English
m \TvtTrt 1 sfrr: i ft-r- T^r?iT 5 ar 3 TF?# 1 artr 'Art stm ff% y g q r w<tfl p 1 w 1 jp##jir. orpsftft %wfr .-1 <ra#: 1 •*% *m 1 vjsfTj -1 p^| sj p| v 1 '?r?s?rrfrqj ^rri^fttf^rrm Wqqj ITf fif^PTRi stjwsit S i : -Tr?rsf?;: 1 sr?r w %qr 1 srasarngs^Sr- ftf H<?raTWf: l 5ipTW^rfTf%qr ;|j|p . tflRf: qflfcf t rerrr: 1 mr 1 TifOTRi^: r*gy**: f yf wre tt stem ;i. Notes : 1. Patanij^fh. The same as the ‘naubhify ‘ nf the previous verse. The 6 r/ithali ’ of the next clause are again the same. % Samuel r Asya dlmnvann ardrdsya par6* Sayan a takes ‘s&mudra- sya dhdnrim’ and Mrdrasya {i|re ? to refer to two stages of the journey. This does not seem right. Bu(j< it may be a question as to whether we are to take 1 ardrasya pare’ as' a poetical repetition of ‘sa- yrxudrasya dh&nvan’ or to construe ‘ saifudrasya ardrasya dhanvat* pare/ Thd former .seems preferable. ■■ V;.:. : So SafcApadbhih. Occurs only here. Tfoc ..feet of the chariots of tho As tins arc not wheels but oars. Compare •sataritraai , 'in the next verse. ■ \ Yexso 5* PaoAi’Atha i ?r?ri | 1 sgj§*# s NOTES, S 37H ! #§rN I *£3f3[ I 3gcTssT^rJT I 5f^ I sTra^s^rr li << Sayana: j *nMV wtrfm&fo .l§j§ ?pssa :$|M .fte a*#r far* i ara^a'a^tea y tetera fte i atef&ii arrcafNtiftef^rte sareaite nrt$r: ate?# i aaigaasa.ste f?a r 4: i am# aia?# i ?tea am arranteartte m arfta after#?**?: i f% sprareate^ $*4 srgi? -*ra aren#n ateter h Sf|; ap&ftet: *rwrfcte hi% 4): #sr n^srt ar^ftarf# fpfr frar arte *|!rar*i~ j|| f^gato fj ate 4j%fi teamra^sara# far ajj***# ftrasw- ftztcf.i W*rrt*H#> sircRr swt*a^frmf# artwtete ateteef^ \ afr i ararwirama#: g:aa? ^®wi‘ i ft# a fHtes i f *||| i te a**!? i arm.' arRws^lf^c^ 1 ^ la-Tf^^rs^rff^r^^^^MiaTirA^r^i m ashr^^gr,fra arc# ter*?*raM ^<mfrRRaref^H Verse 6 Padapatha : qrf I 1 I %5=T^1 3?*^ I 3T I ^rr I ^ S ??f#r 1 ?r?r f ffrr i ?r=rrr 1 ^ i #- ’#^t W5T I |f: | .ir#|l^Ti f^l ! Say ana : a^fara^nte i apra ^fWaw |pprl fSPr a# wa ^ ft ^>*esjw ate a*# ^CT?fe steam# i a# 3 ar sara awnw /stesfisarafar aprir irw< 4 #?rcr# a?c* s*g: w&^afte amte# ay# amtes ai gaafanrte ate a$ a? s#Mtter <ra *$#*# #t1 gtfteffte af: %f£f #teNr a?Frtfte: aftsmte ar jjpr: ar^tf ikfW i%5 '%tea4t ar ,araft barters #ts <3nrtesr*r§a fsat: ir^rtecewrasai i waateate wfl l a? <prr- nret i vn mlmi* .*?$*£ 1 f ff *te®te lar5%^ ; aa fte^aam: t agw a ^ ter ffr i te r g i l rs# ^aararf^WJsaaara: t as= i## :^reaa%a^i sr^teTr f%rr: #at: i J 45 NOTES, 115 3C i srftf -^wrra *mrnt°R! w°r= i i Tf: i sr- n# I wqr?^4krrWt m 11 Notes: 1, For the legend of tlie gift to Pedtt, see Muir, 5, 247. Compare also i, 11? , 9 ; i , 118, 9; i, 119,10; Tii, 71, 5 j x, 39, 10. 2. Aghasvaya, only here* ‘Who was badly horsed.’ The word occurs Verse ?* P’ADAPATHA; I fnrr Is q-|%?rr^I I srahj? s sklfil frrjr^rar! srcrcri wAt i ira^i frr^l $*kr* 11 ^ SayAKA : arVifrr^rf^iT i ar#rr?r pfe Ifx aw *rr p^pTR? awaram- P*f! ait writ) sr?r fat ?r? 11 to aaratf’eitV gt jf^r qfwsrra <mr ??*rf|pwirnir tras^r ar ar^par.y w i raf q ^ t frqr^ *rmrt ssqfMr i sRrr 'ksw*™#**** rffrrT * 3 *% g^r- 5 !jr% ,ff ?f *f?T 2#f Sf^T |p ff% Wt?W stf^PTOJ ttT wtwtfTO w% am fRWSffut^: i |p tf antratf *m Ifw^taTsar 4p?rpp: i nmmrmv- wi ;%!r§r wmatag } zmtmr mw-. Ppp m wwfr f qata g*r fs°r: wg ®-<ran ?ra f^wra. a#Ja*rara. ift-tow s*flnspra. wwr- i-m-i I arf r Ptpff g5°rrt: i m jit -'iNr -rm^rarr pH. s^am.1 ^$wrr*rr*r ftr R^?Rrf'fc*A , i 1 wrr^ir* ^tffWrK_ 1 sigcgasp frd%rfrarq>ii imw 1 T^sfrg ^faafr to v 1 s*prfN% 1wnK'i a?