English
It is better to take, as Sayana does, ‘bhagam* in apposition to ‘dhanva/ Roth r makes two clauses of the line by changing‘apyan/ into f apya/ The fish roam in the water and the wild animals over the dry land, which thou hast given to each respectively, 2. In, 1. 2-of the Commentary all the MSS. read M. M. tfmits ^arr bv conjecture. In. 1. 5 my MS. has the read¬ ing *rf%g: . Verse 8, Padapatha : 1 | 3TC5R: I 3TftsftjrPT i i i fw i l g-sprl arr I S 3tt?t l I I #f?rr | i% U?r I arar- \\ < Sayana : ^°fr grsrrwj srerr *re?srrr 4r*n*far%g*ra'f$°F 2frrg; i wt rF# f=rnSf *rRr r^nsr srrf^^: sr^gfrr i g%r%'r?g??rF?r i srjfiiw'j' *r?r iresg fw wrWr Hrtrf^grf’TfT’i-^rHig: ajrnrgarrn^gw i me sr.af ntwmi i wr wsr; ?*rr% *qr*r *Fnrr% srnrrPr wetrFr sgrsp iwfrrsffc n Notes : 1. Yadradhyam. Occurs only here. .Roth rejects Sayana*** explanation and takes it to mean ‘ as soon as possible, very quickly/ Ludwig takes the Pada text to be wrong in treating * yadradhyam’ as one word. He takes ‘yad* to mean ‘sd soon as 1 and makes ‘radhyara* an adjective to yduim. NOTES, 36 2. Vamriah. Roth would read 'varunah' and explain that •word as meaning the same thing aa the ‘apyah’ which he wishes to read in verse 7. 3. Vraj&m. Goes both with martandahand with 'pasiih/ There is no occasion for Ludwig’s conjectural emendation of ‘vesma (vesma a ) f for ‘visvalju’ The *vfevah’ is wanted. Vers© 9. Padapatha: sr i I i *r i <?nr: i f?nr v l ^#=rr! *r \ re#rr I pr* I ®r I mimi I *nr I f^l *?HrT I I I 1 IK Sayana : mu ^ ff ! ^ PffirRr ?r i *Fnsr *t i fasrsirlwr ■* f t fspu f wrrfa t I Pr?rr?frrsr rq-r%4 Rr<rft°rr%H sr?i^Ffwsry*r?r i # Frftarc snfcjr m ?mTR i^ffTir-fr ^fTrPr^^lRrf^ 1 w i an^ntnc w*TPnff TPrsi mm ft Ffilft 11 Verse 10. Padapatha : ! f%}w i sispter* ! 3^i%rr I I nnTfrp i | I nr s ^r I Tnrer I f^ | l f|qr: 1jarpt I fffft I m* II Satana: ^srsftq Rra wurawi jot wtfSRrrt ?rg stsr ?rr ^rmrctr i ?iiepi (srsrasar: arfft# ^sers i 1 m ^^PTTl TO?!*.!': FC- w-ftsf: ?rr:7r%: t^TsTtor r f[%; ifmt I ^ ? ’ s i?% < SF*srRr tw ?f?r m rrr mm f*rqrgr?ro% sr i gmr ®rsrr: '■^satra i f%^ 'rr'Tf'S mm t#°ff 'TSTHr ^ i ?i*rr ^ i q^r I *pt- ftfnr 13Tt% sfriT*^ ?r*rl Rfa% |f?*r srftrFRW *rfcg ; ift- ^ ^ ftr^rr wre *r%r n NOTES. Verse 11. Padapatha: wrwR i ?r?r l f$m i ^crsv^fi i <jt¥*m i t^rr I 5^. I 3rK 3 *n=h I srr! rrr^ i I I *%<|swr. I artf i r^r I I ff?? I gf|% II \i SAYAXA : I 5wft?e arep-w : |f§§ fw m RTt mlr w*r f^rf ^wf- ^tfr ^^swferwfarrw srwsatr awwrg wrw^g < <effra°iRTTt srr% wiwwrw arigw w swrerc wrrrw w%<t tmiwra w§- *g?tw *rrrt vtf^ tfre i ^rffct? swsftfw &swwe ir*^ * ? ^brt. WVW'-vS U No. 10. MandalaIIL Sukta 9. Sayana ,: w?Ht *m gpr fhwwJsni. i aTsrWHg^wtr^rsffr i werrwr srw wrf w fwgstssftfir i ar^aw fWjgt i ftrer arp ??*w: i srrsrg^r^T- ftf%WF|: I arW=wr ?f?r ^W'tgprfoi* g agra^rwsflrcw aw wRr 11 This hymn is translated by Oldenbergin Veche Hymns ( S. B. E.) 2/256. Verse 1. Padapatha: mf?: S ?fr I ffff| I |srJ rrrfr^t | ^4 \ mt*i I !§r?r*r l I I I II X NOTES, Sayana f^rm- 11 4'rir^rR?R'wr?