcTFg^ f W wrrrf? ?rr spjw I


ww t?t% ^rfr'mw 1 ^ 0
Sayana j

fSGTWQ* fg ‘^ % STSfnTrT f I ^F^rf


^ i JTr^rrr^r %ssr^ r *r ( Asvai. ii, 1 4 ) i
X . 125. NOTES. 279

^ ^ r T T S f r f ( A aval, iii, 10 ) I #TPT? I


i %*tt ^cTTW ^r w s ^ t f r t s ^ n s r r sw ops <T^r f^ f^ :
sr*rrc% ^ r ^ r r ^ ? ^ $frf ^ sr^r ( Asval. Grih. i, 4 . ) i
% sr*rr<J% c^rr w TO*TRrf*r firzr fq^ rfr
srsfrfT i ^ S h r i ^rmrftr $ m ^ n > r r f w err ^nf^r
srfrf* ^rr^rrTfR 5T qft ?r qTC*T^rf?t *r ^ sfrftr i <?ratcrnft
« 5 ^afpfrfrr »rnn i *rafin l to ^ ran ***& ^ra-
^r h p % ^■effra’ stc^tw i tot t o
^ TOMr VTJTFTr <TTO f 5^ ^E^TPT v fift 1 ^ra^^T^^Tf^frT ^T tT ^T 11
[ N ote :
It should be noticed that the Padapafcha of this verse in no way
differs from the Samhitapafcha. This is one of the six verses, which,
according to Kaegi, “ appear to have forced themselves into the Rig-
text only after the introduction of the Padapafcha and show the
Samhita form even in the Pada manuscripts.” — Kaegi's Rgv. tr. by
Arrowswith, n. 79, p. 120.]
No. 33.
M andala X. S i) k t a 125.
Sa y a n a *

^ T ? ? r ^ < 1 1 s T »fr? *i • r ^ fft'T T ^ T ^ m f w


l ST5f: *T SJtfa: I TOR'Tr 9 W t %q-
wht ?[r?H*3mg>prr?ft «^3r*r^°r «4wifSf8K«n^r
^T7«ir# ??fir% i ft?fhrr ftren *nr f^ rg *: i ?p t t i Mf»reV
^rnr»:^ ofr g e r m w i ftrftar zr ijn ift i »rat faft«iNr= u
[N ote :
For some remarks by Max Muller on this hymn see his “ Vedanta
Philosophy, ” pp. 144-7. See also Griffith’s notes.]
Verse 1.
P adapatha :

3 T f*j; ^ 5pr» ^ T r f? 3 jn '| ?% : srr

| m r i c r w t *tt r t * jf? s r f^ s fr t S t -
p rr II \
Sa y a n a :

ar? I r jr e i ?rfr ^ n r r * ^ s n r ^ r e 0* sttanr-


if >rr% <r<frer i ?r*r*«Hr ^ rrP r i <pr 3t h w t^ r-
280 NOTES. No. 33.

qtszriT i w r f*rrr^F'TT Ppt ^ «rs°r =sr i ^ rr 531 ^ fe tfiam r


srr^nr: t s n r s>fr sr?%?r faHW *Trr«irf*r 1 s h r i f t 3^ ^ v n t-
1 a->ir s # o t t w P w s ic ^ E p r »rrrarf*f 1 * r f * r f ^ f
*5 r< n ^ rr«r*t *n n t*R 1 Jinrr ^r s p r r r m t 0! f % - ^ i <rrf^rr »irerar
snv ic ^ t f 5fw°r ?r#^r?<rf%: ti

Verse 2.
P adapavh a :

3re-»]r ^t*T*T, 3TTf rf s rf^ ? c r l?n>far

v n f ir | 3 t =-it ^ * r %

* p l ? r II H

S ayana :

^t4 ^ p f
?^crn*rR ^ fr ^ R ^ Tknf§ i ^ r ^reir*rr srfa ^ <£r°r ^ ^
l rHTT ^r**T% ^JTT^ tft>R ^ f ^ R F STRfat cR-
1s T ^ ^ f a n r r ? t n ^ R f n r r ^ : i
^TT^Rr^T;5or ^Krfr5^rTT^%l% §T: ^RrTcqT^ I ^rm fasR 3jq% I
1 f f sir* *t3 p trrt s r^ r * r ^ h r t ? * ^ -
vjr^rfa 1 q w srsrr: grFRcr ( Utt.
Mim. iii, 2, 38) ^ S R T W ^ K 'T *R ftm * 11

N o tes :

1* 3Tr^?f^. The word occurs in the following passages only. ii.


13, 1 cT^TW 4Then was she swelling full of milk.’ Sa­
yana, a j^ r: a ir^ F f^ fa ^ q j- H3Tct 1 ^T!W f|% fl^RPiTP^ I
crm ^r TF&tfii i % % w a m ^ T fa R S frit- v, 42,13 ^ srrcjfr s fi ^ p r r -
5 W f*RRt ^:. Sayana, q-sfcqf 3r 3?IW arrptTT %*Fr
5f|j: 5ft<J^n?ftqRr: ?Rsqr ftrTT^T W W pT f*RR:
^ 5 ^ ifr^P-^ 3TfT^g; 37U£- ix, 75, 5 % % 5T^J arr^W ( as here, of tho
soma). Sayana, BTffW ^Tr^^T^TT TTFf q p ^ ( Nir. iv, 15 ) i
^ T R lf^ e ^ R pfTir: 3Tftr*RRP 3TpTl^Rr°rr: 3|\
x, 10, 6 3 ^ : Voc. Sayana, £ arrpcT^faqr fkf&T- I **$<T*pTr-
^grftsFTpRf ^jfarq^R I
q'^TfT ^ qq- &c. Verso 8 of the same hymn, STITT: ( Compare Nir. v,
2 ). Sayana ^ 3?fR: J^fq'N'.
X. 121. NOTES. 273

srqrc vTrcsnct i fi^ OT#3\rR*3RT fa * i jw rf^ n r ^ ^ r-

^ ^1%^T:lZftHiZzUW- l ^ l c f i g^lcTf'T'cSTF^ f I f^ °T
JT^FT art s ftp p I ^
f? £ : S f c ^ 3 * ^ T lfim i ^ ^ R lc T r f ^ >T¥rr I 3?<T: ^\TPl\^\ %\^
^rT r^ns^rracr i $*£i I f^r f c^r *r^f r ^ % ^ 7 ftf^ ^ n w 3 : f^nftspr
(Ait- Br. iii, 2 i)i ^ r ^ f % ^ * ^ ^ ^ # ^ r e ^ r c W T P r :
f%^.*1 ^ r a- ^ c^ rn ? f m s its t * ^
s t r ^ t :1 f ^ n r ? ° r *w t; ^ R ^ p f r I
^ JT^rrTi^ f t ^Rrf?*T°r^-rh ffasrr sn’^rrr^r^
qr^rcJT^^- ^r f t t * vfx^Xn i qrft^ T ^ r^ n
[ N o te :

37^. On the interpretation of this word in the refrain of this


hymn, see M. M., Yed. Hymns, i. pp. 11-13.]

Verse 2.
P adapatha :

3Tt 3T |c5T ^: f ^ p ^ q 1 T^3TT$r

^ f^ r: I q W S jq r 3R3T HfCT: tW f?T

f r t r r £ % * r II R

S ayana :

a • JTsmrfir: arr?*^ w ^ r snrr i 3tn?HRf f t ^


w ? r : ^ ra rm fl^ jR s^ T 5rr?i=% i ?jfr s r r ^ r ^ fS r a r 111* i
sm fr hi%i%i% 1 sfw^r sra**r =®r ^ren srhrfarTr *rr i «re*r ^ ni%^ sr^ r
vm w ^i g rf^ r ^ m r t sn ^ r% wr i srig; 3rgfiir#n?rrcr
ff^CT<Tv^T i ^rrRrwRnRfhrr %r*T q -^ n i f r j T r ^ s r s f f ^ n ; ^ i
3TTtT3fr% T^m ^rtwrg^ng^rTr# q r f ^ : i fir fe ^(TM <flr%
TTrfr l rT*TT JTSTTCRg'Trat 1 STpT ^T S T fcR S ^ 'T 1 'TR^T-
vTRt f a f s r 1 *rsr ^ r ^ r r = rr^ rflsflrn r^ r g ^ r i ^ ipfN r srsfr sr jtc -
r w i t f^ T T i'R T ^ ra ^ fg : i ?r?n? srw rr^ ssrarr *rrfr nwt% t
^ g y 'T sj srr°ir<T?rfr c t r r i ?rw ^ *mpr 'n H 1 ?f%-
«rr 3<f¥rar?H ^frr5 ^ R tv n
N ote :

q ^ *fap-...WT w g ;. It is possible that we are to supply or under-


35
274 NOTES. N o. 32.

stand 3tTR^r an^ BT3T with these clauses. But in view of verse
4, I prefer to take them as independent sentences.

Verse 3.
P a DA PAT HA :

3T: SPRT* P W T ^ c T : ^ ^ s p tc H

I Itr | ^ r ffr-
<rr f f ? ? II

S ayana :

# srpipT: •'TOrT1 I m 5? 3TT?Tff3v I


f^'T%F?rTT?^3 I Prft5f?r: an%q~S^^;T jrtrp I srarft ^ w n r r -
^firrr i sPTfp srri'Tsimw Tf??7r i wqr ^ f » n % <srfr-
*rr?n srr^R: i q-^j ^ j r a r sig^ f ^ f r »r^f% i
ftKftrc* s r ^ ^ r ^ f j f f f r T r ? ^ i h to f|Tf: <n ^ r-
*T3^EtT%: iRTMr?^ JTsrTifirf^tr !§■ i t^r
3rrfrff^f3fr%fiLt ?rFrfT: i 3T57r%T^Tg5^qr5^rr-
S fTrr?^ w r f<??*: t 3T?^r i sT fg ^ fa rfi^ t iW ? fr s ? fT r r i i t T m srcar *r
r lfr r ^ i w * r r a rw p i > r e g r a r < n r: «r-
t f f h ^ r q r f f W ^ ^ W f l 'f ? r R y r ;T ^ r w | ,m i T f P m ^ r T r ^ i
f c ^ r f c f sn% ^r t >jt<T^ir^friHi' i
> £ m C f ^ r r) 5r; *r<5*rrer i ^ ru ^ i^ ifW r * t-
•sH'ra^ i f ^ f t *.• jrsrrqt^: frw ^sfnrs: i ?f%rr
g^naiRiT^rHppfg prt 't -- ii
N otes :

1. WTOT PrfWT:.......STJTcT:- ‘ The breathing, sleeping w orld/the


world of breath and sleep, as distinguished here on the one hand from
the inanimate creation and on the other from the world of the gods,
who sleep not. But 3Hcf: too may be an adjective ‘ all that breathes
and sleeps and moves.*

2. ^flr^rr. Vedic instrumental as it is also in the next verse.


[Whitney, para. 327 c. ]

1 M. M. sjW rF .
X . 121. NOTES. 275

Verse 4.
F adapatha :

fffF S F c P 5 ^ «srr I W ? f

srr^ I f»Tf- jpfoh fr^rrlr ^ |wr^r


ffW II v
Sayana :

ff>rr v r e f^ F ft T fr r R i^ i -* i ?R sts ^ p t f I w q ^ rr w r
s r f ^ f f *T ^ s ,STfh% i f^ R r ; T # m l ares
JT3lT<T?tfft*gT I ^ e W rrT f^ R W R IS T I
rRrr i ^rar 5T?w. i rrffft ^rr i H rl^ rn r* i srramrsrer-
^ l ^flPT^lPr: *T? I "ghfcir^PT I fT^^rgspr *T?PTT-
n iftc ^ r f• a F T ^ f ^ ^ ffs jfw r: i # r r : srf^sr; j t r ^ i t ^ r i r « t r a T :
#rriTft?T i rror ^rs i i s r f t r s ^ tp i .g-spj-
s n v r r ^ ^ r fn ’: s?f^r«r mu ^ g r r : i rre* w ^ rn r * r p t <$°r 11
N otes :

[1. ^FTr. The "Rasa is a distant river, in some respects like the
Gr. Okeanos-M . M. See Muir, ii. 343, note 119.]

2. 3K3T: Sayana’s commentary here has given a good deal o f


trouble. A common explanation o f the word flR^T is f^rrfr^T- Each
intermediate point of the compass stands midway between two o f the
principal points. In qTW P here Sayana is giving a similar etymolo­
gical explanation of the synonymous term *rf^T. The intermediate
points have that name because they are “ the beginnings ” o f the
principal points. In other words, there is an intermediate point in
front o f each principal point. H aving thus explained the name, he
tells us what it denotes. a r r ^ n m Lastly is added
to specify more closely the relation o f dependence in which the
intermediate regions stand to Prajapati. They are his ( ), because
they are under his governance. The next clause is treated in exactly
the same way. snr is first paraphrased by ysrp, and then we are told
that cirf ot here denotes the principal points o f the compass, sjf^-
^ here is, I believe, a mistake for f^T5*- ^PTfTP is the corresponding
word to fr^Tcpqp • The principal points o f the compass are his as
being parts o f himself.

l Bhau D. MS. fif^f ^ * T H P tOf <T%f:.


276 N O TE S. No. 32.

This against Muller, who says that the reading of the MSS. u is
simply unintelligible,” and reads BTTSTOPSTr:
f^TRPfTf from conjecture. It will be seen that I have
amended my explanation o f SAyana's meaning. I owe the explana­
tion of srrc^Tf-* and the suggestion that we should write for sjfc-
to [R. G.] Bhandarkar.

