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Fick has compared the Lithuanian drapana ‘ cloak, mantle/and that meaning has been generally accepted for the Sanskrit word. 2. Vasta. A third sing. impf. “ In the older language the augment is often lost, and the augmentless forms have the same value as if they were complete: or rather more often they are used as subjunc¬ tives/ Whitney, para. 587. It is probable that the augment, like the termination, was originally a distinct word, whose presence in the sentence was not essential to conveying the sense of time past. From the double use of these augmentless past forms in the Veda ( compare note 2 above on verse 12 ) it- is impossible to decide from the form alone whether a particular word is to be translated as a past indicative or as a subjunctive. This is the case, for example, with darsam in verse 18 of this hymn, which, as far as the form goes, may mean either * I saw just now ’ or 6 may I seed 3. Nirnijarn. This word occurs not infrequently ( twelve times ). Sfryana generally explains it by riipa. A comparison of the passages seems to show that it means an ornament or an adorned robe, and that meaning suits our passage better than Sayfriia’s explanation. For vasta means ‘he has put on * not ‘he is covering / 4„ Pari spaso nl shedire. ‘ His spies sit down around/ Compare vii, 87, 3, pari spaso varnnasya smadishta ubho pnsyanti rddasi sumeke. Sayana, spas anti sprisantiti spasas charah. Verse 14. Padapatha I | j I j p^ont I gpft- Hff I *r I I II XV Sayana ry*T5Tr ttWr 4 ^ *r *r?<fr ffffcgfir- fftwrerfr* i sp-tr? *r ^°r irrer r spcrRT i srr^TrRT: ^twtr! i qrr-rr m stfSwrPrfifW i n **$■ NOTES, | i **3 I wirsstffr ihjmr: i ?w. sarr§?jrr *wT?°rs*r wfffi?rf$Wr?*r*r: s^ra fwnWT ?#5fre?%5jnr : 1arfffrlffrpfrfl ’twit: i ptt^ wf tf; J m^t vspfr- ^ ra ?Tt^irr&rT i 'my Rra^ rwlwfiHsrW .^$^rnr?r?Mn-r: i f^rr: swr^erftM sf^sr^s i *?**? I ffr°r; 1 1 ? f%raniru M^t- *- 4 rfr ff% rf** 5 i *rr*rc*r I WOTJ? t JDruhvano jiinanam. ‘ Those who injure us men. A contrast is intended between the tribes of men and the god, dev&m, who need fear no foe. Saynna’s construction is therefore to be upheld against, for example, Grassmann, who in his translation takes jinanurn wit h fibhiniatayah ( differently in his dictionary ), or Ludwig, who takes the genitive partitively, ‘ here among men.’ Compare Max Midler, ‘ the tormentors of men.’ Verso 15. Padapatha : set 1 3?: s rrr^f, 13?r S w= i 1 sunfSr I I S 3^5 i m II XX Bataka : a#r M # 3T°fr Mr ?Wl! M WTs tKffvTrT 3TrMT<T swift I : T3 '2>vfV?[l ff str w#sn*r$i i l ^rNfsnttwmi ^ i I 1 tr?3t^FTf: i Mtrrfd i a?s*f# ^jTVtrdfffrfhi'ff Notes : 1. Mamisheshv a ( pronounce ma-nu-she-shu a.), * In men/ Com- pare pasty as va in verse 10. So also in this verse again udaresh v a, (pronounce uda-re-shu a), ‘In our bellies. The a after Asami ( pronounce a-sa-mi-5 ) on the other hand is a particle of emphasis. NOTES 71 2. Yu sail. The meaning food is doubtful, and it suits only half of the versa ( udareshv a ). Mux Muller’s‘glory, and not half glory, who gi>jsIt even to our own bodies’ obscures the obvious meaning of iismakarn udareshva, a clause which clearly refers to food. Grassinan, who understands the word as meaning ‘good, blessing’ compares x, 22, •2, ii iha sratii indro asm ' adya stave vajrv richlshatnal.i miird na yd jdueshv a. yasah chakre asamya Sayana, yasah annani kirtim va. Ludwig most unreasonably takes offenco at udareshu, and actually alters it to daryeshu which he translates ‘ in our own houses,’ Verse 16 Padapatha qrr l % i I I I | Jissfefh! ^! £*3F$(: I || ^ Sayana : i retffr wgr ftfr qffrra: ^r;lr<r^r ppr.