English
Sayana, “ vipanyaya stutya stuyamanah.” The meaning seems to be ‘ joyfully.’ 3. Yah pasyat. This phrase must be grammatically explained, as Sayana does, by referring it to the previous 4 pra vocharna.’ But the speaker is the poet, speaking for himself and comrades. The accusatiye to be supplied after 4 pasyat* is therefore not 4 stotaram’ as Sayana suggests* Muir translates 4 any of us who in this latter age may behold them,’; and that seems right. Ludwig translates ‘ for him who shall see it/ in the sense of ‘ shall hear it/ that is, our hymn. Grassman translates 4 for him who sees them/ &c. Muller is certainly wrong in altering the ‘yfth’ of the text into * y&t* and translating 44 that a man may see them in a future age whenever these songs are sung.” WNlST/fy NOTES 267 Verse 2,' PaDAPATIIA: *#p. 1 Tfcr s I i^rr 1 *r*r | 37*frus?=r ! | ftrcr*r I *0 S fit I 3?&<r; l 1 II r < Sayanaj q^flr^tr irsi# $5Fr srstrrfo sjRft ss sr arerr >rnsT *T5*RRP?fcr I ^1 ‘t?Rr gaf *pt 1 srr- ser^rr^rmrsrr*T^r , rf%^isr fsfi^fffwraw srifc^w. I swsr arrefNisi' % *r?3rra<ri% i% *£&■■ 1 ^spwirejf ^TfrfaRr ar^frtlr: g;?rTOcr: snraffft- wmr^?r?^r 1 ^#^^r^q[fWv^^^Rr^r’Tr%f5if?T%^% , srr ic rs2trtr“ *ffRTRW*rr; w-s&H tT#rrfrprr?rrrtR ^r= I sr€r# Hsfr??r: tfr^r 5 Tf%: 1 aTfvtERrceaErarrfi^^: 1 ^f?r %?rt 5frnc°i>jfr ?rwtr *rer°r: ^r€r|?>T5n^r% srpt *r?r II Notes: 1 My MS, has the reading u aditya3nalitavityarthahv f The Bhao Daji MS* has t( Misrahtavityarthah, In 1. 9 of the com** meiitary the Bhao Daji MS. writes ** ashfcanah sakasad utpattel,!.” My reading is that of E, “ adhishthiftat sakasat tadatpatteh.’’ M. M- writes << adhi3hthanasakasat ,, a conjectural and unacessary emenda¬ tion of the reading of his MS. BL. See his v. 1. M, M. ^atpattefe” for our “tadutpatleh.” Verse 8. Fadapatha: t^rRrfl fir l I 3TOrTt 1 ^ | 3T^a- I rTrTl arr# ! l mm** I er^l rate* l qfc II ^ Sav ana: I l awrft i swnis ®~ f$rr:%s*rRr *rgw*ntn NoTffS: 1. Tad uttan&padas p&ri. This is probably an insoluble puzzle. If wa knew the meaning of * uttiinapadalv there would probably be a general agreement that the phrase is to be construed and explained as Sayana does, ‘and after them the uttanapadas’. ‘Tat... pari’in that, case would correspond to the ‘dakshat...pari’ of the next Terse. But that very obvious construction is rejected by Muir, Grass man and Ludwig. Muir takes * uttanapadah’ as a genitive singular, as it is in the next verse. He refers the ‘ tat ’ of the phrase to ' sat. He therefore translates ‘ ( thereafter the regions sprung ) there¬ after, from IJttanapad/ Grassmann seems to follow this, leaving the second ‘tat’ of the verse untranslated, Ludwig takes the second ‘ tat’to he an anticipation, of ‘ bhuh’ in tbe next verse, and translates ‘ this arose out of Uttanapad.’ Muller follows -Say ana’s construction, but takes * uttamipadah’ as a nominative singular, ‘from them Uttanapada.’ Sayana does riot give any authority for the interpretation he puts on the word. Both, like Sayana perhaps, seeks the meaning of the unknown word in an etymology, and holds that ‘ uttanapad’ is the feminine name of a cosmogonical Power, meaning ‘ she whose legs are stretched out (for conception or delivery ).’ This all seems pure guess-work. Verso 4 Padafatha : w: ! ^r|r I fwrqsfct S i srrerh I I i $|s i wm* I vgMt i 4 ^ 3 ^' r ^ : 1 qf* II * Sayana: w^Tfmfr fsrRsri* l 31 = sjcf t ’TtNlHW i *T fqftqvf NOTES. 269 I srreffPiR ?tnr ^rws?i^ tjHrcfsrst i qqr ft I 3'ir'f?rtw sr^pra fWfrtrrb < rffra ^ ww- rg77%?f 1 *wr*phr> safrtirR^rT wr tf ^srrarftw* ffltSTf# ffa il Verse 5. Padafatha* 3if^f?rs I ff S 3?5te 1 ^ I m S ffcn-1 ?r*r I i$jr I tfp I l I W; I ^rj-s^g-s |[^ SayANA : stpfd^Ri TOrcft#Nfa&t%rr eMteg^FPrr I fRr?f ■n I rfl- fashrrSfi? s^r J ir o r sM *rre^?if*rr% u 3f ^tr §f?Nr>j^rftf^^f%!r ft jprRrfl^R. i friers? s <si *ltr s^srrzfifjf *rgr; N*Rprr 11 Notes: 1. Ajanishfca, It seems better to take this, with Muir, Grass- maun and Ludwig, as a passive. 2. Amrttabundhavah. This word occurs only here. As Roth points out, the opposite to it is ‘mrityubandhuV viii, 18 22; lx, 95,18. Verse 6. Padafatha : ^ i Ifr: i anr*! I j *t$tar i spr I ft I I frwt I !$: I m I aw- m i! % Sayan a * arsrara^r Yrrfsrigr: *^3 l*rWt f?r m- s*rr: if <*ewtr pfteto R*m*?b1 arret *rst*nf$lare s*r srerafv A MINlSr^ NOTES, f% i *pwrrfit?r wt ^sRft nW |;?tst t- 5W$?r T^rwr?Tff i mpti^H i ^ srr% ir?r fra ^rPmr^ i w qw n Notks : 1* Ad&h. An adverb meaning * there/ 2* Sdsamrabdhah, 6 Violently agitated,’ It is the condition which gives rise immediately to the simile “ nrityatam iva/ J In classical Sanskrit the word would more naturally refer to the agitation of the mind, Its meaning here, the agitation of the body, is the original one. Compare a similar transition of meaning in the case of the root ♦ram/ Muir and Ludwig take it in this way. Both, whom Grassmann follows, understands it to mean * holding themselves fast, establish¬ ing themselves/ Verse 7. Padafatha; 2frr | ffn i wt; I w 1 *riinf=r I atfHcr I wr Ii m I I arr I fpbrl srwwfo - i| v$ Sayanai w*r t *^r- arerafr w i f?Nr *rr anwaffref qr f?TNr htt: i % vftm- * an* qfrgs a**® 3Tr*j? far*®? $$ srm^r^fnPT^sr it Notes 1. Y&tayah. Sayana does not give any authority for the meaning he attaches to this word. Both believes that we have to do here with the name of an old race connected with the Bhrigus, Be com¬ pares viii, 3, 9 and 6, 18. In the former of these passages Sayana paraphrases ‘ yatibhyah * by * karmasuparatebhyo ayashtribhyo janebhyah. 9 In the latter he explains * yatayah 9 by * niyata angi- rasah. 7 When Both says that in our passage a share in the creation of the world seems to be ascribed to the Yaiis he seems to overlook the fact that the word occurs in a simile here. It is perhaps used KOTJES. 271 in what is doubtless a very old sense of the word, 1 ascetics’ or holy men. Their powers were believed to be boundless. Ludwig translate ‘ like workers. ’ Grassmann, ‘ like strong rulers. ’ 2. Apinvata. This must refer to the ' renu ’ that went up from them as they danced together. 3. Both my MSS. have “mritad vyriddhat.” In 1. 3 the Bhao Daji MS. writes “ nigudha go” (sic) and, in 1. '* sa. ” E writes “nigudha ga ” and u sa.” See M. M.’s V. L. Verse 8. Fadapatha: ^ I pw 1 I % ! ^Rrr: i pef: I qft | ! T<T I *T I I CRT I | 3TR?ci;ll < Sattanaj 3TCT ,!prr*r: gwr i -rf* tp ftm rrar MRqwT:i amtwra 5 ! Tri^mr: i frtrr fif i 3Rg£R*rr*if f*R*r rmr -?rrcrsr fa*nnftairfti ew sft~ sregRrairR i ?R*rr 3r‘s# < ?