Verse 5.
P a d a p At h a :

w - ^ f»fr ^
^ r p r fr n : ^rrsr- I w - s j-cr ir ^ T H rer* % » r F n

^ n r f f r q r f f S n r li \

S ayana :

*r st^ ptt^Rt sfh ^ rr1 *rf^<rr


foS^T flTOfTrrr l $R *rf®>T fR H I
BT^fr 'TrffrT i *rf*R ^ f r ^ p R R r r t ^s r i rrtrr
?rr^ arrft^ra ^ r p r r fw *cn%r i f w f r pRr-
rTT I cT^ 37RT U

Verse 6.
P ad apa tiia :

q r r s f p ^ f r ? frr s r w s r rT F P T R - if t s r p r q-^rernj;

^ rrrt I ^ ^ w j •• fu r r ie r

fR-^rr fM * ? II ^
S ayana :

fr n R T R ^ r : snrrTR K R ^rrqT^RT^fr i ^ 5% f t
r i w <Ti^r^^rffffrr (Tait. Bi\ ii, 2, 9, 4.) i ^ arq-gr * $ f r frj?rr
c t ^ r r srsrrqfrRr ^ g1 ^ st’s tp tr *r*tt
sc^ ^ q -^ rT R i f$r ^s r i r^srsTfire^rer-
i sT rf^r ^ r t s r i ^ i *5Rr^ *t^r r Crc* R R i
i ^ I'm rr^ ^ rt^ rH ^ T ^ rrrrt \ sr$r fws-*
i <K°rr ^ ^r^RrRc^c^r^r^rfrqr (P;A m. vi, 4, 125) 1

1 M- f ^ R R C ^ t f qr, from conjecture.


X . 121.] NOTES. 277

fa 1 I w i t *rfl«i5rr-
S R iror gft?T: STHT: *Tsr f^TTRT SHTRJ^ 1
Pmr i im T^'rrc ?r% n t ; s r f n ^ ^ : ^ i *r $
S5TR5 II
[ N o te :
It would be well to read for and the various
reading in A. Y . iv, 2, 3 decidedly points in that direction—M. M.]

Verse 7.
P adapatha :

stpt*- f ^ ^efr- f k M ®*r*K *rS^


s p p M t * arraw | a?h ^ r r ; * R , ^ <pfc*
frW i f ? ? II v s
SAy a n a :

ffcfr- \ tt <ghr*<*Nrt: i ffs * rf rfteTO-


^ R p T R #T T l I S<T<*$TTOTH I *T#
$ cr*T R ^ r ^ ^ p ^r ^ - ^ < r^ *pf sr^rr-
irffr ^rr?rr: arm ^ bttt ^ rs^ rg^ 1 i ^
^ Tfif ^ rr^ T srrqT R ^ r c ^ R r e w : crt n ^ j^ r c s n r r T ^ ^ r fp r r sn°rr-
c*f«GT ^T fC «T R rr I 3 T W I ^ I I ^ ^ W ° T r ^ r STR*:
f^ R P r R W ^ ? -£ ^ ^ ^ T ^ r W r fl[< fN ft ^W ' ^

5T^n'crfrr: * R * R c r i^ s w r f^ n f? ^ u

Verse 8.
P a d a p At h a :

?r- r ^ s r n f c ^ f f ^ r ^rH m *r-


^ n fc fp I ?r= | % 3 * t r f w - a irtfN , ^
fR ^ r II <
SAy a n a :
^ ^ fr ^ f^ T r f r s k p c * t r sR s r^ rfp ^ r r ^ F r fr: ^ r w f^ r& R t
s r s r r c r lt o r ^ R ^ r p ^ n x f ^ f p i ^ n ^ lr T r ^ t r ^ i s r w r e i H r o r f c

x M. M. adds from one MS. HiFP*


=TR§: sTR’ jjT W WRfcP fl*T*rR?T I T O .
278 NOTES. No. 32.

f h s t F g f n r m . i f f s f r c q ’: i m t m ; i r R ^ n f h r r *rf^nr
*rf%wr i ’Tffr'r--1 r a r c f r n 'r a 'r e ^ 'r f e f i' i
It s ^ q m r 'r c ^ tr^ : airarer *wr& i
3re?T*^R?*f1’ ^ s I 3lferRt^tT% SfltePPP (P a n . vii, 3, 96 ) I ?R^
>wi n
[ N otes :

1. 3Tfcr: (A cc.) The waters here referred to have to be understood


as the waters in the beginning of the creation, where, as we read (R.
V . x, 129, 3), ‘ everything was like a sea without a light.’— M. M.
2. Grassmann proposes to omit ekah, because it is absent in the
Maitrayani Sakha. The metre shows the same.—M. M .]

Verse 9.
P adapatha:

*rr t - ^ 0 ?rr 2T |Pfsirr: fr w%-


I w- 5 stt? ^ c fh
fr ^ r r II ^
Sayana:

5et srsniRr ;fiW 3: ^ *rr i^ ^*n?rrrr *Rfarrr


st2t i *rfacrr fn^r to w i s s ir r s m sfa^nrcr-
i <rr w m
rrrfsn i *nfr
sitf hT% i r% ^ srt fm i
rT^fr faf? %f t fcHT f^rfiRT STcWc*"
t^rT^rrT^JT l ^ ffcft: *Tfrfp ^r.gj: BTrgjf^: W : ^T^TPT
i ^sr i ^ ^*rr
^ rrt u
Verse 10-
P adapatha :

^ 3 ffq % ^ ^ % ^ R p ? f r f % ^ r W rrrf?r T f t rrr |

fjj Trr^r ^ f ° r r n \\\°


Sayana :

f o f O T s r r q ^ ^ r ffw snrrcrr f ^ r r ^ r ^ n ' i


=®r i srrsfnm t ?55r^= sjsrrc t h ?f% ( i s v a l . ii, 1 4 ). i
X. 125. NOTES. 279

^5nspffr*rftPr§STft W w i npnr ^ 1
trsirTt *r ?f?t ( Asval. iii, i o ) t 's ffo r f^ p fc r ^ r r ?PTnrr i
^ i %*rr g w r n w a r r m n a r if ^ n ^ r ?(% f^raPr:
q-JTrfii =T ?Rt ^ ( Asval. G iih. i, 4. ) i
$ jt5th% tTrrrfqr ??Rlr TffrpnPr f ^ r firgrrcr
^r^rfSr i # r ? ^ r a tw r'p i *rmTFr sr«R f^ ^ P T r% m wrr%
wjrstrmPr ^ qR spgr *r 't r ' is Uft =t ^rsfrnT i ?5jwrrr% Tr>;»m
^rafnfrfrr »rr^ i 'r fW n r : i ^ =*r 3r«t>mr: cftr-
^?<T: ^'TTP? W T T 3 W 3 -T^fl I fTOT
^ q ^ r f jw = ^ i Jrmsswc^rfafrr ^t r u

[ N ote :
It should be noticed that the Padapatha o f this verse in no way
differs from the Samhitapatha. This is one of the six verses, which,
according to Kaegi, “ appear to have forced themselves into the R ig-
text only after the introduction o f the Padapatha and show the
Samhita form even in the Pada manuscripts.’ ’ — K aegi’s R gv. tr. by
Arrowswith, n. 79, p. 120.]
No. 33.
M andala X . SOkta 125.
Sayana t
i f^rrr ^rr^rer srgrf^nsfr w
^nr?ra^r^i stcP i i ^t
rfr^rcJ^T^T^^ Wffbr *rf w*fn%
FTR*TR ScflRt 1 VZZV TOT I <TOT^sfiFcPTl
^mT^°fr ffrffar i fqrfa^fap n
[N ote :

For some remarks by Max Muller on this hymn see his “ Vedanta
Philosophy, ” pp. 144-7, See also Griffith’s notes,]

Verse 1.
P adapatha :

3T f*j; n rffr 3jrr| r% : TcT

f f ^ ^ t I ^ f i r fip r r ^ r r F ^ r r f^ f? ^ fJ T f-fn r r -

ff? r a jf » r a r f W th t II \
Say an a :
h # tffK w ? f r si^?r 5r*r e >rc°f a r^ irsn ^ ft si>ft *tN>r-
^ P r; if cTrfrar i i »pr ^ ^ w - i r =ro-
280 NOTES. N o. 3 3 .

ffn% i tot pm^'TT Ftw ^ ss't i ^rr ggf»rfir foatawr


3rr^rK: i snr 3-»rr st?%? sTgrhrj-rr (%>th *rrc*irft i ?*?rRr vnt-
anm 13-»rr ¥>?r stpsRT mpw sjrwPr i *rraf^f
c s r fii^ T iw i »rrar ^ 3r*rer*nt°i P m % i m fw 'irarar
s w r ^ r aTsr^ufa 5rp°r 3rfrra *m4rc<rr%: u
Verse 2.
P adapayha :

^ f i r # T * t , 3 C T fW T f f « f % JT JrT

vht ’ t 1 3 j f it ^ v rr% q s fa r e n r

? p ? t II H
S ayana :

tw re * R hptM i <m ^ ts k stt arft ^ ^ r r w ^r ar^sr


f ^ f n i rnrr ^ffaR sfirNrcr srpTfa% rR-
i B T ^ 5 r^ o rT ^ R | ^ T F ^ ^ r | R ^ > n r $ r ^ : i qr°^-
^M^fKd4r4°r: ^Rrfr^fTrT^rfW *JT: *^RrW*f I ^T*nf>r*R I
ffif i f 3 n r * T R n r sT%°f ^ n n r^ C T -
^^qr ^K^rPr 1 q'rfw srsrr: i t w jr T r r^ fta iftra irf1 ( Utt.
Mim. iii, 2, 38) ^q^Tf O T ffo ^ U

N otes :

1« 3 ?rrr^ . The word occurs in the following passages only. ii.


13, 1 rKT^rr wn^P3«fr ‘ Then was she swelling full of milk.* Sa­
yana, 3T[f^r: s M R ^ m R ^ w t i a n w f i t ^ n r R R t ^ i
rRTT ^ l U w aTT^Wf^Rtf fit - v, 42,13 q s\ [^ ff|wt^r°lT-
5 W f*RRt aTftftRS ?f:. Sayana, q-#^f ^f 3 ? ^ BTrprTT
5 ^ ? S f t ^ R fa R p ?f^ rr flrrr^r ^prr^ ^<31 w ^grPr r*RR:
% w ? 5 STfT^ra; ^Rfr5- ix, 75, 5 q- % W 3TrCW ( as here, of the
soma). Sayana, 3flCW arr^ R ^ fr^ ^ ^ rT f i t *Tr^ ( Nir. iv, 15 ) \
pcTTr: 3TR f'zT,TRr: 3TPT^Rr°rr: ^git’ PcT: *rr.
x, 10, 6 3TIT5T: Voc. Sayana, r 3TTf;T: aTTpcrfqfw fcrtrP I ^rT3T*rr-
^ rrfa rrp R r ^ rc^ w r ^rifaro*r?r p r ^r ^ ^ t: i
^TfT ^ £R &c. Verse 8 of the same hymn, 3THR: ( Compare Nir. v,
2 ). Sayana | 3 ? ^ : 3TOSRR®rsr
X . 125. N OTES. 281

2. STRT^T. This is also a rare word. Roth, who makes it mean


very attentive,— zealous,quotes i, 60, 1 (TtT. Sayana, sT^T^nT
n%rrrr i *prrt: i
tftpgdp-©T«T fftfa fT lW W (Un. iii, 156, &c.); i, 83, I ( t^ . Sayana,
SPTRfr I I f f t c q ^ ^ n t f r i w ) ; ii, 26,1;
iv, 25, 5, 6, and our passage.

Verse 3.
P adap Atha :

5rnr | ?n^r *tt ft p ^ r r * fN «in rre ; * r t

?ir^ n N K u ^
S ayana:

st? *r£r i r w r m - t i snra H f r i ?mr ^nj-rr v^tht #*t-


» r ? *T«r*if*wr T^rernrr i ^ ^
^ rs n n rr i Kcr ^ ?jj%-«iprr *rerr?r°rr t o t
2 «Hir i *tr < r t j p r i% % m srr »tr w fc *m r r s ^ r t * s r r ^ r ^ r ^ B - -
•jnrrs wft "frf*r sr?ft sjjrsrrarft afltsr*r*5ft s tr'tt* st^-
5rsF3T3f?*ft,rtSS!? r * s s %«crg; t*rr f^w i% i
w i t T I ’ ^ '^ 'T r^ T p rrn . rP 'sf »ihw n
N otes:

1. w m tf Compare 3prrerg; No. 29, verse 1.


2. qflrgpTr?. ‘ The first to know the god s/ Compare
verse 1. So Roth and Grassmann. Ludwig follows Sayana, and
holds that Prfofjsn' answers to rrC[ and qf^RRr to
3. Perhaps a singular. For ari^rzprfl'iT Ludwig notes that the
reading in the Atharvaveda is 3rrl^?p^:. [ As to ^ being also a plur.
form, see Whitney, paras. 338a and 340k.]

Verse 4.
P adapatha :

m 3 d p T 3 T i% m «rt «p

w r rf^ r S t TT* | 3TH -rT^: TT R f # ? S jfa ^

ft arrrij II v
36
282 NOTES. No. 33.

