English
fpr | fsr: | cr*ft: |ft: |ajftftr hh Sayan a. : frwrfRf^s^fw-st^rf^F^rs^F^w’Trar fwi?r i cfrifSr: srr?r*fri% gwr: €iwrr?sKt ^RRr3^r%:*R g-wfiwiTg 3T%rgf?f t srfo^rear fstssH'tw qrr*fr ^ smwTws-mfitf |5*Rf i 3T*r?wj?fr f%i*RteS!5 n Verso 3. Padapatha : f§| I fsr I Trcrr^^ ! ?3Hft I 3T#rf?ft I $rf*b I 3% | 3tN’ sft: I ftf*: | N|ti | ^cT | ^f|4°Tr I fI frg jRfit I f^prr^ I arwf: ! i Uph 11 1 Sayan a : *r? *rer t^JRfjpfaren *faF5*rarw ^hrf srrt *5*fSpr s^rrorfer* srs^rfnfri^ir: i f*rcf?r igpi&t wr i ufagt mtffrm: i <s?r sjpantfsrtsfir: ir^R-nfPr#^ftTf%tt f^.snrct. i 3rrR?s[w??f*r o rr w ^ 3Tvr^p?jrmTKr *rfi% i sum sf^rrsn- ^rs*rrn:rfs®t%t?rr ^ wr r?rHT ^tfTRrgTft femm ^*4 sw. ffPirwrg: nRfrr 11 Notes ; 1* Yad Irn gandsya rasanam djigar, Oldenberg translates tills as follows. “When he has wakened the string of the crowd ('of wor¬ shippers.)” He appends the following note;—“ The meaning seems to be : when Agni has set into motion the string ( representing the prayers, &c.) by which the worshippers tie and instigate him and the other powers of the sacrifice” Of. iv, 1,9, u prd tam ( sc'iL agnfrn) mahya rasandya nayanti” $ ix, 87, 1, * h vam nd tva 28 (acii. somam) vajfnam marjayantd’chchha barhi rasanabhih nayanti.” See also i, 163,4,5. ‘‘Grassmann takes ‘gana’ to refer to the ikunes. Ludwig understands it of all living beings. The real meaning of the clause remains doubtful. In 1. 1 of the commentary Muller reads “ rajjuriva.” My reading is from my MS, 2. Gdbhih. In. the sense, as often, of ghrita, the produce of the cow. 3. Dakshina yujyate. “ The Dakshina or sacrificial gift offered by the Yajamana to the ministrant priests is represented here as a car which is yoked in the morning. Of. Bergaigne, Rel, Vedique 1,128; 3,283, ** Oldenberg, Vervse 4. Padapatha : l 3T=5gr I ffs^rnr i rr^ri% i ^ I I wi I 5#? I ^ I I ffer I I ff| r 4$ I %crt I | sirara- I arW I II v Sayana : srfir ^YinRrfr f f rt% i i ’srersfirsr srW srrPTfr srrr wif qjgf i ^ w If. fffrfWjTOr Rnstf srrfrstWi' w=rr?t srf *m: i %r: fftef fr'sft % srrffK: arirm i jpr'fo r*nl; n Notes: 1. Ush&sa, vfrupe. t( L e. Night and dawn.” Oldenberg. 2. Sveto vaju The White Horse is, of course, Agni in the form of the Sun. MIN isr R> , Notes, Verso 5. Pa da p,vrn A : srpfc I nr I 1 3# | 3Tfff*r i f|?r: I fpr^l sr- pr: \ 3% I r*hr*r j \ |j| | ^Hr: 1 3?r?n I ftcTT I f^T I ffRT I *T#TFr II \ Satana : srom%£N &w4hlts&.m r& i tot* fit- #S fl<f; writer: qiarf* ^ m ^r w°ffar: *r?r w<*r ^trt w*w°r: i a?*m. *r*r- W^r: ^qftVTTPr CcqrfR fr^qr^: ^Pnrarc m*% w% 11 Notes: 1. JYnyah. ‘ Highborn.’ On ix, 86, 36 Sayana paraphrases * jtnyam’ by ‘ jayasllatn. 9 So also on x, 5, 3. In both these passages Agni is described as “ slsum jnyama highborn youth, liofch points out that in formation and meaning the word corresponds exact¬ ly to the Greek ‘genmuos.’ 2„ Hitd $’c. tf The red one has been laid down in the woods that have been laid down.” Olden berg. There may, however, be a reference intended to the other meaning of 4 hit/t,’ Agni takes up his abode in the logs on the altar “ a friend among friends.” Verse 6. PadapathAj ajnr: l ft^rr I ft i ^#r?