# 1 srifM, 1 tf trw: 1 fNfTOiw- laws* ^#Hsaw. w^wsiRroqtr trR mmvm ?r% |;sp|gf||R|p tTa tart; far: Jr*pr; 1*1*5$% fifs ppppp? 1 ft a sfcqftfprr^i pprf^a i ariwm fijfp s?Rt>R?R%sRtarrer*jRii Notes : L C( So too, the Asvins bestowed wisdom on their worshipper Ka kshlvat, of the family of Pajra ; and performed the notable miracle of causing a hundred jars of wine and honied liquor to How forth from the hoof of their horse as from a sieve, i, 116, 7; i, 117, 07 Muir 5, 246. 2. Aradatam. Sayana does not explain how the root * rad/ ‘ to scratch, engrave, dig out a channel, can mean 'to give/ For the primary meaning of the root Roth cites i, 166, 6 “yafcra vo didyihl radati/ J Sayana “didyut hetih radati likhati mehgasarhstyayam/’ From this meaning Roth deduces a secondary meaning ‘ to open up, trace out, open (a path)/ He cites ii, 30, 2, “ pathd radantlh/’ Sayana, pathah margan radantlh vilihhantyah (dhunayah nadyah). Also v, 80, 3 ; vii, 87, 1; vli, 60, 4 ; and viti, 47, 4. This leads to a third meaning, * to lead something into a, certain path/ He cites x, 89,7“aradan n 6. sindhun/' Sayana, “sindhim nadlharadat vnshtkyud- akenalikhat neti sampartyarthe/’ Also iii, 33, 6 and vii, 49,1* Next and last Roth puts the meaning he would assign to the root here, * to bring something to a person/ fie cites our passage. Also i, 117, 11yaja p vtpriiya bhurana rad'anta.” Sayana, “ vajam aonaip radantfi vilihkantau. nishpadayantau. Also i, 169, 8 ; vi, 61, 6 ; and i.x, 93, 4. 3. Karotarat. Occurs only here. In Nigantlm 3, 23 4 karofcara * is given as one of the fourteen synonyms of ^kupak According to Sayana’s explanation it is a kind of filter from which the ‘ sura ’ * drips. Verse 8. .Padapatiia: I \ I r^*rcrr|| i I 35?% ! i irrrer 1 r ur%*r I %f%|r I 1 TcC,i I ^irsiT^i H^cT I! < Sayana 1 stftrtftwstf’ ir%f*r *qrr?m 553^ atfMV siflrj^fsfrqrOTw^ \ NOTES. (%^rT HWff 5T# STt^WT^? 9T§'|: JTRW gmGra. pWrRwwft i €rarfra^?n^?*r | f: i a?Rp?rRi w^finm ftgMf : ^g^ip*r ff|m||| %mq w r w r 4 > sfftrffsurer grsrtf wresrarc. 1 1 ro*iwmd 'fhm- ss|it mfrm. mrsgmur srsb mftm. arfar * 5 $^ apr: *n$t fqfrfhi xr wrftff <err% sTf^rrerr nara wr 3f§rf8 ; gs 3*r p|| grf w q re t Y 1 w rt*fr #r?r atfipi srfJpreftH sra arf arfs sreirHatf fosrifcre*#rsrfy^reY amt ^T5r|i^rrsft^H*i ri*c wnwrap*. faa. 3?^Ma;?ef5Tr?%araa?am faTf^r 'ft^n^srearntW 1 ? 1 1 qrsfrcf 1 sre- jraara<;% amra ®rhr#rri ^'tprr ^^rsfi*r xrfV ■wfffaT at%8frr af%a dm w*tr4^rr rtf fod?f*?r 1 atftr g rt s wrarer i aft ^ * TOwff3 T m vffiwfk *fhm^fWn?ifor | arN-# far mffcr srfaar# t*rr ref% aar afir^^^>^fafaaaFTi%^' j r atfaftrRfrafsal l ssrcarwar afftraraY ilar# #?raftaaw?arrfar- srr^ra- m^fraRFr^m*!: 1 *rt a^rar^a %aar?%a?arf^- #sk: i fasaalra 1 r-:aax*ar agfafir agr axra?aa. 1 ar^t > am3rmr:i at^aaaw-mraa^faaraaa^aara' tra larfrrff^raaaiCTreaa:- r%r%; ! -atflp? r r?. w 1 araf^raara 'axrsfra: i% : araaTaw 1 nHrrawfre'rrttwt? sr^fterreigi ?ar% iwra^ft 1 ara ravai Hmffi arawra^ara?