Sayana :

yrvi«ihT’e 'm r w 'r fr n


q v sjrf°rf<r s^rrrt € tfa t^N 1 i sptpffr ^°rff?r i %
i w - 5ft'ifT ^rmi: ^pn^r i *rIf?f'r,r^f«j'iR^7°rfar?rr*rr^srnr-
% 5T«i5frf: 3T«iMt»iHr: s t f^r^rr^rr ^ s fN r : ^ r tf°r sr^r
Hm^er i ^ r°n fl5 > ?i!T ^ i«i:i s ^ ^ q n ^ W r i^ s : i ^ fti jr r ts r -
r ^ -. i fr^r ^ 5 sr#r s T s ^ ^ n ^ ^ ^ 'r ^ a ifr r n ^ i « ir * p ^ : Jr^raiTPK-
f^rr ? rn^:i | vtr ^ v r r ?r# "a ft *rar ^ i ^ F ?«r
5 ^ I ^T ^'P ^f*-^ 51 % f lf a w : I 1% I 1 ’JTfT
aW W s i ?r^r<T?«T«f: i VT=*rtfr'T*nfasf%F?«Rr
(Pan. i, 4, 57, vart. 2) ’H’e ^ S f^ r m * !^ W S T ^ fJ T « » f 'ft: faTKIrt
fa w n f*: I *T^fT?fr *f: I ? f? f 5T5TP»pir 11
N otes :

1. 4All the authorities follow Sayana, and make no distinction be­


tween the relative clauses and the first clause 3T^PTirf. But is not
the meaning that all that see and breathe and hear, that is, the whole
living world, draw their food from the divine word? Compare the
clause which follows— *TT <T fSPTpcT*
2. 3T^-rT^:. Compare the use of apr^PTRFr in No. 6, verse 10.

3. ^?T- Iu his translation Ludwig follows ltoth and Grassmann


in taking this, against Sayana, as an imperative of the second person
plural. In his commentary he takes against the Pada text,
as one word ‘ what old tradition bids believe.’

Verse 5.
P adapatha :

3 T f^ ^ *?*P ^ W ij: JrT

m ffir '- ?& ra'iK

Sayana :

^ 5 5r?trr5*T^r t st r Trnr^rf** i W ?T:


3|£ % f^ r T STfir ^ »TT5^T4: I *TR%

1 Bhau Dnji MS. W^fTT. a Bhau Daji MS. omits this clause. 8 M. M.
^ ffW ^ n fts q r o r f. [ 1 Not ulL See Muir, iii;' 257 and Ludwig.]
X . 125. N OTES. 283

t f o f f f TrsgTft ft sr fr°frMi sFfrfa


arsrK srere grnfa < m «eftH tftfcr3rfcf§*r ^rfri% ^ g^ rr
tfWTSRT ^ 9WtPt II
[N ote :

This would seem to prove that sometimes, at least, the brahman


was such not by birth or nature, but by special favour and inspiration
of the goddess. In this passage, therefore, the word cannot denote
the member of a caste, who would not be dependent on the goodwill
of Vach for his position.— Muir, i, 246.]

Verse 6.
P a d a p a t iia :

3Tf*T ^sTRT : 3TT t -

?frr I ^rf*Tv sprta


arr ff|3T II S.
Sayana :

2 n fW 5 ^ r s r a ? r » i% s m t o w i ^ 3 * fr i ^ v r 'W 'r r
? r 4 tf* r s s r a r b t t c r t s F rrtfn i i s « r f| % s r r e p r m t s r t s r c t
fo s tfS fa r flm g * ?= *rt ^ ffi? » 3 9 1
s t ^ t t v ? r l ^ r c r f | n i i ? i ^ T ^ » r T 5? n r ? w * r i ^ *u f t ) m w * p g f l sr# -
Timur: i ^^ ihm gfw°r: *nrepm rag*ff i ssrs*;
? j s p i s t ^ S p t * r < r ^ i h * t f t F r a i m n ^ r ^ r ^ r* r^ rq rr* r: i w n r s r T n }
? r f f t - : se t? * n r r H * r ? * fr < jr€ rf*r i rr*rr w n r r s i W r f i t =*r s f t ^ r f
’^ r a fft r r a r MfHTr ftts r srfte^ ft n
N o te :

p?rar 4 That his arrow may slay all that hate G od/
For the construction, see Whitney, paras. 287 and 982 a. ^ is a
weapon, as in i, 100, 18. Sayana = c^or.

Verse 7-
P a d a p At h a :

^r-cTftfrr f ^ |frit ft f it g^Hrr ^ f*«rr jpr.


w% x ? w zn f a II v»
284 NOTES. No. 33.

SAy a x a :

srr: w t : fw r sfn i g ? sri% spntrPr I arrwfr arr-


^TRT: I <T?r? I MW 7 O T ^ :fs F U T 4 R T ^ ^ ir T -
WfT11f r f ^ ft l ^ ^ r f l <?rra*Tm <T#t I r t ^ q<r |jpf ^ f-
T°f H "? i ^ 55 -: 7wr?*tr i ^ T v r c f ^ r m r t o r -
w t f r f f t r s ^ f o ^ ^ f s r % p * t <t*«t«i i *r?r t f ■
rSrtr?«w**r
;=mr ?rfrftw f ^ r r * «g?P r ^ s r r a r ^ i r f a v i Rrfire’ f ^ r
s?ir«i ffr3if*r i tr»nr5Tf^p f t i srfir^ w rsrr
^ W 5 f> 5 13-<T^°rHfrw i 'pTf'TfWfr f r - # nr^rnxRt <r«for
^ n ^ rg ^ r ^ 7 ^ ^ s t ^isrifir i i ga^ 2^ 55-
€7f< Sfft fim»Tr*ircf 5 % l 5T5? *lF5>?f ST^T 3^%S S T ^ t ^ «PT
SKTT’Plrft 3T**°ir<s* ^tiq-^at I 3T*T I ^gS'Srffiwr
»w ^rr^gct *31 =t?r^ ?r#% 1?rar? strrcorrf?^ g^tPr g*rerftr
1 9T=zfeyiTFni u
N otes:

1. “ At the head of this, that is of all that is; it is left


undetermined by what name the God is meant to be called/' Roth in
S. L.
[2 From the same stem as g its and means (1) height,
highest space; (*2) the qrown (of the head).— Gr.]

Verse 8.
P ADArAfHA i

3*=-jr <pr ^ r r c f-s p - ^ frf? ^ H * r r ,rr * p r c r f 5r

Rrar I tt - rf^r ?r- t it n^r^rr fif^ rr ^


II <

S ayana :

f ^ r r ^ r f t sht! fa ^n rm T K ^rarf°r Bnrwnrr ^TrT^T'


°fr^rf«ft°rr?ff^firrfr *r ^rfa sravf i ^rrar i ^ r ^trt :
j^rreT rrs* i t t f sr* fa*m frr \ t o ft^r i t c
f frT ^ IT F fT ^ c T f f ^ S f *T#cf I I cTSffir ^ 3rrNr ST-
i^^rr i f^r TOttth; t ^ i t Sfw

iprr? w \s ^ g r : qr t o t t r l i s t r i s f i n ^ l w ^ rw °i\ i
1 M. M. ^ ;P C 3 M. M. - ^ f ^ T ,
X . 16?. NOTES. 285

w rcrot »rf^rr *rf?ar ^ r w r *r i t


ipiPTfbiPw w : I ’Tfi'TPr ft% ^ 3 7 i wr *mrer i
H < ir* R r? T 5Tr?^w?nfCT t H r ^ w f ^ r f i r P T t ft r a p t w r : i 5rt: (jffra re r-
g ^ r ^ P f f F r r m 'T rre^ir i s t ^ f r r a t a ll
[ N ote :
Whitney, para. 425 e. ]

No. 34.
M andala X. StfKTA 168.
S ayana :

Trsr*tr^wPr^r*3<Mw i4 ^ t^ rr-
sk* i ? w m tm rP ivi *r**aiPW»l 1?f<ft rp rp t:| |
[ N ote t
Translated in “ Vedic Hymns,” Part i. (S. B . E.), 449, and Muir's
•‘ 8k. Texts/* v9 145-6.

Verse 1.
P adapAjh a :

*r?ta 5 Id l ’*Tpr^ p k * p n r s f a « f r K w
W | ?ri% ?■% f m
| f^ ^ r II ^
Sa ya n a :

t h t ? * *1%: w p t i? ° r 5frw ? * *tr>rpT 3 R n r jrfr$Vr»t 1


s T F r m w N k : W5 f= fln T n ^ T rf^ s W n * ^ n s ^ m z p r s s t *
*e#pfmsT3(7»r3mt ^fir * i^ fir 1 w ** ^ 5 :
^115^5 w n f i r a rc ’T T ’tffr f ^ p r ^ r f s r r^ JT ^ tn ^ r
*rmr srnrfit 1 *rft *r fnT^rr: jt^ N t
r lr r ^ n r ^ ^ 1 m ?t n ? =wr^°nR u
N otes:

1. 3?^. That is not 3PTl:>as Sayana takes it. For f^r^r^*


as an epithet of the chariot of the god compare No. 9, verse 4.
1 Bhau Daji M 8. omits this sentence. * M. M* Bhau Daji MS. flt-
2S6 NOTES. No. 34.

2. 3T*TaTrPr ‘ Reddening the sky.’ “ The red sky at sunset


is perhaps what is meant/' Ludwig.

Verse 2.
P adapatha :

* f l% ffsp^r: arr j t w ?
I r T fW

areq1 THTf II ^
S ayana :

P m - R w T R fF p r r : *rrar= sr-ni'r *r qt?r i


Ti^^nri d^R*i«a): src*M-n i *t w 'r m ^ ^13
^fTP ST’^fffSrW:1 W »Te5rfSfT I <frMriTff*r: J1?W R :
?r«THr%#r w w r s r N f ^'i'^r'rr^ff n*sf<f 1 i s 7 *mr 1 sr^r
fitffartfrroTrsrf ^rsrrffw ^nn ^rr»ft ht(%3 li
N otes :

1. ftST.*. The construction and the meaning of this


sentence are alike obscure. Ludwig makes flsr: the accusative after
8T5 , and supplies a nominative to the verb from the next verse,
• They rush ( i. e„ the waters rush ) in the tracks of the wind.' But
there is no authority for the meaning given to |%sp. Roth, followed
by Grassmann, takes 3Trf^?T faST: together as the subject of the sen­
tence. Roth translates ‘ the winds of all sorts’ ; and Grassmann, ‘ the
wings of the wind/ Sayana is evidently at sea. The difficulty is as
to the word ftsr, which does not occur elsewhere in the Rigveda.
Roth, deriviag it from p-jr with r?, quotes tt^PTVRT 3PTW (or fa8T:
as he would prefer to read: the pada text has ftST ) the differentJkxnds
o f birds, AV. xii, 1, 5; \<rRj ftSFTJ ft<T$T the different gods, T. Br.
iii, 7, 5, 3; Rigv. x, 1G8, 2 (our passage); ^xprf ftST: VS. xiii, 3;
23, 57, fg.; Kaus'. 3; ^ different forms o f
manijeslation, AV. v, 1, 8; vii, 3, 1 ( compare TS. i, 7, 12, 2 ); ^^xif
ftST V* J?[^r the heavenly worlds, with the immortals, the
various, &c., xviii, 4, 4; [^|5iri^w(the MSS. have r^g^TT; but compare

1 M. M. adds 2 Bhail Daji, in text)* Compare M. M.’s


V. L. 3 M. M. adds, W €T*PT y t qfar: 5TTfW f3T I r T S jr ^ K -
^ r: i rrrft: w ?r* u
X. 168. NOTES. 287

Asval. j§r. iv, 12, 2) ( faqf ) with the different days


T S .iy, 4, 12, 1 ,3 .

2. tfqq 5f qfap. « They go to him as women to an


assembly/ But *rqq may have another meaning. I translate Roth’s
article on the word. “ flqq ( from prep.) n. meeting, as follows (1)
embrace: flqq?T (for *rqqfq3 Nir. ix, 40) %qr RV. vi, 75, 4; in
the same way, iv, 58, 8 (Nir. vii, 17); x, 168, 2.— (2) contest, battle9
Naigh. ii, 17; Nir. ix, 14, 18; RV. vi, 75, 3, 5; 3P3ff q farqrftT
ix, 96, 9; aq q^": tfqq qqq: x, 143, 4; VS. ix, 9.— (3) meeting, holiday
gathering: qqijti q they adorned themselves as girls at a fair,
R V . vii, 2,5; ii,16, 7; tfqq qffq t f q ^ b r ^ i x , 97,47; *rq^3 3<p?cT: sprq-
he makes men a wondering circle o f spectators, that is, draws
all eyes to himself, viii, 51, 9; x, 55, 5; 86, 10; A Y . ii, 36, 1 ; Sf-qrtfi
to the feasts o f others, that is, the bridal parties, vi, 60, 2.—•
(4) traffic, business: ft qf *J3TfcT tfqq ®qf%q: who sends out the merchants
to their business, RV. i, 48, 6. Compare 3?qqq ” (separating, R V . i,
140, 4 ; vii, 5, 3). In S. L. Roth has the note ‘ They go together to
the dance/

3. ‘ Joined with/ Nom. sing. masc. Compare ffqin' i, 164,


20 (Sayana=flqrqq[qi’ ), tfgsi: iii, 30,11 (Sayana=tfVffipr ) and %%%*
x, 124, 9 ( Sayana=q©rq?T). These are all the passages in which
the word occurs in the R V .

