English
rwl- ^snjrK g*mft ®rrrtr fmrt rint r^nr swtflt i ^rrft #s&Pt fft ?ffr 11 #t%IST3 T4rifft 3T?mtfffTf ff/trRTRT. q-fhirrM'T^ jrar^ofiT i tf ?rN&s i n^- jrrnCTrf^ *£®*5 i srMfPr I *®c, frt r%3RRfr o^sfrrf 5 # *rrtra i mfizifrr * arertwsjf r^r# m^rri &r %m - mtftir tft'S?resft*nwnf* **m( i *fr**r**nr ?ra>rrr$?if^i*F# fr*r*> *r sraera ? r% i anr: ^t rr f%^ r fi( iPn% jt?*j*?* I ■w^refariwrriMte fi^ra ^sn%vt i er^w^rj^f^^Tr?: i *^m °rrwra?rar D r sR^^fq’rfr^m i ^£^rnr#rat:i sr?^ i f^Mrarrwr% ?j?f ur®-* fra ?rarrt3r<i: i srf?? i aTraj ; fr^%: s*rnr- farfra^r ?CT%ftsrir: i *r#r yrara ^ *?nsrs|sr 'ftsjt Rr?r ?rara ^fFcf^Tr^ i frafe^ .rfT?f*rrr' w^ri *rat i ^aflc f^ranrcsft: i fra frrr*r: .1 N OTES: 1. YlryunL The metre shows that we must pronounce virrba-ni. See note 2 on No* I, verse 7. So in the second/ line here pronounce a-nti-ap-as, and not anvapas as it is written. 2. Pra. Notice again that pra is treated in the Pada text as a separate word. See note 2 on No. 1, verse 1. For the form vocbam, see note 2 on No. I, verse 12, 3. Vakshanah, A word occurring only as a feminine plural, and of somewhat uncertain meaning. Sayana follows the authority of the Nighantu, where (i, I, 3 ) it is given as one of the thirty-seven syno- nyzAS of nadi, a river. Pie supplies an etymology for the word taken in that sense. A comparison of the passages in which the word occurs shows that it really means ‘womb? or ‘belly/ Compare especially, in x 9 27, 16, “ .garbham mata siidhitam vakshanasv avehantani tushayantl bibharti/’ The meaning, therefore, is ‘he cleft asunder the belly of the hills/ when the rivers rushed rejoicing to the sea. Vers© 2* Pabapatha : 11^| I | f|f%^orjr | |§| | 3j#r f ^PT I SOT I TO? | *Wf: S f?r | V, T ^ : j wrwr: I 3T#t I ifsTfr i spf I ^rwt I arnt il H SA.YANA : <r#% i m* wm\ff i mm r^tn §|# 3rcfW 2tsr srs^rtf ^^^srrlr^rptf maad erf^r^t \ fm Hfcf wHmnv $||f i ^f^Frr: i *m *f i w *TWr fgarp| wm: t rtrr^m,. i N% ^fpt|| i f^:^rwf * wrftrr: i f%?r t \ m *i*fr mm?x ^?*Tr* ^rf i ffer f^Hr^r,: i w$j *f ^vrn^h Fa?s*ftoM?r i w m m i #3 i s^rfa^torr?^ taj i $|jp 5 $w ^iTf^^qrwfn" ii JSTotks : L Svary&m. In i, 121, 4, this word is used of a herd of cattle Say ana Explains it there by stntya, which is one of his explanations here. It seems better to follow Roth, who connects the word with svara, and makes it mean ‘ lowing \ as applied to cattle, and * whizzing’ as used here of Indra's thunderbolt, 2. Anjair Compare the word ahjasa, which is common in classical Sanskrit. In the only other passage in which the present word ahjas occurs, i, 190, 2, Say ana deserts the meaning which he ascribes to it here, and takes it as a synonym of vyanjaka, Verse 3. PADAPATHA : fw 0 !: i <%? ! 4ra*p! 1 stff I frrw j air I erwir 1 §§§*1 i ^rsr^ | i 1 5ffW53rrw i ^fkrrc l! \ Satana t fSf Hr*F*FI'%r ^rarrrirfr*fr *r*rn%sR£irr ^flfl i §wwr;SfPlf?r*r twmi- 1 tw ^ ^rrM-sr: srra ^ wearer ^sr arr?^ *stffr?prr*t. 1 %*r *sr f^°r arfrsrr %EjT*rr h# nwrr Tir*fr? 7 §f h^j-t ar^r.?frfr^ 1 f <srRprr°r: fSTfcrr^i l$f 1 fNm jfr^arfpsT# 1 sbwk* 1 fSrst *n*i% 1 r^nmr sra ^tirer: 1 a M ? 