%tarfrara-. n Notics s 1, “When invoked by the popular sago, Atrt.'Saptavadbri,. who, with his companions, had been plunged by the. malice and arts of evil spirits into a gloomy arid burning abyss, they speedily came to. his assistance, mitigated the heat with hold, and supplied him with nutri¬ ment so that his situation Ipcanio tolerable, if not agreeable, till they eventually extricated him from his perilous position, i, 112, 7; i, 110, 8; i> 117, 3— “ rlshim narav duhasah p&nchajanyam ribisftd atrirn humebatho gan6na minanta dasyor dsivasya mayah 9i ; i, 118, 7; i, 119, 6 * v, 78, 4—G— tf£ dtrir yad vam avardhann tibfsam 4jovabIn nadhamfineva vosba syermsya chi] javasar*nUtanenagachchhatam 'asvinfv'§a,intamena ; —vii, 71, 5; vii,62,3, 7-9;—x, 39, 9 “yuv&m riblsam uta taptanlatraya dmanvantanvchakrathuh saptilvadhraye”. Jh x, 80, 3 the deliverance of Atri is ascriped to Aghi “ agnir itrim gharma utushyad an tali , n Muir ; 5, 247. NOTES. 2. * Ribise/ This word only occurs in connection with this legend of Atri’s deliverance,, Terse 9. Padaiwtha : # ) ajsppr I sgany 1 I OTS|sTW| 5“ f I *fpb I ^ l 'TpUTR I 1 ff^rk I ;||1§ ! jfttbnpr II ^ Sayana: aT#eurtWRjy i Tr'srni-rfPfiTr anforew ^00(0 m$: ''|p^ fsir*?# srm sOTtar/sr $ *gT 3qKiwqv|fj%srjr^n : 'trr'T^rr^r?T ?r??r?r? 11 srrcmr W*f 'St'TAT 5T!I%5fim#> tr?i!?T5rr#qNl WfR. mare?t <m3tnr *ftsR*r *r*r*nfN- srftw m&m.. Afi- 3*ffifrw^trffgrf * writs fsrererrt ftrimwn^- w-pir ?%■ stk arc %rn *r ernrar: 1 id uwf%W =rafj: f?rmfrsrr?Tf awrsr.frqrr^sar^ mreRrr *rrwRsr vm-rn uRr^-Hm h wrr-j arsr *fi*<rsrr^ Qgwt. si^fsftar i f’trfp i srwnr W'Tsfrpsr^ *rir swtfwrcr yrcra i^R#5*w?rpfr!f nR*t. Mfftm 12P? ^ sHrftsr: i ftwgppf.i trcsrsTf* sw*i.i w *N% i st®* 0?fmr^%nWnRw>rrf:| m- fWnr^fram. f^r-'^r wtrnrwrfvrr$Rrc=1 trnwro i f^rw i ^regrors|§t i 'Tr% *g% i sprat itr i so# srfRft^r <w ci%f; i 'fforPtft ffo T g ^f ?r m .i inqr§rr f'Jr'Tr^Rrui *&■, torg^tr f^Rr^T^o ^||ff ^rp-siafr^ =^gvfl u Note; The second line of this verse is not intelligible to me. It is impossible to holdWith Sayanii that * n£ ’ is ‘ eharihe ’ here. It is equally impossible to believe that ‘ trishyaW’ is equal t@ ‘piplsatftli.’ Grassmann’a translation “ as if to give drink to thirsty people, the streams ran to Gotama tor thousand-fold wealth ” appears to have a very remote connection With the test. Ludwig translates “the waters flowed forth to rain riches a thousand-fold on him of Gotama’s people who thirsted (after riches)/’ I do uot think that * trisliyate gdta- HOT 158, irmsya’ can me an Ho him of Gotarna’s people that thirsted and I do not see what has become of the 4 nd’ in Ludwig’s translation, 1:1 ut, see his note, where ho amends this part ot his translation to “ the waters flowed forth as if to rain, &c ” It is possible that ‘ mi pftyanava niy<i sahasraya’ means Hob lor drinking but, or, so much as, for thousand-fold riches’ ( Bijapurkar ), but not, I think, probable. Verse 10, Fad apatha. : ffWJ 1 rn i f?r l I grrfq^rs f=r I I * i ^r??tnr I fffjM‘ I zm I i f?r i q-fer^ I f#rlr*cjl \° Sayana t fan S5ib Tfrii ’3 r " s-<rrfJfT% iHwsr? if *r^r?rfaprr r*?*rraffcntr sriNreiPO m fsNii! sTfafar srfafafr ^^arr^srr i #ir Iftl^r Wdr f?