An adverb. “ On one chariot with (third case; opposed to


qRTCq?0; then generally together witht RV. i, 71, 6; 108, 1; iii, 4, 11;
6, 9; ^ O t qi?T *TC*t §% 60, 4; iv, 47, 3;
ffar v, 11, 2: flT«ir 43, 8; vi, 20, 5 j x, 15, 10; 75, 6; 84, 1;
168,2; AV. iii, 21, 3; ix, 2, 9; Kaus. 117, 135. Comp. Stefa:.”
Roth in P. W. B.

Verse 3.
P a DA PAT HA :

3=F?Tft% £ f a p r : *T f t

3 ? f r l f f r I 3j<rro; W r w ? r « 3 i r s ^ c r ^ r £ R f ^ stp t:

3TT II \
S ayama :

» T « B ^ ?ITf= 3i5PT*Rry:
f^*r *r Pr fasr% sffaPrcrft i f% g *r « s i% i
’Tspi. i n s r r r s ^ T R r *n g r i *r r g l ? e w f^ ? r Tt% $ r r 1 sro»rs(T:
snfsr*-^: ‘ fediqi <r^>j‘ff ^T5: s
»?n$t?r 3n?f: 5 »r o ti? ^wn%«=*i**«r«rr«r^r rt w#■amajr-
JTt?T l *%ST ^ W ^ f r e ftg Tf t w liftW iK* sf 9 p n ft |Tfg *T**RT
f ***?•• II
N otk :

5TI^T frx^T ^rr^HTTlT:. R°^h believes that we should read 3T< for
3f£: here, so as to make ^TrTq^rS an emphatic ‘ never.’

Verse 4.
P ad a i'ajka :

3jr?*rr I ^ t r K ^ * R a r *r$f* shft5? * ^


^ T . I %Tr*- frT * |P ? t ?T ^<TW r P ^ S T cfa f f W
f|% »T II V
Sayana:

srir 3 T3 : tfr 'm 'fta c r tf’ r m ^ ' T r ^ s ^ r p n ^ i y w w if l


sjjT5Ttft^ *Tfa?srror e ftarRT# frn< r <pr ff^ f r ^ w r a w r jr 1
^ * • 3 ' *r<fet 1 srft«fift?(»Ti^: 0 3 srf^ s rt's i »r«s frr s r f ^ s r ^ -
n*er7?f srf^rrft?** srcfct
1w q sn ir«a rfft tfhrr » jf^ i^ t
s w t 3 ^ f?*m 1 jft^T^Tf( 1 sT|f»^naw«r tr*?&ng<Si«w ***$:1
«rret f t > n ’^ 3 c m m f | s « 6hr 'rtWX* 11

‘ Ulwar MS. omit9 *WWPf- “M. M. Jlftf:.


289

SUPPLEMENTARY NOTES-

[iv. 54.
N ote :

For the distinction between Surya and Savitri see Kaegi’s Rig-
veda, p. 57.
vi. 55, 5.
Add to note :
The gods bad given Pushan to Surya as a eon and he had sought
Surya’s hand on the occasion of her svayamvara.

The only goddess, who in the 11V. is spoken of as


having a jara, is Ushas aud Pushan is a form of Surya. See note 2
on vii, 75, 5.
vi. 56, 4.
‘ Wonder-worker,* * helping by wondrous deeds.’ From the
same root as Sec note 5 on iii, 61, 4.

vi. 57, 3.
In later Sk. means fire. It may be like stffT from srsr,
probably expressing originally the idea o f moving about. Or
it may be, according to scholastic interpreters, from Agni being con­
stantly represented as the carrier of the sacrificial oblation. The
word “ in the Veda is distinctly applied to the bright fire or light.’ ’
Besides this meaning there are two others, “ first that of
a carrier, vehicle, and, it may be, horse ; secondly that of minister or
priest ” (See No. 22, v. 5). With regard to the latter it may be
mentioned that “ was used in Sk. in the sense of carrying out
or performing a rite, particularly as applied to the reciting of
hymns.” Hence such compounds as and
“ The fact that is followed in several passages by would
seem to show that the office of the was chiefly that of recitation,
or of addressing prayers to the gods."— Max Muller's Vedic Hymns,
Part i., pp. 37 43.]
37
APPENDIX TO NOTES.
Paras. 80 to 83, 85 to 87, and 90 of Whitney's Sanskrit Grammar•
80. The phenomena of accent are, by the Hindu grammarians of
all ages alike, described and treated as depending on a variation of
tone or pitch ; of any difference of stress involved, they make no
account.
81. The primary tones ( svara) or accent-pitches are tw o : a
higher ( udatta raised), or acute; and a lower ( anudatta not
raised), or grave. A third (called svarita: a term of doubtful
meaning ), is always of secondary origin, being (when not enclitic :
see below, 85) the result of actual combination of an acute vowel and
a following grave vowel into one syllable. It is also uniformly
defined as compound in pitch, a union of higher and lower tone
within the limits of a single syllable. It is thus identical in physical
character with the Greek and Latin circumflex, and fully entitled to
be callcd by the same name.
82. Strictly, therefore, there is but one distinction of tone in the
Sanskrit accentual system, as described by the native grammarians
and marked in the written texts: the accented syllable is raised in tone
above the unaccented; while then further, in certain cases of the
fusion of an accented and an unaccented element into one syllable,
that syllable retains the compounded tone o f both elements.
83. The svarita or circumflex is only rarely found on a pure long
vowel or diphthong, but almost always on a syllable in which a vowel,
short or long, is preceded by a y or v representing an originally acute
i- or M-vowel.
a. In transliteration, in this work, the udatta or acute will be
marked with the ordinary sign of acute, and the svarita or circumflex
( as being a downward slide of the voice forward ) with what is
usually called the grave accent: thus, «, acute, yd. or va, circumflex.
85. But further, the Hindu grammarians agree in declaring the
(naturally grave ) syllable following an acute, whether in the same
or in another word, to be svarita or circumflex— unless, indeed, it be
itself followed by an acute or circumflex ; in which case it retains its
grave tone. This is called by European scholars the enclitic or
dependent circumflex.
37
A P P E N D IX TO NOTES. 291

(<7) Thus, in Uni and t6 <w,the syllable na and word m are regarded
and marked as circumflex; but in icna t6 and U ca svdr they are grave.

(&) This seems to mean that the voice, which is borne up at the
higher pitch to the end of the acutc syllable, does not ordinarily drop
to grave pitch by an instantaneous movement, but descends by a more
or less perceptible slide in the course of the following syllable. No
Hindu authority suggests the theory of a middle or intermediate tone
for the enclitic, any more than for the independent circumflex. For
the most part, the two are identified with one another, in treatment
and designation. The enclitic circumflex is likewise divided into a
number of sub-varieties, with different names: they are of too little
consequonce to be worth reporting.

86. The essential difference of the two kinds of circumflex is shown


clearly enough by these facts : 1. the independent circumflex takes
the place of the acute as the proper accent of a word, while the en­
clitic i9 the mero shadow following an acute, and following it in ano­
ther word precisely as in the same word • 2. the independent circum­
flex maintains its character in all situations, while the enclitic before
a following circumflex or acute loses its circumflex character, and be­
comes grave; moreover, 3. in many of the systems of marking accent
the two are quite differently indicated,

87. The accentuation is marked in mnnuscripts only of the older


literature: namely, in the primary Vedic texts or Samhitas, in two
o f the Brahmanas ( Taittirlya and 9 a*apatha ), in the Taittiiiya-
Aranyaka, in certain passages of the Aitareya-Aranyaka, and in the
Suparnadhyaya. There are a number of methods of writing accent,
more or less different from one another ; the one found in MSS. of
the Rig-Veda, which is most widely known, and of which most of the
others are only slight modifications, is as follows:

(a) The acute syllable is left unmarked; the circumflex, whether


independent or enclitic, has a short perpendicular stroke above ; and
the grave next preceding an acute or ( independent ) circumflex has a
short horizontal stroke below. Thus,

agntm J ^J^FITrr tanva J

(5) But the introductory grave stroke below cannot be given if an


acute syllable is initial; hence an unmarked syllable at the beginning
292 a p p e n d ix to notes.

of a word is to be understood as acute ; and hence also, if several


grave syllables precede an acute at the beginning of a sentence, they
must all alike have the grave sign. Thus,

indr ah ; rT $ y harishyasi y tuvijata.

(c) All the grave syllables, however, which follow a marked cir­
cumflex, are left unmarked, until the occurrence of another accented
syllable causes the one which precedes it to take the preparatory
stroke below. Thus,

but

(id) If an independent circumflex be followed by an acute (or by


another independent circumflex), a figure 1 is set after the former
circumflexed vowel if it be short, or a figure 3 if it be long, and the
signs of accent are applied as in the following examples:

apsv (flntdh from apsu antdh:

rdyo 3 vdnih from ray6 avdnih.

90. The theory of the Sanskrit accent, as here given (a consistent


and intelligible body of phenomena), has been overlaid by the Hindu
theorists, especially of the Pratiyakhyas, with a number of added
features, of a much more questionable character. Thus :
(a) The unmarked grave syllables following a circumflex (either
at the end of a sentence, or till the near approach of another acute)
are declared to have the same high tone with the (also unmarked)
acute. They are called prachaya or prachita (‘ accumulate 1 because
liable to occur in an indefinite series of successive syllables).
(b) The circumflex, whether independent or enclitic, is declared to
begin on a higher pitch than acute, and to descend to acute pitch in
ordinary cases : the concluding instant of it being brought down to
grave pitch, however, in the case of an independent circumflex which
is immediately followed by another ascent of the voice to higher pitch,
in acute or independent circumflex (a hampa syllable: 87 d).
III.

T H A lsT S L A T IO lT .
HYMNS If BOM THE KIGVEDA. 21) 5

Rigveda I. 19.
1. To my pleasant sacrifice I summon theo, and bid thee:
drink this milk: Come, Agni,1 with the Maruts.^
2. No god, no mortal is stronger than thee,, 0 mighty one :
Come, Agni, with the Marnts.
3. That host of god s, who roam oyer the great sky, unharm­
ed of any : Come, Agni, with the Maruts.
4. Who fiercely sing their thunder song, irresistible in their
m ight: Come, Agni, with the Maruts.
5. Bright, fearful to look on, strong rulers, devourers of
their foes: Come, Agni, with the Maruts,
6. Who sit as gods in the sky on the bright vault of heaven
Come, Agni, with the Maruts.
7. Who toss the waves in mountains across the surging sea :
Come, Agni, with the Maruts.
8. Who stretch mightily across the sea with their rays:
Come, Agni, with the Maruts.
9. Lo, I pour out for thee the soma mead, drink thou it first:
Come, Agni, with th6 Maruts.
Rigveda I. 25.
1. Though we break thy law daily, men as we are, O God
Varuna,
2. Give us not over to the deadly stroke of our enemy ; give
us not over to the wrath of our foe.
3. W e will unloose thy mind mercy wards with these our
songs, as a traveller unlooses his horse.
4. My prayers fly up from me, seeking my heart’s desire, as
birds to their nests.
5. When shall we bring here to us the Man Varuna, the
universal Lord, that he, whose eyes are over all, may
have mercy upon us.
6. See, the Two5 joyously receive their common oblation :
t h e y d o n o t d e s p is e t h e fa it h fu l g iv e r .

1 Fire. 2 The gods of the Btorm. Hitra and Varuna.


296 HYMNS FROM

7. Varuna knows the way of the birds that fly in the air: he
knows the way of the ship on the sea.1
8. The righteous Varuna knows the twelve months with their
children2: he knows the month that is born besides3.
9. He knows the track of the wide, high and great wind4:
he knows them that sit thereon.5
10. The righteous Varuna has sat down in his house ; the
strong one to rule over all.
11. From thence he marks and sees all his wondrous works,
that have been, and that are to be.
12. May he, the strong ruler, Aditi’s son, this day and every
day make straight our way before us6 : may he prolong
our lives.
13. Varuna has put on his golden breast-plate and his shin­
ing raiment: his spies sit down around.
14. The evil-minded seek not to injure him, nor those who do
men hurt: the God has no foe to fear.
15. And he it is who og i v e s blessing
o in no half-measure to us
men, filling our bellies with food.
16. My prayers go up to him, like kine to their pasture
lands,7 seeking him whose eyes are over all.
1 As a ship t hat passeth over the waves of the water, which when it is gone
by, the trace thereof cannot be found, neither the pathway of the keel in the
waves ; or as when a bird hath flown through the air, there is no token o f her
way to bo found, but the light air being beaten with the stroke of her wings,
and parted with the violent noise and motion of them, is passed through, and
therein afterwards no sign where she went is to be found .— Wisdom o f Solumon,
Chap. v, ver. 10, 11. Compare also Proverbs, Chap, xxx, ver. 19.
2 The days. 3 The intercalary month.
4 The wind bloweth where it li.teth, and thou hearest the sound thereof
but caust not tell whence it cometh, and whither it goeth . — Gospel o f Si. John,
Chap. iii, ver. 8 .
5 He rode upon a cherub and did fly : and he was seen upon the wings of the
wiud.— II. Sumuel, Chap. xxii, ver. 2. He walketh upon the wings of the
w in d .— ‘Pstilms civ. ver. 3.
6 I will cause them to walk by the rivers of waters in a straight way,
wherein they shall not stumble ; for I am a Father to Israel, and Ephraim is
my firstborn. — Jeremiah, Chap. xxxi, ver. 9.
7 As the hart panteth after the water-brooks, so panteth my soul after thee,
O God .— Psith/is, xlii, ver. 1 .
THE £IG V E I)A . 297

17. Come now* and let us talk together1, since I have brought
the mead : like a priest thou art eating the morsel
dear to thee.
18. Lo, I see him who is seen of all, I see his chariot on the
earth : he has accepted my song.
19. Hear my call, 0 Vartma, and to-day have mercy upon
me : I am needy and call upon thee.2
20. Thou art wise, and art Lord of all, of heaven and of earth:

21.
listen and answer on fchy way.
Loose from my head, from my body, from my feet, the
snare3, that I may live.