-.w TO^gt?rr faf i tr* fsrpcf: i mtr h *mfr HKiT 9**1 Tsflb t ninfm ^?r ft^pW^r f^r l vtra# \ i **r iTfr af**r%f<r £#*rw$rrerc*<?T*. | | ?g ?3'rartr. i m-. sr<f i w. i fgTi'spmr w ?Rr sr?fw i stttT ?rrs'trrTTr.3?w2?rvrr'T f* 9 rc°rfrc: ftpwfa 11 Verse 17. Padapatha m\~\ %-ir# r 1 qch l § I I f|#pr i $0 I f|Tfr II '*,\s Satana : a<fr aPTrafirwr* % jr?vrmr£r *rvry sr$r;*r*r@Sr aW?** | srrfs WCTT^tltf fWSR^f fsr4 ?flf: # “HSIlRf I sfr* t? ar s Mrrarft I *fwjr Prw# NoTKS. i fmr'il i §f¥ m f** 1 *tom- f^T; | a*? 3ffWrnT% iJT: • HCTi'T *2?^T5f I *W a fe 4$S?T*#*I : I l s.w&! ^ n Notes :. . . . . . ' _ 1 Sdm nit voehavahai. 4 Come now, and let us talk together, tor •voehavahai,’ : aee Whitney, paras. 847 and 854. “ The roots pat, nas, vach, form the tense stems papta, hesa, voeha, of which the first if palp¬ ably and the other two are probably the result of reduplication; but the language has lost the sense of their being such, and makes other reduplicated aorists from the same roots . . - The stem voch lias i„ Vedic use well-nigh assumed the value of a root; its forms are very various, and of frequent use, in the Rigveda especially far out number¬ ing in occurrences all other forms from vach. Besides those already given we find voeha, (1st sing impv.) and vochati, vochavahgi, vocheh, vocheya, vochemahi, vochatat(2nd sing.) Vochatu, vochatam, vochata. 2. Hdteva kshddaac priyAm. ‘Like a priest thou art eating the choice morsel. ’ Max Muller translates ‘ thou eatest what thou latest like it friend ’ hut notes that hotri “ does not mean friend, but the priest who is chosen to invite the gods. Perhaps it means poet and priest in a more general sense than in the later hymns. ” Is there a reference to some old custom according to which the priest took first toil oi the offering { I Samuel li, 13 and 14 ) Verse 13. XVdapatha : ^ i % 1 ft** 4 ir?r*t 1 I ^*0 y 1 tscFf; j tsrqgr 1 % 1 filifi 1) Savana : wrt mtw i ufit n ffiCr nfm-. I wi • ffc; %r?f" farrtsr I 3 * 2T* : * ‘ ^•trW si#nraB8Wr 1 ffcwn* i ' srI rpfr?r Prr tfirrarfifa s^rifsft* crpff^n i arr^r i aimr Notes : 1. Darsam. See note 2 on verse 12 above and note 2 on verse 13, As far as the form goes, ddrsam may mean either ‘ I saw ’ or 8 may I see.’ The former is! Say ana’s way of taking it, and it seems preferable. So also Max M tiller. The poet’s cry has gone up to Varuna, has “ loosed him to mercy ” as one undoes the fetters of a horse, and the god now appears coming to forgive and bless his worshipper. In translating we should use the present. In the Veda the aorist often refers to the moment of the past just gone by ; ‘ 1 have caught v sigiu of—I see.’ 2. Adhi kahamL * On the earth.* Verse 19. Padapatha : fFffr i W l w$w 1 ffj I I arer I ? 