^rT5frf ; c^rr5 :|t f- qrpT Hfirar Nfcscr ^rWsfr T*mr NTrN’TTf --tstit ^r>rf 3frr%N sfrmsrif $!r#r frwrsH ^gpsrrsPr* #r r*taRft> fH5TKTO?N5Trf?r tif #f*r ?ri n? f°fiNf i srates i w imr^rt i w ^N^rfTTT ?r?r ^npt stt? js^rk"!; i nm ^fTTSr^S'f^g^^rf : i ott- i f6rr??5T5frft ^r®5Wi--srf^ra faisrPT: I p?sn*rrWr i aTr^;fr?r: 'l tit? i $S£. sr^r i s^fftr wfrljr irfa ^rffrpr fcz \ wfiWrftsHre* I Prrm: 1wr i a-TT ^f°r rwv *r?r?r ft^grt^rr pTTrwrf-?Tr?rTr: i mr? i ^r%-?r%% i%*- ^r?r^tg. i gw. i "^r^TT^f^ \ m*- f$? i ^rf^w'frwfr^frTrsfN ii Notes, 1. Aparn napafcam. “ Agni who is considered as born from the Waters is identified several times with a god who, like Matarisvaii, in iny opinion, had an independent origin, with A pain nap at ( v child of the Waters’ ), Corap. Bergaigne, Eel. VMiqne, II, 17 -seq..:; Oldenberg, Religion desVeda, 118 seq. 9 Oldenberg on i, 143, 1 ( Vedic Hymns, 2, 158 ), 2. Supraturtim. Compare i, 40,4, “tasma ilam suvtram ayajaraahe supraturtim aneh&sam.” Sayana, “supratartim sushthu prakarshena hirtsakfirirum ... supraturtim. turvi hinsarthah prapurvad asmadbhave ktin sobhana praturtih satiunaip hihsanam yasyali sa.” Alsoi, 185 7, where it is an epithet of Heaven and Earth. Sayan*, “ supraturt supratarane soblianadane. ” These are the only other passages in which the word occurs. Both takes it to mean ‘ victorious/ Olden- berg, ‘ who gloriously advances. 1 3. Anehasam. In the passage quoted in the last note, where the two words “ supraturtim anehasam” occur together, as here, Sayaaa's note on * anehasam J is “ kenapyahinsam ... na hanyata ityanehah,” Oldenberg, ‘the■ unmenaced one.’ 4. In. V. 3 of the Commentary all the MSB. read ft is right. Sayana silently substitutes that for the less common form in the text. ivi. M. corrects to/gtfftfo NOTES. Verse 2. I f*rr 1 I wt I stt*. I ^ I rr^ I |r i srfr I I firsi&re, i ^ \ f? I ftel ff I 3TW: It ^ Sayana: % aro rgr grRflrftr *rerg sfsmpB sjrmflR: ^TwrmT°rrwnS? fa?nr grew araagr m: are*!* sttw ®rg #1 i g^fFH7% m Rtnnst PTcutr ?t%t w&t ?pt ^ rtarr# *w* I ■pt f^rrarr n sr?% a srfwpt g ?rsjt i ars f?sjg w? i ww^Trrwrfc H ^NrTO^^rpr?# 8 i^'J!HpR^f sKrsrg am s a?prrar prafa nt}% i rreairpr a fra% i stFr- ^ wf^si -i armra^raara: arraaara ff?5r ar i aarfa m a-arfwf wt aaar^a i a a% -atr argm faaaa at aaTa arraara ff% i arraara; i ag aF#r i araT^rs; i s?8r: m=?, i aa>p?rr- <t$btpw i sraraa i n% aarra^aea &i& afw grwf^rrftr ara.- i a^arftar rrtt l arar ararrara aarrc- i awsfararaf^ara: i 3?^Taa?ar- i a?a i ?a fafasaraia, samara araP'r aa^aa-. i arara arraraatfsara- a^sra: i arfpaf; i sm;1 ss^ftr ?ra m ra gs^aaJrara^arat n Notesi 1. This seems a hopeless verse. It will be noticed that, in order to get his meaning Sayana has to supply the word ‘ vibiiya ’ as governing ' vana ’ in the accusative. This is impossible. But the verse is quite unintelligible to me. The poet would appear to be dwelling on the mysterious fact that when you plunge alighted brand into water, the fire goes into the water A because the brand goes out ), and yet remains in the hraaid also ( because it can be rubbed into flame again ). The verse was a pezde in Yaska's time, and is likely to remain a puzzle. Oldenberg translates, ‘ When thou, finding pleasure in the wood, hast gone to thy mothers, the Waters, that return of thine, Agni ( to this world ) should not be Blighted, when dwelling afar thou hast come hither. ’ Fadafatha: ^RT*TR: notes; 167 || Verse 8, Pad apathaj Vrt 1 I fraf^nr ! m I ) %s*rrti I ^r% 1 *4 ~l i #*cf I T$ ! 