Rigveda I. 115. ^

1. The bright face o f the gods is gone up the sky, the eye
of Mitra, of Varuna, of A gni: SuryaMias filled heaven,
earth, and the mid sky,, soul of the moving and
standing world.
2. The Sun follows the divine and shining Dawn, as a wooer
follows his mistress5 — — — — — — —6
3. Bringing us blessing the yellow horses of the Sun, bright,
swift, worthy to be praised, bend, and climb the steep
of the sky: in a moment they go over heaven and earth.
1 W ith this bold invocation to a present God, and the prayer of the last verse
here, compare Isaiah, Chap. i. ver. 18, where God is the speaker: Come now, and
let us reason together, saith the Lord : though your sins be as scarlet., they
shall bo as white ad snow ; though they be red like crim son, they shall be as
w ool.
* But I am poor and needy ; yet the Lord thinketh upon me ; thou art my
help and my deliverer ; make 110 tarrying, O my God.— Psalms, xl. ver. 17. Bow
dow n thine ear* O Lord, hear m e ; for I am poor and needy.— Psalms, lxxxvi.
ver. 1.
3 The sorrows o f hell compassed me about ; the snares of death prevented
me. In my distress I called upon the Lord, and cried to my God . . . He
brought me forth into a large place ; he delivered me, because he delighted in
me.— Psafaris, xviii. ver. 6, 7 and Id.
* The San.
5 In them (i.e., the heavens) hath he set a tabernacle for the su n ; which is
as a bridegroom com ing out of his chamber, and rejoiceth as a strong man to run
a race. His going forth is from the end of the heaven, and his circuit unto the
-mds o f i t : and there is nothing hid from the heat thereof.— Psalms, xix. ver. I, 5.
6 Here, and in a few other places farther on, I prefer to mark an om ission
wither than give a translation w hich could only be co n je ctu ra l.
38
298 HYMNS FROM

4. This is the godhead, this the greatness of the Sun ; while


yet it was forming he has rolled the web of darkness
away ; for, when he yoked his horses from their stall,
Night was spreading her garment over all.
5. Then the Sun put his glory in the bosom of heaven, to be
a light to Mitra and to Varuna : in endless succession
his horses bring, now the clear day-light, now the
darkness,
6. To-day, 0 gods, at the rising of the Sun free us from trouble,
free us from sin : this boon may Mitra, Varuna, Aditi,
Sindhu, Earth, and Heaven, fulfil to us.
Rigveda L 143.
1. A stronger, newer song I bring to Agni, lifting up heart
and voice to that son of strength : child of the waters,
•dear to us, lo,Tie takes his seat on earth with the Vasus,1
a priest, who knows the season when to come.
2. At the moment of his birth in heaven on high Agni was
manifest to Matarisvan: by the might of him when
fully kindled a light lightened heaven and earth.2
4. The sons of Bhrigu by their strength brought A gni.
giver of all goodthings, to the navel of the earth and
the world: do you now bring this same Agni to this his
house, who, with Varuna, is the one Lord of wealth.
5. None can stay him^ he comes like the roaring o f the
Marufcs, like an arrow left loose from the bow ; like the
th under-bolt of the sky : with his sharp teeth Agni
lays hold o f the faggots, breaks them in pieces, and
destroys them as a warrior destroys his foes.
6. But will Agni in very deed be gracious to my prayer ?
will the good God fulfil my desire with good ? will he 'n
very deed further my prayer and bring it to pass ?—
with this prayer I praise him, God of the shining face.
7. Our altar fire kindles and bends towards Agni as to a
friend ; his face now shines with fat, as he leads
your sacrifice: kindling and shining in our assemblies
may he bear upwards our pure prayer.
* The gods. * A verse is omitted.
THE RIGVEDA. 299

8. O Agni, thyself watchful, defend us with thy watchful*


merciful, and mighty guards : whom none can injure,
none deceive; who slumber not— with them defend
us and our children.1
Rigveda I, 1’54.
1. I will sing the mighty deeds, of Vishnu how* in three-
great strides he measured out earth’s fields, and fixed
fast the heavens to be his seat on high.
2^ Vishnu makes loud boast of this,, like a fierce lion roaming:
on the mountain tops: under his three- steps all.
worlds abide.
3. Let the loud song go» out to Vishnu, the Bull of the wide
paces who dwells in tha hills: who alone measured,
out in three steps this great and wide world,, to be
his dwelling-place.
4. Whose three steps are full o£ honey and, knowing no*
decay,, rejpice ever in heavenly food; who alone
sustains this triple earth and heaven,2 with all that
dwell therein.3
5. 0 that Im a y come to that dear, home of his, where god­
fearing men live in bliss: there is the fellowship of
the God o f the mighty stridfes; in Vishnu’s seat on
high there is a spring of honey.
6. I long to go to that house of yours, 0 Twin Gods,4, where
are the many-horned unresting kine5: here that
highest seat of the God of the mighty strides shines-
bright upon us.

Rigveda II. 12.


l.^ T fie fierce God who, so soon as he was bom their chief,
^surpassed all the gods in strength ; from before whose
breath heaven and earth tremblfed, Hie,0 men, islndra,
i He will not suffer thy foot to b e moved: he th a t keepeth thee will not
Bleep. Behold he that keepeth Israel shall neither slumber nor sleep-—
cxxi, ver. 3, 4. For he shall give his angels charge over thee, to keep thee in
all thy ways.—Psalms, xci. ver. 11.
* Earth, heaven, and the space between.
8 Or Heaven, and all the worlds,
* Vishnu and a fellow-god not named. * The stars ?
[ 8 See, however, note on paryabh&shxt. p. 112.]
&YM NS FROM

, 2. Who fixed fast the quivering earthy who made the moving
mountains rest; who measured oat the wide sky, who
propped op heaven, He, 0 men, is Indra.
3. Who slew the serpent and let loose the seven streams,
who drove out the kine from the cave of Vala; who
begat fire within the two stones,1 a spoiler in battles,
He, 0 men, is Indra.
4. By whom all this world was shaken, who pat under us
the dark skin f who, like a gambler that has won
a lakh, laid hold of the wealth of our foe, He, O men,
is Indra.
5. Of whom fchoy ask,r<rYVbere is He” in this awful manner,
and even say, “ He is not” 3; He brings to nought the
wealth of the foe like a gambler’s stake, He, O men,
is Indra.
0. Who is the fnrtherer of the rich, and of the poor, of the
priest and of the suppliant singer: who is the helper
of the man that brings together the stones, and pours
out for him the soma, God of the shining face, He,
O men, is Indra.
7. In whose gift are horses, and kine, and villages, and all
chariots ; who begat the sun, who begat the dawn,
who is the leader of the waters,4 He, O men, is Indra.
8. On whom Heaven and Earth,5 who are joined, call, and all
enemies, high and low ; on whom two warriors stand­
ing in the same chariot call, each for himself, He, O
men, is Indra.
& Without who in men do not conquer, on whom the warriors
call for h elp; who is the image of this whole world,
who is the shaker of what never before was shakei,
He, 0 men, is Indra.
1 Perhaps heaven and earth, the fire being lightning. [ O r perpaps clouds.]
a The aborigines o f the land.
3 Knowing this first, that there ahall come in the last days scoffers, walking
after their own lusts, and saying, Where is the promise o f hiB com iiigf for
since the fathers fell asleep, all thingB continue as they were from the begin­
ning of the crea tion .— II Jettr, Chap. iii, ver. 3, 4*
* The monsoon rains.
E5 See note o-n h'raiuJ.ast p. 121.]
THE ItfGVEDA. 301

10. Who has struck down with his dart, while they least
thought of it, many who were doing great evil ; who
does not forgive the stubbornness of the man that
provokes him, who is the slayer of his foe, He, 0
men, is Indra.
11. W ho found out in the fortieth autumn Sambara1 abid­
ing in the hills ; who slew that dragon boasting of
his might, the sprawling demon, He, 0 men, is Indra.
12. Who—a strong Bull with seven strings2—let loose on
their path the seven streams ;s who, thunderbolt in
hand, smote down Rauhina as he was climbing
heaven, He, 0 men, is Indra.
13. Heaven eveh and Earth bow down before him, at his very
breath the hills are in fear : known to us as the drinker
of our soma, and the wielder of the thunderbolt, He,
O men, is Indra.
14. Who protects with his help both him that pours out the
soma and him that brews it, Who helps the singer ahd
the sacrificer; to whom our prayer and our soma, and
these our gifts are for an increase of strength, He, O
men, is Indra.
15. O Mighty God, that hast rich gifts for all that worship
thee, thou indeed art true : may we, 0 Indra, at all
times be dear to thee, arid, with our children about us,
praise thy deeds.

Rigveda III. 59.

1. „ It is the voice of Mitra that leads us men, Mitra sustains


earth and heaven : Mitra, with eyes tha.t close not,
watches over our tribes, to Mitra pour the fat oblation.
^ The evil spirit who keeps back the rains. The hills are, perhaps, the
clouds.
2 To guide him, showing his power. The gods are often thus boldly called.
3 The seven rivers of the Punjab, made full o f water when the rains are
won from the clouds. Compare “ leader of the waters” above.
302 HYM NS FROM

2. That man is blessed, O Mitra, who duly serves thee;


none can slay him, none overcome him, whom thou
dost guard ; evil shall not reach him from far or near,
3. May we, kept free from sickness, and made glad with food,
as we wander over earth’s surface, abide ever in the
realm of this God, and live under the good will of
Mitra.
4. For this Mitra has been born to be had in honour, our
kind king, our mighty ruler: he it is we must worship,
may we live in his good will, in his kindly favour.
5. Approach with reverence the great Aditya,. the leader of
men, who is kind to the singer ; to him, Mitra the
Wonderful, pour into the fire the loved oblation.
6. Mitra sustains the tribes of men ; the help this God
gives us shall win us fame that all shall hear of.
7. T ^ jiniversal God, who encompasses heaven with his
greatness, and earth with his glory.
8. To Mitra our five tribes go for help ; and he sustains aU
the gods.
9. A friend indeed1 to gods and to men, to those that
worship him, Mitra fulfils their hearts’ desires,

Rigveda HI. 61.

1. 0 Ushas,2rich in blessing, wise and bountiful, accept tho


song of thy worshipper : for now thou comest in due
time, Goddess ever old, ever young, and bringest
with thee all good things.
2. Shine out, 0 Dawn, a Goddess and immortal, on thy
golden car ; awaken the sweet notes of the birds : let
thy well-managed horses, whose splendour spreads
all around, bring thee, a golden Goddess, to usward.
3. 0 Dawn, before all the worlds thou risest up, the banner
of immortality : moving to the old goal, but new
every morning, roll forward now like a wheel.
1 The word Mitra a filend. * Aurora, the dawn.
THE RIGVEDA. 303

4. Lo, the rich Dawn casts, as it were, her garment from


her, and moves on, Queen of the world : this bounti­
ful and wonderful Goddess brings heaven to life
again, and stretches to the ends of earth and sky.
5. Come, bring to the shining Dawn your offering and bow
down before her : high in heaven she spreads her
light, giver of good things ; the beauteous Goddess
has lit up the light places of the sky.
6. The holy Goddess has been awakened by the songs of the
sky, and her glory spreads over the fruitful worlds :
the shining Dawn is coming ; Agni, go forth to meet
her, and ask for us the wealth which we desire.1
Rigveda IV . 46. \
1. Drink, Vayu,* the first. brew of the honey at our
sacrifice : for the first draught is thine.
2. Seated in thy chariot with Indra by thy aide, Vayu,
drink deep of our oblation, thou that art an hundred­
fold our helper,
3. O Indra and Vayu, let your hundred horses bring you
to our feast, to drink the soma.
4. Your sacrificial car, O Indra and Vayu, has a seat of
gold, and touches the sky : up, mount upon it.
5. Its radiance spreads far and wide ; come in it to your
worshipper : 0 Indra and Vayu, come here.
6. See, 0 Indra and Vayu, our oblation is poured : bring
the gods, and with them drink it in the house of your
worshipper.
7. Here let your coming be ; here, O Indra and Vayu,
unyoke your horses, and drink our soma/
Rigveda IV. 54#
1. God Savitri3 is now to be praised of us, to be worship­
ped by us men now in the morning : He it is that
deals blessing to men, may he give to us excellent
wealth.
1 A verse is omitted. a The Wind. 3 The Bun.
304 HYMNS FROM