^l i mm I *rr<j: I finr l sr f r I I I m %? I ipjfr wl Itrr^r! I ’frrr I I ?cr I I pc- u \ MINIS NOTES. Sayana : gsrmt grt ?r% srefl vfi ^rrw^r wjftgtrfW&i mrar I gtgg. I gr%g m I srnrfrgr -^rf^^r?5^n.fR^%fr1 : lr^r gmfgll srarirraffar ^gssrcfhg faggr?) 5?%rg afegt i mg; fmrfaw*gr wmt ggrr? grgr stt- ®wfNfc**3% gfsH-sir wr tr'^w i smffi m gm foga ras g •• g- ig fKpqm m mmgrfr g#T;fr g*niTswg} grc- m gggg; srg f^gr#ggw*rrgrgr s^ ^ep gggahr ffer ^r. n Notes: II lokA See Muller's remarks on this word, or words, in the Preface to Yedic Hymns, Ixxiy fg. He quotes Kuhn. “The Lithua¬ nian latikas, Lett, lauks, Pruss. laukas, all meaning field, agree exactly with the Sk. lokas, world, Lat. locus, Low German (in East—Frisia and Oldenburg) 16uch 5 16ch, village. All these words are to be traced back to the Sk. uru, Greek euru, broad, wide. The initial u is lost, as in Goth rums, 0. H. G. rfimi, rumin ( Low German rume, an open uncultivated field in a forest), and the r changed into I. In support of this derivation it should be observed that in the Yeda loka is frequently preceded by the particle u, which probably was only separated from it by the Diaskeuastae, and that the meaning is that of open space, ir % Muller shows good reason for believing that this restoration of a Yedic word ‘Mil ok a ’ is right. Verse 7. PadApatha : *r 111 I I I fr^r i srfna;,! ffairsU i i 3Tr I m I cTcTFr I ?d#f fr% I Sfccrsr I | JfgprT ! fffspMT I |j\3 Satana j g*rf?r ggrfg: ?grgr>r|r renrg'rsg- tjgqf&r i gg i f%sf ggri§- gg*gi!g gr*j qfjgmrw i gr gfggfr mprrjwsafr misty sTTfmnr ^ mws^rT^sro f g ^ rr ^an - ?=?rH,i wrr stsspsfar ?f%*rr rer rmrgfR f ew^mt g# wc-[ i ?N anamrcr f%*m%*irs 3 w m ?^ 3 qffff^ii Verse 8. Fadapatha : ! f5?% j # I <*%: i l atf^rfri 1 f^T: I ?: I afsfafjf* 1 fW ! rTctsaiNnl ft^W v I srsf I *r^r \ ^si I srr? i 3 rtr n II < Sayana : HrwVar; ?% *raft$r i gfrpfttfsi f^rr fmprr ?R>Ptr m ^farow^r%m%rr%r^: jt^: sr^'T ^w^HRrf^rrf^f^nr^’sr! ftnr< pro \ t- H>fr gf4?rr ^Rr ?tfmr: fr* ^rrre?r rtijqhfr are*r fir?^r: I |W(^: I 3W *t*nmV?. 1 % ®J$ FT-JR^R* Rs^mrRKR. *rf?rr r?fcr urf?r i &rtr q^Sf I pcmftr i sarrf *rr smf?r u N ote J Saluisrasringo vrishabhas tadojah. “ The bull with a thousand horns who has the strength of such an one/’ Oldenberg, taking the words to refer to Agni Ludwig thinks it is clear that the words refer to the Sun, and that U&dojah’ means that the Sun has 1 his, ? that is, Agni’s strength. He compares vii, 55, 7. (where Surya is described as " sahfoasringo vrishabhah). Verse 9. Pabapatha: *r | i vfo i srfr I f% I I ^rn%: I I ^s?Tfr: | | | 1 iW 5 ^ l rt^*- I j%3jr*r I 3?frrr% I m5fr°mr II ^ 12 NOTES. Sayan A; I stfr ??r wrrarerir stsstr. ^wto arfa. skrRti rel srsrn^sfw i f%=qr fffTraf^: R~4r *$** rgi*fr Crfa^^rmnr ref^e^tHRfsra: fJwg# iwsrW uT^prr?r*iT STRt^T: ^jfST: *Tr3<Hr srWPrr II Note: Pra sadyo, &c, “QAgm! Thou overtakest all other (beings) in one moment ( for the sake of him ) to whom Thou hast become visible, &c. w Oldenberg, Delbruck has suggested that we should read 4 eti ’ for 4 eslii ? here, the error being due to verse 8, But k it is quite clear that the phrase is intentionally repeated from verse 