3T^ | i q-qiir I i 3rfg- I f^r?r: li % stffortqr i vfan ®fnrT *fgCTTO&l i $N - sr%rr fafter^r *r#& nsri ?*•$&*%$- w^iT^crsTf f rf ?rf?f 5r: nnfcrt 73T§ ,o r ?r<j msfin a*5% 3sns7^3r?sm: > qfar ^refrer #*% t i m ttt't f?re* *rr% i ®r*rrerejr *rs*nr f ^^prr^srFffr: i rft? t -r<? srniNni^reSt- f^rfn:#? i ^rw^wwsarwjr w%7?3?7r^if%7nT; t m iTOgqt? ir% i atfar i f°r irrrrft^^r wf? *?7i1 ^fTF*rrTr -■ fasaRfsrsf Harr^re: t arrsRt 1srrcr 1s 5 arc?srn%srra::i arftr i mi 2 |for i fr% ^rcstT: i it Notes*. Ati trishtAtri vavakshitha. Roth believes that this is a description of the flame, now kindled on the altar. * You have surmounted the biting thing, * that is, the smoke. For the meaning which Sayana in other places attaches to 1 trishta ; compare x, 85 34, "tnsht&m et&t, &e. ” His note is u etad vastrarn trishtam dahajahakam. ” Compare also x, 87, 13,” yad ague adyd mithuna sdpato yad vachas trishtam janayanta rebhah. ” Sayana, “ trishtam kabukam parasparakrosalak- shanam adhavam va.” Inverse 15 of this last hymn the word is an epithet of “sapdtbSfr,” Sayan, “trishtah katukah.” These are all the places in which the word occurs. Oidenberg, 'High above (all) pungent sharpness thou hast grown up. * For the meaning of * vavakshitha } he compares i, 81, 5, “ Ati visvam vavakshitha and i, 102, 8, “ati- dam. visvam bhuvanam vavakshitha. ” On the first of these passages Sayana^ note is * * atisayena vodhum ichchhasi sarvasya jagato nirva- hako bhavasityafthah. ” He repeats that explanation on the second passage. NOTES. <§1 Verse 4. Paoapatha : ir^wsT l 3Ticf I renh i gr^rffi I strt I f i srf i | 3Tr|^sr N I I ?Tfft I 3jq[s^ i ffr^cr I f^TcT^r || v Sayana ? I STS' prari f^rrr^rf^rtc-cr^rr r; ffcnrs #^^RVl 5: ^ ? iTr%3K*^r'*t5rr#*i*^s : a' *p'?5HS?s *r*u?r; WrraTfHi.- %srrsar 3=rf?r striisk**! sr?g f-^ff fadr??rm m f%?r*fcr nw rW f%?FHsr *rr*F*f%pt.8?5r9Wr'?rif/^rsrw i i^ntf-pn- ¥4 ^rri^^mr^R^R&pr ftrcrRra- - ] qrapTPr*: i f%W; I fat- srarrster tmrfosr =rr f$>qr =%f?r fipimrg^sc: i i *rm rr4'r i ^T5irrr¥*r s*f*t*pt wr-. wt: srwrtsri spsra^c: i 3Tf%^r i pith fr^Zf Wri^'W Rf%¥T¥T: I PlW fw: STR3T$q|f*T?ai§^! OTTOO 1 3rp:igf fsi^wrar ^T?rff?Tr^rt f¥\ i srsrsftfr *rsgp*rrf>!nt3FwrqT- sglfrere r * i f*r?ra: i f*m %*r*rPKw* faRfNffearf^: ii Notes: 1 , Nichirasah, 4 The wise, markful * gods. Compare verse 9. ‘ Nichira * is an epithet of Mitra and Vanina in i, 136 , i* Sayana “ nichirribhyam nitarara chirakalabhyam nityabhyam ifeyarthali. J} So also in vii 25, 9 t where Sayana explains the word in the same way. These are all the places in which the word occurs. Verso 5* PadAFATHA: 5fff#S|5r i ?JT^Tj- I I p-ir I ffrTW ! arrl 'r.fpr rrrmrw I vqsmh l <5%h I if|§§ rfW ? in II V Sayan a.: Hmftot'-try- 3*% srtt7 f^pfrf^cr f7#7 r m: <rrt<fr *ifinr ir^%^ f 3 s 7 rr%r% 37 f& $^r: 7 r ?£7 5 7g*rf |srr^ w^r Ittsrra ^mfr.aTffft^r'ii 77 tamer: I ag; 7 raf*J 7 wr fTms'fTm ttreTRr m?ri T!'=eg¥a 77 fmr 7?*r?