2. For first thou givest to the holy gods immortality, thy


choicest portions and then, O Savitri, to men, for their
lot thou dost, give lives in succession upon lives.
3. If in thoughtlessness we have done anything against the
folk of the gods, in weakness, in insolence, meq as we
are; whether among the gods, Savitri, or arjaong men,
do thou free us from the guilt pf it.
4. None can stay that isvork of this god Savitri, whereby he
maintains the whole world: what his fair fingers do }in
the circle of earth and in the vault of the sky stands
sure.
5. Indra and the gods thou didst place in the high hills,
giving them there rich abodes ; flying hither and
thither, all, Savitri, obey thy command.
6. 0 Savitri, may the thrice-poured soma, which day by
day gladdens thee, be for a guard to us ; may Indra
too, and Earth and Heaven, Sindhu with the waters,
Aditi with the Adityas, protect us.
Bigveda V, 26. ;
1. O holy and divine Agni, with thy pleasant tongue of
flame bring the gods here and worship them.
2. We have fed thee with butter, O glorious one, that gazest
up into heaven : bring the gods to our feast.
3. Thou dost call them to our feast; we have kindled thee
and thou dost shine: dost shine mightily, O wise Agni,
at our sacrifice.
4. Agni come with all the gods and partake of our sacrifice:
we have chosen thee for our priest.
5. See thy worshipper pours out the soma for thee,, Agni, give
him strength: with the gods sit down on the rushes.
6. Thou art kindled, 0 Agni, conqueror of thousands, and
kindled dost further our sacrifice : a messenger to the
gods, worthy to be praised.
7. Put Agni upon the altar, he to whom all creatures are
known, who it is that carries our oblation: a God and
Priest ever young.
THE R IG VED A. 305

8. And let our sacrifice go forward till it reaches all the gods :
strew rushes for a seat for them.
9. Here may the Maruts sit, and the two Asvins, and Mitra,
and Yaruna : the gods in all their tribes.
Rigveda Y. 83.
1. Call on the strong Parjanya1 in this hymn, praise him,
worship him, and bow down before him : for now, loud
roaring, the Bull, in quick showers of rain, puts his seed
within the plants, and they bring forth.
2. On every side he smites down the trees, smites down the
spirits of darkness ; the whole creation trembles before
him of the mighty spear: even the guiltless flee before
his onset, when Parjanya thundering smites down the
evil-doers.
3. Like a charioteer striking his horses with the whip, he
puts forth his messengers of rain: from afar the thun-
derings of the lion arise, when Parjanya fills the sky
with rain.
4. The winds blow, the lightnings fly, the plants spring upr
the sky pours : food for the whole world is made, when
Parjanya comes to Earth’ s help with his seed.
5. Thou at whose word Earth bends low, thou at whose
word cattle and the many-coloured plants scatter, O
Parjanya, do thou grant us thy great protection.
6. And you, ye Maruts, give us rain from heaven, make the-
streams of the strong horse run down: forth, Parjanya,
with thy thunder ; pour down on us the rain, 0
Heavenly Father.
7. Roar and thunder, sow the seed, fly around with thy
watery car : drag after thee the water-skin, loosened
and head downwards, let the high and the low places be
made one.
8. Draw up thy great bucket and pour it out, let loose its
streams that they may rush onwards: water heaven and
earth with fatness, let there be good drinking for the
cattle.
1 The god of the rain.
39
306 HYM N S FROM

9. When, Parjanya, roaring and thundering, thou dost smite


down the evil-doers, this whole world rejoices before
thee, and everything that is upon the earth.
10. Thou hast rained down the rain ; now hold it in: thou
hast made the deserts passable for us, thou hast quick­
ened the plants for food to us, and hast fulfilled the
desire of thy children.

Kigveda Y I. 53.
1. We have yoked thee, 0 Pushan, lord of paths, like a
chariot to our hymn, that we may obtain food.
2. Bring to us the wealth that men desire, bring to us a
manly, liberal, kindly patron.
And him that will not give do thou, Pushan, urge forward
to a g ift: break down the heart of the churl.
4. Open up paths that we may obtain food, slay our enemies:
let our desires be accomplished, 0 fierce God.
<5. Pierce the hearts of the churls with thy weapon, O wise
one : subdue them to us.
6. Strike them with thy weapon, 0 Pushan, seek out for us
that which is dear to the heart of the churl: subdue
them to us.
7. Pierce and tear the hearts of the churls, 0 wise one: sub­
due them to us.
5. Thou bearest, Pushan, a weapon to stir up prayer; with
it pierce and break up the heart of every one.
9. Thou hast a goad furnished with thongs of cowhide for
driving cattle; we seek its protection.
10. And make this our prayer availing, for kine, for horses,
for wealth that becomes men.

R ig v e d a Y I . 54.

1. Lead us, Pushan, to a wise man who shall straightway


direct us; who shall say, Here it is.
2. May we meet Pushan who shall show us houses: and say,
There they are.
THE R IG VED A. 307

"S. Pushan’s wheel is not broken, its box does not fall: its
tire is not shattered.
4. And if one serve this God with an offering., Pushan will
not be angry with him: he shall get wealth first.
5. May Pushan go after our cattle, may Pushan protect our
horses, may Pilshan give us food.
6. 0 Pushan, go after the cattle of thy worshipper, who
pours out the soma for thee; and of us who praise-thee.
-7. Let nothing be lost, or injured, or fall into a p it : come
to us with our cattle all safe.
-8. Pushan hears us, therefore do we call upon him; the watch­
ful God who loses nothing that is his, the Lord of wealth.
4). May we, Pushan, living in thy land suffer no evil: see
we are here thy worshippers.
10. May Pushan stretch out his right hand far and wide;
and drive back to us our lost.
Eigveda VI. 55.
2 Come, 0 son of deliverance, may we meet thee, 0 shining
one ; guide the chariot of our sacrifice.
2. For thou, art the best of charioteers, 0 God of the braided
hair, and art Lord of much substance: we ask our
friend for wealth.
-3. Thou art a river of wealth, 0 shining God, a mass of riches,
0 goat-drawn God : the friend of every pious man.
4. Let us praise Pushan, the God drawn by goats, the giver
of food: they call him the lover of his sister.
-5. I invoke him as the wooer of his mother, may the lover
of his sister hear us: brother of Indra, and my friend.
'6. May his sure-footed goats bring here the God Pushan on
his chariot; Pilshan who visits mankind,
Eigveda VI. 56.
1* He who says of Pushan, He is an eater of gruel: him the
God will not hear.
308 HYMNS FROM

2. He is the most skilful of charioteers ; Indra, Lord of the*


good, goes forth to slay his enemies with Pushan for
his companion.
3. And this most skilful charioteer straightway drove that
golden wheel of the sun through the speckled cloud.
4. What we ask of thee, 0 wondrous God, that art sought of:
many, do that for us to-day.
5. Lead this our troop looking for cattle to where they may
find them: Pushan thou that art heard of from afar..
6. We seek thy blessing which drives away ill-luck; for the-
day and the morrow and all eternity.
Rigveda Y I. 57.

1. Let us call on Indra and Pushan for friendship and good.


luck: so shall we obtain food.
2. One sits down to drink the soma poured from the two*
spoons: the other eats his gruel.
3. Goats carry the one, his two brown horses the other: for
with them Indra slays his foes.
4. When the mighty Indra brought the great waters: then.
Pushan was his friend.
5. W e cling to Pushan’s good-will as to the branch of a tree,
to Pushan’s and to Indra’ s goodwill.
6. We stir up Pushan as a charioteer shakes his reins ; Pushan
and Indra, that they may give us prosperity.
Rigveda VII. 28.
1. 0 Indra, listen to our prayer; come yoke thy horses and
drive them to uswards: all mortals call upon thee ii*
every place, but hear our prayer, 0 life-givei*.
2. Thy greatness Indra, reached our cry, and thou protectest
the song of the singer, 0 mighty one: when thou dost
take the thunderbolt in thy hand, great and fierce God,
none can resist thee.1
1 a verse is om itted.
THE R IG V E D A . 309

4. In the days when evil men do penance for their sm, in


these days be gracious to us, O Indra: the sins which
Varuna, the wise God, sees in us—from their guilt
may Indra deliver us.
••>5. Let us call on this mighty Indra, that he may give us
great wealth and substance : who is the hearer o f
prayer—and do you gods protect us always with your
blessing.
Rigveda V II. 49. d ,,.A ^

11. With the ocean afe their head they come from the midst of
the heavenly sea,1 pure, never resting: Indra with
his thunderbolt has ploughed up a path for them—
may these divine waters protect me.
:2. The waters of the sky, the waters of the rivers, the
waters of the wells; the bright and cleansing waters,
whose goal is the sea— may these divine waters
protect me.
^'■'3. In the midst of them goes Varuna the King, marking the
truth and falsehood of men: they so pure and bright,
dropping honey—may these divine waters protect me.
4. There is Varuna the King, there is Soma, there all the
gods find strength : Agni, the friend of man, goes
down into them—may these divine waters protect me.

Rigveda VII. 54.

1. Lord of the house, recognize us for thine own, bless our


coming in,2 free us from sickness : grant those things
which we ask of thee, protect us, man and beast.

1 In the sky. Compare Genesis, Chap. I., ver. 6, 7- And God said, Let
- there be a firmament in the midst o f the waters, and let it divide the waters
;from the waters. And God made the firmament, and divided the w aters
which were below the firmament from the waters which were above th e
firm am ent: and it was so.

2 The Lord shall preserve thy goiug out, and thy com ing in, from this
rtim e forth, and even for evermore.— Psalms , cxxi., ver. 8,
310 HYA1NS FROM

2. Lord of the house, be a furtberer to us, increasing our-


kine and our horses : may we not grow old in thy
friendship, cherish us as a father cherishes his-
children.1
3. Lord of the house, may we rejoice in thy pleasant friend­
ship : protect us both when we work aud when we-
rest— and do you gods always protect us with your
blessing.
Eigveda VII. 68,
1. 0 bright Twin Horsemen2, come here on your fair steeds,.
receive, 0 wondrous ones, the prayer of your servant,.
and eat the oblation which we have brought.
2. The plant that maddens3 is ready for you : arise and come
to eat of my oblation : across the cries of the foe listen
to ours.
3. Your chariot is pressing forward swift as the wind ; across
the worlds, 0 Horsemen, bringing us help an hun­
dredfold: coming to us, 0 bridegrooms of Surya.4
4. When the holy'stone lifts up its voice, and calls you, as it
presses the soma for you: then, 0 fair Horsemen, let
the priest draw you here by our offerings.
5. There is rich nourishment with you, of which you gave free­
ly to A tri: who enjoys your protection being dear to
you.
(). That too was your doing, 0 Horsemen, when you came
back to the aged Chyavana and gave him a body to
serve him from that time forth.
7. Your horse delivered Bhujyu when his treacherous com­
panions had deserted him in mid sea.
8. You gave strength to Vrika when he was weary, you
heard &ayu when he called upon you ; you filed the
cow with milk like a stream, and gave strength to the-
barren, 0 Asvins.
1 Like as a father pitieth his children, so the Lord pitieth them that fear
him.— Psalms , ciii.,ver. 13.
2 The Asvins. 3 The soma plant. 4 The sun Goddess.
THE E IG V E D A . 311

9. Walking early in the morning I too praise yon in choice


songs, glad at heart: may the cow give me food and
drink—and do you gods always protect us with your
blessing.
Rigveda VII. 75.
1. The Dawn, born in heaven, has unfolded herself at the
appointed hour, and comes towards us, unveiling her
majesty: she has driven before her the spirits of night
and hateful darkness; chief of the Angirases, she
has wakened the paths to life.
2. Wake us to-day for good, 0 Dawn, help us to great good
luck: 0 Goddess, friend of man; bring to us wealth
manifold and glorious among men, wealth that shall be
heard of.
3. See how the bright and deathless rays of the admired Dawn
advance ; they spread in all directions, begetting the
works of God, and filling the mid worlds.
4. While she yokes her chariot from afar, and straightway
traverses the five tribes, looking down on the ways of
men, Daughter of the Sky, Queen of the World.
o. The Bride of the Sun, with her swift mares, bringing
gifts to men, disposes of wealth and riches: our seers
praise her who takes our youth away; the beneficent
Dawn shines, praised by our singers.
6. The red and beauteous horses appear bringing on the shin­
ing Dawn: She comes, bright, on her radiant chariot,
and brings a jewel for her faithful worshipper.
7. True with the true, great with the great, goddess with the
gods, holy with the holy, she breaks down the strong
places, and gives us kine: our lowing cattle greet the
Dawn.
8. Now give to us, 0 Dawn, treasure of cattle, treasure of men,
treasure of horses, treasure of food: make not our altar
a reproach among men—and do you gods always pro­
tect us with your blessing.
312 HYMNS PROM

Rigveda VII. 83.


An historical hymn in which the victory of Suddsdicing o f the Tritsus,
over ten confederate Icings is, by the Vasishthas, the family 'priests o f
Sudds, ascribed to the interposition oflndra and Varuna. The king and
his priests speak alternately.
T he V a s is h t h a s :

1. They looked to you, 0 Men, and to your friendship, and


went forward, our warriors with their broad axes: you
slew for us our barbarian and our Aryan foes, you, 0
Indra and Varuna, helped Sudas with help.
2„ Where men come together with uplifted banners, in the
fight on which hangs all that is dear, where Earth,
and they that dwell thereon, shake for fear, there, O
Indra and Varuna, you comforted us.
S udas:

3. The ends of the earth were darkened with dust; a cry, O


Indra and Varuna, went up the sky : those who were
my foes among the peoples had hemmed me round, yon
heard my call and rushed forth to help me.
T he V a s is h t h a s :

4. 0 Indra and Varuna, with your darts you smote Bheda


and he could not stand, so you delivered Sudas : you
heard the prayers of these men, when they called upon,
you; the intercession of the Tritsus availed with you.*
Sudas:
5. 0 Indra and Varuna, I was tormented on all sides by the
wiles of my foe and by the eamity of them that hated
m e: but you dispose of the wealth of both sides, and*
you helped me on that great day.
T he V a s is h t h a s :
6. On you both armiest call in the day of battle, that, with
Indra’s help, and Varuna’s, they may win them wealth :
there Sudas was hemmed in by ten kings; then you
helped him with the Tritsus.
[* See note 2 on this verse5 p. 224.] [ f See note on this verse, p. 226.]
THE RIG V E D A . 318

T. The ten kings leagued together, the godless ones, could


not, 0 Indra and Varuna, fight with Sudas; the
intercession of his priests availed, for the gods heard
their call and came.
&. In the battle of the ten kings Sudas was surrounded on
all sides, and you, 0 Indra and Varuna, helped him :
for there the pious Tritsus, clad in white, and with
their hair braided, worshipped you with prayer.
V. The one smites down our enemies in battle, the other
ever guards the law: we call on you both, 0 mighty
ones, in this our hymn: to us, 0 Indra and Varuna,
grant your protection.
10. To us may Indra, Varuna, Mitra, and Aryaman grant
glory, grant their mighty and great protection: as
we yearn after the everlasting light pf the holy
Aditi, and the word of God Savitri.

