English
of the word ’yuclilhe’ shows that lie proposes to take^srikd,’ which is primarily a synonym of v&jra in the lakshanii sense of ( yuddha* hero. This at once gives an intelligible construction, and explains the position of the note on ‘srika.’ In the only other passage in which the word occurs in the Itigveda, Sayana has recourse to its supposed etymology for the meaning. x 180, 2, “srikdtn samsaya pavirn indra tigrnam.” Sayana, srikam saranaailam tigmam tikshnam pavim vajrarp satpsaya samyab tikshnikritya. Komv 2. Dev&Akah. Both Grassmann and Ludwig stumble at the applies tion of the term ‘deva* to Vritra; and accordingly they would make a clause end at ‘pratyahan’ and another begin with ‘devd Akah/ 'Thou, who alone art God, didst wiu ? But tide seems quite unnecessary* Vr-itra was as much of a ‘deva* as Indra was. Be wields the thunder and the lightning and the thunderbolt just ass Indra does. See next verse. The * ekaljt ’ refers to his audacity in standing up alone against Indra. 3. Ajayah sura somara. Compare /avrimta sdmam/ verse 3. Verse 18, Vadapatra ' 5r i I I sr | rr^: i fffsr I *r i m- *U ix|i%! f 1*#■1 ‘f! I ! ? I fcr ! wfNh I I S’! II W SaYANA : fst PrPf fsr'r TO PrPtawR % ^rtcSrr tfrwwhsto ^°rr*®rP i wsl Ptf^rar Pttjst; *r ftm spa ST srTsfm i ?rar fiT 5 s # Pt? *r=?s* *rr ?# srfwr Pr- ^KTKsrif'r i ar^f# ^ aTTtPPrfr n\ f*-. jr^Tpr. wcfr ST pepifa I '-TTI^r $4 fi ttTTTT frfjnnw *r sttht itanr^-1 btPt wt >?sTTrPr~s? s srrsffasr: 3TTO-2I: SfFafpHTSTPT fWpjrfsfoprr TPSrRr WTiTOrftf^ fw* i farg nisrr? i Pr?w i Pr?i ff^ra ftragra'rftr Pr? w?-.\ Fsr f&r i stPkt^ t fr f^r i grtpps; tt t sfw i sr?rT*T Wm i *T|PTarnTTprrrar: i fsrPr i -grer Psnr jprorerc: i i Hsrjf?5?tirt?a[^rT|Tfsc^ srpto* w Notes:/ 1, Na, . . gishedha. 4 Could not ward off Indra/ Compare i, 34, 11, “ s^dhatam dvdshah.” Say ana, “ dvesho dvesha^artVln sedhatttit pratishedhatain * MINIS NOTES, which latter form occurs thrice, to be ease forms of a plural word meaning 4 the future, the other days that are to come.’ He cites first x, 117, 3 “utaparishu krirmfce sakhayam/’ which he would translate * for the future he wins a friend.’ Sayana, uta api cha aparlshu kevahv- mamaketi nip anyasu satravlsliu senasu sakhayam krinute, tadvad acharatifcyarbhftli fcasya sarve sakhaya eva na satrava ityarthah, i, 113 .11 <{ 6 t6 yaiiti ye aparis.hu ^sy|u. ,> Say ana, 4< aparlshu bhavinlshu ratrishu ye manually a efcatn ushasatn pasyaa pasyanti te.” x, 183, 3, Sayana, 14 jauibhyp jayabhyo aparlshu anyasvapi strishu put ran abam aj an ay a m janay ami. ’ ; Verse 14. PadAPATHA : 3rf: I srrarbt > 1 I pf I fit 1 hh i 11 3Tf*h i Hf: I I Hi I ^ | HH i HffHH | H I ^Fcfn | I § i #0 I \ f# !i || Sayana: I f-r r|if f # 3r*r Ffft wt ^srfprrq; ware * itl&tf fffw#ar i frrfWFsri i wet arrrnm n jrsfHftwfh mm rwfH *r<F: #5 rri% i ?nr ferrw: i stw n !Hnr# fwro wsmr#f?r% *tm%i rrei w$rt- wiProrwi w* \*rc*r*f wsrHjwrrarnfw i I i* iim# jri- to ; i ?wrqwTU^r- wesmrwwr ffar i i r -r?fHwrffw ^rrw; I asfNfawitw sfjpr: i $%-. i w-fh 4uHrc°n.i iri%w%5f#Tf Hwurmj wsnj- wnrra.T£ fwgwitrlr srm* i HirorFir- #T: i Hsrwcw-wrwiHsrft i *w- mx a ( ft ^8%^'?