English
wpt sorter^ im 1 44 ssrjfr t ^rgprrette iff ^rgfa^sfm aw wwflter srant sntfcrfo OT$>rprf<f5?Kr% ^ ?rrr- •%f?r fr4v*5te 1 aj°rrr% 1 % *r *1 wnfNr f*f '0 im- ?nj f“rwj frrfff ?*fr% ?Nufrf$>*:i $l te^s^ra^t Verse 5. Padapatha ; 3 TT if 1 #rMf^r l f# I m I frra - I 4 |~ i I I T^rT' I |g% ! 3# 1 crjargfg ! 5f%®r: II ^ Sayana : Wr 4*ft§t *rater s# srrsirf?r ? ar ffitew r ggte m* 1 aw fsrwn > gjrftgij *Hlr*ter 1 44 rrr:t |srf wls g^wftemr sm ^7*4 *raffi|rwr? twr *4fr**rr sriMI 1 44 *r#*r 1 teg- 7fsr Trffafr diPt- t?t- fW% tea rtem swwfrwii^ n*&Kt i teg rargqr: <rtergwmi/te qtefir |rsgfo saKgprw *w *w srsrfte \ 3 .1 <g te gq 4 qr ffof '-43&W. flsf: 1 gg smaflffir g?rfr 11 7 % 1 nsr ffti% iwts i ?iteswt ffa- nfr nfer^rr^i^rrA *nwte& frrteWTfter ?fr aft? nroft- 4§**f% srfrJf^fTfTTfr^rTt?^ 1 terra*? 4% #*?*** Wi 1 srw- gpV notes. 95 a"3r t n’?nT^^-4r:m?: m t rofrun'jrgiq wflgftn iu fr * f1 5^5^ ^ r ? 1 W V% *rer T?rTTft)T i pprwi f-sfr qsfsj- i fw ?**f srrpq*rres i ?pf^rn?fPriir3Hr: qfirret 't^pjssw i f^T^rsqjw^iMrT! i qfprrsfsr jpararar: i q?rgr i qs qr?’: Tf^r i srar q*q sqrespti sp* fT^qmftfcr sq^^mfta*rhpr$: ?rr% ^ qsffrfw wgi gqrqr- ?qr%fsr t *fqri%TO* font .jgwVq^Ttrm Wmr qf^wr qr^Tqt Wf' f^rf^rq l piwr ft qgq m raeq SNft u Notes'; 1. Sunarl. This is one of the sixteen synonyms of TTshas in Nighan- tn I, 8. Others are ‘vibhavari’ (verso 1), ‘ silnrita,’ sunrittivatl and ‘sunrltavan.’ Roth takes ‘sfinart’ to be the feminine of an adjective ‘ sundra’ meaning‘joyful ’. In viii, 29, 1 (our No. 24) Sayana explains ‘sundra’, which he takes to be an epithet of Soma in that passage, by “sQshtlm ratrinaiTl nets,,” adding.“r Stray as chandrattetrikal; khalu." So also on if, 52,1, he explains ‘sunarf by “sushthu praninam netrt.” And on vii, 81,1, where, as hero, it is applied, to Lshas he explains ‘siinari’ by “janfimlm sushthn netrl.” But compare i, 40, 4, where it is an epithet of ‘vasu’. Sayana, “suuarain sushthn netavyara vasu dhanam.” On v, 34, 7, where the same phrase ‘sunararp vasu ’ occurs, Sayana’s note is “ aiinaram sobhaoamatmshyani vasum dhanam.” 2. Prabhufijatf. 'To protect’is not a real meaning of the root ‘bhuj ’ . It is deduced from the ordinary meaning of the root, ‘to enjoy.’ He ■who enjoys the revenue of a country rules and protects it. ' The root in this derived meaning does not occur in the Rigveda. But, although Say ana’s interpretation must be rejected, there is no certainty as to the meaning of ‘prabhunjati’here. Roth suggests ‘serviceable.’ Grassmann, ‘ making glad.’ Lud wig ‘ sweeping,’ i. e„ the floor of heaven. d. Jar ay ant I vrijanam, &c. Much has been written about this line, but it, still remains obscure. Sayana divides it into three independent clauses. To do this he is compelled to take ‘vrijanam’ as the accusative , after‘jarayanti ’ and ‘padvat’ as the nominative to ‘iyate.’ The build of the line appears to me to suggest irresistibly that ‘nshah’ is the common nominative both of ‘iyate’ and utpatiiyati’, as also that Vfijanain padvat’ go together and are contrasted with ‘ pakshiriah.’ NOTES Compare the similar division of the animate creation, in the next hymn, v. 3, In i, 92, 10 1 jarayantt ’ is used of the Dawn in a context which leaves no doubt as to its meaning. “Born again and again, though ancient, shining with an ever uniform hue, (she goes on) wasting away the life of mortals, carrying it away as a clever gambler the stakes.” Muir. Sayana, “ ayur jlvanam jarayant); u nay anti vartafee bah vlsbushalisvatitasu lii sarvesham ayur hlyate.” In i, 124,10 ‘jarayanti’ (jurdyaoti in the Sanhita text) is used by itself of Ushas. Sayana, ‘‘jarayanti sarvapraninah kshapuyantl.” So also in vii, 75, 5, where Saymia explains it in the same way. In these two last passages, and in our passage, Ben fey has suggested that Sayan a s explanation is wrong. He would derive the form from a root ‘jar to hasten, and would explain its meaning ‘setting in motion’. It is diffi¬ cult to accept this in face of the first of the three passages above. What is wanted is a meaning for jariiyanti ’ for which there is authority, and which will correspond in some intelligible way with * utpatayati.’ Perhaps “on she comes, diminishing the life of all that walk, and making the winged creation enter on another day of the flying which in the end exhausts their strength” is the connection between the two ideas which the poet had in his mind. ‘Vrijana’ is a difficulty by itself. In all the other passages in which the word occurs it has the accent on the second syllable. Verse 8, Padapatha : fw l m s ! r I #44: 1 I -t * Ift i ||||§ I I i % ! 1 sfffl S ft4lr! ?ri%.frsfr% !i Sayan A : NOTES., 97 wi: wit fterirfai ^gaira ?f#r?ra^ *rss#?n %?fft xT^Tf^rr If F’trrT 7 %NT H WTO I mu rr*&rff&t$:l I ^rfsr^fir wffir ^ s#r n#r> iwmi^ 7Rnrfer.- nmgfifr: •**: t tffr°r; Tf^arfar forsgr. w7#?rf$rMNr ^wS’Mfsr Rwrif far: i.?r?ar^ ^rrs^rvjworrHPr: i tow** fa- ^'3ff’ar# fT-T.T°rfWT: i ^^rnr#nm: i sTrsnU gr5#|fi%i g*rf^r*r# ¥f?it%?3Eff^lOTr: i *raflt r?*m sr? i s^^rgsNf^gi^f^Tvrtror: i #fwtw*rrrfrrm'?girR*tgi^ff*rrg: iw ftrfgiTgfWTg *rrwg?3r ?f?r smr s'frTT?^) sr^ffffPf(T e 3'g;'TT?^rfsr|'Trfn?T i qrf%& i jTsq^rTFrw^^^ 'TrfWfT'sNfffi ifirgfsr: t nsf i far: wif: i snftrfaW*!: smr ^msTfsrorr^' f*rarrr smrtfa' Hfassfa fewrftr ergjf&mwrrf BfJnf^s^g'rfWTvTratT: ilt#=77*trf?r wftTOTr^NfcrM smraf^c: i 7Tf*r#rfrt i Trt^rsft Bfi^r \ ffa> \ tfsMi jfc 5 ^ 7.1 far *rr re*tr: m gg* i ^rrarrfafa ngtf 7*75 11 Notes : 1. VI yti srijiiti, &c. To the second * vl ’ we must supply, by a com¬ mon Ve.dic idiom, a second ‘srijati/ Compare a similar use of 4 apa * in verse 8 of this hymn. 1 Samanam ’ and * arthCnah * are therefore contrasted or compared, Ushas treats them both iu the same way * The difficulty is that the meaning, of ‘ samarta 1 is not certain. Roth takes ‘samana* here to mean 'commerce, trade/ the bazaar, as we might say in India, and would translate 'who impels the merchants to go to their business/ This makes the second *vp pleonastic, which in view of the idiom referred to, appears impossible. Grassmanu takes 'samana’ as a neuter in the meaning of festival. Ludwig's explanation is to me quite unintelligible* He translates 'she sends apart what, k together, with swelling bosom she comes to the dwelling-place of him who longs for her’ , I do not see how he construes /nak 2. OdatL < Odfttl * is given in Nighantu 1, 8 as one of the sixteen synonyms, of Ushas. This, as Roth points out, is probably on the authority of our passage. At viii, 69, 2, the only other passage in which the word occurs, Sayana’a note on “ bdatmam 7 is (< odatyah ushasah odati bhusvat iti t ami a mash pathat/’ 13 Verse 7. Papafatha: crqf I I ft|§rb S I I rt^r i 3 rtw i ! wsHiif i frrs l;p 1 I ?jrr% I sti%- I qr^iv ! l vs Sayana ni^r s’sftWi' wewfgr Wfifawt WRr w?f #T*raraRT fggsrr: toto ^wtwrwft aRTf.