C '* A Ri gve da V I I . 86,

1. Our tribes endure by the strength of Him,1 who fixed


apart the two great firmaments, who rolled out the
wide and lofty sky with all its stars, and stretched
out the earth.
3. £ say to my own heart, When shall I come into Varuna’ s
presence? Will he not be angry with me? W ill he
receive my prayer ? When shall I see his mercy
and rejoice ?
-13. I ask myself what my sin was, and try to find it ou t; I go
to those that know, to ask of them : one answer only
the wise men give me, and say, It is Varuna that is
angry with thee.
•4. What is the great evil I have done, 0 Varuna, that thou
goest about to slay thy worshipper and friend ?
Declare it to me, mighty and glorious on e; then
«hall I, sinless, come quickly to thee with adoration.
1 For I am the Lord, I change not j therefore ye sons o f Jacob are not
'Consumed.— MafocM, Chap. iii., ver, 6 .
40
314 HYMNS FROM

5. Loose from me the sins of my fathers1 and those which T


myself have done: loose me, 0 King, as a thief
who has wrought atonement; loose me as a calf from
the snare of sin.
6. It was not my own strength, O Varuna; it was fate,,
wine, anger, dice, want of thought: — — — — y
even sleep makes me to sin.
7. Free from sin 1 will worship, as his servant, a forgiving
and glorious G od; this gracious God makes wise the
simple,3 and, wiser than the wise man, helps him to
all good.
S. O glorious Varuna, may this my song go up into thy
heart: bless me resting, bles3 me working; and do-
you, gods, always protect us with your blessing.

Rigveda V II. 88.


1. Bring, 0 Vasishtha,3 a pure and acceptable hymn to the
gracious Varuna, who drives towards us that holy and
mighty Bull4 with its thousand boons5.
3. When I, with Varuna, climbed into the boat,6 when we
urged it through the mid-stream, when we rode on
the backs of the waves, the God and I swung
happily in that swing.
4. Varuna put Vasishtha in the boat, Varuna like a cunning
workman by his strength made Vasishtha a prophet:
the wise God, when the days were bright, made
Vasishtha his praiser, so long as the days and dawns
endured.
1 For I the Lord thy God am a jealous God, visiting the iniquity of the
fathers upon the children, unto the third and fourth generation of them that
hate me.— Exodus , Chap. xx., ver. 5. And as Jesus passed by, he s tw a man
which was blind from his birth. And his disciples asked him saying, Master,,
who did sin, this man or his parents, that he was born blind ?— John ,
Chap. ix Mver. 1, 2.
3 The law of the Lord is perfect, converting the soul : the testimony of the-
Lord is sure, making wise the simple.— Psalms, xix., ver. 7.
3 The poet addresses himself. 4 The Sun.
5 A verse is omitted. ° Perhaps the Sun.
THE E IG V E D A . 315

5. Where are these old kindnesses of ours, when we walked -


together without hate1; when, 0 glorious Yaruna, I',
entered thy great and holy house with its thousand
doors ?
6. I was thy close kinsman, Yaruna, dear to thee, thy friend
but I have done evil against thee: I have sinned!
against thee; let me not suffer, 0 avenging God,
defend me, for I call upon thee.
7. 0 Varuna, loose my bonds from me, and bring me to
dwell in that abiding city : send me help from inner
heaven—and do you gods always protect me with
your blessing.
Eigveda Y II. 89. 1U - ' L - :
Y. Let me not, 0 King Yaruna, go down to the earthy house:
have mercy, 0 Lord, have mercy.
2. For I go tottering, 0 Thunderor, like a blown-up skin :
have mercy, 0 Lord, have mercy.
3. My strength was very weakness, and I went wrong,.
0 pure God: have mercy, 0 Lord, have mercy.
4. Thirst found thy worshipper as he stood in the midst of
waters: have mercy, 0 Lord, have mercy.
0. Whatever be the evil, 0 Varuna, we men do against the
folk of the gods, however in thoughtlessness we trans­
gress thy laws— do not, 0 God, punish us for that sin.
Eigveda YII. 102.
1.Sing aloud to Parjanya'2, the bounteous son of the Sky :
may he find us corn.
2. He puts the seed in plants and cows and mares ; he
puts it in women.
3. Pour into his mouth the sweet oblation: may he ever
give us food.
Eigveda Y1II. 30.
1. There is no child among you, 0 gods, nor young man:
all of you are strong.
1 Lord, where are thy former loving-kindnesses, which thou swearest unto -
David in thy truth ?— Psahns, lxxxix., ver. -19.
2 The god o f the rain.
316 HYM N S FROM

-2. So we sing and praise you, devourers of your foes, the


three and thirty gods worshipped of Manu.
3. Protect us, defend us, speak for us, lead us not astray
from the path of our father Manu.
4. May all the gods who are here and are friends to man
grant their mighty protection to us, and to cow
and horse.
Rigveda X. 14.
A Funeral Hymn .
- 1. To him that passed along the great heights, and sought
out a path for many, Vivasvat’s son, the gatherer of
men, Yama1, the King— to him bring worship and
offering.
.:2. Yama first found out for us the road; this is a pasture
land which none can rob us of : thither the living go
their several ways, along the road by which, our
fathers, that were before us, passed.
3, Matalin with the Kavyas, Yama with the Angirases,
Brihaspati with the Rikvans grow there in strength;
they serve the gods, and the gods serve them ;
rejoicing together, the gods in our sacrifice, the
fathers in our oblation.
4. Here, 0 Yama, is a place for thee, join thyself to our
father Angirases, and sit down : may the spells said
by our wise men bring thee; rejoice, 0 King, in this
our offering.
♦5. Come with the holy Angirases, with the Vairupas here,
0 Yama, rejoice: I summon Yivasvat, who is thy
father; sit down in the place made ready At my
sacrifice.
6. Oar father Angirases, the Navagvas, the Atharvans, the
soma-loving Bhrigus— may these holy ones have us
in their good will, may they have us in their kind
favour.
1 The god of the dead.
TH E RIG V E D A .

(To the corpse.)


7. Go forth, go forth, by the old paths,by which our fathers,
that were before us, passed: thou too shalt look on the-
Twin Kings rejoicing in our sacrifice, on Yama and.
on God Varuna.
8. Go meet the fathers in heaven on high, meet Yama, meet
the good works which thou hast done:1 leave here
all evil, and go home, there glorious meet another
body.2
(To the bystanders3.)
9. Stand aside, go away, disperse, the fathers have made
this place for him, furnished with days and waters
and nights: Yama will give him rest.
(To the corpse.)
10. Run and outstrip the two doga of Sarama, the dappled'
dogs, each with four eyes: run straight from them;
so shalt thou come to the gracious fathers, who live
in joy with Yama.

11. Those watch-dogs of thine, 0 Yama, warders of the path


and watchers of men—give them, 0 King, charge
over this man, grant him wealth and health.
12. With wide nostrils, insatiate, these two dark messengers
of Yama go up and down among men: may they to
us here to-day grant again sweet breath, that we
may see the sun.
13. To Yama pour the soma, to Yama bring the offering: to
Yama the well-furnished sacrifice goes with Agni for
its herald.
14. To Yama bring the fat oblation, and draw near : may he
bring us to the gods, to live a long life in heaven.
1 I heard a voice from heaven saying unto me, Write, Blessed are the dead
w hich die in the Lord from henceforth : Yea, saith the Spirit, that they may
rest from their labours ; and their works do follow them.— Revelations, Chap.
x iv ., ver. 13.
3 There is a natural body, and there is a spiritual body.— I. Cor., xv.,.
ver. 44;. [ 3 See note 1, p. 254.]
318 H YM N S FROM

15. To Yama the King pour out the honied oblation: then
bow low before the sages born in old time, our
fathers, who made for us this path.1

Rigveda X. 90.

1. The Man had a thousand heads, a thousand eyes, a


thousand feet: he covered the earth on all sides, and
stretched ten fingers’ length beyond it.
2. The Man was all that is and all that will be: ruling over
immortality, he was all that grows by food.
3. Such was his greatness; and the Man was greater still:
this whole world is a fourth of him, three-fourths of
him are immortal in the sky.
4. For with three-fourths the Man went on high; but a
fourth of him remained here, and then spread on all
sides, over the living and the lifeless world.
5. From him Yirafc was born, and the Man from Virat:
when born he stretched beyond the earth, behind
and before.
•6. When the gods made sacrifice with the Man for their
offering, Spring was the butter for him, Summer
was the fuel, Autumn the offering.
7. They be-sprinkled this sacrifice on the altar, the Man
born in the beginning: the gods, the holy ones, and
the sages took him for their offering.
8. From that sacrifice fully made was produced the butter:
it made the creatures that are in the sky, the beasts
of the forest, and those that dwell in villages.
9. From that sacrifice fully made the Rigveda and the
Samaveda were born : from it the Atharvaveda was
born, from it the Yajurveda was born.
10. From it horses were born, and all animals with two rows
of teeth: from it cows were born, from it were born
all goats and sheep.
1 A verse is omitted.
TH E B IG V E D A . 319

When they divided the Man, into how many parts did
they shape him ? what was his mouth, what his arms,
what his thighs, what his feet ?
The Brahmana was his mouth, of his arms the warrior
was made, his thighs became the husbandman, and
the pariah was born from his feet.
The moon sprung from his mind, and the sun was born
from his eyes: Indra and Agni were born from his
mouth, Vayu from his breath.
From his navel came the mid-world, from his head rolled
the sky: from his feet came the earth, from his ear
the east and the west: thus they framed the world.
Seven logs were put round for him, thrice seven faggots
were made: when the gods made sacrifice, and bound
the Man for their offering.
With sacrifice the gods sacrificed, these were the first
rites: then these great ones sought out heaven, where
are the holy gods that were before them.

Rigveda X. 119. / v^ ^
Indra speaks:
This, this is my thought, that I will get me cow and
horse : have I not drunk the soma ?
Like rushing winds the draughts I have drunk carry me
along : have I not drunk the soma ?
The draughts carry me along as swift horses a chariot:
have I not drunk the soma ?
Prayer is drawing nigh me, like a lowing cow approach­
ing her dear child : have I not drunk the soma ?
I, as a carpenter with a plank, turn the prayer round in
my heart: have I not drunk the soma ?
The two worlds reach not the half of m e: have I not
drunk the soma ?
Over heaven in my might, over this mighty earth I
stretch : have I not drunk the soma ?
320 H YM N S FKOM

9. Ha ! I will put earth down this way or that way : have*


I not drunk the soma ?
]0. — — I will smite earth this way or that way : have L
not drunk the soma ?
11. One half of me is in the sky, the other I have drawn
down here : have I not drunk the soma ?
12. I am great of the great; I have risen to the navel of the
world : have I not drunk the soma?
13. I have taken, and go away satisfied, to carry the offering
to the gods : have I not drunk the soma ?

Rigveda X . 121.

1. Hiranyagarbha1 came in the beginning, born sole Lord:-


of every creature: he bears up earth and sky— to
what god should we bring our oblation ?
2. He is the giver of breath, the giver of strength ; all
creatures wait on his command, yea, even the gods:
his shadow is immortality; and death is his—to what
god should we bring our oblation ?
3. He is the mighty and only Lord of all this world of
breath and sleep2 : he rules over man and beast— to
what god should we bring our oblation ?
4. His are those snowy hills : his they say, the ocean with
the great river : his are the regions of the sky, his the
two arms— to what god should we bring our .oblation ?
5. He established the great sky and the earth: he fixed fast
the firmament of heaven, and measured out mid sky
— to what god should we bring our oblation3 ?
7. When the great waters swept over the world., bringing
the seed and begetting Fire, then he came, the one
soul of the gods—to what god should we bring our
oblation ?

1 Goldseed. 2 Earth, as distinguished from heaven, whose-


inhabitants “ slumber not nor sleep.” 3 A verse is omitted.
THE 5IG V E D A . 32 1

'S. He looked over the waters in his might, as they brought


strength and begat the sacrifice : be alone is God of
Gods —to what god should we bring our oblation ?
9. May he not injure us, who is the begetter of the earth,
the true and faithful one who begat the sky, who be­
gat the great and shining waters.
*10 . Lord of every creature, thou rulest over all, and there is
none beside thee : give us, that call upon thee, the
desires of our hearts ; may we be lords of all good
things.
Rigveda X. 125.