^% sr^rrf%r% PwrAtw? i sffsfr: i § *Tff f*rrw: i mwjfc w^°rr®rfmwFi i wi: \ *t^4fnr?Pnrrw 11 ; 'N* 12 * Note : The physical basis of the verse, if one mny so speak, is obviously the clear sunshine alter the storm, Indra and all his thunderbolts have gone clean out of sight. The poet feigns a reason, but his meaning is not clear to us* Eoth holds that ‘yafcaram’ here means ‘avenger/ Indra has tied in terror of one who vri.ll avenge Vritra's death upon him. Tie compares what he takes to be the use of the' ifqotin the Vedicword ‘ rinaya,’ which, in his view, means ‘pursuing after, avenging; guilt . 7 { Say ana connects the ‘ ya’ in 4 rinaya\with * yu^avayati/ not with t ya, yati,’ and explains the word as meaning 4 he who averts guilts See ii, 23, 11 arid 17 ; iv, 23, 7 - ix, 110, 1 ; and x, 89, 8). It must be remembered that although Vyitra is slain each year by Indra he revives again as constantly. The idea that fear comes upon, Indra after the deed which is celebrated in this hymn is therefore not ouf of keeping with the whole conc^pti° n Versa 15. Pa da.path a : |$b l 'nrri’i I l I writer! i * 0 - of: i srahrrf: i m \ f?r i 3? fr% I rrsrr l I #rr^ ! * I Ipr; i m? I m I ?ff II X\ Sayana t wf^rfsr <rglr?r ftrg?*r wrrus* srwr wFsrear im- *$' s %j *r rr%~tr; ggwrpti cm $??rr siraflr iwrg" i gr grit ifrgnfg vjprr^Pr ggrf'r nftgwg wmmg. i mt $ert: i stow i§f i wmw gggwr gft figgrg gggrgSrgrg; sgrsfr- fcrigr vrT^rigrfg*pe®cftfrif grgi warisgvrigrggrrg'f fgPgg- t Sr* I wrr ^rfgwr i gr i g?wPrf?r%5ffg: i sr*ri g^||<£f wriRr ggerc srrgisjr- n%?rar firmer mi sP-gggf&Mr %fg fm- ^mrpriwT: i g =grf%if?grHr? ; ^ ,g?grr|^'p®*Tfsr?. vftot'-i r%# ggg?r?r nm fopror i ffrrfor ifg fg??g: H '* ■ No. 3 Man da la I. B.ukta 48, Sayanaj i sri^rrfg^ f^ir; ■rrf: ?mtffrar: i s^rr f*mr i ^ ct'fss^Nw fe^^sRrri^Rrr i UTft^^r^ arre* ?Rffr sflt i wfhR^ |f§ pf# (> nm'm- ffr w .wiPrrf n^artfi?& i m^*r?R*r*ie ii Verse 1. Faoai’/VTHa : ?f i fwf I 5$ ! |f: i if i Tf S |rf?[: I f|- f: ! ff I ijif i :|fpr i ffnofrT l grarr I Iff l trefoil i! \ SayaNa: I gfMtfr ^q-.sfrrwWi' n*i*r *%r *r? igw iwtwr 1 1 mr*m: 3prfg?r frrr Jr*rfa sjtwfa tf? i t?r% ?f wnft vqr ^*8ri3'*sf,3r*#t Pr*rr% i |f?crft ? r:i sfm^ai% <ntr 9 p^?ft fwft er^#r?r **rsnft?r $&(W '|f%tsrrf srRr wiftsr?w*j %fir aar- i ff3rif^f^TO^Rf^ffH'%^^?wirt>Tr^: i nr $#r i arrifr ^r^ant^r #r? i ?rr =%% i ?r?*rfSNWw ^rt^ ? t KRsi': i ^r|f i i >rfa stg^. \ '$h sm^ur sif^' grwft I Hfgfwrwr ffa fgtr w?f*i i sftf u iNOTTCS : 1. IJcheha. This is the imperative, and ‘ vastave\ in the next verse, is the infinitive, of a Vedic root ‘ vas, uchchhafci’ to shine, lighten. In verse 8 we have 1 uvasa ’ and ‘uehchhnt ’ two other forms of the same verb. It is the root of the word ( usluis* itsell The dawn is the sinn¬ ing one. On x\ 11, 3, “usha uvasa/’ Say ana’s note on 4 uvasa’ is ‘ nshi- tavatT udUavatityafthah/ On iii, 7,10, ‘'ushaso revad ushuh/ Say ana's note is “ nshaso r e vat asmakam dhanayuktam yatlui bhavati tatha ushuh vyuchchlinnti. / . . ushuh usha da-he dahartho’pyayam dhatur atraprakasane variate.’’ 2. In ] 9 of the commentary the Blmo Paji MS. reads “ dak dan am asyastiti.’