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srr w w Note, V{pasi. This is perhaps the clearest instance in our book of a case in which the explanation offered by Sayana cannot possibly be right. He has deserted the interpretation given by Yaska in Nirukta 11, 48, “ vipasi vimuktapasi,” The word, which occurs only here, is another epithet of * anas ’ and means, ‘ with all the har¬ ness broken.’ Verse 12. Padapatha: SrT I I f|%rT5fw | ffSp^prTJFj; | 3*$ I I WRT I **TO I f=| I wrW H NOTES. 209 Sayana: I f^^'trrPr^r ft ft?Twr^TOFTr ^gt-m ?sr rW&rrt ?rfm^F% mmt wmr s?*r*rr qrRarr^ w£mv< wnrt fr*r~ w Notes; ViMlyam. This word occurs only here. Say ana’s explanation is very questionable. Roth points out that the word ‘ bala 7 does not occur in the Rigveda. He suggests out'that “>fndhum vibalyitm, ” means ‘the river VibalL’ If the word is an adjective he would assign the meaning ‘Overflowing, rushing rapidly along’ to it. Verse 18. PadapatHA} pr S I i % I f l i I *r?u to l pip il \\ Sayana.- Yrfrr-r m e ?*sr srr^refrsi'^ tfsr njYTHfir Mm: g-^fr: sj gyp I nww ST’ScrPr snwfa MpTwrer^r sr^g ffa ^vf : u Note: 1. Sushnasya. See Muir, 5, 95fg. “ Seven is an indefinite num¬ ber applied to the demons of the air and the clouds, who appear under the manifold names of Namuchi, Kuyava, Sushna, Sambara, Varcbin, etc., the Danus or Danavas, to whom in i, 32, 9, a mother called Mint is assigned.” Eotli, quoted by Muir, 2. Dhrishnuya. An adverb. Roth cites iv, 21, 4, prd dhrish- imyA nayati vasyo achchha. Sayana, “dhrishnuya dhrishuuh pragaMtah.” Also i, 23, 11, “tanyatiir marfitam eti dhrishunaya.” Sayana, “(marutatn devanatn tanyntuh dhrishnuya dharshtyayuktalj san eti gachchhati, ) and. a few other passages. Sayana take's it as an adjective. On i, 2d, 11 his grammatical note is “ dhrish-nuva ‘ * * mtStyy NOTES. 210 Bidhrisha pragalbhye tvasigridhidhrisbikshipeli knuh supara suing ifci sor yajadesah.” Verse 14. Padapatha: 3cr I fr^PT 1 sftf&flpT I W : 1 ^ 1 m I p? I V* Sayan a: g-ffifr ?# frergwrfsrarc frf&fPcrcrefST?^ l< ffwr ffffr: < f#frr?t:3Twr st? 3TfNM i>^ 3TS3,?wwr% it Note; Kaulitaram. This word occurs only here. Verse 15. PaPAPATHAj jz ) 5T^r I H| I ?fpPr I W* 1 HT#* 1 3Tf% I I % II ^ Sayana: ??rrf^ n *t fsf ?t Jnrffaf tR?t: ?r?rr T^srarPr wkrt- m%fr ^f%TPTOri^ ^WN’fKa'W’S*^ aw gpfcrft: 11 NOTK: Pradhiur iva. This is a crux. The translation in the Siebenzig Lieder is ‘'as wlien one takes the tyre from a wheel, ?> But when does one do that V Ludwig refers the simile to the act of beating tyres on wheels, which seems better. MWf ST/fy. NOT US,. Verse 16. Pada I'at ha*. ^fr I | I i Tfr^fTfT 1 ! I 3l^r s ^5 ! * zz&i I I stf I §|T#r 11 Sayana : ijnrfo ^ srasfsftssrew n ^gn gfrar=w. gn to??r^r- nrg*% ^fffts^PT^grfJr’t finnm i sra wf nsffPr: gnng? nRwffn ?fn tj Note: Compare the passage to which Sayana refers, iv, 19, 9, ^vamnbliili putram agruvo adanaui niv^sanad dhariva ti jabhartha vy andho akhyad ahim adadano nir bhiid Utkhacbchhifc ft am. aranta parva. 