The Word sptalcs :


1. I walk with the Rudras and the Yasus, with the Adityas
too, and all the host of gods : I bear up the Two,
Mitra and Varuna ; I sustain Indra and Agni, and
the Two Asvins.
2. I bear up the soma stream, I, Tvashtri, Pushan, Bhaga :
I give wealth to him that brings an oblation, to the
pious house-holder, to him that pours out the soma.
3. I am the Queen, the gatherer of riches, I was the first to
know the holy ones: therefore have the gods put me
in many places, making me enter and dwell every­
where.
4. By me, whoever sees, or breathes, or hears what is said,
eats food: they know it not, but are under my control,
listen one and all, this is a true thing I say.
o. Verily I myself speak, and say what shall be welcome to
gods and men: whomsoever I love I make strong, I
make him a brahman, I make him a prophet and a
wise man.
6« I bend the bow for Rudra that his arrow may smite down
the man who hates God: I make strife among the
people, I pervade heaven and earth.
322 HYMNS EROM

7. I set my Father over all the world; my seat is in the


waters, in the sea : thence I spread through all
worlds, and touch with my head the sky.
•S. I blow as the wind blows, taking hold of all worlds : past
heaven, past earth: such is my might,
Eigveda X . 168.
1* O the greatness of the chariot of the Wind, it goe&-
crashing with a sound of thunder: it touches the sky
and reddens it, it moves along the earth, throwing
up the dust.
2. They1 rush along in the track of the Wind, they go after
him as women to the market-place : with them the-
God moves along, King over all this world.
3. Moving along his paths in the sky he rests nowhere and
never : friend of the waters, the first-born, the
righteous one, say where was he born, whence did he
come ?
4. Breath of the gods, seed of the world, this God moves as
he listeth: his sound is heard—but not his form ;
bring oblations to the divine Wind.

1 The W aters.
Index of Words -and Passages explained
in the Notes*
3Tfsr_ 89. STfSr^- 88.
135. •Tfiwnt 76.
STtR 98. arfSrfe 134.
■atfsPTff 2 6 9 .
sTHl'^nr? 192.
•5Ttv5 5 .
9TT^ 282.
s i# 158.
97.
a t f ^ r 251.
ar?n»T i l l .
«rf^p**r*r 214. sig=ffT 86.
s r f ^ P * 15 2 . ar* f> 235.
®T*OT «TT &c., 143. T O 5 211.
sragr 180.
S T *“ l|ft t>u^ I 286*
ST3TT 93.
ST^r 218.
®RT: 7 2 .
ST^HT^: 58.
94.
144.
a * ^ ? , srar^ N rP r 170.
8*^: 235.
BTT*r 2 0 8 .
ST#T^f f W &c., 192.
218.
s r f ^ r 195.
»T £ a r7 2 .
st»>I5 115, 238.
^ * 1 ? 57. sra? 97.
a t f j^ s 242.
256.
-a r e *-5 * 3 q ; s » } & c ., 2 3 7 .
stf^T W *R [& c., 234.
81*15*1 &c., 88.
8^^HHig<T &c., 223.
a r ^ h ff >m 202. 8T5?r fUT: 285.
a js r e t jw 179.
s m %tT snnr: &c., 93.
"srfW f^ rr 1 2 8 .
284.
^ P t ft t R F T 198.
arfpT: 195.
arbiter 8 2 .
atftftrft: &c., 254.
230.
arr 76, 90, 130.
a rw f^ -2 3 8 . W ffT 172.
s m f 115. STrftsf 185.
t f a &C., 2 5 4 . S1RT (fa), >rif»ir f t - 198.
BT5n% 2 2 3 . W-T^: 58.
W T i 82. 8TTT: 278.
324 INDEX OF WOKDS AND PASSAGES.

*m r 173. I <rtt 249.


W : ( 3T<T( ) 214. q ? 112.
w srrt 69. sfm ^ 209.
244. afr«n^: 166.
« n ? ^ 2 5 i. { sftaS 270.
77. I 5 l< m ?rr?: 288.
TrnrfW 210. I ^rfS|?fr^T 164.
?f% 121. ^r*[ 101.
109. 74.
?*T!ft»T§-: 150. ^Tl^f 237.
x * l 204. ^T**rr?r 185.
f^sti^SIH &c, 255. 5f^f: 86.
?Tr 166. SK?qf 73.
**179. j 273.
fOTfT 135. f%T%* 174.
fH T # 253. farepr sirt &c., 231.
? ? W T 247.
Sfitft 120.
I ? H 7. ir ^ r 103.
f t 218. ^tr 113.
?T *T tqhni: 186. J ftr r 97, 267.
sf^ rr 89. «Kftrl77.
S'TJT 234. *>H 55.
188. ?F^T 92.
*r f? 108. 121, 277.
102. f> 240.
Nisrren* 77. 59.
W : 137. ^ r> ft 67.
145. a#r, 3tf*r 79.
tut ^TTfrT 141. (%1%. 216.
246. 205.
* tffl2 5 . ^rPrnr'T 198.
200. 110.
3 ^ (1%) 151. IT^TFT 203.
58. *fsa 221.
*T5T 98. 77.
3»t ^ 0%) 97. n f c 55.
fvr 144- in g 249.
siT^T 71. nnjHrft 205.
^T»=T 84. * r n ff 110-
INDEX OF WORDS AND PASSAGES. 325*

W ftsr 103. tfj, <FT 230, 232.


g s r 116. HiR'hH. 7^'
271. R r ^ 6 i.
%, 187. fiJtT st^T & c ., 2 0 6 .
% w m r r i? 5 . ?«irw 23i.
*ifor*r 54. ggfSr 194.
fc R 5 159. 5tff?ra: 224.
117- f jr 232.
(3TT) 79. 54.
^JfT 177. 5^ 216.
* * * ($ * :) 187. f% ^ T Sf W 246.
^ r r R ^ r srcfl 123. &c„ 257.
223,234. f ^ r r i 107.
139. * r 105.
f t ' (ft) <ni: 172. 102.
j t w «rr^TRr^ 281. 93.
^ • f ^ f 73. 152.
? *r«r Hf^pf 208. «t| 197.
ftw pnrr 218. ^ | R ra i°rf jtmt &c., 2l!>.
r% ^ft 173. ^rr?rr 162.
«w r 116. ^ 5 79.
269. 258 ..
263. 289.
■snm: 274. ( stw ) 122.
51% 194. 3T*rrc 107, 128.
3pnis<it srarfsr 21c. ^PI? 151.
*pp»ft 184. ^rw= 233.
’SPTT: (T^T) 134. ^RTCTfT 227.
218. S R jt 69.
166. 116.
W I P T 212. 230.
■^rm t t 112. (an) 185.
’srnf^^r 162. R s ^ s ^ .2 8 5 .
fS iiftercw 65. 195.
164. 165.
81, 256. |*tt HCTWH* 256.
ITT (SI%) 201. t r * lT 207.
<T**Tl59. 162.
tRPT'T 239. ^RT: 57.
■326 INDEX OP WORDS AND PASSAGES.

5 R 152. TO^q%-171.
216* T*T%: 100.
2(57. gsnirT 228.
65. irc-sm 121.
«TPTT?f*rfl 82, 98. »TC: 56.
srrft 74. qr% wTwPi 91.
JT S T T T S R P T P * 76. T^?n^i80.
s m r 70. >T*f*ra^248.
f|3T 196, 229. T ^«T 244.
>^»dfer 161. 'rS’jr w 112.
•srr (sffaFf) 209. Ttw 62.
tftrT •rrl’ rr snjfa 228. TTV 211.
■‘f fa t n ft w : 183. <rsnri
^ S 232.
■<j?r5Rr 68. q^stT 71.
233. 'IWPRi: 156.
&c, 241. «jpi: 108.
-t-T^ 223. m 158,199.
^ 66. PtSflT 89.
vnfrtW 166. 3HFI198.
•sf 5C% 122. 3 ^ 1 3 7 .
•rrnt 90. 3 ^ r ft..5 ^ ? r : 1 3 7 .
^ irft%...?TOvr 154. &c. 259.
-sp^FfT: 85. 5 ^ W 220.
•sr: 68. ^195.
Sf* 171- $PV5W 153.
252. «£Fll70.
•’T^Rff 90. tjpUT 176.
61. 5 p r t F «*W tn J T 5 H 3 .
•*TW 95. 5^ 222.
Sfn-: 69. IT 64, 191.
1 % ^ 168. jr^Praf 113.
T*rf"Nr 75. JTSTT^f: 70
f%ai«T 184. JT«T: 74.
fsftr 87. jrfST 54.
-I f (*) 229. Jl#Rr210.
25o. smr^ 139.
-sj^ t 176. jrf^T: 275.
f¥tV 194. jjW * I 54.
179. jj^_248.
INDEX or WORDS AND PASSAGES. 327'
Jimr 221. saStar ^*Rr &c., 230.
jrr’rar 274. 212.
TOPI 237. 9^178.
109. fTfT 172.
tr fa 215. *r a n fir f^ fr &c., 240.
srenfMf 174. T 7*rrat (*rr^r) 70.
?njsjr 119, 283. in rsrR W tr 185.
3TJJT °T 192. 158.
W Atm. 126. «r f^ 2 4 0 .
HFTSW94. *^126.
gplw, 261. ^rsrr sr?r &c., 83.
gf*281. ar^r (7 ) 215.
^jSf 235. n g (f^) 156.
»twrr92. ^rarf 77.
HWtf 86. irf^*r5rraT 223.
jpftar 170. gr^rr^r &c., 273.
246. ’ ft 'J'it &c„ 106.
«J5tT*T: 188. *r 141.
54. ^XfT 239.
Jl^ f 55. tTM3$a(*T 131.
jjftr (termn.)64. ?lT»rf*t 80.
•I? 55. *tRTf ^r3nr...*trfw 199.
(ST) 192.
H^181.
jjsppt 164. I (5T) 234.
*1^167. g*T 83.
>lft?qr274. gsm r 210.
132, 285. srcjfcrs 208.
208. 3^«fPT 207.
W T ^ H H ra 221.
*rr (ft) l ° l > 114-
gqr If^^T 226.
w k l7%
ir 101.
91.
*trnf^-^ 2 5 0 . 278.
f t w i R r **■ 5m®nt 282.
in g W ^ f5 183> 289-
f ir ^ r w 76. 218.
Tf^mrw 255.
*TT*rr (i^ t & c) i i5 -
f*m5T 129. *3TW 56.
5»Tm^239. 198.
104. wr u s .
* »1 1 4 .
gift *T HrtT: &c., 103.
■328 INDEX OK WORDS AND PASSAGES.

275.
*Th 80. f%MF*g?tT 72.
T O 179,182. 57.
174. faOT 286.
159. 66.
wicfi 2bo. «. 97.
98. sftfrlfpT 160.
^fe>r 158. #^*69.
^ (KfSr) 247. *rpf 103.
217. f?»7W fK l.35.
96.
^ftjrst.129. 105,145.
q-CTpr 154, 234.
207. "W 69.
=fg 90. ^PrTT 69.
:w : ^ fsnr 90. W>T 251.
T O "4. q t ^ 7 8 , 101.
67. JTfT 64, 216.
96. 180.
^ T 'T ^ T 225. 51^212.
*Hr 289. ^prcf100, 204.
srrejpr HO- STW adv. 202.
^rsr 137. ?EPj v. 125.
^rrsnrt^fr 218.
5T«IT 123.
-rra 146. 283.
^5181. sramFr 125.
•gT® 146. r%8T 128, 227.
137. ftl%PT: 100.
’fr c tW fa 200. Sjf*T 199.
117. spur 113.
r%ff^ ^PTTT 86. ^sr 104.
r^ *r 9°- shsr 118.
231. >H^^132.
fsjtr^r 67. 215.
^’TfH 181. 82-
ft R j^ r 229. w fr 79.
f ^ t m 163. •qffpr 116.
219. (PO 71
Pr’SR^T 1<J3- %nT=t Tprprra 249.
INDEX OF WOllDS AND PASSAGES.

281. fSTT 59.


66. i^ r ^ l4 2 .
w ^ s?3 &C. 286. g<nff 74.
190. gjn s^ 281.
*fa^244. it* tK rrs^rr 253.
115. g?rf*t 151.
205. g f l % 143, 227.
SET: 80. gtr«r i3o.
*WflWf| 205. { w t f t 138.
240. CT*rpnr 207.
« n r is » i- %Rr 117.
240. %nr96.
W S R R r p ff: 113.
W lf r T & C ., 282.
*r<Tf»i*F5r: 245. € fn i 252.
*T«| 154, 219. 63.
158. ^ T O 252.
*TO?«i 87.
* ^ 3 212.
*T3*W* 267. (sr) 103.
*»t 174. 183.
287.
**T*r 247.
*p>pi w i m f w m r 121. ?jP r. 238.
*pff*T»ror 139. m r » . ( s r s r m p T > 249.
•I1* * 238. P W *• 75.
«25l^r 199. 140.
69. ^ 233.
^5^287. **rw*t<rf??r J06.
287. 231.
124. w r 239.
188. m N ^ r t 142.
198. 159, 223.
157 142.
(H) 95. « l 4 ( : 289.
?jp* (ST*) 196. 201.
g i « r 262. ?^r?r 250.
*Tprflr 132. ( 5TWff^ 5HC% ) 283.
R l ^ : 94. ^ssrerflr 160.
R r*«F l(?nr) 11<4- f? ( termn.) 95.
fiw 8 7 . ft^wra 253.
« ( I t ) 66. 54.
g or g; 148, 151. I SIT<if fJTO* 78.

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