English
With ‘tarn/ in the sense of seif we may compare the Homeric use of- qvtous * themselves* tor bodies Iliad, I , 4. 2. Kada nvantfir v&rune bhuvam. 'When, shall I stand before Varana?’ The words themselves here would' of course bear a reference to absorption with Varuna, but the context seems to point clearly to the simpler meaning. c Iiow can I get unto Varuna?* Max Muller, ‘How can I get near Varuna ? * Siebenzig Lieder, * When shall . I be-united ( in friendship ) with Varana?’ Lad wig, ‘When shall I be united with Varuna?’ Grassmann. 3. Kada mrillkdm sumdna abhl khyam. * When shall I, glad at heart, see him propitiated/ * Mrilikam, ’ and * sumhna * are the complements of each other (Ludwig). Or rarijfkam may, as Roth and Grassmana take it, mean his mercy. Vers© 3. Fadapatka 3 I mj %A I fs? I f||^ ! 3% i <cft I minis ^ I f|5q^[ | ?PTR*U f^lfp } &K I 3 Tf |:.'4 3 ? 3 T^ I f l f^Kl ^°T: I f°t? U t SaVANA | ws°r w^r crrt t# T*^rft i Rfw fp?rT: Ifgr'i^er- srf<rmf pr **f&: friftilft* s*r; sr wist? F?vi*m rtfttf 3?| ft r%pp ftp! anrnjft fR ;rqrr*rr*f ! % ^rW%^-5PTrSr%Hiig-HnTRa rqT^ arrf: wmi *t¥rsrer* * | gp-'aM f srafa* ^°ft i°ff?r I ms fftps^r STW-TT^r W'TV II Notes t 1, Didrikshupo. A Vedic sandhi preserved in the written text. Below, verse 4, we have in ‘ tura iyam, ’ which must be pronounced, Hureyam’a similar sandhi, which has been corrected in the written text. Ludwig believes VlidriksW here to be a locative plural of an adjective * didris * and that it corresponds to * chikitushaht * in tho following line. 2, ‘ Viprichchharn. ’ A vedic infinitive, Whitney, para. 970A. Verse 4. PadapAtha : f^i srrrr: 13T_r? \ 1! wj ^errftcj : fa- qfkf^r I 5? I cTcT I ft I I I f 5? 1 Wf3f: I srr I irr I I =r*brr 11 | I ?**R I i v Sayana, | ^°r RtnrTT stm I €rwfr *r®rr frar wgrar 3r*t epr srr- rar trwRt f*nrp sp=t strait rsrqrarer i % arr^fipffw^ ^^arr?: prvrff^i^ *s°r rr^rnt % ngj srer^ *f$#t i ft ^rfer ere?? srrap&vf fie^rr -st^rr ere; mrr o P tftefr fferr ^ire^rew ?rPr m mmm* i s<r*r%*Pt it WH IST/ty Notes * 1„ Jy6shtham. The authorities generally follow Sayana in taking this word with ‘agah* Ludwig admits that construction, but prefers to take it as an accusative after *jlghansasi’ in the next pada. But Va- sishtha is to be understood ns asking what sin he had committed so great that the god is going about to slay his praiser and friend. . 2 ‘Turaiyam/ See nota 1 ovi the last verse, Verse 5. Padapatha t ari I smjrft I ffcarr I i r: l iqr^r I ^rr I srsnr I f *r 1! sri I Iff f I I =r I ?rr^l f 1 I ^ 1 ll ^ Sayana : t ft ftw Prsw; srram# schpr? g spr fqg^ srwtfr fqsrqq *r I*4 =*r m ?rrf% srrfsrrHrft ?RfSr; qif£- w qrf? % 3*f sm 11 cm? *m*rR qq°r qgaft q qrw ficfrqcn'q qrcnTf%: qsqr crqfzrerrc #qntq qisl rmr n qfcrrqq ^ qf%t qr r^qrr?qrqrfq st fqqsg it Notes : 1* Ya vay&ra chakrima tanubhih, 1 Which we ourselves have done.’ Compare above, note on ‘svaya tanva/ verse 2, 2. Pasutripam n& tayiSm. Sayana’s explanation of this simile re¬ fers 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 atonement/ I cannot say whether this is right. Tha word * pasutrip’ does not occur elsewhere, and except, that Yama’s hounds are thrice called ‘asutripah’ ‘not easily satisfied’ (x, 14,12 $ 82, 7; 87, 14) wc have no other compound with ‘trip’. Roth (followed by Grass* maim), takes 'pasutrip’ 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. rmderlustigen Dieb (S. L. a ad 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 fata! objection. ‘ Loose me,, who am bound like a cattle-reiver or a calf. Verso 6. Paoafatha ! I m i \ I Ff? I ! m- \ fd 1 pf t I I arNrr^; \ I ssprkj \ w- | ii I <nr. 1 1 3TfcRsr 1 F^frcrr 11 \ Savana : | siT'r wus qrtrsrrfrl n mrw i i% qf? l trrq; pptrrr s?qf*rew*r rrar sFrrm 1 fSJNr w i ot-twpp q*wr&qr m mrmnfHf sr^t *r^* q*rf3*qr% • i ®r?r fuft Iqffqfq <rm?rfr stir*? > ;w%sro; srwrro ffareq • <rmTfH qrr*i% ftrqsgg fr q ferer* s^rarsfftsr: i *r tpr ?i jwifcrit i cf’tr 'tmrraw ttrq qrrcrit n wlr i irw =% wppt F-rorfq wgtw <mw sorter srqp? a r fasrnrarqqfif 1 <gw: i mS tftffa q?4M?rr% qmrq •srrarssf nrrg srrnrt qpfift: qrqrrfqrsqsq fit 15*#q*rrBiqi tqr*m ffe | w$qr wnr tffffJStPflt qr*. u .. Notes* * ,, I. Ohnitih. This word occurs nowhere else,. The verb ‘dhmyati* is given iu one recension of Naigh. ii*. 14,. as one of 122 words all meaning to go. Further, in the Dhatupatha, as Say ana notes, the verb 5s said.to- mean to go and to be firm,’ Say ana puts these two' meanings together and makes ‘dhrtitilV 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 ‘dbrtitifr* means temptation* The alternative is to confess that the word has no meaning for us. 2. 4 Asti jyayan kiuiyasa uparA’ This is perhaps an insoluble puzzle,. Upare is a word which occurs nowhere else. Roth does not accept Sayana’s explanation of it, but takes it to mean Verfehluag,error (so also Grassmann, Unrecht, Verimmg),, He gives the same meaning to ‘aparana’ in viii, 32, 21, the only place where that word occurs, “at-Thi raanyushavinamrps sushuvamsam uparanl imtat ratam. sutam piba,” Sayana, ** he indra lnauyusbavinam sunvanfam atihi atigachchatftthS up&rane brahmana upltya jasmin dese m ram- ante sa upraimh, tasmin dese fiuspuvansam sunvantam at;hi cmam ratam brahmanopadravarahite dese aarnabhir dattam imam sutain sotriam piba.” The fallowing explanations of the present passage hate been offered, * The old is near to mislead the yoning/ Max Muller. * The stronger perverts the weaker/ Muir. 4 The weak sinner succumbs to the stronger,’ S. L. *The young maids fault o’ermasters the old man, 5 Grassmann. Lastly Ludwig thinks it, evident ( es versteht aich) that "jyayaa’ here is Vanina. Ludwig’s idea is ingenious, and may be correct, hut it can hardly be said to be evident. ( Ludwig is wrong in giving 'papapmvrttau* as Sayana’s ex¬ planation of ‘npard’ Sayana paraphrases that word by ‘upagate.’ ) Verso?. Padatatha: I p*r:! I I \ f 1 1 SRfafr: 1 i f§§ I I I! SS Sayana: sffr*rr*rr wft# ^4# ■srim'l -r# ^rrrf^ o c§^r wrra wtpit m -m raft i if^rctfspc- arrf^ ! ft# ST I W af^Ti Sf*?T$ r ir^PT TT?^ \ W*fl AT %nrs ingnroy i ^ ** wffcw- in^TtRi-lar: Wl l^THT 1*11^ 11 mtSTfy $OTES, Notes; 1, fVrain ... karam. * I will sei*v!fc/ 2. Bhurmiye. ( Mighty, impetuous/ The word is often so ex¬ plained, Ludwig thinks the words klasa and ‘anagah’ as also ‘milkuahe’ and <bhurnayu are strongly opposed here, so that the meaning is 'though now freed from sin I will nevertheless serve as a slave the angry god as if he were a merciful one/ But this is to completely pervert Yasishtha’s meaning. While conscious of sin he could not so much as come into Vanina’s presence, xlnd milhushe does not mean 'as if he were merciful (wie einem gtitigen). Vanina is merciful even to the sinner, y<5 myilayfiti chakrdshe chid agah vii, 87, 7. ap?:. Grassmann takes this as an acc, ph 1 Who are his faithful ones, * Roth, who follows Sayana in taking it with devah makes it mean kindly, * beneficent. ’ On vii, 64, 3, where also it is an epithet of Varuna, Sayana takes it to be a synonym of Aryans Verse 8* PADArATHA: wyl § l 3^*1 fs?) I frlrl I I f%cr N | I ^f*t I I I ^rrr| £ ffcT I I ?: I I |rcr*T I *ra I I I II < SayaNa; ?€P?f¥* 3^?rr%f?r i wfctf ** t m q gt fg-vir? n-5rr srsf** ar^of 1 1 t ^TfT*-. jwsj nftf fUTwtW *#T: frt 5 ft s 5? s'nw- 1 jrr<r°r ^rn irraw r$r°r sanr; t w* tf*t<nr3rr°rf spmw i ^ jjt'T‘% ^3 3 , <rg3T'rr 11 ^'rrfjfr^rr: w*rr- -crw qrr?r w?r il" No. 28. Mandala VII. Sl/KTA 95. S.AYANA ; rf*f i stffen w^rtWtwrarr i ^i^ ** i wfttferr r? *rre*r?r f swW ^ 1 ^r%%JTtr: i jwt ??<pfr % jthtv# srcfrwr qrawr *rtr- ^'Irt sam-fanr i wrcw?r t# wr?%r% srrnarr %$arr i ff%?f **r i Wff^rr <frcsrr vviprr <rrfiTft r^T.gro% ti Verse 1. PaDAFATHA: * I #&rr i sHwr i w% i 5 nr i ?dwfr I v- S'H I srr^gt i $ l f^^Frr ! i ?rr% i rW: | m-> i ?fNr I r%^ I ^j-^rr: II \ Sayan At ^ %?srmr <r*r riNftranr W ? wrrcr *ro=?rtr wtaft sroerr m- r'f?rr <& * *rs°ii i fSnpsrnra; t ^°rr wncfaNt smarerr sriwr- #t-t ire% swiftr #sf v*sjfS i f*r% TfrsrTr w ar^r f^r; ^ aTT arr'mr *rf^rr *fi%m vvwjprr 'wTOHmStar S 7 <fr#r f*r- ^fft'rr wi ®rrr% n*®fSr i w kv%i n*ir wt *rrfmr nv- 3P*nft* *r^?r5Cft>m|fr affastfr n^rff?^:, t Notes: L Esha saras ?ati. Muller does not note any various readings in the commentary here, but his reading “ sarasvatya eahii nadivan nigama ’* is unintelligible to me. The Elph. Coll. MS. omits the words. The Bombay Edition has “ sarasvati esha nadivan nigama esha, A&,” which is probably a conjecture. The Bhao Daji and Kohlapore MSS. as in M. M. 2, Rathy&va. I he second interpretation in the commentary is perhaps an interpolation. It is extremely forced. The Elph. Coll. MS. omits it. Roth takes f rathya’ to be the ordinary word for a road, but suggests that it may here denote the car that travels along the road. Ho compares ix, 21, 6 •ribhfir na ratbyam nivs,m 33 . . NOTES.