* Verse 2. Padapatha-' : WTOe I jf'rsrrtrr: I I I TO^f-1 Ilf jfn | srfrf I gr 1 to I Hi S to I gfnrte il H Sayana ; wrrfft: RpsrgfW?: pr^rr^: grff *r wr*rr fawar* gfi: sr*ra 3?ir >r*tfiir?rrr srrsrr: i f tr sti% Jtrgff szt ^s^rr; rsrartcw^: 3‘fr<*f ?grg 1 *FtFrrmar tNf*HH?rspr 1 wr^:tar&?r>ii^- : fffrrma?r4?*rfi?rr TrRrai^'r%: \ 5 t%^s gr^wqrs 1 #- iif'l'ha-pjfa: i 1 TOfa^r#i aay #?i{rrfrf ata^ar^iifa^Trfr^rfrxt- **5 i 1 lr errm <n 1 |g*ir?r %?, gr? ptfcr- rfaR". i ^'f^awiyrffr tr? ^r v ? v x/'fr?fr?=jTiT 3 irftr??r?r r^'iT: 1 ?it- 1 ararf^ar^eiraranr; 1 *Hff*irf. 1 qrafN?*^ *'*•- 'WHR?n%a <EP : TOH D ra u Notes : * 1. Sfmritali. ‘‘Professor Aufrecht thinks that this word sunrfta is to be explained as follows. He considers it to be a derivative from ‘nrit’ to be in motion, compounded with ‘su’. Its first meaning is ‘movable’ (sunrfta magbani, R. V. vii„ 57, 6), then ‘ brisk’, ‘alert’ (“sunrita, predicated of Indra, viii., 46, 2C, sfmnte” of IJahas, iv. 55, 9; i, 123, 5; 124,10; viii, 9 17). As a feminine substantive in the plnral it means either ‘activity,’ or with a supplied ‘gir,’ ‘lively voices’ (surtri- tanarn giram, in, 31,18) ; ‘netri sunritanam ’ (i, 92, 7) is Ushas as a stimulator, or rather, leader ( X op,<y<iv ) of joyful voices (of birds, etc.); ‘sunrfta TrayantJ’ (1,113,12 ) is just the same.” Muir’s Sanskrit Texts, 5, 103, note. •ROTES- Verse 3. Fa.Dapatiia ?qr:! ^rtr I % I 3 i M l w l ?rr- wr* 1 % 1 awgr* s 1 5%t 1 fgt 1 •! i il % Sayaxa : srrrtf frawa>ai 4 : i ^srorfas’sarr- g to sRfffT 19ftf# WhtTPir sffar grq-:Sf?rwfe wrs wi?r s^ren srr^t^g 9 tr*jifoi % wr fwr: ^ssftfrfrr *r*n% iwr wrrarfflrfiT g#?F?tT:i tt&tf-fgFwr: i ’sm^nr '??fsfrrir: 'ErgtTt wr nnr; w 3 wifcr asr q; 1 srcnre rwmrei tow?!^- ’rwrf'tf?? srfArstrf 1 ^-^nr 1 w^irr^TJTiT: 1 y<rj rT 't^^nrpT: 1 .§ 1 sTPTTfgfrwi# nrnn^K: 1 wr^w?rf^r^*rarra?^riT 3 f?*r Pi^rrjfr *T>m?n *EPtmnf^ Prarai®wtfwff%w T^^ir ?iw TS^rrgi sfi^t 1 • yfa Tr? 3 tA ^rfor m3:1 sflfrWfa m. jrjw:i rea:t f ff?r?rft!n?gffTr:i Rpt- rarcir wF^r-fg^mw g-^rrgfr^fwj 1 =tpcn?*r<f.- i whr ^ 3 ? 1 fpy^oj i|§|if^%ra?y|| t tSfg, 1 ynfc 1 |i| rmrr%i ffe r^T^rs^r^rt wt*n 1 ^arsf- #jnrf%snws 1 yftr w=rg 1 *t&n 1 ftrrsw f^paH% i IT Hi eTT THH ] TTr^ss^'f^sn^T: 11 Notes 1. Acharancshu. This word occurs only here. 3. Samudr• n& sravtisyavah. The reference may be to the early practice of pulling inshore at night and waiting for the morning before going on. Sayana's explanation of * sriivasyavah ’ has not been gene¬ rally accepted. Roth refers it to “ ye (rathah),” and takes it to be the plural of a word ‘ eravasyu ’ meaning 1 flowing forward ’ ( from ‘ sru ’ a form of ‘ sru'). He distinguishes this word from another * srnvasyu ’ de red from ‘ sru ’ to hear. In the Vcdarthayatna, also ‘ Bravasyavah ’ is referred to the chariots. “ The propellor of cars which lie in her regions, Tying with each other as ships on the sea.” Ludwig construes with Roth, but translates sravasyavah, by ‘ desirous of fame.' Grassmami with Say ana. Terse 4 Pabafatha 1 I ? I *r l srrtV i I *vki f g-Tfsf i fpi: I m I 3T £ i srer 1 gjosn \ | ^4"^ i =rr?r 1 apr%! f r/ rnr. H v Bay an a : f m- % m- *ntel folW ^RTtecrr; w- terg# *T f r: 5Tf^% 1 mtfwr: gr?rw: m nmsarnffc' ggPwsptftetfsi T3T?t3tear?rr ?°!r ?