8, Verse 10, Padapatha : { HTFrT | f^Tcrq-: | ^%8T I ff&sr I I 3tNcT: 1 3TT I 3rT I f?Rl ^TT i I f%r%r%' I |f?r 111 ^ I *# I ^ I H V SAYANA: t nwa mnnt \ 1 ^ <£*rr ^ fcrg \ m fflr ^r*f i HfNsrorfit- ^rfri: *pff?r 11 wr t w snl ot*t- (f*rw[ *rrt ^ ^ n Note : A bhdndishthasya sumathn childddhi. <e Behold the grace of the most glorious (god),” Oldenberg, with the note, “ The human worshipper seems to be addressed ; the * most glorious one y is very probably Agni.” Sayana’s explanation seems preferable to this. Verse 11. Padapatha ; 3TTI srsi I I ^ I firs’I 5^rr%*. I ! rprcj i ascrft- | 3 ?r l If I |fpr 1 f|t:S 3 T?IRT I ff% !l \\ Sayana : f mrrft'r^nr"# ^rr-i^rr efrrcraN' sfRftW rtf ?r*rtRr^e^il: arras' arrcNri f^rf^-^TiT^^rF?* i ferfrartf reff t vs s&riRti W- zwvwmmm ?Rpfsp>n%PTf$r ®rpr?ftr n Note : Vidvan, &c. “ Knowing the paths, the wide air. ” Oldenberg, w ith the note, “ Vidvan, which may be construed with the genitive or with the accusative, stands here with both cases.” Verse 12. PadAPATHA i srfteFF I ir^f I ’W?r I ^ I i^rc> f f <thft i fsBf i i l 13# I f|it % i ^FT!^ | 3^55^3^^ I 3*%^ II XR Sayana: sproifar: ^tir StorAt^wtra %*rrffa iwra *<faro 'tnsrcr t®% #*# ^frsfsf'rrrt^ 3rtft rtfmsNwi arv srf^srtf fopr FH^tgtr^^ i nPrrMTssr?f'Pfwr *r*fFEjrtf°r sfw *rr rtfW *#tf ww> a?^g. m t fltt (wni No. 16. Mahdala. V. Sukta 63. Say ana : rfrirf^w ?rt?^ ?w>? fr*^ I sT^rrwwwfagfir i rrer^- srprr 3rm<sf*tftf i wtftftetfiTKr wh wmr S?s: i .jsirff'Tft' *rn*tr i PwtptI Ipit > f%t%^f*tr &f^p# it MiN/$ ^ NOTES; Verse 1. Padapatha ; ureter i tfrtf! srfa I r?ff: 1 pt*i I j TUf 1 I qrr i 3*# I fairff^rr I I 3pU ^ j | f %: I rfd^l f^ar I fpT; II \ Sayana : w nrifr tf§r?rrd *r?*faf°rr g?rr whRtRt^- srmftff-swrarriwra\ i jr^r i s#rfa fsircfiircra aimt 11 f^prp’iVgt gqmrT^i^t ^r^nrnt ar^r m: *$• ajswFrra if#; tos# ft^*£#irifererti ftpgftr i srtfaftr Note t Vrishtlr raadhumat pinvate div&h. “The rain, a sweet draught, pours from the sky.” This seems better than Sayaaa’s construction. Or ‘madhumat 5 may be an adverb to pinvate,’ pours, dropping ‘honey/ that is 6 pours so as to fertilise the earth/ Verse 2. Padapatha : f s rr# I I hstw I rripp l faftaw l %- \ ;f3Tt i fr%fr v S l rnh I l tgf i ffcT I 1% I ^TFH- I ?F2Ur: II H V - “* *” JL Sayakta : | mr?^4r srarsrr ^Tqrsreprf itra*T: farr^ i *#srr wfoar ssnffrr Rr^ffraji' ?mr5rrftT% ^Rr^t 1 jv& *h fesrr^ *fwi ?r?5r ^ fa? srofawt 1 gfafteFSfft Rr- *®frr ^arr •arr^rsf^^t ft ^RtT Rrffaf srgfrfa 1 wrer fit mvz- =*r fa? 11 NOTES. 225 1. Vrishtim vatn radho amritat vim imahe. The difficulty here is typical of a good many of our Yedic difficulties. The words are clear enough, but the poet's meaning is uncertain., Sayana suggests two explanations. Ludwig translates “the rain, your gift, im* mortality,” Grassmann follows Sayana’s second explanation, 2, Tanyivah. This word occurs again in verse 5 of this hymn and nowhere else, Roth connects it with * tariyatu’ and takes it to mean ‘the roarers' that is 1 the winds,’ Verse 3. Padapatha : i ^rr | pw I te 1 'Trft sft I ffter { l tereW I fNMt eft it | tefto I zjh i i i j srnr N i ft??-1 l w*m\ II % Sayana; mrwmnpjRt srn fw*n rNr <r?fY ?