5 * In 1.1 of the commentary X have omitted * satakarma * after 4 sata- kratuh’ with my MS* Verse 17. Padapatha: jer l m t frer l aj^rcrrd I frfKqfef I i ftsKj ii Sayana: g-nrfsr =n srerrmtr srenrard nr irFn# njnmnr =n nnrnr ^r^rfqrm; ntfnr nrnnr: t nrnr mnr: gfMNf Prsrn. irr^rOTr^ arf*- N'Trr^fn^frn. n Note: Asnatara. “ For the non-Aryans (viii,. 10, 5 ) Yadu and Tur- vasalndra made the rivers run low when they wished to cross, i, 174 9 (the same as vi, 2; 12) ii, 15,5; v, 31, 8; vi,45, l.*’ Note in the Siebenzig Lieder. Ludwig takes < asnatara to mean * unable to swim.* Ml Nisr/fy NOTES. Verse 18. Padapatha: m i ir i s*r. I i '§*# I f*f ! 1 3T°frf5^^r I arffr: I! \< Bay AN A; =arcrrRr ^ sr$r: PT'rr? I %~s *4 ^ ^r4r strt ^R^rwrpt- m i i ^rcath , ro^r w nm rr% rJR q-s# wr^iTOrr sT^rwir f^ctprw4r ^ ap*4h 'iTrtBf: II Verse 19. Padapatha; 3?5 I i r I fritcrr I ?mj \ i *Hr l 5 1 ffsfsr I ?r I rfcp | % 1 |^yp | 3??r% II \% Say ANA:' | jerf? f*ript fl^refasr ^t%frr Wed '#4^r4^!!rT?rr '*-4 ~-t- w#re4f 4T°r 4r tfgrat n ir q~frr £i mgsra: 9T-sw|p?arqft?ft o rr5 s fNr* ?rrfir% i §?rs?r ?f*rr ^Tfe^iHsg^elMrg gfr-sfa #>^rerf4sPT: u Note: Compare iv, 19, 9, quoted above under verse 111. I'- Verse 20. Padapatha: pr ! ^fJTJTSlT^hllir | pir | ^5 | |% | ajf- &% I fM^snsrpr I ffigqr II 3 o Sayana? ???r$?w#Tr qm4f%%ircr gtf ^srr^r nnr rr srtf ar^air^r irffvrR^ra anwriar Eir% t Tfi. II Ml MSTtfy Verso 21. Padapatha: ! ?4fcf% ! ffSTf | rt^rTiT | f%'t I freWnr i fs#: | *rmr II Sayana: f ? tr nrmr sr^srr fr^rrsrr ^Rr5wn%nrf- *r*rm#fr f%sr?t mwr wwm tww $%$- ^wrewftkssrr'ra^ sTTsffac h Note? Asvapayad dabMtaye, &o. “ Especially the demons Chumuri and Dhuni: ii, 15, 4; vi, 20, 13; 26, 16; vii. 19, 4; x, 113, 9.” Note in Siebenzig Lieder, Verse 22. Padapatha: I 5 I VK I fi I ^?r% i f|sf5T | wrnv I p'f 1 % sl Tf%: | 5Ts I rTr | R^iR' | j| ^ Sayasas s'ft'rrr ? 5?£ r^#frr <=rrr% trrr srsr* trr- ^4fcr®r: 11 prf| pr°ii ^rgf°rr ft*r%?5r rra^ ?r *trrrt *R: *Rtmr%-$rcr i %f?r% ny°rr 11 Note: Yds ta r/svani chichyushd. The words have a wider reference than Sayana gives them. Compare “ yenenul visva chyavana Iqitiini ” and yd achyutachiit ” said of India in ii, 12, 4 and 9. The translation in the Siebenzig Lieder is ‘Thou that movest the whole world; 1 NOTES. Yerse 23. Padapatha: ser I ! sr?r i fpspcrw t f jF? I ttefar l srsr I I rRiJ w I r%Wrr ll Vk Bay an as I s?r#qf ^r*rR**r *j?r ^R^r; ^ftRt i ^T^rr 3racr*r: sf?niTr$t* ^arPto** i *r RMf^ u Notes: 1. Munam. Now and in future, in opposition to the previous deeds which the poet has been celebrating. This is a common use of the word. In i, 13, 6, “ adya nuuam eha ” it is conjoined with < adya ’ much in the same way as it is here. Yerse 24 Padapatha; w^'fhh i % | arng I |ws l T?T| t 1 *rr- stjt t |nr! ^prr i w I tfw: \ ^55^r II S A YANA; t arr^ srf°Tr %nn 3rpT *rfp?r < 7 r% ?rtr ?rg sifNr %st ^rg i ?rar wasn't ^Ti^rr: 55 T *rm ^ ?frgH*frRf ^ wg > ^3 f5^?r 3sRT?rNgl st^r^rfnrr ^rrprr'r f^^fqoictsT hp^i i Tsaff f%ffar°r Hr^ra^rrg i ^TtR^r- s-Krsrat: ?r?rr%-sfT ^F^^rH^tft'Tr^rar’rrrH i uETeHrifro^^f <$s°r ^r?fft^%=r f^tr<sr°rc># arc^ t mn snifter ■T^m'i^nff sesapur Notes: 1. Aduve. This word occurs only here. Our verse is commented on in Nirukta where the note on ‘ aduri ’ is “ ad urir adaranat.” Durga, the WHlSTffy NOTES,, 215 commentator on the Nirukta, “addaravan jajamanah sahi yagam prati nityam adrito bhavati.” Say ana, it will be seen, does not follow this. 2, KArfilatu This word -occurs only here. No. 15 Sukta X Manda&a V. Say an a <Hrt% r?g?rnrrr: t m i ?rwr- *rtwrfaftr?r sawt i ^^^Prcsr i wftfa irw .