°r*r?|R?grwrH *rr ttrfaqfrr suf^stF *JTwrn;?fr?ir wfl^^rnT^r^oqfPTrgRfTT^rrr i ?rrfkfrf : ^nfpr : t sri* <pj ^ towt. srm n Verse 9. Padapatha: pr^; I 13 rf^r% • I -I *r I ^ I •jsSft i fJTpl i l|?# i I q*r; J pcrfe^l 3TT f VfWsl It ^ wntsr/fy notes. SaTAKA; J#**#?**' (pTPJT: I rd| g*r°r apTg'rlg; siiirrr i sro jrtr %*tr jtrW? i *n*Wsrp*R ^.yrcRT 3 ?iwl •swtrji’i wr^wn-^^rf^r g'^fjfrf?rwrrTi?rr e$ar 1 ^srp 1 ^- HsrR?t??nTf wr®f°r?f 1 1 v/ No. 26. M AND ALA X, StFK.TA 108. Savana : f%f^8rs : R3RK?r ! t *pr wr %g*r5 1 P'W^ *fts sR'V- wfteiOR *&■: w%*R%t§tRgR ?pmr faftcrrs sFg-trr w*T5%r°rR *r??tr ^T'T’f^^fr'trwr i *rr =? ??# ^fr^xTR wr irarw^ pjffrrnRT *rr i W ?YrrR*R- ye&rrf mi pjfr^i mr$Hv>4% i m ^RRRrV rff; q°fffrr i r W sk , R! ew tffrrt ft"RRgrf?rr gsr* *mr Rr?# *r r? mTT^rsFin% s aRRrg ^r *rr%: *T°mf tw i WRr- gsRRRJ mi^^fr qrn w#% 5 r *rr mm t*g*flfSF%'T mm- n#T : 'T o Ttr fasfR'fP >ffgr: wr fRr^qnrr%r'T^'r 7Rr^e sft n^r ftMir: n Verse 1 Padapatha : f^rr I fe^cfjf! w**rr 1 *r I fStfCj I ft I ft - I wm I ^JtR: 1 ?Tr%; ! I 3T^fff?lr: ! ^r I iff- <scfp*tt 1 gr^i I prrarh I ^raj* I 'reftl-r II \ SayaNa : ®r=T^r aTR’ tg^ff €TRr f^r tt# I hrt gr’Pffar qfTvnPwr rst- *ft Pfi'i’WRi- f% srpfa>TRr *j#p*ct*W wr str? jmfftr i str^sI n RrwfiRranft i <msfe *% <dtanfW \ ws*sr5r*Rsii NOTES* <SL 273 m%- ’Terror TO^fr s ^rfr% ; ?f%-<frrf% rrf^r irwfsr i jra?sfarrr n*$ *r *r*R*r f^'t: t ^fanr 5 ? i nrf faRrarsr: | ?§w yeg?*? i {* fy i Muirs': ngi *tir i 'r*r%: T<rsg%^!|fen^ *rs?ft qr^°r’rrirT?nwrarmr srtfM fcntf sroftffri ft$- wyr af’sfyar *r*j n *t?r% i #m. *m*far s*i3T?i 1 y nr nlfpr- i qStewrppfftffc i ms&bz n^%crrff ptf??:1 *rgr i stctts' nr-sirf an; i prrnrtnf^r rnra i arro’^marefre nr nrf€r aft- nn*ar arNrrft? i a?r i wnnn q-ftnf *m m nr ni-- pmrerf? i nr a tamr; nsnarrmrar srarferanr *ftnnanf%^Wwr: fra'rrafnr-afrr; tfffi? i an srwt amftfarRn fn?-n secret u 3STot.es s 1. Jagurili parachaih. These two words are difficult. The student will observe that. Sayaua himself does not decide whether they are to be taken with * sarama’ or with * adhva/ The verse is explained in Nirukta 11, 25, where Yaska’s comment on this expression is “jagurir jangamyateh parahehannir achitabu He there¬ fore coimected it with ‘adhva/ and that seems the preferable construction. The word 1 jagurf occurs only here. Both follows Yaska in connecting it with the root 4 gam’ or ‘ga’, and renders it by < going, leading. * * Parachaih ’ he takes to be an instrumental plural used as an adverb from a word ‘pantcha’ which does not occur in any other case. He compares the adverbs 1 uchchaih" and ‘nichaih/ and renders ‘paraohailY by 1 aside, apart.’ Grassmann and Lud¬ wig follow thia^x ‘ Parachaih’ occurs elsewhere,. Compare for example i, 24, 9 f “badhasva dur6 nirritim parachaih, ” where Sayana’s note is nirritim asmadanishtakarinim nirritim papadevatam parachaih parafiirmkham kritva dure asmatto vyavahite dese sthapayitva tarn badhasva ,; 2. Asm&ntih. This word occurs only here, Sayana’s first inter¬ pretation of it is from Yaska. 3. Paritakmya.