1 l rcrFU1 $rr ! I! Sa^ANA : ^srctrtsr’T '* wrc* ?i%%si^r||| $**'- ^iRffv rt §.f*m i vi rcr ’gw r-ffr arrr% ssr°rr i* ‘ I ^r % prcr#r ’wftr ?* i ffr* wr zmT&lfttq I # ***0* ^1- mv- ^^ ft-, i ’w^p-fv^^fRf 1 ggw f fatwrc* §a. 1 par’s # flfjjww 1 I 3T^TT$r®?ftf i|T 3Tr^ f T 5 T: SF^T^ l I Tr^t% 1 k iHrs? I wwtprsrrpr V&1**8 > W* tit* rrarrc®? , T; i lift r^nn 1 Notes : 1. Svadhi. For the lengthening of the final vowel in the Sanhita text see note 1 on verse 7, and compare adya in this verse. In the next verse, it will be noticed, srudhi occurs with the abort vowel i the Sanhita text, 2. A choke. : I long for.’ On i, 117, 23, “sAda kavi sumatlm a chake vam” Savana explains A chake by "abhimukb yena prarthaye 10 HRS -11 § i. 74 NOTES, Verse 20. Padapatha 3 ®r*U I Ww } f |Wi I w i np.! ^ I ?rar% | I ^rpt I irfcr i II S A YANA: I nf^int faw sprarorfir **r# “f^f^^TPr ^wm- *Rtfr hw m rrer # w i sr rttc^t ^ptft qfojr^fr^ srm^Rr qr^qTOfsrrqq jr^ ^^FftRi srespfri i fan * tow i **r: i j wrfr wa7faror?r yr% r# <wq ffrr srrro%q **fa: \ far%F?n?r^ i ^ftft i w qrq^r imm *rfa. ?^fqsqf%q^r% qpR;frxwwipmsTO. i 3jf*r i $4w n Notes j 1* -Rajasi. 4 Rulest over.’ This is Sayana’s own way of taking the word in i, 36,12; <4 tvam vajasya snifcyasya rajasi,” where he explains it by u isvaro bhavasi.’' 2. Sail: ~sa tvam. See Whitney, para. 498. 3, Yamani. ‘ On the way.’ The vision of verse 18 is continued. Compare Sayana’s note on i, 181, 7; u y a maim ayaman ehlimutam havaxn me (where yaman and ayaman are Yedic locatives.) The note is “yaman gamane ayamann agamane cha ha tram ahvanam srinutam,” Verse 21. PaDaPATHA : ^ I Jr^grrrn-13|j|j% | f: | r% l <#*t i msnr^l ** I snr 1 ^wr I sfrw II fK SaYana : tl-SOTtrgtnr Rre*r# qrag^gr** ssfr^ tNf i * MHg fr V w grtf rtff Prgtsr trarar i tfNrt sfiftgtttrft trcrf i ttrtg i tsgrrftg titr^Tfrtpfg i ggf**r i mw i wcfc i fjjpftr: i ??5rrf?r'T: i ggr**# lfWtv= i tra Pjwrt! i ft , feft i ahfr fih i 4ggif*wr< sr--13Ttr |rir% fwsr i i tfrt sjirqTT e T \ ggif %#- r'fnftsr^f; i srfaret*' NOTES. 75 Note *. Jivdac. A Vedic infinitive. “ In the older language, a very consi¬ derable number of derivative abstract nouns-—only in a few sporadic instances baying anything to do with the tense-systems are used in an infinitive W quasi-infinitive tense; most often in the dative case, but sometimes also in the accusative, in the genitive and ablative, and (very rarely) 1 in the locative. In the classical Sanskrit there remains a single infinitive, of accusative case-form, having nothing to do with the tense-systems. . . The infinitive in ase is made in the Rigveda from about twenty-five roots” (Whitney, paras. 538 and 973). The Vedic infinitive in aSo is the exact parallel of the Latin infi¬ nitive in are, the r in which is a mere euphonic change for s between two vowels of the same character as that, for example, in genus, gen. generis. No. 2. Mas DAL a 1,. SUKTA 32. Sayan a : iffaVtf s£rti%r- f? sr?: Tftfrftmr i i**r ptrftrer** wst fsms rN swwfSft i vprftfta* ntsm f^T 1 ***** 3 #*- I *Rrr*it nri??tflr w fit ^ w f ***: Httf; Rffftfr: afrfrRr i ??***.? #Rrr a i Versa l. Payapatha s i 51 fr^FT ! sr i wm. I *itr I i wmik I f3t 1 S S I 1 arart U i llpr: i mm® 1 T^rr^n ^ Sayana : . ?