1 1 smqsrr srrat ff% 5 f 4 W‘ 1 s^^^spmwn'ir frs 1 NOTES, Notes : 1. Tnkadmkcsliv apibat sutasya. This whole phrase recurs at ii, 15, 1, where Sayana repeats this explanation of the obscure word trlkadruka, Roth is disposed to think that in the Rigveda at least the word is a name, nob of certain sacrifices, but of certain vessels into which the soma was poured. 2. Sayaka. This word is given in Nighantu. 2, 20 as one of the eighteen synonyms of vajra. It is the same as the ordinary classical word for an arrow, and the original meaning is ‘missile', a weapon that is discharged nob thrust. Verse 4 PapApatha : ^ l js? I I srsrarssrr^ i ^ffrppr! 3Tftr I jrtfsRfrrj ^rfwwr: I *r l f?r I awt I srrec. I srnr I ! rjrfrrvr I I w I i I I v Sayana: g-ff -®rra ^ ^ *rarar *rr iwgsrr snnfi^rsf *Nr ferararfr i Krrggr ^srrvfifHlrar: m^r 5TOT°r ^rrsragraftr i sr^nr WiFjrrar ?rrnr^r^ srEprr^r^r^T. i Frrfregr F^Rr^ra^r- ssrsRRmrtre^f srragraft°r h Prfa?# farw s# ?r i vpfw*- wra* fsrunMi fra ftTFffa: i arenra wra: i *gsftmrfr*irra: i mmr Frraras??^trsrrrtg tt^th sfrsrrff^^Rt *rar#!T sift: i srPrat:1 srrsng. WpNf: i *?rara$ra% ffir fraragi Frr?7srr 1 <r?r3“rranr??r gtfmrft- m 'tf R wto i ftw i f^rrwra rar%#i raf wr^r i sprraft*" *nq; irn(,;|s; *&* *r 11 Verse 5 Padapatha : | |^IT I I j f j spl'oj J gferr I fM I *u**fftr fqr I fr&ftv I r^shwf I 3 Tf|: I 35 ! S 1 r |r%JJTt II \ *rir a r ^rTrf?-fr sff sr%<r *r- ^Tfr f?R?ivrr*rar- *r§t Rtf rw r%w5irs^-Tr T-rm fr’ir wr?** ¥rr*TR i a^gR fCTRM ^jr?r’C D T frf^r Hret'Rn r%vrrR Rr^itfR w fw^snRsrsrr *rfar*ssi st# 5 ^ tf^frr: snrtf sprKffrr i r^wsfrrB^frr TOtfr?^ i fsrcrcq. I fg; m?r i Wn%t^- fJiifw ^rl tsirsw^ ?to^ I fNRpr'r Rr ^fffra fsrert: i 5TT?t = t T^rr ; ?T^r. I TOr?*3Ri?r% sff^R^Tr^q-a-taT^fRRfT i ?ref^ h ®*rs4|r j Rtf sritfrlr &#mfrr%RT?cr?'t fr% rh- ?rm i jfaff i f^r^j arer flw rr% sw ;r??n%tfftf*r qrtfH ^ RrRr- frrT: | sr?r?R3rr^TOT s?m <%t fr% htt ^tfR£rrr?rRr si??Rre^- *r?rsi? I R?f°rr i ^f®r ftfar i anw i af^#fa^**ri%?RR 3 i. ?rtfif anu sr?iftf i?t urir PrertsD tow- m^r ?mr*R fr% ftf cg-tfR ^rareRwWns. <m *r i : kR h gr%st nsftRgr^fftf tfpatftftf fr?R t %gr?irer sra^lpf' Irwf'T: i fftf n%: q f ffi rey sr f . I srat i ar- t• f?5=f€rr?f w wn>Tff: i sftsarr- i arfrai^ Pr*i%: i^iaira. H Notes : L Allan vritram vritrataram vyansam. If this passage stood alone no one could have any doubt that vyarisa in it is used prolepticallyy that is to say that &han vritram vyansam must ,be translated "thou didst smite Vritra so that his arms were rent asunder from him/ That is Sayana’s explanation, and it seems the right one. But vyansa occurs by itself in other passages of the Kigveda, as the name of a demon slain by Indira, and Both, Grassmann and Ludwig all take it in that sense here. 2. Vadhena, It is not certain whether * vadha ’ here is the weapon or the stroke inflicted by it* The former is the usual meaning of the word in the Bigveda. Say ana’s construction is not clear to me* In 1. 1 of the commentary the second ‘ vajrena* appears to be a mistake for ‘ Yadhena/ But it seems to bo in all the manuscripts* Verse 6. Fadapatha sp??3rr% I |§N£ ! su i rf \w 1 g?r s '$T*U ?rf|: lirr^ir i wwm: \ t i srarffar j I ifcr^ ! fsrnrrt l ft\% I Sayawa: I* : wiM* arr^cr%ff fst witfr rrf: ww sg | gfr??T f?5C5. t igr frc jpiA? r% jjjjtrr 5 iWqs gf%rr4 f[gr sre* qrsffa wfTmr^n I 3tprc*F**r sifror; %ri *raT- srr *rr?tjiK ifffafii <TtYg^r$rsrnti .f^ps= gfr arear gsnsr ssrpTr ?vr= *st®r ??fr srfrs'rftsr: fktfrrtr- *nfr; tfaf'rt ^r^ar fim i ^r f r ar^mtf' T ^Tr n$w ^frtr fpsrnr ^'W-f- 7P>rr , nf*Nf ^l^njTTt^sf: i sriirgr sf*r t !