§w*r- ftsrnlfa Trc3rprrprrt3) g^-T- Prftrtt|ft i sTsrrt^'rrOirr'rar nr§T I JT'= r ^rr%iTtir'sr*TrfWf?rtT i smn^r- wr% 3?Tiw ^tr %|% hvktpt ?rnr ^ i atsrP-^fJT: g-R>t rfrfW J < 3T^r4r??r^r i TT^ 0 r'4mf’T^ r%- famRT 3^: II This hymn is translated by Qldenberg in Vedic Hymns, 2, 363, Verse 1. Padapatha ; 3T#ri% I ?rnr*. I I sftrwJ af^r I I ^rssRfr^l ^4^ I | sf \ §?rr*r | flffkr: I *r I I I crater I m® II ^ Sayana : ar*mfit#^W^rs#£hri sftvrr ^ t 1 s*- ra#3W%g imr wr strait rtaifrarffaiw*# 3 ra irfar i 3tr:si>r% i sre Nr*yr arir 3?F<fr rar. ^rrar 5ftf%sr#rr: f*rr f *r jftr*3H?Rr: egrfasrc 5 *s^r mum zmfztf it Notes L Yahva iva, &<% What Sayaua’s note on this difficult clause really means seem to me to he doubtful, Ludwig translates the u\Nisr/fy passage in the commentary and comments on it as follows, u The great ( u e. y flames, but ‘ yahva’ never means ‘ great ; ) send forward a branch as trees, which leave their place, that is, perhaps, rise from their place*’ 7 He adds that Sayana takes ‘pra ujjfhanah 9 here in two different and incompatible senses, and has supplied a middle member to the sentence, which is quite unnecessary. Ludwig seems to me to have mistaken Sayana’s meaning, Sayana takes ‘ yuhvah 7 as an adjective qualifying ‘bhamiv&h. * It is, according to Sayana, no part of the simile which follows. That is contained in the words *‘iva pra vayam ujjLlianah” which Sayana, in spite of the position of the ‘ iva, ’ takes to mean ‘ like the tilings that cause the branch to shoot up/ that is, like trees. Sayana then, as it seems to rae, goes on to deal with the last, clause of the verse ‘‘pra bh an avail, &c.” His note is “pra njjih&imli svadhiditlianam tyajantah” that is t( to 1 prd * you must supply a second * njjihanah/ in the sense, this time, of ‘leaving their place.’ ” If this is right the “pra. sisiate prasaranti” of all the MSS is a mistake for “sisrate saranti” due to a failure to notice how Sayana really explains the * pra ’ at the bead of this last clause. Our verse occurs in the Vajasaneyi Sanhita 15,24, where Mahldhara explains u yahva iva, #c., n as follows. “ Drishtantam aha yahva iti mahannama yahva: mahanto jatapakshuh pakshirio vayam vriksha- sakhann projjihanali prodgachchhanto nakftm akasairi prati prasaranti tadvat. He adds an alternative explanation. Drishtantali vayam pakshinam madhye yahviih mahantah pakshirio yatha prodgach- chlmntah prasaranti/” Mahidhara’s first explanation seems right. The flames leap up from the wood on the altar as birds that have got their wings spring into the sky from the nest on the branch. Olden berg translates :<* like, quick (birds) that fly up to a branch,” But whoever saw n bird flying up to a branch? They fly up from it. The simile is a just and highly poetical one. 4 Yahva 9 is given in Nighantu 3, 3 as one of the synony ms of hnahat, 7 Verse 2. PadapAtha: miw I ffar I 1 brr=r I pit | } fSFRf: I I i§|||f I I STClfr l Tr#: I ?