^pNff5f ggsangltsp? ^f%: 3fra*Tsir%i%r j%$%orn3ri% i ^T^rfr i 5i?Snp*ifr wwra i q-Tr ; y|# i ^|m't55Tfri%^^5 1 Uf§§ I $- H*rf m it- **r ! aTrjrfm ’ngwv 1 fffrt^^r^rgisrr-.i H%*?rarw*3nfl' "^*Pj.s*n*PT5i i Verse 8. ^JpADAPATHA ’. ' ■ ■ fW** ! ^qr: I qqpr 1 =*#% ! <*fK I 3^ri%: I |T#t I ffrff! ml 14-j i fW \ iffcrr I ^ l vjqr; I TSS’rT, I m- ! rw i! < Savina: rva ?rf wrrg ■st^th ^rrf ri r*rnar a^vrr srarrara ^i gufto^Rr i xm f*rW: sri ^Rf: ’Wirt* srMSm $3! i CT'ifr ggRsrr Mrto'JRR** mTi^l' 3^r:5s^tf?- ^°fffg r? Jrarrarafir i f^r gfftfi' wr# fttt ,gf??rr ^N*- ^t*Rnnjwrr aw %qr: f|*t. f#srf sm^rorW i ct*ir ffr*r: tftafg ■ gg m (bgg i 3%3w Irvw^dtfr^*?: t sr^rr:! s^rpHt fw^rrt^ffgfnar: i mm g ^! fr ^^ ;l sf5,w 1 % 9 raw^wr*i^r fw ##m i g*rrft*t fc a^srwr #£•• ^ra I sqrm-1 *<*:<* sRgr?rf i ?gTh ^rwt ?fR ft g & fla rer I fig vpfRfri ais^Mftf* fCTsg f m fHi q-vjjTg: i *r#ft i w wrsw *t% *re>fh <it^rrr^rr hwcpf g$*gji**aNfc Piwn%g:.i fcrargSpair ,$;*•. NOTES. 99 rkm ! TO?rp?i fi% ^^iran 0 ^ t gr^srg i '^r fit-wri tiyffra-g^w^Rr ?fir sr<?*fr% ^ i m& sj^if^w- sfpptptr '• i r&w.' i f re% i f§w Fep? n Note : tfehcbhat. See note on verse 1. This is the same root. With ‘ApV it ia used of the Dawn's driving away by Us light the darkness of the night. Compare vii, 81, 6 “usha uchchhad Apa imdhah”. Sayana, (t nshah sridh&h foshakafi chhatrun apochchhat apagamayatu”. Verse 9 I? A,DAI* AT HA : 3 TT |'H# I Hrf^r I I f?f 11 I wfl ! I I f|' s&&- 5=fh it r < Sayana: i ftw 5'ff cf; sr spsts zmrtv n*prr sRnr#T m Nnt srasmr i r% #<t i sr# ^rppWrcrs* pn^^ftprirer P^Riri *ran s?*? ; sfifa M ^frri^"ffr^p^rt rre tnfs#i #bm f^rTrfffr^rl i ^rr^mf r h - ?? rg?r- sraif^aw:, i%^ i^%^|mt(fsrfrr%^!C??wi. 5 f<>Terf% 5 T i%- *T5N?r'i!% ik 1 3Tf|^r^[3T|%R! mrf^rm ft&4 i pw hp?; ^ppj 1 ir®Tfr sr^?^: i <$w$m srrarci f%stT?<*Rt sr% ^srx- prN^fft^ sfsf ffTTfr?r; 1 %e®P# 1 s#r mit i f^rreft ^fRrfrsrf^r; t Pritto*: i ftrtfs'5 i ft^?rs|5r ftf^sTrft?*fr ?re*r ?er ^r°rri% *mrft %>$ f^rlrf ^ ffi^sr*}; 1 arf#r|r Note : In L 3 of the commentary the Bhao Daji MS. omits saubhagam In 1.7 the reading “ bhftri bhavati ” is from the Bhao Daji MB, Muller, w bhtlri prabhavati.” }0 MITES.. Verse 10. Padapatha: i ff I I i ft ?fk i ft I 5EfrT | ?r>m% ! ^ 1 m I |: I l ff^T 1 ff" 5jf5ff| 1 i fff'?? I ff^K U \° Sayana : lr ^rtr aaWaPP’*^ a’&a wrfA*rr?P3r ut°t ; t "tetf ^fraa irrwcf ==* *% i awOTrspsflr ?nfr t'i%imR:RRls'j|Trg# *r ?n 5 # <sr afswaiJrft pr srJfa ^ *ranm?r %r= i wr ? fawr- ' 4 % wUMaaarirra >! fPa 33 1 ara a* 1 3 Ta%srr- w ?frt%c*r?$ri <rar& imf 5 wfWWr f*r f^rr? erafrWatr 3*^ 1 r*t sffaaw 'T'4Tr'rr5r ; Tra; aaa arjar a$aA l 3ar% ?r rmT i 1 a’sarftr> pefr nrira ar?rr?ai':i htt :fo*arf3 ?Rr '* r *'> Jipjfc ^asrf^? 1 gjrflif JiqWWfr ffftf > * ** $&- sarr* ?R?