%®rt srf^rsY hst- g-nrr^rc5Trrq , ff?Sr?ra?^ erf%%arf% sr*sr ?r ^ fir aR^rnr i 'gf • m>*rr i =fi?r twrm i ^rBmnrraparf^r: i afir ^fr^^rg^^Yrt^r f^j€r- ^i^rg^fr ?rt sp’tpN': is^sr w^sir%7#^ i: irc j frrr w^ngiRrew^r^m i faw f? ®rnjg:PT ffatrfig; jjorr? rfr q?*?rg,t ej% ^r?f'g 5%fftaamrofr ir ^nlft *rnrat s^^^frr^^T-'Tr^r^T i fra I ^?*ra?tii' <, iFtij?ra?3*n 1 wfft *f?r*jrat Crr-ar i afltfwift fit gftsrrc? i wigr Prwret I &(i* **r srot fit gfaarrr: i qr^rar^i fffmqRTJTfnt^mi ^rtg tsengr ^itn$: srfritm?^i rarer- \ w*8 *r$M ^sn^er aren't F*frer: *ren F*rrer nift *ref*?r ajPTH'ilt I ^R-T I $T ; I gWPf^r- s^r: | sritrt^rrsr^Vrg^rgfr’trTf fraKrrwr: I faftt i pjrfc t^t I : **rreftflr it? i f^srf: i srssfrsr ^nre?ssiftrereret 11 Notes 1. Rijlsh&m. The adjective rijishd occurs only here. The word riji- shia, with which it must, in someway, be connected, occurs several times, mostly as an epithet of Indra, bat also of the Maruts, In x 89 5, it is an epithet of Soma. Yaska (Nirukta, 5, 12) annotates that vevse, and has the following explanation of vijisbin: “JRijjsbi some yat somasya pnynmanasyatiriohyate tad njlsham apSrjitam NOTES, bhavati tenn rijishi somah.” Say ana accommodates tli/it explanation to the context here, and makes ‘ rijisiid J mean f aparjakam | facmtio he finds that Yaska explains ‘ rijlshln * as meaning * aparjita/ Compare Max Muller’s note, Vedic Hymns, I, 122. “ Bijlshin, derived from rijisha. Rijisha is what remains of the Soma-plant after it has once been squeezed, and what is used again for the third libation. Now as the Manila are invoked at the third, libation, they were called riilshm, as drinking at their later libation the juice made of the rijlsha. This, at least, is the opinion of the Indian commentators. But it is much more . likely that, the Maruts were invoked at . the .third., libation, because originally they had been called rijlshin' by the Vedic poets, this rijlshin being derived from rijlsha, and rijlsha from rij, to strive, to yearn, like puriaha from pri, manisha from man; (see T$ftadi~sutras;,p, 273). This rij is the some root whlph we.have in the Greek words * oregein/ to reach, ‘orge,’ emotion, and * orgia/ furious Iran sport of worshippers. Thus the Maruts from being called rijlshin, impetuous, came to be taken for drinkers of rijisha, the fermenting and overflowing Soma, and were assigned accordingly to the third libation at sacrifices. Jti jt* shin, as an epithet, is not confined to the Mamfcsj it is given to Indra, with whom it could not have had a purely ceremonial meaning (viii, 76,5)” 2, Bujanah. Another word which occurs only in this passage. In Nighantu 1, 13, it is given as one of the thirty-seven synonyms of uadi, a river. Sayana quotes the passage frflfn. the Nirukta in which Yaska supplies an etymology for the word in that sense. Bijapnrkar well compares the classical kulamk as ha, a river.